A GLASS FOR THE GODLY. CONTAINING MANY COMFORTABLE TREATISES to persuade men from the love of this world, to the love of the world to come; and exhorting them with cheerfulness to pass through the crosses and afflictions of this life. Full of spiritual comfort for all such as hope to be saved by jesus Christ. THE FIRST PART. By R: W: Minister of God's Word. Amend your lives therefore, and turn, that your sins may be put away when the time of Refreshing shall come from the presence of the Lord. Acts 3.19. AT LONDON, Printed by T: P: for Arthur johnson, dwelling at the sign of the White Horse in Paul's Churchyard. An: Dom: 1612. The Treatises contained in the first part. THE seeking of Heaven. A whip for loiterers. Hypocrisy unmasked. How to vanquish Satan. Practice must accompany profession. The curbing of covetousness. Know this, that God will bring thee to judgement. TO The right Worshipful Sir Edward Seymour Baronet, all increase of happiness on Earth, and eternal felicity in Heaven. SIR, NOting seriously the great security of the age in which we live; how men are addicted to profit and pleasure; and how they either cursorily, or else not at all, do contemplate and practise that which concerns the life to come: I was animated, to propose these my unpolished labours to the view of Christian Readers. He that searcheth and seethe the hearts and reins, knoweth that the original motive exciting me to put pen to paper, was a desire to bestow some Spiritual gift on the Church of God, for the confirmation of the godly, the consolation of the afflicted, the awaking of those whom sin (like a poysonesome and drowsy Asp) hath lulled asleep in obdurate and dangerous carelessness. I have endeavoured, according to the small portion of grace given unto me, to charm the deaf Adder; and by blowing of the Trumpet, to prepare the Lords Soldiers, which must fight his battles under Christ's banner against iniquity; to the end they may be circumspect, and not prevented, or circumvented by their spiritual foes, that watch and walk continually, seeking whom they may devour. Many before me have ran a fair course in this race; and have thrust their sharp sickle into this harvest; in whose steps I gladly acknowledge myself to have trodden; and I freely & voluntarily confess, that my penury hath gleaned some bundles of ears that lay scattered in their copious fields. To him that shall object, my drawing of water out of the fountains of others, and my resounding (as an Echo) of their voices; I reply, that as Aeschilus' the Poet, was accustomed to say, that his Tragedies were but small dishes of great Homer's Suppers; so my slender repast may be called, the fragments and relics of the delicate dishes of Learned, Christian, and Godly Authors. And to them that shall twi●, that here is scarce aught written, that hath not been published before; what shall I retort also? But that, either the form is transformed; or the language altered; or (at least) the usage of the latter Prophets and Evangelists imitated; who have repeated much, and oftentimes verbatim transcribed out of those that wrought before them, as their purpose and occasion required. Is not this evident in Deuteronomie, the Chronicles, and the Gospels? Is Paul ashamed to write the same things to the Phillippians? Nay, doth he not esteem it a sure and behoveful matter for them? Is not the general Epistle of Jude the brother of james, a compendious abridgement and recapitulation of the latter Epistle of Saint Peter? Therefore an intent, to prove our doctrine consonant to ancient and approved writers, (as Oecumenius, Theophilact, and other, aswell old as Modern have done,) is not to be misliked nor reproved. But do I frame an Apology in this respect? and not rather infer with an eminent, sound, and profound Divine, that he that helps himself with the precedent works of others, cannot justly be blamed; since the holy Apostle affirms that all things are ours; and are ordained for helps and furtherances to bring us to CHRIST JESUS. What success will accompany my enterprise, I leave to him, who, though Paul Plant, and Apollo water, yet only giveth the increase. If I have brought but the least stone, or stick, that may serve for the promoting of God's Edifice; If I have presented but one thread, that may be used in the garnishing of Christ Sanctuary; If I have reclaimed but one sinner from the path of perdition, unto the way of Paradise; so that any shall hereafter say unfeignedly, my Soul hath been bettered by this Book; this is the mark I aimed at; and praised be God, from whom all good and perfect gifts descend. Some readers are still desirous of Novelties, not regarding to perform what they have formerly learned: like guests, that disdain the meat that is set before them, ever longing after change and variety of dishes. Some Readers respect not what they read, so they be reading: Like thirsty travelers, that drink of every fountain, not considering whether the water be wholesome, or hurtful. Some Readers procure diverse Books, and boast of the store and multitude of them, though they apprehended the doctrine but in small measure: Like those that furbish many weapons, and keep them in their houses; but are commonly unexpert, either to defend, or offend, when they are drawn to trial. Some readers use Books, more for show and ostentation, then for study of Godliness, and reformation of manners: Like Children, that burn lamps and candles in the night, but either watch not, or else use no exercise, whence profit and commodity may redound. At a word, some readers reprehend what they perceive not, or deprave what they understand; misliking matter or method, or phrase, or all these: Like the captious beholders of a garden, that reject herbs and flowers, whose virtue and operation they are jgnorant of; and blame the contriving and plotting of that which they have often seen. In this variable disposition of readers, it is not possible to satisfy the appetite and expectation of all: my confusion craves order; my harshness desires a sponge; my shallowness longs for weight and depth; and therefore I am urged to entreat the skilful, to pardon the defects; the curious, to wink at the escapes; the unlearned, to suspend their censure; the resolved, to beware of preposterous and intemperate zeal; the lukewarm, and them that are frozen in their dregs, to suffer the words of exhortation; finally, I entreat all, unto whose hands these unadorned Treatises shall come, to embrace my good meaning in the arms of Christian love and courtesy; and to remember the blessed Apostles Maxim, that a man is accepted according to that he hath, and not according to that he hath not, if there be first a willing mind. Finally, lest my preface resemble a swollen head, disproportionable to the dwarfelike body following; or become another Myndus, that had ample gates, itself being a very little City; and therefore the Cynic floutingly advised the Citizens to shut the gates, lest the whole City should go out at them: above all other, I submissly implore your favour, for the acceptation and patronizing of my slender travel; beseechching you not to be displeased, that I have been emboldened, to dedicate this simple work unto you. I was provoked by your zeal to pure and undefiled religion, by your unpartial regard of justice, by your fervent affection to benefit your Country, and by your love to Learning and the learned; (which virtues, as they are infused into you by the Author of all sincere virtue, so they seem in you to be hereditary, and derived and transfused from your gracious Progenitors;) by these things I was provoked, to yield this testimony of your deserts, as a consenting harmony and general applause of the multitude. And thus praying the Lord, to multiply and continue his mercies upon you and yours; I humble commend this declaration of my reverent and due conceit of your worthiness unto yourself, and yourself unto the Almighty. Your Worships in all dutifulness to be commanded ROB: WOLCOMBE. THE SEEKING OF HEAVEN. Matt. 6.33. But seek ye first the kingdom of God, and his righteousness, and all these things shall be ministered unto you. I It is the duty of a sincere teacher of the will & word of God, jer. 1.10. 2. Cor 10.4. first to pluck up iniquity, and to root out ungodliness, & to destroy sin, & to throw down the strong holds of Satan; and then to build piety, and to plant the fear of the Lord. For as we see, that thorns must be first pulled up, before good seed can be dispersed with gain and profit: so none can apply their minds to virtue, before they lay aside the contrary and repugnant vices. jer. 4.3. Isai. 1.16. Psal. 34.15. Therefore the Prophets exhorting sinners to repentance, have said, that we must plough up our fallow ground, and not sow upon thorns; and we must cease to do evil, and learn to do well; and we must decline from evil, and do that which is good. The same order is observed by Christ, the true publisher of God's pleasure. For when he had sufficiently dehorted from anxiety and careful pensiveness touching earthly things, as meat, drink, and raiment: namely, because it hinders the service of God, & draws us to the service of M●●●mo, that is, of worldly wealth; and because it is foolish and superfluous; for God will give food and raiment to his children; for he that hath given life, which is the greater, will give food and raiment, which is the lesser; he that feeds the fowls of the heaven, that neither sow, nor reap, will he not feed his servants, that both sow and reap? he that clothes the lilies, that labour not, nor spin, will he not his children, that do both these? and when he had showed, both that this carefulness is troublesome and profits nothing; for who by carking can add one cubit to his stature? and that this anxiety pertains to the Gentiles and Ethnics, which are ignorant of God, and strangers from Christian religion; and therefore aught to be far from us, that are Christians and do acknowledge God to be our merciful God and father: When Christ had by these reasons dissuaded from pensive carefulness, now in these words he exhorts to godliness, virtue, and righteousness, saying; But seek ye first the kingdom of God, and his righteousness, and all these things shall be ministered unto you. In which words there are contained two things; the first is an exhortation, in these words, But seek ye f●rst the kingdom of God, and his righteousness: the second is a reason of the exhortation, in these words, And all these things shall be ministered unto you. We are exhorted, to seek principally and before all other things, the kingdom of God, and God's righteousness. And what is the kingdom of God? It is the kingdom of grace in this life, when Gods holy spirit sways and rules in our hearts, & doth so transform and alter us, that of enemies of God, we are reconciled unto him. For we are by nature strangers from God, and the commonwealth of Israel, and replenished with all uncleanness and iniquity: joh. 3.5. Matt. 3.11. and the spirit of God and his grace is water to purify our pollution; and fire to burn away our dross and rust; and oil to supple and soften our hardness; and the seed of godliness, 1. Io. 2.20. 1. Io. 3.9 Luk. 11.20. from which our souls grow up into fair and goodly trees, in whose branches, virtues and good works make their nests and dwelling places; and the finger of God, that engraves in our hearts the will and commandment of God, and obedience unto the same. Luk 1.32. In this kingdom of grace, Christ jesus is the King and high Lord, appointed by his father, to rule and govern it. In this kingdom of grace, the Subjects are the faithful, whom Christ hath redeemed with his death, and set ●ree from the tyranny of Satan. In this kingdom of grace, the laws are the word of God, wherein all things are commanded, that belong both to the humble service and obedience of that supreme King, and to the concord of the Subjects and citizens. In this kingdom of grace, all things are spiritual, namely the King himself, his glory, power, Subjects, laws, reward, and punishment of Rebels. And therefore Christ saith to Pilate, joh. 18.36. my kingdom is not of this world. For Christ requires no such thing of his Subjects, as earthly kings are wont to ask; but contrarily, he doth continually enrich them with his own gifts and spiritual riches; he makes all his subjects partakers of his kingly dignity, which earthly Kings cannot do; he doth not only command as other Kings do, but also gives us his own spirit, which puts power into us, whereby we are made able, to yield our humble and dutiful obedience to his commandments. Finally, all other kingdoms are subject to alteration & change, but this kingdom of grace is invincible, and shall endure until the last coming of Christ. This is the kingdom that our Saviour bids us to seek first and chief; and therefore let us all prey, that we may be Subjects thereof. For grace is the balm, to cure the sores and sicknesses of our souls; grace is the director of our thoughts, speeches, and works in the awe of God, as the rudder rules the ship; grace is the garment and rob that covers and clothes our natural defects and imperfections; grace is the celestial influence, that makes our minds to spring forth into godly actions, as the rain that drops from heaven breeds fertility in the earth; grace is the swéetner of our works, which are otherwise bitter and unsavoury, as they issue from our corrupt wells, as Eli●haes salt cured the bitter and venomous water of the city jericho. 1. King, 2. And what can be more fitly said of grace, than that Saint Austin hath said? Tract. in johan. 41. As the Physician hates the infirmity of the Patient, and works by curing, that the infirmity is expelled, & the Patient cased: so God works in us, by his grace, ut peccatum consumatur, homo liberetur; that sin is consumed, and we set at liberty; to the end we may freely serve the Lord in holiness & righteousness all the days of our life. Or else the Kingdom of God in this place, may be taken for the kingdom of glory; which is the scope & last end of all the godly, and unto which we are directed and led by the kingdom of grace. For as among the Romans, Honour had a temple, and Virtue had a temple, but these temples were so built and situate, that none could come into the temple of Honour, but he must first pass through the temple of Virtue: so there is a kingdom of grace in this life, and there is a kingdom of glory in the life to come; but these two Kingdoms have such coherence and society between themselves, that none can enter into the kingdom of glory, except he walk through the kingdom of grace; nor none may be a subject in the latter, except he have been a subject in the former. In the kingdom of glory there shall be perfect knowledge; here we know but in part, and see darkly through a glass. 1. Cor. 13 9 In the kingdom of glory shallbe eternal life, peace, quietness, joy, and concord; here our life is as a Flower; our peace is soon broken; our quietness troubled; our joy molested; our concord dissolved. In the kingdom of glory is no death, sorrow, weariness, infirmity, hunger, thirst, poverty, slavery; Reu. 21.27. For no imperfection or uncleanness enter into the new jerusalem; here the waves of affliction and tribulation tumble one upon the others neck, as long as we carry about us this body of death. Briefly, if we live here in prosperity, yet we live subject to mortality and sickness; yet we see but a vain and wicked world; yet we behold but mortal men, and dwell but with sinful men, and converse but with inconstant men: but in the kingdom of glory, our bodies shall be immortal; the Majesty of God shall be the object of our eyes; Hebr. 12.22. the company of innumerable Angels, and the assembly and congregation of the first borne, which are written in heaven, and the spirits of just and perfect men, shall be those with whom we shall continually abide and dwell. What is the earth, and earthly glory, compared with the glittering Palace of heaven; but an earthen and dirty cottage of a beggar, in respect of a gay & gilded mansion of a Prince? They that are translated out of the wretchedness of this world, into the blessedness of that other world, are like those that are exalted out of Dungeons & fetters, into a Royal throne of dignity. It is much to say this; but when S. john Chrysostome had said it, Hom. 6. ad Heb. he adds presently, Sed neque sic integrè pertingere potui ad illius regni similitudinem; that by this speech he could not fully express the likeness of that glorious Kingdom. For in the advancement from worldly misery to worldly felicity, there ariseth a pleasure and great delight; but after a few days the mind gins to be satiate with the joy and gladness, and though it remain in delectation, yet the delectation begins to fade, for that it is usual and common: but in those good things, which eye hath not seen, nor ear hath heard, nor man's heart can comprehend, there is no decrease, end, or change, but there is an augmentation of joy, replenished, with all desirable good things. For as the death of the wicked may be termed evil, worse, and worst; evil, because it ends their earthly joy; Bernard in parvis sermonib. ser. 41. worse, because it sends to torments; worst, because there is no end of those anguishes: so the death of the godly may be called good, better, and best; good, because it finisheth their miseries; better, because it puts into possession of happiness; best, because there is no alteration, nor fear of alteration in that happiness. In a word, as much as the soul excels the body, so much the joys of heaven surmount all the pleasantest, and carest, & choicest delights of this fading life. And this is that kingdom, that Christ commands us to seek before all other things: and who will not be desirous to attain unto it? The Righteousness of God, which Christ bids us to follow, is that Righteousness and holiness, which God in his word commands and allows. And these words (The righteousness of God,) are an exposition and declaration of the former, namely, the Kingdom of God. For then God doth reign in us, and then we are subjects of God's kingdom, when he by his holy spirit works sanctification, and an earnest desire of godliness in our hearts, to live godly, and holily, and soberly in this present world. Therefore, if we will be inheritors of God's kingdom, and find the joys thereof, we must (as obedient children) not fashion ourselves unto the former lusts of our ignorance; 1. Pet. 1. v 4 15. ●6. 17. ●8. 19. but as he which hath called us is holy, so we must be holy in all manner of conversation; because it is written, Be ye● holy, for I am holy. And since we call him Father, which without respect of persons judgeth according to every man's work, we must pass the time of our abiding here in fear: knowing that we were not redeemed with corruptible things, as silver and gold; but with the precious blood of Christ, as of a Lamb undefiled, and without spot. And is it not reason, that we should study to please the Lord in holiness, joh. ●. 16. and righteousness, and newness of life? Since God hath so loved us, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life? When thou art worn out with age, or livest in poverty, or art tossed and turmoiled with affliction, and adversity, what wouldst thou not suffer, to be made young and lusty, rich, and wealthy, settled and quiet? Christ hath promised, and will perform more than all these. Pr●●. 25.14. jud. 11.12. Antiochus was called Dolon, because he was wont to say, that he would give, and he would reward, & he would pay; and yet gave, and rewarded, and paid nothing; being like the vapour and wind, that hath no Rain, Hebr. 13.18. and the cloud without water: but jesus Christ is no willinger to promise then able to perform; and he is the same yesterday, and to day, and for ever. For youth doth not so much exceed Age, riches beggary, peace, quietness; Nay, truth doth scarce so much exceed a dream, and the body a shadow, and a precious jewel a clod of clay; as all the bravery and pleasant delights of this world shall be truly, and indeed exceeded by the glory and joy of heaven. If any would liken the glory of heaven to the brightness of the Sun; yet he should say nothing after a sort, nor any way express the greatness thereof. For why? What fellowship hath Light with darkness? what communion hath calamity with tranquillity? what part hath the endless life, with the fickle and momentany life? Therefore when thou livest in obscurity, if thou wouldst be ready, to give even all thy state and substance, and to do thy utmost endeavour, that thou mightest be brought into the presence of an earthly Potentate, and live in his presence, and sit at his table, and enjoy his company and favour; wilt thou refuse to seek the righteousness of God, and to walk in the good works that God hath appointed for us, that thou mayest be made partaker of the company of Angels, and Saints, and unspeakable joys of heaven? Propter haec, Hom. 35. de divers. quae Pecuniae, quae Corpora non sunt impendenda? Imò quot Animas exponere dignum fuerit? That we may enjoy those joys, what money should we not expend? what strength of body should we not impair? Nay, how many lives, (if we had many lives,) should we not neglect and lose? as saith Saint john Chrysostome. Wherefore let this exhortation of our Saviour Christ be never forgotten, when he saith; But seek ye first the kingdom of God, and his righteousness. Now the reason why we should seek first Gods kingdom, and his righteousness, is, for that then all other things shall be ministered unto us, and shall be given unto us, as a surpassage and advantage. If we find the kingdom of God, and his righteousness, though we have few, or none of these transitory things, yet it surpasseth all the treasure of India, and gold of Peru: but if we abound with earthly blessings, and yet want the inestimable jewel of God's grace, while we live here; and shall not be citizens and inhabitants of Gods eternal and glorious kingdom of heaven; what are we, but hungry in the midst of our dainties? and thirsty in the midst of our fountains? and naked in the midst of our garments? and poor and miserable in the midst of our abundance and imagined felicity? for our true and principal felicity is in heaven; of which these earthly blessings and commodities are the additions, pledges, and tokens. Christ therefore saith, But seek ye first the kingdom of God, and his righteousness, and all these things shall be ministered unto you; or shall be cast unto you. He useth a word taken from them that buy fruits, as Pears, apples, or the like; who when they bestow money and pay it, they have commonly cast unto them somewhat above the number. So (saith Christ) if you seek first the kingdom of God, and his righteousness, earthly benefits shall be added and ministered, over & above your expectation. Where the Sun is, there is light and warmth; where the soul is, there is lively motion and action; where the favour of the Prince is, there is honour and preferment; and where the kingdom of God is, and his righteousness, there is joy, plenty, peace, prosperity, and what not? Therefore if we desire to abound with all good things, let us seek first the kingdom of God and his righteousness. Here perhaps some may say; many godly people, and Paul himself by name, who chiefly did seek the kingdom of God and his righteousness; yet spent their life in hunger, 2. Cor. 11.23. etc. and thirst, and fastings, and cold, and nakedness: and then how is this promise true, that all other things shall be cast and ministered unto us? yea, but behold Paul's mind and contentation: for he could say; Phil. 4.11.12.13. I have learned in whatsoever state I am, therewith to be content: and I can be abased, and I can abound; every where in all things I am instructed, both to be full, and to be hungry, and to abound, and to have want; I am able to do all things through the help of Christ, which strengtheneth me. Whereby we see, that other things are cast and ministered unto the godly, either in very deed, or else as much as they do desire. He hath no need of any thing, that desires nothing. Very little is enough for him, that is filled with the love and fear of God, and depends on God's providence and liberality, and seeks chief the kingdom of God, and his righteousness. A certain Philosopher could say, when he saw a fair fraught with all variety of wares; Basil. Const. mon. cap. 5. Quam multis ego non egeo? How many things are there here, which I need not? An ancient Father says, that as oftentimes when we muse and contemplate earnestly on things of this life, the mind is so deeply fixed on the cogitation, that the ears, eyes, and other senses do not execute their function; but the mind (as it were) forsakes the outward senses, and altogether strickes in the contemplation: so our vehement fastening of our love on God and godly things, will easily expel and chase out vain thoughts for worldly profit and pleasure. So that God casteth all things unto him, Gen. 15.1. and 17.1. who wants nothing; and unto whom God is all things, and who hath learned with the Apostle, in whatsoever state he is, therewith to be content: that is, who thinks whatsoever he hath, to be sufficient, and longs after no more than he hath. Saint Chrysostome says fitly, that none that goeth to a rich feast, is careful for that days diet; and none that goeth to a Well, is careful for his thirst. Therefore since we may (and must assure ourselves of the liberality, and merciful providence of God,) far more plenteous than all feasts and wells; let us not account ourselves poor and needy: Luk. 14.16. Let us go to the great supper, unto which we are invited, and we shall not lack meat in the way: let us go to that Fountain which said, If any man thirst, let him come unto me, and drink; joh. 7.37. and we shall not want drink in the journey. So true is it, that Christ says here, that if we absolutely and principally seek the Kingdom of God, and his Righteousness, all these things shall be ministered unto us; as things, either necessarily depending on the former, or else following them of their own accord. Questionless, of ourselves we are unapt to seek the kingdom of God, and his Righteousness, because our depraved nature is repugnant unto it, and is rather delighted with the works of darkness, then with the armour of light. Therefore we must beseech God to give us the grace of his holy Spirit, that we may apply our hearts to the heavenly Wisdom, and incline our stubborn disposition to ●is blessed and acceptable pleasure and commandment. And we must diligently attend ●nd hearken to the word of God, which is the incorruptible seed, whereby the Spirit doth regenerate us, 2 Pet. 2.2. and work effectually in us. Why do many not long for the Kingdom of God, and his Righteousness? Because they are carnal: and the carnal cannot conceive the things of God's kingdom, which is spiritual: 1. Cor. 2.14. for spiritual things are spiritually discerned. When the spirit of God comes upon us, than these muddy and earthly cogitations, and delights, and desires, will flee from us. It fared so with Saul: for at samuel's first speech of the Kingdom, he answered contemptuously, and sportingly Am not I the son of jemini, of the smallest Tribe of Israel? 1. Sam. 9.21. and my Family is the least of all the families of the tribe of Benjamin: wherefore then speakest thou so to me? But when he was anointed with oil, & when the Spirit of the Lord came upon him, he took to him a royal mind, and changed into another man, he began to imagine things worthy of his estate. It is hard indeed to contemn the pomp of the world, and the enticements of riches, and the allurements and baits of pleasures: but we must not cease from attempting: for every good & virtuous thing is hard. Learn of Solomon, to seek first the kingdom of God, and his righteousness: for when God appeared unto him by night, and said, 1. King. 3.9. Ask what I shall give thee; Solomon asked not for himself long life, nor riches, nor the life of his enemies; but an understanding heart, to discern between good and bad; Learn of job, to seek first the kingdom of God, and his righteousness: job. 1.5. For when the days of his children's banqueting were gone about, thinking that they had sinned, and blasphemed God in their hearts; he was accustomed daily to sanctify his children, and to rise up early in the morning, and to offer burnt Offerings, according to the number of his Children. Learn of Daniel, to seek first the kingdom of God, and his righteousness: for when he understood, Dan. 6.10 that the King had established the statute, that whosoever should ask any petition of any god or man, for thirty days, save of the King, he should be cast into the lions den; he went into his house, and courageously opening his window in his chamber toward jerusalem, he kneeled upon his knees three times a day, and prayed and praised his God, as he did aforetime. Learn of David, to seek first the kingdom of God, and his righteousness: who affirms of himself, Psal. 55.7 that with forcible vehemency he would pray & call unto God, Ps. 5.17 Evening, and Morning, and at Noon; and that he did cry unto the Lord, & his prayer should early come before him; and that he had sworn unto the Lord, Ps. 88.13. and vowed unto the mighty God of jacob, that he would not enter into the tabernacle of his house, nor come up upon his pallet, Psal. 132.2.3.4.5. or bed; nor suffer his eyes to ●leepe, nor his eyelids to slumber, until he had found out a place for the Lord, an habitation for the mighty GOD of jacob. Learn of the very Ethnics and Pagans, to seek first the kingdom of God, and his righteousness: For they had the first and chiefest care for their Religion and superstition; and did establish, compose, and settle that before all other things. Lampridius writes in the life of Alexander Severus the Roman Emperor, that when he heard a controversy between some Christians, and certain Hucksters, or Inne-kéepers, touching a common place and field, which the Christians kept to pray therein, but the Inne-kéepers said it was theirs, and in former times properly belonged unto them: the infidel Emperor answered, Quoquo modo fit, satius est eo in loco Deum c●l●quam cauponas exercere; Howsoever it be (●●●h he,) it is better that GOD be worshipped in that place, than that Inne-kéeping should be there used. In the Senate of Rome, those things were ever first proposed, which concerned Religion, and the worship of their gods. Albertus' Novi-camp. in orat. ad Hungar. Princip. And at this day, as often as the Great-Turke doth deliberate with his Bassas and Nobles, a Professor of their law is commanded to be present, to take careful heed, that nothing be concluded against their Religion. It is memorably reported of Albinius, Val. Max. lib. 1. ca 1. that when the Galls had taken Rome, and the Flamen, and Vestal virgins fled with the implements and instruments of Religion, Albinius carrying his wife & children in a Cart or Wagon, preferring public Religion, before private charity, commanded his people to descend from the wagon, and placed therein the Flamen and Vestal virgins, for their easier carriage of the holy things; and by this his forward, yet blind devotion, makes one to say, that this course and homely wain, did either equal, or exceed the most glittering triumphal chariot that ever was. Cannot Christ's commandment? Cannot the unconceivable glory, and joys of Gods heavenly kingdom, prepared for those that love and fear God unfeignedly? Cannot the examples of Gods true Servants, that have shined as Lamps and stars, in the midst of wicked worldlings, stir us up to seek first the kingdom of God, and his Righteousness? Why then, let us blush for shame, to be exceeded by the very Pagans; and let us do that in the worship of the true God. that they did in the adoring of their Idols; lest otherwise they arise against us in the day of judgement, and condemn us. Quintus Cicero writing a tract to his brother Marcus Cicero, De petit. Consul ●t. touching the suing for the Consulship; which was then the highest ordinary dignity in the world: admonisheth him to set this always before his eyes & mind, whether he were at home, or whether he went into the commonplace, or whether he entered into the Senate-house; and to say to himself these words; Nows sum, Consulatum peto, Roma est; I am of no ancient house, I am a suitor for the Consulship: I sue for it at Rome. For he thought that each of these was able to provoke and excite him to virtue. First, that he was not a Roman citizen borne, nor of an Ancient house, but an Arpinate, and descended of an obscure Family. Secondly, that he sought after the supreme dignity. Thirdly, that he sued for it in the City of Rome the most magnificent stage of the whole world, and among a great number of most worthy Competitors. But we Christians, all and singular, do seek and sue, not for a Consulship in one city, but for the kingdom of Heaven. Therefore that we may seek it aright, let every one of us say to himself, Nows sum, gloriam & beatitudinem aeternam peto, Coelum est; I am naturally no citizen of Heaven, I seek for the glory and happiness that is eternal, Heaven is the place. First, we are not borne Citizens of the kingdom of Heaven, as our first Father Adam was, in the Paradise of pleasure, and in the state of innocency. But we are by nature sons of wrath; strangers, sojourners, and pilgrims; borne in the world, that lieth all in sin; and borne of the Flesh, and conceived in iniquity. We live in a cursed earth, in which we eat our bread with the sweat of our brows. And to cast off this oldness and corruption, we must fight many skirmishes; we must overcome many temptations; we must bear many tribulations. Secondly, we seek eternal glory, not a Consulship of one year. And the afflictions of this life, are not worthy to be compared with the glory that shallbe revealed unto us. Rom. 8.18 Who would not live a poor and a private life ten years, that he might be sure to abound in glory and riches fifty years? 1. Cor. 9.25. Shall we murmur then, to brook the short afflictions of this fading life; that we may live, nay, reign for ever, in glory everlasting. All those that strive for a Mastery, abstain from all things, they do withdraw from their body, meat, drink, and clothes, and anoint themselves with oil, that they may strive and struggle, naked, & nimble, and give their adversary no occasion to hold them: for the flesh anointed with oil, is very hardly holden. So we must cast away the immoderate care for meat and clothes; and we must be anointed with the oil of Faith, Love, and Mercy; that earthly things hinder us not; and that Satan get no opportunity to lay hold on us; for he lays hold on us by means of our sins. And they that anoint their bodies, do this, to receive a crown that perisheth, and to win praise, short, frail, momentany, and vain: but we to receive glory, endless, incorruptible, sound, and stable. At Rome, (the way to the Consulship) was to be popular; to deserve well of the Commonwealth; and to bestow many private benefits. But our way to heavenly glory, is holiness, uprightness, innocency of life, continual worshipping of God, and sincere love of our neighbour. For the grace of God that bringeth salvation unto all men, hath appeared, and teacheth us, that we should deny ungodliness, & worldly lusts, Tit. 2.11 12. and that we should live soberly, & righteously, and godly, in this present world: Soberly and temperately in respect of ourselves; righteously and justly, in respect of our neighbours; and godly & holily, in respect of the service and worship of God. This is the way to God's kingdom; which Christ expressed in one word, when he said, that We must seek the kingdom of God, and his Righteousness; For it is not enough to seek God's kingdom, or to wish for it; but we must seek and labour to perform that Righteousness that is pleasing to God. The penny of immortality is not given to Loiterers in the marketplace, but to those that labour in the Lord's vineyard. Lastly, it is Heaven to which we go, Matt. 11.12 and in which we seek to reign with God. But the Kingdom of God suffereth violence, and they that take it, must take it violently, and perforce. Wilt thou know the way to Heaven? Hebr. 11.36.37. Ask of them that have walked in that way. They will tell thee that they have been tried, by mockings, and scourge, by bonds, and prisonments; that they were stoned, they were hewn asunder, they were tempted, they were slain with the sword, they wandered up and down in Wildernesses, and mountains, and dens, and caves of the earth, clothed in sheepes-skinnes, and goats skins, being destitute, afflicted, and tormented. He that will go to the Indies to traffic, doth not refuse the labour of sailing: He that will be cured of a grievous disease, rejecteth not a bitter medicine: He that will buy a Farm, first thinks of the price. So he that seeks for the kingdom of GOD, must seek and first think of his Righteousness, which is the way unto it; and of the Merits of CHRIST, which are the price thereof; and of a lively and effectual Faith, whereby we are made partakers of the glory to come. As for worldly cares, what do they avail us? Nay, how much do they hinder us? Saint Basil says, Epist. 64. as a polluted glass, can receive no impression of Images and visages; so the soul possessed of worldly cares, is not capable of the Illumination of the holy Ghost. And Saint Austin says excellently, Amor rerum terrenarum, est viscus spiritualium pennarum: that the love of earthly things, is the bird-lime of our spiritual feathers. Let every worldling know, that spiritual things are only needful: and that Christ saith to every one, as to Martha: Martha, Martha, thou carest, Luk. 10.41.42. and art troubled about many things: but one thing is needful: Mary hath chosen the good part, which shall not be taken away from her. Can the globe of the earth be mingled with the globe of the heaven? how then can the soul contain the careful love of celestial and earthly things? Divine thoughts fly from a soul that is forestalled with worldly desires: B●r. 〈◊〉. 77. ●●cat. Nec misceri poterunt vana veris, aeterna caducis, spiritualia carn●●bu●, summa imis, neither can vanity be joined and confounded with truth: things eternal, spiritual, and high, with things transitory, carnal and base: so as at one time we may conceive and perceive things above, and things beneath. We see, how the ivy doth clasp about the tree, spreads itself, and mounts upward by the help thereof: but at last, it sucks and draws away the juice and moisture of the tree, and causes it to whither: so excessive care and pensive care for worldly things, doth load the mind, and choke the soul, and make them unable to aspire to heavenly felicity. Therefore we must imitate the custom of hawkers and hunters: for hawkers are wont to cover their hawks heads with hoods, and suffer not their eyes to wander hither and thither, least striving to fly after the things which they desire naturally, they be not so heedful to their prey, when time and occasion shall serve: and hunters do tie and couple their dogs, that their scent may be sound and perfect for the game which they shall hunt. So must we do. We must contain our minds in the love of God, and in the care of heavenly things, and not permit our affections to stray aside to the anxieties and distrustful cares of this world. Heaven is the prey which man's soul must follow: this it must desire: this it must take by violence: this it must be careful of: and on this it must bestow her chief desire and study. If it fly, or run out to other things, it will not care for eternal things. Therefore let us remember the exhortation of the blessed Apostle Paul: Col. 3.1.2. Seek those things which are above, where Christ sitteth at the right hand of God: set your affections on things which are above, and not on things which are on the earth. If we must seek first the kingdom of God, and his righteousness, than those are to be reprehended, who chief seek, search, and hunt after the good things of this world, and the delights and joys thereof: pampering the frail and sinful body: and neglecting the soul, which is the mistress and governess of the body, and never dieth. It is recorded in histories, that the Philosopher Heraclitus did always weep, for the miseries and calamities of men: and that the Philosopher Democritus did always laugh at the follies and vanities of men. If Heraclitus and Democritus were now alive, they should have as great cause, to lament the woes, and to deride the follies, which men procure to themselves, and which they embrace, as they had in the days wherein they lived. In the Poet's time men refused wholesome counsel to embrace virtue chief, and to seek after it above riches and honours: and they gladly consented to that corrupt lesson of the covetous chuff. O cives, cives, quaerenda pecunia primùm, Horat. Epist. l. 1. Epist. 1. Virtus post nummos. Wherein he taught, that money and coin is first to be sought, and virtuous manners and conditions afterward. Are not these fashions of this age? We purchase land, we build houses, we provide the best food and apparel that we can, we h●●t for promotion, honour, and dignity: but what c●re is there for the eternal habitation, and for the felicity and good estate of the soul? Neither only in our health and youth do we so: but even in our old years, and in our sickness we retain the same custom. For when we are sick, we attempt all courses, and labour by all means of physic to recover health: Ecclus. 38 1.2.4. and herein we do well, for physic is from the highest, and herbs and plasters are ordained of God. jetròs gàr anèr pollôn antáxios alon. Homer. And therefore the learned Physician is to be honoured for necessity's sake: * seeing he is to be preferred before many other men. For he oftentimes restoreth health: preserveth health, cureth not only apparent maladies, but inward infirmities: and sometimes stayeth the soul in the body, when it is ready to fly & to break out of it, as it were out of a prison. This is much: but it is but the Physic of the body: and he that doth it, is but a Physician of the body. Mat. 9.2. Isay. 53.4. Christ is the Physician of the soul: that cureth the diseases of our minds: that bare our infirmities, that sits in heaven, yet heals those that are diseased on earth: that is, Isid. de sum. bono. lib. 1. cap. 14. Non tantùm ostensor vulneris, sed & sanator, not only a searcher and declarer of the wound, but also a healer and saluer thereof. As Physicians of the body do sometimes cure by things like, and sometimes by things dislike: as heat by cold things, and coldness by hot things: so Christ the Physician of souls coming down from heaven, and finding mankind attainted with so great and many infirmities, Lib. 2●. ● he partly healed us by things like, (saith Gregory,) and partly by things contrary. For he came to man in the flesh of man: but he came to sinners in perfect righteousness: and he agreed with us in truth of human nature: but disagréed from us in righteousness and innocency. Magnus per totum munaum iacebat aegrotus, saith Saint Austin: a great Patient lay sick throughout the whole world, that is, all mankind was subject to many anguishs and griefs of body and soul: and therefore Christ the great Physician came, by whose stripes we were healed. O admirable matter, and full of love and commiseration, Quòd fusus est sanguis medici, & factus est medicamentum phrenetici, that the blood of the Physician was shed, and made the medicine to heal the Frenzy of sinners. Therefore since the physic of the soul so far eclipseth the dignity of the physic of the body, and the infirmities of the body proceed and issue from the inward corruption of the soul, as from a fountain; let us first labour to be reconciled to the Lord, Ecclus. 38 9.10.11.12. etc. 2. King. 23.2.3. 2. Chron. 16.12. and seek to appease his anger by repentance and prayer, as good King Hezekiah did: let us not repose more confidence in the Physician of body, then in the power and goodness of God, as Ala did: and let us not persist in the customary error, to seek the Physician, before we seek God, and to respect the state of the body, more than the state of the soul. For whither it be not fit, to begin with the Divine, and end with the Physician: then to begin (as the common usage is) with the Physician, and at last, perhaps when all strength and memory fails, to come to the Divine: let all judge, that can judge: and that hear Christ's commandment: Seek first the kingdom of God, and his righteousness, and all these things shall be ministered unto you. If we must seek first the kingdom of God, and his righteousness: then those are to be reprehended, that are so much addicted and wedded to worldly gain and commodity, that they regard not to have their children and servants instructed in the knowledge of Christ and of his word. If our people be sick, we repair to the Physician: if they break a bone, we go to the Surgeon: if natural love and affection move us, we provide nourishment, clothes, and livings for them, that they may maintain themselves in decent sort. All this is but for this life: which is as unconstant, as a shadow: as fugitive, as a dream: as brittle, as glass: as short, as a span: yea, as one sand of the seashore, in comparison of the whole earth, if it be compared with eternity: and shall we not be careful to procure our children and families to be instructed in the doctrine of our Saviour Christ, whereby their vices my be reform, and they may live as becometh those that carry the name of Christ, and whereby they may possess heaven for ever with Christ? Some think every sermon too long: and all time lost that is bestowed in diligent repairing to the house of God: and therefore are unwilling to give the seventh day (according to God's ordinance) to the worship of God: though they have six days allotted to the works of man's necessity. They will ride then, confer then, meditate then upon their worldly business: or if they have no earnest business to exercise them, they will rather pass the time, or (to say truth) lose the time in play, pastime, joys, trifles, and vanities, then spend the Lords day, in the Lord's service. Let none be so profane, to think that Time lost that is employed on God's service. If an unworthy servant of Christ shall not be believed; yet believe David, a man after Gods own heart, and inspired of the Lord; who thus describes the blessedness of the man that delighteth in the law of the Lord, and meditates therein day and night; Psal. 1.1.2. etc. Namely, that he shall be like a tree (planted by the river of waters) that will bring forth her fruit in due season; whose leaf shall not fade: so whatsoever he shall do, shall prosper. But the wicked contemners of God's laws, shall be as the chaff which the wind driveth away, they shall not stand in the judgement, nor in the assembly of the Righteous, for their way shall utterly perish. If an unworthy servant of Christ shall not be believed; yet believe GOD himself, who made this promise to the old Israelites, Exod. 34 24. I will cast our the Nations before thee, ●●d enlarge thy Coasts, so that no man shall desire thy Land, when thou shalt come up to appear before the Lord thy God, thrice in the y●●re. The Israelites were to ascend thrice yearly out of all jewry, unto the temple of Ie●u●alem; leaving at home only their wives and small children; and many of the Tribes w●●● distant from the Temple the journey of sa●●●a●es God doth promise, that by their ascending, they should receive no damage in their household affairs, and that no enemy, or thief should spoil their land, or possessions in their absence. This is a type for us, and written for our learning, that we may know, that GOD will have care that we shall not be damaged in temporal things, if we care to serve him, and to labour for the bread that perisheth not. At a word, if an unworthy servant of Christ shall not be believed; yet believe our Saviour CHRIST himself, who says here without any ambiguity; Seek first the kingdom of God, and his Righteousness, and all these things shall be ministered unto you. Finally, if we must seek first the kingdom of God and his Righteousness; those are to be reprehended, that undertake their daily works and businesses, without commending their labours and endeavours to the blessed protection and benediction of God, by prayer and supplication. What can the most ingenious or industrious man perform of himself, without the blessing of God? Psal. 127.1.2. Except the Lord build the house, they labour in vain that build it; Except the Lord keep the City, the Keeper waketh in vain: It is in vain to rise early, and to lie down late, and to eat the bread of sorrow; For it is the Lord that surely giveth rest to his beloved. For that we depend not upon God, we flee not to God, we pray not to God; Am. 5.11. Zeph. 1.13. Agg. 1.6. Is not this the cause, that many sow much, and reap little; build houses, & other dwell in them; plant Orchyards, and eat not of the fruits; eat, but have not enough; drink, but are not filled; cloth themselves, but are not warm; earn wages, but lay it up in a broken and bottomless Bag? Say not, I cannot come to the church to prayer, every day before I go forth to my labour; I am not learned; it is for clergy men to be so diligent in prayers. Although thou canst not come to the church, yet hast thou not a private devotion, and prayers to power forth in thy house, and on the way & in the field, and in thy labour? Although thou be unlearned, yet art thou not able to utter the Lords prayer, and in a word or two, to beg mercy of God? Although thou be no clerk, yet art thou not subject to manifold temptations aswell as clergy men? They that travel through unwholesome countries and infectious airs, take preservatives to be safe from hurt; & those that know, their enemies lie in wait for them in every corner, carry still some weapon to defend themselves. And shall not a Christian arm himself with the Armour of prayer, and defend himself with the preservative of godly meditations? since Satan seeks by the venom of sin to infect all our actions; and lays a bait to entrap us in our meat, & in our drink, and in our garments, and in our speeches, and in all our doings? Wherefore, whatsoever we shall do in word or deed, Col. 3.17 let us do all in the Name of the Lord JESUS; praying hearty to GOD the Father, for the obtaining of his holy Spirit, merciful protection; 1. Tim. 4.5. that all his Creatures may be sanctified unto us by his word & prayer: and that whatsoever we shall enterprise, or attempt, may redound to the glory of God, the profit of our Neighbours, and our own salvation. How comfortable is the promise? Ask, and it shall be given you: seek, Matth. 7.7.8. and ye shall find: knock, and it shall be opened unto you. For whosoever asketh, receiveth: and he that seeketh findeth: & to him that knocketh, it shallbe opened. How gracious is God, Psal. 145.8. Isay, 65.24. to hear the requests of all those that call upon him faithfully? for he hath said; Yea, before they call, I will answer; and while they speak, I will hear. How can it be, that the prayer of the Righteous should not prevail much, Rom. 8.26 and pierce the clouds? since Christ maketh intercession for us, at the right hand of God; and though we know not what to pray as we ought yet the Spirit itself maketh request for us, Luk. 18.1 1 Tim. 2.8 with sighs, which cannot be expressed. O then let us pray always, & not wax faint! O then let us lift up pure hands every where, without wrath ur doubting. O then let Prayer be the salt to season all our actions; and the Dove to bring us the olive leaf; that is, the messenger to fetch down from Heaven the favour and loving mercy of God upon us; Gen. 8.11. and whither we go forth of our houses, let us pray; and whither we return home let us pray; Hieron. in Epist. Nec priùs corpuscalum requiescat, quàm animam pascat; and let not our body rest, before it feed the soul with this celestial food. To conclude, and to bind up all (as it were) in one little bundle, let us often, and seriously consider, the vanity and fléeting mutability of this life, and of all the Pride and Pomp thereof; and the unspeakable joys and perpetuity of the Kingdom of God; and then this exhortation and precept of our Lord and Master CHRIST JESUS (which contains the whole sum of a Christian man's duty, and may be in stead of a thousand Sermons) will never slip out of our hearts, wherein he says; But seek ye first the Kingdom of God, and his Righteousness, and all these things shall be ministered unto you. A WHIP FOR LOITERERS. Matth. 20.6. And he went about the eleventh hour, and found others standing idle, and said unto them, Why stand ye here all the day idle? IN that none received the penny in the evening, but such as laboured longer or less time in the vineyard; we are taught, that none of discretion, age, & years, shall receive the recompense of the reward, & the joys of Heaven, but such as in this present world labour diligently in their calling, and endeavour to bring forth the fruits of such good works, as are commanded in the word of God, & proceed from a true Faith, and serve for the honouring and glorifying of God's holy name. But as none shall be crowned in the kingdom of glory, that hath not finished his course in the Kingdom of grace, that is, in the vineyard & church of God; so none can of his own power and natural forwardness abound with good works, or do any thing acceptable to the Lord, except his heart be renewed by the holy Ghost: for none wrought in the vineyard, but those that were hired, and effectually called. Therefore they that are delighted with doing well, must acknowledge God's grace on this behalf, and not either flatter themselves, as if they performed it by their own strength; or despise others that do not so well: as if by nature they were better than they. And those that were called, and sent into the vinyeard, were not called all together, and in one hour, but some were called at the Dawning of the day, and some about the third hour, and some about the sixth & ninth hour; and some about the eleventh hour; that is, but one hour before the setting of the sun: So all they on whom God hath decreed to bestow Eternal life, are not effectually called at the same moment and minute of life; but some are called sooner; some latter, some in their Childhood; some in their youth; some in their constant and settled age; some in their old age; Luk. 23.40. & some, but even a little before the end of their life: as appeareth by the example of the thief upon the cross. And therefore charity willeth us, not to despair or misdoubt of those whom we see not yet reclaimed; but to continue in using all the best means for their conversion, since God calls whom he will, and when he will, and how he will, and where he will. Yet though the Lord all the day long stretch forth his hand, ready to receive sinners that repent, in the arms of mercy; we must not be a disobedient & gainsaying people, deferring & procrastinating our amendment; because none can promise to himself, grace and space to repent. Therefore every one must hearken to that voice of the holy Ghost, To day, if ye shall hear his voice, harden not your hearts. On which Paul infers, Heb. 4.12.13. Take heed brethren, lest at any time, there be in any of you an evil heart, & unfaithful, to departed away from the living God, but exhort one another daily, while it is called to day; lest any of you be hardened through the deceitfulness of sin. For unto those that post over and delay their reformation, the words of the housekeeper (to those that stood idle in the Market place, about the eleventh hour) may be spoken; Why stand ye here all the day idle? So that the purpose of CHRIST in the parable of the labourers in the vineyard, is no other, but to prick & provoke us forward, to a continual diligence, in discharging the charge of our vocation & state of life; and to teach us not to be weary of well-doing, through a vain persuasion that we have done enough; & not when half the course is scarce ended to sit down in the mids of the race; but to forget that is behind, & endeavour ourselves to that which is before, & follow hard toward the mark for the price of the high calling of God, Phil. 3.13 14. in Christ jesus: & to protest with the kingly Prophet, that we will not suffer our eyes to sleep, nor our eyelids to stumber, until we find out a place for the Lord, Psal. 132.4.5. an habitation for the mighty God of jaacob; that is, till we have built a spiritual temple in our hearts, wherein God's grace, mercy, & favour may delight to dwell This industry in our several ranks & places, is that which God enjoined to the first man Adam; when he had said unto him, In the sweat of thy face shalt thou eat bread, Gen. 3.19. till thou return to the earth. In which we are taught, that every man must take pains, in that condition & state of life which God hath cast upon him. For so S. Paul seems to expound that commandment given to Adam & his posterity, Rom. 12.9.7.8. and thus to comment thereupon; Seeing then that we have gifts that are divers, according to the grace that is given unto us, whither we have prophecy, let us prophecy according to the portion of faith; or an office, let us wait on the office; or he that teacheth, on teaching; or he that exhorteth, on exhortation; he that distributeth, let him do it with simplicity; he that ruleth with diligence, he that showeth mercy with cheerfulness. Therefore that we may have prosperous success in our vocation; first every one must know and understand the offices and duties appertaining to the calling, unto which God hath put him apart; and he must diligently, busily, and constantly labour in that his calling. Secondly, every one must only meddle with those things which are prescribed and belonging to his vocation, avoiding curiosity and things impertinent to his calling. 1. Thess. 4.11. For so the Apostle teacheth the Thessalonians, to study to be quiet, and to meddle with their own business, and to work with their own hands. Thirdly, we must with true humility and fear of God acknowledge our own great infirmity, and call upon God, and crave help and happy success of him; and with assured confidence of God's assistance, labouring thus diligently in our places, let us know for a surety, that as the labours and counsels of men cannot prosper without God: so when we desire aid of God, our labour shall not be in vain in the Lord; Psal. 37.5 but as we commit our way unto the Lord, and hope in him, so he will bring it to pass. And if any difficulties and crosses fall out in our way: let us not be dismayed and broken in courage, neither forsake our vocation: but constantly and confidently let us expect deliverance from God with quiet minds. If then we be commanded by God himself, to be industrious and painful in our calling; we are also in the same forbidden to be idle and negligent. For idleness is Satan's cushion, or featherbed, on which he secretly takes his ease, & rules & turns the idle person at his own pleasure; and therefore because idleness is the mother and nurse of all vices, we must carefully fly from it. When men do nothing, they learn to do ill. For when they are not embusied in the lawful offices of their calling, than they muse how to entrap their neighbour; how to defraud the simple; how to prevent the unadvised: how to slander the harmless; how to revenge wrongs; how to raise up dissension among brethren; and how to live * Oite melissáon cámaton trú chousin aergoí. Hes. (like drone bees) by the honey of other men's labours. The Loiterer is an open mark for Satan to shoot his arrows against; the Loiterer is a city & castle without wall, exposed to the irruption & invasion of spiritual foes; the Loiterer is an odious & loathsome sink that receives all ill suggestions, temptations, & cogitations. As Nature admits no vacuum & emptiness; for where there is no body to fill, there the air fills: so Satan cannot endure a mind to be empty, and a body to be slothful; for where there is no virtue, there he sows vice; & where there is no good done, there he allures to ill doing. Satan world have us to be remiss & careless in veri●e, but withal to be busy in vice, for he is never idle, but walketh about as a roaring Lion, 1 Pet. 5.9. Rev. 12.12. seeking whom he may devour; & because he knows he hath but a short time, therefore he still tempts to ungodliness, to distrust, to unthankfulness, to covetousness, to deceit, to hatred & malice; & where he finds an idle person, Matt. 12.43. there he enters in with his companions as bad as himself; because he finds the room empty, swept, & garnished. Therefore that we may repel these continual assaults, & escape these snares, and quench these fiery darts, & defend the castle of our soul from sealing & sacking, we must be diligent & laborious in our places, studying to honour God, to edify his Church, & to benefit the commonwealth; & above all things we must avoid idleness: for if we stand all the day idle, & work not in the vineyard, we open the door for Satan to enter; & we set up a ladder, that thereby he may scale the walls of our souls. Nulius fructus o●ij imò magis dispendum: Epist. ad v●r●●llens. Gen. 25.30. there comes no profit by idleness; nay there comes great disprofit, saith S. Austin. What got Esau, in that he had rather receive meat, then labour for meat, but the loss of the birthright & blessing? Matt. 7.19. What is the end of every unfruitful tree that bears no fruit; nay, that bears no good fruit, joh. 15.2. but to be hewn down, and cast into the fire? What becomes of every fruitless branch, but to be taken of, and pruned away from the vine? Matt. 25.30. What must the negligent servant look for, that did hide his talon in the napkin; but to be cast into utter darkness, Luk. 12.47. where shall be weeping and gnashing of teeth? What is the reward of the servant that knew his masters will, and prepared not himself, neither did according to his will; but to be beaten with many stripes? For this is the sentence pronounced long ago; Cursed be he that doth the work of the Lord negligently. jer. 48.10 Sin. ep. 33. Themisto. Demet. P●●us Mir. An heathen man could say, Malè mihi esse in●lo, quàm molliter, I had rather be ill at ease, then idle. Another called idleness the grave of an idle man. Another likened Idleness to the dead sea, that never ebbs and flows. Another says, that loitering persons that are not addicted to a certain state of life, do live no otherwise then bruit beasts; for they do not live: but only draw breath, as beasts do. And therefore whereas the Roman Servilius Vacia. a very wealthy man, loathing employment in affairs, had retired himself, and lived closely in a farm which he had near to Cuma; and was famous only for living so securely; and whereas other that were laden and pressed with business, were wont to exclaim thus; o Vacia, thou alone knowest what it is to live: on the contrary, Seneca condemning his sluggish Idleness, says, that he did not live, but lurk; Epist. ●5. and therefore on a time passing by that farm, he sportingly said, hic situs est Vacia, here lieth Vacia; Plut. in racon. meaning that there was no odds between a dead man, and one buried in Idleness. Cleomenes the Lacedaemonian Captain, being demanded, why the Argives were not destroyed, that had so often fought against the Lacedæmonians, and were so often vanquished; because they may give occasion (saith he) to our young men to exercise themselves. For he thought that youth was corrupted by loitering, the teacher and root of all mischief. And this made Scipio Nasica to say, when some thought the Roman state to be most safe, for that the Carthaginians were extinct, and the Greeks' vanquished; nay (saith he) now we are in greatest peril, when we have none, whom we may fear, or reverence. And therefore when one asked of Lycurgus the Lacedaemonian lawgiver, Id. Ibid. why he exercised maidens of his country in running, wrestling, throwing of quoits and darts; he answered, that he did it, partly that the children might be the stronger and nimbler, taking this beginning of strength in their mother's bellies: partly that they might the more patiently induce the pains of childbirth: & partly that (if such necessity constrained) they might be able to fight for themselves, their children, & country. Whereby it is clear, that the wise lawgiver understood, how great a pestilence & contagion of a commonwealth idleness is: & on the contrary, how moderate labour doth make weak bodies, healthy & strong bodies: but delicate & idle niceness doth enfeeble and effeminate the stoutest and strongest. Sweet and wholesome waters a●e ea●e moving, and thereby convey under their stream that hurtful matter that might infect them. This the Poet perceived, and therefore, sange. Ovid 1. Pont. ●. C●ruis ut ignawm corrumpant otia corpus, capiant v●tium, ni moveantur aque. In an house uninhabited, unclean beasts, as mice, rats, vermin, and spiders do multiply and increase. In a desolate city, Zijm. & Ohim, & Satyrs, & wild beasts, & Owlets, and Ostriches, Isa. 13.21. & Scritchowles make their abode: as the Prophet says of desolate and ruinated Babylon. Beasts that lie long and often on the ground, not using their legs, do lose their hooves. Birds that tarry much in their nests, become destitute of their feathers. Far in nota to●pet, ignem agitata rest●tuit; A torch that is not moved, burns slowly; but when it is shaken, it recovers the flame. Sen. de Clement. Iron unexercised soon gathers rust. Flies easily stick to the cold pot, but avoid the heat & boiling pot. The soil that is not manured yields briers & thistles. And we say commonly, that they which do not use their privilege & charter, or else do abuse it, do lose it: so he is deprived of the gifts of grace, & keepeth not the good seed that is sown in his heart, & receives tars of ungodly desires, who is sleepy & slothful. For (as Greg. saith) the soul of man in this world represents a ship, sailing against the stream, & it cannot remain still in one place: because it falls back, unless it strive to go forward. Ser. de●s. Andrea. Bernard in that kind of speech proceeds farther, & says: that as the water secretly enters through the chink of the ship, and so increaseth, till at length by the mariners carelessness the vessel sinks: so from Idleness & slothfulness there ariseth a multitude of wicked thoughts and concupiscences, until at the last the ship of the heart (yielding unto them) be deeply endangered in sin & wickedness. Therefore Jerome gives this advise to his friend, Rustinis Gallus the Monk; do something, that the Devil may still find thee busy. If the Apostles having power to live by the Gospel, did work with their hands, that they might not charge any, and did relieve others, whereas they might have reaped carnal things for spiritual things? Why dost not thou prepare one thing or other, that may redound to thy profit? Either frame a basket, or make a pannier, or rake and weed the ground, or contrive and plot the beds of an herb garden. And he affirms, that Monasteries of Egypt had a custom, to entertain none that could not labour with hands; not so much for that otherwise they could not maintain them, as that it might be beneficial to their soul's health. Ask of Solomon the wisest man that ever was borne of woman, 1. King. 3.12. after the ordinary sort, what an idle person is; and he will tell us, that the idle person is he, that says when he should travel any whither for his profit; Prou. 26.13.14.15. A Lion is in the way, a Lion is in the streets: as the door turneth upon his hinges, so doth the slothful man upon his bed: the slothful hideth his hand in his bosom, and it grieveth him to put it again to his mouth. Ask of Solomon again, what is the fruits of Idleness, and he will answer clearly, that it is beggary: Prou. 20.4 for the slothful man that will not plough because of winter, shall beg in summer, Prou. 6.10 11. but have nothing: and when the loiterer says, yet a little sleep, a little slumber, a little holding of the hands to sleep; poverty cometh as one that traveleth by the way, and necessity like an armed man. Therefore since beggary is the fruit of idleness, we must with Solomon gather instruction, & gain experience by the example of others; for so he writes of himself; Prou. 24.30.31.32 I passed by the field of the slothful, & by the vineyard of the man destitute of understanding, & lo, it was all grown over with Thorns, & nettles had covered the face thereof, & the stone wall thereof was broken down: Then I beheld, and I considered it well, I looked upon it, & received instruction. All Creatures that in the beginning of their creation received a commandment to labour, do labour till this day. The Heavens cease not to move; the Earth ceaseth not to bring forth plants, and herbs; the Beasts, Birds, and Fishes cease not to multiply; only Man who was commanded to eat his bread in the sweat of his face, neglecteth his charge. And therefore God's word sends the idle & slothful to base creatures, to learn their duty, even to the Emmot: Go to the Pismire, o sluggard, & behold her ways, & be wise: Prou. 6.6. for she having no guide, governor, nor ruler, prepareth her meat in the summer, & gathereth her food in harvest; saith the Wise man. Shall the Pismire that hath no leader, nor conductor, gather food in summer & harvest, against winter & tempests? And shall we be negligent to provide in health and youth for sickness and old Age? who have the example of Christ and the saints set before us, and the precepts of Christian Rulers, & th'admonitions and reprehensions of teachers and overseers of our souls. Let the idle and sluggard beware then lest that not the Queen of the South, or the Ninivites, but the contemptible and base Pismire, rise to condemn them in the day of judgement. Now if we ask whence there are so many beggars? whence such filching? whence so many Rogues, caterpillars, & unprofitable members in the commonwealth? the Answer is easy: Idleness is the true cause of all these. Therefore if we would have the number of beggars and thriftless persons to decrease; parents must inform their children in honest Trades; and governors of parishes must employ orphans in good courses; and Officers must punish idleness, as the laws prescribe. Exod. 32.6. Besides poverty, Idolatry is a fruit of idleness: for the idle Israelites sat them down to eat and drink, and rose up to commit Idolatry. Besides Idolatry, toys and curiosity are a fruit of idleness: for the loitering Athenians & strangers that dwelled among them, gave themselves to nothing else, but either to tell, Act. 17. 2●. or to hear some news; & the younger widows being idle, 1. Tim. 5.13. learn to go about from house to house; and are also prattlers & busy-bodies, speaking things that are not comely. Besides, toys and curiosity, hiding of God's gifts & talents, is a fruit of idleness: Matt. 25.25. for the slothful servant went and hid his talon in the earth. Besides hiding of God's gifts, lieging of the seed of God's word sown among us, is a fruit of idleness: for while men slept, the enemy came, and sowed tars among the wheat. Matt. 13.25. Besides lieging the seed of God's word, to be excluded from the marriage of the bridegroom, is a fruit of idleness: for while all slumbered & slept, the foolish virgins that trimmed not their Lamps, were shut out at doors, and heard this voice, Verily I say unto you, I know you not: Matt. 25.12. If then idleness breed beggary, idolatry, curiosity, hiding of God's gifts, lieging of the seed of the word, excluding from the marriage of the bridegroom; and what not? Doubtless it is a sin most loathsome before GOD, and most studiously to be avoided of us. Who hath not heard of the horrible punishment of Sodom, by fire and brimstone from Heaven? And who quakes not at the remembrance thereof? So horrible a plague must needs be for heinous sin. And what were the sins of of Sodom? Ezechiell rehearses them in this manner: Behold, this was the iniquity of thy sister Sodom, Ezek. 16.49. Pride, Fullness of Bread, & abundance of idleness was in her, & in her daughters; neither did she strengthen the hand of the poor and needy. If we will be free from the punishment of Sodom, we must be free from idleness, and other sins of Sodom. Chrysostome teacheth by a familiar example, Hom. 16 in Ephes. how grievous a sin idleness is. Nihil boni facere, hoc ipsum est m●lefacere. Not to do some good, is to do evil. Tell me (saith he) if thou hast a servant, who doth neither steal, nor rail, nor contradict, nor is drunken, nor doth any ill; yet sits all the day idle, & doth not any of those things which a servant should do to his master; wouldst thou not scourge him? yet he hath done no ill. Even so God will punish the idle, Psal. 34.14. because they are idle. For the righteousness of a man consisteth in two points; not only in abstaining from evil, but also in doing good. Idleness seemed so absurd a thing to the best Philosophers, as that they had rather affirm that the world hath been from everlasting, and without beginning, then by confessing, that the world was created; thereby (as they supposed) to confess, that God was idle, before he made the world. This opinion of the Philosophers was both foolish, & wise. It was foolish, in respect of the idleness which they imagined in God; (because before the world was created God had greater things in himself, wherein to work, than were the creation and government of the world; namely, the Contemplation of his own divine Essence, his infinite Love, the communication of the divine persons, and the election of them that shall inherit heaven:) and yet it seemed to show some wisdom, in that they did so much detest idleness, as that they thought it did not become God. If it become not God, that needs nothing: how much less becomes it men, that are of themselves most needy, and do pray continually even for daily bread? S. Paul held idleness so damnable a fault, that he command's the idle person to be restrained from meat: 2. Thess. 5.10. Herodd. 2. For thus he writes to the Thessalonians; When we were with you, this we warned you of, that if there were any, which would not work, that he should not eat. Amasis' King of the Egyptians made this Law, that every one of his Subjects should show yearly to the Governors of his provinces, by what means he lived, and that he that did not this, or could not show by what lawful courses he lived, should be put to death. Socrates and Draco, brought the same law into the city of Athens, Sabell. l. 6. ca ●. and the highest Court and counsel of the Areopagites partly established it. And at Florence in Italy, at this day, the idle persons are grievously punished; and if any being asked whence he gets his Diet and clothes, cannot yield a probable reason, he is either sorely punished, or else banished out of the City as a pernicious member. The Gymnosophists, who were the wise men of India, did so far detest loitering, that when meet was set on the table, they did first ask of the young men what they had learned, or done after they rose in the morning; and he that gave no fit answer was debarred of his dinner. And they buried Loiterers that had done nothing in their life, as if they had not lived at all, no otherwise then brute beasts are buried. Among the Romans, he that did not look well to his field, but suffered the briars and moss to overgrow it; And he that did not prune his Trees, & wines, had a Fine set on his head by the Censor. Among the Anabathaej they were heavily amerced, that did by negligence and sloth diminish that Wealth which their fathers had left them. Among the Lucanj who in old time inhabited part of Italy, men were Indicted, as well for Idleness, as for other crimes; and if any were convicted for lending any thing to any that lived in idleness and pleasure, it was decreed, that he should lose that he had lent. But what should the ordinances of other Nations be rehearsed? We have as necessary and laudable Statutes enacted against Vagrant persons, sturdy Beggars, and Loiterers, as any country ever had, or now hath; and if ready execution (which is the vigour and soul of the Law) were answerable to the strictness & goodness of the Law; and if the Law (in this case) were not oftentimes as a sword hidden in a scabbard, he that should inveigh against Idleness & Loitering, should but set up a man of straw to fight withal. It appeareth then by the Word of GOD, by the course of Nature, by the censure of Philosophers, by the Laws of Heathenish nations, and by the Decrees of all well-governed Kingdoms, that Idleness is a most odious sin, and therefore to be shunned & abandoned from every honest & well disposed person. Wherefore if Magistrates & Officers shall foreslacke to administer judgement & justice, & shall deal corruptly & partially in their places; and shall not punish the offendor, and give reward and encouragement to the well-doer they must be content to have this speech of the Householder applied to them; Why stand ye here all the day idle? If Ministers and Shepherds of souls, shall not regard to feed the flocks, over which the holy Ghost hath made them overseers, but shall suffer the wolf to scatter and tear the sheep, whom CHRIST hath ransomed & redeemed with his precious blood; they must be content to have this speech of the Householder applied to them; Why stand ye here all the day idle? If those that are adorned with wisdom, understanding, experience, & other profitable gifts, do not exercise them to God's glory, and the good of human society; but do shut them up as close prisoners under lo●ke, or as rare jewels in a box; they must be content to have this speech of the householder applied to them; Why stand ye here all the day idle? If the rich in this world be not rich in God, & in good works and do not endeavour to lay up a sure foundation against the time to come, but do trust in uncertain riches, and set their hearts on them, forgetting the necessity and penury of such as desire but the crumbs of their superfluities; they must be content to have this speech of the Householder applied to them; Why stand ye here all the day idle? If Artificers & craftsmen, that have no other means but the labour of their hands, by which they may maintain themselves & their families, delight in loitering and wandering up & down the streets, and in haunting Taverns & Alehouses, and in carouzing & bousing so long, till they spend all their thrift, and leave thereby, either their sickness, or their old-age, or their children, or all these, to be relieved by the compassion of others; whereas if they would learn of the Pismire, they might rather be helpful, then burdensome to their neighbours: and if hirelings and day-labourers make no conscience to discharge their duty, but work negligently, not regarding the charges & provision bestowed upon them; they must be content to have this speech of the householder applied to them; Why stand ye here all the day idle? If the ignorant in the mysteries of Christ's religion, do either disdain to be instructed, or refuse to be admonished, or proceed very little in knowledge, or stand at a stay as unfruitful hearers, though they bear the world in hand, that they are savorers of the word of God, and Gospel of Christ, by diligent frequenting the Church, and attending to the word read, or preached; they must be content to have this speech of the householder applied to them; Why stand ye here all the day idle? If the swearer, blasphemer, drunkard, adulterer, envious and malicious person, or any other addicted to some one or other spiritual sin, do stop their ears with the deaf adder, as that they will not hear the voice of the charmer, charm he never so skilfully: and do harden their hearts like a diamond, that the words of exhortation cannot enter: and do cast reproof behind their backs, putting over their amendment and conversion from year to year, from month to month, and from day to day, till the wrath of God suddenly overtake them: being like those that run after their shadow, but never overget it: and those that lie in a slumbering sleep, and called upon, say, We will come, yet fall asleep again: and those that do parturire, non parere, travel in the birth of newness of life, but bring forth no child of righteousness: and those that would feign wade over the water, but look till the running water stop his course, that they may pass dry: and those of whom the Satirist says. Pers. sat. 5. (Nam quamuis propete, quamuis temone sub uno, Vertentem sese frustra sectabere canthum, Cum rotaposterior curras, & in axe secundo;) That sitting by the second wheel of the chariot, imagine they shall catch the former and first wheel, that still rowles from them: these must be content to have this speech of the householder applied to them; Why stand ye here all the day idle? This carelessness and negligence in the matter of salvation, is both perilous and pernicious. Christianity is a warfare, and by Baptism we are enroled soldiers in the Army of Christ: therefore we must be circumspect; we must be watchful; we must be courageous. Ephes. 6.11.12.13. Our enemies are Satan and his ungodly complices: for we wrestle not against flesh and blood, but against principalities, against powers, and against the worldly governors, the Princes of the darkness of this world, against spiritual wickednesses, which are in the high places. And therefore we must put on the whole armour of God, that we may be able to stand against the assaults of the devil; and that we may be able to resist in the evil day, 2. Tim. 4.7.8. and (having finished all things) to stand fast. If we fight a good fight, and finish our course, and keep the faith, from henceforth is laid up for us the crown of righteousness, which the Lord the righteous judge shall give to us at that day, and to all them that love that his appearing. They that have given their names to Christ, and that shall be so plenteously rewarded for their labours in the Lord, is it not a shame for them to loiter, or be found in the camp of Satan? Christianity is a wrestling: and against what must we wrestle? against the darkness and ignorance of the flesh, 1. Cor. 1.20. joh. ●. 3.5. whose wisdom is foolishness before God, and cannot comprehend the mystery of salvation: for except a man be borne again, & be borne of water and of the Spirit, he cannot see the kingdom of God, nor enter into the kingdom of God. And we must wrestle against the hatred and enmity of the flesh and world: joh. 15. 1●.20. for we must resolve ourselves, that since the world hated Christ, it will hate us also: the servant is not greater than his master: if they have persecuted him, they will persecute us also. And we must wrestle against the allurements and temptations of the ●●●sh, which is an intestine and secret foe, and ● domestical judas, ready always so betray us into the power of our spiritual Enemy. For 〈◊〉 our flesh naturally dwelleth no good: Rom ●. 1●. etc. the fle●●h 〈◊〉 find no means to perform that is good: the flesh suffers us not to do the good we would, but the evil that we would not do, that we do: the flesh expels the delight, that the inner man hath in the law of God, and rebelling against the law of our mind, l●ades us captive into the law of sin. Neb. 4.17. Sa●●alla●, and ●ob●ah, and the Arabians, and the Ammonites, and the Ashdodims did not more withstand the repairing and reedefying of jerusalem; then the flesh and the sinful motions thereof do resist the salvation of the soul, and the subjecting of it to the will of God. The bu●●●ers of jerusalem being hindered by their malign●rs: when they builded on the walls, and when they bare burdens, and when they laded, did the work with one hand, and with the other hold the sword. And they that are to wrestle against such, so importunate, strong, and flattering an Adversary, may not be secure, and remiss, and cast aside their spiritual furniture, seeing an old and most practised wrestler, not ignorant of Satan's sleights, cries out on this sort: Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death. Christianity is a race: and that we may so run that we obtain: mortification, patience, ●. Cor. 9.24.25. and perseverance is required of us. They that run and prove masteries for a corruptible crown, use a most exquisite diet, and abstain from all things that may make them unfit for the race: & they are not rewarded with the prize, unless they run to the goal: and will any imagine, that he shall receive the incorruptible crown of life, except he persevere in faith and godliness? What shall it avail, to hear the word, to participate of the Sacraments, to follow the calling of Christ for a while: and at length and last to fail and faint, either enchanted by pleasures, or corrupted by the examples of the world? for not he that fighteth, and fainteth, or flieth: but he that overcometh, shall have power given him over the nations, Reu. 2.26.27. Reu. 3. 1●. and he shall rule them with a rod of iron, and as the vessels of a potter, shall they be broken: he that overcometh shall be made a pillar in the temple of God, and shall go no more out, and upon him shall be written the name of God, and of the city of God, and that new name: V●rse. 21. he that overcometh shall sit with Christ in his throne. And what meaneth our Saviour when he saith, Luk. 9.62. No man that putteth his hand to the plough, and looketh back, is apt to the kingdom of God? but that he admits no such scholars, that do not wholly consecrate themselves to him, but reflect an eye to worldly desires and vanities. For as the Ploughman that looks not directly forward, but doth cast his eye aside, makes no right furrow, but a baulk, so they that do not bend their whole endeavour to promote God's glory, and to renounce the cares of the world, cannot proceed aright in the way of life, but must needs decline, either to the one hand, or to the other. And this our race is not in a corner, M●tt. 5.14.15. nor without beholders: for we are as a city, that is set on a hill, & cannot be hid, & as a candle, that is not lighte● to be put under a bushel, but on a candlestick, 1. Cor. 4.9. that it may give light to all that are in the house: and we are as gazing stocks unto the world, and unto Angels, and unto men: Matt. 5.16. and therefore being placed in such open view, Let our Light so shine before men, that they may see our good works, and glorify our father which is in Heaven. He that hath a long journey, and but a short time in which he must make it, will never end his journey, except he travel forward continually. We must go to heaven: and the journey is long: for we must overcome many temptations, and keep many commandments, and do many good works, and endure many tribulations, before we can come thither. The time for traveling to heaven is this life, whose days are short: and we cannot be sure of to morrow. Why then do we loiter in the way? Nay, why do we slumber? When there are many impediments in our way: as when it is hard to find, or thieves lie in ambush, or the passage is rough and uneasy: is it not needful that the traveler should walk so much the more speedily? In the path of life there are many trials, many conteruailes of Satan, many difficulties: therefore we must never loiter, but hold on continually. If a friend offer unto us the means, whereby we may be delivered from inconveniences: doth not he abuse his friend, that neglects those means? God daily affords us his grace, by means of which we are certainly freed from the danger of losing our souls: and shall we abuse the long suffering of God, in not apprehending the grace and favour of the Almighty? At a word; is not he to be blamed justly, that omits the opportunity and just occasion to obtain any thing? It is usually said, that time and tide tarry for none. And Ausonius thus describes the statue and representation of Occasion and opportunity, which P●●dias carved; that she stood on a wheel, to show her rolling inconstancy: that she had wings on her feet, to show her ha●tie departure: that she had a lo●ke of hair on her forehead, to show how hardly she can be discerned, and that she must be apprehended when she offers herself: that the hinder part of her head was bald, to show that she could not be caught, if she were once escaped; and that her companion is Repentance, to show that sorrow waits on those, as a due portion, that reject just occasion of doing good, when it is offered unto them. Apelles the famous painter, was wont to complain, that he had lost that day, in which he had drawn no line: and shall not the godly be grieved, if they have spent a day without proceeding and profiting in godliness, and in the fear of God? One says, that we must chief be heedful of two times; the morning, and the evening; that is, we must consider, what we will do, and what we have done: for so we shall in good sort, both dispose our time, and order our duty. And therefore Cato's manner was to repeat in the Evening, what he had done, seen, or read in the day before; and to recall himself to an account, not only for his business, but for his leisure. The wise man fully perceived, that time is most precious, and the loss of time unrecoverable. Which thing if all men would consider, the sharp reprehension of the grave Censurer of depraved manners should not be renewed in our age; when he says, That we have not little time, Sen. but we lose much time; that we receive not a short life, but make it short; that we want not life, but are wasteful of life; and that whereas men are sparing in keeping their patrimony, when they come to loss of time, they are most prodigal in that, in which covetousness and pinching deserves commendation. If we must think all time lost, wherein we have not thought of God, as Bernard says: when we call ourselves to a reckoning; how slender a part of our life shall we find imparted on God? how few hours spent in his service? how rare the thoughts directed and erected towards Heaven? Let many carefully recount, what they have thought, spoken, done, in the day: what shall they see, but innumerable wicked & unbridled thoughts: idle words, redounding neither to the profit of the speaker, nor hearer: backbitings: slanders: lyings: blasphemies: swear: and a whole harvest of vanity and iniquity? Indeed all our life is the time appointed of God, for the laying hold on his grace, which bringeth salvation unto believers: but let us suppose every day to be our last day: and this time to be the accepted time: and this day to be the day of salvation: and then we will in no case permit this time of grace to slip and slide away: and we shall perform the Prophet's exhortation: Esai. 55.6.7. Seek ye the Lord, while he may be found: call ye upon him, while he is near: let the wicked forsake his ways, and the unrighteous hi● own imaginations, and return unto the Lord, and he will have mercy upon him, and to our God, for he is very ready to forgive. Wherefore let us not curiously pry into other men's actions, but descend every man into his own soul, and see how we have laboured in God's vineyard. And that we may be the willinger to work in the vineyard, and to employ the talents with which we are entrusted, to the glory of our Master Christ, and the edifying of his elect, let us have an eye to that wages and penny which shall be paid unto us in the Evening, when this transitory and wretched life is ended. And what is that penny? It is eternal life; it is our Master's joy: it is the glory of heaven: it is the wiping away of all tears: it is the resting from all labours: it is the end of sorrow, sickness, trouble, care, hatred, & anger: it is the beginning & perpetual enjoying of true pleasure, joy, & blessedness. Austen saith excellently: Soliloq. c. 21. If thou O Lord hast ordained for this base & corruptible body, so great and so many blessings: from the heaven & air, the earth & the sea, the light and darkness, the heat and shadow, the dew and showers, the wind and rain, the birds and fishes, the beasts and trees, and the variety of herbs & plants, which successively serve our turns, & ease our tedious loathing: what manner, how great, & infinite are those good things which thou hast prepared (for those that love thee) in that heavenvly country, where we shall see thee face to face? If thou bestow so great things on us, now being in prison: what wilt thou bestow upon us when we are in the Palace? If thou give us such comforts & pledges of thy love in the day of tears: what wilt thou give us on the marriage day? If thy gifts are so infinite & diverse, which thou impartest both on thy friends and enemies: how sweet and delectable shall those be, which thou wilt bestow upon thy friends alone? And elsewhere he saith; Enarrat. in Psal. 85. o my brethren, think on and consider the good things, which God giveth to sinners; and by them understand what he keepeth for his servants. God giveth the heaven, and the earth, God giveth fountains, fruits health, children, plenty, abundance, to sinners that do blaspheme him daily. He that giveth these things to sinners, what (must we suppose) doth he reserve for his faithful people? This hath been the wisdom of the Saints, when they have seen the beauty and bravery of this world, not to be bewitched and beguiled therewith, but thereby to climb up (as it were) by stairs and steps, to the contemplation of the happiness of that other world. As it is reported of Fulgentius, when he fled the persecution of the Arrians, and sojourned at Rome; and when he saw the glory of the city and Senate of Rome, that he spoke thus to the companions of his exile; How beautiful may the heavenly jerusalem be, if earthly Rome do so shine? and if in this world there be given such dignity and honour to those that love vanity and error: what honour and glory shall be given in heaven to the Saints that love verity and virtue? It is too apparent, how greedily we do gape after earthly treasure, and fading riches; which is either lost by shipwreck, or consumed by fire, or stolen by thieves, or taken away by fraud and oppression, or corrupted and impaired by rust, canker, and long space of time, or at last left behind in death? But how backward and unwilling are we to labour for the riches and wealth that never decayeth? Wherein we forget, why God hath placed the metals (which we so much esteem) in the bowels and entrails of the earth, and hath displayed the face and cope of heaven, where the true treasure is stored up: namely, because we should not so greedily seek and search for the one; but thirst and long after the other. Neither hath he only laid open the heaven to our view and fight, that we might always remember the maker thereof, and for what place we were ordained, after the race of mortality is finished; but whereas other creatures are so form, that they bend downward to the earth, God hath given to men a shape erected and lifted up toward heaven, that they may more easily contemplate heavenly and spiritual things. When Anaxagoras was asked, for what purpose he thought himself to be borne, he said, It was to behold the Heaven and Sun. Which speech though otherwise men have much admired, Instit. l. 3. c. 9 yet Lactantius laughed at it, affirming, that he broke forth into these words, not knowing what true answer to yield, and that if a man indeed with wisdom indeed, should be demanded, why he was borne, he would answer presently, that he was created to serve God his Creator. Psal. 19.1. Rom. 1.20 But with Lactantius favour; doth not the Majesty of God clearly shine in the outward beauty of the heaven? and doth not the heaven declare and proclaim his glory? and doth not God (as it were) stretch out his hand to lift us up from groveling on the ground, to behold the fairness of his work; and thereby also to extol his power, wisdom, goodness, and mercy? Wherefore we must blush to bear a crooked mind in a strait body, and to suffer our soul to wallow in dirt and dross of the earth, whose conversation should be in heaven, and which was created for heavenly and divine things. Heaven then is the penny given for working in the Lord's vineyard: and that we may be diligent in that working, let us fix our minds in the consideration of the celestial and new jerusalem; where that penny of immortality shall be delivered us; whose Ruler & King is the sacred Trinity; whose law is perfect charity; whose walls are of jasper, and the city pure gold, like to clear glass; Reu. 21.18.21. & Reu. 22.1.2. Heb. 12.22. 1. Cor. 13.12.13. 1. Pet. 2.24. whose gates are pearls, and every gate is of one pearl; whose inhabitants are Angels, & the Spirits of just & perfect men; where is the pure river of water of life, & the tree of life; and where all unperfect things shall be done away, & we shall no more see darkly through a glass, but clearly face to face, & shall know God, as we are known. Of all which good things, Christ jesus the Shepherd & Bishop of our souls, (who his own self bore our sins on his body on the tree, that we being dead to sin, should live in righteousness, and by whose stripes we were healed,) make us everlasting beholders & possessors, for his endless & incomprehensible goodness and mercy's sake: that at last, as the mariner after surging storms, quietly arrives in the harbour: and the patiented after drinking of a bitter medicine obtains health; and the soldier after brunts in the battle is rewarded by his Captain: so we diligently & continually walking in our calling, and in the narrow way to life, may in the end be partakers of the end of this way, which is endless joy & blessedness: and may rest in the kingdom of Christ, with the patriarchs, Prophets, Apostles, Martyrs, and Saints of all ages. Amen. HYPOCRISY UNMASKED. Matt. 22. 11. Then the King came in, to see the guests, and saw there a man which had not on a wedding garment. 12. And he said unto him, Friend, how camest thou in hither, & hast not on a wedding garment? And he was speechless. 13. Then said the king to the servants: bind him hand and foot: take him away, and cast him into utter darkness: there shall be weeping and gnashing of teeth. THe name of a Christian is derived from Christ our Saviour: & signifieth a scholar of Christ; & one that follows the precepts & life of Christ; and one that hath fellowship with Christ, and is engraft into Christ. But as the Apostle saith of the jews, Rom. 9.16. that all they are not Israel, that are of Israel; so it may be said truly, that all are not Christians in deed, that bear the Name of Christ. For there are two sorts of Christians; the one appearing and seeming; the other right and true. They are only seeming Christians that are baptised, and are of the outward congregation, and profess Christ; yet without true conversion and repentance: that is, they are dissembling Hypocrites, and christians but in tongue. Of these seeming Christians, our Saviour saith: Many are called, but few chosen. Matt. 20.16. They are right and true christians, who are not only baptised and profess the Faith of Christ; but also are endued with a lively Faith, & do declare the same by fruits of Repentance, and by faith are made the members of Christ, and partakers of his anointing: that is, by Faith and the holy Ghost, 1. joh. 2.27. (who is signified by the name of anointing) true christians are joined to Christ, and engraft into him; even as a branch is fastened to the stock, and a member knit to the head; whereby we are made partakers of his juice, and of his life; and being truly made one with him, do bring forth fruits worthy of our calling. All true Christians are appearing christians; For Christ saith; Mat. 5.16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. jam. 2.18 And S. james saith, Show me thy faith out of thy works, and I will show thee my faith by my works. But on the contrary, all appearing christians are not true christians: For to many that will say, Lord, Matt. 7.22. Lord, have we not by thy name prophesied? & by thy name cast out devils? & by thy name done many great works? Christ will thus profess, I never knew you: depart from me, ye that work iniquity So that the visible & outward Church in this world, hath good and bad, hath worthy & unworthy hath elect, and reprobate. Matt. 13.24. Mat. 13.47. Mat. 13.3 For it is the field wherein there grows wheat & tars: and it is the draw-net which cast into the sea, gathereth of all kinds of things; and it is the receiver of the seed of God's word; which sown, fell four ways: some by the way side; some upon stony ground, some among thorns, some in good ground. And all this is plainly set forth by our Saviour, in the parable of them that were called unto the marriage. Of which parable, partly out of the words of Christ, partly out of the circumstance of the time, & persons, when, and to whom they were spoken, we may gather this to be the sense & meaning. The King that made a marriage for his Son, is God the Father. The King's Son is Christ. The marriage, is the blessedness of heaven; which the elect after this life shall for ever enjoy with Christ. The first & worthier sort that were called, are the jews. The servants whom the King sent, are the prophets. The calling to the marriage, is the drawing to faith and repentance. This calling the jews despised, being given to the love of earthly things: & many of them, chief the rulers of the people, contumeliously entreated the prophets & slew them. Therefore God destroyed them by his hosts & warriors, that is, by the armies of the Romans; First, under the conducting of Vespasian, & after of Titus his son: and he burnt up jerusalem their City with fire. Afterwards, rejecting the jews, God sent the Apostles unto the Gentiles, and called them into the place & room of the jews: in whose steed they were, & are, and shall be, unto the end of the world; as well good as bad, that is, as well elect as reprobate; of whom, the one are, of evil made good, by the holy Ghost; the other are left in their natural wickedness. The marriage garment, is true holiness; which is of 2. sorts; th'one is the holiness of Christ's sacrifice, imputed unto us by Faith; the other is an holiness wrought in our minds, by the sanctification of the holy Ghost; which shows itself by holiness of life. Whosoever are not clothed which this wedding garment, shallbe thrown out from the marriage into utter darkness; that is, into the eternal torments of Hell: and that shall be done by the Servants, that is, God's holy Angels. Therefore being all invited and called to the marriage of the King's Son, that is, to the fruition and participation of the joys of heaven; We must neither contemn and refuse the abundant mercy of God, that so lovingly bids us; either by addicting ourselves wholly to the vanity and muck of this world; or by despising of God's Messengers, who are sent to invite us; neither must we presume to approach, without the marriage garment, making only a bare profession, & naked show, without any sincerity. For though we spin Hypocrisy with never so small a thread, so that the eyes of man cannot discern it; yet when the King of heaven, whose eyes are ten thousand times more bright than the Sun, shall come in to see the Guests, he will pull off the vizard from the masked dissembler; and discover the counterfeiter; and as the Hypocrite pretends only love & amity to Christ's religion, and intends far otherwise with his heart; So the King shall Ironically and colourably call him Friend; but a painted friend; and therefore he shall say; How camest thou in hither, and hast not on a Wedding garment? Bind him hand and foot: Take him away, and cast him into utter darkness. Wherefore that we may examine ourselves, our souls, and consciences the better; whether we are arrayed with the Wedding garment, or not? and that we may labour and pray, that we may be more and more appareled therewith; whereby we may never be cast out of the presence of the King of Kings, and Lord of Lords; and that we may know, how to profess CHRIST aright: For it is a most important matter; and to profess is not enough, except we profess aright: it shall be unfolded; First, what the Wedding garment is: without which, we cannot be partakers of Heavenly blessedness: secondly, what Hypocrisy is, and how detestable and odious it is in the sight of God. The Wedding garment is justification, 1 What the Wedding garment is. and Sanctification; or Faith & good works; or to believe well, and to live well. All this is but true holiness; which is of two sorts: Namely, the righteousness of Christ's sacrifice, imputed to us by Faith; and inherent righteousness wrought in us, and brought into us by the holy Ghost. So that this garment is of two colours: partly red, partly white. It is red, by reason of Christ's blood, shed on the Cross, for the purging of our souls; and this is our justification and Righteousness before God. It is white, by reason of holy & harmless conversation, which shines before the world; & this is the putting on of the new man Christ jesus; & the washing of our robes, & the making of them white in the blood of the lamb; & our sanctification & holiness in the eyes of men. justification is attained by Faith; & sanctification bringeth forth good works: justification cannot be without faith, & faith cannot be without good works: justification therefore & holiness are inseparable companions; & where the one is, there is also the other. They agree in the efficient cause; For God is the Author and worker of them both, by the merit of Christ: They agree in the instrument, which is Faith; for faith receives justification, and Faith brings forth sanctification: they agree in the scope & end; that is our eternal life; but justification as the cause; sanctification as the way & therefore the Apostle saith, Eph. 2.10 that we are God's workmanship, created in Christ jesus, unto good works, which god hath ordained, that we should walk in them. What then is this true faith, by which we are justified before God, & accounted righteous; & absolved from the guiltiness of all our sins, Rom. 11. & reputed as holy, as if we had never sinned, & had ourselves fulfilled all the commandments of God? Faith is the means, help, & instrument, whereby a sinner doth apprehended Christ which all his benefits, Eph. 3.17 Luk. 2.11 & doth apply them particularly to himself, & is joined to Christ, & doth live in Christ. This faith is lively & effectual, both in respect of our affections, & in respect of our actions It is lively in respect of our affections; for it works in us an affected feeling of the love of God towards us: Rom. 5.5. it works in us an undoubted expectation of eternal life: it works in us a sonlike love, & fear, & reverence, whereby we love Christ, & are delighted in Christ, and desire to please God, & carefully avoid offending of him: it works in us consolation, 1. Pet. 1.8 & peace of conscience, for the forgiveness of our sins, & gladness, & spiritual joy, through the taste of God's favour: it works in us sighs of the spirit, that cannot be expressed, & a confidence, whereby we call God, Abba, Father: Rom. 8.26 it works in us patience in adversity, and rejoicing in affliction: it works in us a contempt of the world, Gal. 4.6. and a spiritual security and constancy, through the grace and friendship of God. Lastly, Rom. 8.15 Rom. 3.33 38. Psal. 16.3 Rom. 10.9 14. Faith works in us Charity and Love towards our neighbour for God's sake: & courtesy, kindness, gentleness & a delight in the godly: as the Psalmist says of himself, That all his delight was in the Saints that were on the earth. Faith is lively, in respect of our actions: for out of the foresaid inward affections, there breaks out godliness; 2. Cor. 4.13. Matt. 7.7. Rom. 12.8.9. Phil. 4.11 Gal. 2.20. Gal. 3.26. Act. 10.43. Acts. 13.39. Rom. 9.12 Eph. 3.12. Act. 15.9. ●. joh. 5.14. and righteousness; and thanksgiving; and prayer; and confessing of Christ's Faith; and peace and concord with all men; and mercy towards all, even our enemies; and newness of life; and a good conscience; and an holy care, faithfulness, and diligence in our calling; & contentation in whatsoever state of life. So that, that the godly are engraft into Christ, and are in him, and have fellowship with him; and are made the Sons of God; and obtain remission of sins; and are righteous in the sight of God; and are not ashamed; & have bold access and entrance to God; & have their understanding and will regenerate, and their hearts purged; and are saved: and do obtain their petitions of God; and do conquer the world and Satan; and do renounce Satan, and all his works, Eph. 5.11. in heart, word, life, and manners, and do altogether rely upon God, and are delighted with his Law day and night: Psal. 1.2. All these things Faith works in the godly; and yet to speak, as the thing is, Faith performs not these things, but he whom Faith apprehends, that is, Phi●. ●. 3. JESUS CHRIST, in whom we are able so do all things necessary to salvation. Yea, but (may some say) where shall we find such Faith, that is adorned with all these things? It is true, that the like measure of Faith is not given unto all men; Rom. 12.3.9. Eph. 4.16 but to some is given more Faith, and to some less, and to every one of the Elect is given faith sufficient unto salvation. For God moderates and order the matter so, that those which shall bear the more brunts in the world, and show forth God's glory more than other, they should have the greater measure of faith, for that purpose. Notwithstanding, more and less changeth not the nature of things; a dwarf is as much a man in substance as a Giant; & a feeble and frail Faith in Christ, (though not perfect) yet is a true Faith, and shall save, if it be fixed on Christ, and stray not from Christ; and shall attain atonement with God, and remission of sins, & eternal life, no less than the strongest Faith. Therefore Isaiah saith of Christ, Isai. 42.3. A bruised Reed shall he not break, and the smoking flax shall he not quench: that is, He shall mercifully secure the weak, he shall strengthen the wavering in faith, and he shall foster and cherish those that have but a sparkle of true godliness and grace in them, though it be almost dead and extinguished. God doth not at an instant plant & place a full & perfect faith in our hearts; but he doth it by degrees, and steps, and increases, & in that measure, and manner, & time it pleaseth him. For as the Philosophers say, that we are, and are nourished by the same things; and as an Infant is fed and sustained with the same blood (when he is borne,) being turned into milk; So God confirms Faith in us by the same means, by which he plants it. 1. Pet. 2.2. The principal means is the often hearing of God's word; And therefore S. Peter says, As new borne Babes desire that sincere milk of the Word, that ye may grow thereby. And Saint Chrysostome says, Fides nostra instar Lampadis accensae, quae facile extinguitur, nisi subinde is fund●tur Oleum; That our Faith is like to a Lamp set on fire, which is easily put out, if Oil be not now & then powered upon it. This Oil is the Word of God. Another means, is the often receiving of the lords supper, according to Christ's commandment; Eat this, Drink this. Another means are daily Prayer, & supplication with D●uid, that God would 'stablish that he hath wrought in us; Ps. 68.28 and with the Apostles, that the Lord would increase our Faith. Luk. 17.5 Another means of breeding and feeding true Faith in us, is a desire of godly life, and Charity towards our Neighbour. And therefore Paul saith, that we must hold fast Faith, and a good conscience; 1. Tim. 1.19. 2. Pet. 1.5.6.7.8.9.10. And Peter saith, that we must make our calling and Election sure, by giving all diligence to join Virtue, with Faith, and with Virtue, Knowledge; and with Knowledge, Temperance; and with Temperance, Patience; and with Patience, Godliness; and with godliness, brotherly kindness; and with Brotherly kindness, love. For if these things be among us, and abound, they will make us that we neither shall be idle, nor unfruitful in the acknowledging of our Lord JESUS CHRIST; For he that hath not these things is blind, and cannot see a far off, and hath forgotten that he was purged from his old sins: but if we do these things, we shall never fall. Are works necessary then unto salvation? (will some say:) If we take it thus, that works are necessary to salvation, as the meritorious cause of Righteousness and eternal life, it is false: If we take it thus, that new obedience is necessary, as being a sequel and effect necessarily following our reconcilement to God, it is true. For God will save none without Repentance; and the giving of the holy Ghost, is necessary to eternal life; as CHRIST saith; joh. 3.3. Except a man be borne again, he cannot see the Kingdom of God. Again, Faith, without which we cannot be saved, cannot be without good works; for Faith hath evermore Love joined with it, either actually, Gal. 5.6. De interpellatione Da●●d. 4. vel Psalm. 7●. or potentially. Again, Bernard saith truly, Bona opera sunt via Regni, non causa regnandi; Good works are the way to the Kingdom of Heaven, not the cause that we attain to the Kingdom of Heaven. Neither can any attain to Eternity, unless he walk in the way of good works. And that our works may be good indeed, and acceptable unto God, it sufficeth not, that they be only done in outward show, as God's law prescribeth; but there must be an inward sincerity of mind, proceeding from faith, and purging the heart: and there must be an assured persuasion, that that we do pleaseth the Lord; For, Whatsoever is not of Faith, is sin; Rom. ●4. 23. Act. 13.9. that is, Whatsoever we undertake with a doubtful conscience, whether it please God, or not; and whether God command it or not, is sin. Lastly, that a work may be good, it must have respect to God's glory alone, as to the principal end thereof. For the hypocritical Pharisee gave Alms, and the Publican gave Alms, after his justification: but the Alms of the Pharisee was odious to God, because he gave to be seen of ●en; & the Publicans alms was pleasing, not so much for that it was commanded, as for that it proceeded from sincerity and faith, and tended to God's honour. Therefore because the Law of God doth chiefty respect the fountain of sincerity, Matt. 2● 37. whence a regard to God's glory must proceed; the unregenerate though their works seem never so glorious outwardly, yet because they do not that well, that is of itself good, that is, they do it not of faith, to Gods honour their works are not good, but dead; Gen. 3.7. and are like Adam's fig-leaves, that cover the inward corruption. Io●. 14.4. T●●. 1. ●5. For how can cleanness proceed from uncleanness? And unto them that are defiled, & unbelieving, nothing is pure, but even their minds and consciences are defiled. But the man regenerate, because he hath recovered by faith some part of sincerity of mind, according to the measure of sincerity recovered, he is fit to perform good works. S. Cyprian excellently declares the matter by a similitude; De ●●●gularit●●e C●●ric●●●. A Bishop (saith he) that consecrateth a Church, and confirmeth children, is not then consecrated a Bishop, when he doth those things; yea, except he were before that time consecrated a Bishop, those things were unprofitable, and childish, & foolish, & toyous: Even so, a Christian being consecrated and sanctified by his faith, he doth good works but he is not first sanctified, or made a Christian for these good works; for this only pertains to Faith; Yea, except he believed, before he did good works, they should be unprofitable, & wicked, & damnable sins. Wherefore the marriage garment is Faith and good works: without faith, there is no salvation: without good works, there is no true faith. jam. 2.14 For so S. james saith, What availeth it, though a man saith, he hath Faith; when he hath no works; can that faith s●ue him? As though the Apostle should say; Faith cannot be without works; more than the Sun can be without brightness; and a costly Ointment, without smell; and a living body without a soul; therefore it is a painted Sun that hath no brightness; & a vile ointment, that smells not sweetly; and a dead carcase, that hath no soul; and an idle & unprofitable faith; Nay, no faith at all, that is destitute of good works. Bern. ser. 12. de Resurrect. Domini. Sicut corporis huius vitam ex mot● suo coono●●●●n●●; ●ta & fidei vitam ex ●onis op●ribus As we know that our body liveth, because it moves: so we know that our faith liveth, because it bringeth forth good works: & as the soul is the life of the body whereby it is moved, & hath feeling so the life of faith is love whereby it worketh. In Psal. And therefore Austen says fitly; Sic docet me, ut agam; non ut tantummodo scian, quid agere debeam; God teacheth me so to do, that I should not only know what I ought to do: For as it is said of Christ, that he knew no ill, by which we conceive, that he did no ill: so that man may truly be said to know good, that doth good. 2. What Hypocrisy is, & the unmasking thereof. Hitherto the true profession of CHRIST, which is the wedding garment, hath been set forth unto us: now let us take a view of Hypocrisy, and feigned friends, that come to the marriage without the marriage rob; to whom the King will say, Friend, how camest thou in hither. & hast not on a Wedding garment? What then is Hypocrisy? Hypocrisy is dissimulation: for the original word signifieth a covering and concealing of judgement, when a man shows one thing indeed, and an other thing in the judgement and eyes of men. And properly an hypocrite is he that plays his part in a stage-play: But in common use, & in divinity, hypocrites are, that like stage-players will seem to be other, than they are in very deed. And therefore Austin saith, Tracta. de ser. domini in monte. In serm. de jeiunio. That Whosoever desireth to seem that he is not, is an Hypocrite; For he feigneth that he is righteous, and is not such a one in deed. And Chrysostome says more plainly, He is an hypocrite, that is a stage-player, that takes upon him on a stage, the person of another: for as a servant oftentimes represents a Master, and a private person a Prince; so they counterfeit on the Theatre, and stage of this life, that bear another thing in their heart, Matt. 23.4.5.6.7.16.23.24 25.27. than they pretend before the world. But none can paint out an Hypocrite in more lively colours, than Christ our Saviour hath done; when he saith, that Hypocrites bind heavy burdens, & grievous to be borne, and lay them on men's shoulders, but they themselves will not move them with one of their fingers: and that Hypocrites do all their works to be seen of men; For so the Hypocritical Scribes and Pharisees made their Phylacteries broad, and the fringes of their garments long; & loved the chief places at Feasts, and the chief seats in the Assemblies, and greeting in the Market, and to be called of men Rabbj, Rabbj; and accounted the gold greater than the Temple that sanctified the gold, & the oblation greater than the Altar that sanctified the oblation: and that Hypocrites strain out a Gnat, & swallow a Camel; tithe Mint, and anise, and Cummine, and leave the weightier matters of the Law, as judgement, and Mercy, and Fidelity, and that they make clean the utter side of the Cup, and of the Platter, but inwardly, they are full of bribery and excess. And the hypocrites are like to whited tombs, which appear beautiful outward, but are within full of dead men's bones, and all filthiness. One father says, Greg. li. 8. Moral. that hypocrisy is the cloaking of a secret vice, under the show of virtue: and that the life of an hypocrite is nothing else, but quaedam visio phantasma●is, the show of an imaginary matter, which appears something, and is nothing: Id. Ibid. and compares the hypocrite to Simon of pyrene, that bare Christ's cross, but died not with Christ; so every hypocrite professeth to live to Christ, but will not die to sin, and to the world. Another father likens the hypocrite that seeketh God feignedly, Chrys. super. Matt. 12. but finds not his true service, to Herod, that promised devotion to the wise men, yet mean while did whet his sword, and paint his malice of heart with the colour of humility. And he saith again, Hom. 57 de diversis. A man that is righteous in deed is like to a fair woman, that needs no external ornaments, but hath natural beauty: but the hypocrite, whose holiness is dissembled, is like to a filthy and deformed harlot, which useth many meretricious colour, yet cannot cover her filthiness: but the nearer any draws unto her, the more he mislikes her. Super Matt. sept. And again he saith, that an hypocrite is like a wolf clothed in a sheeps skin: but that he is found out, by his voice, and by his doing: for the sheep bleats, and looks towards the earth, and eats grass, which is a sign of humility and meekness; but the wolf howls, and looks towards heaven, and eats the flesh of beasts, which is a sign of pride and cruelty. They that can make White of black, and black of white, are like to Bell, the Image of the Babylonians, which outwardly was covered with brass, but was inwardly clay. And therefore one says well; Bell. in entholog. sacra. Qui Curium simulat, cum sit nequissimus, illum Cur ego non Belem iure vicar queam? Why may not I call him Bel, that feigns himself righteous, and yet is most wicked? As Aristotle the Prince of Philosophers says of moral feigned amity, Lib. 9 Ethic. He that feigns himself a friend, and is none, is worse than a co●ner of false money. So it may be truly said of religion and Gods fear with that holy father; Counterfeit piety, is no piety, but double iniquity; Aug. in Psal. 23. because it is iniquity and dissimulation. The hypocrite hath jacob's voice, but the hands of Esau; that is, he talks religiously and zealously, but he walks impiously and profanely: the hypocrite is like the statues of Mercury, that were wont to be set in cross ways, to direct travelers to some city, or town; but did not travel, nor move their selves: the hypocrite is like the burning candle, that consumes itself, by giving light to other, that is, by his work he profits other; and by ill doing thereof he procures his own punishment: the hypocrite is like the stage-player, that when he cried out, o God, he pointed with his finger to the earth; and when he cried out, o earth, he pointed with his finger to the Heaven; Phi●ost. and therefore wise Polemon gave him no reward, being judge of the Actors; saying, ●ic manu Solaecismum fecit, this fellow hath spoken false language, and committed an error with his hand: the hypocrite is like the deaf and hollow nut, which hath no kernel within, but is wasted of the worm, and therefore is fit for nothing but for the fire: the hypocrite is like the golden Image, that outwardly is guilded, but inwardly is but rotten wood; for he covers a sink of iniquity, under a cloak of piety: the hypocrite is like the false messenger, that bears a box painted with the Prince's Arms, but he hath therein neither the Prince's letters, nor the seal: job. 39.17. etc. the hypocrite is like the Ostrich, that lays eggs indeed, but leaves them in the sand, and hatcheth them not herself; So though the hypocrite admonish others well, & show them how to work well, yet he brings forth no good works himself, nor gaineth any to Christ by his own good example: the hypocrite is like to the Swan, that hath white feathers, Le●●. ●1. 16.18. yet black flesh: and therefore as one thinks, the Swan was forbidden to be eaten of the jews, to show that God abhorreth all dissimulation: the hypocrite is ●●ke silver, that is white in show, yet makes black strikes and lines: the hypocrite is like the Vintner, that delivers good wine to his guests, and drinks the lees himself: and therefore though he speak never so holily, yet he must remember, Ma●●. 7.21. That not every one that sayeth, Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of God which is in Heau●n: and that it must be said unto him, Ma●●. 7.3. ●5. Why feast thouthe moat that is in thy Brother's eye, and perceivest not the beam that is in thine own eye? Or how sayest ●●ou to thy brother, suffer me to cast out the moat out of thine eye, and behold a beam is in thine own eye? Hypocrite first cast out that beam out of thine own eye, and then shalt thou see clearly, to cast out the moat out of thy brother's eye. In which words Christ forbids the hypocritical censure and judgement: and that is, when to obtain praise and a reputation of goodness, men do reprove other for such faults as are in themselves, either in the same, or in greater measure. Luk. 4.2.3. Rom. 2. ●. They that are blamed and judged by such, presently say, Physician heal thyself: and, In that thou condemnest another, thou condemnest thyself. For wicked men that are full of hatred and sin, do presume to judge their brethren: & do directly look on the offences of other, and therefore do censure them as they list: but they consider their own offences by a reflection, and thwart sight, and circumstances; whereby they endeavour, either to cover them, or to extenuate and lesse● them. Contrarily, the good and godly are sharpsighted in their own sins, and in the virtues of other; but they are blind in the sins of other, and in their own virtues. The hypocrite is like Gold made by Alchemy, that appears as gold, but is not so; and hath a disease called, noli me tangere: for though he be speedy in reprehending of other, yet he himself will not be reprehended. God in forming a man, first frames the heart: a painter in portraiting a man, first deciphers the face. So the good man imitates God, and useth an inward consideration: and though he cannot excuse the outward action, yet he excuseth the good intention: but the hypocrite like a colourer and counterfa●ter, he gins from the face, and useth outward censure, and judgeth after the outward appearance. God commanded the Israelites, joh. 7.24. Leu. 19. 1●. not to let their cattle gender with others of diverse kinds; not to sow their field with mingled seed, and not to suffer a garment of diverse things, as of linen and , to come upon them. In these words God forbids hypocrisy, for it is the hypocrite that soweth diverse seeds and grains, that speaks well, but doth ill: that hath wheat in his mouth, and tars in his heart: that is clothed with the garment of virtue before men, and with the rags of impiety before God: and that reproves other, for that he doth himself. There is a kind of rotten wood, and some scales of fishes, that glimmer in the night, and yield forth, not a true, but a seeming light: so hypocrites have an appearing light of virtue, but no substance thereof: and they ambitiously affect an opinion of virtue, more by judging and controlling of other, then by reforming themselves. Epiphan. in ●ysiologo. It is written of the fox, that he feigns himself dead when he comes among birds and pulterie: but when he sees them come near unto him, he suddenly prays on them: so the hypocrite like one dead to the world, and a man mortified, and a sheep led to the slaughter, converseth among the harmless, so long, Matt. 3.7 till he get some occasion of calumniating, biting, and reprehending. This is john Baptists generation of Vipers: that inwardly nourish poison, but outwardly hiss forth a kind of zeal. If we be desirous to see hypocrisy exemplified in true performance: let us consider, Esai. 7.10 how Ahaz being commanded, to ask a sign of the Lord for his deliverance from the furious wrath of Rezin the King of Aram, and Rekah Remaliah's son, that for a time were as smoking firebrands, but should quickly be quenched: and how he feigned, that he would not tempt God, nor offend him by requiring a sign: though indeed he regarded not how much he grieved the Lord: let us consider, 1. King. 14.2. how covertly jeroboams wife disguised herself, when she went to Ahijah the prophet, to ask what should become of her son that was sick: Amos 7.12. how smoothingly Amaziah persuaded Amos the Prophet, to flee into the land of judah and to live and prophecy there: but not to prophecy in Bethel, because it was the King's chapel, & the King's court: how cunningly Gehazi counterfeited, 2. King. 5.22. both with Naaman, to get a reward, and with Elisha his Master, at his return, as though he had gone no whither: Ezra. 4.2. let us consider, how the enemies of the jews beyond the River, came colourably unto them, as though they would have aided them in the building of the Temple; whereas indeed they hindered it by their possible endeavour, & accused the jews of wickedness and rebellion, and wrote letters to Artaxerxes for the stay and stopping of the work: Neh. 6.2. and how Sanballat and Geshem sent unto Nehemiah, that he should meet them; as though they would have conferred with him for the furtherance of the repairing of the walls of jerusalem; they being fully minded to work Nehemiahs' evil, and to overthrow the building which he had repaired: Let us consider these things, and we shall clearly perceive, that the usage of hypocrisy is, under a mask of sincerity and plainness, to cover all iniquity and doubleness. Mar. 7.3 The jews that did not eat without often washing of their hands, though they came but from the market: honouring God with lips, when their heart was far from him, and worshipping God in vain, teaching for doctrines the commandment and tradition of men: Luk. 6.2. the Pharisees that were so scrupulous, that they rebuked the disciples of Christ, for plucking ears of corn on a Sabbath day; albeit they were hungry, and might therefore defend themselves by the example of David, who when he was an hungered, entered into the house of God, and eat the showbread, and gave to his followers which was not lawful to eat, but for the Priest only: Luk. 13.14. the ruler of the synagogue, that blamed the diseased to come to Christ to be healed on the Sabbath: esteeming it to be lawful then to lose an ox or an ass from the stall, but unlawful then to lose a man or woman from an infirmity: the persecutors of our Saviour that had no conscience, to accuse him falsely, and with all violence and bloodiness to procure his death; joh. 18.28. yet that forbore to enter into the common Hall, lest they should be defiled, and might not eat the P●sseouer with external sanctity; and that thought it not lawful, to put the money into the treasury, Matt. 27.6. which judas the Traitor had brought again, because it was the price of blood, though their selves had paid it for betraying the innocent lamb of God: Simon the Sorceror, Act. 8.6. that had a kind of temporary and historical faith, and was baptised, and continued with Saint Philip: albeit he had neither part nor fellowship in the business; for his heart was not right in the sight of God, and he was in the gall of bitterness and bond of iniquity: Ananias, that made, Act. 5.1. as if he were a true disciple, and bare unfeigned love to the brethren; yet that put aside part of the price of his possession, Act. 23.2.3. and lied to the holy Ghost: the high Priest of the same name, that heard the cause of Paul, and sitting (as a whited wall) to judge him according to the law, commanded him to be smitten contrary to the law: Reu. 3.9. and those dissemblers, that in the Church of Philadelphia called themselves jews, when they were the synagogue of Satan, & nothing less than jews of circumcised hearts: these, and all these are the lively Image, picture, and representation of counterfeiting, hypocrisy, and dissimulation. Thus we see, the ugly shape of an hypocrite; and how chimera like he is compact of diverse forms: let us also consider the punishment of hypocrisy. Hypocrisy is darkness: for where there is no sincerity, there is darkness; as Christ teacheth, Matt. 6.22.23. saying; The light of the body is the eye; if then thine eye be single, thy whole body shall be light: but if thine eye be wicked, than all thy body shall be dark: wherefore if the light that is in thee, be darkness, how great is that darkness? If hypocrisy be darkness, & a work of darkness; where shall it be punished but in utter darkness? Take him away, saith the king, and cast him into utter darkness: there shall be weeping and gnashing of teeth. job. 8.11.12.13.14.15. Can a rush grow without mire? Or can the grass grow without water, though it were green, and not cut down, yet shall it whither before any other herb: so are the paths of all that forget God, and the hypocrites hope shall perish: his confidence also shall be cut off, & his trust shall be as the house of a spider: he shall lean upon his house, but it shall not stand; he shall hold him fast by it, yet shall it not endure; job. 15.33 34. as Bildad once said to his afflicted friend; God shall destroy the hypocrite, as the Vine doth her sour grape, and shall cast him off, as the olive doth her flower: for the congregation of Hypocrites shall be desolate, and fire shall devour the houses of bribes. The rejoicing of the wicked is short, job. 20.5.6.7.8.9. and the joy of the hypocrites is but a moment: though his excellency mount up to the Heaven, and his head reach unto the clouds; yet shall he perish for ever like his dung, and they which have seen him, shall say, where is he? he shall flee away as a dream, and they shall not find him, & shall pass away as a vision of the night: so that the eye which had seen him, shall do so no more, & his place shall see him no more Christ speaking of the evil servant that shall say in his heart, Matt. 24.48. My master doth defer his coming, and therefore shall begin to smite his fellows, & to eat, and to drink with the drunken, that servants Master will come (saith he) in a day when he looketh not for him, and in an hour that he is not w●re of; and will cut him off, and give him his portion with hypocrites; there shall be weeping and gnashing of teeth: And what is the portion of hypocrites? What, but that spoken of in the scripture? job. 13.16 which saith, that the hypocrite shall not come before God. It is grievous, to be tortured in fire and brimstone: it is grievous, to be thrust out of the blessed company, and out of heavenly glory: it is grievous, to know that there shall be none end of these torments: but how unspeakable and intolerable anguish shall it be, to be secluded and separated from the very sight of heaven, and of the king of immortality: so that nothing shall be seen, heard, or felt, but lamentation, woe and mourning? Wherefore if we will avoid these extreme and exquisite pains; we must in no case presume to come to the wedding, but in the wedding garment. One says of earthly glory, Cic. lib. 1. Offic. and reputation of this world; Compendiaria est via ad gloriam, ut qualis quisque haberi vult. talis sit; It is the ready way to glory, that every one be such a one indeed, as he would seem to be. Much more it may be said of eternal glory, that the direct way to it, is to be such Christians indeed, as we appear outwardly to be; that is, to be godly in word, and godly in work. Seneca says, That it makes a far greater matter, what manner of person thou appear to thyself, Epist. 87. than what manner of person thou appear to other: and, that none can long bear a counterfeit show; ficta in naturam suam citò recidunt, feigned things do soon return to their own nature; but those things that are supported by truth, and do rise from solidity, they grow greater and better; as he writes to Nero the Emperor; God is the sounder, searcher, & ●éer of hearts; God is not mocked: God cannot be blinded; God will quickly desire the guest that is not fitly appareled: God will challenge him, and say unto him, Friend, how camest thou in hither? and hast not on a wedding garment: God will punish him, & command his Angels to take him away, and to cast him into utter darkness, 1. Cor. 2.11. where shall be weeping & gnashing of teeth. None knoweth the things of a man, save the spirit of a man, which is in him: therefore every one must severally enter into the closet of his own mind, and examine his own soul privately, whether his heart be sincere before the Lord, and whether his soul be free from hypocrisy and dissimulation. God deceives none, and may be deceived of none: his eyes are the infallible touchstone, that try our faith, whether it be true, lively, and effectual. But the fruits of good works, are the touchstone, whereby men make judgement of faith. Matt. 22.33.35. Matt. 7.16.17.18. And for this cause our Saviour saith; Either make the tree good, & his fruit good; or else make the tree evil, & his fruit evil, for the tree is known by his fruit: do men gather grapes of thorns? or figs of thistles? so every good tree bringeth forth good fruit, and a corrupt tree bringeth forth evil fruit; a good tree cannot bring forth evil fruit: neither can a corrupt tree bring forth good fruit; a good man out of the good treasure of his heart, bringeth forth good things; and an evil man, out of an evil treasure, bringeth forth evil things: for of the abundance of the heart the mouth speaketh. Where there is seen zeal and devotion charity and commiseration, patience & humility, an earnest endeavour & sincere desire to keep the law of God: it may be said, that there is a Christian faith, and there is an unfeigned Christian. Where there is seen coldness in religion: neglect of the word, prayer, and sacraments: envy, strife, malice, covetousness, deceit, dissimulation, pride, incontinency, swearing, drunkenness, and other marks of the flesh: it may be said, that there is no manifest step and trace of true faith, there is no sincere Christianity, there is no sign of the marriage garment. Where there is seen haunting of the Church, & listening to sermons, and outward favour & countenance to the word of God, and frequenting of the use of the Sacraments, and continual boasting of faith & profession, yet without the life and soul of faith and profession, which is performance and practice: it may be said, that there is false semblance and hypocrisy: or else what manner of thing is hypocrisy? It is said of Epicurus, Cic. ●. Tuscul. that he did put on but the bare habit of a Philosopher, and was not a Philosopher in truth. It may as truly be spoken, that many in this age put on but the naked shape of Christians, and are not Christians indeed: and that many colour their wickedness by outward pretence of religion, and by bearing Bibles in their hands, and the word in their mouth, though it be never settled in their hearts: being like the Carbuncle, that hath a fiery show, yet never flames: and like those that use musk and pomanders, to conceal their unsavoury and stinking breath. Diogenes seeing one clothed in a lions skin, Laer. l. 6. cap. 2. & flattering himself, as if he were thereby valorous: Wilt thou not cease, (saith he) to disgrace the apparel of valour? & may it not be said to him, that hath but a show of godliness, 2. Tim. 3.5. and religion, and by works denieth the power thereof: Wilt thou not cease to disgrace the profession of Christianity? Plut. in regum & Imperat. apoph. For as Alexander the great, when some commended the frugality of Antipater, in that he led an austere life, exempt from all deliciousness; he said that Antipater wore a white cloak outwardly, but inwardly his heart was wholly of purple colour; wherein he glanced at his dissembled parsimony and thriftiness, whereas else his heart desired honours and the purple robes of Princes, even so against the outward zeal, and piety, and protestations, and humility of some in our time, it may be objected, that these are but the disguised cloaks of hypocrisy, serving only for the shadowing & shrouding of irreligiousness, impiety, falsehood, and haughtiness. 2. Mace. 6.23. There was once an Eleazar, that could be drawn to play the hypocrite, by no flatteries and allurements, no not to save his life thereby, and to avoid most grievous tortures: though he might have done it, by eating indeed such flesh as was lawful for him to use, and only by feigning that he did eat swine's flesh: but he considered discreetly, as became his age, and the excellency of his ancient years, and the honour of his grey hairs, and his most honest conversation from his childhood, but chief the holy law made and given by God; therefore he desired rather strait ways to be sent to the grave, then to play the dissembler; and he gave this answer, to them that privately had given him counsel to use dissimulation for his life: It becometh not our age, said he, to dissemble, whereby many young persons might think, that Eleazar, being fourscore years old and ten, were now gone to another Religion: and so through mine Hypocrisy (for a little time of a transitory life) they might be deceived by me, & I should procure malediction & reproach to mine old age: For though I were now delivered from the torments of men, De morte patris sui. yet could not I escape the hand of the Almighty, neither alive nor dead. And Nazianzene could once say of his Father that he chastised pride, and loved humility, not feignedly, or superficially, or colourably; and that he reposed humility in the secret closet of his soul, and not in his garments, or bowing down of his neck, or low speech, or thick and long beard, or coloured hair, or grave pace in going: for these things (saith he) are easily devised, Matt. 21.28. yet quickly reproved; for no counterfeit thing can be durable. Such men there were once: but where are they now to be found? and how rare are they? Are there not in these days far more, that are like the younger son, that being commanded of his Father, to work in the vinyeard, said; I will Sir, yet went not; then that are like the elder son, who being commanded to work in the vineyard, said, I will not, yet afterward he repent himself, and went. Are there not some, that say, jer. 7.4. The Temple of the Lord, the temple of the Lord; this is the temple of the Lord, & yet they amend not their ways & works, nor execute judgement between a man & his Neighbour, but they oppress the stranger, the fatherless, and the widow? Mic. 3.11 Are there not some, that judge for reward, and teach for hire, and Prophecy for money; and yet will lean upon the Lord, and say, Is not the Lord among us? As though they would vail their sin by the vizard of leaning on God's law. Are there not some, that are very quick of sight in earthly things, & yet blind in these things which pertain to the heavenly life? Luk. 12.55.56. & that are those Hypocrites, that can discern the face of the Earth, and of the sky, but cannot discern the acceptable time & day of salvation. Matt. 6.2. Are there not some, that seek the praise of men, when they do good works, blowing the trumpet when they give alms, praying with ostentation and vainglory, fasting with sour and disfigured faces; and that seek to merit their salvation, and to sanctify their souls, by their outward and dissembled holiness? Whereas God abhorreth their coloring and dissimulation, and God looketh unto him that is poor & of a contrite spirit, Isai 66. ●. 3. & trembleth at his words: but their Hypocritical works he will reject, as he rejected the jewish oblations, when he said of them; He that killeth a Bullock, is as if he slew a man; he that sacrificeth a sheep, as if he cut off a dogs neck; he that offereth an Oblation, as if he offered swine's blood; he that remembreth incense, as if he blessed an Idol; & the reason is, because they had chosen their own ways, and their soul delighted in their abominations. For they that brag and vaunt of their own worthiness, Prou. 30.12. are that generation that are pure in their own eyes, & yet are not washed from their filthiness: And therefore when they do good, or less ill than others, in that they cast it in God's teeth, & think thereby to win mercy, they are foolisher than beggars, Ber. serm. de Aduentu Domini. who when they implore help & Alms of men, they show not forth costly garments, but sores & naked limbs. When the Emperor Frederick the third, heard one say, that he would go into those places, where no hypocrites were, Thou must them (said he) fly beyond the remote Sauromates & the icy Ocean; & yet when thou comest thither, the place will not be clean without hypocrisy; unless thou be a God, & not a man. For perhaps the Emperor remembered the saying of the man of God; Every one is an hypocrite; Isai. 9.17. & therefore affirmed that Hypocrisy aboundeth every where. Our days were happy, Psal. 50.16.17.18 19.10.22 if it might be said to none; What hast thou to do to declare God ordinances, that thou shouldst take God's covenant in thy mouth? seeing thou hatest to be reform, & hast cast his words behind thee: For when thou seest a thief, thou runnest with him; and thou art partaker with the Adulterers: thou givest thy mouth to evil, & with thy Tongue thou forgest deceit; thou sittest and speakest against thy Brother, and slanderest thy Mother's son: o consider this ye that forget God; lest he tear you in pieces, and there be none that can deliver you. Is it not found among us, as Ezechiel found among the jews, Ezek. 14.3. that many dissemble, as though they would hearken to the admonitions of God's word, when they have set up their Idols of sin in their hearts, and put the stumbling blocks of iniquity before their faces. Ecclus. 19 25. Is it not found among us, that some being about wicked purposes, do bow themselves down, and are sad; when their inward parts burn altogether with deceit? Is it not found among us, jer. 5.2.22. that some say, The Lord liveth; yet do swear falsely? and for all their pretenced piety, yet do not sincerely fear the Lord: Nor are afraid of his presence, which hath placed the Sand for the bounds of the Sea, by the perpetual decree that it cannot pass, and though the waves thereof rage, yet they cannot prevail: though they roar, yet can they not pass over it. Is it not found among us, that some are named Christians, and thereby bear in hand, that they are full of Faith & good works? but when they speak of the vildenes of sin, of salvation, of immortality, and of heavenly and spiritual things, they show, that it comes out of a wrong bow; they cannot say with the Psalmist: The zeal of thine house hath eaten me; Psal. 69.9. & 119.139. my zeal hath even consumed me, because God's enemies have forgotten his words. But as when calidius said; that he would prove by witnesses and writings, and examinations, that Gallus went about to poison him; but he spoke so heinous a matter with so calm a countenance, so faint voice, and so remiss gesture, that Cicero (the Advocate of the person accused,) gathered by his gesture and action, that he spoke feignedly, and therefore said, Tu, nisi fingeres, Callidî, sic ageres? o calidius, wouldst thou so plead the cause, unless thou didst dissemble? So when these keye-colde Christians say, that they hate sin, embrace virtue, believe in Christ, love his Gospel, and their brethren; they do it so remissly and faintly, that it may be excepted, & said against them; would you so slenderly and negligently speak of these things, if you were so well resolved? On the contrary, there are some so forward in citing scripture, in reprehending of sin, in glorious protestation of their faith, hope, and charity, in listening to the Word, read, & preached, as it may be thought, that they are mounted high in the steps of mortification, and that they are crucified to the world, and the desires thereof: but if we approach to the fig-trée, that flourisheth with such fair & green leaves, we shall find no fruit thereon; Matt. 21.19. but shall think, that those jews are revived, that were wont to talk of the Prophet by the walls, and in the doors of houses, Ezek. 33.30.31.32 and to speak one to another, & every one to his brother, saying, Come I pray you, & hear what is the Word that cometh from the Lord; yet when they sat before the Prophet, and heard his words, they would not do them; but with their mouths they made jests, and their hearts went after covetousness; & the Prophet was unto them, as a jesting song of one that hath a pleasant voice and can sing well: For they heard his words, but they did them not. It were to be wished, that it were not true that one saith, that if the closet of men's hearts were unlocked, & the clouds of the countenance chased away, there would be seen strange monsters lodging in the heart; as strange as Nilus, and Ganges & Lybia, & C●ucasus have brought forth. There would be found the bloody Tiger, the cruel Lion, the savage Wolf, the venomous Basilisk, the Asp, that brings into a deadly drowsiness, the stinging Scorpion, the counterfeiting Crocodile, the false Fox, and the dissembling Hyena. And it would appear that oftentimes feigned godliness covers cruelty, En veteren Pharisaismun, & recentem papismum. and a godly show shrouds wickedness; whereas on the otherside, naked virtue, is oftentimes coarsely attired, and lodgeth in a homely cottage, and boasteth not of lofty titles, and scorns popular applauses, and follows not great patrons, but seeks by all means to live retiredly, in a secret habitation. If then Hypocrisy be so odious in the eyes of God, and shall be so sharply punished in the world to come, and be so daily and usually found in the lives of men. For these days are no freer than Paul's time, wherein there were some, that did profess, that they knew God, but by works denied him, and were abominable, and disobedient, Tit. 1.16. and unto every good work reprobate. Let us steadfastly cleave to the Lord, with full purpose of heart; and let us abandon hypocrisy, that we may please the Lord; and let us reject dissimulation, that we may be blessed; and let us avoid counterfeiting; that we may not be fashioned according to this present World; and let us not presume to carry the Name of CHRIST, without sincerity of Faith and christian life, and godliness of conversation, and continuance in well-doing. For it is not enough to begin well, except we persevere, Greg. in Homil. Quum desi●eria bona concipimus, semen in terram mittimus; When we conceive goods desires, we cast seed on the ground; and when we begin to do well, then springs up the blade; and when we profit in well doing, then appear the ear; and when we are rooted and established in well doing, then there is full Corn in the ear. Let us not fall away from well doing, Gal. 6.9. Chris. in Mat. ●4. Hom. 53. till the Harvest come that our works may be plenteously rewarded: for in due time we shall reap, if we faint not. The money of this world, if it be enclosed in a bag, it remains alone; but if it be currant, and go from hand to hand, it is multiplied by the use thereof: So the Faith of a Christian, if it be kept close prisoner in the heart, it not only abides alone, but it is lessened by idleness, and waxeth slothful, and at last falls to nothing: but if it be daily exercised in the scriptures, and stirred up by good speeches, and confirmed by good works, it will not only multiply, but also never cease to grow and increase, till it bring us to the marriage of the Lamb of God, CHRIST JESUS, in heaven, where we shall have the end of our Faith, Even the salvation of our souls. The God of peace, that brought again from the dead, our Lord jesus Christ, the great Shepherd of the sheep, Hebr. 13.20.21. through the blood of the everlasting Covenant, make us perfect in all good works, to do his will, working in us, which is pleasing in his sight, through jesus Christ, to whom be praise forever and ever. Amen. How to vanquish Satan. 1. Pet. 5.8.9. Be sober, and watch: for your adversary the Devil as a roaring Lion, walketh about, seeking whom he may devour: whom resist steadfast in the faith. MAn naturally is desirous of peace & quietness, & abhorreth vexation & trouble: yet when he hath obtained his desire, being too secure, and yielding himself a captive and slave to the suggestions of the flesh and Satan, he abuseth ease & tranquillity to his own hurt and destruction. And therefore that we may avoid security and be heedful, the scriptures do often show unto us, how full of dangers our life is, in that they compare it, sometimes to a Pilgrimage; sometimes to a Warfare. Note what the Patriarch jacob said, when Pharaoh asked of him how old he was; Gen. 4●. 9. The whole time (saith he) of my pilgrimage, is an hundred and thirty years; few, and evil, (and full of trouble) have the days of my life been. Note what penitent job said of his life; Is there not an appointed Time for man upon earth: and are not his days, job. 7.1.2.3.6. as the days of an hireling? As a servant longeth for the shadow, and an hireling longeth for the end of his work; So I have had as an inheritance the months of vanity; & pinefull nights have been appointed unto me: my days are swifter than a weavers shuttle. Note what Moses, the man of God, saith; Psal 90.3.5.6.10. Thou (o Ood) turnest man to destruction; Again thou sayest, Return ye sons of Adam, thou hast overflowed them they are as a sleep; In the morning, he groweth like the grass; in the morning it flourisheth & groweth, in the evening it is cut down and withereth: the time of our life is threescore years & ten, and if they be of strength, fourscore years: yet their strength is but labour & sorrow; for it is cut off quickly, & we flee away. Note what the great Apostle & doctor of the Gentiles, Paul saith, Ephes. 6.12.13. We wrestle not against flesh and blood, but against Principalities, against powers, and against the worldly governors: the Princes of the darkness of this world, against spiritual wickednesses, which are the high places. And therefore he adds presently, For this cause take unto you the whole armour of God; that ye may be able to resist in the evil day, and having finished all things stand fast. Even so doth Peter in this present place; declaring unto us the counterwaites of Satan; and exhorting us diligently to beware & take heed of them: And therefore he saith, Besober, and watch: for ywr adversary, etc. In which words the holy Apostle doth three things: first he exhorts us unto a continual care for our salvation; which care consisteth in Sobriety, & vigilancy, or watchfulness, in these words; Be sober, & watch: secondly, he adds a reason of his exhortation; and therein is contained a description of our grand-enemie Satan, in these words; For your adversary the Devil, as a roaring Lion walketh about seeking whom he may devour. Thirdly, he shows what we must do in this case, in these words; Whom resist, steadfast in the faith. 1. We must continually care for our salvation. First then, the Apostle commends unto us a perpetual care and study, for the saving and health of our souls. And because he hath an eye and respect to warfare, he useth a double metaphor & borrowed speech, from the things that are requisite, and necessary in Earth, Warfare, and Military discipline. The first borrowed phrase is this, Be sober: that is, use temperancy in all your actions. For as surfeiting & drunkenness makes the body unapt for worldly business. So they that drown their souls in the sink of earthly delights & pleasures, they cannot desire & follow the kingdom of heaven. And as the worldly soldier, that stuffs & crains himself too full with meat and drink, cannot readily & nimbly resist his bodily enemy; So CHRIST'S soldier that lives intemperately, cannot withstand the enemies of his soul, as he ought to do. And therefore the Apostle says, Be sober. When Peter saith, Be sober, he saith no other, then that which Christ saith; Take heed to yourselves, Luk. 21.34.35.39 least at any time your hearts be oppressed with surfeiting & drunkenness, and cares of this life, & lest that day come on you at unawares. For as a Snare shall it come on all them that dwell on the face of the whole earth watch therefore, & pray continually, that ye may be counted worthy to escape all these things that shall come to pass, & that ye may stand before the Son of man. When P●ter, saith be sober; he saith no other, than that which Paul saith, It is now time that we should arise from sleep, for now is our salvation nearer, than when we believed it: the night is past, Rom 13. 11.12.1●. & the day is at hand, let us therefore cast away the works of darkness, & let us put on the armour of light: so that we walk honestly as in the day; not in gluttony, & drunkenness; neither in chambering & wantonness; nor in strife and envy. When Peter saith, 1. Thess. 5.5.9.7.8. Be sober; it is no other, then that which Paul saith again; Ye are all the children of light, & the children of the day: we are not of the night, neither of darkness: therefore let us not sleep, as do other, but let us watch and be sober: for they that sleep, sleep in the night, & they that be drunken, are drunken in the night: but let us which are of the day, be sober. When Peter saith, Ephes. 4.22.23.24 be sober, it is no other, than that which Paul saith again, cast off; concerning the conversation in time past, that old man which is corrupt through the deceivable lusts; & be renewed in the spirit of your mind: & put on the new man, which after God is created unto righteousness & true holiness. And what is temperancy or sobriety? It is a virtue that moderates the desires of meat & drink; that we may neither by excess hinder meditation & prayer, & the labours of our calling; nor yet on the other side, hurt our bodily health by too much abstinence. Therefore elsewhere our Apostle saith; Be sober & watching in prayer. For what attention, ●. Pet. 4.7. or intention can drunkards use in prayer? & how can they muse, & think devoutly of God & godly things? S Basil saith truly; Drunkenness chaseth away the gifts of the no the Spirit▪ smoke driveth away Bees; & drunkenness drivet away the gifts of the holy Ghost. And the Hathenish Poet saith well, Corpus onustum. Hesternis vitijs, animum quoque praegnavat unà, Horat. ser. l. 2. sat. 2. Atque affigit humi divinae particulam aurae. When the body is surcharged with excessive diet, it burdens the mind also, and fasteneth to the earth that portion of the divine breath. Drunkenness (saith Austin) is a flattering Devil, a sweet poison, a pleasant sin; In sermons quod. which whosoever hath, hath nor himself; which whosoever commits, not so much commits sin, as is altogheter made sin. Drunkenness is the bewitching Circe, that metamorphoseth & turneth men into Swine; & Dogs, and Lions, & Apes; discovering and setting on fire the vices that were before secret; and drawing forth into the light of the Sun those qualities of the mind, which were lurking in close caves and cabbines. Then the unchaste professeth and publisheth his disease; then the wanton refrains, Sen. ep. 8 nor tongue, nor hand; then appears the pride of the insolent; the cruelty of the unmerciful, the envy of the malignant; Omne vitium grassatur, & prodit: Every unce than rageth and rusheth forth. And who becomes not a Beast (in his Drunkenness?) when he knows not himself, nor others; he cannot speak plainly & intelligibly; he speaks to no purpose; he rowles his eyes; he staggars and réeles; he utters and vomits his own secrets and shame; he feels the swimming of the head; he imagineth one candle to be two; and that the very house whirleth round about him; & he finds that of the Poet verified in himself, ●agnum hec vitium est vinc: Plautus in Pseudolo. Pedes captat primu●: luctator dolosus est. That the great fault of immoderatie drinking of wine is this, that like a crafty wrestler, it first seeks to trip up the heels. Drunkenness makes men worse than beasts: For beasts will not by compulsion take more meat or drink, than their need craveth: And therefore Drunkards, & those that enforce others to drink excessively, are in this respect to be judged worse than Asses, and worse than Dogs, saith S. Chrysostome. Hom. 58. in Matth. If therefore we will think reverently of God and his works, and pray zealously, and govern & manage our life circumspectly & rightly, we must embrace sobriety. The passages and conduits through which our diet passeth into our bodies are but small, and narrow, to teach us moderation & temperancy. And what ariseth from immoderate swilling & gormandizing, but thick, gross, & troublous vapours, which do manifold hurt to the contemplation of the mind: and do cause almost a continual giddiness and dizzines of the head: and bring forth doting and joyous fantasies: as both daily experience proveth, Hos. 4.11. and the Prophet witnesseth, saying: Wine, and new wine take away the heart of man? And. Seneca among many other things, L●b. 12. Epist ●4. which he speaks of the shunning of drunkenness, saith, Vt●ta vino concepta, etiam sine vino durant, that Vices bred in wine, do continue also after wine: and that continual drunkenness brings the mind to fury: and elsewhere he doubts not to call drunkenness will full madness; Epist. 2●. Basilmag. Ser. de ebriet. because men wittingly, willingly, and wilfully do slip into it. Which moved that learned father to say boldly, That the furious and possessed of an evil Spirit, ib to be pitied; but the drunkard that behaveth himself like to the frantic person, is worthy of no pity; because he serveth the unclean Spirit of his own accord. Further, if we will preserve our bodily health, let us embrace sobriety. For one saith well, Chrys. That enough is food, and health; and pleasure; but too much is infection, and pain, and sickness. Do we not see, how too much watering chokes an herb and plant; but moderate moistening quickens it? so many diseases are procured; and bodies weakened, and killed by excess: but many maladies are avoided by sobriety. For intemperancy is the breeder and feeder of many infirmities of the body; and where sobriety hath no place, there Air, and earth, and water, and fire, are mingled together: that is, there is congested and cast into one paunch the fowls of the air, the fruits of the earth, the fishes of the sea, and strong wine, hot spices, and the like inflaming and fiery matter. When the elements are thus confused, variable tempests and thunderings must needs arise in the brain, and rheums and catarrhs are engendered by the continual ascending of the vapours; for that the stomach so forced with hot and cold, moist and dry, soft and hard, heavy and light, cannot but hoyle and tumble like a wrestles Sea. We that will be safe from these storms, and be unattainted of diverse sicknesses, must retain sobriety. And it is not only true, that many diseases are avoided by sobriety; but more may be also said; that many diseases are remedied and driven away by sobriety: as may be confirmed by the speech of a famous Physician, Celsus. who says, that many great ●i●e●ses are cured by abstinency and test: and b● the example of Aureli●nu● the Emperor, of whom it is written, that when he was sick, he did never call the Physician, but cured himself by abstinency. If we will live continently and chastened, we must embrace sobriety: for the drunken are easily thrust forward by Satan unto uncleanness and wantonness. It is well observed of an ancient and learned father, that the drunkenness of one hour, Higher in ep. ad Nepotian. made Noah to uncover those thighs which before he kept covered for the space of six hundred years. And who is so forgetful, as not to remember; or so simple, as not to mark, that Let committed incest with his own daughters, Gen. 9.33. when he had drowned his reason and understanding in excessive wine? Est Venus in vinis, ignis in igne furit: lust lurks in excessive wine; and fiery desires rage through fiery drinks. If we will shun many enormous actions and speeches, we must embrace sobriety. For when men are drunken, for what quarrels, for what slanders, for what swear, for what blasphemies, for what sins and vices are they not fit? If we will be masters and governors of our wits and understanding, we must embrace sobriety. Arist. For the Philosopher saith, that the Greeks' called sobriety Sophros●●en as it were Zozo●sa●ten p●ronesin, a preserver of the understanding and wisdom. Isocrat. ad Dem. Leotychidas apud Plutar. And another writes excellently That when the mind is corrupted by wine, it is like a chariot that hath cast off the wagoner. And fitly one answered, when he was asked, Why the Spartans drank so little? that other (saith he) may not consult for us, and give counsel to us, but that we may consult for other, and give counsel to other. Wherein he sharply taunted at the intemperate drinker, as at one that is unfit, either to take advice, or give advice. But most graphically doth Solomon decipher the unséemelines and effects of drunkenness, when he saith; To whom is woe? to whom is sorrow? to whom is strife? to whom is murmuring? to whom are wounds without cause? Prou. 23.29. etc. and to whom is the redness of the eyes? even to them that tarry long at the wine; to them that go, and seek mixed wine: Look not thou upon the wine, when it is red; and when it showeth his colour in the cup, or goeth down pleasantly: in the end thereof it will bite like a serpent, and hurt like a Cockatrice; thine eyes shall look upon strange women, and thine heart shall speak lewd things: and thou shalt be as one that sleepeth in the midst of the sea, and as he that sleepeth in the top of the mast: they have stricken me, shalt thou say, but I was not sick; they have beaten me, but I knew not when I awoke. Lastly, if we will retain the grace of God, and his holy spirit, and the inheritance of eternal life, we must embrace sobriety; and we must not be drunk with wine, wherein it excess, but be fulfilled with the Spirit: and we must beseech the holy spirit of the Lord to endue us with sobriety and temperance; Eph. 5.18. Gal. 5.23. for it is his special gift, as the Apostle witnesseth; and let drunkards, and gluttons, and all intemperate persons remember this one most short lesson of the Apostle, Be sober: if they will not, but will run on still in the same excess of riot; then let them take this for a cooling card in the heat of their drink; that drunkards shall not inherit Christ's kingdom, but shall lie without the gates of the celestial and new jerusalem. If any crave scripture for this, let him search the 5. to the Ephesians, where the Apostle says, Eph. 5.5. That no whoremonger, neither unclean person, nor covetous person, which is an Idolater, hath any inheritance in the kingdom of Christ, and of God: and the 22. of the Revelation, Reu. 22.15. where the Evangelist saith, That without the gates shall be dogs, and enchanters, and whoremongers, and murderers, and Idolaters, and whosoever loveth, or maketh lies. And are not drunkards, that deprive themselves of reason and common sense; that abuse the good creatures of God; that de●● their souls and bodies with vices; and prepare themselves to be as sponges to receive all iniquity: are they not comprehended under the name of unclean persons and dogs▪ If any say, that these are but probabilities and collections: then behold those most clear places, where the holy Ghost saith by the mouth of the Apostle, 1. Cor. 6.10. Gal. 5.21. that drunkards shall not inherit the kingdom of God; and that drunkenness, and gluttony, are manifest works of the flesh; and that they which do such things, shall not inherit the kingdom of God. The second Metaphor & borrowed speech, which the Apostle useth in his exhortation, is likewise taken from earthly soldiers and warfare; when he saith; and watch. If the soldier that lieth in field against his enemy, be not watchful; but careless and sleepy; how soon may his foes prevent, and cirumvent him? so if they that are enroled soldiers in Christ's band, to fight his battles under his banner, be remiss, drowsy, and negligent, the enemies of their souls may soon overthrow and destroy them. It is necessary therefore for us to watch. And why must we watch? We must watch for the coming of Christ our Lord and Master: for so he commands: saying; Watch therefore: for ye know not what hour your Master will come: If this be sure, that if the good man of the house knew, Matt. 24.42.43.44 at what watch the thief would come, he would surely watch, & not suffer his house to be digged through: therefore be ye also ready; for in the hour that ye think not, will the Son of man come. And again: Let your loins be girded about: Luk. 12. ●5. 36. and your lights burning: and ye yourselves like unto men that wait for their Master, when he will return from the wedding, that when he cometh & knocketh, they may open unto him immediately And why must we watch for Christ's coming? because it will be sudden: for the day of the Lord shall come even as a thief in the night: 1. Thess. 5.2.3. for when they shall say peace and safety, then shall come upon them sudden destruction, as the travel upon a woman with child, & they shall not escape. And whereto must we watch? we must watch to righteousness, godliness, virtue, & good works: for so the Apostle S. Paul doth admonish us; saying, awake to live righteously; & sin not. 1. Cor. 15.34. As if he had said: sin is like the Asp: for as that Serpent, when it stings any, it brings them into a drowsiness, and they die sleeping: so they that are hurt with the sting of sin, fall into a drowsy forgetfulness of God & godliness, and (except the Lord touch their hearts with repentance,) they senselessly sleep up into the second death. Ephes. 5.14. Awake therefore thou that sleepest; and stand up from the death of sin, and Christ shall give thee light. And why must we watch? we must watch, lest Satan sow tars among the good seed of God's word, and take it away out of our hearts; and choke it with the thorns of cares and voluptuous living. Matt. 13.34.25. For Christ saith expressly, That the kingdom of God is like unto a man which sowed good seed in his field: but while man slept, there came his enemy, and sowed tars among the wheat, and went his way. Briefly, wherein must we watch? we must watch in prayer: for so our Saviour taught his disciples; Matt. 26.41. Luk. 21.36. saying, Watch and pray, that ye enter not into temptation. And again; Watch therefore, and pray continually, that ye may be counted worthy to escape all these things that shall come to pass, and that ye may stand before the son of man. And so Saint Paul commands; continue (saith he) in prayer, Col. 4.2. and watch in the same with thanksgiving. And justly might he command us to pray continually: for what else is prayer to the soul, but that which the keel is to the ship, & the foundation to the house, and the moisture to the tree, and the sinews and joints to the body? Take the keel away, and the ship is dissolved: take the groundwork away, and the edifice falls: take the moisture from the tree, and there comes no fruit: take away the sinews, and cut the joints of the body, and the members will not hang together: and take away prayer from the soul, and it is exposed as a prey to every Enemy. Prayer to the Christian is as a sword to the traveler, that chaseth away the thief; and the bow of the hunter, that kills the savage beast: and the fortress and bulwark, that defends the city and castle: for the wicked spirits are put to flight, when they see our souls armed with supplication; and the enemies that (as greedy beasts) would devour our souls, are driven off by the spiritual arrows of zealous prayer; and the castle of the soul is protected by prayer, and thereby made inexpugnable: Chrys. de diversis. and therefore if prayer be taken from the soul, perinde est, ac si piscem ex aqua traxeris: ut illi vita aqua, ita anima preccs: it is as though a fish were drawn out of the water; As water is life to the fish, so prayer is life to the soul. Art thou in tranquillity? pray to God, that thy tranquillity may be permanent. Dost thou see a grievous storm coming? pray to God, that he would avert it, and turn it into calmness. Art thou heard? thank God for hearing thee. Art thou not heard? persevere, that thou mayest be heard. For although God defer for a little space: yet he doth it not of hatred towards thee, neither for that he rejects thee, but by deferring, he keeps thee the longer by him: Chrys. de profectu evangelii. as fathers are wont not to grant presently to their children whom they love entirely, ●he things which they desire; but to put them off with some delay, that they may tarry the longer with them; and desire it the more fervently, and esteem it the more regardfully, when it is granted. Wherefore since prayer is so profitable and necessary for us, let none pass away the time ordained for prayer in sleep and trifling, and in worldly cares and muse, or in uttering the words of prayer coldly and negligently, and with a roving and wandering mind, only using his lips; but let us power forth our prayers before the Lord with attentive minds and careful hearts. Cyprian saith well, Let the mind muse on nothing else, then that which it prayeth for. And again, How canst thou desire to be heard of God, when thou hearest not thyself? Vis esse deum memorem tui, cum tu ipse memor tui non sis? Wilt thou have God to remember thee, when thou remember'st not thyself? Bernard also hath a memorable sentence; I offer (saith he) great injury to God; when I pray him, to hear my prayer, which I do not hear, that utter it forth: I beseech God to give heed to me; when I myself give heed, nor to him, nor to myself; but (which is much worse) by tossing unclean and unprofitable things in my heart, I bring before his sight an horrible stinch And another said as fitly, that as in a garland it is not enough, Chrys. hom. 4. cum esset presbyter designatus. for the flowers to be pure and clean, except the hand that joins and binds them up, be pure and clean also: in like sort in the praises and prayers offered to God, not only the words must be godly, but also the mind whence they proceed. The second thing to be considered in Saint Peter's words, is a reason of his exhortation; 2. A description of Satan. and therein a description of our arch-enemy Satan; in these words: For your adversary the Devil, as a roaring lion walketh about, seeking whom he may devour. S. Peter says, that we are soldiers, & must fight as long as we remain in this world; and doth admonish us, that we have to do, not with a common enemy, but with one, that like a lion runs hither & thither, ready to devour: & therefore he infers hereupon; that we must be sober, and watch. And here we may see, what thing our life is, & how the Apostle doth paint it out, as that none regenerate by God's spirit, will not wish continually to be dissolved, and to be with Christ. For we are here exposed to the assaults of Satan, like a traveler that is to enter into an Inn, full of thieves and robbers. Without doubt, before he entered into that house, if he must needs enter, he would arm and furnish himself as much as he might, and he would sleep very little in it, that he might departed again out of it without hurt. Even in the like danger do we live here on the earth: where Satan beareth great sway, and so ruleth in the hearts of worldlings, as that he holds them captives at his own pleasure. This is a terrible matter, if it be duly considered. And therefore blessed Peter labours to put us in mind, that we look to ourselves carefully and earnestly; that is, that we be sober, and watch. For we often abuse peace and quietness, unto idleness and sloth: and thence it comes to pass, that now and then the Enemy beguiles and oppresses us: because thinking ourselves free from all dangers, we pass over our time in delights and pleasures, as the flesh desireth. How needful is it, that we should watch? since we have an Enemy: and what Enemy? that eminent and notable adversary the devil. And what is he? a lion: and what lion? a roaring lion: and what roaring lion? a roaring lion wandering up and down: and why wandering and walking up and down? that he may spoil and devour the souls of men. Matt. 4.3. joh. 12.31. 2. Cor. 4.4 Matt. 12.29. Isa. 27.1. Reu. 12.3. Luk. 10.18. Heb. 2.14. This adversary is a tempter to impiety: he is the Prince of the world: he is the God of this world: he is that armed man that keeps his house with munition; he is the huge and hideous whale, that doth swallow the ungodly in the gulf of perdition: he is that great dragon and old serpent: he is like to lightning, that will pierce most nimbly and strangely, and do wondrous things, contrary to all expectation: he hath the power of death: for from him came sin, and sin brought forth death: he it is of whom Saint john saith; He that ommitteth sin is of the Devil; 1. joh. 3.8. for the devil sinneth from the beginning. And it is to be marked, that he says not, the Devil hath sinned; but, the Devil sinneth; to teach us, that he doth nothing else but sin, and entice to sin. One calls him magnum illum Peripateticum, that great Peripatetic, or walker. And he may well be so called: for when he stood among the children of God, job. 1.6. The Lord said unto Satan, whence comest thou? And Satan answered the Lord, saying, from compassing the earth too and fro, and from walking in it. Yea, but if Satan be such a wanderer and compasser of the earth; how can that place of Saint Peter stand, 2. Pet. 2.4. where he says, that God spared not the Angels that had sinned, but cast them down into Hell, and delivered them into chains of darkness, to be kept unto damnation? If the wicked Angels are delivered into chains of darkness, and so kept; how can they wander up and down? The answer hereunto is; that God in the beginning, assoon as the Angels had rebelled and sinned against him, he thrust them into H●ll, and the depth under the earth; and yet in that sort, that as often as it pleaseth him, he suffers them till the last judgement to go forth upon the earth, and again after a time shuts them up into the depth, that they may hurt no more, nor no longer, than it seemeth good to his heavenly wisdom. Reu. 9.1. For where we read, that the key of the bottomless pit, that is, of Hell, was given to an Angel, and when the pit was opened, destroying grasshoppers came forth: that is infernal and hellish spirits, whose king was the Angel of the bottomless pit, and was called in Hebrew, Abaddon: and in Greek, Apollyon: that is, a destroyer: and that power was given them to vex and disquiet men for a certain time: and where we ceade, Reu. 20.1. that an Angel descended from heaven, which had the key of the bottomless pit, and a great chain in his hand, with which he bond Satan for a thousand years, that he might deceive the nations no longer, until the 1000 years were accomplished: for afterward he must be loosed again for a small space: what may be learned out of this, but that the hellish spirits are so enclosed in their prison, that is, in Hell, and in the depth under the earth, that now and then they are sent forth upon the earth, and then again shut up and bound at God's pleasure? But while Satan is suffered so to compass the earth, he never ceaseth, nor never resteth to assay all enterprises, and undertake all courses, that he 〈◊〉 ●●●lest the godly, make himself sure of the wicked, and so increase the subjects of his infernal kingdom. Gen. 3. He beguiled Eva in the person of a subtle Serpent. If Paradise had no privilege; and if the first woman created holy and unspotted of sin, were subject to his allurements: who can promise security to himself? He deceived Saul in the form of the old, sacred, & grave Samuel: he seduced Ahab by the mouth of Prophets: 1. San. 28. 1. King. 22. 1. Chron. 21. 2. Cor. 12.7. Luk. 22.31. Luk. 4.13. he stirred up the Patriarch David, to number the people: he moved Paul to be proud of the vision: he sought to winnow the Apostles as wheat, to sift them to and fro, and to cast them out: he tempted Christ himself: nay he often tempted him; for it is said, that the Devil departed from him for a little season. If this be done in the green tree, what shall be come in the dry? He that tempted Christ our Master, will also tempt his servants, either not to do good, or if they do good, to be proud of well doing: and so through pride to poison their virtuous actions: that as the moth is bred in the garment, and eats the garment: and as the worm ariseth on the herb, & consumes the herb: so the haughty conceit and reputation which they have imagined of their own works, may cause them to lose the things which they have wrought, 2. Chron. 6.30. and not to receive the reward. It is he, that though he cannot see the thoughts of the heart, (for that is proper to God alone,) yet because he searches out the affections of the mind, by our speeches, and gestures, and outward behaviour, and constitution and complexion of body, he labours busily to steal the hearts of men from God, 2. Sam. 15. as Absolom did the hearts of the Subjects from his father David. As the Coal takes fire, when it is put to it, for that it was apt & fit to take fire: so sathan notes the inclination, and tempts accordingly; some to Anger, some to wantonness, some to gluttony; some to pride; some to contention; some to covetousness; & if resistance be not made, the flame follows, that bellows & the motion breaks out into performance. Aug. super Gen. li. 10. And yet oftentimes Satan is deceived by the outward lineaments of the body, and the conjectures that he gathers thereupon; for if he could see the inward Faith, Constancy, and other qualities of the mind, there are many whom he would not tempt; and if he could have seen the admirable patience of job, he would never have been so often foiled and discomfited. But when he hath ensnared and bound any in the Fetters of sin; as the Poet says of Mezentius the Tyrant; Mortuae quinetiam iungebat corpora vinis, Vi●gil. Aeneid. 8. Componens manibusque manus atque oribus orae; That he joined dead bodies with lively bodies, laying hand to hand, and mouth to mouth; to the end the dead should defile and corrupt the living: So this cruel Tyrant and torturer of souls, links the living soul to the love of the world, and the pleasures of sin, as to a rotten carcase; that at the last also the soul may be holden of eternal death. It is he that knows that we are born anew of the immortal seed of God's word; and therefore he endeavours, either to steal the word out of our hearts, Luk. 8.12 that it may not be rooted; or he withdraws us from the Love, hearing, & reading of it; or else he procures hatred & slander against the minister, that his person may make us to loath the word. It is he that transfigureth himself into an angel of light not in regard of his substance; 2. Cor. 11.14 for he is still an angel of darkness; but in regard of his colouring & counterfeiting: For by his glozes, shifts, & superstitions, he will feign himself to be an angel of glory, sent from God out of heaven; and will persuade men to obey his counsels. It is he that allegeth Scripture to seduce souls the rather, and pretendeth piety, under the bare show of God's word; but he bewrays himself to be a subtle sophister. For as Procrustes the Tyrant of the city Corydallus, dealt with his guests, making them always fit for his bed; for if they were too long he cut them shorter; if they were too short, he lengthened them with pieces of their own bodies: So Satan, (in whose steps also the Heretics of all Ages have walked,) applies scripture to his wicked purpose; either omitting part thereof, if it serve not his Argument; or else adding somewhat thereto, and interpreting, and wresting it to a wrong sense. So he cited Scripture in the tentation of GHRIST, when he set him on a pinnacle of the Temple, and said unto him; Matt. 4.6 If thou be the Son of God, cast thyself down. For it is written, that he will give his Angels charge over thee, and with their hands they shall lift thee up, least at any time thou shouldest dash thy foot against a stone. He produceth indeed a place of the Psalm: Psal. 91.11. as though God promised, that his Angels should safeguard and defend his children; even when they do despise the means that he hath ordained; and when they prove whether God will, (or can) save them without those means: whereas God promiseth secure only to them that walk in their ways, which God hath set down unto them, and therefore do obediently use the means which God hath ordained. For this cause, he abridgeth, or rather mangleth the Word, and leaves out these words, (in all thy waves;) whereas he should thus have produced the entire Scripture; He shall give his Angels charge over thee, to keep thee in all thy waves. And therefore, when the devil abuseth Scriptures, in tempting of us, the safest way is, to oppose Scriptures again unto him, as CHRIST did: Because it is certain, that God doth not contradict himself in scripture: and therefore the Devil citeth scripture in a false sense, when he allegeth it, to persuade us to that which is repugnant to the manifest word of God. It is he that is the spiritual Pharaoh, that studieth how to stay all the male childs of the Israelites, Exo. 1.16. in the very birth. That is, he goeth about to choke & smother (even; a good thought as soon as it ariseth in the mind) that it may not grow to full age and ripeness. It is he that is the mighty Nimrod, and Hunter of souls; Luc. Flor. de gest. Roman. li. 1. cap. 7. and that famous Robber, that seeks for the worthiest booties & preys, and strikes off the heads of the Poppies, with Tarqvinius Superbus. Robbers and thieves go not thither, where there is hay and straw, but where there is Gold and silver; saith S. Chrysostome: Chrysost. hom. 4 in Isai. so Satan bends all his might and main to the sacking & destroying of the best of all. And as it is seen among Sailors, that they which have an empty ship, fear not the assault of Pirates, who come not to sink or take a ship that carries no wealth; but they fear Pirates, that have a ship fraught with Merchandise and riches: because Pirates covet to come where there is gold, silver, and precious stones: so Satan doth not so much pursue a sinner, that is devoid of virtue and godliness, as the holy, Chrysos. homil. 9 de Ozia. godly, and righteous, that possess the true Treasure. And as Pirates do not set upon the ship, that is sailing forth of the harbour, when they know it is unfurnished of substance; but then they endeavour by all assays to apprehend it, when it returns home to the harbour, being loaden with variety of store. So the envious and unclean spirit, invades us most, and labours to spoil us, when he perceives that the ship of our Soul is replenished with the jewels of godliness, and our life is beautified with manifold good works, testifying that we love and fear God unfeignedly. For did not the Dragons tail draw the third part of the stars of heaven, Reu. 12.4. and cast them to the earth? Was not Apollinaris so cast down? and Nestorius so cast down? and Ph●tinus so cast down? and Origene so cast down? & Tertullian so cast down? though they were men of incomparable, Contra haeres. cap. 15.16.23 24. and admirable learning, judgement, eloquence, and experience; Yet they were both tempted by errors themselves, and did grievously tempt others: as Vincentius Lyrinensis largely and learnedly shows. If it far thus with the Cedars of Libanon, and the Oaks of Bashan, and the Ships of Tarshish; shall not the shrubs look about them? Who can sleep in the mids of Snakes, and serpents, and ravenous beasts? As the neighbour enemies of the jews did still gape for their blood; the Ammonites in the East, the Philistines iin the west; the Syrians in the North, the Egyptians in the South: So we have an Adversary that continually besiegeth the Castle of our heart, and takes advise how he may ransack it. We must fight wi●h an army of vices; If we put down covetousness, incontinency will rise up; if we vanquish incontinency, ambition will succeed; if we discomfit ambition, Anger, Hatred Malice, Envy, Pride, Drunkenness, & what not? will band themselves in a pernicious Troop, and lay siege to batter the faithful Fort. If our enemy find us fortified on the one side, he will presently assail us on the other side; if he cannot prevail this way, most speedily he presseth us that way; & never ceaseth, never takes Truce, never intermittes stratagems, or omits the battle. It was truly said of Gregory the great, That either he spoils by open violence, or flies hither and thither, by counterwaites, or flatters by persuasion, or terrifieth by threatening, or dismays by distrust, or beguiles by promises. If any ask why Satan hath such an implacable malice against all mankind, and specially against the godly? The Answer is, that he doth it of hatred towards God; and because he● is not able to hurt God, he maligneth those that are created after the Image of God; as he that cannot violate the person of a prince, will abuse his feature and representation. Saint Basill says, In sermo●● in aliquo● scripturae locos. that he hath partly seen it, partly heard it, and that it is an undoubted thing, that the female libbart is such an enemy to man, that if but the image and portraiture of a man be showed forth unto her, she will rend it in pieces, as though it were a man himself: So the Devil (saith he) not being able to touch GOD, he makes war with the godly, & pursueth the image of God in man, after which he was once created. And another compares Satan to a malicious and cozening man who seeing an Orphan to have his Father's substance, Chrysost. hom. 2●. Matth. he often bestows banquets upon him, or gives him fair garments, or flatters him with enticing speeches, till he have defrauded him of his patimonie: So Satan (saith he) seeing man to have an heavenly treasure that is (an immortal soul) & heavenly wisdom, laid up in an earthen chest; he shows him money, & costly clothes, and delicate dishes, and glorious honours, and the desirable things of this world, that bringing him under the yoke of pleasure, he may deprive him of his soul's salvation, and bereave him of the grace of God. For albeit the sin of the wicked Angels, for which they were exiled out of heaven, and thrust into hell, be not expressly mentioned in the scripture; yet it may be collected out of the third of Genesis, that it was rebellion against God, springing from pride & haughtiness. For there we read how the devil caused our first parents to be cast down from their state of innocency; Namely, by breathing into them the poison of pride, that they should presume to aspire to a parity and equality with God in wisdom; saying unto the woman: When ye shall eat of the forbidden fruit, Genes. 3.5. your eyes shall be opened & ye shall be as Gods knowing good and evil. It is very likely that Satan sought to dispossess man of his felicity, by the same way and means that he was dispossessed of his own felicity. And he knew, that God is still like himself, and that he inflictes like punishments upon like Offences: therefore he endeavoured to draw our first Parents to his own rebellious pride, and he ceaseth not hitherto, nor will cease till the end of the world, to allure and persuade mankind, to oppose themselves against the will and commandment of the Lord, that as they participate with him in Pride and rebellion, so they may also participate with him in plagues and destruction. Why then, if the case so stand with all men generally, and with true Christians and the faithful sons and servants of God specially, we must seek for furniture & weapons to defend ourselves. And we need not to seek far: for they are at hand for us; & are framed and fashioned of the holy Ghost, by the mouth of the Apostle. And what are they? they are contained in these words; Whom resist, steadfast in the Faith. As the power of that Adversary ought to whet us, & make us more circumspect; 3. Weapons against Satan. so it is to be feared, lest our minds being attainted with immoderate fear, would be clean discouraged, if hope of victory should not be showed unto us. Therefore now the Apostle labours, that we may know, that the event and issue of the battle shall be prosperous if we fight under Christ's banner. For whosoever armed with Faith shall enter the combat, the Apostle pronounceth, that undoubtedly he shall have the victory. Resist; (saith he) if any ask how? he answers, that there is might and strength enough in faith. For Satan is powerful against unbelievers, weak against believers. For when thou receivest God's word into thine heart, and cleanest faithfully unto it, the Devil cannot vanquish thee, but must needs fly. For how soon did he betake himself to flight when Christ beat him off with the weapons of holy scripture: Matth. 4. When thou canst say, Scriptum est; it is written; Thus saith the Lord; Hear I stand last, To this I stick; This is my Fortress & Shield: presently thou shalt see him departed; and sadness, & evil desires, and Anger, and Avarice, and faintness of heart and distrust to vanish away with him. But such is the craftiness of Satan, that he is most unwilling that we should come to his safeguard; and therefore he chief endeavours to deprive us of this sword. And this he easily brings to pass, when he makes us sluggish; our body being now unfit for battle, and inclining to ease and deliciousness. For so with little ado, he wresteth out of our hand the sword of the Spirit, which is, the Word of God, as he prevailed against Eva. She had the word of God; if she had sticked unto it, she had not fallen. But when Satan saw that she was something careless in keeping God's word; and that she turned the absolute commandment of God into a conditional peradventure; he took the Word out of her heart; And so soon as she yielded a little unto him, he had the victory. Therefore, Resist, steadfast in the Faith. Paul rehearseth the whole furniture of a Christian Soldier, & all the parts thereof; when he saith; Stand therefore, Ephes. 6.14.15.16 17.18. and your loins girded about with Verity, and having on the Breastplate of Righteousness; & your feet shod with the preparation of the Gospel of peace; Above all, take the Shield of Faith, wherewith ye may quench all the fiery darts of the wicked; and take the helmet of salvation, & the sword of the spirit, which is the word of God; & pray always, with all manner prayer & supplication in the spirit. The weapons of a Soldier must partly defend, partly offend; and with both these the Apostle armeth the Soldier of Christ. He props & girds us up with truth, that we may stand; For without Truth, which is Christ himself, all other virtues fall: Lest our breast should be wounded, & we become forgetful of our duty, he guards us with justice, that gives to every one his own: our feet must be covered, (that is) the whole race of our life must be so ordered, that we may run in the gospel of peace, not following our affections, but God's word, that breeds tranquillity of conscience: that we may repel the darts of distrust & concupiscence, he armeth us with the shield of Faith, which expels distrust, bridles concupiscence, & makes us to lead a life (worthy of our profession:) And that Satan may not strike the head and trouble the reason of man, he gives the helmet of salvation, that is, jesus Christ the head of the Church, and Saviour of the whole body. If any say, I have not those weapons, I am unarmed; Whence shall I get them? He shows that they are gotten by Prayer: & that God gives his gifts to them that pray for them. So that Paul is larger in this point than Peter, 1. joh. 5.4. but the sense is one; for Faith only is our victory against the world. For all that is borne of God, overcometh this world; and this is that victory that hath overcome this world, even our Faith; as S. john affirms. Mark, that he useth the time that is past, saying, that Faith hath overcome this world; to give us to understand that though as yet we be in the battle, yet questionless we shall be conquerors: and we may assure ourselves of the victory. For Faith is the instrument, and (as it were) the mean and hand whereby we lay hold upon him, that hath indeed performed it, even Christ jesus. It is but to resist in Faith, and immediately the field is won, as saint james witnesseth; Resist the Devil (saith he) and he will flee from you. If we fly, he is a Lion; if we stand stoutly and manfully; jam. 4.7. He flees as a fly: and why not? for he is Beelzebub: that is, the God of Flies. For if any should say, If Satan than be bound, why doth he prevail so much? It is true indeed, that he prevaileth much; but he dominieres but on the lukewarm and negligent, and them that do not fear God in truth. He is tied like a dog, bound in chains, & he can hurt none, but him that securely comes too near unto him And how foolish is the man that is bitten of a dog bound up in chains? join not thyself to him by the pleasures and desires of the world; Aug. serm. 197. de tempore. and then he will not presume to approach unto thee. He may bark, he may allure, he can bite none, but such as are willing. For he hurts not by enforcing, but by persuading; and he doth not extort a consent from us, but he begs and dsires it. He can do much indeed; but not without God's sufferance. If his power were not bounded, Psal. 141. he would molest and destroy the whole world, and not suffer one godly person to remain alive. But he that keepeth Israel, will neither slumber nor sleep: the Lord himself is the keeper of the godly: so that the Sun shall not burn them by day, nor the moon by night: the Lord shall preserve their going out, and their coming in for evermore. job. cap. 1. & 2. Satan could not afflict job, either in body or goods, without leave granted him of God; 1. King. 22 he could not seduce Ahabs' prophets, without leave granted him of God; he could not enter into the Herd of swine, without Christ's permission. Mat. 8.31 Let us therefore be courageous, for the hairs of our head are numbered; & the Dragon, that old Serpent is bound & cast into the bottomless pit; & cannot come out, Reu. 20. till the Lord appoint a time for his losing. He is a busy tempter indeed, but fix thy Faith on CHRIST: Matth. 12 29. Col. 2.15. for he hath bound the strong man, & spoiled his house; he hath spoiled the principalities & powers, & hath made a show of them openly, and hath Triumphed over them in the cross; he is the Son of God, that was made manifest for this purpose, 1. joh. 3.8. that he might destroy the works of the Devil. And he not only conquers himself; but also he imparts the conquest on them that believe in him. 1. joh. 2.13.14 And therefore john writes to the young men, because they had overcome that wicked one; & because they were strong, and the Word of God abode, in them, whereby they overcame that wicked one. He is a walker, and wanderer, and compasser of all the Earth indeed; but he walks only, 2. Pet. 2.4 when God permits him to go out of his Dungeon and prison, for otherwise he cannot stir, being fast bound in chains of darkness. He is an accuser of the godly indeed: but who shall lay any thing to the charge of Gods chosen? It is God that justifieth; Rom. 8.1.33.34. who shall condemn? It is Christ which is dead, yea, or rather, which is risen again; who is also at the right hand of God, and maketh request also for us: And there is no condemnation to them that are in CHRIST JESUS. He is a deceiver indeed, but he cannot prevail against Gods Elect. Mat. 7.24. The winds may blow, and the Rain fall, and the Floods beat upon the faithful; but their Faith is built on the sure ground, and therefore it cannot be demolished. The godly may be afflicted: joh. 16.21. but their sorrow shall be turned into joy, as the sorrow of a woman vanisheth away, when a child is borne. The billows and surging Seas may dash against Christ's Church; Matt. 16.18. but for that it is established and settled on CHEST the Rock, the gates of Hell shall not prevail against it. For as Physicians use Serpents & Vipers in treacle, for the help of men; so God useth Satan in tentation, for the profit of his children, and for this purpose, so ordereth his temptations, that as he should blind the hearts of the disobedient, and at last punish them eternally; so he should only try & make known the Faith, Hope, Patience, and Constancy of the godly, that God's Grace may be sufficient for them: and that after they have been tried for a while, they may receive the crown of glory that never withereth. Therefore, if he would friendly insinuate himself, pretending to do us good, that he may the sooner draw us out of the narrow way; let us oppose the express will and commandment of God against him, & not departed therefrom, either to the right hand, or to the left hand. If he go about to rip up our conscience with the knife of the Law, & to daunt us with the ugliness and heinousness of our sins; Gen. 4. Matt. 27. 1. joh. 1.9. as he dealt with Cain and judas; let us remember, that if we faithfully and penitently acknowledge our sins, God is faithful and just to forgive our sins, and the blood of JESUS CHRIST, his Son, cleanseth us from all unrighteousness. And to the believer, God hath twice thundered this most comfortable voice from heaven; Mat. 3. & 17. This is my beloved son, in whom I am well pleased. If he persuade us to murmur in dearths; or be discontent with the flourishing state of some ungodly persons; as he threw this stumbling block before David, Psal. 33. & 73. job. 27.7. jerem. 12. and before job, & before jeremias; let us submit ourselves under God's mighty hand, and cast all our care upon him, for he cares for us all, and not fear, because it is our Father's pleasure to give us a Kingdom. If he would puff us w●th pride for well doing, and make our hearts swell with prosperity; let us consider, that when we have done all, we are unprofitable servants; and that we are but stewards of God's gifts, and shall one day be called to an account for our stewardship. If when he is expulsed once or twice, yet he return again: Exod. 14. for as Pharaoh stirred vehemently to bring back the Israelites, when they were departed out of Egypt; and as the spirit raged and foamed mightily, when he was expelled out of him whom he had possessed from his infancy; Matt. 9.20.21. so the Pharaoh that tyrannised over the souls of sinners, if he lose his pray, he uncessantly attempts to win it again: and generally, (as our Saviour witnesseth, Matt. 12.43.44.45. ) when the unclean spirit is gone out of a man, he walketh throughout dry place, seeking rest: and finding none, he saith, I will return into mine house from whence I came; and if he find the room empty, swept, and garnished, he taketh seven other spirits worse than himself, and they enter in, and dwell there; and the end of that man is worse than the beginning: therefore to escape that lamentable pernition, if Satan return after his expulsion, let us betake ourselves to earnest prayer: and then as the Lion fears at the sight of a Cock, and flies at the crowing of a Cock; so this roaring and ramping Lion fears at the sight of a faithful person, and flies at his prayer. For as some remedies against poison are hot, and some cold; so the remedies against temptations and troubles, are either the mildness and coldness of patience, or the vehemency and ardentnes of prayer. What if thou canst not still use long and set prayer, and uttered with tongue, either for that thou art unlearned, or for that thy business hinders and stops it, or for that the time and place forbidden it? Yet pray continually in heart, and pray earnestly in mind, and pray zealously in spirit; August. ad Proban. as it is reported, that the Christians in Egypt were accustomed to use often, yet short prayers, and to utter them forcibly, yet speedily, lest the intention and heedfulness, which is requisite for him that prayeth, per productiones moras evanescat & hebitetur, should vanish away, and become dull by long stay: do this, and thou shalt try undoubtedly, that such prayer, though brief, yet it is an aid to the soul, a sacrifice to God, a scourge to Satan. For though while our life is in this pilgrimage, it cannot be without sin and tentation; for our profiting is known by tentation; neither doth any know himself, except he be tried: neither can any be crowned, except he overcome; neither can any overcome, except he strive; neither can any strive, except he have an enemy and trials: though then the Sea can no more be without tempests, than the world without temptations: yet we must valiantly by vehement prayer resist the assault and battery: and when the surge of trial flows upon us, we must call and cry with the Apostles when the ship was covered with waves, Master save us, Matt. 8.25. we perish: and then we shall see, that the winds and storms will cease, and that he doth n●● sleep, that seemed to sleep for a little season. And above all things, we must take heed, that we resist Satan's suggestions and allurements in the beginning: for he could not prevail over us, unless we did increase his strength by our vices, and did give him room to enter in and domineer in us by our iniquities. For this cause the Apostle speaking of anger, saith: Ephes. 4.26 that the Sun must not go down upon our wrath, and that we must not give place to the Devil. As if he said, that anger, or any other sin will grow past cure, (like a wound that by delay waxes incurable,) if it be not repressed speedily: and because continuance in sin makes an entrance for Satan, who having entered upon our hearts doth piecemeal at last wholly possess them, therefore we must betimes shut the doors against so hurtful a guest. For as a Serpent easily conuaies in the rest of his body, if he get an entrance for his head: so Satan that subtle and slippery serpent, if we permit one sin to creep into us, and give consent thereunto, he insinuates his whole train, and he draws us from consent to practise, from practice to delight, from delight to custom, from custom to boasting in sin, from boasting in sin, to obdurate hearts. Hier. in epist. Dum parvus est hostis, interfice, ut nequitia elidatur in semine kill the Enemy of the soul, while he is but little, that ungodliness may be crushed in the seed: as the Cockatrice is most safely slain in the shell, before he be hatched and brought forth. Suppose that we had seen Adam in his tentation, when thoughts arose in his heart, and when he was straightened between the commandment of his Creator, and the request of his yoke-fellow; should we not have cried out and said unto him; o thou wretch, Bernard. inser. om. sanct. take heed to thyself; see thou do it not; the woman is seduced; believe not her enticements? Should this have been our persuasion to Adam, that he should look to himself, and shall we not persuade ourselves after the same manner, when we are compassed & thronged with the like temptations? As the dog that stands by the table, Chrys. hom. 3. de Laz. if he that eateth cast some bone or crust unto him, he tarrieth and waits still for more; but if nothing be given him, at length he departs, and waits for sustenance no longer: so Satan that greedy and biting dog, standing about our life, if he receive from us some ungodly speeches, or wicked doings, he remains and expects longer; but if we nourish him not by word, nor deed, he forsakes us, and seeks after another prey. Therefore if we will subdue Satan, we must quickly flee all appearance of evil; 1. Thess. 5.22. we must speedily flee the time, the place, the opportunity to commit sin: we must by and by fear the bait, suspecting that it covers the hook; and we must never forget that the fowler carries himself most guilefully, when he calls and allures most pleasantly. And this is the adjuration and conjuration that repels Satan; namely, a true and steadfast faith, that knows the mercies of God towards mankind, revealed in God's word: and that assureth and persuadeth us of those mercies towards ourselves also: and that depends and relies wholly upon those mercies: and that is not barren, idle, or dead, but abounding with good works. The sum of all is this: we must live soberly, and watchfully: and w●y? because we have an Adversary: to wit, the Devil: that as a roaring Lion doth walk about, seeking whom he may devour. But we must be of good courage; and constantly believe on Christ, the seed of the woman, that hath bruised the Serpent's head: and hath not only vanquished the infernal powers, but also is our grand-captain in these spiritual wars: and hath promised victory to those that fight valiantly under his banner: joh. 16.33. and hath willed us to be of good heart, because he hath overcome the world: and commands his holy Angels to pitch a camp round about the godly, and to put those wicked spirits to flight. We read, 2. King. 6.14. that when the king of Aram had sent horses, and charets, and a mighty host, and they came and compassed the city Dothan by night, where the Prophet Eliz●us lay: and when the servant of the man of God arose early to go out, & saw the city compassed with horses and charets, he said unto Elizans, alas Master, how shall we do? his Master answered, fear not; for they that be with us, are more than they that be with them. Then Elizeus prayed, and sad, Lord, I beseech thee open his eyes, that he may see: and the Lord opened the eyes of the servant, and he looked, and behold, the mountain was full of horses and charets of fire round about Elizeus Even so forasmuch as we are weak of ourselves, and unable to defend ourselves: and we have a great company of spiritual foes, which invent a thousand ways to entrap us, and to bring us to everlasting shame: and lay wait to ensnare us both in wealth and poverty: both in pleasure and affliction: both in our words and in our works: and are vigilant when we are negligent: let us beseech our mighty and merciful God, to have mercy on us, and to increase our faith: that being harnessed in complete Armour, we may do valiantly, and tread down Satan our Archenemie under our feet: and we may have the eyes of our minds opened, to behold the invincible charets and spiritual horsemen, that are on our side: and that being strengthened through the power of his might, we may be able to resist, and stand against all the assaults of that wicked one: and that holding the faith, and finishing our course, and fight a good fight, we may in the end triumph eternally with our Saviour Christ jesus in the kingdom of Heaven. Amen. PRACTICE MU Accompany profession. Tit. 3. 8. This is a true saying, and these things, I will thou shouldest affirm, that they which have believed God, might be careful to show forth good works. These things are good and profitable unto men. AS he cannot rightly be called a good Citizen or commonwealths man, that doth not observe the laws of the city or commonwealth: so he cannot be truly called a Christian, that follows not the direction of the Christian faith, and of the Church of God. And that we may follow this; it is necessary that we know what it is. What it is, the Apostle declares a little before; Verse. 3.4.5.6.7. saying: We ourselves also were in times past unwise, disobedient, deceived, serving the lusts and diverse pleasures, living in maliciousness, and envy, hateful, and hating one another: but when that bountifulness, and that love of God our Saviour toward man appeared: not by the work of righteousness which we had done, but according to his mercy he saved us, by the washing of the new birth, and the renewing of the holy ghost; which he shed on us abundantly, through jesus Christ our Saviour: that we being justified by his grace, should be made heirs according to the hope of eternal life. In which words the holy Apostle shows, first, what we are by nature: namely, unwise, disobedient, deceived, serving lusts and diverse pleasures, living in maliciousness, spite, and hatred. Secondly, he shows the cause of our salvation: namely, the bountifulness and love of God our Saviour: by which two, namely, our own vildenes, and God's mercy, he excludes utterly in the matter of salvation, our righteousness, and our merits. Thirdly, he shows the manner how we are saved; namely, by regeneration, and the renewing of the holy ghost: and in Christ we have aswell the one as other. Out of all which this may be gathered; that this is the sum of our salvation, that God so loved the world, joh. 3.16. that he hath given his only begotten son, that whosoever believeth in him, should not perish, but have everlasting life. And therefore whosoever have not this faith, they are destitute of the spirit of God; For hereby shall we know the spirit of God: 1. joh. 4.2.3. every spirit which confesseth, that jesus Christ is come in the flesh, is of God: and every spirit that confesseth not, that jesus Christ is come in the flesh, is not of God; but this is the spirit of Antichrist. But because in this sum of the Christian faith, either distrust and doubling, or carnal security and the liberty of the flesh do assail us; S. Paul prevents and stops both those, when he saith; This is a true saying; and these things I will thou shouldest affirm etc., First he removes doubtfulness, in that he saith, that it is a true saying▪ that we are saved by Christ jesus. As though he should thus say; there is no doubt to be moved in this speech; for that is before spoken is firm, and undoubted, and certain, and cannot deceive any: and therefore farewell they, that make doubts touching the main points of the Christian faith. For these words, this is a true saying, may fitly be referred to the foregoing words, which entreated of the pith and sum of our salvation. And by this phrase he shows the certainty of his doctrine; like as Christ in the gospel declares the infallibility of his doctrine, when he saith: Verily, verily, I say unto you. Wherefore the faithful must diligently note and remember this singular comfort, in whatsoever troubles and afflictions. For our faith is continually battered and beaten on, by manifold temptations and trials. Christ says, That the time shall come, joh. 16.2. that whosoever killeth the godly, will think that he doth God service: and that the godly shall be betrayed of their parents, Luk. 21.16.17. and of their brethren, and kinsmen, and friends, and shall be hated of all men, for his name's sake. And when Paul had made report of his own persecutions and afflictions which came unto him at Antiochia, at Iconium, and at Lystri: 2. Tim. 3.11.12. he adds presently a general conclusion: Yea, and all that will live godly in Christ jesus, shall suffer persecution. Now in the mids of these afflictions and adversities, what can stay and help us: but a clear, and a good, and a sound, and a settled conscience, grounded on the faith of Christ jesus? And therefore the Apostle witnesseth, that the faith in Christ jesus, is a most sure and undoubted faith: this is a true saying. And this sum of our salvation may be easily proved: because the whole scripture doth agree therein. For that man is naturally wicked and ill disposed, Psal. 14.2.3. how plainly do David and Isaiah teach? David, when he saith, that the Lord looked down from heaven upon the children of men, to see, if there were any, that would understand, and seek God. And what was the sequel of God's search? All are gone out of the way, they are all corrupt, there is none that doth good, no not one. Isaiah, when he saith, Isai. 64.6. that we have all been as an unclean thing, and all our righteousness as filthy clouts, and we all do fade like a leaf, and our iniquities like the wind have taken us away. Man being so polluted, was not able to save himself: for then sacrifices could have appeased and pleased God; but sacrifices were not able to perform that: Psal. 50.5.9.10.11.12.13. for it is said in the psalm by the Lord, That he will not reprove for sacrifices, or burnt offerings, that have not been continually before him: I will take no bullock out of thine house, saith God, nor goats out of thy folds: for all the beasts of the forest are mine, and the beasts on a thousand mountains: I know all the fowls on the mountains, & the wild beasts of the field are mine; If I be hungry, I will not tell thee; for the world is mine, and all that therein is: will I eat the flesh of ●●ls, or drink the blood of goats? And another Prophet saith; Isai. 1.11.12.13. what have I to do with the multitude of your sacrifices, saith the Lord? I am full of the offerings of rams, and of the fat of fed beasts, and I desire not the blood of bullocks, nor of lambs, nor of goats: when ye come to appear before me, who hath required this of your hands to tread in my courts? Bring no more oblations in vain: incense is an abomination unto me: I cannot suffer your new moons, nor Sabbaths, nor solemn days, (it is iniquity,) nor solemn assemblies. And most evidently speaks the holy ghost by the mouth of Paul; Heb. 10.1.2.3.4. that the law having the shadow of good things to come, and not the very Image of the things, can never with those sacrifices, which they offer year by year continually, sanctify the comers thereunto. For would they not then have ceased to have been offered, because that the offerers once purged, should have had no more conscience of sins? But in those sacrifices there is a remembrance again of sins every year. For it is unpossible that the blood of ●uls and goats should take away sins. If then legal sacrifices and ceremonies were insufficient to abolish and take away our natural corruption; there must of necessity be some other means. This means is jesus Christ, who is all in all; Col. 1.19.20. for it pleased the father, that in him should all fullness dwell, and through peace made by that blood of that his cross, to reconcile to himself through him, all things, both which are in earth, and which are in heaven. Gen. 3.15. & 22.18. & 49.10. God promised, that Christ the seed of the woman should break the Serpent's head: and that in him all the kindreds of the earth should be blessed: and that the sceptre should not departed from judah, nor a lawgiver from between his feet, unto Shiloh, that is, Christ the Messiah come, and the people shall be gathered unto him. Dut. 18.18. Act. 3.22. Christ is he, at whom Moses pointed, when he foretold the children of Israel; that the Lord their God should raise up unto them a Prophet, even of their brethren, like unto him. Christ is he, whom the types and ceremonies of the law prefigured and signified; and namely the Paschall lamb; for the Baptist cries: joh. 1.29. Matt. 27.51. Behold that lamb of God, which taketh away the sins of the world. And therefore the vail and partition of the holiest place, from the utter part of the temple, did rend from the top to the bottom, when Christ suffered: to show, that now there is no more distinction of nations, Act. 10.34.35. and God is no accepter of persons; but in every nation he that feareth him, and worketh righteousness, is accepted with him. Christ is he, which hath this testimony of God the father from heaven; This is that my beloved son, Matt. 17.5. joh. 8.12.51. in whom I am well pleased, hear him. And he himself calls us unto him, saying, that he is that light of the world, and he that followeth him, shall not walk in darkness, but shall have that light of life: and that if a man keep his word, he shall never see death. He says of himself, that he is greater than the temple; greater than jonas; Matt. 1●. 6.1.22. greater than the wise Solomon. And in the great and last day of the feast of the tabernacles, he cried, saying; If any man thirst, let him come unto me, and drink. joh. 7.37. joh. 17.11 15.17.21.24. And to make it manifest, that our salvation is most dear unto him, he prays most earnestly for the faithful, that they may be kept in the name of God; and that they may be kept from evil, and that they may be sanctified by the word of truth; and that they may live in unity and concord; and that at last they may be with him in heaven, to be hold his unspeakable glory. This is he, Matt. 13.2. unto whom the multitudes resorted; and that taught with authority: and at whose doctrine they were astonished, and at whose gracious words they marveled. And Christ is he, whom the Apostles preached; Act. 4.11.12. namely, that he is the stone cast aside of the builders, which is become the head of the corner: neither is there salvation in any other; for among men there is given none other name under heaven, 1. Tim. 2.5.6. whereby we must be saved: And that there is one God, and one Mediator between God and man, which is the man Christ jesus; which gave himself a ransom for all men, to be that testimony in due time: 1. joh. 2.1.2. And that if any man sin, we have an advocate with the father, jesus Christ, the just: and he is the reconciliation for our sins: and not for ours only, but also for the sins of the whole world. joh. 14.6. So true is it which our Saviour says to Thomas; I am the way, and the truth, and the life. Aug. super. joan. Which words Saint Austin thus interprets: Ambulare vis? ego sum via: falli non vis? ego sum veritas: mori non vi●? ego sum vita: Wilt thou walk? I am the way: wilt thou not be deceived? I am the truth: wilt thou not die? I am the life. Man is here a pilgrim, and a sojourner, and a traveler: and hath no abiding City; and the place we seek for, and aspire unto is Heaven. Every Christian aims at this mark, and sails to this harborough; and runs to this goal: yet there is but one right way, path, & course, Namely, CHRIST JESUS. And therefore Christ says to Thomas, that he is the way to the heavenly Father, and to everlasting joys. If any be traveling towards Rome, Constantinople, jerusalem, or any other famous place; that he may travel the better, he inquires the certain way: So they that will travel to Heaven, must learn the true way; which is, to walk in Christ, and by Christ, & through Christ. Man is sinful, and heaven is purer man is mortal, & the joys of Heaven eternal: man is carnal, and cannot discern spiritual things: And therefore since flesh and blood, as it is merely natural & unregenerate, cannot inherit the Kingdom of God; man must needs walk in the right and strait path, CHRIST JESUS. And Christ is mot only the way to Heaven; but also the door of Heaven; as he says, joh. 10.9. I am the door; by me if a man enter in, he shall be safe, and he shall go in and out, and find pasture. Christ is not only the door of heaven, but he hath the Key of heaven; Reu. 3.7. for he is the holy one & the true one, who hath the key of David, who opens, & none shuts; & shuts, & none opens. CHRIST hath not only the key of heaven, but he is the Light of heaven; For that City needs nor Sun nor Moon to lighten it, Reu. 21.23. but the glory of God doth enlighten it; & the light thereof is the Lamb Christ jesus. CHRIST is not only the light & burning lamp of Heaven; but the leader & feeder of the heavenly Saints; for they shall hunger no more, nor thirst no more; neither shall Sun, or any heat scorch them; because the Lamb which is in the mids of the Throne, Reu. 7.16 17. shall feed them, & lead them to the fresh and lively Fountains of waters; and God shall wipe away all tears from their eyes. CHRIST is not only the governor and leader of the heavenly souls, but heaven is his kingdom; And therefore the thief said to Christ hanging on the Cross; Lord, remember me, when thou comest into thy kingdom; And Christ presently answered him, Today thou shalt be with me in Paradise: Luk. 23. to teach us, that as the first Adam (for sin) was shut out of earthly Paradise, & the Cherubims, or Angels kept the gate thereof with a flaming sword; Gen. 3. So Christ, the second Adam hath satisfied for sin; & hath sheathed the sword of Anger in the scabbard mercy; & hath opened the heavenly Paradise to all believers. CHRIST is the true jordane, that doth wash away the spots of our sins, like Naamans' leprosy: and the true Ark that saves our souls from sinking in iniquity: and the true ladder of jaacob, whereby we mount to heaven: and the true joseph, that feedeth our souls in the natural famine and scarcity of grace and godliness: and the true Moses, that conducteth us through the wilderness, & manifold Assaults of this wicked world: & the true joshuah, that leads us into the land of Promise, and the heavenly Canaan, flowing with milk and honey; & the tender-hearted, & compassionate Samaritane, that poureth into our wounds of mind, both corrosive wine, to fret & cleanse them, & restaurative oil, to heal & comfort them. Therefore since man is by nature odious in the sight of God; since man cannot save himself; since sacrifices & oblations are unavaileable; since Christ is that alone reconciler of God & man, promised before the law, expressed & represented in the ceremonies of the law, preached unto all Believers, by God himself from heaven, & by the blessed Apostles in their sermons & writings: Let us all rely on this sure foundation; & say with Paul, God forbidden that we should rejoice, but in the Cross of Christ jesus. Gal. 6.14. For this is a true saying, that we sinners are saved, not by our own works of righteousness; but by the bountifulness & mercy of the Lord, in Christ jesus our Saviour. 2. Tim. 3.16. And without controversy, great is the mystery of godliness; which is, GOD is manifested in the flesh, justified in the spirit, seen of Angels, preached unto the Gentiles, believed on in the World, and received up in glory. Secondly, the holy Apostle stops the security & liberty of the flesh, when he saith; These things I will thou shouldest affirm; That they which have believed God, might be careful to show forth good works. It is naturally engraft in all men to pamper the flesh, and the concupiscences thereof; and they are loath to have their pleasing Appetites and Affections bridled. But it is the duty & part of the minister to rebuke sin, and to persuade to holiness of life. Truss up thy loins (saith the Lord) to jeremiah: jer. 1.17.18. And arise, and speak unto them, all that I command thee; Be not afraid of their Faces; lest I destroy thee, before I destroy them. For I, behold, I this day have made thee a defenced City, & an iron Pillar, and walls of brass against the whole land; against the Kings of judah, & against the Princes thereof, against the priests thereof: and against the people of the Land. And the word of the Lord came to Ezekiell, saying: Son of man, Ezek. 3.17.18. & ● I have made thee a watchman unto the house of Israel; Therefore hear the Word at my mouth, and give them warning from me. When I shall say unto the wicked, thou shalt surely die: and thou givest not him warning, nor speakest to admonish the wicked of his wicked way, that he may live: the same wicked man shall die in his iniquity, but thou hast delivered thy soul. Likewise, if a righteous man turn from his righteousness, and commit iniquity, I will lay a stumbling block before him, and he shall die; because thou hast not given him warning, he shall die in his sin: and his righteous deeds which he hath done, shall not be remembered; but his blood will I require at thine hand. Nevertheless, if thou admonish that righteous man, that the righous sin not, and that he doth not sin, he shall live, because he is admonished; also thou hast delivered thy soul. Ezek. 33.3. etc. If when the watchman seethe the sword come upon the land, he blow the Trumpet, & warn the people; then he that heareth the sound of the trumpet, and will not be warned, if the sword come & take him away, his blood shall be upon his own head: For, he hath heard the sound of the trumpet, & would not be admonished: therefore his blood shallbe upon him: But he that receiveth warning shall save his life. But if the watchman see the sword come, and blow not the trumpet, and the people be not warned: if the sword come & take any person from among them; he is taken away for his iniquity; but his blood will I require at the watchman's hand; So thou, o son of man, I have made thee a watchman to the house of Israel, (saith the Lord to Ezechiel.) This strait charge laid on the Ministers of the word of God, made the Prophets to rebuke vice and wickedness without fear. How boldly did Eliah reprehend Ahab? How boldly did Nathan reprehend David? 1. King. 18 2. Sam. 12 Isai. 1.5.6 10. How boldly did Isaiah reprehend the whole state of judah? when he called the chiefest Rulers the Princes of Sodom? and when he said of all the inhabitants of the Land generally, The whole Head is sick, and the whole heart is heavy; from the sole of the foot, unto the head, there is nothing whole therein, but wounds, and swelling, and sores full of corruption; they have not been wrapped, nor bound up, nor mollified with oil. How boldly did jeremiah reprehend the jews? blowing his Trumpet, & saying; That the Lord would bring a great destruction from the North? ●ere 4 7. The Lion is come up from his den, and the destroyer of the Gentiles is departed, and gone forth of his place to lay thy land waste, & thy Cities shallbe destroyed without an inhabitant. jere. 7.33 34. The carcases of this people shallbe meat for the fowls of the heaven, and for the beasts of the earth, & none shall fray them away: Then I will cause to cease from the Cities of judah, and from the streets of jerusalem the voice of mirth, and the voice of gladness, the voice of the Bridegroom, and the voice of the bride: for the Land shallbe desolate. Luk. 3.19. How boldly did john Baptist reprehend Herode, for all the evil deeds which he had done? Matth. 23 How boldly did OUR SAVIOUR reprehend the hypocrisy, dissimulation, pride, covetousness, & false Doctrine of the Scribes & Pharisees? And how boldly did the Apostles reprehend the Idolatry and iniquity of the Nations, among which they preached the Gospel? Seeing therefore it so deeply concerns the ministers of the word and gospel, joh. 21.15 to feed the flock and lambs of Christ, Act. 20.18. & to take heed to the flocks, whereof the holy Ghost hath made them overseers: it is no marvel that Paul wills Titus, & in Titus all other shepherds of souls, to stir up all professors of Christ to lead their lives in godliness, & in the fear of the Lord. I will (saith the Apostle) that thou shouldest affirm: That is, that thou shouldest avouch it, as a thing most certain, and in no case to be doubted of: For the foregoing words, (This is a true saying,) may also be referred to that which followeth. For Paul is accustomed to use this sort of speaking, when he earnestly affirms a matter ensuing: As when he says; This is a true saying, and by all means worthy to be received, that Christ jesus came into the world to save sinners: 1. Tim. 1.15. And when he saith, This a true saying, If any man desire the office of a Bishop, he desireth a worthy work. And therefore, when he saith, 1. T●m. 3.1 I will that thou affirm; He says thus in effect; I will that thou affirm these things courageously, and with authority; and that thou urge this, & insist on this, and omit Fables, & other vain things, which some do deliver. Avouch these things, because they are true, and worthy to be believed. Here we are admonished, that Ministers must stoutly affirm, that which concerns Faith, and the edifying thereof. And we may gather, that the Minister must affirm nothing, but that which is undoubted & certain; and that nothing must be taught & preached in the Church of God, besides the word of God. For who can be an affirmer, or an avoucher, but he that is assured, that he preacheth not the doctrines of men, but the Word of God? And what is it, that the Minister must so firmly affirm? That they which have believed God must be careful to show forth good works. That is, that they which have believed God, should meditate on true, just, & good things. For it becomes those that boast, that they are delivered from their sins, by the free mercy & goodness of God, so to pass over their lives, as that they may answer the profession of Christ, and not appear contrary to so great and glorious promises. For they that have the Name of Christ in their mouth, & do not follow his example in their life, are not unlike the trees, that flourish every year with leaves, but never bring forth fruit. They are green indeed as the Box tree; but they yield either no fruit, or little fruit. For they seek their own, and respect their own; but they do not seek and respect that which concerns the glory of God, and the good of their neighbour. Neither is Paul so careful of good works; as to neglect the root, which is Faith; while he gathers the branches and fruits, which are good works: but he hath regard to both parts; and (as it is meet) he gives and allots the first place to Faith. For he saith, that they which have believed, should be careful to show forth good works. Whereby he means that Faith must go first, and works must follow. For those works only are acceptable to God, that proceed from Faith, Heb, 11.6 without which, none can please God: Nay, they alone do know what good works are, and are able to do them, who do believe in Christ: whereas all other, are both blind in knowing, and unable in performing any manner of thing that is good. And the Apostle stays not here, but he adds, These things are good and profitable unto men. In which words he yields the reason, why he commands Titu● to teach and affirm these things in his Church; to wit, because they are things true, and good, and right, and honest, and comely, and profitable. And withal he intimates and signifies, that whatsoever other things are delivered, they are not to be esteemed; because they are unprofitable and unfruitful: as on the contrary, all that is commendable and praiseworthy, 1. Tim. 4.8. that availeth to salvation, and promoteth godliness, which is profitable to all things, and which hath the promise of the life present, and of that that is to come. Now that this exhortation of the blessed Apostle may be the better perceived and performed of us; let his words be diligently considered. Good work (saith he) are good, or convenient, or comely or such as beseem Christians. Mal. 1.6. For why? A father must be honoured; and a Lord & Master must be obeyed: but GOD is our Father, & we are his sons by grace and Adoption in CHRIST; and God is our Lord and Redeemer, who ransomed us from the thraldom of the spiritual Pharaoh & Egypt of sin, by the death & precious blood of his most dearly beloved Son CHRIST JESUS. Since than our sanctification is the will of God our heavenly Father, 1. Thess. 4.3. & it is his pleasure, that we should live godly; shall we not obey his will & commandment? In great horses prepared for the wars, it is chiefly regarded, that they be flexible, and easy to be turned with the bridle: For what is it worth, if an horse run a fair race, either out of the way, or else not as the rider will, but as himself will? So in the faithful & true Christians, ordained for the spiritual wars of Christ, no virtue and good quality is more required, then prompt and ready obedience, to submit our wills to the Lords will. We are by nature fleeting, and running after all vanity and wickedness; and therein we are like to water, and we must be stayed, as the water is. And how is that? The water is very hardly stayed, and scarce stayed with it own bonds; because naturally it floweth abroad; but it may well be limited and bounded by some other thing, and kept from continual fleeting: So our nature, that flits still after the transitory vanities of this world, is very dangerously bounded by our own will; For it so flows continually a●ter concupiscences & pleasures; but it is best stayed only by the will of God; after whose similitude and likeness it was at first created. The Smith when he prepares any work, thinks on him for whom he prepares it; that he may fit it after the breadth, and length, & proportion prescribed unto him; For if either he forget the form delivered him; or else do willingly despise it, he must needs err in the performance of the work: in like manner, we must always carefully retain in memory, and obediently practise the will and commandment of God; or else we shall err in the actions of our calling. Who knows not, 1. Cor. 12.27. that Christ is the head; and the faithful are the members? Let us therefore be sound members, & not sick of the palsy. For as the parts of the body that are attainted with the Palsy, do not move, as the head directs: so those Christians are holden of the palsy of soul, that do not move as CHRIST the head commands: but as perfect & sound parts of the body are easily moved, as the sense & reason of the head doth lead; So sound & true Christians are most ready to accomplish those things which Christ the head enjoins. Are not also our good works due unto God? and must we not do them, to declare our thankfulness towards him, of whom we have received so many and so great Blessings, both temporal and eternal? We are debtor, not to the flesh, to live after the flesh: Rom. 8.12. For if we live after the flesh, we shall die; but if we mortify the deeds of the body, by the spirit, we shall live. Luk. 1.74.5. And why hath the Lord delivered us out of the hands of our enemies; but that we should serve him without fear, all the days of our life, in holiness and righteousness before him? We are justified, we are the sons of God, we are the holy temple of the Lord, we are made in CHRIST Kings & Priests we are anointed by the holy Ghost: and to what purpose have we obtained this dignity? not that we should live as we list; but that being clothed with the righteousness of the new man, we should with mind, mouth, life, profession, and practise, set forth the praise of God. For how can justification & sanctification be sundered If we be good Trees, we will bring forth good fruits: if we be the sons of God, Mat. 7 17 Rom. 8.14 1. Io. 3.9. we will be led by the spirit of God: if we be borne of God, we will not commit sin, with delight & greediness: but on the contrary, we will study to live holily: for the seed of God abideth in us: that is, the holy spirit of God, which is called holy, because he works holiness in us, & by his virtue and operation as by a certain seed, we are regenerate & made new men. We must remember, that we are enroled soldiers in Christ's Camp, to fight his battles against the Flesh, the World, & Satan. Let us therefore, not receive the grace of God in vain; let us hold fast the Faith; let us fight a good fight; let us finish our course; let us seek to please him, that hath chosen us to be Soldiers. A good soldier must be obedient & faithful: obedient to execute his commandment; Faithful to stick to his Captain in all dangers. Scipio Major pointing at his soldiers that he had in Sicily said that there was not one of them, Plut. in Rom. Apoph. that would not ascend into a tower, and from thence cast himself headlong into the Sea, if he did command it. Bapt. Tulgosius. l. 1. c. 1. rerum memorab. And one remembers an example of such obedience: For when the ●a●le of Campania, was Ambassador to the Prince of the Assasines in Sy●i●; the Prince to show the great obedience of his people, showed the the Earl certain men that stood on the top of a tower, and called one by name, commanding him to leap down from the tower: the fellow immediately obeyed the commandment, and died with the fall: and the Earl could hardly refrain the Prince from commanding the rest also to do the like. Shall there be such obedience given to Earthly rulers; and shall we refuse to obey the commandment of our Heavenly King? specially when he craves, not that we should vainly spend our lives, but that we would subdue our affections, our corrupt desires, our inordinate concupiscences, & ungodly motions. Let us not therefore be bare protestants, and not performers; Let us not live in the reformed Church, and have deformed manners; Let us not be entertained in Christ's Camp, & bear his colours; yet wish the enemy well; & promote the cause of the enemy; and seek opportunity with judas to betray CHRIST; & with the traitorous soldier to fly to the enemy. What is profession worth, except practise be coupled therewith? We know what S. james saith; jam. 1.22.23.24.25 Be ye doers of the word, and not hearers only, deceiving your own selves: For if any hear the word, & do it not, he is like unto a man that beholdeth his natural face in a glass: for when he hath considered himself, he goeth his way, & forgetteth immediately what manner of man he was: but who so looketh in the perfect law of liberty, & continueth therein, he not being a forgetful hearer, but a doer of the work, shallbe blessed in his deed. And we know what the lord saith; Mat. 7.21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doth my Father's will which is in heaven. And what gains that servant that knows his masters will, & doth it not; August. but to be beaten with many stripes? He is thy best servant (saith an ancient Father, speaking to God) not the desireth to hear of thee, what he would; but rather that is willing to perform what he heareth. And therefore whereas the poet Hesiod● was much commended by most men for his devise, in that he gave the chiefest wisdom, to him that knows of himself what is good and meet; & the next to him that hearkens to another, when he himself is ignorant. Diog. Laert. Zeno Citticus did correct that sentence of hesiod, and did attribute the chiefest wisdom to him, that hears the good counsel of another; and the next to him, that is wise of himself: And his reason for the animadversion was; because he that is wise of himself, and giveth advise to another, hath but the understanding and knowledge of the matter: but he that hearkens to counsel delivered, puts the thing in execution and practice. Besides this, the Apostle says, that goodworks are profitable. And to whom are they profitable? to our Neighbours, and to ourselves. Good works are profitable to our brethren; in that we comfort and relieve them by our good deeds; and we stir them up by our example to fear the Lord; and they are caused to praise God, for bestowing such grace upon us. And good works are profitable to ourselves, in that they are the fruits of our faith; 2. Pet. 1.10. jam. 2.17. and thereby they assure us of our election and vocation; & being by them declared to be new creatures, we cherish in ourselves the hope of eternal life. As for the commodity that we reap by good works, what speech can be answerable thereunto? since the Lord hath promised, to reward our good works most largely & plentifully, with blessings aswell temporal as spiritual? Deut. 28. Leu. 26.3. Let us not therefore be weary of well doing; but let us behold the recompen●e of the reward; for in due season we shall reap, Gal. 6.9. if we faint not. If we be not careful to show forth good works, we must not expect the reward: if we do not trim and prepare our lamps with oil, Matt. 25.2. against the coming of the bridegroom, we shall not enter into the palace of glory: if we do not work, while we have the light, the darkness will come; joh. 12.35. And he that walketh in the dark, knoweth not whither he goeth. It is not enough to abstain from evil, but we must also do good. Remember, Matt. 25.30. how the unprofitable servant was cast into utter darkness: and why? not because he was wicked, but because he was idle; and not for that he committed ill, but because he omitted good. Indeed it is hard to do well, and to persevere in well doing: For there are many enticements and allurements to iniquity. But let us hear our Saviour: Strive to enter in at the straight gate: Luk. 13.24. Matt. 7.14.8. because the gate is straight, and the way narrow that leadeth unto life. Though the gate be strait; yet if we struggle and strive to enter▪ we shall find an entrance: for whosoever asketh, receiveth: and he that seeketh, findeth: and to him that knocketh, it shall be opened. The eshnick Greek Poet partly perceived this by the glimmering light of natural reason, and therefore said; Hes. Tes ● ' hàrerés id●òta the●ì proparoithen èthecan àthánatei: That God had put sweat before virtue: and that the way unto it was long, and tedious, and rough at the first: but after one aspired to the top, it was as easy then, as it was uneasy before. And the Latin Poet could also say. Hor. l. 1. Epist. 2. Ep. Dimidium facti, qui caepit, habet; sapere aude, Incipe. He that hath begun, hath half ended: be conragious to follow virtue: begin once. There must be a beginning attempted, to do well: and when the ye is broken, the wading thorough is not difficult. And thereupon another wittily discanteth. Incipe, dimidium facti est caepisse; Auson. supersit Dimidium, rursum hoc incipe & efficies. Begin (saith he,) for to begin, is to end half; and when thou hast begun, if there remain half, begin again, and thou shalt end all. Virtue is like the Palm tree, and the Lote tree the Palm hath a sharp and rough rind, and the Lo●● hath a bitter pill; but both the one, and the other have most sweet fruit. Chrysostome says notably, Orat. 4. Aduersus Indaeos. that as in moneys, he that hath gained two crowns, is ready to gain ten, or twenty crowns, so it falls out in virtue; he that doth a good work once, and once performs his duty, he is thereby encouraged and stirred up to do more good, and to add ver●ue to virtue. And another says, Stobaeus ser. 1. de Vir●. that as they that begin to climb a ladder, go from round to round, till they aspire to the top; so he that hath once begun to do well, mounts higher and higher. We see the most gay picture, gins from rude draughts, and lines, and shadows, and proceeds from colour to colour, till at last it be absolute: so virtue and the habit of well doing, is not presently engraft in us; but it riseth to full groweth by daily increases. Epist. 86. It was ingeniously applied of Seneca; that as Phidias was skilful to make statues and Images, not only of marble, and of brass: but if he had vilder and courser matter, he could likewise make a statue thereof, as good as the matter would permit: so (saith he) a wise man, (and why not a Christian?) endued with virtue, will show it in riches, if he be rich: in poverty, if he be poor: in authority, if he be a Magistrate: in health, or sickness, according to his place: quamcunque fortunam acceperit, aliquid ex ca memorabile efficiet; in whatsoever state he live, he will do some praiseworthy thing therein. On the other side, as good works are good and profitable, so evil works are dangerous and unprofitable. Psal. 5.6. Rom. 2.25. 2. Tim. 2.6. Eph. 4.30. For evil deeds are displeasing to God, that hates all the works of iniquity. Evil deeds disgrace our profession, and God's glory: what lies in us. Evil deeds make us the slaves and vassals of Satan: and by them he dominéers over us. Evil deeds hinder all spiritual exercises: Deut. 28. for by them faith faints, the conscience is hurt, prayer ceases, and the holy spirit of God is grieved. Evil deeds do procure and pull on us punishments, both public and private: as wars, famines, pestilence, and the like. At a word, evil deeds do merit eternal torments after this life; For they that do commit evil works, have no part in Christ's Kingdom, Gal. 5.21. 1. Cor. 6.10. neither shall possess it. And is it so? Is death the stipend and wages of iniquity? What exhortation then is fit, then that of the holy Apostle? Let not sin therefore reign in our mortal body, that we should obey it in the lusts thereof. That is, Rom. 6.23 let us not freeze in the dregs of ungodliness: Let us not wallow & welter in the puddle of wickedness: Rom. 6. 1● Let us compare and examine our lives and doings by the rule & line of God's laws and statutes: and where we find our faultiness and imperfection; (and who will be able to say, My heart is clean? Since the righteous falls seven times in a day:) therefore let us heartily repent for the same; and beseech God the Father to forgive our offences, for the merits and Passion of his dearly beloved Son CHRIST JESUS. Let the swearer and blasphemous person forsake his Oaths, and vain profaning of God's sacred name: Let the abuser of the Sabbath, and neglecter of Prayer, and Sermons, and Sacraments, reclaim himself, & sanctify the Lords Sabbath: Let the envious and malicious person lay aside his hatred and spitefulness: Let the covetous and greedy miser, forsake his inordinate love of money, which is the root of all evil: Let the drunkard abstain from drunkenness, & the fornicator from uncleanness; and the hypocrite from counterfeiting; and the liar from slanderous & uncharitable reports; and the brawler & contend from strife and d●ssention: To be short, let the ignorant of the mysteries of their salvation, seek to be filled with the knowledge of Christ, & spiritual understanding; And let the breaker & offender of God's Laws persuade himself, that it is sufficient to have spent the time passed in wantonness, lusts, concupiscences, & abominable transgressions; and let him not suffer sin to reign & sway longer in his mortal body. CHRIST our high Priest, Heb. 7.26 that offered a full, perfect, & sufficient sacrifice for our Redemption, was holy, innocent, undefiled, separate from sinners, & higher then the Heavens. And this our holy, & high Priest hath sanctified us by his Sacrifice, that we should also be holy, innocent, & undefiled; For, Heb. 2.11 He that sanctifieth, & they which are sanctified, are all of one. And CHRIST gave himself for us, that he might redeem us from all iniquity, Tit. 2.14. & purge us to be a peculiar people unto himself, zealous of good works. Therefore we ought also (as being sanctified by Christ our redeemer, as being members of so worthy an head, as being made conformable to so excellent an Image;) we ought also to loathe, detest, and abhor sin & iniquity. F●●e from si●ne as from a serpent for if thou comest too near it, it will bite thee: Ecclus. 21.2.3. the teeth thereof are as the teeth of a Lion, to slay the souls of men: All iniquity is as a two edged sword, the wounds therefore cannot be healed: saith the Wise man. Consider, how pestilential, how horrible, how fowl a thing sin is; and tell, whether it be a fit guest to be harboured & lodged of us, or not. What is it, that makes a separation between God and our silly souls, but sin? Hearken what the Lord saith by his holy Prophet: Behold, Isai. 59.1.2. the Lords hand is not shortened, that it cannot save; neither is his Ear hea●e, ●hat it cannot hear; but your iniquities have separated between you & your God, and your sins hau● hid his Face from you, that he will not hear. And how un, speakable a loss is it, to be separated and divorced from GOD? As almost every one offers wrong to a Widow, because she wants a protector: So every unclean spirit, and every creature riseth up against the soul that is a widow: Psal. 70.10.11. that is deprived of the GRACE OF GOD; And the spiritual Foes that seek such a soul, take counsel together, and say: God hath forsaken that Soul, Persecute and take it; for there is none to deliver it. The Ship that hath lost her Mast, and Rudder, and Governor, yields to the flaws and floods, is driven hither and thither, and tossed by every Tempest, and at last is dashed against a Rock, and is broken in pieces: and the City that is besieged of most cruel enemies, having no Walls nor Bulwarks to defend it, and no Garrison nor strength of Soldiers to protect it; but the Citizens that are in it are in hostility and civil discord; this city must needs be sacked and ransacked: Even so the wretched soul, destitute of the love and favour of God, it is exposed to innumerable floods of temptations, and is near to shipwreck; it is as a prey ready to be torn and rend by her enemies, Satan, the world, and the Flesh; and it is cast forth, by the very body that it quickeneth, to unclean spirits to be devoured. When the King removes his Court, all the King's household, and all the Courtiers depart with him; and we say, that the Court is removed; Ezek. 18.14. So when God departs from the soul, all the Angels that are Guardians to the soul, & celestial Courtiers, depart also from it; and the very good works which were formerly done, are forgotten, and do lose their reward. For so saith the Prophet; If the righteous man turn away from his righteousness, and commit iniquity, and do according to all the abominations that the wicked man doth, shall he live? all his righteousness that he hath done, shall not be mentioned; but in his transgression that he hath committed, and in his sin that he hath sinned, in them shall he die. Of the departing of this heavenly Court Saint Basin thus says, In Psa. 33 Like as smoke drives away Bees, and a stinking smell chases away Doves: so the noisome smell of sin puts to flight the Angel, that is appointed to defend us. And so josephus writes, De tello judaico Li. 7. c. 12. that when jerusalem was to be besieged of the Romans, in which siege it was destroyed, before Vespasian came with his train, there was a voice of Angels heard therein, crying, Migremus hinc, let us departed hence. Cyprian therefore says pithily; Hoc sunt peccata lapsis, Ser. 5. de lapsis. quod grando frugibus, quod turbidum sydus arboribu●, quod armentis pestilens vastitas, quod navigijs saeva tempestas: sin to the offender, is as hail to corn, as a scorching star to trees, as a murrain to beasts, as a fierce tempest to ships. For sin destroys the fruit of all good work, corrupts the powers of the soul, and brings man wholly to destruction. If a Merchant after long and perilous sailing from the Indies, bring home gold, silver, and many precious commodities, and the next day after his return, do hazard all his wealth at one cast of the dice, and so lose it: who will not call him, both foolish, and wretched? but in the same case, and far worse is he, that will lose the good things which he hath already wrought, for the pleasure of sin, and by suffering it to reign in his mortal body? If then we will not be divorced and divided from God; if we will not be a prey to all our spiritual enemies; if we will not chase away the holy Angels of God, which are the ministering spirits to the heirs of salvation; Heb. 2.14. if we will not have our former good deeds forgotten and unrewarded; let us not suffer sin to rule, manage, and govern us: but let us set before us the example of Lysimachus the King of Macedonia, Plut. in lib. de ●●enda bona valetudine. who waging war among the Scythians, being enforced by extreme thirst, to yield both himself and his host to his enemies; after he had drank cold water, he burst out into these words; Good God for how short a pleasure, how great a kingdom have I lost? so let every sinner say, when the pleasure of sin is past; O what an heavenly kingdom have I lost, for short pleasures sake! let him sincerely say thus, and be truly sorry, and rise by unfeigned repentance, and not throw his soul again into the like danger, by suffering sin to have the upper hand, and to reign in his mortal body. For there is almost no sinner, but if he be demanded, why he committeth sin, he will allege pleasure and delectation for a reason. Call the drunkard to an account; he will speak of the strength and pleasantness of his liquor. Call the unchaste to an account; he will speak of the Sirens Song, and alluring bait of incontinency. Call the covetous and greedy to an account; and he will speak of the cordial glittering and tentation of money. Call the proud and ambitious to an account; and he will speak of the tickling and provocation of honour and reputation. Call the malicious revenger to an account; and he will speak of the deliciousness of revenge; and how it is sweeter than life itself, to tread down, and to subdue an Enemy. Thus pleasure tempts a sinner to commit iniquity: but what is the end and sequel of this delight? What but this? that the pleasure of sin, which in the beginning is as sweet as the honey comb, in the end becomes as bitter as gall and wormwood. When sin is permitted to reign, and hath the reins loosed unto it, then at last cometh the worm of conscience, then cometh the judgement of God, which the ungodly cannot escape, Pro 2●. 1. ●s●●. ●7 ●0 1 ●o. 3 2● than the wicked flee, w●en none pursues them; then the wicked are as a tumbling sea, which cannot rest then the conscience hath no tranquillity and peace: for destruction and unhappiness are in the ways of the obstinate and obdurate sinner, and the way of peace have they not known: and because they have eaten the sour grape of iniquity, their teeth are set on edge, and t●ey cannot discern and taste, I●r. 31. 3● how good and gracious the Lord is. Behold ●osep●s brethren: when they went first into Egypt and had endured some vexation, they presently remembered the sin which they had committed twenty years before against their brother josep; Gen. 42.11. saying, We justly suffer this, 〈◊〉 w●●●●●ed against our Brother We th●● w●llowed in sin, shall fear the rattling o●● leaf: shall think every bush to be a tormenter; shall imagine that the flashes of lightning shall presently consume him. This is that which the Psalmist says; Behold, he sh●ll travel with wickedness: Psa. 14.1, for he hath conceived misch efe, but he shall bring forth a lie: he hath made a pit, and digged it, and is f●llen into the pit that he made. Upon which Saint chrysostom's saith, that the travel of a sinner, is not like the travel of a woman with child: for a woman, though she endure extreme pains in her travel, yet for joy that a man is borne into the world, she remembers her sorrows no more: but ●he travail of a sinner is like the hatching of the viper, wherein the young brood gnaweth out the damns belly; & though there be delight and pleasure in the conception, nourishment, and bringing forth of wickedness, yet when the sinner be holds the ugly and deformed child of sin, he is touched with anguish and remorse of conscience. And so Saint Austen speaks truly; Vo visti Domin●, Confess. l. 1. c. 1. & ua●st▪ ut omnis animus mordinatus sibi ipsi sit ●ae●; O Lord, it is thy will, and to it comes to p●sse, that every inordinate a●d sinful mind should be a punishment to itself. Therefore since the reigning of sin in our mortal bodies, doth cause the sting and worm of conscience at the last; let it not suffer it to reign in our mortal bodies; neither give ourselves over to ungodliness, to commit sin even with greediness; that we may enjoy that peace with God, and quietness of mind, Pro. 19.13.15. which is a continual feast and most dainty banquet, more to be desired and embraced then all the gold and treasures of the rich Indies. Thus we have seen good and bad, life and death, cursing and blessing: and who will now doubt, what to choose, and what to refuse? But as when the sweetness & profit of meat is commended to one that is hungry, & the comfort of drink is declared to the thirsty; this is no remedy, but rather a greater grief to the hungry and thirsty; except a way be showed them, how they may satisfy their needs: so all the exhortation to good works, & commendation of them, shall be uneffectual; and rather meat and drink shall be showed to the hungry & thirsty, then leave given them to eat & drink, if it do not appear, what good works are to be done, and whence they are to be learned. The Law and commandments of God, are the path that we must walk in; and the lantern that must direct our steps; and the goal that we must run at; and the looking-glass, wherein we may see what good works are required of us. It is hard to find out, Nazianz ●orat. de ●aupertate what virtue is most excellent, that we may attribute the chief praise unto it; saith Gregory the Divine: as it is hard in a meadow or garden replenished with divers & fragrant flowers, to discern the flower that is fairest, and smells most sweetly; since this flower, and that flower doth allure our eye, and smelling unto it, and doth (as it were) desire that it may be plucked first. Lack we patience? we shall learn it out of the word of God? Lack we humility? there we shall learn it. Lack we sobriety and temperance, there we shall learn it. Lack we wisdom and understanding in the knowledge of salvation? there we shall learn it. Lack we zeal to the Gospel, and prayer? there we shall learn it. Lack we repentance for our sins and ungodliness? there we shall learn it. Whatsoever we lack or desire to know, touching our duty to God, or man, there we shall learn it abundantly. For the law of God is perfect, converting the soul; Psalm. 19.7.8. the testimony of the Lord is sure, and giveth wisdom unto the simple: the statutes of the Lord are right, and rejoice the heart: the commandment of the Lord is pure, 2. Tim. 3.26.7. and giveth light unto the eyes. And the whole scripture is given by inspiration of God, and is profitable to teach, to convince, to correct, and to instruct in righteousness; that the man of God may be absolute, being made perfect unto all good works. Wherefore let us embrace the Word of God, and muse thereupon day and night: Let us love God with all our heart, soul, mind and power: Let us be truly penitent for our offences, that the misery which our sins have committed may be taken away: Let us be fervent in prayer and supplication; and above all things, let us pray CHRIST JESUS who is the invincible Lion of the Tribe of judah, to strengthen us against that coaring Lion, who continually walks about seeking whom he may devour; and who is that saving Serpent, lifted up first on the word of the cross, & after on the theatre of the world by the preaching of his Gospel, to make us wise against the assaults of that old and subtle serpent? and who is that white and immaculate Lamb, that hath vanquished the tyranny of Satan, to grant us his silly sheep the assistance of his sacred spirit, that confirmed and strengthened by him, we may gloriously overcome and triumph over all the attempts of our ghostly enemies; and that from our hearts we may obey the Lord, walking in newness of life; and from henceforth live not after the lusts of men, but after the will of God? Finally, let us hear the summary abridgement of all: Whatsoever things are true, whatsoever things are honest, whatsoever things are just, Phil. 4.8.9. whatsoever things are pure, whatsoever things are worthy love, whatsoever things are of good report, if there be any virtue, or if there be any praise, jews think on these things, and do these things, and the God of peace shall be with us. Amen. THE KERBING OF COVETOUSNESS. 1. Thess. 4.3.6. This is the will of God; that no man oppress or defraud his brother in any matter: for the Lord is avenger of all such things, as we also have told you beforetime, and testified. GOd of his infinite wisdom hath so ordained, that no man should live in this world, so furnished with all things necessary, but that he should stand in need of some one thing, or other, which other men may afford unto him. diverse are gods gifts, whither we respect the soul or the body, or the blessings of the earth, that do comfort both: and diversly doth the Lord bestow these his gifts, distributing severally as he listeth; unto some more, unto some less, unto every one something: unto no man all things. For why? as God hath tempered and disposed the body of man, 1. Cor. 12.14. etc. that every member should have & execute his distinct and proper duty and function; so that the eye seethe for the whole body, and the hand worketh for the whole body, and the foot goeth for the whole body, and every member is delighted and sympathizeth, and suffereth each one with the other; lest otherwise there might be dissension in the body, if one part were not beholding to another: So also God hath ordered, for the preservation of society, love, and amity among men, that one should want wealth, and another have riches to aid the needy; one should want counsel, and another have discretion to advise the simple; one should want strength, and an other have might to defend the weak; one should lack this, or that, and therefore seek to buy; and another have store; and therefore be ready to sell. If all were full, if all had plenty, if all did abound; where would love and charity be; which ariseth from nothing more, then from the necessity that is cast upon us, to be beholding one to another? But such is the malice of Satan to mankind, that what God hath appointed for the good of men, and for their mutual society and concord, he labours by all means to turn to the damage and hurt of mankind. For where God's providence hath decreed, that some should abound, and some lack; and some should buy, and some sell; to the end we might the more regard and esteem one of the other; Satan upon this necessary intercourse and traffic of business between man and man, taketh occasion to bring in violence, and wrong, and oppression, and craft, and deceit, and subtlety. And therefore the Apostle Saint Paul to reduce things to their right order and performance, tells the Thessalonians, and in them all other Christians, That this is the will of God, that no man oppress or defraud his brother in any matter: for the Lord is avenger of all such things; as he had told beforetime, and testified. In which words there is a prohibition, not to deal unjustly, a reason, why no unjust dealing should be used; and an insinuation, or implication of the duty of the Minister. The prohibition is in these words; This is the will of God, that no man oppress, or defraud his brother in any matter: the reason of the prohibitioa is in these words; For the Lord is avenger of all such things: the insinuation of the Ministers duty is in these words, As we also have told you before time, and testified. The pro●●●●tion. This is the will of God, that no man oppress, or defraud his brother in any matter. When one upbraided Lysander the Lacedaemonian Captain, that he wrought many exploits by fraud and subtlety; it is reported, that he answered smilingly, 〈…〉. that when a man could not obtain his purpose by a lions skin, he must sow a fares skin upon a lions skin: meaning, that if an intent could not be attainted by rigour and severity, it must be achieved by craft and subtlety. Cic. Offic. lib. 1. And agreeably thereunto said the Roman Orator, That a wrong is done two ways; either b● force, or by fraud: and th●● fraud is the Foxes, and force the Lions. But he cretically censureth aswell the one, as the other; and saith, That both these wa●es of doing wrong must be most f●r off f●om a man.. Both these kinds of wronging are here forbidden by the Apostle, when he saith, This is the will of God, that no man oppress or defraud his brother in any matter For by oppression he meaneth open violence of the Lion, when the stronger apparently presumes to hurt the weaker: and by defrauding, he means the craft and subtlety of the Fox; that secretly creeps in, and covertly undermindes pretending one thing, and intending the contrary. For so Saint Basil defines defrauding; in Psal 33 Fraud (saith he) ●s a close doin● of ●ll, offered to any vnd r● show of good things. And thereunto subscribes the Civilian, Servius. when he says; That fraud is a practice to deceive an●ther, when one thing is done, and an other thing is feigned to be done. So that this is the sense of Saint Paul's words; that it is the will and commandment of God our heavenly father, that we should do no manner of injury to our brethren & fellow Christians: either by open oppression and violence, if we be stronger than they: or by secret guile and cunning, if we be wiser than they. Neither let any ask, why he should do so? for this is a cause urgent and enforcing enough, to use plain dealing and sincerity; because it is the will of God. For if a subject, and a servant, and a Tenant, and a child, have sufficient cause, to avoid this or that enormity and unlawful deed; for that it displeaseth, and is strictly forbidden by his Prince, master, Landlord, or father: who can be so senseless, as once to think; or so shameless, as once to say; that the will and pleasure of our eternal king, master, Lord, and father, is not a motive powerful enough, to compel us to use just and upright dealing? Leu. 19 ●5. 36. And that it is God's will; see the 19 of Leu. where it is thus written: Ye shall not do unjustly in judgement, in line, in weight, or in measure: you shall have just balances; true weights; a true Epah, and a true Hin: as though it were said for our capacity, that we must have a true yard, a true elle, a true bushel, a true peck; a true quart, Pro. 11.1. a true pint. See the 11. of salomon's proverbs; where it is thus written: False balances are an abomination unto the Lord; but a perfit weight pleaseth him. See the 6. of the proverbs; Pro. 16, 11. where it is thus written: A true weight and balance are of the Lord: all the weights of the bag are his work: as if he should say; if weights be true and just, they are Gods work, and he delights in them: but if they be false, they are the work of the devil, and to their condemnation that use them. See the 2. of the proverbs; Prou. 20.10. where it is thus written: diverse weights, and diverse measures, both these are even abomination unto the Lord: that is, it is odious to the Lord, when we use variable weights and measures; a greater and a longer to buy withal, and a lesser and a shorter to sell withal. 〈◊〉 6.11 ●● 1●. See the 6. of Micahs prophecy; where it is thus written: Shall I iust●●e the wicked balances, & the bag of deceitful weights? saith the Lord; nay, where men are full of cruelty, & speak lies and have deceitful tongues in their mouth, God will make them sick, in smiting them, and in making them desolate, because of their sins: they shall eat, but they shall not be satisfied; they shall sow, but not reap; they shall tread the Olives, but not be anointed with the oil; and they shall make sweet wine, but they shall not drink wine. By all these places we see clearly, that it is Gods will, that we should decline from fraudulent and false dealing. And whence proceedeth violence & defrauding but from coveting & unlawful desiring of our neighbour's goods & commodities? Therefore when the Apostle saith, that we must not opprsse, or defraud our brother in any matter; he says this also, that we must not covet, and be greedy of that which is not ours. Luk. 12.15. The same lesson Christ our Lord giveth us: Take heed, (saith he) and beware of covetousness: for though a man have abundance, yet his life standeth not in his riches. The same lesson the Apostle giveth: Heb. 13.5 Let your conversation (saith he) be without covetousness, and be content with those things that ye have. Eph. 5.3. The same lesson the Apostle giveth again: fornication (saith he) and all uncleanness, or covetousness, Let it not be once named among you, as it becometh Saints. The same lesson the Apostle giveth again: Col. 3.5. Mortify (saith he) your members which are on the earth, fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness, which is Idolatry. And why doth he call covetousness Idolatry, & worshipping of Images? because the covetous person doth trust in his money, & adore his money, & make it his Idol, and call it his god, and fear to touch it, and impair it, as the Idolater doth his holy Relic. Ser. 9 i'd pass. Leo saith, That the soul which is greedy of gain, will not fear also to perish for a little; and that there is no sign of justice in that heart in which Avarice hath taken up her dwelling place. H●mi. 13. in ●. Mat. Chrysostome saith, That there is nothing that maketh a man so much subject to the Devil, as to be overcome with the desire of having. Timon called unsatiableness (elementu malorum,) the beginning and first original of evils. Stob Ser. 10. B●on called Covetousness (Improbitatis Metropolin) the mother and chief Metropolitan city, in which all iniquity dwelleth. Act. 2 in Verrem. Cicero saith, That there is nothing so holy, that may not be profaned; Nothing so defensed, that may not be vanquished by money. Therefore the oracle of Apollo Pythius answered, & foretold; (He philochrematia Spartan hèlois, allo de oudèn:) that Sparta should be overthrown by nothing but Avarice. And that there be not only a bare affirmation in words, but also a farther confirmation by examples and proofs; let us consider the fruits and effects of covetousness. Josh. 7. Covetousness made Acha● to steal the Babylonish garment, the 2●0. shekels of silver, and the wedge of gold; whereby he provoked the anger of God against the whole host of Israel. judg. 16. Covetousness made Delilah to deceive Samson, and to deliver him into the hands of the Philistims. Covetousness made Gehazi the servant of Elizaeus, 2. King. 5. to run after Naaman the Syrian Captain, and to forge a lie unto him, for two talents of silver, and two change of raiments. Matt. 26.15. Covetousness made judas Iscariot to sell his Master, and our Saviour jesus Christ, for thirty pieces of silver. Covetousness made the soldiers that guarded Christ's tomb, Matt. 28.13. to deny the resurrection of Christ, and to noise abroad this saying among the jews, that his disciples came by night, and stole him away while they slept. Covetousness made the Pharisees to scoff at Christ's doctrine. Luk 16.14. Act. 5. Covetousness made Ananias and Sapphira to lie to the holy Ghost, and to interuert part of the price of their possession. Covetousness made Vespasian the Roman Emperor to disgrace his high estate with base indignity: Su●tón in Vespas. for when he had appointed a revenue to be paid for urine; and his son Titus had admonished him, that it did disparaged his place; he gave no answer, till the first payment was made; and then holding that money before his son; Lucri bonus estodor ex re qualibet. he asked, whither t●e smell offended him? and when his son said, No: yet (said he) this came of urine. Again, when certain Ambassadors had told him, that there was a decree made, for erecting of a Statue for him of a great price; he commanded them to erect it presently: and showing forth his hand folden up together: behold (saith he) a prop and pillar for the Statue: meaning, that what money they had decreed to expend on his Statue, when he was dead, they should deliver into his hand, while he was alive. Again, when his Muletour leapt down in travel, as if he would show his Mules: but in deed to give time and space to one that had a plaint in law, to have access to the Emperor: Vespasian suspecting the fetch, asked of the Muletour, what was the price of the shoeing? and took part of the gain. Again, when one of his dear servants had made intercession for one, (whom he feigned to be his brother,) that an Office might be committed unto him: the Emperor perceiving the purpose, called the Suitor privately to himself, and craving the money which he had promised to the Intercessor, he forthwith granted his request. The servant ignorant hereof, made suit again for his brother: the Emperor said; Seek thee another Brother; this, whom thou thinkest thine, is become my Brother. This explains the Philosophers saying, Bion apud Laert. l. 4. cap. 7. Stob. ser. 8. de iniustitia. when he said, that a certain rich man did not possess his goods, but his goods possessed him. And Diogen●s therefore compared covetous persons to those that are sick of the dropsy: for covetous persons the more money they have, the more money they desire; as they that are sick of the dropsy, the more they drink, the more they thirst. And one saith, Chrys. hom. 40. in Matt. that as Pharaoh compelled the children of Israel to gather stubble; and the stubble when it was gathered, did but kindle a fire, and bake brick: so the devil doth stir up men to get silver and gold; and these when they are gotten do but increase covetous desires; and defile those that possess them with unsatiable greediness; as the clay and brick did defile the Hebrues For riches to many are as an ill Physician; who deprives them of their sight, that could see, when he came unto them. Covetousness made Pygmalion to kill Sichaeus his own sister's husband, Virgil. avid. l. & 3. for his money: and it made Polyma●ster the King of Thracia to kill Polydorus his wives brother, for his gold and riches▪ Cic. de Natura D●●r. l. 3. Aelian. lib. 1. var. hist. Val. Max. li. 1. cap. 1. Covetousness made Dyonisius the Tyrant to spoil the temple of Proserpina at Locri; and to pull off the golden cloak of great weight from jupiter Olympius; and putting his garment upon him, to say, that the golde● cloak was heavy for Summer, and cold for winter; but that his garment was meeter for both seasons: and it made him to shave off Aesculapius' golden beard; saying, that it was not fit, that A●ollo the father should be beardless, and his son Aescula●ius have a long beard: and it made him to take away tables of gold and silver, and platters and crowns of gold, which the Images bore up in their stretched out hands; saying, that he received these things kindly, and took them not away violently; and affirming, That it was folly, not to take good things of them, to whom we pray for good things. Plut. in Reg. & Imper. apoph. Covetousness made Darius to rip up the monument of Semiramis once Queen of the Carians; that is reported to have built Babylon; and to have caused these words to be engraven upon her Sepulchre: Whatsoever king shall want money, let him open this ●●●ument, and take as much as he 〈…〉 winning the city, and believing ●●ericle, with much ad●e moving awa●● great sto●e wherewith the Monument was shut v●, he found no money at all; but on the ●ther side of the stone he saw this written; Except thou were an ill man, and such a one as could ●●t be satisfied with money, thou wouldst not trouble the graves of the dead. Ioseph●●. Covetousness made the Roman soldiers to massacre the jews most inhumanly and savagely; for while Titus did besiege jerusalem, his soldiers, understanding that some of the jews fleeing out of the city by enforcement of famine, had swallowed down pieces of gold, that they might so keep them from the enemy; they cut them in pieces with their swords, that by that means they might find in their entrails the gold which they had swallowed: and through too much greediness, not staying a small time, wherein the gold would have been exonerated, they slew two thousand of the jews in two days, after this sort; and would have slain more, unless Titus had forbidden it under a grievous punishment. Covetousness chokes friendship, kindred, neighbourhood; and breeds envy, malice, swearing, forswearing, lying, contempt of God's word; and what not? Covetousness plots and enterprises any treasons; and oftentimes effecteth them. Plutar. in regum & imperator. apoph. Therefore Philip King of Macedonia thought no city so well fenced, into which he might not drive an Ass laden with gold. Therefore Lewes the eleventh King of France, said, that he often won the Victory, when he fought with golden or silver spears and lances. Therefore when the Helvetians bragged, that their country of Helvetia was so enrounded by rocks, the frowie Alps, and high hills, as that it could not be vanquished; the French answered, that they could easily climb those mountains, & overcome those craggy rocks, if they had guns that could shoot forth golden bullets. Deut. 16.19. Covetousness and a gift in secret perverts justice, & blinds the eyes of the wise: as the famous Lawyer confessed, who refusing a while to patronize a cause not very good, when the Solicitor cast down before him a great sum of pieces of Hungarian gold, on which were enstamped the Images of armed soldiers, Splinx ph●los. cap. ●2. he thus cried out; Thou hast taken me captive: for who can resist so many armed men? In regard of all this, had not the Poets great cause to exclaim? Quid non mortalia pectora cogis Virg. Auri sacra fames? O execrable hunger of gold, what dost thou not enforce men's hearts to do! And; ovid. Opens irri●imenta malorum: wealth is a provocation to wickedness. But most chiefly had not Saint Paul great reason to say? that They that will be rich, 1. Tim 6.9.10. fall into tentation and snares, and into many foolish and noisome lusts, which drown men in perdition and destruction: for the desire of money is the root of all evil, which while some lusted after, they erred from the faith, and pierced themselves through with many sorrows And most aptly calls he covetousness the root of all evils. For as from the root spring branches, boughs, and fruits; so from Avarice spring all sorts of wickedness: as from the root nourishment is sent and conveyed to the whole tree; so Avarice nourisheth all iniquity: as by the root the Tree sticks fast to the earth; so our minds a●e fixed on earthly and transitory desires, and lie groveling in them, by means of unsatiable Avarice. Therefore since covetousness is so perilous a Vice, breeding impiety, perjury, dissimulation, falsehood, treachery, oppression, and fraud: let this prohibition of the holy Apostle never slide out of our minds, wherein he teacheth, that it is the will of God, that no man oppress, or defraud his brother in any matter. Matt. 7.22. And somuch the rather let us beware of covetousness; because it proceeds from the natural corruption of the heart; as Christ affirms: and therefore being all by nature corrupt in our desires▪ we have much more need, than the holy Prophet D●uid had, who was a man regenerate and framed by the spirit of God, Psal. 119 36. to pray thus to the Lord; Incline mine heart to thy testimonies, and not to Covetousness. For as the Diamond laid by the loadstone, debars the loadstone from drawing of iron; or if the loadstone have drawn it, the Diamond pulls it back again: so covetousness dissents from Christian godliness, and by all means draws from Virtue and the law of God, and suffers not the mind to stick fast to Christ. 2. The reason of the prohibition. For the Lord is avenger of all such things. Read the 5. of jeremiah: Among my people (saith God) are found wicked persons, that lay wait as he that setteth snares: they have made a pit, to catch men: as a cage is full of birds, jer. 5. ●6. 2●.28.9 so are their houses full of deceit: thereby they are become great and waxed rich: they are waxen fat and shining, they do overpass the deeds of the wicked: they execute no judgement; no not the judgement of the fatherless: yet they prosper, though they execute no judgement for the poor: shall I not visit for these things, saith the Lord? or shall not my soul be avenged on such a nation as this? Here we see, that God is avenger of violent and fruadulent dealing. Read the 8. Amos 8.4.5.6.7.8. of the Prophet Amos: Hear this, o ye that swallow up the poor, that ye may make the needy of the land to fail? saying, when will the new month be gone, that we may sell corn? and the Sabbath, that we may set forth wheat, and make the Ephah small, and the shekel great, and falsify the weights by deceit? That we may buy the poor for silver, and the needy for shoes: yea and sell the refuse of the wheat? The Lord hath sworn by the excellency of jacob; surely I will never forget any of their works: shall not the land tremble for this, and every one mourn that dwelleth therein?; Here we see, that God is avenger of violent and fraudulent dealing. Read the●. of the Prophet Habakuk: Heb. 2.6.7.9.10.11.12. how he that increaseth that which is not his? how long? and he that ladeth himself with thick clay? shall they not rise up suddenly that shall bite thee? and awake, that shall stir thee? and thou shalt be their pray? Ho, he that coveteth an evil covetousness to his house, that he may set his nest on high, to escape from the power of evil: thou hast consulted shame to thine own house, and hast sinned against thine own soul: for the stone shall cry out of the wall, and the beam out of the timber shall answer it: Woe unto him that buildeth a town with blood, and erecteth a city by iniquity. Here we see, that God is avenger of violent and fraudulent dealing. Read the 15. Psalm: there we shall see, that he that useth deceit in his tongue; that doth evil to his neighbour; that sweareth to his neighbour, and disappoints him, if it be to his damage; that frets out and bites with usury, and takes reward against the innocent; shall not dwell in God's tabernacle, nor rest upon his holy hill. And no marvel, that no deceitful person shall dwell in Heaven: for David, that was but a man, though a godly man, protesteth, Psal. 101.7. that there should no deceitful person dwell within his house; and that he that told lies, should not remain in his sight. Read the 2●. of the Proverbs: the bread of deceit is sweet to a man, (saith Solomon) but afterward, Pro. ●0. 17. his mouth shall be filled with gravel. Here we see, that God is avenger of such things, Read the 6. of the 1. to the Corinthians: 1. Cor. 6.9. Know ye not (saith the Apostle,) that the unrighteous shall not inherit the kingdom of God? be not deceived: neither fornicators, nor Idolaters, nor adulterers, nor wantonness, nor buggers, nor thieves, nor covetous, nor drunkards, nor traitors, nor extortioners, shall inherit the kingdom of God. Read the 5. to the Ephesians: For this ye know, (saith Paul, Ephes. 5.5. ) that no whoremonger, neither unclean person, nor covetous person which is an Idolater, hath any inheritance in the kingdom of Christ, and of God. Here we see, that God is avenger of such things. And though God permit Pharaoh to tyrannize and oppress his children for a while; yet, (as the old and true proverb affirmeth,) cum duplicantur lateres, tunc venit Moses: when the number of brick is doubled, Ex. 5.9. & 6.1. etc. then cometh Moses; that is, when oppression increaseth, deliverance is at hand; and the more cruelly that tyrant's rage, the nearer is Gods helps. Yea but some do flourish, that are oppressers and guileful; and they come not into the misfortune of other men; and there is a continual course of their prosperity without interruption; where then is this vengeance of God? Indeed David himself did fret at the prosperity of the ungodly; when he saw them not in trouble as other men, neither plagued with other men; Psal. 73.7.8.9. etc. when he saw pride as a chain unto him, and cruelty to cover them as a garment; when he saw their eyes to stand out with fatness, and to have more than their heart could wish; when he saw them licentious, speak wickedly of their oppression, talk presumptuously, set their mouth against heaven, walk with their tongue through the earth, saying, How doth God know it? or is there knowledge in the most high? And he was almost forrie, that he had cleansed his heart, and washed his hands in innocency; and that he was punished and chastised every morning for his offences. But when he went into the sanctuary of God, than he understood the end of the wicked how that God hath set them in slippery places, and casteth them down into desolation; how they are suddenly destroyed, perished, and horribly consumed, as a dream, when one awaketh; and how God maketh the Image despised. The oppressors and defrauders flourish, indeed outwardly; but we see not their inward anguish and worm of conscience. They flourish for a time in this world, but how unspeakable are the tortures prepared in the world to come, for such as continue still in sin, and wallow in wickedness? They flourish themselves: but what saith the holy Prophet? jer. 17.11. As the Partridge gathereth the young which she hath not brought forth: so he that getteth riches and not by right, shall leave them in the midst of his days, and at his end shall be a fool: that is, as the Partridge by calling gathereth others which forsake her, when they see that she is not their dam; so the covetous man is forsaken of his riches, because he cometh by them falsely. So true is it, that ill gotten goods are ill spent; and that the third heir rejoiceth not of things ill gotten. Ambrose says, Luk. 4.5. that it is fitly spoken, that the devil did show Christ all the kingdoms of the world in a moment, Or in the twinkling of an eye; Lib. 4 in Luc. ●. 4. for thereby is not the quickness of light so much showed, as the frailty of fading power expressed: for all those things pass away in a moment, and oftentimes the honour of this world goeth away, before it come. What can abide long in the world, since the world itself abideth not long? The world before God, Wisd. 11.19. is but a small thing that the balance weigheth. The voice of God commanded the Prophet to cry; All flesh is as grass, Isai. 40.6.7.8. and all the grace thereof is as the flower of the field: the grass withereth, the flower fadeth, because the spirit of the Lord bloweth upon it; surely the people is grass: the grass withereth, the flower fadeth: but the word of our God shall stand for ever. 1. joh. 2.16.17. All that is in this world, (As the lust of the flesh, the lust of the eyes, and the pride of life,) is not of the father, but is of this world: and this world passeth away, and the lust thereof; but he that fulfilleth the will of God, abideth ever. What is our life? jam. 4.14 It is even a vapour, that appeareth for a little time, and afterward vanisheth away. Well said Seneca: Why dost thou marvel; Epist. 111 why art thou amazed at the riches of this world? It is but a pomp, or glorious spectacle: these things are rather showed, then possessed: and they pass away, while they delight us. Dost thou not see, how that order of the Pomp though proceeding slowly, and contrived in due manner, yet it passeth away within few hours? such is the glory of this world. Heraclitus describing the fleeting away of earthly glory, Apud Senecam E●●●. said, that we go not down twice into the same River: for albeit the name of the River remain, yet the water slideth away. This is most manifest in the water: and somewhat clear also in the goods of this world. For consider, within the memory of man, how many owners there are sometimes of one house, or Tenement, or Manor: and who cannot perceive the sliding away of Heraclitus River? They have seen and acknowledged this fading glory of the world, who have chiefly enjoyed it. Sueton. in Aug. Augustus Caesar being near to his death, when he had been Ruler over the whole world above 5. years, said thus to his friends: Do I not seem to have played my part fitly enough in this Interlude of the world? valet ergo, & plavaite: farewell then, and give me an applause. Saladine the Sultan of Asia, Syria, Bapt. Fulgos. l. 7. c. 2. and Egypt, commanded at his death, that his inner linen garment should be hanged on a long spear, and carried through the Camp; and that he that carried it should cry out thus with a loud voice: Saladine the subduer of Asia, doth carry away with him but this linen garment, of all the riches of Asia, Syria, and Egypt. Gelimer king of the Vandals being taken captive in Africa by Belisarius, Paulus Diacon. l. 6. hist. and brought to justinian the Emperor; when he came into the horse race, and saw both the Emperor sitting aloft in a chair of state, and the common people standing on either side, he ceased not to laugh, and to cry out; vanity of vanities, Eccles. 1.2. all is vanity: for affliction and adversity opened his eyes, which ease and prosperity had before blinded. Therefore let us not account such to be happy; as flourish for a short space in this world, like the green bay tree: for though in their momentany jollity, they spread their iniquity with transitory glory; Psal. 37.36.37.38. Yet they pass away, and are gone; if they be sought, they cannot be found: but mark the upright man, and behold the just; for the end of that man is peace: but the transgressors shall be destroyed together, and the end of the wicked shall be cut off. Pro. 6.8. Matt. 16.26. For better is a little with righteousness, then great revenues without equity. And what shall it profit a man though he should win the whole world, if he lose his own soul? or what shall a man give for recompense of his soul? Lacr. lib. cap. 4. Stob. ser. 2 And therefore Chilon well resolved, That damage and loss is better than unjust gains: because loss grieves but once; but unjust gain stings the mind continually. Yea but (may some say) if we be persuaded to just dealing, we be persuaded to folly: for how can wisdom and just dealing stand together? He that hath a fugitive servant, and an unwholesome and pestilent house; and knows these faults himself alone; when he is minded to put them away; if he conceal it, to have the greater price, he is unjust; if he confess it, and have the lesser price, or else sell them not at all, he is foolish. He that meets with one that sells gold, thinking it to be copper; or silver, thinking it to be lead; if he admonish the seller thereof, and so buy it the the cheaper, he is unjust. He that in a shipwreck at sea, is in peril of drowning, and sees one weaker than himself floating on a plank; if he thrust the weak person from the plank, to save his own life, he is unjust; if he do it not, since there is none to witness against him in the Sea, he is unwise. He that in a flight from the enemies in war, while the enemy pursueth, shall find one of his fellow soldiers riding an horse, and by reason of his wounds but weak; if he cast him from his horse, to escape himself thereon, he is unjust; if he do it not, he is foolish. These were the arguments of crabbed Carneades, to prove that wisdom and just dealing cannot stand together. Li. 5. c. 17. And Lactantius saith of them; argula haec planê & venenata sunt, & quae M. Tullius non potuerit refellere; sed irrefutata haec tanquam foveam est praeter gressus: These reasons (saith he) are witty and pestilent; and such as Tully could not confute, but passed by them without refutation, as it were by a dangerous ditch. Indeed this is the wisdom of the world, to do one's self good, though with the hurt of others; and to rise, though with casting down of others; and to swim, though with sinking of others. These are fine subtleties indeed, but unrighteous; Ecclus. 19 24. 1. Cor. 3.18.19. as the son of Syrach. And what saith the Apostle? Let no man deceive himself: if any man among you seem to be wise in this world, let him be a fool, that he may be wise: for the wisdom of this world is foolishness with God: for it is written, he catcheth the wise in their own craftiness; and again, the Lord knoweth that the thoughts of the wise be vain. To advance and enrich ourselves by whatsoever means, is wisdom indeed: but what wisdom? not that that cometh down from above, jam. 3.15.17. which is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without judging, and without hypocrisy; but it is the wisdom that is earthly, sensual, and devilish Howsoever flesh and blood allure us to gain by others losses; yet the true and eternal wisdom of God teacheth us, Mat. 7.12 to do to other, whatsoever we would that other should do to us. If thou were to buy or sell thyself: wouldst thou be beguiled? If thou were on a plank thyself in a shipwreck: wouldst thou be thrust from it? If thou were on horseback, and in flight from the enemy: wouldst thou be cast from thy Horse? Why then do to other, in this, or the like case; as thou desirest that other should do to thee. This is the law of God; and the law that Nature's finger hath engraven in the heart of every one. Yea, but in these days (will some say,) men are generally so addicted to deceit, that it is even necessary to use fraud and subtlety: for other deceive us, say they: and were it not as good to deceive, as to be deceived? We cannot live, except we feign, and flatter, and face, and lie for advantage. Yea, but it is not meet that we should live, if we distrust God's providence, that he cannot, and will not maintain us, in the lawful discharge of our place and calling, and vn●esse we use oppression and fraud. He that chose us before the world was; created us, when we were not; redeemed us, when we were utterly lost; ordained the Heavens above to shine upon us, and the earth, and the Sea, to bear us up, and feed, and comfort us: is not he able to sustain us, except we use sleights, and shifts, and unlawful practices invented by Satan, the Archenemie of God, and of our salvation? What if the world be full of fraud? Wilt thou say then; Why may not I convert my goods and commodities to my best advantage, as well as others? I think, thou wouldst say, Why should I not convert my goods to mine advantage, as in as others? What if other do wrong? can that excuse thy doing of wrong? What if other wallow in dirt; wilt thou bear them company? What if the world lie in wickedness? 1. Io. 5.19 Math 10.16. yet shall we forget, that we must be wise as Serpents, and innocent as Doves? that is: though we must be wi●e as serpents, to avoid hurt: yet we must not be wise serpents, to do hurt: but simple and sincere, as Doves: and shall we forget? 1 Pet. 2.9. that we are a chosen generation, a royal Priesthood, an holy nation, a people set at liberty, that we should show forth the virtues of him that hath called us out of darkness into marvelous light: and shall we forget? that we must be blameless, and pure, Phil. 2.15 and the sons of God without rebuke in the midst of a naughty and crooked nation, among whom we must shine as lights in the world. It shall be vain to say: that we use guile but in small things: and that we do it to win estimation among men; since every man is so much accounted of to other, as he is worth to himself. For a learned Father saith, Chrys. hom. 3. in 2. ad Tim. peremptorily, That as he is more an adulterer, that sinneth with a base and beggarly parsonage, than he that sinneth with a noble and great parsonage; in that her wealth, beauty, and bravery were incitements; but there, no such thing was found: and as he is more a drunkard, that is drunken with any common wine, than he that is drunken with the strongest wine: so he is more covetous, and more unjust, and more a thief, that spoils and deals wrongfully in small things: for he that takes the greatest things, will perhaps contemn the lesser; but he that deceives in little, will do it much more in great things. As touching the estimation, that riches and worldly wealth procureth; it is true indeed, Chilon apud Stob. ser. 89. that as wild purses though of no worth, yet are accounted of, according to the money which they contain: so rich men that are void of virtue, are priced after their possessions. And as Bucephalus, the Horse of the Great Alexander, as often as he was naked, Plin. l. 8. cap. 42. he suffered every one to ride him; but when he was adorned with trappings, he would bear none but Alexander, and raged against all other: so some in their poverty, can bear any, and apply themselves unto them; but when they are enriched, they despise the vulgar sort. Therefore to obtain this reputation procured by riches, many care not what craft, what deceit, what oppression, what cunning they practise: nay, as Agrippina the mother of Nero, when the Astrologers told her, that her son should be Emperor indeed, Sueton. in Mer. but should slay her in the time of his Empire; answered, Occidat, modô imperet:) Let him kill me, so he may be Emperor; and both things came to pass: so where many will say, Let me lose my soul, let me lose Christ, let me lose heaven, so I may be rich and esteemed on earth; let them beware, lest these things be accomplished, as well the one, as the other. Sen. de vita beat. c. 26. What is an horse the better for his golden bridle? What is a shipmaster the skilfuller for a fair and large vessel? What is a man the better for his golden, great, and rich estate? When Philip King of Macedonia was proud, and insulted in his letters written to the Lacedæmonians, Plutar. in Lacon. for a victory obtained over them; Archidamus the Lacedæmonians answered him; If (saith he) thou measure thy shadow, thou shalt find it no greater than it was before the victory: the like may be said to those, that being advanced to offices; promotions, and wealth, do reckon themselves worthier and greater than other. If thou see a Viper, or Asp, Epictesses apud S●●b. ser. 3. or Scorpion, in an ivory or golden box; thou dost not love them, or greatly account of them, for the preciousness of the matter wherein they are contained; but thou abhorrest and detestest them for their pernicious nature and quality: so when thou seest a malicious mind compassed with riches and earthly pomp; wilt thou admire the outward bravery, or contemn the inward impiety? But howsoever the ambitious themselves do more esteem of false and transitory honour, then of true glory; that proceeds from virtue; as children account more of penny Cock horses and Puppets, then of true horses, and true pictures: and howsoever men are commonly deceived in valuing of a man; Seu. epist. 77. for that we esteem him not, by that he is to be esteemed indeed, but by the outward ornaments; Whereas none of those (as the Philosopher saith) whom riches and honours do advance, is great, but seemeth to be great, for that we measure him with the Base and pillar whereon he stands; for (paenilio magnus non est, licet in monte constiterit; Colossus magnitudinem suam servabit, etiam si steterit in puteo:) A Dwarf is not great, though he stand upon a● Hill: a coloss and G●ant-like Image will retain his bigness, though he stand in a pit: Howsoever men respect the external appearance; yet God the incorrupt judge, is no respecter of persons, and outward shows; and accepts not the rich for his wealth, or the fair for his beauty, or the noble for his honour; neither disdains the poor for his beggary, Act. 10.35. want, and baseness; But in every nation he that feareth him, and worketh righteousness, is accepted with him. Questionless the sweetness of lucre, the desire of reputation, and the example of the world, will tempt us earnestly to oppress and defraud. For as he that walks between two enemies, Hom. 38. in Matt. (saith Saint Chrysostome) if he covet to content both; must needs be a turncoat to them both, and speak ill of the one to the other, on each side: so he that useth buying and selling, can hardly avoid lying and forswearing: for the buyer commonly says and swears, that it is not worth the price; and the seller says and swears, that it is worth more than he asketh for it. And therefore the same Father saith, that as when wheat, or some other gain is winnowed and tossed too and fro in the sieve; all the corn falls through the sieve by little and little, and at last there is left but trash and chaff in the sieve: so the substance of the world passeth away in buying and selling; (Et in novissime nihil remanet negociat oribus nisi peccatum:) and at last, nothing but sin remaineth to those that traffic. And since the case so stands with buyers and sellers, by the judgement of Chrysostome; as Zeno, Max. ser. 5. when his friends asked him, how they might still retain justice, and never do any wrong; Answered, If you shall suppose, that I am always present with you: so if any be desirous to know, how he may avoid oppression and defrauding; it may be answered, if he remember, and think, that God is present every where, and seethe all things, and is (as the Apostle saith) avenger of all such things. As we also have told you before time, 3. The Minister's duty. and testified, When Saint Paul was abding among the Thessalonians, he had told them, that they ought to avoid covetousness, which breedeth oppression and defrauding; because God is avenger of all such things. And this is not all: he did not only tell them so, barely and coldly; but he did testify it; that is, he did vehemently and earnestly foretell it, and with comminations and threatenings. And this must specially be marked of us. For such is the flownes and backwardness of men, that except they be egged & stirred forwards, they will be touched with no sense of God's judgements. And therefore the Ministers and overseers of souls, must not coldly, & slightly inveigh against the sins of men; but they must constantly and courageously (not without threatenings contained in holy scripture) oppose and set the vengeance of God against iniquity and wickedness. But peradventure there is no such occasion to preach these things among us, as there was for Paul to preach then at Thessalonica. David affirms, that in his time, there were eaters of men; that did eat up the people of God, Psal. 14.4. Prou. 3.1.15. as bread. And Solomon affirms, that in his time there were horseleeches, a generation whose teeth ●ere as swords, and their jaws as knives to eat up the afflicted out of the earth, and the poor from among men: and that cr●ed, Give, Give: being as insatiable, as the grave, and the barren womb, and the earth that cannot be satisfied with water, and the fire that sayeth not, It is enough: and some that did spread nets, (as the net is spread to catch birds, Pro. 2.17. ) that they might get profit and advantage, even by taking away of the life of the owners thereof: Pro. 20. ●● and buyers that would say, It is nought, it is nought; but when they were gone apart, they would boast of their good cheap penniworths. Were their times so corrupt, when there were so good Prophets and instructors? and are our times holy and unblamable? It is to be wished, that it were so; but daily and too common experience teacheth, that it is not so. For consider our markets, our fairs, our private contracts and bargains, our shops, our cellars, our weights, our measures, our promises, our protestations, our politic tricks and villainous Machiavilisme, our enhancing of the prices of all comedies: and tell, whether the twelfth Psalm may not as fitly be applied to our times, as to the days of the man of God? in which the feigning, and lying, and facing, and guile, and subtlety of men, provoked the Psalmist to cry out: Help Lord, Psal. 12.1.2.4. for there is not a godly man left: for the faithful are failed from among the children of men: they speak deceitfully every one with his neighbour, flattering with their lips, and speak with a double heart: which have said, with our tongue we will prevail; our lips are our own; who is Lord over us? If we look into the ordinary dealing of most men; we may say, Terras Astraea reliquit; Just dealing hath forsaken the earth: and that this is the iron age, in which (Fugêre pudor, verumque fidisque ovid. Met. 1. In quorum subiere locum frau●●sque●ol●que Insidiaeque & vis, & amor sceler●tus habendi:) Shame, and ruth, and fidelity, are fled away; and craft and deceit, and counterwaits, and violence, and a wicked desire of having, are gotten into their ro●me. But if we look on the greediness and covetous desires of many men; we may say on the contrary, Propert. l. 3. & 11. (Aurea nunc vere sunt saeculat plurimus auro Vaenit ho●●s: Auro conciliatur Amor: Auro vict● Fides: Auro ven●lia jura: Aurum Lexs●quitur mox sine lege pudor:) Now is the golden world indeed: for (among some) Honour, Love, Fidelity, Law, and Shame, are Bought, Procured, and vanquished by Gold. Herod. When Alemaeon was willed by Croesus, to go into his treasure-house, & take away as much gold as he could carry; he provided a long hanging garment for that business, down to his Ankles, and great Boots, and filled them both: Nay, he stuffed his mouth with gold, and tied wedges of gold to the very locks of his head. The greedy Alcmaeon yet lives, and hath a bottomless bag; the more it receives, the more it desires, and were it not for hurting his brain and belly, he would force the skull of his head, and the bowels of his body with money. Who is there, that will not say, he loves just and true dealing; and abhors covetousness, and the love of money? But if his actions be scanned; this justice appears but seldom, and in matters important, unto which many have an eye. Agis hearing some to commend the ●lei, Plut. in Lacon. for their just judgement in the games of Olympus: said, What marvel i● it, if once within five years they be just? for those games were celebrated only once within five years. And when they continued to praise them; As if (saith he) it were marvelous, to use justice in a noted thing The wiseman meant that the praise of justice cannot agree to him, that deals not justly in all his actions, throughout his whole life. Many hold fraudulent and unjust dealing to be unlawful, Plutar. in Lace. as the old Lacedæmonians by Lycurgus' laws held theft to be unlawful. For theft among them was not punished, if it were carried secretly; but he that was discovered for stealing, was punished, not for stealing, but for behaving himself no more warily and advisedly in stealing. So there are, that think fraud no fault; if they can convey it cunningly, and smoothly, and closely. And there is a generation of people, that plot most falsehood, when they protest most plainness. Laent. l. 1. c. 9 ènàgorâ ●psudein. Anacharsis said, that he did much marvel, that the Athenians having a law, that did command, not to lie in the Market; yet did use such lying and dissimulation in their traffic. How would he marvel, if he were now alive, and should find worldlings to lie most, when they make most show of saying truth? Virgil. Georg. 4. Proteus' in the fable, turned not himself into more shapes; (sometimes resembling a Lion, sometimes a Fox, sometimes a Wolf, sometimes Fire, sometimes Water, that he might delude those that would take hold on him;) then the covetous person; who will sell his soul for gain, and swear, and flatter, and lie, and protest simplicity, that his fraud may not be perceived. These that cover their Injustice under the vail of justice, are the unjustest persons in the world; and that 〈◊〉 the verdict of the Ethnic writer: Cic. Off. li. 1. of all justice (saith he) there is none more pestilent, then of those, who when they deceive most, d●e bear men in hand, Petrarch. dial. 62. that they deal well. If any in these days, should wonder, when he is deceived, he is rather to be wondered at himself; for that he supposeth, that he may converse among men and not be deceived. Fidelity is banished; fraud sways; and the Hunters and Hawkers have not so many nets and snares, to entrap beasts and birds, as crafty men have to entrap the simple. He is reckoned wisest, that is most cunning to beguile: and therefore if any be loath to be deceived, he must either d●e, or flee the conversation of men. He that is deceived in this age, must leave of to complain; and learn to beware in whom he reposeth confidence; and remember, that guile and falsehood of other must sharpen, exercise, and stir up his wit to circumspection. If any should reply, and say; that he was deceived, whence he thought not: it may be asked, whether he himself have not at another time deceived other, that thought not of deceit. We are prone to deceive, and yet cannot take at the hands of other, that ourselves do to other. If any reply again, and say; that he was deceived of his friend; it is to be answered, that there is an error in that speech: For in friendship is no deceit. But we deceive ourselves, thinking those to be our friends, that are not our friends. We conclude too soon upon friendship; either upon a feast, or a conference, or two; and so we lose friendship before we have it: and where we had not true friends, we say, friends deceived us, laying the blame of men's falsehood on friendship, a most precious and invaluable Virtue. Cic. pro. Milone. ●s thus it remains true, that one says; There are many creeks & Labyrinths in the minds of men; and that man's nature is clouded under many veils and curtains of dissimulation; Cic. ad Q fratrem. and that (frous, oculs, vultus persaepe mentiuntur:) the forehead, eyes, and countenance do many times lie. Therefore since men in our age, are men as were in elder ages, and in Saint Paul's time; is it not convenient, that we be admonished with Saint Paul's words? This is the will of God, that no man oppress, or defraud his Brother in any matter: and that it be not coldly once spoken, but iterated, and inculcated, and earnestly testified, that God is avenger of all such things? Saint Augustine wished to have seen three things; Christ in the flesh; Paul in the pulpit; Rome in her pompous prosperity. It were vanity, to wish for things, which by time and nature are impossible: but indeed it were to be wished, that we might see Christ's doctrine, and Saint Paul's preaching believed and performed. And why should it not be wished? since it is so requisite and necessary, that it should be so? For Christ is our Lord and master, and we are his disciples and scholars: therefore since Christ is void of deceit, and no guile was found in his mouth; if we desire to be true Christians, 1 Pet. 2.1. 1 Cor. 14.20. joh. 13.36 1 Cor. 13.5. 1 Tim. 6.6.7. let us lay aside all dissimulation and guile: let us be children in maliciousness; but of ripe age in understanding: let us remember, that if we will be Christ's scholars, we must be known by love: and if we have true love, love is void of deceit, and thinketh no evil: let us not forget, that Godliness is great gain, if a man be content with that he hath; for we brought nothing into the world, and it is certain, that we can carry nothing out: Luk. 6.38 let us give good measure to other, if we desire good measure from other; and then we shall have measure pressed down, shaken together, and running over: let us not pinch the weight, the size, the lawful measure of any commodity: only let us abate the measure of one thing: and what is that? it is the measure of our iniquity and ungodliness. For such measure as we meat thereof unto God, such measure will he return: if we fill out our measure of sin, God will not spare and pinch the measure of punishments: Gen. 15.16. though God suffer the Amorites for a time; yet his vengeance falleth, when the measure of their wickedness is full: and though the ungodly suppose to continue always in their iniquity; yet God can cast a talon of lead upon the mouth of the Ephah, in which th● Woman sitteth; that is, God keepeth wickedness in a measure, and can shut it, or open it at his own pleasure. And above all things, let us not forget, that our life stands not in riches and possessions: but that our days are as a span, a skadowe, a flower, a dream: and therefore we must prepare ourselves: for we know not, how soon we shall be called to the Bar of God's justice, and shall hear that voice; Luk. 16.2 Give account of thy stewardship, for thou mayest be no longer steward. Let us bear in mind the terribleness of the last dreadful judgement: wherein no bribe shall clear us: no spokesman plead for us: no shift and evasion discharge us: but all crafts shall be displayed, and ill gotten goods shall give evidence against the unjust owners: and the books and records of men's own consciences shall condemn them; and then they shall wish too late: O that we had never oppressed and defrauded! for now we feel too truly, that GOD is avenger of all such tshing. Lastly, let us still call to mind the vanity of earthly riches, wealth, and promotions: when they are at length gotten by swearing, lying, wrong, and deceit: and the eternity and incomparable joys of Heaven, which God hath promised, and Christ hath purchased for the godly, and true repenters. For what is gold and silver? but the bowels of the earth. And what is worldly glory? but a vanishing air and breath. And what is belly cheer? but the food of worms. Christ is a King: and he will enrich us, and glorify us, and nourish us. One saith well: Bernard. ser. 4. de adventu domini. O ye sons of men, you covetous generation! What have you to do with gold and silver? which are neither true good things, nor yet your own good things. For what is gold, but red earth? and what is silver, but white earth? And what makes them precious, but the covetousness of the sons of Adam? which covetousness, if it were taken away, they would not be precious. If they be your own, take them out of the world with you. Psal. 49. But as you come naked out of your mother's womb, when you were borne; so you shall return naked to the earth, the common Mother of all flesh, when you die. And it is easy to prove, that man's opinion makes money precious: for the things that are fair by nature, do obtain estimation alike among all people; as the brightness of the Sun, the beauty of the heaven, the profitableness of the water & other Elements: but among the Indians and Ethiopians (as Tertullian witnesseth, De culta mulier. ) gold, silver, and jewels, were accounted as dirt; and were wont to be worn but in startups and shoes, only for contempt; and among the Ethiopians malefactors were bounden chains of gold. In the land of H●uilah, Gen. 2.12. there is good gold. In the land of Promise, in the heavenly jerusalem, in the land of the living, there is gold indeed: Reu. 3.18. Mat. 6.20 gold tried in the fire; gold which neither moth, nor rust can corrupt; gold of more value than the richest mines of the whole earth can yield up. If we must needs thirst after gold. O let us thirst after this gold; let us be covetous after these durable riches; let us lay up treasure for ourselves in Heaven, and of unrighteous Mammon, perhaps not well gained, and ill kept, and worse laid out, let us make friends in time, that when we shall want, Luk. 16.9 they may receive us into everlasting habitations. If we were Ethnics, and hoped for no life after this, it might peradventure be hard to cast aside our affection to earthly things. But in that we look for Heaven, and those things which are in Heaven, how can this be hard unto us? Chrys. hom. ●. ●n A●●●. Apost. If one should say thus on the contrary; Love, and desire riches▪ a Christian should be offended thereat, and say; How should I desire gold and earthly riches, since I look for Heaven, and they hinder me from heaven? Chrys. super. Psal. 24. Every thing that groweth, when it is come to a due and convenient measure of stature, leaveth off to grow; but the money of the covetous never cealeth to grow. But let not our desire be unsatiable, resembling the fire, the water, the fishes: the fire, Chrys. in aliquot scrip. loca. Basil. ●om. 7. in avaros. B●sil. hom. 7. Hexam. that is so vehement in increasing it strength, that it takes hold on all things near unto it: the water, which rising from a small beginning, increaseth so fast, that it swéepes away every thing it meets withal: the fishes, that devour and consume one another, according to their strength and greatness: so let us not oppress and overthrow the weaker and poorer sort, when our store and plenty is increased. Let us put off the love of the things of this world, that the love of heavenly things may enter unto us; Exod. 3.5 as Moses put off his shoes, that he might talk with God: let us not put trust in the fleeting and fading joys of this life, but despise them in comparison of colestiall and true pleasures; as the woman of Samaria left her pitcher, joh. 4.28. 1. joh. ●. 15. when she had heard Christ: Let us not love the world, neither the things of this world: if any man love this world, the love of the Father is not in him: jam. 4.4. for the amity of the world is the enmity of God: and whosoever will be a friend of the world, maketh himself the enemy of God: Let us remember, that we are in the latter end of the world; And therefore they that have wives, 1 Cor. 7.29.30.31 must be a● though they had none; and they that weep, as though they wept not: and they that rejoice, as though they rejoiced not: and they that buy, as though they possessed not: and they that use this world, as though they used it not: for the fashion of this world goeth away: that is, let us not fix and tie our affections on earthly things: Heb. 13. ●4. For we have here no continuing City, but we seek one to come: but let us hunger and th●rst after righteousness that we may be filled with eternal blessedness through our Lord and Saviour Christ jesus. Amen. KNOW THIS, THAT GOD WILL bring thee to judgement. Luk. 21.36. Watch therefore, and pray continually, that ye may be counted worthy to escape all these things, that shall come to pass: and that ye may stand before the Son of man. WHen our Saviour had showed the terribleness of that last and great day, wherein he will come to judge all flesh, and to give to every one after his doings: he exhorts all men to have these things in continual remembrance, that they may attain to eternal blessedness, & escape everlasting wretchedness. For they that are drawn from sin, neither by the love of God, nor the desire of heavenly blessings, nor by the embracing and following of virtue: yet, if they give heed to that they hear, they must needs be terrified, and consequently something refrained from evil, by the expectation, and looking for of this dreadful judgement. And therefore our Saviour propounds this as a meane●, to reclaim obdurate and obstinate offenders; and concludes the fearful description of the day of doom, with this admonition; Watch, therefore, and pray continually, that ye may be counted worthy to escape all these things that shall come to pass, and that we may stand before the Son of man. And that which in this Evangelist is spoken briefly, in Saint Matthew, is expounded and amplified more largely, where Christ saith; Watch therefore; Matt. 24.42. etc. for ye know not what hour your Master will come: Of this be sure, that if the good man of the house knew at what watch the thief would come, he would surely watch, and not suffer his house to be digged through: therefore be ye also ready; for in the hour that ye think not, will the son of man come. Who then is a faithful servant and wise, whom his Master hath made ruler over his household, to give them meat in season? Blessed is that servant, whom his Master when he cometh, shall find so doing. Verily I say unto you, he shall make him ruler over all his goods. But if that evil servant shall say in his heart, my Master doth defer his coming, & begin to smite his fellows, and to eat, and to drink with the drunken; that servants Master will come in a day, when he looketh not for him, and in an hour that he is not ware of, and will cut him off, and give him his portion with hypocrites: there shall be weeping and gnashing of teeth. Likewise our Saviour saith in S. Mark; Take heed, watch, and pray: Mar. 13.33.34. etc. for ye know not when the time is. For the Son of man is as a man going into a strange country, and leaveth his house, and giveth authority to his servants, and to ●uery man his work, and commandeth the porter to watch. Watch ye therefore, (for ye know not when the Master of the house will come, at even, or at midnight, at the cock crowing, or in the dawning,) lest if he come suddenly, he should find you sleeping. And those things that I say unto you, I say unto all men, Watch. Now to the end we may be the more prepared, and the more watchful, and the more earnest in prayer; let us weigh with ourselves; first, the dreadfulness of the last judgement; secondly, why the day thereof is not known; thirdly, whereunto the expectation and remembrance thereof is profitable. 1. The dreadfulness of the last judgement. The fearfulness of the last judgement, the Lord describes in the foregoing words, when he saith; Then there shall be signs in the Sun, and in the Moon, and in the Stars, and upon the earth trouble among the nations with perplexity, the sea and the waters shall roar: and men's hearts shall fail them for fear, and for looking after those things which shall come on the world: Luk. 21.25.26.27 for the powers of heaven shall be shaken; and then shall they see the Son of man come in a cloud, with power and great glory. Thus also it is expressed in Saint Matthew; Matt. 24. ●9. 30.31 And immediately after the tribulation of those days, shall the Sun be darkened, and the Moon shall not give her light, and the Stars shall fall from heaven, and the powers of heaven shall be shaken. And then shall appear the sign of the Son of man in heaven: and then shall all the kindreds of the earth mourn, and they shall see the Son of man come in the clouds of heaven with power and great glory. And he shall send his Angels with a great sound of a trumpet, and they shall gather together his elect, from the four winds, and from the one end of the heavens unto the other. The substance of Christ's words is this: that then all Elements and heavenly bodies, shall both suffer strangely in themselves, to affright the wicked; and shall also work strangely on the wicked, by casting upon them diverse torments, as well of soul, as of body: and that all Creatures above and beneath, shall be criers and trumpeters to summon men before that horrible Tribunal seat; which because they have contemned, therefore they have persisted still in all ungodliness. How the Sun shall be darkened, & the Moon shall not give her light, and the stars shall fall from heaven, and the powers of heaven shall be shaken, and the sea and floods shall roar in such ghastly sort, that men shall be ready to yield up the ghost through fear and anguish; At this time we canno● conjecture, but the event itself will declare; and though the manner thereof be not known to us, yet to God it is well known. But howsoever it shall be; because the use of the scripture is, by the darkening of the Sun, Moon, and Stars, and by the like things as Christ here foretells, to decipher and signify the extreme storms and tempests of God's wrath & vengeance; therefore those threatening predictions in the old Prophets, may be applied to the last day of judgement, in which they prophesy, that the world shallbe in such anguish & perplexity, as that men shall think the Sun to be darkened, the Moon to be bloody, the Sars to lose their brightness, the earth to tremble, the Sea to roar, and all things else to menace a present ruin; not, as if it were so indeed; but because men shall be so straightened, as that they shall think it is so. And because those notable revengements of God on the Babylonians, Tyrians, Egyptians, jews, & other nations, were (as it were) paintings out of the great day of judgement, and forerunners thereof; we may fitly apply unto that day, such descriptions as the Prophets have made of those revengements. Behold then what Isaiah saith, speaking of the punishment of the Babylonians: Behold, the day of the Lord cometh, Isa. 13.9. etc. cruel, with wrath and fierce anger to lay the land waste, and he shall destroy the sinners out of it: for the stars of heaven, and the planets thereof, shall not give their light; the Sun shall be darkened in his going f●rth, and the Moon shall not cause her light to shine. Therefore I will (saith the Lord) shake the heaven; and the earth shall move out of her place, in the wrath of the Lord of hosts, and in the day of his fierce anger: and it shall be as a chased do, and as a sheep that no man taketh up: and I will visit the wickedness upon the world, and their iniquity upon the wicked, and I will cause the arrogancy of the proud to cease, and will cast down the pride of tyrants? Behold again, what the same Prophet saith, speaking of the punishment of all ungodly enemies of the Lords Church; Isai. 34.1.2. etc. Come near, ye nations, and hear; and hearken ye people: let the earth hear, and all that is therein; the world and all that proceedeth thereof: for the indignation of the Lord is upon all nations, and his wrath upon all their armies; he hath destroyed them, and delivered them to the slaughter: and their slain shall be cast out, and their stink shall come up out of their bodies, and the mountains shall be melted with their blood: and all the host of heaven shall be dissolved, and the heavens shall be folden like a Book, and all their hosts shall fall as the leaf falleth from the vine, and as it falleth from the fig tree. Behold again, what Ezekiel saith, Ezek. 32.4. etc. speaking of the punishment of Egypt; I will leave thee upon the land, (saith the Lord God,) and I will cast thee upon the open field, and I will cause all the fowls of the heaven to remain upon thee, and I will fill all the beasts of the field with thee: and I will lay thy flesh upon the mountains, and fill the valleys with thine height: I will also water with thy blood the land wherein thou swimmest, even to the mountains, and the rivers shall be full of thee: and when I shall put thee out, I will cover the heaven, and make the stars thereof dark, I will cover the Sun with a cloud, and the moon shall not give her light: all the lights of heaven will I make dark for thee, and bring darkness upon thy land, saith the Lord God. Behold again, what the Prophet joel saith, speaking of the plagues that should light upon the jews; joel. 2.1.2.31. Blow the trumpet in Zion: and shout in mine holy mountain: let all the inhabitants of the land tremble: for the day of the Lord is come: for it is at hand: a day of darkness, and of blackness, a day of clouds and obscurity: the Sun shall be turned into darkness, and the Moon into blood. When we behold these, and the like speeches, let us suppose, that they are foretellings of the last judgement. When the Psalmist saith; The God of Gods, even the Lord hath spoken, and called the earth, from the rising up of the Sun, Psal. 50.1.3.4. unto the going down thereof: our God shall come, and shall not keep silence: a fire shall devour before him, and a mighty tempest shall be moved round about him: he shall call the heaven about, Zephan. 1.14. etc. & the earth to judge his people. When the Prophet Zephania saith; The great day of the Lord is near: it is near, and hasteth greatly, even the voice of the day of the Lord: the strong man shall cry there bitterly: that day is a day of wrath, a day of trouble & heaviness: a day of destruction & desolation: a day of obscurity & darkness: a day of clouds and blackness: a day of the trumpet & alarm against the strong cities, and against the high towers: and I will bring distress upon men, saith the Lord, that they shall walk like blind men: because they have sinned against the Lord, and their blood shall be powered out as dust, and their flesh as the dung: neither their silver, nor their gold shallbe able to deliver them in the day of the Lords wrath, but the whole land shallbe devoured by the fire of his jealousy: for he shall make even a speedy riddance of them that dwell in the land. When the Prophet Daniel saith; I behold, Dan. 7.9.10. till the thrones were set up, and the ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, & his wheels as burning fire: a fiery stream issued, & came forth from before him: thousand thousands ministered unto him, and ten thousand thousands stood before him: the judgement was set; & the books opened. When these things are spoken: what else is it, but that the Divine saith? And I saw a great white throne, Reu. 20.11.12.13 and one that sat on it, from whose face fled away both the earth & heaven, and their place was no more found: and I saw the dead, both great & small stand before God: & the books were opened; & another Book was opened, which is the book of life: and the dead were judged of those things, which were written in the books, according to their works; And the sea gave up her dead, which were in her: and death and hell delivered the dead, which were in them: and they were judged every man according to their works. This is the second coming of Christ, much differing from his first coming. For in his first coming, he appeared humble in the shape of a servant; in his second coming, he shall appear stately in the shape of the King of Kings, and judge of all; in his first coming, he was subject to reproach; in his second coming, he shall shine in glory: in his first coming, he appeared weak; in his second coming, he shall appear in heavenly power: in his first coming, he did undergo the judgement and condemnation of the reprobate; in his second coming, he shall judge and condemn all the wicked and reprobate. In his first coming, he fought like little David against Goliath, without worldly furniture: in his second coming, he will descend like armed and angry David, 1. Sam. 25 21.22. against unthankful Nabal; and will say, as David said of Nabal; Indeed I have kept all in vain that this fellow had in the wilderness, so that nothing was miss of all that pertained to him; for he hath requited me evil for good: so and more also do God unto the enemies of David: for surely I will not leave of all that he hath, by the dawning of the day, any that pisseth against the wall. Even so Christ may say: Indeed in vain have I bestowed so many benefits on wicked and obstinate mankind; in vain have I showed so many mercies: in vain have I taken flesh for ungodly and unfaithful men, and suffered death, and preach the Gospel, and sent my Apostles, and offered the graces of my holy spirit, and instituted my Sacraments, and winked at them so often, and imparted on them so many good things of nature and of the earth, and (what lay in me for my part) I have caused, that nothing hath perished of all that pertained to man: in vain have I done all this for ungodly and unfaithful men, since they requite evil for good. Ungrateful and foolish men, are like to sottish Babel: for they have received my benefits, yet have se●ued Satan and the flesh: and when I sent my children, my poor, and my distresied members unto them, they did not cover the naked, nor feed the hungry, nor comfort the afflicted. God do so, and more, also unto mine enemies: For I will destroy them, and make them know, how dangerous a thing it is, to fall into the hands of the living God, who is even a consuming fire. Abigail met with angry David, Heb. 12.29. and appeased him, but in the last judgement, when Christ shall descend to revenge the contempt of the ungodly, that regarded not his salvation offered unto them: No Abigail shall make Intercession for sinners; as S. Chrysostome proves clearly out of the Scriptures. Hom. 22. ad pocul. Antiochen. Behold (saith he,) how he that was not arrayed with the Wedding rob, was cast out at the doors, and none was a petitioner for him: Behold, how he that gained not with his Talon, was punished, and none made Intercession for him: Behold, how the five foolish Virgines were excluded, and their fellows made no request for them. Therefore the terror of this day is unutterable, and cannot be expressed, because the judge shall be inexorable, and cannot be entreated. Then shall be heard the great and loud voice of the Archangel, and the Trumpet of God, which all the Elements obey; which cleaves the Rocks; opens Hell; breaks the bonds of the dead; Chrys. sup. 1. Cor. 15. calls souls out of the depth, and joined them again with their bodies: and all this it doth, sooner than an Arrow doth fly through the Air; For the Apostle saith, that it shall be done in a moment, or twinkling of an eye. Then shall come the time, when the unbelieving and vnrepenting shall say to the hills, Fall upon us; & to the Mountains, Cover us; Luk. 23.30. and shall hide themselves from the presence of him that sitteth on the Throne; and from the wrath of the Lamb; and shall seek death, Reu. 6.16 Reu. 9.6. and shall not find it; and shall desire to die, and death shall fly from them; and shall go into the holes of the Rocks, Isai. 2.19. and into the Caves of the earth, from before the fear of the Lord, and from the glory of his Majesty, when he shall arise to destroy the earth. Then there shall be a most strict examination. For what is less than an idle word? yet the Lord saith, Mat. 12.39. That of every idle word, that men shall speak, they shall give account thereof at the day of judgement. Then the hidden and secret cogitations shall be disclosed: 1. Cor. 4.5 For when the Lord doth come, he will lighten things that are hid in darkness, and make the counsels of the hearts manifest; and then shall every man have praise of God. Then shall be done to the wicked and impenitent sinners, which Nathan threatened to David; Thou didst it secretly, 2. Sam. 12 12 but I will do this thing before all Israel, and before the Sun; That is, the lurking sins of the ungodly shall be displayed before the view of the whole world. 2. Cor. 5.10. Then we must all appear before the judgement seat of God, that every man may receive the things which a●e done in his body, according to that he hath done: whither it be good, or evil: Eccles. 12.14. for God will bring every work unto judgement, with every secret thing, whether it be good, or evil. Then jerusalem shall be searched with lanterns: Ezek. 8.12. and the wall shall be digged down: and the abominations shall be seen at an open door, which sinners have done in the dark, and in their privy chambers, when they fond said in their imagination, The Lord seethe us not, the Lord hath forsaken the earth. Then the Sons of men shall be called to a reckoning for all their works; as scholars are brought to repetitions in the end of the week; and labourers receive their wages in the evening; and merchants pay (when the fair is done,) for the wares which they have stayed and taken up. Then the wicked shall feel the sharpness of the two edged sword of God's wrath, which now is shut up in the scabbard of mercy: and the burning flame of God's displeasure, which is now covered (like the Sun) under the cloud of long suffering: and they shall no more be able to resist Gods fiery anger, Matt. 3.12. than the chaff can resist the fire: for they are the chaff, that shall be burnt up with unquenchable fire. Then Satan will convince the obdurate transgressor by his own offences, and charge him with the debts he oweth him, even as the Creditor convinceth his debtor by his own hand-writing. Then the sins of the unbelievers shall be opened, as a farthel in the market, and shall appear in judgement against them, and like bastard children borne of wickedness, Wisdom. 4.6. shall be witnesses of the wickedness against their parents, when they be asked. If any should have his secret faults revealed in an open assembly in this world, Chrys. hom 5. ad Rom. would he not rather wish to die, and to be swallowed up quick of the earth, then to have so many witnesses of his sins? What then shall become of wretched sinners, when all their doings shall be disclosed to the whole world, upon an open and perspicuous stage, and shall be seen of infinite thousands, whom they never knew? Now the sins of the wicked are so hidden, as if they were written in God's book, not with clear Ink, but with the juice of a citron, or orange. Those things which are written with the juice of an orange, appear not, till they be brought to the fire, and then they may be read plainly: even so the secret iniquities of the ungodly, shall clearly appear in the fire of the last judgement, For in Fire shall God judge the world. This made David to say; Oh Lord, thou hast tried me, Psal. 139 1.2.3.4. and known me: thou knowest my sitting, and my rising; thou understandest my thoughts a far off: thou compassest my paths, & my lying down, and art accustomed to all my ways: For there is not a word in my Tongue, but lo, thou knowest it wholly o Lord. And this made job to say, that his steps were numbered; job. 14.16.17. & his sins were not delayed, and his iniquity was sealed up, as in a bag. If God do this in this fléeting life, much more will he do it in the great judgement? If God do thus in David and job how much more will he do it in the wicked? If the righteous can scarcely be saved, Bern. Ser. 15. in Cant. Greg l. 27 Moral. in job. where shall the sinner appear? Quid in babylon tutum, si in jerusalem manet serutimum? Qui● facient ●abulae, quando ●remuns Columna? If the search be so narrow in jerusalem: what can be hidden in Babylo●? If the Pillars of the house tremble, what shall the weak planks do? That is, If God so deal with his dear children in this life, and so punish oftentunes their sins in this world, where there is a place for mercy; how severe shall his sentence be against the wicked in the world to come, where only justice shall be found? Unless perhaps, there be any so faithless, and so profane, as to call into question the last judgement, and to doubt, Aristotle. whether the world shall have an end or not. Indeed the Philosopher affirmed, that the world was eternal, without beginning, without ending: and another spoke as impiously; Non alsuno videre patres, aliúmne minores Aspicient? Our Fathers (saith he) saw none other world; Mani●●●s. And shall our posterity see any other? But to these Infidels and Ethnics, may be opposed the Tradition of the Gentiles themselves; who by the direction of ancient Oracles, did maintain, that jupiter was the chiefest of the Gods: and that his son was the judge of the souls of men in Hell; And yet that this Son was not Apollo, Liber, or Mercury; who were accounted heavenly: but he was Minos both a King, & Lawgiver; As if they had meant, that the Son of God should be judge of the world; but yet such a one, as was both a Man, and just; to wit, a Mediator; That was, both God and man.. Against a Poet may be cited another Poet, which saith; ovid. Met. 1. Esse quoque in fatis reminiscitur, affore tempus, Quo mare, quo tellu, correptaque regia caeli Ardeat, & mundi ●oles operosu laboret: That the time shall come, in which the Sea, earth, heaven, and whole frame of the world shall be burnt with fire. And above all Poets, the eminent prophetess Sib●ll, proves the final and general judgement, in her Acrostich verses; Lib. 8. jesoûs' Christós theoú üios sotèr stauros. where the first letters make up these words in the Greeks tongue, wherein she wrote, jesus Christ, the Son of God, our Saviour, that suffered on the Cross; and where (agreeably to the scriptures) she shows, that Christ shall come to judge all flesh: and that the trumpet shall blow, and that the dead shall be raised up, and shall see Christ, and mourn before him: and that all secrets shall be revealed and that the Sun, Moon, and Stars shall lose their light; and that heaven, earth, and the Sea, shall be burnt with fire; and that the Saints shall be set at full liberty, but the wicked horribly punished. But of those mockers of the last day, that say; 1. Pet. ●. 4. Where is the promise of Christ's coming? for since the fathers died, all things continue alike from the beginning of the creation: of those mockers, what should be asked but this? whether, they do not believe the Article of the Christian faith, which holdeth, that Christ shall come in the end of the world from heaven, to judge both quick and dead? and whether, if they believe the Resurrection, they must not of necessity also believe the last judgement: for that God may judge all the dead, he must raise them up from death: and why should he raise them from death, but to receive their judgement? and whether Nature do not demonstrate this principle unto us, that God is just, and therefore the good must of necessity be blessed for ever, and the wicked cursed for ever: which thing since in this world it comes not to pass, (where the●e are so many wicked men, and Atheists, upon whom God doth not show vengeance in this life and where on the contrary, godly men, and sincere worshippers of the Lord, are so far from a recompense in this life, 1. Cor. 15.19. that of all men they seem to be most miserable;) there must needs remain a certain and infallible judgement, wherein the wicked shall be punished, and the just shall receive a reward of their piety. Lastly, what should be asked of these mockers, but this? whether they will not believe the holy scripture, which in manifold passages inculcates the great judgement? as when it saith: that God shall judge the world in righteousness, Psal. 9.8. and shall judge the people with equity; and when it saith; that the Lord will judge with fire, Isa. 66.15 and with his word all flesh; and when it saith, that nothing is secret, Luk. 8.17 joh. 12.48. that shall not be evident; neither any thing hid, that shall not he known, & come to light; and when it saith, that he that refuseth Christ, and receiveth not his words, hath one that judgeth him; the Word that Christ hath spoken, Rom. 2.16 it shall judge him in the last day; and when it saith, that at the last day, God shall judge the secrets of men's hearts by jesus Christ; Heb 9.17 and when it saith, that it is appointed unto all men, that they shall once die, & after that cometh the judgement: jude. 14.15. & when it saith, that the Lord cometh with thousands of his Saints, to give judgement against all men, & to rebuke all the ungodly among them, of all their wicked deeds, which they have ungodly committed, & of all their wicked speakings, which wicked sinners have spoken against him; and when it sets down the whole proceeding, Matt. 25. manner, and execution thereof at large. Besides this; Is not the sentence of death pronounced against the transgressor of the law, Gen. 2.17. before the fall of Adam; and the repetition of the same sentence by the mouth of God in the Law, Deut. 26. ●6. a Fore runner, and Herald of the last judgement? Is not the Hand writing of God, Gal. 3.10. engraven in man's conscience whereby his thoughts do either accuse him, or excuse him, Rom. 2.15 a summoning to the last judgement? Are not the examples of God's wrath heretofore executed on the World, (as the Flood, the burning of Sodom; the rejection of the jews; the destruction of erusa●em, and the like;) demonstrations of the last judgement? And are not daily calamities, both public & private, and the death of the body; are not these representations & Images of the last judgement? Wherefore since it is so certain, that the day of judgement shall come, at the time prescribed of God; and since that day shall be so searefull and terrible; Let us watch and pray continually, that we may be counted worthy to escape all these things that shall come to pass; and that we may stand before the Son of man. Secondly, we must note, The day of judgement not known, and why. that the day and hour of the day of judgement is uncertain and unknown. For this our Saviour teacheth most evidently. For when the disciples asked, what sign there should be of his coming, and of the end of the world? Christ did not answer, when his coming should be, but after what manner it should be. He declareth the fashion of it, but he concealeth the season of it. If any shall say, that the approaching of it, may be discerned by the signs and tokens, which our Saviour himself hath set down: and that therewithal the time of it may be somewhat conjectured: It may be answered, that the prognostications and signs of the day of judgement are of two sorts: some are precedent, an● going before it; and some are conjoined, and going with it. And of the foregoing tokens, some go long before it; and some go not long before it. The signs that go long before the day of judgement, Matt. 24. 24.3●.38. are these: First the preaching of the Gospel, throughout the whole world, and among all nations: secondly, that strange security and gluttony, such as was in the days of Noah before the flood: thirdly, a departure from sound doctrine, of which Paul speaks, 1. Tim. 4.1. when he saith, That the spirit speaketh evidently, that in the latter times some shall departed from the faith, and shall give heed unto spirits of error, and doctrines of devils four, a wonderful disorder and corruption in manners: for in the last days (saith the scripture) shall come perilous times; 2. Tim. 3.1.2.3.4 for men shall be lovers of themselves, covetous, boasters, proud, cursed speakers, disobedient to Parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, intemperate, fierce, no lovers at all of them which are good, traitors, heady, hie-minded, lovers of pleasures more than lovers of God: fifthly, the revealing of that notable Antichrist, for the Apostle saith; 2. Thess. 2.3. That no man must deceive us by any means; For that day shall not come, except there come a departing first, and that that man of sin be disclosed, even the son of perdition: sixtly, Luk. 2●. 12. Matt. 24.10. Matt. 24.11. the persecution of the godly, and betraying of them for the name of Christ: seventhly, public and notorious scandals and offences: eightly, many false Christ's & false Prophets, saying, I am Christ: that is, using the name of Christ; or feigning, that they are sent of Christ; or that they are, that which Christ is: showing forth signs and wonders, to deceive the very elect, if it were possible: ninthly, neglect of love and charity, and a falling from the faith. The signs going nearly before the day, yet such as the day shall not presently follow, are these; First in heaven, Mar. 13.17.24. the sun shall be darkened; that is, there shall be eclipses of the Sun, the Moon shall lose her light, the Stars shall fall from heaven, that is, shall seem to fall; the powers of heaven shall be shaken. Secondly, in the earth, there shall be great earthquakes, stirs, and tumults; nation shall rise against nation, and kingdom against kingdom; Luk. 11.9.10.15. Mar. 13.7.8. Luk. 21.23. no place shall be free from wars, pestilences, famines, persecutions, and vexations. 3. In the sea, there shall be fearful roaring, sounding and flowing. 4. In the air, there shall be dreadful and terrible tempests. In a word, the heaven, earth, and all Elements shall express the face of an angry judge, that sinners may be warned to repent, Super. Matt. 24. except they will perish suddenly. And therefore Saint Chrysostome says; When the good man of the house dieth, the family lamenteth, & appareleth itself with black garments; so when mankind draws to an end, the powers of heaven, which were made for mankind, do mourn, and putting aside beauty, are overwhelmed with darkness. When the king of heaven ariseth to judge the quick and dead, the Angelical powers shall be moved; and the terrible servants shall go before the terrible Lord. Unto these foregoing signs may be added the conversion, or gathering of Israel to the faith, that is, of the whole jewish nation to the Church of Christ, Luk. 21.24. Isai 59 Rom. 11. when the fu●●s of the gentiles is come in: of which conversion, both the Prophet, and the Apostle maketh mention; and the which, how, and when it shall be, none knows but God. These are the signs, that go before the second coming of Christ. The tokens conjoined and going with the day of judgement are; the wailing of the kindreds of the earth; Matt. 24.30. and the sign of the Son of man, which shall be seen in the heaven, when the Lord shall come in the clouds, which some take for the sign of the Cross; and some take for the excellent glory and Majesty, which shall give witness, that Christ is come to judge the whole world. Now by the accomplishing of the foregoing signs which we have scene, and do see daily performed, we may gather the near approaching of the day of judgement; but of the sign that shall go with it, the time is uncertain: and therefore our Saviour saith; Matt. 24.33. When ye see all these things, know that the kingdom of God is near, even at the doors: and he adds presently: but as the days of Noah were, Verse. 37.38.39. so likewise shall the coming of the Son of man be: for as in the days before the flood, they did eat, and drink, marry, and give in marriage, unto the day that Noah entered into the Ark, and they knew nothing till the flood came, and took them all away, so shall also the coming of the Son of man be. And he adds withal: of this be sure, Verse. 43.44. that if the goodman of the house knew, at what watch the thief would come, he would surely watch, & not suffer his house to be digged through; therefore be ye also ready; for in the hour that ye think not, will the Son of man come. 2. Pet. 3.10. This Peter learned of his Master Christ, when he said, That the day of the Lord will come as a thief in the night. And likewise Paul, Thess. 5.2.3. when he said, That the day of the Lord shall come, even as a thief in the night; for when they shall say, peace, and safety, then shall come upon them sudden destruction, as the travel upon a woman with child, and they shall not escape. Luk. 21.35. And our Saviour saith also, that that day shall come as a snare, on all them that dwell on the face of the whole earth. Very fitly may the coming of that great day be compared unto a snare. For as a bird, or beast, fears nothing less than the snare; but they flee and w●nder freely and without fear, in the fields and woods, seeking their food; and yet by the c●aft and Art of men, of which they are not aware, they fall into traps and snares, and so are slain: even so upon earthly men, which dwell upon the face of the earth, and which still gape on gain of the world, the providence of God, which such people think not of, brings the judgement of God suddenly, and so holds them entangled in eternal condemnation. The day then of judgement must needs be uncertain: since Christ sets it forth by very sudden things; to wit, Noah's flood, a thief, a snare. And the cause of the uncertain day thereof is, that we should take heed, beware, watch, pray, and be prepared. If the bird, or beast did know of the snare before hand, how carefully would they avoid it? For if the bird, or beast once escape out of the snare, they will hardly return to that place again. Against thieves men build strong houses: and shut their doors with locks and bars; and keep their dwellings with dogs, and watchmen, and weapons. If there were as great care for the soul and eternal salvation, as for the life temporal, and earthly treasures and possessions, who would not be ready for the day of judgement? And as God hath hidden the time of this last judgement from us, that we should daily and hourly expect Christ's coming; and be watchful, that that day find us not unready, and that the number of the elect may be fulfilled, 2. Pet. 3.9 Reu. 6.11. and the remnant of the faithful may be called by the Gospel to the Church of Christ; and that our faith, hope, and patience may be tried, and we stirred up to repentance: and that the ungodly, that contemn the lenity of God, Rom. 2.4.5. and the space that he hath so bountifully granted for their amendment, may be made more and more inexcusable; 2. Pet. 3.8.9. so also God hath hidden the time of the judgement from us, to bridle our curiosity, that we should not inquire after his hidden and secret Counsels. For Christ himself says, That of that day and hour knoweth no man, Mar. 13.32. not the Angels which are in heaven, neither the Son himself, but the Father. In which words our Saviour would hold the minds of the faithful in suspense, lest by false imagination they should prefix a day and certain time for the last redemption. For such is men's curiosity, that neglecting things necessary to be known, they most scrupulously desire to know that which God hath not vouchsafed to reveal unto them. The Apostles themselves were attainted of this curiosity; and for this cause Christ said unto them; when they asked, whether he would restore the kingdom to Israel; It is not for you, Act. 1.6.7 (said he) to know the times, or the seasons, which the Father hath put in his own power. Therefore to draw us from this curiosity, and to cut off all occasion of inquiry, after that Christ had discovered of his coming, and the occurrences thereof, he presently speaks of the uncertain day and hour thereof. For he would have the day of his coming to be so looked for and hoped for, as that none should presume to inquire, when he would come; and he would have his disciples to walk in such light of faith, as that being uncertain of the time, they should patiently wait for the revelation thereof. And therefore we must take heed, that we be not more careful and curious, in the seasons, and moments of time, than the Lord doth permit. For the chiefest part of Christian wisdom consisteth herein, that we contain ourselves within the limits and precincts of the word of God. And therefore when the Apostle for the consolation of the godly, had foretold some things of the last times and Christ's coming, he immediately addeth against this curiosity; But of the times and seasons, 1. Thess. 5.1. brethren (saith he) ye have no need that I writ unto you. Yea, why should it grieve men to be ignorant of that day, since the Angels of GOD know it not? Were it not too great pride, and too importunate desire, for us worms and wretches that creep on the earth, to seek to know more than the Angels of heaven? Therefore let us be willing to be ignorant of that, of which God would have us to be ignorant. Yea, were it not the extremest folly, to be unwilling to submit ourselves to that ignorance, which the very Son of God himself hath not refused to undertake for our sake? Indeed for that many have thought, that it becometh not Christ, to be ignorant of any thing, they have endeavoured to mollifi● the hardness of the speech, (as they accounted it,) with their own invention. And it may be, that the malice of the Arrians, who by this place laboured to prove, that Christ was not the true and only God, enforced them to this starting hole, as to say, that Christ knew not the hour of the judgement, because he would not reveal it unto other. But seeing it is clear, that an ignorance is attributed to Christ, common with the Angels, some other fit meaning must be sought out of these words. For it is nothing to say, that Christ is God, and God is ignorant of nothing: for there are in Christ two natures, so joined in one person, that each nature retaineth it own proprieties; and specially the Deity did (as it were) rest, and not show itself forth, as often as for the accomplishing of the office of the Mediator, it was requisite, that the human nature should by itself work that which appertained unto it. Therefore it is no absurdity, for Christ that knew all things, as he is God, to be ignorant of something, as he is man. How else could he have been like unto us, and subject to grief and heaviness? And it is a great absurdity for any to reply; that ignorance, which is the punishment for sin, beseemeth not Christ. For first, it is folly, to think, that the ignorance, which is here ascribed to the Angels, proceedeth from sin, and again it is folly, not to acknowledge, that Christ took upon him our flesh, to the end he might undergo the punishments that were due to our sins. And that Christ knew not the day and ha●re of the last judgement, according to his humanity, it derogates no more from his divine nature, then that he was once mortal and subject to death. Now questionless, Christ in attributing this ignorance to himself, had respect to the office enjoined him by his Father: as he did, when he said, that it was not his part, Math. 20.23.24. to place any on his right, or left hand, in the kingdom of heaven. For he doth not there absolutely derogate that authority from himself, but the sense is, that he was not sent from the Father, with this commandment, while he lived among men: so here also we must understand, that as he descended to be our Mediator, till he had executed that office, he had not that given him, which he received after his resurrection. For he affirmeth, that then the power over all things is given unto him. Math. 28.18. And therefore as he took on him all other things pertaining to man's infirmity, Heb. 2.17.14.15. being in all things like unto men, sin excepted; so he took on him also the knowledge, and ignorance, and reason, and understanding of man; which by degrees is increased, and diminished; and in respect whereof, he is said, not to know this, or that. Luk. 2.52. As elsewhere it is written, that jesus increased in wisdom, and stature, and in favour with God and men. Where are they now, that profess their knowledge of the year of the last iddgement; when Christ the only Son of God confesseth, that he is ignorant of it? Some Anabaptists have boasted of their prophecies & revelations to the simple multitude, and have not doubted to prefix the certain year, month, and day of the judgement: some have calculated the day by judiciary Astrology, and by the position and aspect of the stars, or by arithmetical and imaginary supputations of numbers and times: some have been endured, or rather seduced to determine the day by ancient and frivolous predictions of others: but of these it may be said, as the acute and excellent Epigrammatist taxeth a forward Calculator. Nonaginta duos durabit mundus in anno, joan. Munaus ad arbitrium si sta●, ab●que tuum: Oven. Cur mundi finem propiorem non facis? ut ne Ante obitum mendax arguerere: sapis.) That they are wise in setting the day so far off, lest otherwise in their life time they should be convicted of lying. Some have been misled by weak conjectures; producing the Oracle received by the tradition of the jews, which they refer to Eliah and to his school; namely, that the world should last six thousand years: so distributing those years, that two thousand should be spent before the law, two thousand under the law, and two thousand under the kingdom of the Messiah; and adding, that these last two thousand years shall scarce have full consummation, because of the most grievous iniquities of the world: but these must know, that that prophesy is vain; because there were before the law two thousand five hundred and thirteen years; and much less than two thousand years under the law. Some have feigned, that the world should continue six days, as it was created in six days; but for every day they have allotted a thousand years, Psal. 90.4. as though David meant so, when he said; That a thousand years in the sight of the Lord, are as yesterday, when it is past. Some other have supposed, that the mystical body of Christ, which is the Church, shall abide on earth thirty three years: because Christ, in regard of his body which he took of the Virgin, abode so long in this world; and for every year they appoint fifty usual years, that they make up the year of jubilee; but these are to understand, that the end of the world depends not on the law or course of nature, or from any other secondary cause, but on the pleasure and secret determination of the Lord. Some on the contrary, are so far of from calculating of a certain year and day, as that they fear not to make a flat doubt, whether there shall be an end of the world or not: 1. Pet. 4.7. jam. ●. 8. because Saint Peter saith, that the end of all things is at hand; and Saint james saith again, that the coming of the Lord draweth near; and yet Saint Paul doth plainly contradict them, as they think; affirming that the day of the Lord should not yet come: but these must remember, that the Apostles are not contrary among themselves: for they speak not of the same things, nor in the same respect. For S. Peter & S. james say, that the day of judgement is at hand, in respect of God, with whom a thousand years are but as one day; Whereas S. Paul denieth, that the day of the Lord was at hand: in his Age, and while he lived; disputing against the false Prophets, nor prefixed a mere and certain time; and yet he denieth not, that the coming of the Lord drew near; or that these are the last times in comparison of former Ages, and of the appearing of the Messiah, which no other time shall in such sort succeed, nor have so long continuance, as was the continuance from the creation of the world to the Birth of Christ. And though that hour be so uncertain, as that we neither may, nor aught to search after it; yet by the foregoing signs, which we daily see accomplished, and by the depravation and ungodliness of manners, which is come to the very top, it is evident enough, that the day of Christ is not far off even as the buds of trees declare the approaching of the Summer, and the Husbandman gathers by the waxing yellow of the Ear, that Harvest is near at hand: and these signs are (as it were) Criers & Apparitors to summon men to Christ's Tribunal seat; though touching the Year, month, Day, Hour, and moment, men know nothing, because in scripture there is revealed nothing. For Austen saith well, That as the last age of man, which is his old age, cannot be limited by a certain number of years, like the rest of the ages: namely, Childhood, youth, constant & settled age; So the last age of the world cannot be determined by certain years. Wherefore we must reject curious, superstitious, and unprofitable questions, wherein sathan entangleth many, that they should neglect faith, hope, charity, & the necessary offices of virtue; and when we hear mention of the last judgement, we must prepare ourselves to watch and pray, that by the unlooked for coming thereof, we be not oppressed suddenly. For this sudden coming of the day of judgement cuts off all delays, that are commonly made for leading our lives in the fear and awe of God. Let none say, that so many threatenings have passed of that day of judgement, and that it is not yet seen; and therefore that they may live securely: for how far off, or near soever the general judgement be; yet the day of death, which will bring thee to thy particular judgement, may be very nigh; and because of the shortness of man's life on the earth, cannot be many years off. If a king should give thee a Lordship, on this condition, that within one hour, thou shouldest dispatch the letters of donation; and cause the great Seal to be annexed thereunto: what diligence and speed wouldst thou use, by thyself and thy friends, to perform that condition? This life is as it were an hour, (neither canst thou assure thyself of one hour;) & it is promised thee of God, that thou shalt obtain the everlasting in heritance, if thou watch and pray. Why then dost thou cease to watch against sin, & to pray for God's grace & mercy, that thou mayst be counted worthy to escape all these things, & to stand before the Son of man? That is, to appear boldly, to obtain favour of the judge, and not to be rejected, either in the general judgement, when all flesh shall receive their doom, or in the particular judgement of thy soul, when it shallbe separated from the tabernacle of the body by death? But perhaps, because thou seest many to live long; thou dost promise to thyself ling life, & therefore dost defer to prepare for thy judgement. And dost thou not also see, that many are taken hence in their flourishing Age, and on the sudden? Who will not beware of a mad Dog, that bites all that passeth by? Death is like a furious Dog, that spares none, and warns few. But in this regard we are like unto Swine. For when Swine see their fellow killing, and hear his grunting; they all run about him, and grunt, and make a great stir; but when their Fellow is killed, and cries no more, presently they return to the dirt and dung, and care no longer for it: So worldly, carnal, and voluptuous men, when one of their acquaintance dieth, as long as the Funerals last, they are moved, and serrified, and troubled, but anon after the Funerals are finished, they soon forget it, and return again to the filthiness of their pleasures, and former iniquities. The deferring of repentance, and doubling of sins, is most perilous. A Ship blears many burdens; yet it may be laden so long, till it sink again. God is gracious, but if he be provoked every day; he will whet his sword, and bend his Bow, and shoot his Arrows, against the obstinate offenders. Patience too much wronged, Psal. 7. ●● is turned into Fury at last. It is reported of the Diamond, that it is the hardest of all stones; but when it is broken, it is scattered into most small pieces, that can hardly be discerned with the eyes, and can never be joined together again. Let us beware, that the Lord be not by so much the more severe against us, if we abuse his loving kindness; by how much the more favour he hath formerly showed unto us. He that hears the Thunder, is afraid of the lightning. The preaching of the word, is a thundering of the judgement to come: Let us next fear the lightning of the justice of God. The longer we have lived, and the more punishments we have escaped, that were due to our sins; the more let us expect the judgement that will come speedily and surely. T●eramenes, a Citizen of Athens, when he had avoided the fall of an house, which fell as soon as he was out of it, cried out, Aelian. de vaer. histor. l. 9 O jupiter, cuinam metempor●reseruea? o God, for what time dost thou keep me? And anon after, he was compelled by the thirty Tyrants to drink poison, and so died. The like thing must the sinner expect, that remains impenitent, and hath not yet felt the hand of God. Wherefore, say not, Ecclus ●. 4, 5.6.7. I have sinned, and what evil hath come unto me? for the Almighty is a patiented rewarder; but he will not leave thee unpunished: because thy sin is forgiven, be not without fear to heap sin upon sin; and say not, the mercy of God is great, he will forgive my manifold sins: for mercy and wrath come from him, and his indignation cometh down upon sinners. Make no tarrying to turn unto the Lord, and put not off from day to day: for suddenly shall the wrath of the Lord break forth, and in thy security thou shalt be destroyed, and thou shalt perish in time of vengeance. Thirdly, Let us see to what the remembrance, 3. To what the remembrance of the judgement availeth. the Fear, and the expectation of the last judgement availeth. To meditate on the day of judgement, will bridle and refrain the desire and delight in sinning. And therefore, Saint Basil says well; If thou perceive thyself to be provoked to any sin, saith he, call to mind that fearful judgement of Christ, which no mortal man may endure, and stay thy soul, as it were (with this bridle.) For as the Sun obscures and darkens all the Stars with his brightness; In Psal. 33 So the remembrance only of this judgement, puts out all the concupiscences of the soul, by the terribleness thereof. And therefore the Prophet David shows, that the forgetting of this judgement is the cause of sin. For when he had said, that the ungodly doth persecute the poor, make boast of his own hearts desire, is so proud, that he cares not for his God, hath his mouth full of cursing, deceit, and fraud; He yields the reason, Psal. 10.6.11. when he says, That God's judgements are far above out of his sight; For he hath said in his heart: God hath forgotten, he hideth away his face, and will never see it; I shall never be moved, nor be in danger. Therefore, when we are alured and tempted to evil, let us resist temptations, and say to ourselves: I will not do this evil; and I will not commit this sin; For a day will come, wherein I shall not be able to answer for it; in which the Heaven and Earth, the Air, and water, and whole world will stand up, and give witness of my sins; and though all things should hold their peace, yet my very thoughts and works shallbe before mine eyes, and shall accuse me before the Lord. When Satan shall persuade us, that we shall find favour in that day, though we persist and wallow in ungodliness; let us oppose and set against this assault, the sort and quality of the last judgement; which shall be horrible, intolerable, unavoidable, sudden, and wherein the judge shall not be miscarried by favour and entreaty. For on the right hand shall be sin, to accuse; On the left hand, infinite Devils to torment; Under, the hideous Gulf of Hell; Over, an Angry judge; Without, the World, flaming; Within, Conscience burning. There the Righteous shall only be saved: Ah, wretched Sinner! whither wilt thou fly, being so taken? To be hidden, it is impossible; To appear, it is intolerable. Nothing can be so available, to lead our life in the fear of God, Ambros. de Gffic. as firmly to believe, that he shall be the judge, whom no secret thing can deceive, and none offence hurt, and who is delighted with virtue, godliness, & the fear of the Lord. And if when our cause is to be heard of an earthly judge, we be so heedful to prepare an Advocate, and to make ready all proo●es that may do us good: how diligent should we be to have our faith fixed on Christ our Mediator and Advocate, and to declare our faith by virtue and godliness of living, that we may be absolved and prevail against the dangerous enemies and accusees of our souls in the last and great day of judgement? For where our Saviour saith, That the hour shall come in the which all that are in the graves shall hear his voice: joh. 5.28. we must attentively consider, that it is said, that the hour of the last day shall come. For because we do often so much pursue the vanity of this world, & therein passeth away the tediousness of hours and times; in that we are taught, that the hour of judgement shall come, and we know not how soon, this must make us careful and watchful in the love and embracing of godliness. For they that affirm, that all shall at the last be said, how can they answer to that speech of him, that cannot lie; when he speaketh of the resurrection and last judgement? saying, They shall come forth, that have done good, joh. 5.29. unto the resurrection of life; but they that have done evil, unto the resurrection of condemnation. In which words Christ showeth, that the twofold state of men shall appear in the end of the world also: and not without just cause. For as men have been diverse in this life, some elect, some reprobate; so every one shall have his reward; and Christ shall gather all nations before him, and separate them as the Shepherd separates the sheep and goats; setting the sheep on the right hand, and the goats on the left hand. All shall live indeed after the general judgement; but there shall be a distinction of this life, by the judgement of Christ the just judge. For Christ being God, that taketh no pleasure in iniquity, when he hath gathered the wheat into his gainer, that is, when he hath called and received the faithful and godly to the perpetual possession of his kingdom; Matt. 3.11. then he will burneth chaff, that is, unfruitful persons, & workers of iniquity, with fire that cannot be extinguished; and the Angels shall go forth, and separate the evil from the just, Matt. 13.41. Mar. 9.41. and throw them into the furnace of flaming fire, where shall be weeping and gnashing of teeth, and the worm will never die This the Divine expresseth in these words; He that overcometh shall inherit all things, and I will be his God, ●eu. 21.7.8.27. and he shall be my son; but the fearful and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and Idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone, which is the second death: for none unclean thing shall enter into Heaven, neither whatsoever worketh abomination or lies: but they which are written in the lambs book of life. The Apostle preaching to the Athenians, Act. 17.31. said, that God hath appointed a day, in the which he will judge the world in righteousness. As if Saint Paul had said, that the circumstance and consideration of the time must stir us up to repentance and amendment of life: for this is the time of grace, in which men may be partakers of God's mercy, if they repent. But if men stubbornly reject the mercy of the Lord offered unto them; they must know, that all men shall in the prefixed day, be arraigned before God's Tribunal seat, which can neither be avoided, nor refused. For albeit God suffer the ungodly for a time; yet he doth it not, for that he alloweth their wickedness, but that by his forbearance he may allure them to repentance: and if they contemn his kindness and long suffering, when he inviteth them to his fear; at length, will they, nill they, they shall find him a sharp and severe judge. As he patiently for a long time expected the conversion of the old world in the days of Noah; but at last said, Gen. 6.3. That his spirit should not always strive with man, because he is but flesh; and that his days should be an hundredth and twenty years; that is, because men could not be won by God's lenity and long sufferance; whereby (as it were) he strove to overcome them; he would no longer stay his vengeance, but definitely prescribe the term of an hundredth and twenty years in which the inhabitants of the earth might repent, before the Earth were destroyed: Gen. 19.19.24.25. and as God patiently for a long time expected the conversion of the Sodomites, in the days of Lot; but at last for their hardness of heart, consumed them with fire and brimstone from heaven, and their cities, and that that grew upon the Earth: and as God patiently expected for a long time the conversion of the Israelites, sending his servants the Prophets daily unto them, that they might be spared; 2. King. 17.13.14. but at last for rejecting and contemning of his admonitions and threatenings, he destroyed Samaria & jerusalem: so whosoever shall do wickedly, and yet shall think to escape God's judgement, Rom. 2. ●. 4 5.6.7.8. ●. 10 despising the riches of God's bountifulness, and patience, and long sufferance, not knowing, that the bountifulness of God should lead him to repentance; he after his hardness, and heart that cannot repent, heapeth up (as a treasure) unto himself, wrath against the day of wrath, and of the declaration of the just judgement of God, who will reward every man according to his works; that is, to them which through patience in well doing, seek glory, and honour, and immortality, eternal life; but unto them that are contentions, and disobey the truth, and obey unrighteousness, shall be indignation and wrath: tribulation and anguish shall be upon the soul of every man that doth evil, of the jew first, and also of the Grecian: but to every man that doth good, shall be glory, and honour, and peace, to the jew first, and also to the Grecian. And why is the separation of the good and bad expressed by the comparison of the sheep and goats; but partly for the consolation of the godly; who in this mixture of good and bad, are manifoldly molested by the reprobate, as the sheep are by the goats; partly for the instruction and admonition of the godly, that we should be most studious in this life, to cast aside the manners and malice of goats, and to express the simplicity and innocency of sheep? When the world goes about to draw us to the pleasures of youth; and by addicting ourselves to vanity, to forget God and his worship; let us call to mind what Solomon saith of this matter; rejoice, saith he, Eccles. 11.9. o young man in thy youth, and let thine heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes; but know, that for all these things, God will bring thee to judgement. When the love of the world, and the desire of riches and honour shall move us, to be unconscionable, unmerciful, ready to say and swear falsely, for hatred, favour, or gain; let Malachies' prophecy he remembered; where the Lord saith thus; Mal. 3.5. I will come near to you in judgement, and I will be a swift witness against the soothsayers, and against the adulterers, and against false swearers, and against those that wrongfully keep back the hirelings wages, vex the widow, and the fatherless, and oppress the stranger, and fear not me, saith the Lord of hosts. For what shall it profit a man, Matt. 16.26. to win the whole world, and to lose his soul? or what shall he give for a recompense of his soul? Bernard. since that day shall come, (in quo plus valebunt pura corda, quam astuta verba, conscientia bona, quam marsupia plena.) in which a clean heart shall more avail, than a subtle tongue, and a good conscience more than a full purse; Because that judge will neither be deceived by words, not be wrested by gifts. For the great and last judgement shall be after another manner, than the judgements that are holden in this world. Rom. 14.10.11.12. It shall not avail to run away; For we shall all appear before the judgement fear of Christ, and every one of us shall give accounts of himself too God. Dan. 7.9.10. It shall not avail to deny the faults; for the book of every man's conscience shall be opened, and evidence given of every man's doings. It shall not avail, to endeavour to beguile the judge; for Christ knoweth all men, And he needeth not that any should testify of man; joh. 2.25. 2. Pet. 3.7. for he knoweth what is in man. It shall not avail to trust in riches, honours, and treasure; for the earth, with all the riches and works thereof, shall be burnt up. What is it then that will avail at that day? Even this, that Christ acknowledge us for his own servants: and Christ will acknowledge and confess those only to be his, Matt. 10. ●2. 33. who have believed in him, and confessed him before men. Saint Ieromes words are most worthy of observation, when he thus speaks of himself; Whether I eat, or drink, In come. in Matt. or do any other thing, always that voice seemeth to sound in mine ears, Arise o ye dead, and come to judgement: as often as I muse on the day of judgement, so often do I tremble with my whole heart and body: for we must after such a manner pass over the pleasantness of our life, as that the bitterness of the judgement to come be never forgotten. Again, as the remembrance of the day of judgement will curb us from hardness of heart, and continuing in sin; so it will comfort and cheer us in our afflictions and miseries. And therefore our Saviour proposed the parable of the figtree; saying; Luk. 21.28.9. ●0. 31. Behold the figtree, and all trees; when they now shoot forth, ye seeing them, know of your own selves, that summer is then near: so likewise ye, when ye see these things come to pass, know ye that the kingdom of God is near: And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth near. In which words Christ not only means, that those troublesome times shall be as certain a sign of his coming, as we certainly know that summer approacheth, when trees bud forth; but he signifieth another thing beside. For whereas in winter, trees being drawn together with roughness of cold, seem to be the stronger; but when in the spring that hardness is dissolved, they appear weaker, and (as it were) cloven and opened, that new tendrils and springals may break out: so the strength of the Church is not hindered, when afflictions do soften it in the eyes of men. For as the inward juice dispersed through the whole tree, when it is softened it increaseth force to renew that which was before (as it were) dead: so the Lord doth bring forth the full restoring of his children from the corruption of the outward man. The sum is this; that by the feeble and frail state of the Church, we should not conjecture a destruction and decay, but rather hope for immortal glory; unto which the Lord prepareth his eject by the cross and tribulation. For that which the Apostle speaketh of the several parts, must be applied to the whole body of the Church; 2. Cor. 4.16. namely, That though our outward man perish, yet the inward man is renewed daily. In the mean time, art thou afflicted with poverty, want, and scarcity? be of good comfort; a day is at hand, when thy Saviour will came to give thee the glory of Heaven, that exceeds pearl, precious stones, all the gold and treasure of Ophyre, & all things of this world most desirable. Art thou molested with sickness, and infirmity of body? Be of good comfort; a day is at hand, when thou shalt be partaker of that Kingdom, where is no sickness, no sorrow, no enemy, no envy, no danger, no death, no fear of death. Art thou falsely slandered, and unjustly accused, and oppressed wrongfully, and deprived of thy right? Be of good comfort; a day is at hand, when the cause of the Poor, and Fatherless, and widow, shall be righted; And no Bribes, no partiality, no gloss, no flights, no fetches, shall either suppress truth, or oppress the true. 2. Thess 1.6.7.8.9.10. For it is a righteous thing with GOD, to recompense Tribulation to them that trouble the godly; & to them which are troubled, rest, when the Lord JESUS shall show himself from Heaven, with his mighty Angels, in flaming Fire, rendering vengeance unto them, that do not know God, & which obey not unto the Gospel of our Lord JESUS CHRIST, which shall be punished with everlasting perdition, from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his Saints, and to be made marvelous in all them that believe in that day. And when the royal Psalmist saith, That precious in the eyes of the Lord is the death of his Saints; Psal. 116.15. He gives us notable consolation, and doth defend us (as it were) with a Buckler, not only against the terrors of death, and darts of Satan, in the public persecutions of the Church, but also against private grief and sorrow. For he witnesseth, that the Church is subject to the Cross and afflictions; but yet that the godly can never be brought so near the gates of Death, that they can see nothing but death and destruction before them: And he admonisheth, that those afflictions and griefs of the godly, are not tokens of God's Anger, and of their casting off from the face of God, as worldlings judge; who when they see the godly to be vexed, & outwardly destitute of all succour, they assault them the more vehemently, and insult upon them the more proudly: and he teacheth, that though now and then some members of the Church are slain by Enemies and Tyrants; yet that such death and tribulations are not a reproach unto them, but a thing glorious in God's sight, and pleasing unto him; Rom. 5.3. Therefore the Apostle saith, That we rejoice in Tribulations; That is, we judge afflictions to be a glorious thing, which God will after change into glory; and this is the peculiar wisdom of the Church, which the world perceiveth not. Lastly, he affirmeth, that there remains a life and judgement, after the death of the body. For if the death of the godly be not neglected of God, but is precious in his sight; and on the contrary, * Mors impiorum, pessima. vulgata translatio, ex Graeco. Psal. 6.8. If the death of the ungodly be evil, there must needs remain a judgement, wherein this shall be made manifest to all; & Tyrants shall receive punishment for their cruelty: but the godly shall be adorned w th' eternal glory. For if God number the tears of the faithful and put them into a Bottle; Ps. 34.21. How can he suffer the blood that is shed for the confession of his divine Name, to perish and vanish away to nothing? Dost thou quake and tremble at the remembrance of that horrible day? 2. Pet. 3.10. in which the Heavens shall pass away with a noise, and the Elements shall melt with heat, and the earth with the works that are therein, shallbe burnt up? Be of good comfort, For thy judge is also thy Saviour; he is thy Brother; he is thy head; and thou a member of his body; He loves thee most ardently; he is thy jesus, That is, SAVIOUR, Patron, Advocate, Redeemer, Intercessor; He laid down his life for thee; joh. 5.24. He hath sworn with an oath, that if thou believe in him, thou shalt have eternal life; He maketh request for thee, and who shall condemn thee? He cometh to finish the troubles of the World, and to avenge himself of his enemies, and to deliver the godly from the hands of sinners; and he cometh not to condemn thee, but to absolve thee; and not to torture thee, but to rid thee from all misery, and to make manifest thy full Redemption, and to free thy body also from all calamities, & to perform that promise of eternal life, which so often he hath made unto thee, in his sacred word. For he that heareth his word, & believeth God, that sent him, hath everlasting life, & shall not come into condemnation, but hath passed from death to life. Therefore as Christ saith, Surely, Reu. 22.20. I come quickly; So thou mayest say with the Evangelist; Amen; even so, come Lord jesus. It is for the wicked that have no part in Christ, to tremble and be dismayed, at the very mention of the great day. For what have they to do with it? Amos. 5.18.19.10. the day of the Lord is as darkness, and not light: as if a man did fly from a Lion, & a Bear met him; or went into the house, and leaned his hand on the wall, and a Serpent bitten him: shall not the day of the Lord (to the wicked) be darkness, & not light? even darkness, and no light in it? Zach. 9.9. But the Prophet Zachariah bids the Daughter of Zion to rejoice, for the coming of her King. And upon good reason: Isai. 35.4. for (as another Prophet testifieth;) The same day that brings wrath & vengeance to the ungodly, brings a recompense and salvation to the godly. For which cause the holy Apostle Paul sets this down for a mark of the faithful, by which they may be known; Namely, 1. Cor. 1.7 2. Tim. 4.8. that they wait for the appearing of CHRIST, and love his coming. Therefore if we shall hap to live at such time as Christ shall come to judgement; against the beholding of those ghastly signs, which shall be joined with his Coming, we must comfort ourselves with Christ's promise; that then our Redemption draweth near; that is, that he will take us to himself into heaven: & finally deliver us from all miseries. In the mean time, let us believe with the Apostle, That there is laid up for us the crown of righteousness, which the Lord the righteous judge shall give us at that day; & not to us only, but unto all them that love that his appearing. And when we see the clouds of the Heaven, let us be admonished of these things. For as when Christ Ascended, Act. 1.11. a cloud took him out of sight; and as Christ shall so come again, even as he was taken up; that is, in the clouds; 2. Thess. 4.17. so the clouds shall as a charet to lift us up to eternal glory, and we shallbe rapt up into the clouds, to meet the Lord in the Air. Psal. 20.3. etc. When we hear the Thunder which is the terrible and mighty voice of God; let us suppose, that we hear the loud voice of the high judge, pronouncing the Sentence both of the sheep and goats. When we see the swift, and bright, and sudden flashes and flakes of lightning; Let them call to our minds the sudden and unexpected, and * Epipháneian 2. Tim. 4.8. clear, and perspicuous coming and appearing of the supreme judge; For as the lightning that lighteneth out of the one part under heaven, shineth unto the other part under Heaven, so shall the Son of man be in his day. Luk. 17.24. And since these things must be so; (For heaven and earth shall pass and be changed, but the word of the Lord abideth for ever;) what manner persons ought we to be in holy conversation & godliness? looking for, and hasting unto the coming of that day of God, by which the heavens being on fire, 2. Pet. 3.11.12.13.14. shallbe dissolved, & the Elements shall melt with heat? But we look for new Heavens and a new Earth, according to his promise, wherein dwelleth righteousness. Wherefore, seeing we look for such things, Let us be diligent, that we may be found of him in peace; without spot and blameless. Let us take heed to ourselves, Luk. 21.34. least at any time our hearts be oppressed with surfeiting and drunkenness, and cares of this life, and lest that day come on us at unawares. There are three Robes and Garments belonging to a true Christian: The first is, a Purple rob: the second is, a white rob: the third, is a golden rob. If we will attain to true happiness and holiness; jude. vers. 23. we must cast off our own polluted rags, and deny ourselves, and we must put on these rich & precious garments. First, we must be arrayed in a purple garment, died, and dipped in the blood of the Son of God; That is, Gal. 3.27. we must freely receive forgiveness of sins, and be reconciled to GOD, through CHRIST, and Faith in his blood; and this is our justification. Next, Rom. 13.13. we must be clothed with a white rob; That is, it becomes us to be renewed in the spirit of our mind, and to serve God in holiness and righteousness; and this is our Sanctification. And thus if we put on, first, Isai. 61.10. Ezek. 16.10.11.12.13. Psal. 4●. 13.14. the Purple rob, and then the white rob; At last, we shall be adorned with the Golden rob; which is the glittering Garment of perfect Righteousness, and eternal life in Heaven; and this is our glorification. They therefore that have these purple & white robes, are to be counseled, that they defile them not; but that they walk in white, that they may be worthy, Reu. 3.3.4. & watch for the coming of him that will come as a Thief in the night; & they are to be admonished, that have not these purple and white garments, that they beg them devoutly & earnestly of God, that they may be clothed, & that their filthy nakedness do not appear: Reu. 3.18. and out of God's word, they are to be pronounced Blessed, that watch, & keep their garments, lest they walk naked, Reu. 16.15. & men see their filthiness. For he that is arrayed with the purple rob of Christ's righteousness, & the white garment of Newness of life, in this world, shall (without all doubt and peradventure) in the end be garnished and clad with the golden rob of immortality and glory in the kingdom of heaven. Wherefore, whither we be young, or old, rich, or poor; at home, or abroad; buying, or selling, sick, or healthy; joyful, or heavy; acting or contemplating; let us all still bear in mind this lesson given us, of our SAVIOUR JESUS CHRIST, even this; Watch therefore, & pray continually, that ye may be counted worthy to escape all these things, that shall come to pass; and that ye may stand before the Son of man. AMEN. Vni-trino Deolaus & gloria. THE SECOND part. THE TITLES OF THE treatises tending to this purpose are set down in the next page. By R. W. Minister of God's word. Matt. 7.1.2. judge not, that ye be not judged: for with what judgement ye judge, ye shall be judged: and with what measure ye meet, it shall be measured to you again. LONDON Printed for Arthur johnson. 1612. THESE TREATISES contained in the second part. Spiritual balm for the afflicted. A triumph over tribulation Ministers ought to move to mercifulness. Pitiful persons lend to the Lord. A gh●st for the Soul. The humble Centurion. Constancies crown. TO THE RIGHT Worshipful, S. Edward Gyles Knight, Accomplishment of all godly desires, and continuance of the Love of God and men. SIR if we ponder things duly in the Balance of consideration; we shall find that the Sons of Adam, are cummonly either crossed and cumbered with the burden of trouble and a iversitie; or else do enjoy (in more or less measure) quietness and prosperity. The first sort (for the most part) repine and grumble against God's sacred providence; as though he that keepeth Israel, did slumber or sleep, & they are enfeebled, and faint, & well-nigh fail, under the weight of tribulation; as though even as Christ suffered, and then entered into his glory, So we also should not through many afflictions enter into the kingdom of God: & they turn aside to bypaths out of the right course; seeking plenary contentation in transitory delights, where it cannot be found; forsaking the Fountain of living waters, and following broken cisterns, that can hold no liquor; repairing to Beelzebub the god of Ekron, as though there were no God in Israel, or Balm in Gilead. The second sort forgetting, that Christians (as fellow-members of one body) are interessed one in another's Felicity, and therefore aught to sympathize mutually, and participate their joy with their brethren; are either negligent in making their Election sure, by good works, and in manifesting the sincerity of their Faith, by Love and Charity: Or, albeit they have a most sure word of the Prophets, to guide them: yet they do not take heed unto it, as unto a Light that shineth in a dark place, until the Day dawn, and the day-star arise in their hearts: Or, they are insolent and proud of their virtues, and puffed up, with an overweening conceit of their imaginary perfection: Or, they are tired, & quickly wearied in the race of piety, & at last fall away from their own steadfastness. They that are attainted with these, and the like, daily and dangerous maladies, by advised perusing, & effectual practising of these following Treatises, shall (through the blessing of the God of all Consolation,) feel their infirmities, if not altogether cured and removed, yet much diminished and mitigated: specially, if they apply the enjoined Medicines, in such manner as they ought; Namely, with reverence, zeal, and faith; and if they bring a mind and longing desire to be recovered. For it falls out in spiritual diseases, as it doth in corporal: when a Medicine is not taken in decent order, it becomes unprofitable: And when the grieved person doth not desirously covet health, all potions are unfruitful. Neither only the receipts are here prescribed; but their reasons are drawn out of that Book, unto which all human reason must be subject: lest perhaps otherwise some Patient might say, as the Prince of Philosophers did in his grief to his Physician; Come not to heal me, as if I were a Neat-heard, or an Hedger, but yield me a reason of the things thou commandest, & I will the more promptly observe them. My doings shall be battered with detraction, Cavillation, Controlling. For some feed themselves with the gall of Animadversion, and bitterness of reprehension, as it is reported, that the Quail liveth by poison. But my comfort is this; that these backe-biters, are not very powerful, albeit they be fraught with carping; as the Serpent Porphyrus hath venom, but he hath it to himself only, for that he wants Teeth: and that they will oppugn and push faintly, and so retire theirselves, because they can do no more hurt; as the Wasp strikes, and then flies away, leaving her sting behind her: and that by attempting to ruinated the invincible Bulwark of Truth, they will bewray their own imbecility, and fall groveling backward; as he that throws a stone against a Marble pillar, breaketh not the Marble, but by the vehement repercussion breeds his own peril. What courtesy soever the curious and malignant will afford me; seeing my purpose was to please, pleasure, and profit many, and to displease, gall, and offend, none that are godly: whether he that studies to do good, though he perform it not, be not to be accepted; since he that is willing to do harm, though he effect it not, is to be rejected; Let the unkind traducer answer; as the Philosopher expostulated, when he departed from the Syracusane Tyrant. When Antimachus was forsaken of all his Auditors, except Plato, yet he proceeded in reading his Book, esteeming Plato to counterpoise them all; So though the Critic and disdainful, shall contemn and deride my doings; yet if the well disposed, that hunger and thirst after righteousness, that are poor in Spirit, and pure in heart; that mourn for iniquity, shall entertain them, they are to me in stead of all, and I desire no more Readers. As for the dainty; I exhort them to feed on the fine Flower of the Learned, whose manifold Books abound with exquisite cates; & to pass by this course bean, which is convenient only for hungry stomachs. But those that had rather such dangerous opinions, out of eloquent words, then profitable instructions out of ordinary terms; As though it were better to drink poison out of a golden pot, then wholesome liquor out of an earthen cup: and those that consume the precious Time of this Posting life, in long turning and perusing of toyous and vain discourses; As though it were safe Fishing with a Golden hook in troubled waters, where the labour will yield small advantage, but the losing of the hook may be damageable. If they will not follow the Example of Marie, in choosing the good part, which shall not be taken away: yet I admonish them to consider, that though Heaven and Earth shall pass away, yet the word of God abideth ever; and that howsoever the lovers of this fugitive world are devoted, yet to the truly religious, the Law of the Lord is sweeter than Honey, or the Honeycomb, and better than thousands of gold and silver; and that at last they that try the inventions of men in the conflict of Conscience, will cry out with the children of the Prophets, Death is in the pot; and with jeremiah, What is the Chaff to the Wheat? and with the patiented job to his Friends, Miserable comforters are ye all; Shall there be none end of words of wind? If you shall favourably vouchsafe to countenance these few unfiled Treatises, Dedicated by him, that wisheth you the continual multiplying of God's graces; I shall account the fruit of my labour in some forwardness; and be strictly obliged ever to remain. Your Worships, submissively devoted. Rob. Wolcombe. spiritual BALM FOR THE afflicted. joh. 16. verse. 20. Verily, verily I say unto you, that ye shall weep and lament, and the world shall rejoice, and ye shall sorrow, but your sorrow shall be turned to joy. Verse. 21. A woman when she travaileth hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembreth no more the anguish, for joy that a man is borne into the world. Ver. 22. And ye now therefore are in sorrow; but I will see you again, and your hearts shall rejoice & your joy shall no man take from you. CHrist had before said to his disciples; a little while, Verse. 16. and ye shall not see me, and again a little while, and ye shall see me; for I go to the father. In which few and somewhat dark words he foretold two things, to wit, his death and his resurrection. First of his death, he thus saith; a little while, and ye shall not see me: that is, after a little while you shall not see me; for too morrow I shall be crucified and shall be hidden in my sepulchre. Secondly, of his resurrection he thus says; and again a little while and ye shall see me: that is, after a little while, to wit, the third day, you shall see me again; because than I will rise from the dead, and show myself unto you. Now when the disciples had mused and reasoned of these words; saying among themselves, Verse. 17.18. What is this that he sayeth unto us, a little while, and ye shall not see me; and again a little while, and ye shall see me; and, for I go to the father. What is this that he sayeth, a little while? we know not what he saith. Christ prevented their ask of the question, Verse. 19 what he meant, and said unto them; Do ye inquire among yourselves, of that I said, a little while, and ye shall not see me; and again a little while, and ye shall see me? Verily, verily I say unto you, that ye shall weep and lament etc. In which portion of scripture the Lord first replaines his former speeches, in the 20. verse. And he doth not openly name his death and resurrection; but he insinuates and signifieth both of them by the effects following: his death, by the weeping, lamentation, and sorrow of his disciples, and the joy of the world, that is, of the wicked jews: his resurrection, by the joy and gladness of his disciples. Secondly, he illustrates and depaintes that sorrow and joy of his disciples, by a similitude, in the 21. verse. In which words he compares the sorrow of his disciples for his death, to the sorrow of a woman in travel; and on the other side, he compares their joy for his resurrection, to the joy of a woman, which hath brought forth a child into the world. Thirdly, he applies that comparison to his disciples, in the 〈◊〉. verse In which words Christ doth promise, that he will rise again, and show himself unto them: and he amplifieth the gladness that should thereby grow unto his disciples; partly by the greatness thereof, when he saith, your hearts shall rejoice; partly by the perpetuity and eternity thereof, when he saith, and your joy shall no man take from you. As if our Saviour should thus say: you that are my disciples shall be tempted hardly and heavily; for when I shall be put to death, the wicked people of the world shall triumph, and you shall lament; and the ungodly worldlings shall judge themselves happy, and repute you miserable. But by the operation of the holy Ghost, your sorrow shall be turned into joy; not as though you should live exempted from all sorrow; (For, as long as you dwell in these earthly Tabernacles, you shall fight a hard fight, and you shall feel and bear indignities, and you shall have many occasions of Lamentation, and you shall Fast and weep, when the Bridegroom is taken from you: Mat. 9.15. ) but yet with whatsoever sorrow you shall be burdened, spiritual joy shall swallow it up, and you shall be so renewed by the power of the holy Ghost, that you shall put off all former feeling of infirmities, and with Heroical courage & magnanimity, you shall tread down all evils that shall rise up against you Consider how Women are gripped with sudden grief, when the time of Travel overtakes them; and how their grief is so great, that they are little distant from death; but when they have brought forth a Child, their joy is by so much the greater, by how much their anguish was the extremer. So you, that are my Disciples, & are in travel, that is, shallbe renewed by the regeneration of the holy Ghost, you shall first be vehemently distressed and afflicted: And because the Lord shall withdraw his help, and seem to stand on your adversaries part, you shall reckon your condition to be forlorn and desperate; But when the day of Redemption shall come, you shallbe refreshed with unexpected joy, and your perplexity shall not be comparable to your consolation. And when I shall see you, and visit you, by the graces of the holy Ghost, this your joy shall not be fleeting and transitory, like the worldly joy: but true, , and permanent. The world must needs be quickly deprived of their joys; because they seek them, and repose them in fickle and fading things: But I am the joy and comfort of believers: and therefore their joy is perpetual, because I am perpetual: Rom. 6.9. For though I shall be Crucified, yet I will rise the third day, and die no more: Death hath no more dominion over me. Therefore it is not sorrow indeed, which is turned into eternal joy; Nor it is not joy indeed, which is turned into eternal sorrow: Therefore the wicked are not blessed, which rejoice in this world, & in the world to come, shall for ever be sorry, weep, and howl; Neither are the godly miserable, that in this life are sorry, weep, and lament, but in the world to come shall rejoice for ever: therefore faint not in tribulation, knowing this, that though your outward man perish, yet your inward man is renewed daily: 2. Cor. 2.10. jam. 1.2.12. and account it exceeding joy, when ye fall into diverse temptations: for blessed is the man that endureth tentation; for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. And this is the sum and substance of Christ's words to his disciples. Neither did Christ speak this only for his Apostles, that they should sorrow and lament in this life, and that their sorrow should be turned into gladness; but it is to be applied to all Christians, who shall weep, and lament, and be diversely troubled, as long as they carry about this body o● death. Who hath not heard of the tribulation of Iaco●, of joseph of David of ●o●, of the rest of the Saints recorded and mentioned in holy scriptures? And why were they afflicted? it was that their faith and godliness might be tried and exercised, as being the elect people of God, and those that should be crowned in the world to come. But we read not of the affliction of Esau and other, that were rejected and not beloved of God; G n. 15.16. for they were suffered to fill out the measure of their iniquity. The time is come, saith Saint Peter, that judgement must begin at the house of God. 1. Pet. 4.17.18. If it first begin at us, what shall the end be of them, which obey not the Gospel of God? And if the righteous scarcely be saved, where shall the ungodly and sinner appear? It is the lote of every creature; Rom. 8.22. not only of those that have the first fruits of the Spirit; unto the day of the last redemption; what to do? not to rejoice: but * Sustenázein caì sunodinein to groan and travel in pain; and not to be pinched with sleight pain, but with such smart as frets and consumes the heart with carefulness and anxiety. If all creatures; why then the godly must be here pressed also, until being freed from the continual miseries of this present life, they openly behold the fruit of their faith. For the faithful that are regenerate in Christ, when they are entered into the kingdom of heaven, and that blessed life, they are like to women that have brought forth children; but they are like to women great with child, and traveling with child, while they are held captives in the prison of the flesh, and do aspire unto that blessed state, that now lieth hidden under hope. Fiftly says Gregory; Lib. 21. ● 4. Moral. in job. the righteous are refrained from the sweetness of transitory delight; as the stir which shall live under labour, is kept under the yoke; but that which shall be for the shambles, is fed in free pastures. As fruitful trees are shaken, and broken, and despoiled, when their fruits are gathered; yet those trees are suffered to grow longest; contrarily unfruitful trees are not so vexed and broken, but they are sooner cut down, and cast into the fire: as the physician will not permit the sick person, in whom there is some hope of recovery, to take whatsoever he desires; but he forbids nothing, and restrains nothing, from those that are desperately sick: as pa●ents do chastise the children of whom they have expectation of good proof; and whom they correct, for them they provide inheritance; but the incorrigible and forlorn they leave to themselves, and deprive them of their possessions: so for the most part, they which shall perish eternally, are pampered here with the good things of this world, and do enjoy their pleasurable desires; but those whom the Lord hath ordained to life immortal, they are here shaken, and bruised, and afflicted, and exercised, and bereaved of many good things which the world desireth. It is written of Demonax the Philosopher, that when one of his acquaintance did lament immoderately for his dead son, and would not be comforted, he surely promised, to rise up his son to life again, if among all men he could name three unto him, that either had never lamented the death of any friend, or never had felt any adversity. But when the fellow had carried his thoughts on all which he knew, and could find no one such man; Demonax replied; Why dost thou then so vex and disq ●et thyself, as though thou hadst suffered some rare and unaccustomed thing? In our affliction let us also make inquiry, whether ever any three were discharged and acquitted of all sorrow and trouble: and if we find it, (as we shall find it,) to be the portion allotted to all the godly and to all Christ's disciples, to weep, and lament, and be sorry in this world; what reason have we to look for a privilege and immunity? And herein we must behold the example of our Master Christ, and walk in his steps: 1. Pet. 2.20. etc. for hereunto were we called, that as Christ suffered for us, and when he did no sin, neither was there guile found in his mouth; yet when he was reviled, reviled not again, when he suffered, he threatened not, but committed it to him that judgeth righteously; so forasmuch as Christ bore our sins in his body on the tree, that we being dead to sin, should live in righteousness; and since by his stripes we were healed; for we were as sheep going astray, but are now returned unto the shepherd and Bishop of our souls; when we do well, yet we must suffer wrong, and take it patiently; for this is acceptable to God. Although this be the portion of the godly, to weep and lament in this world, Psal. 112.4. yet there springs up to the righteous joy in their trouble, and light in their darkness. For God is the father of mercies, 2. Cor. 1.3.4. and the God of all comfort, faith Saint Paul; which comforteth us in all our tribulation. He saith not, in one, or two tribulations: but in all our tribulations. Rom. 15.5. Therefore the scripture calleth God, the God of patience and consolation; because he engrafts patience in our hearts, that otherwise would rebel against his decrees; and because he comforts us, both by the sweet promises revealed in his word, and by that comforter, joh. 14.16.17.26. and joh. 16.13. that abideth with the godly for ever; even the spirit of truth, who shall lead into all truth: and teach the faithful all things requisite to their salvation, and bring all things to remembrance, that Christ hath told us. Matt. 5.4. Christ says expressly; Blessed are they that mourn, for they shall be comforted. One Prophet thus comforts the jews; Sorrow and mourn, Micah. 4.10. o daughter Zion, like a woman in travel: for now thou shalt go forth of the city, and dwell in the field, and shalt go into Babel, but there shalt thou be delivered: there the Lord shall deliver thee from the hand of thine enemies. And another Prophet thus; Isay. 54.7.8. for a little while have I forsaken thee, but with great compassion will I gather thee: for a moment, in mine anger, I h●d my face from thee for a little season, but w●th everlasting mercy have I had compassion on thee, saith the Lord thy Redeemer. And another Prophet thus; Come, Hos. 6.1.2. and let us return to the Lord; for he hath spoiled, and he will heal us; he hath wounded us, and he will bind us up: after two days will he revive us, and in the third day w●ll he raise us up, and we shall live in his sight. These words are fully fraught with heavenly consolation, and may be appropriated to all and every one of the faithful. See the truth hereof in the beggar Lazarus, who though he were full of sores in this world; yet he was after this life in Abraham's bosom; but the rich glutton, though he fared deliciously, and were clad gorgeously every day, yet after this life he was in hell, tormented in fiery flames. And hereof Abraham yields no other reason but this; Son remember, Luk. 16. ● 26. that thou in thy life time receivedst thy pleasures, and likewise Lazarus pains; now therefore is he comforted, and thou art tormented. Wherefore as in the works of nature God declares his providence, not in taking away diseases utterly from men's bodies, but in providing fit remedies for all maladies: so in the works of grace, God declares his goodness; in that he hath not altogether taken away tribulation from his elect, neither would he have them exonerated from all sorrows; but against all afflictions and crosses, he hath given us the certain expectation of the life to come, as a shield and rock of defence; and therefore Christ saith, your sorrow shall be turned to joy. As it is appointed for the godly, to be sorry in this world, and then to rejoice; so on the contrary, the ungodly rejoice here, but at length their gladness is changed into sorrow. Isay. 65.13.14. So saith the Lord by the Prophet Isayah; Behold my servants shall eat, and ye shall be hungry; behold my servants shall drink, and ye shall be thirsty; behold my servants shall rejoice, and ye shall be ashamed; behold my servants shall sing for joy of heart, and ye shall cry for sorrow of heart, and shall howl for vexation of mind. Reu. 18.6.7.8. John the Divine saith of the great whore of Babylon; reward her, even as she hath rewarded you, and give her double according to her works; and in the cup that she hath filled to you, fill her the double: in as much as she glorified herself, and lived in pleasure, so much give you to her torment and sorrow: for she saith in her heart, I sit being a Queen, and am no widow, and shall see no mourning: therefore shall her plagues come at one day, death, and sorrow, and famine, and she shall be burnt with fire; for that God which condemneth her, he is a strong Lord. As it is said of the godly, Matt. 5.4. Luk. 6.25. Blessed are they that mourn, for they shall be comforted: so also it is said of the ungodly, woe be to you that are full, for ye shall hunger: Woe be to you that now laugh, for ye shall wail and weep. Worldlings desire to conform and fashion themselves according to this present world; to fulfil the lusts of the flesh; to walk after the flesh; to rejoice in strife, envying, chambering, wantonness, drunkenness, gluttony, deceit, guile, lying, covetousness, backbiting, revenge, hatred, malice, & anger. These are the works of the old man; these are the desires of the world; these are the rejoicings of the unregenerate, & of the children of disobedience. But all this, what is it, but to heap up wrath against the day of wrath, and of the declaration of the just judgement? For though the wicked act their parts never so plausibly; yet when the Tragedy is ended, and the stage broken down, than they shall cry out one to another; We have wearied ourselves in the way of wickedness and destruction, Wisd. 5.7.8. etc. and we have gone through dangerous ways; but we have not known the way of the Lord. What hath pride profited us? or what profit hath the pomp of Riches brought us? All those things are passed away like a shadow, and as a Post that passeth by: As a ship that passeth over the waves of the water, which when it is gone by, the trace thereof cannot be found. neither the paths of it in the Floods: or as a Bird that flieth through the Air, and no man can see any token of her passage, but only hear the noise of her wings, beating the light wind, parting the air, through the vehemency of her going, and flesh on, shaking her wings, whereas afterward no token of her way can be found: or as when an Arrow is shot at a mark, it parteth the Air, which immediately cometh together again, so that a man cannot know where it went through. Even so we, as soon as we were borne, we began to draw to our end, and have showed no token of virtue, but are consumed in our own wickedness. And how can it be otherwise? For the hope of the ungodly is like the dust, that is blown away with the wind, and like a thin foam that is scattered abroad with the storm, and as the smoke, which is dispersed with the wind, and as the remembrance of him passeth, that tarrieth but for a day. Is the matter even so? why than it is vanity to trust in the joys of the world: For all the imaginations of worldlings, of their gold and silver, of their honours and promotions; of their houses and possessions; of their wives and children; of their Banquets and sports; do fade away in a moment, as if they had near been. What are the joys of the world, but the dreams of them that sleep? For so saith the Prophet; Isay. 29.8. And it shall be like as an hungry man dreameth, and behold he eateth; & when he awaketh, his soul is empty; or like as a thirsty man dreameth, and lo, he is drinking, and when he awaketh, behold, he is faint, and his soul longeth: So shall the multitude of all Nations be, that fight against Mount Zion. This is true generally, of all the joys of the ungodly; although Literally, the Prophet compares only the glory and power of the Assyrians, and their Adherents, that oppugned the Church of GOD, to the pleasure of those that dream they eat & drink; whereas it is a false and illuding pleasure. In a Map or Chart, are seen Kingdoms, and Provinces, and Cities, and Seas, and diverse Countries: and yet all this is paper and ink, which is blurred & corrupted with one drop of water. The heart of man possessed with the vain delights of the world, is such a map: He that thinks, that he shall, or doth possess Towers, and Castles, and honours, and Treasures, and what not? shall find all these to be but as paper and yuke, and a table painted in the imagination, which one Ague or other sickness, by the approaching of death, utterly defaceth and dissolveth. Let the wicked flatter himself never so much; job. 20.6.7.8.9. yet his rejoicing is short; and the joy of Hypocrites is but a moment: though his excellency mount up to the Heaven, and his head reach unto the clouds: yet shall he perish for ever, like his Dung, and they which have seen him shall say, where is he? He shall fly away, as a Dream, and they shall not find him; and shall pass away as a vision of the night; so that the eye which had seen him, Hom. 2. ad popul. Antioch. shall do so no more, and his place shall see him no more. Therefore S. Chrysostome affirms, that in he hath laughed at the folly of some men, who in their last Wills and Testaments, have bequeathed the use of some Houses and Fields to one man, and the Lordship of them to an other man: whereas in truth, the use only of these things is granted unto men, and not the Lordship: For the earth is the Lords, and all that is therein. Howsoever men persuade themselves; yet we are in this life but Guests, Strangers, and Pilgrims; and we have the world, for a lodging place, not for an abiding City. Let us therefore use this world, as if we did not use it: for the fashion of this world passeth away; Let us not set our hearts on riches, though they increase: Let us not set our affections on earthly things, but on heavenly things; Fixing our hearts there, where true joys are found. Again, on the other side, when we are afflicted, we must not be dismayed; but we must remember, that afflictions are very profitable unto us For they stir us up to prayer they try and prove our Faith, whither it be true, or temporary only; they work Patience in us, which the holy Ghost poureth into our hearts, by suggesting and affording manifold consolations; They cause us to yield obedience to the commandments of God; they humble us, in that they show unto us our weakness, and enforce us to depend upon God, they move us to repentance, & cleanse away the dross of iniquity, that hangs so fast on; they breed at length the praises of God in our minds & mouths; and instruct us, both to comfort other, with that comfort, wherewith we ourselves are comforted of God, and to Sympathise, and be compassionate towards them, that are in other, or the like case. And who will not with patience endure afflictions, if he consider that they are sent from the gracious providence of God, which measureth them out unto us, according to our strength; and as he foreseeth, that they will redound to our salvation? For as the best and skilfullest Physicians do heal dislike diseases by dislike curings; removing some by sweet medicines, some by bitter; & though to some they apply searing, to some lancing, to some oil, to some gentle Plasters, yet by most variable means, they seek one and the same health. So GOD, if he scourge us severely, he cures our souls, (as it were) by Sear and cuttings; if he refresh us with prosperity, he comforts us, (as it were) with oil, and pleasant plasters; working by diverse courses, one and the same salvation. If Tribulation prick thee; and thou wilt derive the name thereof from a ” Tribulus Thistle; yet the Lord will so order it, that it shall but prick thee to amendment, and forsaking of sin; or prick thee to run the race that is set before thee to eternal life, with more diligence and watchfulness. Or if thou account Tribulation to be as a Threshing-toole, as the * Tri●●la. name thereof also may seem to import; Yet as the Threshing tool doth not crush or bruise the good grain, but only exempts it from the d●●r and chaff, that after the Chaff is separated and blown away from the good Corn, it may be converted to Bread, the strengthening of man's heart: So Tribulation, by the gracious appointment of the Lord, shall not extinguish our Faith and godliness; but by little and little, abandon and chase away the relics of our natural pollution, that our virtue and good works may be laid up in God's garner, and we obtain the end of our Faith, even the salvation of our souls. This is evidently declared by Saint Peter, when he saith, that Affliction is laid upon us, for the trial of our Faith, 1. Pet. 1.7. that it being much more precious than Gold that perisheth, (though it be tried with Fire,) might be found to our praise, and honour, and glory, at the appearing of jesus Christ. And he useth a most apt similitude, in comparing affliction to a fire. For as fire works diverse effects upon things of diverse natures, for it melts wax, and hardens clay: it purgeth gold, and burneth dross; so affliction hath diverse operations according to the persons on which it is inflicted: for it consumes the wicked with impatience, or obdurates them with distrust; but the godly are thereby mollified, to mortify their concupiscence, to call on God, to fashion themselves to his holy will, to manifest their faith in taking tribulation patiently, that the Lord may temper the bitterness thereof with his love and gentleness. If then affliction be but a purging fire, it is to be feared of chaff, and not of pure metal. For it is the chaff that is burnt and turned into ashes in the furnace; but gold is there purified and refined. Aug. in Psal. 60. The furnace is the world, the gold are the righteous, the fire is tribulation, the goldsmith is God. The goldsmith doth what he listeth: and when he punisheth, we must suffer; for he commands us to suffer, and he knows how to purge us. Although the chaff flame, to burn and consume us: yet the chaff is turned into ashes, and we are made clean thereby. And therefore seeing affliction is so beneficial to our salvation, and God useth it as a remedy to reform our imperfections; it must be so far off from our hearts, to suppose ourselves miserable in wrestling with tribulations, that with the Ethnic, Democritus apud Sen. de prou. we must account them wretched, that have never been wretched: Et nihil infalirius eo cui nihil aduênit unquam adversi that he is most unhappy, that was never crossed with any adversity. How can the godly be wretched in their afflictions? since God our merciful father doth so guide and moderate them, that they cannot exceed that measure which he prescribeth, nor transgress the limits and bounds which he prefixeth. Chrys. hom. 4. de divers. We see the physician neither to strain the string, that it should break: nor to slacken the string, that it should mar the melody; but to wrest it temperately, that the tune may be proportionable: so God bestows upon us, neither continual prosperity, nor continual adversity; but according to his endless wisdom, he dealeth with us; so as neither continual prosperity may make us slothful: nor continual adversity make us dismayed. It is not still winter, nor still summer: it is not still tempestuous weather, nor still calm weather: it is not still night, nor still day so tribulation shall be, but it shall not be always. Art thou beaten with the storms of winter? be of good comfort: there will come a spring. Art thou thronged in the rough bushes of calamity and trouble? be not daunted: there grows some wholesome herb in those hard briers. Art thou pursued by the swelling surges of adversity? take courage to thee: for though the floods rage horribly, yet the Lord commands the seas and winds, and they obey; and though the waves swell fearfully, yet God hath limited them their bounds; and hath said, thus far you shall come, and no further. For it is he that mitigateth our miseries, & assuageth our griefs, either by taking of them away utterly, or by assisting and comforting of us in our distress most fatherly. The Israelites were straightly enrounded, having before them the red sea, behind them their enemies the Egyptians, on either side mountains: so that (considering their imminent peril) they said to Moses; Hast thou brought us to die in the wilderness, because there were no graves in Egypt? But what was the answer of Moses? and what deliverance did the Lord promise and perform? Fear ye not, (saith Moses, Exod. 14.11.13.14. ) stand still, and behold the salvation of the Lord, which he will show to you this day: for the Egyptians, whom ye have seen this day, ye shall never see them again: the Lord shall fight for you this day; therefore hold you your peace. Act. 12. When Peter slept between two soldiers bound with two chains, and the keepers before the door kept the prison; what way could the understanding of man espy for his escaping? yet the Angel of God did wonderfully deliver him; so as (for the present) Peter himself knew not that it was true, which was done of the Angel, but thought he had seen a vision. Even so, when we are in perplexity, and can see no way to pass out; yet if we faithfully trust in God, and zealously call upon him, he will give an issue and evasion for our escaping; and deliver us out of danger, as out of the lions mouth; and shake all fear from our hearts, as the chains fell off from Peter's hands. For why? 2. Cor. 1.10. God hath delivered his children from great dangers, and doth deliver them, and will deliver those that trust in him: 2. Tim. 4.17.18. God will assist and strengthen them, and deliver them from every evil work, and will preserve them unto his heavenly kingdom: 2. Pet. 2.9. God knoweth to deliver the godly out ostentation, as he delivered just Lot vexed with the uncleanely conversation and unlawful deeds of the wicked: and God the author of all grace, 1. Pet. 5.10. which hath called us to eternal glory by Christ jesus, after that we have suffered a little while, will make us perfect, confirm, strengthen, and 'stablish us. And the Apostle may well say, that we suffer but a little while: for how can our sufferings belong in so short a life? Psal. 90.5.6. ●0. 13.14.1●. Man groweth up like grass, which in the morning flourisheth and groweth, but in the evening it is cut down and withereth: for our days pass away as a thought; the time of our life is threescore years and ten, & if men be of strength, fourscore years: yet their strength is but labour and sorrow; for it is cut off quickly, and we flee away. Therefore we must hope, that the Lord will return, and be pacified towards his servants and fill us with his mercy, that we may rejoice and be glad all our days; and that he will comfort us according to the days that he hath afflicted us, and according to the years that we have seen evil. Wherefore when D●u●● had said of himself out of his own experience, that when he had sought the Lord, he was heard, and delivered out of all his fear: he infers generally, the Angel of the Lord pitcheth round about them that fear him, Psal. 31.7.8.15.17.18.19.20. and delivereth them; taste and see, how good and gracious the Lord is: the eyes of the Lord are upon the righteous, and his ears are open unto their cry: the righteous cry, and the Lord heareth them, and delivereth them out of all their troubles: The Lord is near unto them that are of a contrite heart, Psalm. 94.12.13.14. and will save such as be afflicted in spirit: Great are the troubles of the righteous, but the Lord delivereth him out of them all: He keepeth all his bones, not one of them is broken. Blessed therefore is the man whom the Lord chastiseth, and teacheth in his Law; that he may give him rest from the days of evil, whiles the pit is digged for the wicked: Surely the Lord will not fail his people, neither will he forsake his inheritance. If then God do deliver his children out of their afflictions, Pathémata. Mathémata. Adversity may be called an University, and School of the holy Ghost, where we are instructed to pray earnestly, and to the Lord alone. And that we should be the readier to pray, God hath commanded us to repair and flee to him in our distress, and promised that we shall be heard: Psal. 50.5. Call upon me in the day of trouble, So will I deliver thee, and thou shalt glorify me. And to whom should we pray, but to the Lord God; that feedeth his Flock like a Shepherd and gathereth the Lambs with his arm, Isay. 40.11 12.15.22.23.29.30.31. and carrieth them in his bosom, and guideth them with young? who hath measured the waters with his fist, & counted heaven with the span, and comprehended the dust of the earth in a measure, and weighed the Mountains in a weight, and the Hills in a balance: Behold, the Nations are as a drop of a bucket, and are counted as the dust of the balance; Behold, he taketh away the Isles as a little dust: he sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers, he stretcheth out the Heavens as a curtain, & spreadeth them out as a Tent to dwell in: He bringeth the Princes to nothing & maketh the judges of the earth, as vanity: He giveth strength unto him that fainteth, and unto him that hath no strength, he increaseth power: even the young men shall faint, and be weary, and the young men shall stumble and fall; but they that wait upon the Lord, shall renew their strength; they shall lift up the wings as the Eagles; they shall run, & not be weary; and they shall walk & not faint. And thus saith the Lord, Cursed be the man that trusteth in man, and maketh flesh his Arm, & withdraweth his heart from the Lord: jer. 17.5.6.7.8. For he shall be like the Heath in the wilderness, and shall not see when any good cometh; but shall inhabit the parched places in the wilderness, in a salt land, & not inhabited: but blessed is the man that trusteth in the Lord, & whose hope the Lord is: for he shallbe as a tree that is planted by the water, which spreadeth out the roots by the River, & shall not feel when the heat cometh; but her leaf shall be green, & shall not care for the year of drought, neither shall cease from yielding fruit. If we should trust in man, in whom should we trust, rather than in Princes? But what saith the man of God? Put not your trust in Princes, Psal. 146.3.4.5.6. nor in the son of man, for there is no help in him: his breath departeth, and he returneth to his eatth: then his thoughts perish: blessed is he that hath the God of jacob for his help, & whose hope is in the Lord his God; which made Heaven and Earth, the Sea, and all that therein is: which keepeth his Fidelity for ever. But although we are to implore the aid of God alone in our troubles; & although God hath promised to hear us, & to assist us with his help; yet we must beware, that we neither murmur against God, if he answer us not as we think fit; nor appoint & set down a time of our deliverance; but we must abide the lords leisure. Thou wilt not appoint a time to the Physician of thy body, when, or what, or how, he shall minister unto thee: and when thou art seared or lanced, thou endurest; and if thou call on the Physician, he hears not as thou listeth, but as he judgeth fittest for thy recovery And wilt thou be offended, if God satisfy not thy request by and by? Or wilt thou defigne a time, when he shall ease thy sorrow? forgetting that GOD is the Physician of thy soul; In Psal. 2● and that Tribulation is Medicamentum ad salutem, non poena ad damnationem, A Medicine to salvation, not a punishment to damnation; as Saint Austin saith. Hieron. in Proumio, in Abakuk prophet. If he that is sick of a burning Fever, call for cold water, and say to the Physician, I am grieved, I am tormented, I burn, I am astonished: How long shall I cry upon thee, and thou wilt not hear? What will the wise Physician answer him but this? I know when I ought to give that thou cravest; and I take no pity upon thee now; because this pity were cruelty and thy will doth wish thine own damage. Even so, our God knowing the weight and measure of his own mercy, doth sometimes not hear him that calls upon him, that he may try him, and provoke him to more earnestness in prayer; and make him more righteous and clean: as it were refined by the fire of tribulation. The Heathenish Poet, that never knew the truth of God, but only groped after it, by the light of corrupt Reason, could say: Saepè bibit succos quamuis invitus amaros Aeger, & oranti mensa negata mihi est. ovid. lib. 1 de remed. Amor. corpus redim●s, ferrum patieris & ignes, Arida nec sitiens ora levabis aqua: valeas animò, quicquàm t●llerare negabis? At praetium pars haec corpore maius habet. Wherein he rebukes those that refuse wholesome counsel, restraining from the delectation of vice; and yet can tolerate bitter potions, and the Chyru●gians instruments, and thirst, to be strong in body; and says; that it is a shame for them to endure all this for the body, and to suffer nothing to be sound in mind; seeing that part of man is far more precious than the body. Wherefore, though we see no effect of our petitions presently; Heb. 10.35.36.37 yet we must not cast away our confidence, which hath great recompense of reward; For we have need of Patience, that after we have done the will of God, we may receive the promise; For yet a very little while, and he that shall come, will come, and will not tarry. But thou sayest, that thou canst not subdue thy passions, & digest the bitterness of thy tribulation. Yet we see, that tamers of wild beasts, do so manage and break their savage nature, Epist. 86. that they become meek and mild. Seneca says, that some tamers of Lions and Tigers, have made them so gentle, that they have put their hands into their mouths, and laid their own mouths upon the beasts mouths; & that, Elephantem minimus Aethiops jubet subsidere in genua: The least Aethyoptan commands the Elephant to sit on his knees: and he concludes hereupon; why should not a wise man be so cunning to tame his adversities and troubles, as that grief, and poverty, and slanders, and prisonment, and exile, and whatsoever terrible things when they happen, may be conquered, and not trouble the mind, may be joyfully entertained? When Children are afraid of masks and vizards, we put them into their hands, & turn the inside out, and make them to handle them, that so they may cast away their vain fear: and men are wont commonly, when their horse either starts, or will not go forwards, at the fight of a stone block, or bright thing in the way, to spur him on vehemently, and to drive him forcibly, upon that which terrified him, that so by approaching near unto it, or by trampling on it, he may not be dawted. joshuah commanded the chief men of Israel to put their feet on the necks of those five kings of Canaan, & to tread them down; Josh. 10.35. saying, Fear not, nor be faint hearted; but be strong, and of a good courage: For thus will the Lord do unto all your enemies against whom ye fight. Even so if we narrowly note the fruit and benefit of adversity, that redounds to the godly, & look advisedly into the nature of things as they are indeed; we shall find afflictions to be wild beasts, yet such as may be tamed; & to be ugly masks, yet such as appear more hideous and fearful, than they are in truth; and to be blocks in the way, yet such as may be passed by; and to be terrible Tyrants in outward show, yet as easy to be vanquished by the true Israelites, and faithful Christians, as the five Kings were trodden down by the old Israelites Wilt thou say, that affliction grinds thee? It is for thy amendment and reformation; that thy Faith and Hope, and patience, and other good qualities that are in thee, may be brought to light; and that thy example may edify & profit others; Even as the strength of spites, when they are ground & beaten small is ●●ace more evident & effectual. Wilt thou say, that aff●iction blows & beats upon thee as a blusterous wind? It is, that thou mayst remember, the thou art like a ship at Sea, still in danger of rocks, quicksands, waves, storms, pirates, lack of victuals, & other encumbrances, & that can never be at rest, till she arrive in the harbour. Who will praise the skill and courage of a ship master, that feels no tempests, and that directeth his course without tossing of storms? but men praise him, that scriveth against the winds, and works earnestly against the slouds, and that fears not, either when he is mounted up to the heaven, or when he descendeth to the depth: so that governor and guider of his own soul is to be praised, that vanquisheth adversity with patience, and overcomes it with courage, and is not puffed up with prosperity, nor broken with adversity. Be not dismayed therefore when the mind is troubled, and thy soul staggereth; but guide thy ship by the rudder of long suffering; and at last thou shalt arrive, where there is no pirate, no robber, no oppressor, no enemy, no night, no death. Wilt thou say, that thou art injuriously deprived of thy goods, substance, and livings? It is for thy trial, Heb. 10.34. and for thy reward; that if thou endure a great fight of afflictions, and suffer with joy the spoiling of thy goods, thou mayest receive in heaven a better, and an enduring substance. Hom. 35. super euangel. cum audieritis praelia. For (as Gregory well notes) our patience is proved three ways; some things we suffer from God; some things from that ancient enemy of mankind; some things from our neighbours. We suffer persecutions, and losses, and reproaches from our neighbour: we suffer temptations from that old Enemy; we suffer chastisements from God. But in all these ways of trial, the soul must heedfully have an eye to herself, least by the injuries of a neighbour, it be drawn to the requital of evil; least by the temptations of the spiritual foe, it be seduced to delight in sin, & to give consent thereunto; and least by the correction of our Creator, it break forth into repining and murmuring. When a scholar of Zeno returning home to his father, was asked by him, how he had profited in the study of Philosophy, I will show thee; saith he. And because he said no more, his father boiling with wrath, and supposing that his charge was lost, began to beat his Son. The scholar bore most contentedly this severity of his father: and when his father craved again some show and token of his profiting, and expected some notable and witty conclusion; This fruit (said his son) have I reaped by Philosophy, that I can quietly endute my father's ang●●. In like sort, we shall declare how well we have profited and proceeded in the school of Christianity, and the fear of the Lord, by dearing patiently the chastisements of our heavenly father laid upon us, either immediately by himself, or mediately by our neighbours and brethren. Wilt thou say, that thou art wronged & slandered without cause? 2. Pet. 2.20. It is thy greater praise, when thou dost well, and takest thy wronging patiently: for what praise is it, if when we do ill, and are punished for our faults, we take it patiently? In such case, Plut. in Lacon. may not the speech of Agesilaus be renewed? who when he heard that a malefactor had constantly endured punishment and torture; What a notorious wretch (said he) was that fellow, to bestow such patience on so wicked and vild things? What if thou be railed on undeservedly? show no token that thou art moved & troubled, and thine enemies will soon surcease from railing; Laert. l. 6. as Diogenes gave counsel to a young man once, that told him he was troubled by many Adversaries. And if thou desire to repay thy backbiter or reproacher; hear what S. john Chrysostome will tell thee, Si vindicare vis, sile, & funestam ei dedisti plagam; If thou wilt avenge thyself on a contumelious person, refrain thy tongue, and thou hast given him a deadly blow. For long sithence a man wise but in worldly wisdom, observed this, Philemon. Ho loidorôn gar, èàn ho loidoroúmenos Mè prospoiêtai, loidereîtai ho loidorôn: That the slander recoils on the slanderer, if he that is slandered, do not make show that he is moved. Say not, that it grieves and gauls thee, that thou canst not give requital: Sen de ira. c. 15. for he hath a great and noble mind, that like a great palfry cares not for the barking of little dogs: and it is the part of a base and wretched man, to run to every one that bites him; like mice and pismires, that turn their mouth to the hand that toucheth them never so slightly. If thou be adorned with true magnanimity, Sen. l. 4. de virtut. thou wilt never think thyself to be reproached: and thou wilt say of thine enemy; he hath not hurted me, but he had only a mind to hurt me: and when thou shalt see him in thy power, thou wilt suppose it revenge sufficient, to be able to revenge: For to pardon is a great and commendable kind of revengement. And that we may accomplish this the better, we must esteem and weigh afflictions by the first cause, from which they proceed, that is, from the providence and dispensation of God. If we respect outward causes and occasions, we shall be impatient: but if we look on the ordinance and appointment of the Lord, we shall bear tribulation patiently. Mat. 10.29.30.31. For we are taught by him that cannot lie, that two sparrows are sold for a farthing, and yet not one of them falleth to the ground without our heavenly father; yea, that all the hairs of our head are numbered: and therefore that we must not fear, because we are of more value than many sparrows. Gen. 45.5. & 50.20. This consideration made joseph, to forgive the cruelty and malice of his brethren: in that he turned his eyes from their hard handling of him, unto the divine ordinance: saying, that God sent him before into Egypt for their preservation; and that when they thought evil against him, God disposed it to good. This consideration made job not to make mention of the Shabaeans and Caldaeans that rob him of his oxen, asses, and camels, but to ascribe the whole calamity to the Lord: job. 1.21. saying, The Lord hath given it, and the Lord hath taken it. This consideration made Moses to withdraw his conceit from Korah, Dathan, and Ab●ram, that conspired against him, and from the people that murmured against him, and to rest well pleased with God's appointment; and therefore when wrath was gone forth from the Lord, and the plague begun, to say to Aaron, Num. 16.46. that he should make an atonement for the people, with his censer filled with incense and kindled with fire of the Altar, and that he should stand between the dead and them that were alive, that the plague might stay. This consideration made David to curb the revenging of his servants, that would have smit●en Shimei, that cursed him, and to humble himself under God's rod, 2. Sam. 16.10. Psal. 38.12.13.14.15. acknowledging the judgement of God in that behalf; and saying, He curseth, even because the Lord hath bidden him curse David. And therefore when his life was sought after, and snares laid, and his enemies went about to do him evil, and talked wicked things, and imagined deceit continually; he became as a deaf man, that heareth not; and as a dumb man, that openeth not his mouth, and uttereth no reproofs; and because it was Gods doing to chastise him, he waited on the Lord, his salvation. And what should make Paul to call himself the prisoner of jesus Christ, Phil. v. 1. but this consideration? Act. 21. For he was delivered by the jews into the power of Caesar, and reserved to the examination of Augustus: and yet because his affliction was ordained and ordered by God, and for the advancement of Christ's Gospel, and the edifying of the Church, he turneth his thoughts from the jews malice, and Caesar's authority, and termeth himself the captive of jesus Christ. Wherefore since our portion of affliction is duly proportioned unto us by the unspeakable wisdom and decree of God, for his own glory, and our good, and the encouragement of other by our constant faith and patience; 2. Tim. 2.3.4.5.6.11.12. let us suffer affliction as good soldiers of jesus Christ; coveting to please him that hath chosen us to be soldiers; and remembering, that as if any man strive for a mastery, he is not crowned, except he strive as he ought to do; and as the husbandman must labour before he receive the fruit: so if we will live together with Christ, we must die with him; and if we will reign together with him, we must also suffer affliction with him. Let us not think it strange, when we are afflicted, as though some strange thing were come unto us; 1. Pet. 4.12.13.19. but let us rejoice, inasmuch as we are partakers of Christ's sufferings, that when his glory shall appear, we may be glad and rejoice; and let them that suffer according to the will of God, commit their souls to him in well doing, as unto a faithful Creator. jam. 5.7.8.9.10.11. Let us be patiented unto the coming of the Lord: behold the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until the former and the latter rain. Let us be patiented therefore, & settle our hearts; for the coming of the Lord draweth near; behold, the judge standeth before the door. Let us take the Prophets for an example for suffering adversity, and of long patience, which have spoken in the name of the Lord: Behold, we count them blessed, (saith blessed james,) which endure. We have heard of the patience of job, and have known what end the Lord made: for the Lord is very pitiful and merciful. Finally, Matt. 7.24. that our house may not be founded on the sand, and so fall when the rain falls, and the floods come, and the winds blow, and beat upon it; but may be grounded on the rock, that no tempest, nor wave can shake, or remove; let us stick fast and cleave firmly to this consolation and promise of our Redeemer & Saviour Christ jesus, that though while we sojourn in these brittle tabernacles of clay, we shall weep, and lament, and be in sorrow; yet in this life the assistance of God's spirit will support & prop us up, that our hearts shall rejoice in the midst of tribulation, & shallbe replenished with true & sound gladness, that no man shall take from us: & that though affliction fall upon us, as travel upon a woman with child; yet as the mother forgets her pain of travel, when a child is borne into the world; so after these transitory troubles and travels are vanquished and vanished, we shall rejoice for the eternal inheritance that is reserved for us in heaven. Amen. A LETTER TO A PENSIVE FRIEND. ALthough I doubt not, but your own wisdom and fear of God do procure you comfort in your discomfort; yet as a Friend I am bound to give you advise in the Lord. Now God calleth you to repetitions, to make you show your former profiting, by what you have both heard and read out of his word; and (after the example of the blessed Virgin, Luk. 2.19 ) laid up and pondered in your heart. Declare yourself therefore a good Scholar, and one that firmly remembers this lesson; Act. 14.22. That we must through many Afflictions enter into the Kingdom of God. As you daily pray, that the will of God may be done; so now it is done, murmur not against God's will; But say with the mirror of patience, job. 1.21. Blessed be the name of the Lord. Can we avert God's decree? Are we stronger than he? May not his purposes be likened to the decrees and statutes of the kings of the Medes and Persians, Est. 8.8. Dan. 6.15 which might not be revoked, or altered? Happy then is the man, that bears patiently and thankfully, that he must needs bear. We must not resemble flies, that stick fast upon sores and boils; but slide and slip from sound places: so we must not still muse on our miseries; but we must reflect our thoughts on the good things passed, & be animated with hope of good things to come. job. 2.10. Shall we receive good at the hand of God, and not receive evil? Is not heavenly joy worth affliction; that in respect of eternity, lasteth but the twinkling of an eye? Shall mariners endure the threatening floods of the Sea; & husbandmen bear the storms and tempests; and soldiers suffer wounds and dangers; and champions contemn blows and buffets, for the hope of temporal and perishing commodities? And shall we repine and grumble at the adversities of this momentany life; having heaven set before us for a reward, and those unspeakable and eternal blessings? If there be no trial, there is no crown: if there be no striving, there is no prize: if there be no endeavouring, there is no honour: if there be no tribulation, there is no triumphing. Take away rain, and clouds, and frost, and winter: and what harvest will there be? Now is our tempest, now is our frost, now is our winter: and therefore let us bear the storms and winter of adversity patiently, that we may reap in the harvest of glory plenteously; and that we may experiment in ourselves that of the Psalmist; They that sow in tears, Psal. 126.5.6. shall reap in joy: he that now goeth on his way weeping, and heareth forth good seed; shall doubtless come again with joy, and bring his sheaves with him. Sorrow is a pernicious guest; harder to remove, then to receive; for it stays willingly, where it finds nourishment, and but easy repelling; like th● gout in a dainty and rich man's leg; and it frets the mind and body, as the moth consumes the garment, and the worm the timber. Shut the door therefore against it, and give it not the least entertainment. Sorrow is like a false spectacle, that makes a thing to seem bigger than it is indeed. Retire your mind from your grief, in which you must needs be a partial judge; and look round about you on other men's estates. Who in one sort, or other, hath not tasted, perhaps drank deeply, of ●●ter cup of tribulation? Chilon said to one that was excessively sorry for his misfortunes, that he should bear his miseries with the more contentation, if he equally ballenced the afflictions of other men. Carry your cogitation every way, and see, whether none else have been exposed, to that sort of anguish that molesteth you. If none have felt the like tribulation, you have just reason to sorrow the more vehemently: but if you want not partners; why do you vex yourself, as though some strange thing were befallen you? If you crouch to grief, you are conquered: if you bend your force against it, you become conqueror. What should the speeches and rash censurings of other molest and disquiet you? men's tongues are unbridled, & because they are their own, they will not be stopped. Let your own good intent in your actions, and the sincerity of your conscience, more prop and stay you up; then the reproaches and backbitings of the malicious discourage you. One says, that the ladder of inward peace (which that Angelical tentmaker frames for the godly) hath three steps and rounds, ● Thess 5.16.17.18. by which we must climb up to the kingdom of heaven; namely, to rejoice evermore, to pray continually, in all things to give thanks. He that can rejoice, is past his grief; he that can pray, is passing from his grief; and he that can give thanks hath obtained his desire. If you cannot rejoice, as if your grief were passed, then give thanks, because your grief is profitable to your soul's health; if you cannot think, that your grief is worth thanks: then pray, that you may hand patience to bear it; and it is impossible, that in praying, thanking, or rejoicing, any grief should want sufficient patience to digest it. What if we murmur something now and then? and what if our patience and rejoicing in tribulation be unperfect? Are we not babes in this world in regeneration? Are not all our good works unperfect? As a tender hearted father hath compassion upon his children; Ps●l. 103.13.14. so is the Lord pitiful to them that love him, beareth with their infirmities, and accepteth of a cheerful givers mind, though he give but two mites of patience. For he knoweth whereof we are made; and he remembreth that we are but dust. As you opened your case plainly to me; so I have given you plain counsel; desiring you to accept kindly of my true affection; and praying God to comfort you effectually with the spirit of patience and long suffering. If you find consolation by this simple treatise following, I will praise God, and account my labour best bestowed. You may read for our comfort in affliction, the ●. chapter to the Romans, the 11. and ●2. chapters to the Hebrews; and the whole Psalter; but specially these Psalms; the 3.4.6.22.25.30.31.34 39 4●. 42.57.91.103.116.121.123.130.136.145.146. In many of which you shall clearly see, what were the conflicts of the man after Gods own heart, between hope and distrust; and how at the last hope and joy had the victory. I have quoted the margin of the treatise with the texts and places of scripture, that you may (at your leisure) have recourse to the fountain itself; and may be persuaded, that in yielding assent to the exhortation, you are not carried by the blasts of men's devices and doctrines, but taught by the lively word of God, which is able to build farther, to save our souls, and to bring us to the inheritance of the Saints in light. Amen. A TRIUMPH OVERDO Tribulation. THey that are righteous in the sight of God, Rom. 5.2.3 4.5. by an assured faith in jesus Christ, being persuaded, that they be the children of God by grace and adoption, have peace of conscience towards God, and rejoice under the hope of heavenly glory. Neither this only, but also they rejoice in tribulation; knowing the tribulation bringeth forth patience; & patience experience of God's mercy in strengthening their weakness; & experience hope, that they shall ever be comforted; & this hope will never deceive, nor shame them: because the love of God and his unspeakable favour is shed & spread abroad in their hearts. And although flesh & blood cannot yield a reason, of this rejoicing of the godly in their tribulations; more than it can show a cause, why a candle should burn in the midst of water: yet if we withdraw our minds to the contemplation of heavenly things, we shall easily find true reasons of this strange joy; and withal motives and provocations thereunto. For why? whence come our afflictions unto us? do they come unto us at adventure? Do they come unto us without the knowledge of our heavenly father? If we say so, we deny the providence of God: nay, we deny God to be God, that ordereth and appointeth all things in heaven and earth. It is certain then, Matt. 6.26.28. & 10.29.30. that he which feedeth the fowls of the heaven, and clotheth the ●●●ies of the field, and so regardeth the sparrows, that not one of them falleth to the ground without his knowledge, Psal. 121.4.6. he also hath numbered the hairs of our head; and the Sun shall not burn us by day, nor the Moo●e by night; because God that keepeth Is●●●● will neither slumber, Psal. 56.8.10.11. nor sleep. Since than our afflictions are allotted unto us of God, and he puts our tears into his bottle, and notes all things in his book: why are our souls so heavy, and so disquieted within us? and why do we not say with holy David? In God's word will I rejoice; in the Lord's word will I comfort me; yea, in God have I put my trust, I will not be afraid, what any trouble can do to me. And why should we not say so, and believe so? 1. Cor. 10.13. since God is faithful in keeping his promise, and will never suffer his children to be over tempted. Consider well the bands, Heb. 11.33.34. etc. the imprisonments, the rackings, the scourge, the banishments, the mockings, the manifold and marvelous tribulations of the faithful; and how God descended, and protected, and succoured them in all their distresses: so that by faith they subdued kingdoms, wrought righteousness, obtained the promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, of weak were made strong, waxed valiant in battle, turned to flight the armies of the Aliens. Consider these things well, and may we not truly say, Rom. 8.28.35.36. etc. that all things work together jointly, for the good and salvation of them that love God? and may we not say; who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? In all these things we are more than conquerors, through him that loved us. For we must be persuaded with the Apostle, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of GOD, which is in Christ jesus our Lord. We think amiss, if we think, that God doth chastise us by crosses, because he hateth us. Was not Abraham beloved of God? & the patriarchs beloved of God? and Moses, and David, and the Prophets beloved of God? yet all these sailed in the Sea of Tribulation. Luk. 22.40.41. etc. & 24 26. Which is most of all; was not CHRIST our Saviour most dearly beloved of GOD? yet was he not afflicted, troubled, tossed, tormented? and doth not the Scripture testify, that he must suffer many things, and so enter into his glory. Wherefore by Tribulation the Lord maketh us like the Image of his own Son; and being faithful, we are the children of God; and if we be Children, Rom. 8.17.18. we are also heirs, even the heirs of GOD, and heirs annexed with Christ: if so be that we suffer with him that we may also be glorified with him. For we must count, that the afflictions of this present time are not worthy to be laid in comparison with the glory that shall be showed unto us. Let us then run with patience, the race that is set before us; Hebr. 12.1.2. etc. looking unto JESUS, the Author and finisher of our Faith, who for the joy that was set before him, endured the Cross, and despised the shame, and is set at the right hand of the Throne of God. Let us consider him that endured such speaking against of sinners, lest we should be wearied & faint in our minds For whom the Lord loveth he chasteneth, and he scourgeth every son whom he receiveth. If we endure chastening, God offereth himself to us, as unto sons; for what son is it whom the father chasteneth not? If therefore we be without correction, whereof all are partakers; then are we bastards, and not sons. When fathers chastise their unruly sons, by removing them from their table, by correcting them with stripes, by giving them wild and reproachful terms, or after any other fashion; yet when they do thus, they love their sons, and cease not to be fathers; nay they show themselves most of all to be fathers, when they do these things. Shall men, that are often transported with fury and rage, be thought to punish their sons, (whom they love,) not of cruelty, but of care and love? and is it not much more meet to think, that the love of God in afflicting his children, doth exceed the greatest love and affection whatsoever of earthly and natural fathers? for as Parents, when their children are too much delighted with their play mates, & thereby depart farther from them than they should, do cause their Servants, or some other, to fray them, that being terrified, they may run home to their parents, and wander no farther. So God oftentimes, not only permits other things to afflict and molest us; but also himself now and then seems to threaten us, and to show an angry and severe countenance towards us, not to confound and discourage us, but to reclaim and bring us home unto himself again. Gregor. in job. lib. 23. cap. 22. And what is this life, but a way to Heaven, our abiding City, and desired Country? and therefore we are often exercised with tribulation, to the end we should not love the way to our country, more than our country itself. We see many travelers, when they behold pleasant and alluring Fields in the way, to turn aside, and to fall from their former haste: and to prevent this, God doth make the way of this world rough & uneasy to his Elect that are traveling towards him; lest whiles they are delighted with the joys of this present life, they should forgot their Country to which they travel. Solon, one of the seven Sages of Greece, when his friend bewailed his misery immoderately, he took him with him into the Castle of Athens, from which he might behold the City under him; and he willed his friend to consider, what sorrow there had been, and then was, & would be after, under so many Roofs; thereby admonishing him, to take grief and misery more patiently, that was generally incident to all mankind. And he said also, that if all men should lay their Troubles into one common mass and heap, out of which every man should take his equal portion; He that did endure great anguish, were better to rest content with his portion that befalleth him, then take it by due proportion out of that general heap. If then no new thing happeneth unto us, when we are afflicted, but such as agreeth with the nature & condition of man; we must arm ourselves with patience, that thereby we may possess our souls, and declare ourselves to be the Sons of God. For God afflicteth the Faithful and the unfaithful also; but yet in diverse manners. The Faithful he afflicteth as a Father, the unfaithful as a judge. And therefore the Faithful have comfort in their sorrow, knowing that light will rise out of darkness; and that their bitter potion will breed health of soul: but the unfaithful murmur under the hand of God, & increase their affliction with impatiency, as the Horse that is fallen under the load, hurts himself by too much struggling. Saint Austin says excellently; As by one and the same fire, De Civit. Dei, lib. 1 cap. 8. Gold shineth, and Chaff smoketh; and under one and the same threshing instrument, the stubble is broken; and the grain purged; and the Foam is not mixed with the Oil, because it is wrong out, under one and the same press: So one and the same force of Affliction, when it comes, it approveth, purifieth, and clarifieth the good; but it condemns, spoils, and destroys the wicked. And therefore in one and the same affliction, the wicked do detest and blaspheme God, the good do pray, and praise God. So great is the difference; not what things every one suffereth: but what manner of person every one is that suffereth. For wish the like agitation and moving, the Puddle stinks loathsomely, and the Ointment smells fragrantly. One says of pleasures, that we must look on them, not when they are coming towards us, but when they are departing from us: for they come with a smiling countenance and doves face, but they leave behind them sorrow and repentance, as the scorpions tail. So it may as well be said of afflictions, that we must not look on them, when they are coming, but when they are departing; For they come with a grim and sad countenance, but when they depart, they cast joy and gladness on as many, as have employed them, as they ought to do. For what is Tribulation to the godly, but a plough, that rips and opens the soil of their hearts, that the seed of virtue & godliness may take root an● find nourishment, & that nocive weeds of vices may be extirpated and abandoned? Even as the plough breaks the ground, that weeds may whither, & good seed be received into the bosom of the earth, for the better tructifying thereof. Chrysost. Hom. 4. de Po●nit. And an ancient and holy father calleth tribulation A spiritual merchandise. For as they that desire to gain money, and to traffic in worldly merchandise, cannot augment their wealth, except they endure many perils of Land and Sea: For they must needs willingly bear the counterwaites of Robbers, and the assaults of Pirates, and all other encumbrances, for the expectation of profit, and they do not make moan at the feeling of any inconveniences. Even so we must rejoice and Triumph, when we consider the Invaluable riches of this Spiritual merchandise, and those unconceivable and Invisible good things, which shall succeed the transitory troubles of this wretched world. joh. 16.21 22. A Woman when she travaileth hath sorrow, because her hour is come: but assoon as she is delivered of the child, she remembreth the anguish no more, for joy that a man is borne into the world: And the godly in this life are in sorrow and heaviness, but by Faith, Repentance, and Prayer, (in which the Spirit of God helpeth their infirmities,) their sorrow shallbe turned into joy, and their hearts shall rejoice, and no man shall take their joy from them. 2. Cor 4.17.18. And how can we but rejoice in tribulation? For our light Affliction, which is but for a moment, causeth us a far more excellent & an eternal weight of glory: while we look not on the things that are seen, but on the things that are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. Indeed this joy in Tribulation ariseth not in us, of our own nature, which is corrupt, & still repineth against the correction of our heavenly Father; Neither doth it arise from the nature of Tribulation itself, which hath enforced even the holy patriarchs and Saints, that shined as glittering Lamps & Stars in their ages, job. 3.2.7.8.9.11.12 to groan under the burden of misery. job was the lively picture of patience; yet how bitterly did he inveigh against the very day of his Nativity? and how earnestly desired he, that the Holy one would destroy him, and cut him off. David was inspired by the holy Ghost, Psalm. 6.3 & 32.4. & 102. & 88 & 58. & 6●. & 77.7.8. etc. yet how doth he make his moan, that his foes oppressed him; and that he seemed even forsaken; & therefore exclaimeth on this sort: Will the Lord absent himself for ever; & will he be no more entreated? Is his mercy clean gone for ever; and is his promise come utterly to an end for ever? Hath God forgotten to be gracious; and will he shut up his loving kindness in displeasure? Eliah was a Prophet of such holiness, that he obtained the privilege of Enoch; which was, to be rapt up into Heaven alive, & not to be taken hence after the ordinary sort of other men: yet when he fled from persecuting jezabel, 1. King. 19.4. he sat down under a juniper-tree, & desired that he might die, & said, It is now enough: o Lord take my soul, for I am no better than my Fathers. jerem. 11.5. & 15.10. & 20.14.15. jeremiah was a man sanctified from his mother's womb; yet he crieth out, woe is me, that my mother bore me! Cursed be the day wherein I was borne; Cursed be the man that showed my father saying; Aman child is borne unto thee. How did jonah fret, jonah. 3.3 for that the ruin of Niniveh did not accompany his commination? O Lord (saith he) take, I beseech thee, my life from me; for it is better for me to die, I●n. 4.9. then to live. And when he was inflamed with anger, for that the vehement East wind had smitten his gourd; and God had asked him, whether he did well to be angry for the gourd; he answered, I ●oe well to be angry, 2. Cor. 1.8. unto the death And blessed Paul the chosen vessel of Christ, complaineth, that by his affliction in Asia, he was pressed down out of measure passing strength; so that he altogether doubted even of life. Matt. 26.38 and 27.46. Yea, how did Christ himself, the head and general Captain of all believers, faint & fear in the garden, when he said, that his soul was heavy even to the death? and how lamentable was his cry on the cross; My God, my God, why hast thou forsaken me? If this were done in the green tree: what shall be done in the dry? If the hard seem to shrink, what shall the members do? If the son himself be shaken, how shall the servant quake? If those patterns of righteousness were somewhat impatient, & discouraged, & even almost drouped, that they might see their own infirmity, and not trust in themselves, but in the living God, that doth raise the dead; it must not dismay us, that are but Novices & young soldiers in Christ's wars, if now and then the weakness of the flesh, & the unperfectness of our Regeneration, do seem to eclipse this spiritual rejoicing in Tribulation. For as long as we carry about us this frail Tabernacle, we know but in part, and see through a Glass darkly, and we think, 1. Cor. 13.9. speak, and understand, as children in heavenly mysteries; and there is a continual and unappeaceable battle between the spirit and the flesh; Rom. 7.19 So that the good which we would do, that we do not, but the evil which we would not do, that we do. So that this spiritual joy proceeds not from Music, or from pleasant company, or from respite and space of Tim●, (which some affirm to cure & assuage grief,) or from ourselves any way; but it proc●edes from the holy Spirit of the Lord. And that we may conceive the matter more plainly, we must ponder and remember, 2. Cor. 4.16. that in the faithful there is a double man; to wit, the outward man, and the inward man. And as there is a double man; so there is also a double judgement, & a double will; one of the spirit, and another of the flesh. Christ our Saviour was not ashamed to confess this, when he said in his Agony, Matt. 26.39. speaking to his Father; Yet not my will be done, but thy will. So that while the godly are afflicted they do complain to God; and yet for all that, they submit themselves under God's hand: and when they are humbled and cast down sufficiently, the spirit of God, (which doth never forsake them,) doth withdraw their minds from troubles, to ponder the love of God towards them, which will not suffer any thing to betide them, that shall not work for their salvation. And therefore they do so retire their souls from sorrow, as that they do not only cease to lament; but they do also begin to rejoice; and do account Affliction to be a note and testimony of God's favour & mercy. And at length, when the spirit hath vanquished and subdued the frail flesh, they can sing with the Prophet; Psal. 119. 7●. Psal. 71.7. It is is good for me, that I have been afflicted, that I may learn thy statutes: I am become as a ●onster unto many, but thou art my sure trust. Wherefore it may be truly affirmed, that affliction makes the godly to be Trumpets, to found out the praise and glory of God. For as the Brass is melted & form into a Trumpet, that sounds sweetly; where before it had no such form, Aug. in Psal. 94. nor yielded out such a sound: So the knocking, and hammering, and framing of Tribulation and Affliction, ●akes t●e godly (as Trumpets) to exalt and extol the honour and praise of the living God. And therefore, as the Ark of Noah, the more the waters of the Flood abounded, the higher it floated; So the godly, the greater the waves of Tribulation are, the farther they are from sinking. The Sun may be covered with clouds for a season, but at last he displayeth his beams & brightness in greater measure: So Affliction as a vail, may cover the joy of the Faithful for a small space; but at length the vail will be rend with succeeding com●ort. And albeit affliction affright the outward man with it gréesly look; yet by the assistants of God's spirit, the inward man is strengthened thereby, & Tribulation becomes as a fire, not to confound, but to conform. For like as wax, when it is brought to the fire, it is mollified, and lieging the print of the old Seal, receives a new: so our hearts (being brought to the fire of Tribulation, are softened, and laying aside their former Vices, they are framed and fashioned according to the new man. It is evident then, that Affliction comes from God, and not by chance: and that God will not suffer us to be afflicted above our power; but will strengthen us in the greatest heat of tribulation: and that tribulation is not cast upon us, because God hates us, but because he loves us, and labours by chastisement to reclaim us, and to reform us; that we may amend our imperfections, & consequently, not be condemned with the ungodly, & unrepentant Worldlings: and that the Regenerate, and Saints, 1. Cor. 11 32. do sometimes crouch under the weight of Tribulation, and even murmur in bitterness of grief: and that it is impossible for Flesh and b●o●d to rejoice in Tribulation, except the holy Spirit of God do bring forth Patience, and Consolation. What is the conclusion then of all this? but to remember, what Saint james saith; Is any among you afflicted, Let him pray And why must he pray? jam. 5.13. jam. 1.4.5.6.7. That patience may have her perfect working; and that he may be entire and perfect, and lack nothing. For if any lack Wisdom, let him ask of God, which giveth to all men liberally, and reproacheth no man, and it shall be given him. But let him ask in Faith, and waver not: For he that wavereth, is like a wave of the Sea, tossed of the wind, and carried away; neither let any man think, that he shall receive any thing of the Lord. In which words, the blessed Apostle doth most highly commend Patience, in that he calls it wisdom; because it is wisdom to submit ourselves to God's hand, and and not to resist his Will, which must needs be accomplished; and in that he saith, that the patiented person is absolute, entire, perfect, and lacks nothing. For Patience is Armour of proof, which repels all the darts of whatsoever Tribulation; and makes her Owner to cry out, and say; Come Life, come Death, come grief, come sorrow; come Crosses, come losses; come what can come, I am fixed on the love of God the Father, who made me; of God the Son, who redeemed me; of God the holy Ghost, who is my eternal director and comforter: and therefore what anguish can break this threefold cord of Comfort? Let us therefore beseech the Almighty & merciful God, which is the strength of the weak, the stay of the feeble, the joy of the pensive, the refuge of the troubled, the help of the afflicted, the GOD of Patience & Consolatioon; to strengthen our souls with Patience, that we may abide constant in his Fear & Faith; and that in all our troubles wes may have a taste of his Fatherly affection towards us; and that we may be confirmed with all might, through his glorious power, unto all patience, and suffering; and that we may praise him for evermore; Be it in prosperity, or adversity, in joy, or misery; that so, suffering in this world with CHRIST; we may also together with him, reign for evermore, in the kingdom of Heaven. AMEN. MINISTERS ought TO MOVE TO mercifulness. GALL. 2.10. Warning only, that we should remember the poor: which thing also I was diligent to do. SAint Paul having before-shewed, how his Office and Apostleship was approved by james, Peter, and john, that were counted to be Pillars, and the chiefest in the Church; insomuch that they gave to him and Barnabas the right hands of Fellowship; that as the other did preach to the jews, so they should to the Gentiles: In these words he showeth what warning and Memorandum, james, Peter, and john, gave to him and Barnabas, to be observed in the Peregrination and Preaching among the Gentiles. Namely, that they should remember and care for their poor of judaea, and procure for them among the Gentiles, alms, collections, and benevolences. And as james, Peter, and john were earnest to admonish Paul and Barnabas, to have regard of their poor; both because they knew the penury & necessity of their poor; and because they knew, that the Gentiles abounding with riches and store, might easily and liberally afford relief; and besides Paul and Barnabas might justly crave it; for if they did sow among them spiritual things, they might lawfully reap their carnal things; so on the other part, Paul was as diligent to perform it; and it is not likely, Act. 11.24. that Barnabas being a good, and a godly man, full of the holy ghost and faith, did forget the warning which was given him. But for Paul's readiness herein, we hear what he says: Which thing also I was diligent to do. How diligent Paul was to remember the poor of jerusalem may be seen, 1. Cor. 16. where he ordains among the Corinthians, as he had ordained among the Galathians, that every first day of the week, every one should put aside and lay up, as God had prospered him; that when he came, he might receive their liberality, and from thence s●nd it, or go with it himself unto jerusalem. And they that would know more of Paul's diligence on this behalf, may peruse the 8. and 9 chapters of the latter epistle to the Corinthians; where the Apostle moves and excites the Corint●s to take compassion on the needy brethren of jerusalem, both with arguments and exhortations; and with the example, both of the Macedonians, who though they were much afflicted their selves, yet their extreme poverty abounded to their rich liberality; and of Christ jesus himself, who being rich, for our sakes became poor, that we through his poverty might be made rich. Neither was Paul only diligent for the poor of jerusalem; but he cares for the needy people of Ephesus, 1. Tim. 6.17.18.19. exhorting Timothy the first elected Bishop of the place, To charge them that are rich in this world, that they be not high minded, and that they trust not in uncertain riches, but in the living God, (which giveth us abundantly all things to enjoy,) that they do good, and be rich in good works, and be ready to distribute and communicate, laying up in store for themselves a good foundation against the time to come, that they may obtain eternal life. Besides this, he was diligent for the procuring of relief for whatsoever poor; for thus he writes to the Galathians; Gal. 6.6. While we have time, let us do good to all m●n. Thus we see, how careful the chief Apostles, james, Peter, and john were to marry Paul and B●rnabas to remember their poor: and we see, how diligent Paul was to execute their warning, and by all means & ways, both of preaching and writing, to procure relief for the distressed Christians. And may it not be inferred hereupon, that it is the duty of every Minister of the Gospel, to remember the poor, and to stir up men's minds to liberality toward the needy? since the Apostles themselves were so diligent in this case, Act. 2. and 4. and 5. and 6. as that they undertook the business at first; and afterward ordained and selected Deacons for that purpose. And as it is the duty of the Minister to persuade and exhort; so it is the duty of the people to be persuaded, and to suffer the words of exhortation: which that all may be the readier to perform, let us weigh first the commandment that we must be liberal to the poor: Secondly, the example of such as have excelled therein: Thirdly, the reward of liberality to the needy: and lastly threatenings against the unmerciful thundered out in the Book● of God. In the law written by Moses, First motive to mercy. Deut. 15.7.8.9.10. God gave commandment for providing for the poor; charging the children of Israel on this sort: If one of thy brethren with thee be poor, within any of thy gates in thy land, which the Lord thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother: But thou shalt open thine hand unto him, and shalt lend him sufficient for his need which he hath: beware that there be not a wicked thought in thine heart, to say, the seventh year, the year of freedom is at hand; therefore it grieveth thee, to look on thy poor brother, and thou givest him nought, and he cry unto the Lord against thee, so that sin be in thee: Thou shalt give him and let it not grieve thine heart to give him: for because of this the Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand to. And God commanded also, that when the Israelites did reap their harvest, Leu. 19.9.10. they should not reap every corner of their field, neither should they gather the glean of their harvest: and that they should not gather the grapes of their vineyard clean, neither gather every grape of their vineyard; but that they should leave them for the poor and for the stranger. mercifulness so much pleaseth God, that whereas fasting is a preparative to prayer and repentance, and thereby a means to obtain foregivenes of sins; yet it is distasteful to God, if it be not seasoned with works of mercy; Isai. 58.3.4.5.6.7.8.9.0. and therefore God says by his holy Prophet to the fasting jews: You say, Wherefore have we fasted, and thou seest it not? we have punished ourselves, and thou regardest it not: behold in the day of your fast, you will seek your will, and reqiure all your debts: behold ye fast to strife and debate, and to smite with the fist of wickedness: Is it such a fast that I have chosen, that a man should afflict his soul for a day, and to bow down his head as a bulrush, and to lie down in sackcloth and ashes? wilt thou call this a fasting, or an acceptable day to the Lord? Is not this the fasting that I have chosen, to loose the bands of wickedness, to take off the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that wander to thine house? when thou seest the naked, that thou cover him, and hide not thyself from thine own flesh? Then shall thy light break forth as the morning, and thine health shall grow speedily: thy righteousness shall go before thee, and the glory of the Lord shall embrace thee: then shalt thou call, and the Lord shall answer, thou shalt cry, and he shall say, here I am. Neither is alms and bountifulness an adorning of our fasts only; but it is an infallible note and mark of sincere and unfeigned devotion; jam. 1.27. as Saint james affirmeth, saying; Pure religion and vndefi●ed before God even the Father, is this, to visit the fatherless and widows in their adversity. This is the true treasure which our Saviour ●ids us to lay up in heaven; Matt. 6.19.20. Lay not up (saith he) treasures for yourselves upon the earth, where the moth and canker corrupt, and where thieves dig through and steal: but lay up treasures for yourselves in heaven, where neither the moth nor canker corrupteth, and where thieves neither dig through, nor steal. And never to be forgotten is that saying of Christ, by those that either ambitiously lavish out their goods, to win praise of men; or else covetously hunt after recompense in all their feastings; when he saith; When thou makest a dinner, Luk. 14.12.13.14. or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor the rich neighbours, lest they also bid thee again, and a recompense be made thee: but when thou makest a feast, call the poor, the maimed, the lame, and the blind: and thou shalt be blessed, because they cannot recompense thee; for thou shalt be recompensed at the Resurrection of the just. And this commandment, to show mercy to the needy, is perpetual and still stands in force; and therefore the poor we have always amongst us; as God said to the Israelites; Because there shall be ever some poor in the land, therefore I command thee, saying, Deut. 15.11. thou shalt open thine hand to thy brother, to thy needy, and to thy poor in thy land. The commandment to love one another, and consequently to aid and secure one another, is both new, and old: old, because it was given in the law written by Moses, Leu. 19.18. and engraven by the finger of Nature in the tables of our hearts; and new, because it was renewed by our Saviour Christ in the Gospel; joh. 13.34. and therefore must never wax old, or decay. Is it not meet, that we should acknowledge, that good things come unto us, not by chance, but by the good providence of God? and how can we acknowledge this better, then by yielding obedience to God's commandment, that requires, to impart of our store on the necessity of other? If thou confess, Hom. 1. that temporal good things (saith S. B●sill) proceed from the divine ordinance: canst thou think, that God is unjust in distributing unequally these temporal things unto us? Why dost thou abound, and another beg? but that thou mayest be recompensed for thy bounty, & he be adorned with the strength and arm of patience? It is the bread of the hungry, which thou withdrawest: it is the garment of the naked, that thou layest up in thy wardrobe: it is the shoe of the barefooted, which rots in thy custody: it is the silver of the needy, which thou possessest: and therefore in not distributing, thou destroyest all those, whom thou mayest assist and secure. Shall we daily and hourly receive good things from our heavenly father, and shall we deny benefits to our brethren? Ecclus. 28.3.4. or shall we expect mercy from our maker, that withhold mercy from men like to ourselves? Bernard reduceth the mercies of the Lord towards us unto the number of seven; In Cant. ser. 88 saying, that The first mercy is, that God doth stay us from failing into many sins, into which otherwise we should fall: the second is, that God doth bear with us, when we sin, and doth patiently expect our conversion: the third is, that God doth visit our heart with his holy spirit; and cause us to loathe the sin, which before we loved: the fourth is, that God doth mercifully receive us, when we repent; so as we may be found among them of whom the Psalm speaketh; Psal. 32.1. Blessed are they whose iniquities are forgiven: the fift is, that God gives us power, to live more circumspectly hereafter, and not to commit a relapse; lest the last error be worse than the first: these five mercies are in delivering from evil, the other two are in bestowing of good: for the sixth is, in that God gives us the grace to live in new and holy conversation; and the seventh is, in that upon so often experiment of his goodness, he permits us unworthy and sinful wretches to assure ourselves of heavenly good things. Are these the mercies of the Lord towards us: and shall we be unmerciful to our afflicted brethren? H●th God so loved us? 1. Ioh 4.11. and shall not we love one another? If thou were distressed and in necessity thyself, wouldst thou not be glad to be comforted? and wouldst thou not desire and expect aid from other, that could do it? Matt. 7.12. Therefore whatsoever thou wouldst that men should do to thee, even so do thou to them: for this is the law and the Prophets. And that more is; dost thou know, what may betide thee before thou die? Art thou sure of the permanency of thy flourishing estate? Wilt thou in misery look for relief, that in prosperity wert merciless? W●th what measure thou meetest, Matt. 7.2. Nazianz. in Oratione de panperibus amandis. it shall be measured to thee again. It was gravely spoken by that great Divine long since; as he that saileth is near to shipwreck; and the nearer, the more audacious he is: so he that is clothed with this mortal body, is obnoxious and subject to bodily calamities; and the more, the prouder he is, and the more disdainful he is toward those that lie under his feet. While thou say lest, (saith he) with prosperous winds, stretch out thine hand to him, that hath suffered shipwreck: while thou art healthy and wealthy, aid the miserable. Stay not so long, till thou learn in thyself, how great an evil, in humanity and unmercifulness is, and how great a good thing it is, to open the bowels of compassion to the distressed. How requisite and necessary then is it, for Christians to show mercy; that receive of God such continual mercy, & stand in continual need of mercy? and how highly is the commandment of showing mercy to be esteemed of us, since both the law and gospel do enjoin it so strictly? and since Paul (as a learned father well observes) doth not barely say, Chrys. hom. 35. ad Heb. Col. 3.12. Antisthenes' apud Stob ser. 1. de prud. that we must show mercy; but that we must put on the bowels of mercy; to teach us, that Alms must be as a garment, which is still about us: and since the pagan Philosopher could affirm, that they are alike impious, that remove the Altar out of the Temple, and that remove compassion out of man's nature: and since the Latin Orator could give no greater commendation to Caesar, then to praise him for his mercy; when he said unto him; Cic. pr● Lagar. that among his many virtues, none was more admirable & acceptable than his mercy; For men approach by nothing so near unto God, as by saving and succouring of others; & that in his estate there was nothing greater, then that he was able; and in his Nature there was nothing better, then that he was willing, to save and show mercy. This then is the precept and commandment, 2. Motive to mercy. to be liberal and compassionate to the afflicted and poor: but who hath performed it? Holy, religious, and faithful men and women in all Ages. Look upon job, job. 29.12 13.15. ●6. who in his Golden and Halcyon days, delivered the poor that cried, and the fatherless, & him that had none to help him; & had the blessing upon him, of him that was ready to perish, and caused the widows heart to rejoice; and was the Eyes to the blind, and the feet to the lame, job. 31.16 17.19.20 and a Father to the poor; and restrained not the poor of their desire; nor caused the eyes of the widow to fail; and ate not his morsels alone, but the Fatherless ate with him; and suffered none to perish for want of clothing, but the loins of the poor blessed him, because he was warmed with the Fleece of his Shée●e. Look on Obadiah, the Governor of Ahabs' house, 1. King. 18 13. who, when jezebel slew the Prophets of the Lord, did hide an hundred of the Lords Prophets, by fifties in a Cave, and fed them with bread and water. 1. King. ●7. Look on the widow of Z●rep●h●, which in the great famine nourished and lodged the Prophet Eliah. Tob. 2.2. Look on Tob●, who when he saw at his table abundance of meat, he bade his son Tob●● to go into the city, and to bring whatsoever poor of his brethren he could find; and would not eat till his son returned. And these are some of the golden and grave sentences, which he gave to his son, not knowing whether he should ever give him more: Tob. 4.7.8.9.10.11. My son (saith he,) give Alms of thy substance: and when thou givest alms, let not thine eye be envious, neither turn thy face from any poor, lest that God turn his face from thee: give alms according to thy substance: if thou have but a little, be not afraid to give a little alms: for thou layest up a good store for thyself against the day of necessity: Because that Alms doth deliver from death, and suffereth not to come into darkness: for Alms is a good gift before the most high to all them which use it. Look on Zichaeus the Publican, who said to our Saviour Christ, Luk. 9.8. Behold Lord, the half of my goods I give to the poor, and if I have taken from any man by forged cavillation, I restore him four fold. Look on Dorcas, which is commended by the holy Ghost to be a woman, full of good works and alms; Act. ●. 39. for whose death all the widows wept before S. Peter, showing him the coats and garments which she had made, while she was with them. Look on Cornelius the Captain, Act. ●. 4. of whose prayers and Alms the Angel gives this testimony, That they were come up into remembrance before God. Unto which speech of the Angel, Homil. 9 supper. Matt. S. john Chrysostome seems to allude, in his description of Alms; when he says; that it is a friend of Gods, and still near to God, and hath the gates of heaven opened unto it; and when it enters in manner of a Queen, none of the Porters or keepers dare say unto it, What art thou? or, whence camest thou? but they presently receive it. Virgo est habent alas aureas; Alms is a Virgin having golden wings, adorned with gay colours; and yet so well feathered and nimble, that it still stands before the throne of the superiall king. Act. ●. 3●.34.35. Look on the Infancy of the primitive Church, Where there was one heart and mind, neither any said, that any thing of that which he possessed, was his own, but they had all things common: neither was there any among them that lacked; for as many as were possessors of Lands, or houses, sold them, and brought the price of the things that were sold, and laid it down at the Apostles feet, & it was distributed unto every man according as he had need. Act. 11.28.29. Look on the Church of Antiochia in which Believers were first called Christians; how when Aga●us signified by the spirit, that there should be great Famine throughout all the world: the Disciples, every man according to his ability, purposed to send succour unto the brethren which dwelled in judea. 2. Cor. 9.2. Look on the Church of Corinth & Achai●, how ready they were to contribute, & distribute to the necessity of the Saints; so that Pau● was bold to boast himself of them to Macedon; & affirms that their zeal had provoked many. Look on Placilla, the most devout wife of Theodosius the Emperor; Nicephor. Callist. l. 2. c. 4. who being blamed for visiting the sick, & ministering to them with her own hands, and giving them large money; she answered, that it became the Emperor to give the money, and it became her to consecrated the ministry of her hands to him, that had bestowed the Empire on her Husband. Look on Amadaeus the Duke of Sau●y, Munst. lib. 2. Cosmograph. who being asked of certain Orators and Ambassadors that were before him, whether he kept Hounds, or not? he leckned unto them, that they should return the next day. And when they were come, Cor. Nepos. Plutarch. Xenoph. Amadaeus from a Galiery, on a side of his house, showed them a great company of Beggars, that sat at meal together, and said unto them; These are my Hound's that I nourish every day, and by which I hope to hunt after the glory of Heaven. Here may be remembered also the bountifulness of Ethnics to the poor and needy; as of Pomponius Atticus, that sustained many poor people; Of Cyrus, Ontôs ègò ùmîn Dipsô charìzesthai, Plut. Chrémata ●●âsthai mèn ôs chrôto, chréschai dè ós timôto. that swore, he was more delighted to bestow good turns upon other, then to enrich himself; and that said, that he did thirst to use liberality; Of Timon the Athenian, that suffered his Fields & Orchyards to lie open, that the poor might take of the fruits without ask leave; and of whom it is reported, that he did get Riches to use them, and did use them, to spend them honourably on the needy. And of Titus, the Roman Emperor, who upon a time as he sat at Supper, remembering, that he had the day before done no good turn to any, he broke out into these words, Amici, diem perdidi; Friends, Sueton. I have lost a day. These Precedents of Ethnic liberality to the needy, we must endeavour to follow; and those former bright stars of godliness, that shined in the mids of a dark and perverse generation, we must behold and imitate, if we purpose to observe the commandment of the Lord, and to be partakers of the blessing that accompanieth liberality towards the needy. Third motive to mercy. Heb. 13.15.16. And what is that blessing? It is to have the favour and love of God toward us: for the Apostle says; Let us ●ffer the sacrifice of praise always to God; that is, the fruit of the lips, which confess his name: to do ●ood, and to distribute, forget not for with such sacrifices God is pleased As if Paul should thus say; Let us offer the oblations that are now pleasing to the Lord: the old corporal sacrifices are abrogated and abolished; but the true and spiritual sacrifices remain, which consist partly in giving thanks; and partly in liberality to the poor; with which sacrifices God is delighted. Luk. 6.38. Give, (saith Christ,) And it shall be given unto you: a good measure, pressed down, shaken together, & running over shall men give into your bosom. Of the merciful man the Psalmist pronounceth, Psal. 112.9. That as he hath distributed and given to the poor; so his righteousness remaineth for ever. That is, his piety & righteous dealing shall not only be approved & applauded in this world of God, Angels, and men; but also shall be adorned with eternal reward in that other life. Pro. 19.17. The wise King of Israel says, He that hath mercy upon the poor, dareth unto the Lord; and the Lord will recompense him in that which he hath given. Men desire commonly to commit their money and goods to trusty persons, that will repay surely according to promise: In Epist. Therefore (as Saint Austin says) If thou wilt be a good Merchant, and a notable Usurer, give that which thou canst not keep, to th'end that thou mayest receive, that which thou canst not lose; give a little, that thou mayest receive an hundredth fold; give of thy temporal possession, that thou mayest obtain the everlasting inheritance. Who is it the will not most gladly Till the Field, that will never miss to yield increase? And who desires not to be guided in his journey by signs and directions, that he may not swerver & stray? Hear then, In serm de verb. Domin. what the same Father says; Foecundus est ager pauperum; The Field of the poor is fertile, and soon yields fruit to them that give: Via coeli est pauper, The poor man is the way to Heaven, by which we come to our heavenly Father: Begin therefore to bestow on the needy, if thou wilt not err from the strait way. As flowing Wells, Cl●m. Alex. Pedag. lib. 5. cap. 7. though they be emptied, yet they return to their former measure and fullness; and the more they are exhausted, the more they are replenished, & the purer the water is: So giving to the poor, which is the fountain of liberality, that gives drink to the thirsty, and secure to the needy, is increased & filled again; Hom. 33. a● pop. Antioch. as milk comes again in the breasts that have been sucked. And for this S. Chrysostome doubts not to call liberality to the poor, ●he gainefullest Art & Trade in the world. H●m. 37. ad pop. An. And he asketh the question, whether a man can be so ignorant as not to know, that God commanded us to give Alms, not so much for the benefit of the poor that take, as for the recompense of them that give. He that would enter into a Potentate's Palace, procures the Porter's favour to be admitted: will't thou be admitted into the Palace of Heaven? the poor are the Porters; as our Saviour witnesseth, when he says; Make ye Friends with the riches of iniquity, Luk. 16.9. that when ye shall want, they may receive you into everlasting habitations. He that gives Alms, is like one that agreeth with the owner of an Orchard, to eat as much as he can within the Orchard, but to carry no fruit out of the Orchard: which condition because he finds somewhat strict, he eats in the Orchard till he be satiate & carries indeed no apples with him out of the Orchard, yet while he is eating, he now & then flings an apple over the Orchard wall or hedge, which when he comes forth, he may find and enjoy. So they that are rich in the world, and rich in God; though they have received their riches on this condition, that they shall carry away nothing with them out of the world, yet they show a godly wisdom, while they use here the blessings of this life; and in bestowing on the poor, they do (as it were) cast over the wall of the Orchard, that which they shall find recompensed in the world to come. A man that knows certainly, that after a small time he shall be removed into a strange country where forsaking his native soil, he shall live in need all days of his life; if he be not sottish, he will be well content to have his goods carried before him into that country where he shall after enjoy them, though for a little space he want them where he now dwells: and who will not account them foolish, that knowing the brittle and fading state of this life, and the short abode that they have here, do refuse by Alms and liberality to the poor, to send their goods before them into Heaven, where they most assuredly know, that they shall live in all affluence and plenty, and receive the eternal reward? specially since now we live, Heb. 13.14. not in our abiding city and true country, but in a strange country; and since by liberality to poor and distressed Christians, our goods are conveyed into our unmovable abiding place; What folly is it then, to leave our riches there, whence we must departed? and not to send it thither before hand, Chrys. in Matth. Hom. 6. whither we shall go? Place therefore thy substance there, where thy country is. He that placeth his treasure in Earth, hath not what to hope for in Heaven, Why should he look up toward Heaven, where he hath nothing laid & stored up for him? Manus pauperis est Gazophylacium Christi: Petr. Rau. in quadam Serm. The hand of the poor, is the Treasury of Christ; and whatsoever the poor receive, Christ doth accept, as given to himself: Give therefore earthly things to the poor, that thou mayest receive heavenly things; give a crumb and piece; that thou mayest receive the whole; give to the poor, that it may be given to thee; For whatsoever thou givest to the poor, thyself shalt have; whatsoever thou givest not to the poor, another shall have. And all this the Son of Syrach hath summarily comprehended in few words, when he saith; Ecclū●, 19.9.1.11: 12.13 16. Help the poor for the commandments sake, and turn him not away, because of his poverty: Lose thy money for thy brothers and neighbour's sake, and let it not rust under a stone to thy destruction: Bestow the treasure after the commandment of the most H●gh, and it shall bring thee more profit than gold: lay up thine alms in thy secret chamber, and it shall keep thee from all affliction: A man's alms is as a purse with him, & shall keep a man's favour as the apple of the eye, and afterward shall it arise, and pay every man his reward upon his head: it shall fight for thee against thine enemies, better than the shield of a strong man, or spear of the mighty. If the plentiful reward of liberality move thee not; Fourth motive to mercy. Prou. 21.13. Prou. 28.27. yet have remorse at the terrible menaces against the unmerciful. Hear Solomon; He that stoppeth his ear at the crying of the poor, he shall also cry, and not be heard. Again; He that giveth to the poor, shall not want; but he that hideth his eyes, shall have many curses. Dost thou not tremble at the remembrance of the fearful judgement of Sodom, that was destroyed with fire and brimstone from heaven? How grievous a punishment was it to be heard of? how grievous to be seen? nay, how grievous to be suffered? And wilt thou know their sins, that caused this horrible punishment? The Prophet tells thee; saying; Ezek. 16, 49. The iniquity of Sodom was, pride, fullness of bread, abundance of Idleness in her, and her daughters: neither did she strengthen the hand of the poor and needy. Quakest thou not, to muse on the rich Glutton, Luk. 16.15. that once fared delicitiously every day, and was clothed gorgeously in purple and fine linen; but now lieth in Hel● in torments, and desireth to have his flaming tongue cooled with one drop of water, and cannot be refreshed? And why is no ruth and compassion showed upon him? because he was merciless to the beggar Lazarus, refusing to give him the very crumbs which fell from his table. Hast thou forgotten, that at the dreadful day of judgement, when all shall appear before the Tribunal seat of Christ, and shall yield an account of their works, there shall be examination of Alms & works of charity? and as the godly shall hear this; Matt. 25. 3●.41.42. Why, and how the sentence of the last judgement shall be pronounced according to works, see the treatise following. Come ye blessed of my father, take the inheritance of the kingdom prepared for you from the foundation of the world; so the merciful shall hear that; Depart from me ye cursed into everlasting fire, which is prepared for the D uel & his Angels. For (saith Christ the eternal King & judge unto them,) I was an hungered, and ye gave me no meat; I thirsted, and ye gave me no drink; I was a stranger, and ye took me not in unto you; I was naked, and ye clothed me not; sick & in prison, and ye visited me not. Then shall they answer him, saying, Lord, when saw we thee an hungered, or a thirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee: Then shall he answer them, and say; Verily I say unto you, in as much as ye did it not, unto one of the least of these, ye did it not to me. In schools those that are desirous to take degree, knowing that strict examination shall be made of their sufficiency, they are wont to study and labour much in that question and point in which they shall be examined and sifted; and so they that are but meanly exercised in an Art or profession, shall be able to unfold the difficulties of that one point and question. Now since Christ the judge hath foretold, that in the last Doom, (where the question shall not be for degree of momentany honour, but for the crown of immortality,) the chiefest inquisition shall be touching Alms and works of mercy; if we neglect this one work, may it not be imputed to our own slothfulness, if we be repelled in the great and terrible day? And if they that give not to the poor shall be so punished: what shall the end be of the oppressor and defrauder of the poor? Prou. 22.23. Prou. 23.10.11. God will defend the cause of the oppressed and afflicted, and spoil the soul of those that spoil them: and if any remove the ancient bounds, and enter into the fields of the fatherless, he that redeemeth them is mighty, and he will defend their cause: jer. 22.13. saith Solomon. Woe unto him that buildeth his house by unrighteousness, and his chambers without equity, using his neighbour without wages, and giving him not for his work: saith the Prophet jeremiah. Ezek. 22.29.31. On them that vex the needy God will power out his indignation, and consume them with the fire of his wrath, and render their own ways upon their heads: saith the Prophet Ezekiel. Amos. 4.1.2. Against the kine of Bashan that oppress the poor and destroy th● needy, the Lord God hath sworn by his holiness, that he will take them away with thorns, and their prosperity with fishhooks: O ye that swallow up the poor, Amos. 8.4.5. etc. and ye that make the needy of the land to fail; making the Ephah small, and the shekel great, and falsifying the weights by deceit, that ye may buy the poor for silver, and the needy for shoes: the Lord hath sworn by the excellency of jacob, Surely I will ●euer forget any of these works: shall not the land tremble for this? and every one mourn that dwelleth therein? I will turn your feasts into mourning, and your songs into lamentation, and I will bring sackcloth upon all loins, and baldness upon every head, and I will make it as the mourning of an only son, and the end thereof as a bitter day: Amos. 5.11.16. saith the Lord by the Prophet Amos. Forasmuch as your treading is upon the poor, and ye take from him the burdens of wheat, (& his food, by which he should live,) ye have build houses of hewn stone, but ye shall not dwell in them; ye have planted pleasant Vineyards, but ye shall not drink wine of them. For the Lord God of Hosts, the Lord saith thus; Mal. 3.5. Mourning shall be in all streets, & they shall say in all the high ways, Alas, Alas: & they shall call the husbandman to Lamentation, & such as can mourn, to mourning: as it is in the same Prophet, I will come near to you to judgement, and I will be a swift witness against the soothsayers, and against the Adulterers, and against falseswearers, and against those that wrongfully keep back the Hirelings wages, and vex the Widow and the Fatherless, and oppress the stranger, and fear not me, jam. 5.1.2.3.4. saith the Lord of Hosts, by the Prophet Malachy. Go too now, (saith the holy Apostle james) weep and howl, for your miseries that shall come upon you; Your riches are corrupt, (your garments are moth-eaten: your gold and silver is cankered, and the rust of them shall be a witness against you, & shall eat your flesh, as it were fire: For why, behold the hire of the Labourers, which have reaped your fields, which is of you kept back by fraud) crieth, and the cries of them which have reaped, are entered into the ears of the Lord of hosts: ye have lived in pleasure on the earth, & in wantonness, ye have nourished your hearts, as in a day of slaughter. They must remember this, that deprive the poor of their livings; that withhold the wages of the labourer; that beguile the needy in bargaining and selling; that smother & suppress legacies, that are bequeathed to the poor, intreruerting and converting them otherwise then the Testators mind was. Let none think to thrive thereby: for as the eagle's feathers, if they be laid by the feathers of other bi●des they will fret & consume them; So the goods of the poor wrongfully detained from them, will consume & confound the residue of men's wealth & substance. And here is a memorandun for all officers, Collectors, & overseers for the poor, that they use all diligence, plainness, truth, & sincerity, to gather & dispose the Rates, for the relief of the needy; knowing that if they perform not their duty with a good conscience: God is the avenger of such things; Rom. 2.6. but if they deal faithfully and carefully, God will recompense them according to their works. Thus have we been persuaded to be liberal to the poor; by the commandment of God; by the example of the Faithful; by the reward of mercy; & by the threatenings against the mercifulness: and if the incompassionate and flinty hearted person shall deeply ponder these things, there is hope, that hereafter he will be mollified & put on the tender bowels of compassion. Sen. lib. de beneficijs. When the Cynic begged a talon of Antigonus he answered, that a talon was too much, for a Cynic to beg; & when the Cynic asked a penny, he answered again, that it was too little for a king to give. This was shameful & sophistical cavillation, to devise a means how to give nothing: for he respected the Cynic in the talon, & a king in the penny; whereas he might have given a penny to the Cynic, & a talon as he was a king. In these days also many will forge excuses, why they restrain their liberality from the distressed; but these excuses are not so soon allowed of God, as devised of man. For let not the covetous person, that seldom or never gives to the poor, say: I have but little, scarce enough for myself, & mine own family. Give then after thy state; 2. Cor. 8.12. & 9.7. & give which a cheerful and single heart, & the Lord will respect thee; not according to that thou hast not, but according to that thou hast; if there be first a willing mind: for God accepteth a cheerful giver. Luk. 21.2 He that hath praised the widow, for casting of 2. mites into the treasury, hath also promised, Math. 10 42. that if thou give but a cup of cold water in his name, thou shalt not lose thy reward. He that hath nought else to give, let him power forth prayers & good wishes for the poor● & distressed; Psal. 41.1.2.3. saying, The Lord deliver him in his trouble, the Lord keep him, and preserve him, ●he Lord bless him, the Lord strengthen him upon the bed of his sorrow, and comfort him in his sickness; and he shall be blessed, that so considers the poor, saith the man of God. So truly says an ancient Father, That the Alms is not weighed, Chrys. by the largeness of the things given, but by the liberal mind of the giver. Aug. in Psal. ●03. And another saith, If thou canst give, then give; if thou canst not, then use corteous speeches: God rewards the inward willingness, where he finds not outward ableness: Naz. in Orat. de pauper. amandis. let none say, I have not to give; for charity is not measured by the purse. And another says likewise; Give some small thing to him that wants; and yet it shall not be small, to him that wants all things: nay, God will not account it small, if thou give after thy power, account it for a gift; if thou give comfortable words: si nihil habes, collachryma: if thou have nothing to bestow, shed tears with him that is in misery. Amb in ep. ad Cor. For, non solum quaeritur quantum. sed & de quanto, & quo animo detur. The question is not only how much is given, but from what ability, and from what mind it proceeded. Let not the covetous person, that seldom, or never gives to the poor, say; before I give to another, I will first see, whether I shall want myself or not. For remember, how the meal in the barrel, and the oil in the crewse of the widow of Za●●ptha, 1. King. 17. failed not; though she gave to Eliah, leaving not for herself and her son. God hath promised, That the liberal person shall have plenty; Prou. 1.25. and he that watereth, shall also have rain. And it was excellently said of the second Tiberius the Emperor, when he was reproved for exhausting & spending the treasury in Alms; That the Treasury should never want money, as long as there were poor to receive alms, Let not covetousness, (which is the root of all evil: 1. Tim. 6.10. Luk. 12.15. Eph. 5.5. and of which Christ bids us to take heed & to beware: because a man's life stands not in riches: and which is Idolatry: for that the avaricious person reposeth in his money the confidence due to God:) let not covetousness make us to distrust the promise of God, or the providence of God: for he that hath provided our mothers milk to nourish us, before we were borne: and he that hath clothed us, & provided necessaries for us, that came naked into the world: will not he feed, & succour, & sustain us, when we walk in the obedience of his commandments? If we hear that poor, the corn, Ho●. 2. 1●.20.21.22. & the wine and oil will hear us: and the earth will hear the corn & fruits: and the heavens will hear the earth, & the Lord will hear the heavens, & marry us unto himself for ever, in righteousness, & in judgement, & in compassion, & in faithfulness. Let not the covetous person, that seldom or near gives to the poor, say; that he will not give to the needy; because they are ignorant in religion, idle, unruly, thievish, unthankful, railers: & therefore that he will follow the counsel of the son of Syrach, saying, Give unto such as fear God, Eccluns', 12.4. & receive not a sinner: do well to him that is lowly, but give not to the ungodly: hold back thy bread, & give it not unto him, Vers. 3. lest he overcome thee thereby. Indeed these are the words of the son of Syrach: but what saith he in the same place? He cannot have good, that giveth 10 Alms, and therefore he speaks comparatively & respectively; not excluding altogether the needy, (though lewd) from Alms; but showing the choice & discretion in giving he bids us, when we will do good, to know to whom we do it. For in liberality a regard is to be had both of the things & persons of things, Gre● in Epist. that all be not given to one, but somewhat to every one; whereby we may do good to the more; according to that of the Prophet, he hath dispersed and scattered here and there, and given to the poor: of persons, that we give first to the good, and then to sinners unto whom notwithstanding we are prohibited to give, Non qui homine sed quia p●ccatores, not for the they are men, Gal. 6.10. but for that they are sinners. So S. Paul says, that principally we must do good to the household of Faith, that is, to the godly: but immediately before he had said, while we have time, let us do good to all men. Therefore there must be wisdom, discretion, & choice in distributing our alms. Niceph. li. 14. ca 14. For though Atticus the Bishop of Constantinople, when he sent money to Calliopius the Nicene Priest, to be distributed among the poor, did bid him in bestowing the money, not to regard so much as religion in the poor, but only to have an eye to this, that the needy might be sustained, & not to prefer those that do live as Christians should live; yet he adds withal, that they should have most given to them, that did blush to beg, & not that did make a trade & traffic to beg, Ad Olympiad. for the filling of their bellies S. Chrysost. also, prescribing a form of giving Alms, saith among other things, that Bountifulness is to be measured by the need of those the crave. This is the sum; Nazianz. It is far better to do good to the unworthy for the sake of the worthy; than not to do good to the worthy, for the sake of the unworthy. For what if the poor do not their duty? wilt that therefore not do thy duty? Although in many respects they are not worthy of alms, yet give them for God's sake; for the Commandments sake; for Christ's sake; for the declaration of the faith & godliness. If that canst not give to them as they are faithful believers, & people worthy of liberality yet give to them, as they are men & women created of the same God, consisting of the same substance; drawing the same air: attainted with the like passions & infirmities; subject to the same dissolution & death; and due to the same earth, the general Mother of every mother's son & daughter. Matt. 5.45. Herein thou shalt imitate thy heavenvly father, & be merciful, as he is merciful; making his Sun to arise on the evil & the good & sending rain on the just and unjust. The force of which reason is so pregnant, that if compelled even a Pagan to say, that it is the part of liberality to give to every one that asketh, Sen. lib. de beneficijs. & therein to imitate God. If thou dost imitate God (saith he) give also to the unthankful. For the Sun arisetth upon the wicked; & the Seas are open to Pirates, & God the good author of things, gins to bestow benefits upon them that know it not, & holds on to bestow benefits upon the ungrateful: God ceaseth not to heap up his blessings, only with this intent, that he may do good: let us therefore imitate him; & let us give, though many things be given in vain. When thou hast seriously considered the needy, & canst find in them nothing worthy of relief, yet call to mind, that though they are unworthy of help yet they were created after the image of God, as thyself wert: and therefore weigh whether Lactantius speak not fitly, when he says; that if the worshippers of the false Gods do adorn the senseless Images, Lib. 6. c. 13. de vero cultu. and bestow all their precious things on that which can neither use it, nor render thanks for it; how much meeter and righter is it, to adorn the living Images of the true God; which as they make use of it, and yield thanks; so God, in whose fight we do good, will both allow● of it, and also reward our piety? It is to be wished, that when this objection is cast against the most part of the poor, it might be answered with a single denial; that it is false and slanderous. But he should be convinced by daily experience, that should absolutely deny it. Wherefore as the rich have been exhorted, to be liberal to the poor, so the needy are to be admonished, that they endeavour to be worthy of liberality, and to be thankful for charity & devotion extended towards them; and to pray for the happy state of their benefactors, and to carry themselves soberly, and truly, and humbly, and contentedly in their state of life: that so the graces and blessings of God may be multiplied upon all, both rich and poor, in this life; and at last, we may be all inheritors of eternal blessedness in Heaven, through jesus Christ our Lord. Amen. PITIFUL PERSONS LEND TO the Lord. Prou. 19.17. He that hath mercy upon the poor, dareth unto the Lord: and the Lord will recompense him that which he hath given. THis golden Aphorism and sentence of Solomon, the wise king of Israel, is a most pithy commendation of liberality towards the poor and needy; and therewithal an effectual exhortation to embrace the same. In which speech two things are presented to our consideration: the first is a description of mercy to the poor; what it is: the second is the fruit and profitableness thereof; what it brings unto us. If any would know, what mercy to the poor is; he hears it called here, A lending to the Lord: he that hath mercy upon the poor, dareth unto the Lord. If any ask, what commodity redounds to the merciful; he hears it here affirmed, that the merciful giver of Alms shall be rewarded: The Lord will recompense him that which he hath given. So that the wise man mounts by degrees: alms on the poor is no lieging of our goods, (saith he;) but a giving: it is no giving away of our goods, never to have them again; it is but only a lending of them: it is no hazardous lending of them to a debtor, either beggarly, that cannot repay; or careless, that will be bankrupt; or deceitful, that will defraud his Creditor, or deny his due: but it is a lending to the Lord of heaven and earth; who is both a faithful God, and therefore will perform his promise made to the merciful; and an almighty Lord, and therefore is able to recompense what is bestowed on the needy. As if Solomon had thus spoken: Hoard not up treasure in this world; neither fix your hearts on the riches of the earth, which is the broken bag that cannot hold. For if treasure be heaped up on earth, it is uncertain; it provokes envious eyes; it stirs up those of a man's own house, and that converse familiarly with him, to endeavour to spoil him. But if you desire to have your riches safely kept, why do you desire and seek men's help? The Lord is ready to receive them, and to keep them, and to recompense them with large usury. None can take them out of his hands; for he will keep you and your riches safe: and when he hath done it, he craves not a recompense for keeping, as men do; but he himself will bestow a reward upon you. If you respect gain, and wish that your coin may increase with great usury: behold rare and unheard of gain, promised by him that cannot lie; namely, a large recompense from the Lord of Lords. Men do oftentimes lend great sums of money, upon hope of gain and advantage; and they take but the word, or the band of a mortal man, whose breath is in his nostrils: but you that give to the poor, lend not to men; nor have not assurance from men, to be replied, but you lend to the Lord, and you have his word that abideth for ever, and his obligation and hand writing for repayment. If some great Prince or Potentate should command a crier to proclaim, that whosoever would lend him money, should in short space receive again, not only the principal sum, and that interest which the law tolerates, but far more, namely twice as much; nay, an 0. sold: there would be none, when he should hear of this proclamation, that would not presently lend to that Prince as much money as he had; and if he had none, that would not sell away his possessions, and so procure money, that he might obtain that extraordinary munificence and recompense of the Prince. But if perhaps the Potentates promise and proclamation should not move some, but that they would keep their moneys by them at home, and not lend them; they must of necessity, either be justly censured of folly, in neglecting of such great gain; or be convinced of distrustfulness, in not yielding credit to so royal promises. Wherefore (saith Solomon) since God doth not take away our ●iches, but preserve them & keep them for us, and doth recompense them again with large and ample usury; nay, doth promise for temporal and transitory wealth, eternal and never perishing; what excuse can those make, or what pardon can those look for, that refuse to lend to the Lord, and that regard not the most liberal recompense, which God bestows on them, that show mercy and compassion upon the poor and miserable? And this is the force and meaning of this proverb of Solomon; which of itself is sufficient to stir up tractable and flexible minds, to perform the works of mercy on the afflicted. But for that good things cannot be spoken too often, nor dilated too plainly; and in this last age of the world, love waxeth cold, as it did before the destruction of jerusalem, Matt 24. according to the words of our Saviour; it will not be impertinent to amplify this Argument somewhat more. For that which we find in the swellings and infirmities, that stick deeply in our bodies, namely, that there must be long time, much labour, and discretion used in applying remedies, that they may be removed, without endangering the life: the same we may perceive in covetousness, and other vices and diseases of the soul. For the greedy love of worldly things hath taken such root in the minds of many, that it cannot be cured by one or two exhortations: but manifold admonition must be used; that at last by often compassing with the armies of godly persuasions, and by loud blowing the trumpets of severe threatening, and by bearing the Ark of the word of the Lord, the strong holds and fortresses of covetousness may be battered and demolished, like the walls of jerico. Josh. 6. Plin. i. 32. c. 4. Some writ of the Narmensian field, that it is the drier for rain, and the moister for drought; and therefore Cicero jested thereupon, saying, that in that place, Raine did cause dust, and sunshining dirt: so there is a generation of people, that will bend contrary to the force of exhortation, and row against the stream of persuasion, and wax worse & worse for admonition. But though dogs bite those, Matt. 7.6. that cast holy things unto them, and swine turn back and rend those, that throw pearls before them: and though some stop the ear to the charmer, like the deaf Adder, Psal. 58.5.6. that will not hear the Enchanters voice, charm he never so cunningly; Matt. 11.16.19. and though some are those stubborn sinners, that will neither lament, when they hear weeping; nor dance, when they hear piping; that is, that regard neither the sharp menaces of the law, nor the sweet comforts of the Gospel: yet wisdom is justified of all her children: and they that are endued with the grace of God's spirit, will hearken to the statutes and voice of the Lord, and will say with the holy Prophet, when they are reproved; heal us, o Lord, jer. 17.14 & 31.18. and we shall be whole: save us, and we shall be saved: convert us, and we shall be converted. The form of Diogenes supplication when he begged, L●●r. l. 6. was this: If thou hast before this time given to any, give also to me; but if thou never gavest to any, begin now with me: whereby he meant, that he was in the case of other beggars, and therefore desired, that he that gave to every one, would also give to Diogenes: and that it was time for him that was so niggish as to give to none, at length to begin to give somewhat. The same supplication of beggars may be used in our age: and therefore, that we may either learn at length to lend to the Lord, and amend our backwardness, or else persevere in liberality, and have the good work confirmed, which is already begun in us: it shall be declared, first, why we 〈◊〉 give to the poor: secondly, to what poor 〈◊〉 must give: thirdly, how, and after what manner we must give. First why we must give. We must have compassion on the distressed, to declare, that we have love: and who knows not, that every Christian must entertain love and charity? For if the most excellent things are to be embraced, as they are indeed: what is more excellent than love? They that speak with the tongues of men and Angels, 1. Cor. 13.1.2.3.8. and have not love; are as sounding brass, or a tinkling cymbal: they that have the gift of prophesy, and know all secrets, and all knowledge; yea that have all faith, so that they can remove mountains, and have not love, they are nothing: they that feed the poor with all their goods, and give their bodies, that they be burned, and have not love; it profiteth them nothing. When prophesying shall be abolished, and tongues cease, and knowledge vanish away; and when faith and hope shall be determined and ended; namely, when our souls shall come to that blessed life; then love shall still remain: for love doth never fall away. Can there be any virtue comparable to love, that is the soul and life of other virtues; and that survives and lives after other virtues do cease and are abolished? He that hath mercy on the poor, makes it manifest, that he hath love; and that he loves, 1. joh. 3.18. not in word and tongue only, but in deed and truth. For to say, that we love our brethren, and yet not to give to their necessities, is that cold charity, which Saint james reprehends, jam. 2.15.16. when he says; If a brother, or a sister be naked, and destitute of daily food; and one of you say unto them, depart in peace, warm yourselves, and fill your bellies: notwithstanding ye give them not those things which are needful to the body; what helpeth it? This colourable love, is like faith without works and a painted fire without warmth, and a counterfeit stream without moistness; and a tree full of leaves without any fruit. Therefore to show, that we are not void of so rare and excellent a virtue, as love is; we must have mercy on the poor. Again, we must show mercy on the poor, because we have obtained mercy ourselves; and because when we love the brethren, we declare, that we love God. Who is there, that will not love God; who made us of nothing: redeemed us, when we were utterly lost; preserveth us daily, and poureth upon us his innumerable benefits? He that loveth not, knoweth not God: for God is love: 1. Io. 4.8. saith S. john. He useth a most forcible word; when he calls God love: it is far more, then if he had said; God is merciful; God is kind and gracious; God is gentle and favourable, God loves us infinitely. God (saith he) is love itself. If God then so loved us, ought not we to love him again? Every one will here answer; I love God: yea but note what the blessed Apostle saith; 1. Ioh 3.17. Whosoever hath this world's good, and seethe his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him? 1. joh. 4.20. If any man say, I love God, and hate his brother, he is a liar: for how can he that loleth not his broth●● whom he hath seen, love God, whom he hath not seen? By this shall all men know, that ye are my disciples, joh. 13.35. if ye have love one to another: saith our Saviour Christ. Servants and soldiers are known of what retinue and army they are, by their badge, cognizance, and colours: love and compassion is the true badge and cognizance of Christianity: therefore let us wear these cognisances and colours, that we may be known to be the servants, and soldiers of our Master Christ jesus. Hom. 36. de elecnios. As the sons of great and rich men do wear golden ouches and jewels about their necks, (saith S. Chrysostome) and do not put them off, but carry them always about them, as tokens and testimonies of their descent and nobility: so let us put on, and still carry about us the tender bowels of compassion & mercy, showing ourselves to be the sons of a merciful father, of whom we have received unspeakable blessings: specially, since this our mercy will show, that we love God, and dwell in God. Again, we must have mercy on the poor, because we are members one of another; and we that are many members severally, yet are but one body in Christ. We see plainly, what an harmony, sympathy, and agreement there is in our body: 1. Cor. 12. For if one member suffer, all suffer with it; if one member be had in honour, all the members rejoice with it. There is no division in the body: but God hath so tempered the body, that the parts should have the same care, one for another. Verse. 14.15.16. etc. The body is not one member, but many: If the foot would say, because I am not the hand, I am not of the body; is it therefore not of the body? If the ear would say, because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But God hath disposed the members every one of them in the body, at his own pleasure: for if they were all one member, where were the body? But now are there many members, yet but one body. And the eye cannot say to the hand, I have no need of thee: nor the head again to the feet, I have no need of you. Even so, since Christians are all members of one body in Christ, one depending upon the other, and one having an interest in the other; let us weep with them that weep; and rejoice with them that rejoice; let the learned instruct the ignorant; let the wi●● give counsel to those that want experience; let the healthy comfort the sick, let the strong bear with the weak; and let them that abound, supply the want of those that need. Again, we must have mercy on the poor, because in relieving the poor, we relieve and succour Christ himself: who accounts that given to himself, that is given to his afflicted members; & who will reward it plenteously, as given to himself. If Christ should come unto our houses poor and naked, hungry and thirsty, sick and harborles; who would not extend his devotion upon him? But Christ sits at the right hand of God in heaven; and he hath left the poor among us unto the end of the world; and he sends them as his Bailiffs to take up his rents and revenues of mercy; and if we deny it to them, we deny it to Christ himself; & if we deliver it to them, they are a sufficient quittance and discharge of themselves. Many refuse to pay rend to these poor Bailiffs, and rather repel them for their néedfulnes, and deride them for their destortion, deformities, and diseases of body, then receive and entertain them. But who made them distorted, deformed, and loathsome for their boils and infirmities? was it not the highest Ruler of heaven and earth, that hath power to inflict that punishment upon many, or all; that he inflicts upon any, or some? He that mocketh the poor, Prou. 17.5. & 14.31. reproacheth him that made him; but he that hath mercy on the poor, honoureth God, saith Solomon. Howsoever some loath and contemn the poor; yet the faithful poor are most precious and dear in the eyes of Christ. It is written of Laurence, that constant Martyr and worthy Deacon of the Church of Rome, that when the Tyrant demanded the treasure of the Church, expecting chalices, candlesticks, and other ornaments of gold; he gathered the poor of the city, the lame, the maimed, the lepers, the attainted with manifold maladies, that were relieved by the Alms of the Christians, and showed these to the Tyrant, as the riches of the Church; but when the Tyrant disdainfully frowned, and abhorred those silly people, Laurence told him, that they were the beauty, and wealth, and gains of Christ's church, and that though they were ragged and unseemly now in the eyes of men, yet they should one day shine in incomparable gloriousness before the throne of God; and that they were not to be detested for their outward infirmities of body, since the inward foulness, and diseases, and vices of him and other worldlings where far more odious & loathsome. Prudent. Peristeph. in Laurent. Swelling pride (saith he) is worse than the dropsy: pinching covetousness is worse than the gout, or cramp: filthy incontinency and fornication, is worse than dirty fluttishnes: boiling ambition is worse than a burning fever: an unbridled tongue is worse than an itching soar: malice and envy, is worse than a putrefied impostume: superstitious Idolatry is worse than the King's Evil. Peccante nil est tetrius, N●l●am leprosum aut putridum; Cruda est cicatrix criminum, Oletque ut antrum tartari: There is nothing so foul, so leprous, so rotten, as a sinner; the scar that remains after the wound of iniquity is never whole, but still fresh and raw, and smells like the den and dungeon of Hell. To leave Laurence: mark what Christ says in the 25. of Matthew, and see, whether he do not there most lively demonstrate and show, what he accounts of the faithful poor, and what estimation he makes of Alms bestowed on them: for there he says, Matt. 25.31. etc. that when the son of man cometh in his glory, and all the holy Angels with him, then shall the he sit upon the throne of his glory: and before him shall be gathered all nations, and he shall separate them one from another, as a Shepherd separateth the sheep from the goats: and he shall set the sheep on his right hand, and the goats on the left: Then shall the king say to them on his right hand, Come ye blessed of my father: take the inheritance of the kingdom prepared for you, from the foundation of the world. For I was an hungered, and ye gave me meat. I thirsted, and ye gave me drink; I was a stranger, and ye took me in unto you: I was naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord when saw we thee an hungered, and fed thee? or a thirst, and gave thee drink? and when saw we thee a stranger, and took thee in unto us? or naked, and clothed thee? or when saw we thee sick, or in prison, and came unto thee? And the king shall answer, and say unto them, Verily I say unto you, in as much as ye have done it unto one of the least of these my brethren, ye have done it to me. How terrible shall the day of judgement be, to those that are not persuaded that Christ shall be as well their absolver and acquitter, as their judge & censurer? 2. Pet. 3.10. For the day of the Lord will come as a thief in the night, in the which the heavens shall pass away with a noise, and the elements shall melt heat, and the earth with the works that are therein shall be burnt up: and in that great, and general, and Impartial judgement, the book of all offences shall be laid open; the Grave Death, and Hell, shall yield forth all that are in them; all corners shallbe swept, and all plaites and wrinkles shallbe unfolded; the Sun shallbe darkened and the Moon eclipsed, and the stars shall fall from Heaven; Christ the judge of quick and dead, shall take in hand the glittering and twoedged Sword, being ready to throw the Thunderbolts of his fierce wrath; and the unfaithful and ungodly shallbe driven to such straits and extremity, that they shall cry to the Hills, Fall on us: and to the Mountain, cover us: and to the Waters, Swallow us up. Happy are they that may stand then boldly in that day: but that love their poor brethren, shall have boldness and confidence in the day of judgement: For as he is, so are we in ●his world, (saith the Apostle; that is, 1. joh. 4.17. GOD will not condemn those that are like himself; but the merciful in this world are like to God: for God is merciful and gracious: and therefore the merciful need not to fear the sentence of condemnation. And we must mark, that CHRIST will say, Take the inheritance of the Kingdom: For I was an hungered, and ye gave me meat. He will not say, inherit the kingdom of heaven because ye have prophesied in my Name, & cast out devils in my Name: For many that shall say so in the last day, shall hear this Answer; Mat. 7.23 I never knew you; Depart from me, ye that work iniquity: Neither shall Christ say, inherit the Kingdom, because you have not covered your neighbours goods: because you have not committed fornication: because you have not defiled your hands with blood: although the avoiding of these things be necessary for Christians; for Fornicators, and murderers, and unclean persons, and covetous persons, Gal. 6.21. shall not possess the kingdom of God. Neither shall Christ say to Abel, because thou hast suffered for righteousness; to Noah, because thou hast built the Ark, for the world's preservation; to Abraham, because thou hast offered up thy Son; to Moses, because thou hast published the law; to Peter, because thou wast Crucified; therefore inherit the Kingdom of heaven: But Christ shall only say, inherit the Kingdom, because ye ministered to the poor Saints in their necessities. Which words of our Saviour, must not be so taken, as if Alms, or any other of our works did merit eternal life. Alms merit not, and why mention is made of works of mercy in the last judgement For the Scripture expressly teacheth, that our Election is of grace; and if it be of grace, it is no more of works; or else were grace, no more grace: but if it be of works, it is no more grace: or else were work, no more work: Rom. 1.5. ●. and the scripture teacheth, that we are saved by grace, through faith, and not of ourselves, it is the gift of God: Eph. 2.8. and the scripture teacheth, that Christ by his merit hath sufficiently obtained for us eternal life, in that he gave his life for the ransom of many: Matt. 20.28. and the scripture teacheth, that Christ being an high Priest of good things to come, by a greater and a more perfect tabernacle, not made with hands; neither by the blood of goats and calves, but his own blood entered once unto the holy place, and obtained eternal redemption for us: for if the blood of bulls and of goats, and the ashes of an heifer, sprinkling them that are unclean, sanctifieth as touching the purifying of the flesh; how much more shall the blood of Christ? which through the eternal spirit offered himself without fault to God, purge our consciences from dead works to serve the living God. Heb. ●. 11.12.13.14. This doctrine clearly taught in holy scripture, utterly excludes boasting on our part, in the matter of salvation. For that any work of our may merit; first it is required, that it be freely our own, and not due to him, to whom it is performed: but whatsoever good we do, it is only some part of our duty, which we own to God: Luk. 17.10. For when we have done all those things which are commanded us, we must say, we are unprofitable Servants; we have done that which was our duty to do: Ro. 11.35. And, who hath given to the Lord first, and he shall be recompensed; Rom. 8.12 and, we are debtor, not to live after the flesh, but after the spirit. Next it is required, that our work, or gift that we offer, be profitable and commodious to him, of whom we merit: but no action or work of ours, can bring any commodity to the Lord: Psal. 16.2 For the Prophet says; My well doing extendeth not to thee o Lord: And the Temanite, job. 22. ●. 3. jobs friend, says; May a man be profitable unto God, as he that is wise, may be profitable to himself? Is it any thing unto the Almighty, that thou are righteous? or is it profitable to him, that thou makest thy ways upright? Or what things wants God, that is in our power? Is it the beasts of the Forest? Psa. 50.12 or the fowls on the Mountains? or the wild beasts of the field? If I be hungry, I will not tell thee, saith the Lord: for all the world is mine, and all that therein is. Thirdly, it is required, that the thing done, or offered by us, be equivalent and answerable in price and dignity, to that which we re●iue again, and which he (at whose hands ●e merit) rewards us withal: but no works ●ours are countervailable, and meet to be laid ●n the balance against Salvation and eternal life, which we receive of God: For what proportion can there be between our works and eternal life? Rom. 8.18 which made the blessed Apostle to conclude and count, That the Afflictions of this present time, are not worthy of the glory, Rom. 6.23 which shall be showed unto us. So that our Alms and works of mercy can merit nothing with God; Chárisma. and the eternal inheritance is the free gift of God. And therefore, when the Scripture says, that God shall render to every man according to his works; Psa. 62.13 Matth. 16 27. Ro. 2.6. Revel. 22.12. and that Christ shall pronounce the sentence of the last judgement, after the works of Mercy done, or not done, by the sheep and goats: The meaning is not, that works are the causes that do merit salvation: but that the Elect shallbe rewarded according to their works: not as if they were the causes of life and reward; but as they are undoubted effects, arguments, and declarations, giving true testimony of the causes, both of the one and the other. For the true and only causes of life and recompense, are the decree of God from everlasting; and his calling of us to life, and justifying of us, at the due time. For in that Christ, when he calls the Elect, and sends them into possession of eternal life, says unto them, Come ye blessed: These words show sufficiently the cause of their sending into eternal life to be, for that they are blessed with all spiritual blessings in Christ; and freed from the curse of the law; Eph. 1.13 Gal. 3.14. and heirs and sons of God by his free promise, & consequently called and justified: For Adoption, and Calling, and justification, are parts of that blessedness, which in due season shallbe revealed: And therefore whom Christ first called (Blessed of his Father, Matt. 25.34.37. ) he calls after, Righteous: and he calls the kingdom of heaven an Inheritance. Neither must we suppose, when Christ says, (For I was an hungered;) that he yields a reason of the blessedness of the Elect, that it doth flow from their Alms & works: but the reason is drawn from the effects, that demonstrate the cause, and bear infallible record thereof: As though our Saviour should say thus: Go into Heaven; because ye are blessed, and ordained to the Kingdom of heaven: For by your Alms and works of mercy; you have given plain testimony; that you are blessed and prepared from everlasting to that heavenly Kingdom. Why then sayest thou) doth he pronounce the sentence in the last doom, after works? because works are more perspicuous, & better known unto us; as effects are better known, than the causes: For God will have all things in the last judgement to be apparent and manifest to our senses; that true and lively Faith may be discerned by her natural properties and true fruits; lest otherwise the mask & vizard of Faith, should be pretended in steed of true and effectual Faith. And Christ speaks only of the works of mercy, not to show the cause of salvation; but to commend thsoe works unto us; and to excite and encourage us, to perform & embrace them the more readily, in that our labour in the Lord, & in the works of godliness, shall not be frustrate, or lost; & to show, that the inheritance & possession of heaven pertains only to the Sons of God. For who so much prove themselves to be the sons of God & to be like unto him, as the merciful do? Therefore Christ says, Be ye merciful, as your Father also is merciful: And when he calls the Elect to the possession of Heaven; he says, Luk. 6.36 Come in herite the kingdom, as your own, and duly belonging unto you, by right of inheritance: For the Sons of GOD, ought also to inherit the Kingdom of God. Wherefore if we will have mercy, we must show mercy: jam. 2.13 for there shallbe condemnation merciless, to him that showeth no mercy. 2. To whom we must give. Next, we must impart our Alms, and works of mercy, upon all those that shall stand in need of help. For we are commanded to love our Neighbour as ourselves: and who is our Neighbour? but he that may be succoured and aided by us, in his distress; of whatsoever state, sort, or condition he be. This Christ proves, Luk. 10.29. by the example of him that fell among thieves, and was wounded, and rob, and therefore was to be comforted by any that should find him in that pitiful plight: Howbeit the Priest and the Levite, that passed that way, did disdainfully neglect to afford him relief, upon a false supposal, that he was not joined to them by the band of Neighbourhood; and only the Samaritane, considering his lamentable case, did esteem him for his Brother and Neighbour; & therefore executed on him the offices of kindness and Charity. Lib. 6. c. 11 For this cause, Lactantius justly calls the saying of Plautus' detestable, when he says, Malè meretur, qui mendico dat, quòd edat: Nam & illud, quod dat, perit; Et illi producit vitam ad miseriam: That is, He doth ill, that gives meat to a beggar, for that he gives is lost; and he prolongs the miserable life of the beggar. Indeed the covetous and Machiavillian miser is very ingenious to devise such reasons, that he may pretend some colourable excuses, why he hardens his heart, and turns his eyes, and refrains his hands from imparting out of his superfluity, on the wants of the poor. But we ought not to devise such causes, why we should withhold our bounty; rather we ought to regard the commandment of our gracious God and Lord, who commands us, not to turn our eyes from our own flesh, that is, from the poor; who are made of the s●me substance of which ourselves are. And therefore worthily also Lactantius reproves that speech of Cicero: Namely, Ibid. apud Lactant. That we must often give of our goods unto men that need, if they be meet to receive: and he checks it, saying, Quid personas eligis? quid membra inspicis? pro homine tibi habendus est, quisquis precatur; ideò qui● te hominem putat: Why dost thou choose persons? why dost thou behold the parts of the body? whosoever begs of thee, is to be accounted a man by thee, Li. 6. c. 12 because he accounts thee a man. And elsewhere he says, Vbicunque homo desiderabitur, ibi exigi officium nostrum putabimus: Wheresoever the help of man shall be needful, there let us think, that our duty is required. For as he that doth any work, considers in his mind the person of him, for whose sake he doth it; Chrys. in ca 6. Mat. So he that writeth an Epistle, wherein he salutes his friend, as long as he is writing, he sees in his thoughts the person of his friend, to whom he endites the Epistle: So an Artificer that holds his work in his hand, always thinks on him that committed the work unto him, that it may be finished accordingly as he enjoined: in like manner, he that doth Alms for God's sake, doth respect the person of none in his heart, but of God, for whom he doth it. Chrys. ser. de poenit. Consider how the Lord, when many daily blaspheme him, and commit Fornication, and theft, and diverse enormities, yet he ceaseth not to be Bountiful; but to declare his mercy, he sends on them his common Sunne-shining, his common Rain, his common fruits of the earth: so do thou also: and while there is time of mercy, help the poor, feed the hungry, secure the afflicted, and cast aside curious inquiry. Hier. in Epist. Whether the distressed be a Priest, or a Cousin, or of acquaintance; Nihil in illo aliud consideres, nisi paupertatem: Take notice of nothing in him, saving of his poverty: Give in simplicity to all that need; not respecting to whom, but for whose sake thou givest. It was well answered of Aristotle, when he was blamed, for giving to a miserable person, yet wicked; L●ërt. lib. 6. cap. 1, that he pitied not the manners, but the man; and that he gave not so much to the Man, as to the nature of man. Shall I, (will some say) maintain those that have lived wickedly? shall I be liberal to those that show small godlives or religion? shall I not pass by the unworthy? Indeed the best are to be best relieved, and most succoured; the faithful and zealous are to be preferred before the irreligious and profane: They which in their youth, have been honest, true, sober, and painful, if they fall into penury and scarcity, they are to be better provided for, than those which have been Loiterers, Drunkards, incivil, and inordinate persons: as Saint Jerome says well, In Epist. ad Paulin. that We must have regard of Christ's substance, that we do not foolishly waste it; that is, that we do not with inconsiderate judgement, give the goods of the poor, lest (as the wise man said,) Liberality be lost by liberality. And we may deservedly say to the loitering & sturdy beggar, that is able, not willing to get his living, by his own pains & labour, Plutare. in Lacon. as that Lacedaemonian said, when a certain beggar asked somewhat of him, If I give thee aught (saith he) thou wilt continue the longer a beggar; For he was the c●use of this thy reproachful life, that first gave unto thee, and made thee idle. But yet howsoever the poor fall into want, if they suffer want indeed, none are to be neglected. But for that the Objection of the unworthiness of the poor, and debars many from Liberality; Let us note the full Answer thereunto, uttered by the Golden mouthed Father, in his second Homily of the beggar Lazarus: Chrysoct. these are his words: If it be the worst person that lives and wants necessary sustenance, let us supply his need. For so Christ commanded us to do, saying, Do good to them that hate you, & pray for them which hurt you, and persecute you; Matth. 5.44.45. that you may be the children of your Father that is in Heaven: For he maketh his Sun to arise on the evil & the good, and sendeth rain on the just & unjust. The merciful man is an harborough for those that are in necessity: & an harborough receives all that suffer shipwreck, and frees them from danger: be they good, be they bad; be they of what sort soever that are in danger, it receives them into it bosom. Even so thou, when thou seest on earth a man fallen into the shipwreck of poverty, censure him not, inquire not after his deeds, but ease his misery Why dost thou procure thyself more business than is needful? God hath freed thee from all this curiosity. What excuses & delays would many make, if God had commanded us to search out the life & conversation of the poor, & then to show mercy on them? But now God hath eased us of all this care. Why then do we pluck upon us unnecessary cares? It is one thing to be a judge, another thing to be a merciful man. When we give an Alms, though it be to the unworthy: yet it is an alms. If we be curious about the unworthy, perchance also the worthy may escape us: but if we give to unworthy, both the one & the other will come to our hands. So it came to pass to blessed Abraham. Gen. 18.3. Heb. 13.2 For he not being inquisitive touching those that came by, & to his house; at length he lodged Angels also unawares. Let us follow Abraham, & Let also descended from the same stock; who so diligently imitated the munificency of his Ancestor Abraham that he says of himself, My door was open to every one that came: it was not open to one, & shut to another, job. 31.32 but it was open absolutely to every one that came. So let us do without curious examining of the needy. It is the poverty of a beggar that deserves an alms; & whosoever brings this poverty unto us, let us respect no more. We give not to the manners, but to the man; neither do we show compassion on any, for his virtue, but for his misery: that ourselves may obtain the mercy of our Lord, and that ourselves being unworthy, may receive kindness. For if we will narrowly and precisely search and seek out the worthiness of our fellow-servants; Math. 7.1.1. so will God also deal with us: for as we judge, so shall we be judged again, saith Christ. And thus far out of Chrysostome, to whom we must give. Now as Paul requires that the rich be charged, that they be not proud, nor repose assurance in wealth; 1. Tim. 6.17.18.19 but that they be liberal and abounding in good works, & willing to bestow & communicate; whereby they may lay up in store for themselves, a good foundation, against the time to come, and obtain everlasting life: so there is a charge also to be delivered to the poor. And what is it but this? That if they will have the wealthier sort to contribute to their necessities, they must remove and take away one of the greatest stops and hindrances of liberality, which is, their own unworthiness. They must show their humility towards their benefactors, & return thanks for relief; not craving alms as their inheritance & rents, and expostulating & murmuring, if they cannot have their humours fed. They must lay aside ignorance, & grow daily in the knowledge of God; first learning the ground & fundamental points of Christianity themselves, & then bringing up their children & people in the catechism & fear of the Lord. They must resort diligently to the house of God, and pray for the good state of the kingdom, and for the prosperity of those that secure them; & when they come to the door to beg, they must pray for the happiness of that house; & if they refuse to pray, or cannot pray, they are unworthy of an alms: Nay, it were not amiss to withdraw alms from those that are unwilling, or unable to pray. They must be diligent to apply themselves to the doing of that work & labour, which they can do, and educate their children in painfulness & industry, fleeing idleness, the true breeder of many beggars. And they must forbear, and refrain their hands from picking, purloining, & spoiling of men's commodities; which because oftentimes they do without Conscience, good manners, or fear of God, they harden the hearts, & tie the hands of many, from bestowing their liberality upon them. If the poor shall thus reform themselves, it is not to be doubted, but the Lord will move the Rich to be compassionate towards them. As for the manner, 3. How we must give. how we must give our Alms: we must give with a sincere and good Conscience; not with Hypocrisy, and ostentation to win praise of the world. So our Saviour teacheth, when he saith; Take heed that ye give not your alms before men, to be seen of them, Matth. 6.1.2.3.4. or else ye shall have no reward of your Father, which is in heaven: therefore when thou givest thine Alms, thou shalt not make a trumpet to be blown before thee, as the Hypocrites do in Synagogues and in the streets, to be praised of men; Verily I say unto you, they have their reward: but when thou dost thine alms, let not thy left hand know what thy right hand doth, that thine alms may be seen in secret; & thy father that seethe in secret, he will reward thee openly. In which words of our Saviour, we are to note, that a good thing may be done, and yet it may not be well done: and therefore that old saying is not erroneous, that Adverbs are better than Verbs: Praestant Aduerbia Verbis. that is, that God respecteth more, how a thing is done, than that it is done. If the work be not commanded of God, but done upon the invention of man's fancy, & a supposed good intent, Isai. 1.12. God will say, Who hath required these things at your hands? If the work proceed not from a sincere faith, to manifest it before men; (since Faith is as the shekel of the Sanctuary by which every thing vowed & Consecrate to the Lord was to be weighed); Levi. ●7. 3 ● Rom. 14.23. Heb. 1.6. it will at last be found true, that Whatsoever is not of Fai h, is sin: and that without Faith, it is not possible to please God. If the work be done, to have a Name blown abroad with the trumpet of man's praise; and not to honour and glorify God, but ourselves; our saviours censure is passed upon it, as upon the alms of the glorious Scribes, Pharisees, and Hypocrites; that when the givers and doers of such alms and works have the commendation of men, which they hunted and sought after, they have their reward; and all the reward which they shall have: for God is not pleased, nor appeased with such works. And it seemeth, Nóson echeiss, chaireis' didous. Epicharm that the very Ethnic Philosopher had an eye to this abuse in giving, when he said, That he that rejoiceth and braggeth in giving, hath disease and a fault in giving. Besides this, we must give with a cheerful mind; not unwillingly, and grudgingly. And to teach this, in old time they feigned, that there were three Graces, which signified liberality: and the one was named Agla●a, that is, clearness; the second Euphrosyne, that is, gladness; the third Thalia, that is, pleasure: whereby was meant, that gifts must be bestowed, cheerfully, joyfully, and pleasantly. The Philosopher writes therefore excellently, when he says; Sen. de benefic. That as it is a savage cruelty, to protract punishment; so the gift is the more acceptable, that is quickly bestowed: and as in darts, there is one and the same nature and force of the iron; but the odds is infinite, whether they be flung forcibly, or faintly; so there is difference in that is given; how it is given; whether speedily, or sparingly. When one (saith he) confers but little upon me, yet it is to be esteemed; because he could do no more: but when one gives much; yet with doubting, yet with delaying, yet with murmuring, yet with pride, he conferred it upon his own ambition, and not upon me. Moreover, we must give bountifully and liberally; not sparingly, and pinchingly; accounting all that lost which we give; and all all that too much which we bestow. This let us remember, 2. Cor. 9.6.7. that he which soweth sparingly, shall reap also sparingly; and he that soweth liberally, shall reap also liberally: as every man wisheth, (and freely determineth) in his heart, so let him give; for God loveth a cheerful giver. If thou say, that thy ability is but small, and therefore thou canst give but little: give then after thy ability; if thou abound, give abundantly; if thou hast but little, bestow accordingly. Prou. 5.16.17. For when Solomon says; Let thy fountains flow forth, and the rivers of waters in the streets; but let them be thine, even thine only, and not the strangers with thee: he meaneth, that our inheritance, goods, and possessions must be thriftily dispensed and disposed, for the necessary uses of us and ours: yet for all that, that we must bounteously help the needy, without great and notable endamaging of ourselves, and those that depend upon us. And this moderation S. Paul commands to be kept in giving, when he says, That other must not be eased, & we grieved; 2. Cor. 8.13. but our abundance must supply the lack of others. And the truth of an alms consisteth not, either in the party to whom we give; whether he be good, or bad, so he be needy and miserable; nor the quantity of that is given; whether it be much, or little; but it consisteth in ourselves; namely, with what mind we give. The rich may give much, and they of slender ability may give little; and yet the gift of the rich may not be worthy of the name of an Alms; and the gift of the meaner sort may be justly called an Alms. Matt. 10.42. Whosoever shall give but a cup of cold water to drink, (and what is less?) to a faithful poor person, in the name of Christ, and for Christ's sake, shall not lose his reward. And who knows not Christ's verdict of the two mites of the poor widow? Luk. 21.1.2.3.4. For when he saw the rich men cast their gifts into the treasury, and a certain poor widow also to cast in thither two mites; he said, Of a truth I say unto you, that this poor widow hath cast in more than they all: for they all have of their superfluity cast into the offerings of God, but she of her penury hath cast in all the living that she had. Therefore it is not the quantity of the gift; but the mind and the manner of the giving, that is respected of the Lord. But perhaps some will say, I have wife, children, and family myself: why should I give? I know not what want I and mine may have: I have people of mine own to maintain. The rather for this cause thou must relieve the poor, that by a small portion which thou givest, nay lendest to the Lord, thou mayest provide his blessing and favour for thy wife and family after thy departure. If thou wilt have care for thy family and children; canst thou do it better, then in leaving them sure bonds and obligations of debt, not confirmed by the hands and seals of mortal men, but by the undoubted promise of the king of kings and Lord of Lords? The Apostle proves out of the Psalm, that he that sparseth abroad, and giveth to the poor, his benevolence shall remain for ever, and be everlasting, and he shall never want to give to the poor: For God that findeth seed to the sour, 2. Cor. 9.9. will minister likewise bread for food, and multiply the seed, and increase the fruit of his benevolence. And the same Apostle elsewhere wills us, not to be weary of well-doing; Gal. 6.9. For that in due season we shall reap, if we faint not. In which places, he compares the bestowing of alms and relief on the poor, to sowing and sparsing of grain upon a fruitful soil. And S. Chrysostome saith well; Semen vocatur el●emosyna, quia res haec non tam sumptus est quam redditus; Alms is called seed, because it is not so much a charge, as a revenue. Depaenis. 7. ser. If corn (saith he) be shut up close in the house of the husbandman, it increaseth not, but is consumed of vermin: but if it be sparsed on the ground, it is not only kept safe, but also increased: so the wealth that is shut up in chests, and kept underlocks and bars, soon flees from the owners but if it be distributed in liberality to the afflicted, it remains not only surely kept, but riseth also to more increase. He that hid●●● is treasure upon earth, Chrys. hom. 9 in Matt. and sends it not by liberality to heaven; doth as if an husbandman should take seed, and not sow it on fertile soil; but scatter it into the water; where he can neither enjoy it, nor preserve it from corruption. Id. hom. 5. in Matt. For where seed is fitly sown, there follows multiplying of fruits. And if thou find a fat and fruitful ground, thou wilt not only manure it, and till it plenteously with thine own seed, but thou wilt also borrow seed of other; & reckon it a great loss, if thou shouldest be sparing in tillage thereof: since than if thou be liberal to the poor, thou sowest on a field, that will yield increase with manifold usury, linger not, nor procrastinate; but understand this, That by sparing thou shalt lose, and by sparsing thou shalt gather. When we sow our seed, we do not so much look upon the emptying of our barns, as hope for the fruitful harvest to come: and that also when we are uncertain of the event; for the rust, and Caterpillar, and unseasonable storms may frustrate our expectation. Shall we be so cheerful to commit our seed to the ground; and shall we linger to commit our seed of alms into God's hands, and into the heavens; where no tempests, nor calamities can hurt it, and where unspeakable fruit shall be gathered? For in sowing of grain, the séedtime and harvest are of one nature; he that sows wheat, or barley, or any other grain, shall at harvest reap the same sort of grain: but in sparsing of the seed of alms, it is not so. For we sparse silver, and we sparse bread, and we sparse clothes, and we sparse other earthly things; but (if we sparse in faith, and with a willing mind,) we reap mercy, and we reap a recompense, and we reap heaven, and those incomprehensible blessings that transcend and exceed man's seeing, hearing, and understanding. Say not, that thou wilt take order on thy Testament, that somewhat shall be bestowed on the succouring of the needy; & therefore that thou wilt bestow little or nothing while thou livest. for knowest thou, that thy legacy shall always be performed according to thy purpose? and may not many, that at this present time stand in need, depart out of this world before thy Testament be in force; and so thou lose the offered opportunity of doing good? and is not thy gift after thy death, like a candle lighted at thy back, that cannot guide thy feet in darkness? and hast thou forgotten the counsel of the son of Sirach? Ecclus. 14.12.13.14.15.16. Defraud not thyself (saith he) of the good day, and let not the portion of the good desires overpass thee: shalt thou not leave thy travels unto another, & thy labours for the dividing of the heritage? give, and take, & sanctify thy soul; (work thou righteousness before thy death,) for in Hell there is no meat to find. Remember that death tarrieth not, and that the covenant of the grave is not showed unto thee: do good unto thy friend before thou die, and according to thine ability stretch out thine hand and give him Wherefore while thou hast space, be diligent in imparting thy knowledge in counsel upon the simple; thy wishes on the desires of them that want; thy power on the helping of the needy: * Nosse inconsilijs, velle in desiderijs, posse insubsidijs for these things thy neighbour must have, if he want them. Thy life is a race to the goal of eternity; so run then, that thou mayest obtain: and thou shalt run the nimbler, if thou throw from thee upon the distressed, somewhat of this world's wealth that presseth thee down so waightily. Chrysost. hom. 5. de auar. A Lion, or a Libard, (saith an ancient Father,) or a Bear, or some other such wild beast, while it is shut and pinned up in the dark, it rageth and fumeth horribly: even so when riches are shut up and hid closely, they rage's worse than lions, and trouble all things. But if thou bring them out of darkness, and sparse them on the bellies of the needy, where before they were savage beasts, they will become sheep; where before they were rocks, they will become harboroughs; where before they caused shipwreck, they will breed a calmness. For as in shipping, too heavy loading sinks the vessel, but by a moderate loading it hath prosperous sailing: so if we fill our houses with too much & unnecessary store, the invasion of an unexpected matter may drown the boat: but if we lay up what is meet, and bestow the overplus on the poor, though a vehement whirlwind blow upon us, yet we shall pass through the waves, and not lose all. Hoord not up then too much, lest thou lose even that is necessary. And that thou mayest accomplish these things the better, ponder earnestly that of the wise son of Syrach; My son, Ecclus. 14.11. Aug. in enchir. do good to thyself of that thou hast. As if he should say: He that will proceed aright in giving of alms, must begin from himself, and bestow it first upon himself: for alms is the work of mercy: and if mercy be fit for other, is it not for thee? If we must love our neighbour, as ourselves; we must first love ourselves in the fear of the Lord, and with godly and Christian charity, as we ought to do, and then secondarily love our brethren by the same Rule. For charity gins from itself: and none can so love his neighbour, as he ought to do, except he first earnestly love himself, and wish well to himself. V●●en●●s 〈◊〉 ●●è 〈…〉. For that which the Philosopher spoke of the good man, may be much more rightly spoken of the godly man, namely, that he is the greatest selfelover; that is, he loves himself most and first with the true love commanded and allowed of God. Are we commanded then to love our enemies, and to pray for our enemies, and to bless and do good to our enemies: and shall we not love ourselves, and seek to do good to ourselves? Shall we take remorse on those that are shut up in prison, and visit them? and shall we be regardless of our silly soul, and cruel towards it; that is fettered by sin, like a captive in the chains of this mortal body; and never visit it, and consider in what state it is? Shall we feed the hungry, give drink to the thirsty, cloth the naked? and shall we not labour to have our souls fed with the heavenly Manna of God's word; and refreshed with the sweet water of the fountain of life; and appareled with the rob of Christ's righteousness, by a lively faith, that it may appear holy and unspotted in the sight of God? Shall we comfort the distrefied with adversity, giving them kind speeches: and shall we not speak kindly to our own ●●les; and rehearse and relaie unto them the manifold and marvelous merceys of God? Shall we have more care of our bodies, that they may be in health, quiet, and good liking? nay, shall we have more care of the bodies of others, that they want not things requisite for this life, which is so fading and fickle; then we have of our souls, that were bought, not with silver, and gold, or corruptible things, but with the inestimable price of Christ's blood, that immaculate lamb of God; that they may be partakers of the eternal and unchangeable life? Wherefore that we may give bountifully to those that want, and as we ought to give; let us be first compassionate, charitable, and tender hearted towards our own selves; and let us be careful, not to pollute that which the precious blood of Christ hath purified; and let us labour to govern our understanding, and our will, and our desire, as we ought to do; and (because our frailty is such, that we must needs fall often, while we live in this world,) let us beseech our heavenly father, so to enlighten our understanding, and so to subject our wills to his holy pleasure, and so to moderate our desires; that we growing in grace, and in the knowledge of God, and his Christ our Redeemer, may live godly and circumspectly in this world, waiting for the blessed hope of eternal life, through jesus Christ our Lord. Amen. A GUEST FOR THE SOUL. Col. 3.16. Let the word of Christ dwell in you plenteously in all wisdom. THe Gospel describing the perilous & slippery state of man's life in this world, proposeth the parable of the unclean spirit, Matt. 12.43.44.45 which being cast out of his hold, after many consultations at last entereth into the same person out of whom he was expelled; if he find him empty and idle. And we must diligently mark this. For whereas Adam by his fall brought death into the world, and corrupted the whole nature of man, and thereby we are prone and inclined to all evil and ungodliness: we are delivered from this pollution and misery by our Saviour Christ jesus. Notwithstanding, Satan retains his disposition, and we retain ours. For Satan seeks, and hunts, and allures, and lays, counterwaits to devour us; and we are careless, and negligent, and secure; and many times pull ●●to us occasions to do evil. And what comes to p●p●? The last end is worse than the beginning: for to the Lord is wont to punish our contempt, negligence, and unthankfulness. We see then that it sufficeth not, to be once freed from the spiritual tyranny and thraldom of Satan; but we must strive and endeavour, not to look back to Sodom, and not to defile our garments, when they are washed in the blood of the Lamb. It is God alone that doth preserve us from foe doing; and therefore we daily pray unto him, That he would not lead us into tentation. And albeit it is God alone that doth defend us from backsliding; yet he hath also left us a means and help of this defence and preservation, in which ourselves may exercise ourselves. Of this S. Paul entreats in this passage, saying; Let the word of Christ dwell in you plenteously in all wisdom. As though he should thus say: the word of God is the breeder of faith in your hearts, and by faith you apprehend Christ & his merits, and so consequently are saved; therefore lay a sure and settled ground work in this word of God: for if you hear the word and surely keep i●, it will cause you to grow from grace to grace, from virtue to virtue, from good work ●o good work, till ye come to the full age of perfit men in Christ. This is large commendation of the word of God: The cer●en●● 〈◊〉 ●ui●● 〈◊〉 of the 〈◊〉 of God. but (say some) we would willingly know, how we may be assured, that the scripture hath undoubtedly proceeded from God, and hath been indited by the holy Ghost: to the end we may give the more reverence unto it, and the rather receive it. Let us then consider the implacable and irreconciliable hatred of Satan and the world, wherewith they pursue the doctrine of the scripture, whereas they tolerate other doctrines, though never so absurd and impious: and the utter downefal of the persecutors and haters thereof; (for not one of those cruel Roman Emperors, that raised the ten first persecutions in the primitive Church, escaped a miserable end:) and the inconquerable firmness, whereby the scripture hath stood, and miraculously triumphed against so many sleights of Satan & rags of the world; 1. M●● ● 59.60. as when Antiochus commanded, That the books of the law which were found, should be burnt in the fire, and cut in pieces; and that whosoever had a book of the Testament found by him, or whosoever consented unto the law, should be put to death; yet presently these books shined (as it were) out of darkness, and not long after they were translated into the Greek tongue, and divulged through the whole world: Let this be considered, and who may deny, that the scripture hath proceeded from God? 1. Cor. 2.4 Let us consider the venerable Majesty of the spirit of God, which shineth every where in the scripture, under a plain simplicity and humbleness of words, together with an evident appearance of heavenvly wisdom: and the subject and matter of the scripture, which in every place contains divine doctrine, not savouring of earthly wisdom; and shows the pure and perfect law of the Lord; Deut. 4.6.7.8. Psal. 9.9. and declares that means of salvation, which is not repugnant to the glory and most perfect justice of God, but appeareth and calmeth man's conscience: and the efficacy and powerful working of the scripture in the minds of men; Heb. 4.12. Psal. 119.11. Act. 12.13. namely, in man's conversion, when the scripture doth unfold an hidden force, whereby a man is stricken, and inwardly moved, and so transformed into a new man; and in adversity, when it kindleth a lively and strong consolation in our hearts, as that we regard the scripture more than all other things, and suffer ourselves to be separated from it, by no kind of torments, no not by death itself; as appeareth in the Martyrs, with whose blood it hath been sealed: Let this be considered, and who may deny that the Scripture hath proceeded from God? Let us consider the consent of the whole Church generally, and of several godly persons particularly, for so many Ages, and in so many Nations, in receiving and retaining the scriptue: Let us consider so many and notable miracles, 1. Kings. 17.12. 2. Kings. 4 13. & 17.21. Ex. 14.21 Josh. 3.15.6. Josh. 10.12. 2. Kings. 10.11. Exo. 2.7.10. & ●. 2 Act. 7. 2●. etc. Am. 7.14. Act. 2.11. & ●. ●●. as well of the Old Testament (which Satan could not imitate only in colour; as the raising of the dead: the dividing of the Sea and Rivers: and the standing still, and going back of the Sun;) as of the New, which the jews themselves cannot deny; though at this day, they say, that Christ's Miracles were done by some superstition of the word Schemhamph●ras, lest they should be compelled to acknowledge jesus to be the Christ the Son of the Virgin Marie, and so yield to the Truth: Let us consider the marvelous calling of Moses, and the Prophets, and the Apostles; of whom the most part were unlearned and private men, and such as had learned nothing in human schools, and yet disputed with a majesty of heavenly mysteries; and the strange conversion of Paul into a new man, being before a professed, cruel, and bloody enemy; and that these had no regard to their own estimation and profit, but only to the glory of God and of Christ and to the salvation of men: Let us consider the admirable harmony and consent of the doctrine of Moses, the Prophets; Christ, the Evangelists, & Apostles; so that as when two Lutes of the same proportion, are tempered & tuned alike, at the touching of the one, the other will move the strings, by reason of the consent and Harmony; So the old and new Testament, agreeing in the same tune, being written by the same spirit, if the string of the one be touched, the string of the other will sound, that is, if we understand the type and figure of the old Testament, we shall presently perceive the truth of the new; and if we perceive the truth of the new, we shall understand the type and figure of the old: Let this be considered, and who may deny, that the script hath proceeded from God? Let us consider the Event & accomplishment of the prophecies of the Scripture; as of the Messiah, the Saviour of Mankind; Gen. 3.15 Of the going down of Abraham's posterity into Egypt, of the bondage of Egypt, and the deliverance out of it, Gen. 15. ●3. 14 15 Act. 7.6.7 Gen. 49.8. Isa. 45.22 I●ai. 22.1. Ezek. 1● 6. 2. King. 22.4. Dan. 9.3. ●. Mat. 24. ●2 Ier 12.15 & 15. 11.1● Isa. 44.23 & 45.1.2 1. King. 13.2. 2. King. 23.15. Dan. 7.17 1 & 11.2. & 5.24.25.26.27 that should be, and was, four hundredth years after it was foretold to Abraham; Of the Principality and Kingdom that should be erected in the Tribe of judah: Of the vocation of the Gentiles, after a long time, to the free Covenant of God: O● the destruction of Jerusalem; Of the return of the jews from the Babylonish captivity. Of the works of Gyrus favour towards the jews, described an hundredth and seventy years before they were done; Of josiah, the King of judah, that should kill the Idolatrous Priests, and turn men's bones on the Altar of Bathel, three hundred years before josiah was borne, and three hundredth fifty nine years before it was bone. Of the Four Monarchies, and their courses, and periods; Of Antichrist and his doctrine; Of the end of the world, and the like; and of the coming and death of Christ: All which could not before seen by the quickness of man's wit, nor be gathered by natural causes and yet were most surely performed: ●dde hereunto the antiquity of the Scripture which delivers those things, which no Books of humanity, have truly and directly mentioned; As the Time and Order of the world's Creation: & the Progress of the world the names and families of the patriarchs: and the causes of the Corruption of the World: and the state and condition of souls after this life: Let all this be considered, and who may deny, that the Scripture hath proceeded from God? Besides this, the jews themselves do witness with one consent, that the books of the old Testament were given by inspiration from God, and therefore they read and keep them studiously; For which cause, one calls them, Librarios Christianorum: Aug. the keepers of the Library of Christians, in that they have afforded us the reading of those sacred Books, the using of which themselves neglect: Yea, the jews do confess, joseph. lib. 18. cap. 4. Antiq. Iud●c. will they, nill they, that jesus Christ was famous for Wisdom, and unheard of Miracles, & was slain of the people, and rose again the third day. But these reasons, and this testimony of the jews to prove that God is the author of the scripture, and that it proceeded from him; is nothing to that one inward Testimony of the holy spirit, which doth speak within, to our hearts; and doth assure us, that the scripture was written by divine inspiration; and doth seal it up in our hearts: Isa. 3 1. Matth. 13.11. Luk. 8.10. 1. joh. ●. ●0. 27. For the Arm of the Lord in working man's Redemption, hath not been revealed to all; and every one understandeth not the secrets of the kingdom of Heaven; but whosoever are led by God's spirit, they easily acknowledge the force of the spirit, speaking in the scripture, & they have an anointing from that Holy one; and know all things; and they need not that any man teach them, but the same true anointing, and not lying, teacheth them of all things; and therefore the Apostle saith, 1. Cor 1.15. That he that is spiritual, discerneth all things. This testimony of the spirit doth chiefly confirm us, and doth only satisfy us, for the certainty of the Scripture, joh. 14.17 and is only known to the Elect; without which, the testimony of the Church avails nothing: For as God is only a meet witness of himself, in his word; so his word can find no credit in our hearts, before it be sealed by the inward witness of his holy spirit. And this is the Authentic, irrefragable, and undoubted Authority of that scripture, of which Paul speaks, when he saith; Let the words of Christ dwell in you plenteously, in all wisdom; that is, Exercise yourselves in the word of God, and put it in practice. The Word of Christ, is the Doctrine of Christ, and the word of the Gospel, and generally, the whole Canonical Scripture; * The whole scripture is the word of Christ, because it aims at him, as a book doth aim at the Title. which is able to instruct in true Religion, that is in Faith, and love; and therewithal, to save our souls. And the word of the Apostle hath a great Emphasis and force; in that he saith not, Let the word of Christ be in you: but, Let the word of Christ dwell in you. And how? not sparingly, and niggishly, and a little: but plenteously, richly, and abundantly. His meaning is, that the doctrine of the Gospel should be very familiar and well known to the Faithful, and that it should be so far off from them to be ashamed of the Gospel of Christ, Rom. 1.1 which is the power of God unto salvation, to every one that believeth: as that on the contrary, 1. Pet. 3.15. they should be ready always to give an answer, to every man that asketh them a reason of the hope that is in them, with meekness and reverence. And here we may gather, with what spirit they are led at this day, who do strictly forbid the multitude & common sort from reading and perusing the Scripture: crying out, that there is no greater pestilence to be taken heed of, than the reading of the word of God by the common people. For questionless, Paul speaks here to men and women of all states and conditions: and he would have them, not only to take a slender & slight taste of Christ's word, but he chargeth, that it should dwell in them; that is, that it should be rooted and established in them; and in all plenteousness: whereby they may daily profit and proceed in the attainment of everlasting salvation. But for that some have a preposterous desire of learning, abusing the word of God, either to ambitiousnes, or vain curiosity; or depraving the sincerity thereof one way or other; therefore he joins immediately in all wisdom. As if he had said: it is not enough to have the word of Christ among us, & to handle it daily, unless we do it wisely, and reason and dispute of it religiously and reverently. For there are some profane and unreverent men, who handling the Scriptures with unwashen hands, and talking of them with rash tongues, do speak grossly of God, and things pertaining to God: and do carnally expound that which contains some secret mystery. Therefore prudence, and discretion, and sobriety is necessary, for him that will handle the word of God profitably, and to edifying. For the Scripture doth comprehend mere Oracles, and sets down the holy and eternal will of God, and therefore it requires readers and hearers, studious of holiness, & addiected to godliness: who with fervent sighs and groan, and zealous Prayers, conceived in the fear of the Lord, Psal. 111.10. Prou. 1.7. must desire to be instructed from above. For the fear of the Lord is the beginning of Wisdom, (saith David:) and of Knowledge saith Solomon, And that this precept of the holy Apostle may be the better performed of us; let us consider, first, how profitable and necessary the word of God is for us: and secondly, after what sort, and with what heart we must hear it. 1. The profitableness of the Word. First, let us see the profitableness and commodity of the word of God. If we observe duly the titles that God hath enstamped on his Word in holy Scripture, we may easily perceive the inestimable commodity that redounds to us, by the searching, reading, and hearing thereof. Deut. 8.3. It is the spiritual Manna, that proceedeth out of the mouth of God, and gives life to men; represented by that food of Angels, and Bread sent from Heaven, ready without labour; Wisd. 20.21. which had abundance of all pleasures in it, and was meet for all tastes, and served to the appetite of him that took it, and was meet to that that every man would. It is the light, and the Truth, that leads us in this world, & that gives direction to the people that walk in darkness; Psal. 43.3. Isa 9 2. Ex. 28.18. and shines upon them that dwell in the Land of the shadow of death, expressed by the bright Carbuncle that was set in Aaron's breast plate. It is the pure Wheat, in comparison whereof, the traditions and devices of men are but chaff. jer. 32.28 It is the nourishment and Bread of life, for want and scarcity of which, Am. 8. there comes the pining, starving, and death of soul: in comparison whereof the fantasies of men are but husks fit to nourish swine withal. Psal 23.2. jer. 36.25 jer. 2.13. jer. 32.24. Psal. 119.30. Isa. 22. Psal. 12.6. Matt. 13.43.44. It is the pure water of salvation; in comparison whereof, men's inventions are broken cisterns that can hold no water. It is the powerful fire, and the hammer that breaks the rocks; and the word of truth, and the silver purified and refined from the earth; in comparison whereof the doctrines of men are dreams, and dross, and impurity. It is the invaluable pearl and treasure, which no earthly riches can countervail; and therefore to be sought and bought of all them that will be provident Merchants for their soul's health. Io. 6.68. Isa. 59.5. 2. Tim. 2.17. Matt. 2.16.17. Luk. 2.62. & 10.42. & 13.34. It is the word breeding eternal life; whereas human ordinances are but Cockatrice's eggs, and Spiders webs, and fretting cankers. It is the new garment, that must not be matched nor patched with old rags; and the new wine that abhors old bottles. It is the plough, that manureth the Church of God; and the one thing necessary to salvation; and the nest into which Christ gathers his chickens, and covers them under the wings of his merciful promises; and the yoke, Matt. 11.29. which every one must undergo, that will be the disciple of our Saviour. It is this word, 1. Pet. 1.23. Io. 15.5. that regenerates and begets us anew with an incorruptible seed, and that cleanseth us from our pollution; and that (as a crystal mirror and looking glass) not only shows us our spots, I●m. 1.23.25. jer. 15.16. Io. ●5. 4 Io. 15.7. Heb. 4.12. but also affords us water to cleanse and wash them away; and that replenisheth the hearts of the faithful with unspeakable joy; and that joins us with Christ inseparably; and that makes us obtain all things of God; and that is lively, and mighty in operation, and sharper than any two edged sword, and entereth thorough, even unto the dividing asunder of the soul and the spirit, and of the joints, and the marrow, and is a discerner of the thoughts, and the intents of the heart. The sum of all is this; the word of God teacheth us the knowledge of God; and the word of God is the food and nourishment of our souls; and the word of God is the spiritual armour, to beat down our invisible enemies; and the word of God will make us absolute, and entire; if we receive it aright. If this be true; then God's word is most useful and behoveful unto us; and it is requisite, that it dwell plenteously in us. But it is most true: for that God's law doth teach us the true service and worship of God, the Psalmist doth witness, when he saith; Psal. 19.7.8.9. The law of the Lord is perfit, converting the soul; the testimony of the Lord is sure, and giveth wisdom unto the simple: the statutes of the Lord are right, and rejoice the heart; the commandment of the Lord is pure, and giveth light unto the eyes: the fear of the Lord is clean, and endureth for ever; the judgements of the Lord are truth; they are righteous altogether. They that are enclosed in a dark Labyrinth and intricate room of many turnings, hope in vain to get forth without light: so being in endless windings of sin, error, and ignorance of this life, we cannot escape out, without the light and guidance of the word of God. And therefore Saint Peter calls it a sure word, which if we follow, we shall never stray: we have (saith he) a most sure word of the Prophets, 2. Pet. 1.19. to the which ye do well that ye take heed, as unto a light that shineth in a dark place. As though he had said; we are compassed about with a night of wickedness and infirmities, and we are tossed as in a sea of surging calamities; and therefore as mariners direct their course by the North star; lest they wander out of the strait course, and fall among sands and rocks; so we must level and aim all our thoughts, words, & actions, after the prescription & appointment of God's word. Origine makes an opprovable gradation: Homil. 3. in exod. man (saith he) that is reasonable, though he be void of skill and learning, yet if he be compared with other creatures, that lack reason and speech, he will seem eloquent. But if he be compared with learned and eloquent men, replenished with all wisdom, he will seem uneloquent and dumb. But if a man consider the holy scripture, and the divine wisdom contained therein, and weigh with himself, how great and unsearchable that learning is: he will confess himself to be more bruit and dumb before God, than beasts are before men. That is, as far as a man by natural wisdom exceeds a beast; and as far as a man by Art and human learning exceeds natural wisdom; so far doth the deep knowledge of the word of God surpass all human Arts and learning whatsoever. That the word of God is the Mann● and food of our souls, Saint Peter showeth, As new borne babes (saith he) desire that sincere milk of the word, 2. Pet. 2.2. that ye may grow thereby. Heb. 5.13. ●4. And likewise Saint Paul saith; Every one that useth milk, is unexpert in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of age, which through long custom have their wits exercised, to discern both good and evil. Which speech an ancient Father seems thus to expound and amplify: Orig. 〈◊〉 8. in Lew. not only (saith he) unreasonable Creatures do know their proper and peculiar meats: for the Lion useth one, and the Goat another, and the Ox another, and the bird another, but in men also there are differences in the desire and appetite of food. He that hath an able and strong body, receives hard meat, and presumes to eat of any thing; and the Babe, though not able to speak, yet by proof shows, that it desires but milk. Thus every Creature is delighted with proper and competent meat. And so it fares in the sustenance of the soul, which is the word of God, every one is not nourished with the self-same part of the word; one is nourished with milk, that is, with plain and easy doctrine of moral exhortations, and rudiments of Christianity; and another takes the profounder mysteries and hidden secrets. How plentiful a storehouse than is the word of God, that hath fit food for every soul? Some will say; if the word be the food of our soul, why is it then so dark in many places, as that the vulgar sort cannot any way comprehend the sense, and the learned themselves strive for the true interpretation? whereas food should be easy to be perceived, and easy to be received. The answer is; that the scripture is clear for the fundamental points of the doctrine of salvation; as the Articles of the faith, Psal. 119.105. and the commandments. And therefore it is called a lantern for those, whose hearts the Lord doth open; and it is said by Solomon; Pro. 8.9. That all the words of God are plain to them that will understand, and strait to them that will find knowledge. In these points, it is dark only to them that perish: 2. Cor. 4.3 4 as the Apostle saith. If the Gospel be hid, it is hid to them that are lost; in whom the God of this world hath blinded the minds, that is, of the Infidels, that the glorious Gospel of Christ, which is the Image of God, should not shine unto them. Howbeit also some things in the scriptures are not manifest to the very elect: and why? partly, that they should not trust to their own wit, but should pray to God for the understanding of them; partly, that they should be stirred up to a more diligent search and meditation on them; partly, that they should the more esteem of the ministery, which is God's ordinance, for the explanation of the holy scriptures. For though the Ministers of the word are our brethren, and men subject to the like passions as we are; and therefore in that respect we may say to them, Physicians heal yourselves: yet they have a treasure in an earthen vessel; and to animate us the more to embrace his will, 2. Cor. 4.7. God speaks unto us by our own flesh and blood; and to declare his love and favour towards base men, he exalts him to this dignity, to be a Trumpeter of his pleasure. 1. Cor. 4.1. Ministers are called disposers of the secrets of God; that we should give ear unto them, as to them that are sent of Christ, for this end and purpose, that we might receive (as it were) at their hands, the treasure of salvation, that is drawn out of the secrets of God. They are called Ambassadors in the name of Christ; because they have the word of reconciliation between God and us, and are Ministers thereof, praying the faithful in Christ's steed, as if God did pray in them, 2. Cor. 5.20. Eph. 4.11. that they be reconciled to God. They are called Pastors and feeders of souls, teachers and instructors of the ignorant; and planters of minds in the Garden of Christianity; 1 Cor. 3.6. Reu. ●. 20. and waterers of hearts, with the showers of godly persuasions; and Angels, that is, bringers and messengers of joyful tidings; and Stars, that hold forth unto us the shining light & lamp of the Gospel; which shows unto us, how we should pass the time of our abiding here; and discovers unto us the will and pleasure of God, both what God will have us to do, and how he will be worshipped of us; and also what he will do with us, and how he will save us. 1. Cor. 3. 10.11.1●. They are called builders, that must build upon the foundation that is laid, which is jesus Christ, gold, silver, and precious stones, 1. Pet. 2.5. that we should suffer ourselves to be framed with the hammer of their doctrine, as lively stones, and be made a spiritual hou●● an holy Priesthood to offer spiritual sacrifices acceptable to God by jesus Christ. They are called the salt of the earth and light of the world; Matt. 5.13.14. that we should suffer our corrupt lives to be seasoned and purged with the salt of their wholesome words; and our steps to be ordered by the brightness of their exhortations, that we may walk unblamably and circumspectly in this present world, that lieth in wickedness. Ezek. 33.7 Act. ●0. 28. They are called watchmen and overseers, that we should hearken to their warming, when they foretell of the counterwaites, and coming, and danger of that old and subtle Serpent, that studies nothing, but for the destruction of the souls of men. Luk 10.2. They are called labourers in the harvest, that we should remember, by their doctrine to bring forth the fruit of good works, that may be gathered into the Lord's garner, and be everlastingly rewarded. They are called fishers of men; Matt. 4.19. Luk. 5.10. that we should by their preaching of the glad tidings of salvation, be caught in the net of eternal life. They are called labourers together with God; that is, those that serve under him, 1. Cor. 3.9. for the gathering together of the elect; not as if they could do any thing of their own strength, but by the grace of God, that makes them able; and all the increase that proceedeth from their labour, doth so come from God, that no part of the praise is to be attributed to the under servant. Lastly, Obad. v. 21. Rom. 11.14. 1. Cor. 9.22. 1. Tim. 4.16. jam. 5.20. Isai 43.3. Act. 4.12. the Ministers of the word are called saviours, and are said to save others. Yea but (will some say) is there contrariety in the scripture? It affirms, that there is no Saviour besides the Lord; and that there is none other name under heaven, by which we must be saved, but the name of jesus: What Saviour then is the Minister? The answer is: that there is no discord nor repugnancy in the scripture: for God is the alone author and worker of our salvation; and we are saved only by Christ's merits and passion; as touching the fountain and original substance of our salvation; but the Minister is said to save his hearers, inasmuch as he is an instrument, that by the doctrine and publishing of the Gospel applies the salvation unto our souls. For there are diverse steps and degrees of our salvation: we cannot have salvation, but we must be reconciled to God; we cannot be reconciled to God, without Christ; we cannot have Christ, without faith; we cannot have faith, without the preaching of the word. Rom. 10.14.15.17. This is clear by that saying of the Apostle; How shall they call on him, in whom they have not believed? and how shall they believe in him, of whom they have not heard? and how shall they hear without a preacher? and how shall they preach, except they be sent? Out of which he infers this conclusion; then faith is by hearing; and hearing by the word of God. If then we have such help by the ministery, for the understanding of the mysteries of salvation, contained in the scriptures; whosoever despise the preaching of the word of God, (which in respect of us is the first step of salvation,) and contemn the preachers and publishers thereof; do despise their own salvation, Chrys. and the means whereby they may be partakers of it: seeing (per ipsos Christum induimus; per ipsos dei filio coniungimur; per ipsos membra beati ipsius capitis efficimur:) by the help of the ministery, we do put on Christ; we are conjoined to the son of God; we are made members of him, that is the blessed head of the Church. That the word of God is the spiritual furniture and Armour, that beats down strong holds; and discomfits the Archenemie of our salvation, Satan; Eph. 6.12.14.15.16.17. it is evident by Paul, who reckoning up the weapons that must defend us, against principalities, against powers, against worldly governors, against the Princes of the darkness of this world, against spiritual wickednesses, which are in the high places; as the girdle of verity, the breast plate of righteousness, the leg harness of the Gospel of peace, the shield of faith, the helmet of salvation; he names among the rest, the sword of the spirit, which is the word of God. Saint Chrysostom doubts not to say; Ser. 3. de Lazaro. that the very sight of the Bible chaseth and driveth away the devil. For (saith he) even as where there is armour of proof laid up in an house; though none use it yet it breeds security and safety to those that dwell in that room; inasmuch as no robber, nor underminer of walls, nor any other malefactor dares to assail that house, where such furniture is kept: even so, wheresoever those heavenly books are, from thence all Satan's force is expelled, and the inhabiters want no consolation: Heads the reason: (Quando quidem ipse etiam librorum aspectu●, segniores nos reddit ad peccandum:) forasmuch as the very sight of the Books, doth withhold us from sinning. If the very sight of the sacred Bible in our houses, will cause us to think thus, I will not swear vainly; I will not blaspheme; I will not offend the divine Majesty, this way, or that way; because yonder lieth the holy Book of God, which forbids sin, and threatens sinners, & shows the punishment of ungodliness: If the very sight of the Bible do so much; how will the reading, and perusing, and reverent meditating on the scriptures amend and reform our manners? Lastly, that the word of God will make us absolute, Saint Paul teacheth, when he saith to his scholar Timothy; 2. Tim. 3.15. ●6. 11. that the holy scriptures were able to make him wise unto salvation, through the faith which is in Christ jesus: for the whole scripture is given by inspiration of God, and is profitable to teach, to convince, to correct, and to instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works. As if he had said, the scripture teacheth the truth of the Christian faith; and convinceth erroneous doctrines; and rebukes vices; and instructs in all godliness and holy conversation. And, that more is; Rom 15.4. (as the same Apostle affirms,) as the scriptures were written for our learning; so they were written for to breed in us patience, and consolation, and hope in all our afflictions. If the word of God be able to prepare us on this wise, to every good work; who will not admire the fullness and sufficiency thereof? He that would say, that the scripture contains not all things necessary to salvation; but that some unwritten verities are to be believed equally with the written word; such as were those things that Paul ordered when he came to Corinth; 1. Cor. 11.34. 2. Thes. 2.15. 2. Io. 11. & 3. Io. 13.14. Io. 21.25. and the instructions and traditions that he uttered to the Thessalonians; & those things which the blessed Evangelist would not write with pen, ink, and paper, but speak mouth to mouth; and those other things which jesus did, the which if they should be written every one, the Evangelist supposeth, that the world could not contain the Books that should be written. He that would object this, to procure authority to men's devices, must know, that the things which Paul ordered among the Corinthians, were not fundamental points of Christian doctrine; but such things as pertained to order and decency; as place, time, form of prayers, and other such like; for which the Apostle took order in congregations, according to the consideration of times, places, and persons: and he must know, that the instructions and traditions given to the Thessalonians, were nothing else but the self-same doctrine which formerly the Apostle had delivered unto them, either by word, or by letter: and he must know, that the Evangelist means not any other Gospel, 1. Io. 1.1. then that which he had before preached and written, even jesus Christ the eternal life, which was from the beginning, which he had heard, and seen with his eyes, and looked upon, and handled with his hands; but he means some particular matters, that privately belonged to some special persons, and were not tending to the edification of the whole Church: and he must know, that though all things are not written, Io. 20.31. that jesus did, yet enough is written, that we might believe, that jesus is that Christ, that son of God, and that in believing we might have faith through his name; and Christ's Church is built upon the foundation of the Apostles and Prophets, Eph. 2.20. jesus Christ himself being the chief corner stone; and no revelations, or apparitions are to be expected, Luk. 16.29. Heb. 1.1. for we have Moses and the Prophets and must hear them; and albeit at sundry times and in diverse manners God spoke in the old time to our fathers by the Prophets; in these last days he hath spoken to us by his son; that is, although the former declaration of Gods will made by the Prophets was not full, yet nothing must be added to this latter. For the sacred scriptures are the touchstone, to try truth and falsehood; as Cyprian shows by an excellent similitude; in which he likens the scripture to a pipe or conduit of water. If (saith he) a conduit of water do suddenly fail, In epist add Pompeiu● contra epist. Stephani. which before ran copiously & abundantly; do we not presently go to the head of the spring, that we may see, whether the veins increasing, the head be dried up; or whether they running full from thence, it fail in the mid, or mean way? And if we find, that the pipe be corrupted, or broken, we amend it, that the current of water may run, as it formerly did. Even so must the Ministers of God do: they must keep them fast by the commandments of God; that if the truth reel or stagger in aught, we may return to the fountain of the Lord, & the Gospel, & that which hath been delivered by the Apostles; & that a reason of our doing may thence arise, from whence both the order and original thereof proceeded. For if we have recourse to the wellspring of God's ordinance, all error of man ceaseth, and whatsoever is obscurely hidden under a dark cloud, it is opened by the light of ●ruth. Since then the word of God is so useful and necessary for us, Chrys. ser. 3. de Laz let us follow the custom of Smiths, Carpenters, and other such Artificers. They have st●ll the tools and instruments of their science ready and fit; and though dearth or poverty constrain them; yet they had rather do any thing, then sell their tools, and so maintain themselves; and they had rather pay use for money, then engage their instruments. For why? they well know, that if they sell their tools, their art decay, and the foundation of their gain falls to ground: but while their tools are left, and they apply their faculty, in process of time it may come to pass, that they may pay their debt. But if they do away their tools, before they pay their debt; what hope or expectation is left? Of this mind must every Christian be. And as their tools, are the hammer, and tongues, and anvil, and the like; so our instruments are the writings of the Prophets and Apostles, and the whole scripture given by inspiration of God. As they finish the works which they take in hand, by their instruments and tools; even so by these Books we frame ourselves, and corrupt our lives, and reform and renew our souls. But herein is the odds: that the Artificer by his craft only adds a form and shape, to that he works on; but he cannot change the substance and matter; for he cannot turn silver into gold, or iron into copper; but he only altars the outward shape and proportion of them: but a Christian may do otherwise, and far more, by the working of the Spirit, that blesseth the study of the scriptures; (nam ligneum vas acceptum, poteris aliquando reddere aureum:) for thereby thou mayest make that a golden vessel, which thou receivedst a wooden vessel. Who will now call into question, the profit that the scripture brings to them that love it, read it, hear it, and think upon it? And how brazen are his brows, that dares to affirm, Bellar. tom. 1. l. 1. c. 16. that the translation of the scripture into vulgar languages, is neither necessary, nor much profitable, but ofttimes hurtful; and therefore the reading of them is not to be permitted to any, but to such as shall be licenced thereunto by their Ordinary? joh. 5.49. If Christ commend and command the searching of the scriptures: if the Eunuch of Cana●ce be never to be forgotten, Act. 8.28. Act. 16.11. for busy perusing of the word of God: if the noble Beraeans did well, in receiving the word with all readiness, and searching the scriptures daily, whether those things were so: Act. 18.24.26. if Apollo's, Aquila and Priscill● were diligent readers and expounders of the things of the Lord: if he that spoke as he was inspired of God, Psal. 1.2. pronounce the man blessed, that meditates on God's law day and night: they that will debar men from reading and hearing of God's word, must be contented to be ranked in the number of those, on whom the man of God doth cast a view, Isa. 5.20. when he saith; Woe unto them, that speak good of evil, and evil of good; which put darkness for light, and light for darkness; that put bitter for sweet, and sweet for sour. Doth not the wiseman show, how necessary the scripture, and the exposition thereof is for the people, in that he writes, that where there is no vision, Prou. 29.18. (that is,) declaration of God's word) the people decay? doth not Christ show, that the not knowing of the scriptures is the mother of error; Matt. 22.19. when he saith, that the Saducees believed not the Resurrection, and were wrapped in ignorance, because they knew not the scriptures? Doth not the holy Apostle clearly beat down the maintenance of ignorance; 1. Thes. 5.20. 1. Tim. 4.13. when he commands, not to despise prophesy, that is, the exposition of the word of God? and when he chargeth the Minister, to apply reading, exhortation, and doctrine? Doth it not manifestly appear, that the scriptures were read of Ezra to the people in their known tongue? Noh. 8.18. & 9.3. Luk. 21.22. and likewise of Christ himself? in that upon the reading and expounding of a place of the Prophet, when Christ had said, this day is the scripture fulfilled in your ears; they all bore him witness, & wondered at the gracious words, which proceeded out of his mouth: and likewise of the Apostles, Act. 2.11. & 13.15. who preached to the Greeks' and other nations, not in the Hebrew tongue, but in the Greek tongue, and in that tongue that was understood of the hearers? But that in old times the common people were commanded to read the scriptures, and to read them in that tongue that they understood, Deut. 6.6.7.8.9. it is most evident by that place, where it is said; Hear O Israel, these words which I command thee this day, shall be in thine heart; and thou shalt rehearse them continually unto thy children, and shalt talk of them when thou tarriest in thine house, and as thou walkest by the way, and when thou liest down, and when thou risest up; and thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes also thou shalt write them upon the posts of thine house, and upon thy gates. Cor. Agrip de ●an. scient. Incapite jeiunij. One saith, that is was decreed in the first Nicem Counsel, that no Christian should want a Bible in his house. Augustine speaks thus to his people; Let it not suffice, that you hear the scriptures read in the Church; but also in your own houses, either read them yourselves, or seek some to read them. Chrysostom speaks thus to his hearers: In joan. Hom. 9 〈◊〉 ●p●● Co●os I admonish and desire you, to get you Books: hear this all ye secular men: get you Bibles, which are medicines for your souls. If you will have nought else, get you even the new Testament, the Apostle, the Acts, that are continual and diligent teachers. Origen speaks thus; In Isai. hom. 2. Would God, that all of us would do that is written; Search the scriptures. Jerome speaks thus of the company of women, that were conversant with Paul at Bethleem; In epitaph. Paula. It was lawful for none of them to be ignorant of the Psalms, and not to learn somewhat every day out of the holy scriptures. Despir. sancto. c. 1. Basil speaks thus; As much as human nature can bear, we may be like to God: and the likeness cannot be without knowledge: and this knowledge consisteth of doctrine: and the beginning of doctrine is speech: and the parts of speech are syllables and sounds. As if he had said; Except men know sounds and syllables, they cannot perceive the speech: except men perceive the speech, they cannot apprehend the doctrine: except men apprehend the doctrine, they cannot be like to God. julian that most wicked Emperor objected to Christians, Cyrill contra juliad. lib. 6. In fu●●●. Orat. ●e s●r. Gorg. That their women were spiteful in the scriptures: and Nazianzen witnesseth of his sister Gorgonia, that she was excellently exercised in the old and new Testament. If women, if the common people, if every fort were commanded to read and search, and did read and search the scriptures; who are to be exempted from this duty? If Moses wish, Num. 11.29. Psal. 1.9.10. 1. Thes. 4.1. that all the Lords people had knowledge, and could prophecy: if Paul wish to all God's people daily and large increase of knowledge: to call ignorance the Mother of Devotion, is that heresy, that called Ignoarnce of the truth, knowledge. (a) I●en. l. 2. c. 19 For Ignorance is the Mother of all errors: (b) Concil. Tol. 4. c. 24. and not to know the scripture, is not to know Christ: (c) Hier. distinct. 38. fi iuxtra. and they which know not those things which pertain to the Lord, are not known of the Lord: (d) Greg. in pastoral. l. 1. c. 1. and it is the greatest torment and pain to the Devils, to see any to apply the word of God, and studiously to seek out the knowledge of God's law, and the mysteries of the scripture: this is the flame and fire wherein they burn; for they possess all those that lie in Ignorance: (e) Orig. in Numb. hom. 27. and as the body cannot live except it breath; so the soul cannot live, except she know her Creator: for not to know God, is the death of the soul. (f) Basil. in exhor. ad Baptis. jud. 16. Wherefore they that will domineer over the Church of God, and keep the vulgar sort in such awe, as to lead them whither they list; (as the Philistimes led Samson after their pleasure, when they had shaven his hair, and pulled out his eyes, though otherwise he were strong and big: joh. 12.35. ) For he that walketh in the dark, knoweth not whither he goeth: and they that will neither themselves teach the people, nor permit them to read the scripture, that they may teach themselves: these must appropriate those places to themselves; Matt. 23.13. Woe unto them, that shut up the kingdom of Heaven before men, neither going in themselves, nor suffering them that would enter, Deut. 27.18. Matt. 15.14. to come in: And, cursed be he, that maketh the blind to go out of the way: And, If the blind lead the blind, both shall fall into the ditch: And, where there is like people, like Priest, Isai. 24.1.2. the Lord maketh the earth empty, and turneth it upside down, and scattereth abroad the inhabitants thereof: And, Isai. 30.10.11.12.13.14. where there is a rebellious people, that will not hear the law of the Lord; Which say unto the Seers, see not, and to the Prophets, prophesy not unto us right things, but speak flattering things unto us; prophesy errors; depart out of the way, go aside out of the path; cause the holy one of Israel, to cease from us: Thus saith the holy one of Israel, because you have cast off this word, and trust in violence, and wickedness, and stay thereupon; therefore this iniquity shall be to you as a breach that falleth, or a swelling in a high wall, whose breaking cometh suddenly in a moment: And the breaking thereof is like a potter's pot, which is broken without pity, and in the breaking thereof is not found a sheared to take fire out of the hearth, or to take water out of the pit. Secondly, let us see, 2. How the word must be heard. how the word of God must be heard. When meat is conveyed into the stomach, every member and part of the body receives his nourishment, and converts the sustenance into his own nature: for example: that which the liver receives, is turned all into blood; that which the gall receives, is turned all into choler; that which the lungs receive, is turned all into phlegm; and that which the breasts receive, is turned all into milk: Chrys. hom. 38. in Matt. So when the Ministers of the Church speak the word, all do receive it, (unusquisque autem convertit illud secundum cor suum:) but every one doth convert it according to his own heart. So as one and the self-same word in good hearts proceeds to life, in perverse hearts it breeds anger, like choler; in some it works love, like sweet milk; and in other some it breeds hatred, like bitter gall. Theodoritus de curatione infidelium Graecerum ser. 5. It is commonly experimented, that it is the nature of the loadstone, to suffer any matter and substance to lie quiet, except iron: but to hale or draw iron to it, and sometimes to pull it up aloft, and to cause it to hang there, not stayed or propped by any thing, or bound above by any link or band, but only by an hidden force and virtue not seen of man. Even another such thing, every one that gives heed thereunto, may mark in the preaching of the word of God. For the greatest part of people will incline the ear unto it, yet only the faithful are delighted therewith and drawn after it: when for all that, under them appears no comfort of worldly felicity; neither is there seen any band by which they are tied from above; but only it is by the operation and efficacy of God's spirit, that secretly frameth the motions of our hearts. Saint Augustine hath a most excellent saying: (quicquid loquimur in Dei nomine, In Psal. 98. quoni●m Dei est per nos loquentis, imber Dei est: vid●te vos, qualis terra sitis:) whatsoever we speak in the name of God, because it is the word of God that speaks by us, it is the shower of God: look you to it, what kind of soil you are. For when the rain falls on the earth, if it be good ground, it yields good fruit; if it be ill ground, it brings forth thorns; yet is the rain comfortable, both on the fruits, and on the thorns. He that hears the word, and becomes worse, and by watering bringeth forth thorns; let him not accuse the rain, but look to be burnt. But he that is bettered thereby, and brings forth good fruit out of his good ground, let him commend the rain, and assure himself, that his fruit shall be laid up in the garner of heaven. And what is all this, but that which our Saviour plainly expresseth by the seed, Matt. 13. which being sown fell diversely, some by the way side, some upon stony ground, some among thorns, and some in good ground: the fowls devoured up that which fell by the way side; that which fell on stony ground, withered away for want of depth of earth; that which fell among thorns, was choked; and that only fructified, which fell in good ground. Out of which words, who is so simple, that he cannot gather, that the greater part receive the word unprofitably? Some have open hearts, to lodge and harbour all ill affections and desires, like the common way: some are wrapped and tangled in worldly cares, as with thorns: some are soon ripe, soon rotten; spring up quickly, and whither quickly; because they want deepness of root; like corn sown on stony ground. Therefore if the seed shall speed well, it must be sown in good ground. And what is this good ground? The chiefest and skilfullest manurer and husbander of the heart doth show: Luk. 8.15. That which fell in good ground (saith Christ,) are they, which with an honest and good heart hear the word, and keep it, and bring forth fruit with patience. First then there must be an honest and good heart: honest in the outward show, and good in the inward qualities and gifts; which not only seemeth such a one, but is such a one indeed. The Poet saith, Sincerum nisi vas, quodcunque infundis acescet: If the vessel be not clean, whatsoever thou pourest into it, it doth lose his savour. If we put a drop of honey into a great vessel full of vinegar; the honey is lost, and the vinegar still remains eager. So where a man lies in wickedness, preach the word unto him, the word is fruitless, and his sin abideth. When a shower distills on a stone, Chrys. the stone sweats without, but it is dry within; because the moisture cannot piecce it. The worldly and unregenerate person is like the hard and dry stone; only the sound of the word beats upon his carnal ears; but nothing descendeth into his heart. Psal. 25.14. For the secrets of the Lord are with them that fear him; and he will not admit the sinful soul into the mysteries contained in his holy word. If we will have our hearing of the word to prosper, we must remove the curtain of wickedness from our hearts; 2. Cor. 3.15. else we shall hear without profit; as the jews read the law, and understand it not; because the vail is not taken from them. If we will be rightly instructed and sanctified by hearing the word, and bring forth acceptable fruit, we must break up the fallow ground, jer. 4.4 and not sow among thorns: for if the good seed fall among thorny sins, that naturally sprout and spring up in us, they will choke all the good plants of holy doctrine that are graffed in our hearts. If we will approach near to God by hearing the word, we must not bring a profane and a wicked heart; Leu. 10.3. as Nadab and ●bihu offered strange fire before the Lord; for God will be honoured in them that draw nigh unto him. If we will grow in grace by our entrance into the Lord's house; we must look to our feet, (how much more to our hearts?) when we come thither; Matt. 22.11. and we must not thrust into the marriage feast, not arrayed in the marriage rob; that is, we must not presume to hear the word of God, with a polluted, unclean, and unsanctified heart. An honest and virtuous heart rinsed and cleansed from the dregs of iniquity, makes us cheerful, and forward, and desirous to hear the word of God. And as hunger is the best saw for meat; so the desire of the word, is the best motive and provocation to the hearing thereof; and where that desire is, there the words of the Psalmist shall be heard; How sweet are thy promises unto my mouth? Psal 119.103. yea more than honey unto my mouth. To be hungry for meat, declares good health of body; so to long for the word of God, Hom. 2. in Isai. argueth good constitution of soul: saith Saint Chrysostome. And why do many get so little good by hearing? It is because the honest and good heart is not in them, that brings forth the true desire of hearing. When Diogenes was repelled of ●n●sth●nes, he put his head under his staff, and said; beat me, Laer●. l. 6. as long as thou wilt; for thou shalt find no staff so hard, that may drive me away from thee, as long as thou speakest any thing that I may learn. If our desire of divine wisdom, were answerable to Di●genes his desire of human wisdom, no labour, no pains, no business should pluck us back from hearing of the word. But therefore do we neglect to hear, because we desire not to hear; and therefore we desire not to hear, because we know not the true benefit of hearing, and have not the good heart, that should excite us to seek it out. For as the things which we behold a far off, are represented bigger to our view, than they are indeed; and those things seem big which are near unto us: so to a sinner that loves earthly things, all things pertaining to God, because they are far from his eye, and the whole knowledge of divine matters appears small & contemptible; and the joys & commodities only of this world seem fairer & desirable, because they are near to his eye, from this blindness & preposterous judgement, springs that difference between corporal food set on the table, and spiritual food delivered in preaching. For when we are invited to a banquet, we do not refu●e, as if we wanted not meat: but when we are invited to hear the word, we oftentimes refuse, as if we needed no preaching. When we sit at table, we would gladly be served with the best meat, and care not before whom the course meat be set: but in hearing the word, (as in the reprehension of some vice, that chiefly makes for the soul's health,) we remove the best from us, and shift it off to other, saying, this toucheth him, or him, not me. When we sit at table, we would be first: but when we shall hear the word, we care not if we be last. When we sit at table scarce any banquet seems too long: but when we hear the word, almost every sermon is tedious. Lastly, at table we eat often, and almost daily the same food, without disdain: but in hearing the word, we can scarce hear one speech twice uttered without loathing. And what is the cause of all this; but for that our stomachs are queasy, and our appetites decayed towards heavenly things? Wherefore as the blind Bartimaeus cast away his cloak, Mar. 10. ●0. when he should come to Christ, to receive his sight of body: so we must cast off our rags of sin, when we come to the word, to receive knowledge and our inward sight of mind. For the fear of the Lord is the beginning of knowledge; Pro. 1.7. God's graces will not come to the heart, nor remain in the heart, that is not cleansed from wickedness; if we will have Christ to teach us, Mar. 4.34. as he expounded all things to his disciples apart, we must also go apart from iniquity, and the love of the things of the world; and we must earnestly beg that honest and good heart, of him that seethe and ruleth all hearts, that our souls being made undefiled Virgins, Reu. 14.3. may sing the Virgin's song, which none can learn, but such as sing it. Next, we must hear, and keep, and retain the word in our hearts, that it may dwell in us plenteously. He that puts bread, or any other meat into his mouth; first chewes it, and then conuaies it into his stomach: so when we have heard God's word, we must meditate on that we have heard; and we must consider, what was spoken, and how it was spoken, and to what purpose it was spoken. There is much ado to keep the word, when it is heard; for the flesh and the devil fight against the Spirit, that seeks by the preaching of the word to be a new guest in our souls. 2. King. 9.20. But as jehu was known by his furious marching: so an honest and good heart is known by zeal and earnestness, to finish a good purpose in hearing and keeping God's word, that it may dwell in us. And as jaakob when he wrestled with the Angel, said, I will not let thee go, Gen. 32.26. except thou bless me: so a true Israelite will say, when he hears the word, I will six it in my heart, and I will not let it depart, till it reform my mind, and bring forth fruit. Neither avails it ought to hear the word, except the heart keep it, and faith engrave it deeply in the soul. What did it profit Adam, Gen. 3.11. to hear the commandment, to abstain from the tree of knowledge of good and evil, when he neither believed, nor kept it? What did it profit Lo●s wife, to hear that commandment; Gen. 19.17. Escape for thy life, look not behind thee, neither tarry thou in all the plain, escape into the mountain, lest thou be destroyed; when she disobediently retained it not in her heart? Psal. 95.7.8.9. What did it profit the children of Israel, to hear the voice of the Lord; when they kept it not; but hardened their hearts, and tempted God, and proved him, though they had seen his work? For they that are thirsty, must draw nigh to the waters, and must incline their ears, and must come to the Lord; if they will have their souls to live, and will be partakers of Gods everlasting covenant, even of the sure mercies of David: and then they shall see, Isai. 55.1.3.10.11. that as the rain cometh down, and the snow from heaven, and watereth the earth, and maketh it to bring forth and bud, and returneth not again thither from whence it came: so the word of God, that goeth out of his mouth, shall not return void; but shall accomplish that which God will, and shall prosper in the thing whereto it is sent. What did it profit the hearers of the old Prophets, jer. 6.8. & 7.24.25.26. to have their ears beaten on with an external sound; when they would not be instructed: and when they would not obey, nor incline their ears, nor walk in the ways which God commanded; but went after the counsels and stubburnenes of their wicked heart, and went backward and not forward; and hardened their neck, and did worse than their fathers? Mar. 6.20. What did it profit Herod, to hear john gladly, and to reverence him, and to do many things by his preaching; when as he imprinted not the word in his heart, nor kept it; Heb. 4.2. and therefore it profited not, because it was not mixed with faith? What did it profit Felix, to hear Paul of the faith in Christ; Act. 24.24.25. and to tremble, when he heard him dispute of righteousness, and temperancy, and of the judgement to come; when the word of God had no rooting in his heart, and his affection thereunto was but as a sudden flash of lightning in the darkness, which comes quickly, and vanisheth quickly? For as the blessed Virgin, Luk. 2.33.51. not only marveled at the things which were spoken of jesus, but also kept all those sayings in her heart: so when we hear the word of God, we must not only receive it with outward cares, but we must give it access into the closet of our hearts, and keep it, jam. 1.21. Luk. 10.23.24. and graff it there, if we will have it to save our souls. It is a step to blessedness, to hear the Gospel preached; for blessed are our eyes, which see that which many Prophets and Kings have desired to see, and have not seen: and to hear those things, which we hear; and have not heard them: but he is indeed blessed, not that hears the word only, Luk. 14.35. but that heareth and keepeth it. Therefore to teach, how profitable a thing it is to hear the word and keep it; Christ makes it a mark and cognizance of his elect, that when the name of God is declared unto them, Reu. 1.3. joh. 17.6. they keep his word. And that we may learn, that it sufficeth not to hear, except we hear and keep; both Christ, and the disciple whom he loved, Luk. 9.44. Matt. 13.9. Reu. 2.7.11.17. & 13.9. that in his last supper leaned on his breast, when they proposed things again and again to be pondered, they required their words to be marked; and charged, that he that hath ears, should hear; that is, that ears and hearts should join together in receiving and holding the word of God. For though the word be still salt; yet when it is not well kept, Luk. 14.35. it becomes as salt that hath lost his savour, and preserves not the soul from putrefying in sin and wickedness, through want of faith in the receiver. Ezek. 3.1. Ezekiel was commanded to eat the roll and book, that was showed unto him: to teach us, that we shall hear God's word in vain, unless we retain it, and delight in it. For as meat that is received into the stomach, if it be presently discharged out, it nourisheth not the body, nor is turned into the substance thereof: so the word doth the soul no good, when it is heard only, and not kept, and digested, and chewed, and converted unto the soul's nourishment. When a tree is planted, it can bear no fruit, if it be shaken and overthrown with storms and winds: no more can the word bring forth fruit, when it is planted in the heart, if it be not kept sure, but suffered to be shaken with the wind of every tentation. joh. 4.14. It is not enough to come to the well, but if we will never thirst, we must drink of the water which Christ gives us. For as he saith, I am come into my garden, Cant. 5.1. I gathered my myrrh with my spice, I ate mine honeycomb with my honey, I drank my wine with my milk: so he saith also, O friends, drink and make you merry, O well-beloved: that is, as Christ in his kingdom of grace, like a delicious Paradise and garden, into which we enter by the preaching of the word, hath prepared a spiritual banquet; so he liberally invites all men to the participation thereof, which is obtained by holding fast and keeping of his word and gospel. Wherefore since it is not enough, to admire the food of our souls, and to call it Man, Ex. 16.16. that is, what is this? except we gather it as we ought, and keep it as we ought, and eat it as we ought: Let us beseech God, the giver of every good and perfect gift, to endue us with the honest and good heart, which heareth the word, and keepeth it; that God's word may evermore remain in us. 1. Cor. 3.7. For neither is he that planteth any thing, neither he that watereth, but God that giveth the increase. Except the Lord build the house, Psal. 127.1. they labour in vain that build it; except the Lord keep the city, the keeper watcheth in vain. Therefore Austin and Gregory say agreeably thereunto; Aug. tract. 3. in ep. joan. Greg. l. 11. c 5. Mor. in job. (Omnia Eeclesiae magisteria forinsecus sonant, cathedram habet in caelo, qui intus docet: Mutum est os omne quod loquitur, si Deus interius in cord non clamet; qui etiam aspirat verba quae audiuntur:) that is, all the teaching of the Church found'st without; he that teacheth within, hath his seat in heaven: Every mouth that speaks is dumb, unless God cry within in the heart; who also gives life to the words which are heard. The third property of the good hearer, is to bring forth fruit with patience. The grain of wheat will being forth none other fruit, but fruit of his own nature and sort: so the Gospel and word of Christ, when it is sown on the good heart, that heareth and keepeth, will bring forth none other thing, then that it teacheth and delivereth. Faith in Christ, amendment of former life, knowledge of God, love to God and man, are preached and sown: and where there is the honest and good heart, and these things are heard, kept, and dwell; there these things spring, grow, and flourish. God required the Israelites, Deut. 31.12. to gather the people together, men, and women, and children, & the strangers that were within their gates, that they might hear, and that they might learn, and fear the Lord their God, and keep and observe all the words of his law. Hearing, and learning, and fearing the Lord goeth before; and then keeping and observing the words of the law cometh after. For God commanded Moses, to teach his ordinances and laws to the people; Deut. 6.1.2. that they might do them, and fear the Lord, and do all that was commanded. Therefore when the Israelites would promise an absolute and entire worship of God; Deut. 5.27. they said, that they would hear all that the Lord God should say unto them, Isa. 29. 13.15.1●. and do it. For they that come near to God with their mouth, and honour him with their lips; but have their heart removed from him, and do not fear him in their works; are cursed, though they seek deep to hide their counsel from the Lord, and do their works in darkness, and say; Who seethe us? and who knoweth us? their turning of devices shall not be esteemed more than the potter's clay: for shall the work say of him that made it, He made me not? or the thing form, say of him that fashioned it, He had none understanding? That is: for all their craft, they shall not be able to escape God's hands; no more than the clay that is in the potter's hands hath power to deliver itself. When Christ gave commission to his Apostles to go and teach all nations, and to baptize: Matt. 28.20. he adds how they should teach them; teaching them (saith he) to observe all things, whatsoever I have commanded you. jam. ●. 22. Ro. 1.13. We must not only be hearers of the law, deceiving ourselves; but also doers of the law: for not the hearers of the law are righteous before God, but the doers of the law shall be justified. We must not only profess good things; but practise good things: for if we know what is good, job. 13.17. Luk. 12.47. yet we are blessed, if we do it; and the servant that knoweth his masters will, and doth it not, shall be beaten with many stripes. We must be good trees, that do not only bear leaves and blossoms; Luk. 6.44.46. but also bring forth good fruit in due season: otherwise Christ will say unto us; Why call ye me Lord, Lord, and do not the things that I speak? We must not deal with the scripture in performance, as the Papists deal with it in exposition, calling it a nose of wax; that is, we must not make it serve our wills & affections; believing what is promised, but not doing what is commanded. Idle boys sometimes strike fire out of the f●int, not to kindle a fire; but to see, how the sparkles fly out; praising and admiring sometimes these, sometimes those sparkles; & putting no fuel or substance that may fire a flame: so many hearers, more curious than Christian, bring their understanding as a flint, to the preachers voice which is like the striking steel, only to hear how oratoriously and eloquently he speaks; and not putting thereunto the fuel of their desire, that it may be kindled to virtue and good works. When they have heard many preachers, they will say; He is learned; another is eloquent; this man is copious; that man is swift in utterance. Therefore a Sermon to them is like a Musical song; wherein the voice of the singer is commended; but the subject of the sonnet is not considered. And it often falls out, that as when Music sounds by night in the streets, a man may rise out of his bed, to hear it; but assoon as it is ended, he goeth to his bed again, and sleeps as erewhiles he did: so many worldly, covetous, proud, and voluptuous persons, when the Sermon is heard; they profit nothing thereby, but carry home the same minds which they brought forth, and lie down again to sleep securely in the bed of iniquity. But if we will have the word of Christ to dwell in us, and be profitable hearers; we must hear with an honest and good heart; and we must hear, and keep, and bring forth fruit. And how must we bring forth fruit? with patience. For the chiefest fruit that comes of the right receiving of the word of God, is the propagation thereof unto others also; that being freed from Satan's tyranny, they may be made citizens of Christ's kingdom. This cannot be done in the world without crosses, adversities, and persecutions. Therefore we must have patience; for without patience this principal fruit of the word cannot be yielded forth; 2. Tim. 2.12. forasmuch as all that will live godly in Christ jesus, must suffer persecution. This caused the Apostle to say, Ro. 2.7. that the way to everlasting life, is patience in well doing: he says not, well doing, and no more; but patience in well doing; because without patience we can hardly do any good. 2. Cor. 6.4. This caused him to reckon Patience, for the first virtue, that must always be in a good Minister of the word; howsoever other virtues may not always be in him, nor without exception, unless it be according to the affection of the mind. This caused him to say, Heb. 10.36. That we have need of patience, that after we have done the will of God, we may receive the promise. This caused Christ, when he had foretold many and bitter calamities of the professors of his name; to conclude the speech with this; Luk. 21.19. By your patience possess your souls: as though he had said; when you are pressed with miseries on every side, it will be hard for you to possess your souls, except ye be valiant, courageous, and bear up manfully by patience: for Virtue without patience is a Widow. Patience can turn reproaches into joy, infirmities into glory, tribulations into gladness: for it made the Apostles to go away joyfully, Act. 5.41. for that they were counted worthy to suffer rebuke for the name of Christ: and it caused Paul to take pleasure in his infirmities. 2. Cor. 12.10. Hab. 2.4. Heb. 11.1. Rom. ●. 25. Patience is the life of the righteous: for the righteous liveth by his faith: and faith is the ground of things which are hoped for: and hope is propped up by patience, for hoping for that we see not, we do with patience abide for it: therefore the righteous live by their patience. Patience increaseth the reward of well-doing: and therefore Chrysostome well weighing the force of Paul's words, 1. Cor. 3. ●. (where he saith, Every man shall receive his wages according to his labour,) writes on this sort: I will say a thing which may seem to exceed the opinion of many, but it shall not exceed the truth. Although a man shall do some worthy and courageous thing, In epist. ad Olymp. and yet without labour and danger, he shall receive no great reward. For every man shall receive his own wages, according to his labour; not according to the greatness of the work, but according to the quality of the labour and suffering. And he proves this by examples out of the scriptures. For Paul glorieth not, 2. Cor. 12. job. 1.1. & 27.6. but in his infirmities and tribulations. job before his calamities which he suffered, was a just man and righteous, and that feared God, and of wonderful godliness; for his heart reproved him not for his days past: But all this Satan accused, and said, Doth job fear God for nought? job. 1.9.10. hast not thou (O God) made an hedge about him, and about his house, & about all that he hath on every side? But when he had lost all that he had, and was stricken with grievous boils, and yet retained patience, Satan departed, and could cavil and wrangle no more against him. Lastly (saith he) Christ Our Lord bare in his glorious body the marks and scars of his wounds, & carried them into heaven, for none other cause, but to teach us, that the work of his passion far surpassed in dignity all his other works & miracles. For as odours do disperse their sweet smell farther, when they are moved: so the virtues of the godly being stirred by patience, yield forth a more acceptable savour, both to God, and men. Therefore that Christ's word may dwell in us, we must have an honest and good heart; and we must hear the word; and we must hear and keep the word; and we must bring forth fruit with patience. Wherefore since the word of God is so beneficial and profitable for us; and must be heard after this manner: let us all beseech our heavenly father, that we may be partakers of that inestimable commodity of the scriptures; and may be right and worthy hearers, readers, and keepers thereof. Art thou young? Let the word of Christ dwell in thee plenteously: for if a child be taught in the trade of godliness, Pro. 22.6. he will not departed from it, Psal 119.9. when he is old: And wherewith shall a young man redress his way? but in taking heed thereto according to God's word: and Timothy knowing the scriptures from a child, 2. Tim. 3.15. 1. Tim. 4.6. and being nourished up in the words of faith, and of good doctrine, did continually follow it. Art thou old? Let the word of Christ dwell in thee plenteously: for it will teach thee, to repent for thy former sins; to bewail the vanities of the world; to prepare for thy dissolution; to fix thy faith on Christ jesus, who hath ordained a Mansion for thee in heaven; and therefore to say with old simeon, Lord, Luk. 2.29.30. now lettest thou thy servant departed in peace, according to thy word; for mine eyes have seen thy salvation. Art thou virtuous, and a lover of the word? Let the word of Christ dwell in thee plenteously: let us be led forward to perfection: Heb. 6.1. let us follow the direction of the scripture, till we come to heaven; Matt. 2. ●. as the wiseman traveled by the leading of the Star, till they came to Christ. The kingdom of God is compared to a grain of mustered seed; Matt. 13.31. which at the first is the least of all seeds; but when it is sown, it becomes first an herb; then the greatest of herbs; then a tree; then the birds make nests in the branches thereof: so the godly must proceed from the seed of godliness, to the herb of godliness; from the herb to the tree; from the tree to branches, so great, that birds may make nests in them; that is, their fruits and good works must be so manifest, that others may be brought to the fear of the Lord by their precedent. When Eliah was gone a days journey in the wilderness, and sat and slept under a juniper tree, God's Angel called upon him, up, and eat: and when he slept again, the Angel the second time called upon him, 1. King. 19.5.6.9.13.15. up and eat, for thou hast a great journey: and when he had traveled 40. days, and was lodged in a cave, the Lord called upon him, what dost thou here Eliah? and when he was brought forth to the mount, the Lord said unto him, What dost thou here Eliah? go, and return by the wilderness unto Damascus, and do thus, and thus. So when we are entered into the way of life, we must up, and eat, and strengthen ourselves, first with milk, then with stronger meat; we must walk from virtue to virtue; we must remember, that we have a great journey to go; we must always think, that every blessing of God bestowed upon us, is a farther calling and provocation to godliness; and that we hear a voice that calls us forward, thou hast yet a greater journey to go, what dost thou here Eliah? Art thou vicious? yet labour and desire, that the word of Christ may dwell in thee plenteously; and hearken attentively to the word, and thou shalt see the admirable efficacy thereof. If Polemon a drunken and intemperate young man, when he rushed with his complices into Xeno●rates school, Laert. lib. 4. after a contemptuous sort; were so altered by the Oration of the Philosopher, that afterward he embraced sobriety: much more can the doctrine of Christ dutifully and héedefully heard, move a sinner to renounce wickedness. When the chief Priests and Pharisees had sent messengers to take jesus, as he was preaching to the people; the messengers tarrying till he had ended his sayings, (not with a purpose to learn, but to entrap him in his words,) were so pricked in heart and changed, that they returned without doing their message; and being asked, why they had not brought jesus; joh. 7.46. Confess. l. 5. c. 13. &. 14. they aunswerad, never man spoke like this man. Saint Austen reports of himself, that being yet polluted with the error of the Manichet, hearing Ambrose preaching, not with an intent to believe his doctrine, but with a purpose to mark his eloquence; though he contemned the matter, and was delighted with the words only; yet with the words which he loved, there came to his mind also the things which he neglected; and when he opened his heart, to consider (quàm disertè diceret, pariter intrabat & quàm verè diceret,) how eloqently he spoke, it entered also into his mind, how truly he spoke. Therefore since the hearkening to the word brings such profit; though it show thy vanities, and spots, and faults, and imperfections; yet despise it not, nor throw it away from thee; as the Ape when he beholds his deformity in the glass, doth throw it from him, and seeks by all means to break it. But rather, as when thou art trimmed of the Barber, thou lookest on the glass, to see, whether thou a●t well trimmed or not: so when thou goest from hearing the word, consider, whether thou be made better, or worse, by the hearing. Art thou learned? Let the word of Christ dwell in thee plenteously; and despise not the preaching and exposition thereof. Though thou know much, yet thou mayest be confirmed in knowledge: though thou read privately with devotion; yet that which moved thee not then, nor seemed worthy to be observed, when another utters it, may work on thy soul: 2. Sam. 12.1. though David were a singular Prophet; yet Nathan roused him out of his security: though Pharaoh remembered his dream; yet joseph made the interpretation thereof clear unto him. Gen. 41.17. Art thou unlearned? pray that the word of Christ may dwell in thee plenteously; and love it earnestly, and meditate thereupon continually; and then thou shalt say with the Prophet; Psal. 119.98.99.100. by thy commandments (O Lord) thou hast made me wiser than mine enemies; Psal. 119.98.99.100. for they are ever with me; I have had more understanding than all my teachers: for thy testimonies are my meditation: I understood more than the Ancient; because I kept thy precepts. For true it is, Ean es philomathès, èse polumathés. Isocrat. that the Athenian Orator wrote over his school door in golden letters; If thou love learning, thou shalt attain to much learning. Art thou poor, or rich? Art thou a father, or a child? Art thou a Master, or a servant? Art thou a Magistrate, or a private person? Of what rank, or condition soever thou art: Let the word of Christ dwell in thee plenteously. For if thou be tempted to sin, it will call to thy mind, what is written, and what thou hast read: if thou doubt, what is to be done by thyself, or other; it will direct thee in the right way: if thou wouldst reprove vice, it will teach thee the will of the Lord: if thou wouldst confirm truth, or confute error, or comfort the afflicted; there thou shalt be satisfied, and learn the whole duty of man. Wherefore since they that are of God, joh. 8.47. 1. Io. 4.6. hear God's words; and they that despise it, are not his children: let us show ourselves Gods children by hearing his word: let us remove from us the love of the world, that doth commonly hinder it: let us shun pleasures and cares, that do choke it: let us hear it with an honest and good heart, and a purged mind, and a sincere faith, and a prompt will, and an humble and reverent fear of the Lord, and daily and diligent prayers and supplications for the true understanding thereof: let us keep it by continual meditation, and obedience, and watchfulness, and profession, and practise: that so lodging the word of God as an heavenly guest in our soul, and suffering it to dwell therein plenteously in all wisdom in this life; in the life to come, we may dwell eternally with that word, joh. 1.1.4. which is God, and which is life; and may sit down with Abraham, Isaak, and jacob in his heavenly kingdom. Amen. THE HUMBLE CENTURION. Matt. 8.8. But the Centurion answered, saying, Master, I am not worthy, that thou shouldest come under my roof: but speak the word only, and my servant shall be healed. THis is the answer of the Centurion to Christ, when he had desired him, to heal his servant that was grievously pained with the palsy, & when Christ had said, that he would come and heal him. As if the Centurion had thus answered: Master, I believe, that thou art the Messiah, and Saviour of believers; I believe, that thou art the only son of God; I believe, that thou art omnipotent, & able with a word to call & remove sicknesses & diseases from man's body. Even as I have my soldiers at command, & when I say to one, go, he goeth; & to another, come, he cometh; and to my servant, do this, he doth it: so if thou bid sickness enter on a man, it enters; if thou bid sickness departed from a man, it departs; if thou bid sickness return to a man, it returns; if thou bid sickness kill a man, it kills him; if thou bid sickness not to touch a man, it toucheth him not. Since than I know thy Majesty, authority, and power, I suppose it needles to entreat thee to come to my house, as if in thine absence thou couldst not heal my servant; or as if thou were like other Physicians, that must behold the sick patient, and consider of many circumstances, that are to be weighed in applying of medicines: but it shall be sufficient, if thou speak the word only. And what should I expect thy coming to mine house, seeing I am a sinner, and altogether unworthy that thou shouldest enter under my roof? It is doubtful, which was greater, and more to be admired; whether the Centurion's faith, or the Centurion's humility. His faith is highly extolled by Christ himself, Verse. 10. when he said, Verily I say unto you, I have not found so great faith, even in Israel. As if our Saviour had said; In Israel there are that do embrace my doctrine; and stick to me; and follow me; and acknowledge, that I am the lamb of God, that taketh away the sin of the world: but these have been always brought up in religion; and have continually heard the prophecies ●ead, that testify of my coming in the flesh: this Centurion is a stranger borne, & a Gentile, naturally void of the knowledge of the laws written by Moses and therefore forasmuch as he makes so excellent a profession of my power and worthiness, I am constrained to marvel, and I must needs say, that I have not found so great faith even in Israel Christ hath so fully and plenteously commended the Centurion's faith, that it needs no farther explanation, or amplification; unless we should be exhorted to the imitation of it namely, that in all our dangers, troubles, crosses, and afflictions, we rely wholly on the mercy of our only Saviour, not distrusting, but that he can and will at an instant and in a moment secure us, if he speak the word only, and see, that it shall redound to God's glory, and to our salvation. Let us then see, what edification we may retain by the Centurion's humility; when he saith, Master, I am not worthy, that thou shouldest come under my roof. If this were the same Centurion that S. Luke writes, Luk. 7.2.4.7. of (as some very learned men have thought, though there seem some difference in the narration;) doubtless he was a Nobleman, and appointed by the Romans a Governor and a precedent of Capernaum, the chief city of Galilee; who so much loved the jewish nation, that he built a Synagogue for them; and therefore the Elders of the jews were intercessors to Christ for him, saying, that he was worthy, that he should do this for him. Yet this Centurion respecting neither the Nobleness of his birth; nor the worthiness of his place; nor his deserts towards Christ's nation; nor the love and favour of the jews, in which he lived, reputes himself altogether unworthy, not only of the benefit which he desired for his servant, but even of the sight of Christ: Wherefore (saith he) I thought not myself worthy to come to thee. This most profound humility of an Ethnic, is worthy of great observation. And in like sort godly men have always humbly thought, & spoken of themselves. jaacob praying, that he might be delivered from the hand of his bloody brother Esau, set up this supplication to the Lord; O God, Gen. 31.9.10. I am not worthy of the least of all the mercies, and all the truth, which thou hast showed unto thy servant. This was the humility of jaakob. job a just and upright man, that feared God, and eschewed evil, job. 1.1. confesseth, that all man's reasons cannot stand up in disputation with God, but that the most mighty helps do stoop unto him; job. 9.14.15. How much less (saith he) shall I answer him? or how should I find out my words with him? for though I were just, yet could I not answer, but I would make supplication to my judge. And when he had seen with the eye, having before only heard of God by hearing of the ear, he could not keep in this protestation; Therefore I abhor myself, job. 42.6. and repent in dust and ashes. This was the humility of job. joseph, when he was brought to Pharaoh to interpret his dream, which none of the Soothsayers or wisemen of Egypt were able to interpret; when Pharaoh had said unto him, I have dreamt a dream, Gen. 41.15.16. and no man can interpret it, and I have heard say of thee, that when thou hearest a dream, thou canst interpret it: joseph answered submissly, without me, God shall answer for the life of Pharaoh: that is, if I can expound thy dream, it cometh of God; of myself I can do nothing. This was the humility of joseph. Wise Daniel in the like case, when Nebuchadnezar the Bbaylonian Monarch had said unto him; Art thou able to show me the dream, Dan. 2.26 27.28. which I have seen, & the interpretation thereof? he answered with all lowliness, The secret which the king hath demanded, can neither the wise, the Astrologians, the Enchanters, nor the Soothsayers declare unto the king; but there is a God in Heaven that revealeth secrets, and showeth the king Nabuchadnezzar what shall be in the latter days This was the humility of Daniel, David, when from the sheepfold he was advanced to the crown and sceptre, and from the dust to the royal throne of Israel, he was so far off from waxing proud in conceit for his extraordinary dignity, that he burst out into these speeches; 2. Sam. 7.18. Who am I o Lord God, and what is my house, that thou hast brought me hitherto? This was the humility of David. Peter and john having given perfect constitution and disposition of body to the Cripple, when the people ran amazed into salomon's porch, to wonder at them, Act. 3. 1●.16. Peter answered to the people; Ye men of Israel why marvel ye at this? or why look ye so steadfastly on us, as though by our own power or godliness, which had made this man go? The name of jesus Christ hath made this man sound; and the faith which is by him, hath given to him this perfect health of his whole body This was the humility of Peter and john. And when Peter saw the great multitude of fishes that was enclosed, he fell down on his knees, saying to Christ; Lord, Luke. 5.8. go from me; for I am a sinful man. This was again the humility of Peter. When Paul had healed the Cripple at Lystra; and the people lifted up their voices, and said, Gods are come down to us in the likeness of men; Act. 14.11.14.15. and would have sacrificed unto him & Barnabas; the Apostles rend their clothes, and with all earnestness refrained the people from such ungodliness; saying, O men, why do ye these things? we are even men subject to the like passions that ye be This was the humility of Paul and Barnabas. 1. Cor. 15.8.9. 2. Cor. 12.11. Eph. 3.8. 1. Tim. 1.15. Paul acknowledgeth himself to be as a man borne out of due time; and the least of the Apostles; not meet to be called an Apostle; and that he was nothing; and that he was the least of all the Saints; and that he was the chiefest of all sinners, whom Christ jesus came into the world to save. This was again the humility of Paul. Neither let any suppose, that Paul lied for modesty's sake: for he made a true and humble confession, drawn from the inward sense of his heart. But if any should ask, why Paul doth account himself the chiefest offender; since he fell only by ignorance of sound doctrine, Gal. 1.1 Phil. 1. being otherwise unblamable before men throughout his whole life? We must know, that in that saying of Paul, we are admonished, how heinous and grievous a sin infidelity is before God; specially when obstinacy and rage against the truth, is joined thereunto. It had been easy for the Apostle, to have extenuated under a colour of inconsiderate zeal, all that he confessed of himself; but he is not ashamed to confess, that though he were a man spotless before the world, and endued with singular virtues, yet because he was an Adversary to the doctrine of the Gospel, and wrapped in stubbornness and incredulity, he reckoned himself for a notorious and egregious sinner; to teach us, that the pomp of hypocrisy prevails nothing with GOD, when it frowardly resisteth Christ; and that God rejecteth incredulity and obstinacy, but accepteth of the obedience of faith. Christ's humility is most graphically & lively described of the Prophet, who saith, Isai. 53.2.3 4 ●. 7.8. that he had neither form nor beauty; that he was despised and rejected of men; that he was a man full of sorrows, and had experience of infirmities; that he was indeed as a man plagued and smitten of God; that he was wounded for our transgressions, and broken for our iniquities, and chastised for our peace, and scourged for our healing; that he was oppressed & afflicted, and brought as a sheep to the slaughter; that he was cut out of the land of the living, and plagued for the transgressions of believers, and had his grave made with the wicked. This was the humility of Christ our Lord. Eminent is the example of john the Baptist, unto whom the jews sent Ambassadors, to wit, Priests and Levites from jerusalem, to know, whether he were the Christ, or not; & to ask of him, joh. 1.19. Who art thou? They never conferred this honour on Christ; they never sent Ambassadors to him; they never asked but captiously of him, whether he were the Christ. And why was this? The works of Christ were greater than the works of john, for john did no miracle; that Christ's glory might be the greater; and that the jews might the sooner receive him for the Messiah. Christ's doctrine was more heavenly than john's: for Christ taught as one having authority, and not as the Pharisees, and other Doctors of the Law. joh. 7.46. The jews themselves confessed, that never man spoke, as Christ spoke. And a principal Pharisie could not but say; joh. 3.2. None could do these miracles that thou dost, except God were with him. What then is the reason, that they neglect and despise Christ, and send this solemn, honourable, and noble embassage to john, even from jerusalem, their Metropolitan City? Was it because Christ did sharply tax and reprehend their life? But john did it more sharply speaking thus to the Pharisees; Matt. 3.7 O generations of Vipers, who hath forewarned you to flee from the anger to come. Surely this was the only cause, for that they reputed Christ wild, and a Carpenter's son; but they accounted john a noble man, and the son of a noble man; whose father was Zachariah the Priest, and his city was in judah: whereas they supposed, that Christ was borne in Nazareth, a base and simple city in Galilee; joh. 1.46.47. and therefore Nathaniel, otherwise a just man, and a true Israelite without guile, said, Can there any good thing come out of Nazareth? The jews respected (after the fashion of the world) external nobility; and they had rather acknowledge john for the Messiah, that was honourably descended, than Christ, who was borne in humility; whether we respect the place of his birth, or the place of his education, or the state and condition of his mother and supposed father joseph. For carnal and worldly men are most acute and sharp eyed in perceiving, handling, and discerning of worldly things and businesses; but they are blind and ignorant in spiritual matters. And therefore well writes Saint Basill; As the sight of an Owl prevails in the night; Hom. ●. hexae●. but when the sun shines, it is much dazzled and dulled: so the mind of men wise in the things of this world, seems to be most acute and quick, to discern vain things; but to be dull and dark to perceive the true light indeed. Howsoever it were, and howsoever the jews were blinded with an overweening opinion of john's excellency; yea howsoever john were extolled of Christ himself, that cannot lie, nor be deceived; Matt. 11.11. when he was commended, for the greatest Prophet, that arose among men borne of women; yet this john so noble, so excellent, so temperate, so sincere, so commended, how humbly did he esteem of himself? and what was his answer to the Ambassadors? joh. 1. 26.2●. I baptize (saith he) with water; but there is one among you, whom ye know not: he it is that cometh after me, which was before me, whose shoe latchet I am not worthy to unloose. This was the humility of john the Baptist. There is a memorable history recorded of the seven wisemen of Greece, how modestly they shifted the name and reputation of wisdom from one to the other; on this manner. Val. Max. l. 4. c. 1. One had bought the draft of fishers, that drew their net in the Milesian coast: there arose a controversy, by reason that a golden Delpian table of great weight was drawn to land: the fishermen affirming, that they had sold the fishes that should be taken; and the fellow saying, that he had bought the fortune of the draft: the case being brought before the whole people of the city, for the novelty of the matter, and for the value of the table, it pleased them to ask counsel of Apollo of Delphos, to whom the golden table should be adjudged. Apollo answered, that it should be given to him, that surpassed others in wisdom; in this oracle. Hos sophy panton protos, touto tripod an dô. Then the Messiah with one consent gave the table to Thales: Thales gave it to Bias, Bias to Pittacus; and he presently to another; and after from one to another of all the seven, it came last of all to Solon; who bestowed upon Apollo himself, both the title, and the reward of the greatest wisdom. And thus it appears, that the better every one is, the more humble every one is; and the more he esteems other better than himself. The fuller the vessel is, the base sound it yields; but the emptier it is, the louder it rings. The higher the Sun is in the heaven, the lesser shadows he makes; and the lower he is, the greater shadows do fall from bodies. Sound and full eggs do sink in water; but rotten, and putrefied, and empty, do float and swim. When the bird will mount upward in flight, she bends down her head towards the earth, that she may rise the higher; which she doth not, when she walks on the ground. Wood that in burning yields the greatest smoke, doth give the smallest heat. The bough whereon fruit hangs, and the ear full of corn bend downward to the earth; but the bough and ear that are void of fruit do stand upright. Even so they that are destitute of true virtue and of good works, make most ostentation; but the soul that is replenished with virtue and godliness beholds the earth; that is, man's frailty and earthly condition; from which ariseth the cause of humbling ourselves. And every one must confess, Gen. 18.27. (as Abraham did talking with God,) that he is dust and ashes; not only in respect of the body, which is most manifest; but also in respect of the soul; and thereby truly abase and humble himself. For as ashes are vild and of no reputation; so the soul by sin is vild and abominable before God. As ashes are scattered with each blast of wind; so man of himself cannot resist a small tentation, but he often falls at the uttering of a small speech. As ashes cannot return to the former matter and substance of which it was made; so a sinner cannot return to the state of salvation, from which he fell, but by the grace and mercy of God. The consideration of this is needful for us: for to esteem too well of ourselves, and to be willing to be thought that we are not, and to be unwilling to be thought that we are, is a disease incident to most men. Which disease, of man Socrates fitly expressed, when he said, Stob. ser. 21. That if upon the stage any should command all shoemakers to stand up, shoemakers only would stand up; likewise if carpenters, or weavers, or other particular craftsmen were to stand up, these only would stand up; but if wise men, and just men were commanded to stand up, all present would straightway stand up; because all are willing to be accounted such. And therefore since self-love and self-liking is an hereditary sickness in us, it is behoveful for us to observe, what remedies may cure this dangerous infirmity. Surely whatsoever we consider; whether the things without us; or the things within us; or the things beneath us; or the things above us; or the things against us; all these things will teach us dejection and humiliation of ourselves. By those things which are without us we may be humbled; if we consider, that other have more virtue and goodness in them, than ourselves have. By those things which are within us we may be humbled; if we consider our own offences, our wicked inclinations, or defects; or even our good qualities, which are from God, and not from ourselves. By those things which are under us we may be humbled; if we consider the beasts, in that we see them stronger; the birds, in that we see them nimbler; the fruits, that grow out of the earth, in that we see them more profitable, and more beautiful than ourselves are. By those things which are above us we may be humbled; if we consider God, whose power we cannot escape, whose wisdom we cannot delude, whose justice we cannot corrupt, and whose mercy by our own strength we cannot merit, and yet without whose mercy we cannot live, move, or have our being. By those things which are against us we may be humbled; if we consider the inconstancy, importunity, and cruelty of our enemies; the inconstancy of the world, the importunity of the flesh, the cruelty of Satan and his adherents: so that every one may say, Lam. 3.22. It is the Lords mercy, that we are not all consumed. In this so variable consideration, who can be so lofty, not to think submissly of himself? yet few do consider these things. It is commonly said, he that lieth on the ground, hath not from whence to fall. So it may be said of humility: he that thinks humbly of himself, will hardly fall into sin; doubtless in temporal things he will offend little. Pro. 13.10. For as by pride only a man makes contention, in seeking a higher place, for which many strive and contend: so humility is the breeder of peace, in seeking a lower place, for which none contends. We must not be puffed up with an opinion of our worthiness, for that we are endued with one or other good property: but we must call to mind, in how many things we come too short of our duty, and how far we are from the goal and mark that is set before us. Hom. 20. in Matt. 5. If thou call to remembrance but the sins of one day, that remembrance will pull down thy pride: saith Saint john Chrysostome. When the proud Peacock beholds his black feet, he presently casteth down his glorious train, that puffed his heart with haughtiness: so he that weighs his slides, his imperfections, and his defects, will deem himself unworthy, though otherwise he may repute himself worthy. He that covers himself only from the hand-wrest to the elbow with his garment, being naked in his whole body else; may be justly judged foolish, if he always look on that sleeve of his, thinking himself well clothed because of that one sleeve, and being offended with other that look on his nakedness and laugh at it: so he that for one or two virtues pleaseth himself, and applaudeth himself, whereas mean time he aboundeth with many vices, he is worthily derided of men, and justly rejected of God. And therefore Ambrose saith sweetly; Lib. 3. de virginit. That as Bees, when they doubt of troublesome air, they oftentimes take up little stones, and therewith do ballast themselves in the clouds, lest the flaws of wind should carry them away: so he that is afraid of the wind of vainglory, lest by the force thereof he be drawn aside, let him stay the cogitations of his mind with the consideration of his faults and imperfections; that this may thrust him down, as much as vain praise would lift him up. This practice is most profitable for us: specially, since Gods holy spirit resteth in a contrite and humble minds; And God is in arms and fights against the haughty and proud, Isai. 57.15. 1. Pet. 5.5. Luk. 1.53. but gives grace to the lowly; and fills the hungry and thirsty after righteousness with good things, but the rich in their own conceit he sends away empty; & threatens to demolish and pull down the stately Cedars of Lebanon, Isai. 2.12.13.14.15.16.17. and the oaks of Bashan, and the high mountains, and the hills that are lifted up, and every high tower, and every strong wall, and the ships of Tarshish, and all pleasant pictures; that is, the day of the Lord of hosts shall be upon all the proud & haughty, & upon all that is exalted, and it shall be made low; & the haughtiness of men shall be brought low, & the loftiness of men shall be abased, and the Lord shall only be exalted in that day. If thou wilt replenish any vessel with some liquor, or other substance, thou must remove the air and wind: so if thou wilt engraft any good thing in the mind, thou must cast out haughtiness & pride. For as a little gall corrupteth a whole pot of liquor; so a little leaven of pride leaveneth and depraveth the whole lump of Virtue. How can it be otherwise? Ecclus. 10.14. For pride is the fountain, head, and original of all iniquity: and therefore as before David slew Goliath, the host of the Philistimes stood courageous in their ranks; 1. Sam. 17. but when the monster was vanquished, the uncircumcised Army was put to flight: so while pride keeps possession in the soul, the host of vices stands strong and encouraged; but assoon as pride is overcome, other vices are therewith discomfited. And pride must be rooted out, otherwise sin cannot be cured, nor removed. As S. Augustine shows by a fit comparison; when the Physician (saith he) shakes off a sickness, In joan. tract. 28. if he cure that was bred by another cause, and cure not the cause itself that did breed the sickness, he seems to cure indeed, but he cures but for a time. For as long as the cause remains, the disease returns. As for example: the humour in the body breeds a scab, or boils; and thereof there ariseth a fever and grief in the body. Some medicines are applied, that may stay the scab, and assuage the heat of the ulcer; and they are applied profitably. Thou seest the man whole, that was before scabbed and full of sores: but because the humour is not expelled, he returns to the scab again. The Physician knowing this, purgeth the humour, and withdraws the cause, and so there will be no more sores. And whence proceeds the abundance of iniquity? from pride: cure pride then, and there will be none iniquity. Therefore the son of God came down from heaven, and was made man, that the cause of all diseases, that is, pride, might be remedied and cured. This saith Saint Austen. But it is hard to subdue and expel pride. For when other vices forsake us, than pride will link itself with our good works and virtues, as the chaff mingleth itself with the pure grain: and when we begin to aspire to the top, than pride will most assail us: and when other troops of vices are put to flight, than pride will renew the battle. Pride would infect our prayer, our alms, our zeal, our love to the word, our temperance, our just dealing; and unless we be wary, it will deprive us of the reward of well doing. Aug. in ep. 56. ad Dioscorun. As when we sin, we must fear other vices: so when we do well, we must fear pride: (ne, illa quae laudabiliter facta sunt, ipsius laudis cupiditate amittantur:) lest through desire of commendation, those things be lost which were done commendaably. And therefore Saint Chrysostome teacheth, that this pestilent vanity is like a shipwreck in the very harbour. Hom. de profectu evangelii. As a ship (saith he) that hath passed many floods, and avoided many tempests, when at last she runs on a rock in the harbour itself, she looseth all the treasure that was stored up in her: so he that after many labours and virtues, hath not refrained his tongue and mind from the desire of praise, he hath suffered shipwreck in the very harbour. For this cause the Philosopher calls pride the last garment, that the soul puts off: Pl●●m Timeo. as though he had glimmeringly perceived, that in putting off the old man, pride is the last rag. Which another expresseth in words somewhat differing: Isid. de summo b●●● l. 2. c. 28. Pride (saith he) is first in sin, and last in conflict: because as it is the original of all faults, so it is the ruin of all virtues. Therefore when we are escaped out of Sodom, Gen. 19.30. let us take heed that with Lot we do not commit incest with our own daughters, and so bring forth an offspring odious to the Lord: that is, let us not when we have shunned sin, be enamoures and proud of our virtuous doing, lest our deeds displease God. And when we have brought forth fair male children, let us hide them in secret, Exod. 1.22. lest Pharaoh command them to be cast forth: that is, when we have done well, let us not vaunt of it, lest Satan through pride make our works frustrate. Christ commands us to flee man's praise in our well doing, and therefore saith, That when we give Alms, we must not make a trumpet to be blown before us, Matt. 6.2.3. Chrys. hom. 13. in Matt. oper imperfect. to be praised of men; and that when we do Alms, the left hand must not know, what the right hand doth: that is, the will of the flesh, which is still contrary to God, must not know, what is done of the will of the mind and of reason that is subjecteth unto God. Matt. opar. imperfect. The hidden treasure is safest from thieves and robbers: so concealed virtue is freest from pride and the snares of Satan. The fruits that grow by an high way, do seldom come to ripeness; because greedy travelers do gather them and eat them before due time: so the works that are done to be seen of men, & of ostentation, never grow to solidity and perfection; because the praise of men makes the doer to swell with an opinion of his worthiness, and so he waxeth unfit, either to proceed in virtue, or to undertake other good works. The hen that cackles, assoon as she hath laid her egg; gives occasion of taking away her egg, and losing her brood of chickens: so they that presently extol their own works, assoon as they are done, or seek to have them extolled, bring to pass, that no fruit followeth of their works. 2. King. 20.17. Hezekiah king of judah was vehemently blamed of the Prophet, for showing his riches and treasure to the Babylonian Ambassadors; and those things which of ambition and vainglory he had showed, were carried all into Babel; so when we hunt after praise by our well doing, the devil like the Tyrant of Babel spoils us of our treasure. It is wisely said of Saint john Chrysostome, that as when we lay gold and a precious garment in an open place, we provoke many to lie in wait for them; Hom. 3. in Matt. but if we hide them close, we shall keep them safe: so if we daily carry the riches of virtues in open view, as it were to be sold, we arm our enemy, and we provoke our enemy, and we stir up our enemy to steal and spoil; but if no other know it, but he that seethe in secret, our precious jewels are out of all perils. Mat. hist. l. 10. c. 3. & l. 36. c. 19 Pliny reports, that the Eagle builds her nest on high; and that the Serpent Parias lies in wait for her young: but for that he cannot come near them because of the height, he draws the wind unto him, and then casteth forth a poison, that the infected air mounting to the young ones, may so kill them: which mischief to prevent, the Eagle of a natural instinct, puts the jet stone in her nest, & moves it always against the wind; which jet stone dispearceth that Serpent's poison. The like care and diligence must we use, if we will have our good works ascend into the presence of God, and be acceptable to him, and not be infected with the venomous wind of pride which that spiritual Serpent will cast forth against them, we must set the honour and praise of God, as a preservative and precious stone, between our works and the wind of vainglory. For whosoever studieth by his good works to please men, is like one that always draws water, and puts it into a cistern that is full of holes. For what can be more deceitful, than the praise and commendation of man; and what greater vanity, then to seek after it? Chrys. hom. 17. in ep. ad Rom. Is it not folly, when thy state is in Heaven, to choose beholders upon earth? A wrestler where he striveth, there he seeks to be tried: thou strivest in high matters, and wilt thou be crowned in low things? Let our rejoicing be the testimony of our conscience, 2. Cor. 1.12. 1. Cor. 4 3. in simplicity and godly pureness: and let us pass very little to be judged of man's judgement. Though the vizards of stage players be cunningly made, and exactly set on; yet who will desire to were them continually; seeing they represent but a feigned and counterfeit person? What is the praise of men, but the mask and vizard of true praise? seeing men oftentimes speak otherwise then they think: and if they speak as they think, yet their praise is but momentany, and lasteth but for the space of this life, and may be turned into contempt and obloquy. They that put their consciences in other men's lips, are sometimes great, sometimes little, sometimes nothing: and so the fool changeth as the moon, Ecclus. 27.11. waxing and waning after the judgement of them that commend him. Heathen men have little regarded the commendation of the multitude. Polycletus the Statuary made two Images, placing the one publicly, Aelian. var. hist. l. 14. and altering it after the opinion of the common people, as every one that passed by and be held, did think fit; but the other he form privately in his own house, according to his own art, and skill. When he had set both these in the market place, and all admired at that which was framed privately, deriding the public Image, in which scarce one member was proportionable to the other; That you dispraise (saith Polycletus) proceds from your art; that which you commend, Id. l. 2. I have shaped according to mine own skill. Hippomachus the Champion, when one of his scholars had showed an experiment of his art, & the multitude delighted with the circumstances gave him applause; he struck his scholar with a rod, saying; Thou hast done ill; for if thou hadst done artificially, this multitude would never have praised thee. Antisthenes', when one said to him, Laert. l. 6. that many did commend him; What ●ll (said he) have I done? And when the whole assembly assented to Phorions opinion, persuaded in an Oration, Pl●t. in Ph●ria●e. turning to them that stood by him, he said; Ah wretch that I am, I fear lest I have spoken some foolish word Is it not a shame for Christians not to see the vanity of the praise of the multitude; when Ethnics have so well considered it? Yet many are like Organ players, that cannot play, except some blow the bellows; so they can do no good thing, unless they be praised for it. But as David suffered not his servants to come in his sight, 2. Sam. 10.4.5. that had half their beards shaven; but commanded them to tarry in jerusalem, till their beards were grown again: so God will not admit our works into his sight, that are done by halves; that is, that in substance have the show of good works; but err in the scope and intent; being referred, not to God's glory, but to vain glory and praise of men. For as the whole house must needs fall, not when one beam falls, or some rafters are rotten; but when the groundwork and foundation is putrefied and decayed: so when humility is taken away, and the glory of God (which is the end and foundation of all good deeds) is not respected, the whole spiritual edifice must of necessity fall. If a city be defenced against the siege of the enemies with a great bulwark, & be compassed with strong walls, and be guarded with a watchful garrison upon eurey part, yet only one gap being left undefenced therein through negligence; the enemy without all doubt will enter in at that one hole, whereas before he seemed to be utterly excluded: and he that entrencheth himself round with good works, and leaves one gap for pride and vainglory, receives the spiritual enemy, and so is overthrown. For humility that dejecteth and abaseth our works before God, maketh them to be acceptable; as spices smell more fragrantly, when they are ground and beaten abroad in the mortar. If the praise of others be vain, and not ambitiously to be sought for; since it is so uncertain and unstable: it is too mild a term to call it folly, when some will praise themselves. The wiseman forbids such resounding out of our own worthiness: Pro. 27.2. Let another man (saith he) praise thee, and not thine own mouth; a stranger, & not thine own evil lips. As pride proceeds from Satan; who breathing pride and ambition into our first parents, by this voice, You shall be as Gods: Gen. 3.5. made them to trust to their own wisdom, and to departed from the word of God, and to desire the supreme degree of the Image of God, and altogether to be like to God: so bragging and boasting hath no other original and wellspring, but haughtiness & pride. And as they that are drunken, do imagine one candle to be two, and other objects that they see to be double: so they that are puffed up with pride, if they have any gifts in them, they dream that they are far greater, than they are in truth. Some will boast of learning; some of toys; some of humility; some of what good they have done; some of riches; some of honour; some of beauty; some of good works and merits. They that boast of learning, must remember; 1. Cor. 8.1.2. that knowledge puffeth up, but love edifieth; and therefore if any man think, that he knoweth any thing, he knoweth nothing, yet as he ought to know. For though a man had the gift of prophecy, 1. Cor. 13.2. and knew all secrets and all knowledge; yea, if he had all faith, so that he could remove mountains, and had not love, he were nothing. And they that are wont to boast, that they are some great men, Act. 8.9. like the Sorcerer of Samaria: and that like the presumptuous Chaldeans will say, Dan. 2.4. Show us the dream, and we will show the interpretation; and that for the knowledge of some Greek and Hebrew phrases do suppose with the impudent bragger, that learning was borne with them, Palaemon. and shall die with them: and that repose the chief felicity in idle speculations, and fantastic conceits, and curious inquiries: let such know, that he is better, that knows himself, than he that neglects himself, and hath the knowledge of stars, & herbs, and complexions of men, and natures of all living Creatures: and that it availeth nothing, to know all things, if we know not Christ jesus and him crucified. They that boast of toyous and unprofitable faculties, must remember, what the Lacaedemonian said to him that vaunted of his long standing upon one foot; Plut. in Lacon. Indeed (said the Lacedaemonian) I cannot do it; but every goose can do it. And when one rejoiced much for his skill in swimming; Aristippus could not brook it; but said; Laere. l. t. c. 8. Art thou not ashamed, so insolently to boast thyself of those things which pertain to Dolphins? meaning, that a man ought to boast of things belonging to man; and that to excel in reason is fittest for man; but that the cunningest swimmer is exceeded by Dolphins and other fishes. They that boast of humility must remember, that in their humility they nourish pride and haughtiness. Gregor. For there are four ways by which arrogancy demonstrates itself: either when we think, that the good which we have, we have from ourselves: or when we believe, that though it be given us from above, yet it is given us for our deserts: or when we boast, that we have, that which we have not: or when we despise other, and covet to be accounted singular in that we have. The Cypress trees are great, yet bear no fruit: so many boast much of humility and other virtues, Plut. in Phorione. but yield no performance: as Pnorion said to Laosthenes, that bragged much of valour, and showed none. The counterfeit humble person, that pretends lowliness of mind, yet is clean devoid thereof; is like to the Stoics, that calling themselves invincible, Plut. in moral. and such as were free from passions, yet apparently convicted of the contrary, were justly compared to ships, that sometimes are named Good speed, Providence, felicity, when they are slow, uncircumspect, infortunate. And as Diogenes when he saw Olympia and the Rhodian young men preciously & sumptuously appareled, Aelian. lib. 9 de var. histor. said, this is nought but pride: so when anon after he saw the Lacedæmonians arried in ragged and sluttish garments, he said, this is pride also, but of another sort: whereby he meant, that a proud mind doth not always appear in gorgeous and gallant ornaments, but also in homely and coarse attire; namely, when the rich go in wild raiment, to win thereby the praise of men, as though they would be proud in the very midst of humbleness. They that boast of the good works which they have done in former days, must remember, that it is nothing worth to begin well, except we persevere; Matt. 24.13. Luk. 18.21. for he that continueth unto the end, he shall be saved. The ruler could boast, that he had observed the commandments from his youth; but when he was commanded to continue in the unfeigned love of his neighbour, and to cherish the poor and needy, though it were with the expense and say of all his possessions, he went away heavy & sorrowful. And as one said to him that boasted, that at Rhodes he had done strange things, and had leapt farther than any could leap; here (said he) is Rhodes, here is a place to leap in; meaning, that he should then and there show his nimbleness, of which he made ostentation: so it may be said to some that brag, what godly deeds they have done in times past, now also declare the same godliness again. They that boast of their riches and wealth, must remember, what the blessed Apostle enjoins to Timothy, 1. Tim. 6.17. namely, that he should charge them that are rich in this world, that they be not high minded, and that they trust not in uncertain riches, but in the living God. Ser. de ver Dom. Upon which words Saint Augustine saith, that riches bring forth nothing so much as pride: and that every apple, every grain, every corn, every wood hath his worm; for there is one worm of the apple, another of the pear, another of the bean, another of the wheat; and that the worm of riches is pride; and that therefore the Apostle to exclude the fault, and retain the use, bids Timothy to charge the rich, that they be not high minded. And why boastest thou of thy riches and wealth? The more riches thou hast; hast thou not the more envy and enemies? hast thou not the more danger hanging over thee, of robbing, & spoiling, and backbiting, and subverting? hast thou not the more cause to fear a fall and ruin? Cyp. de fingularitate Glericorum. hast thou not observed that Captains and Princes are more assaulted in the battle than soldiers? and that high Turrets are vehemently blown upon by winds and storms? as the Poet said long since, Hor. Car. l. 2. Od. 10 Saepius ventis agitatur ingens Pinus, et celsae graviore turres Decidunt casu, feriuntque summos Fulmina montes. If thou boast of thy riches, as if thine own labour and industry had gotten them, call to mind what the Prophet sayeth; Psal. 127.1.2. Except the Lord build the house, they labour in vain that built it; except the Lord keep the City, the keepe● watcheth in vain it is vain for men to rise early, and to lie down late, and to eat the bread of sorrow, except the Lord did give rest to his beloved. For to purpose to get riches without God's blessing, is that evil boasting which Saint james condemns, when he reproves those that will say, to day, or to morrow, jam. 4.13.15. we will go into such a City, and continue there a year, and buy, and sell, and get gain; for that they ought to say, if the Lord will, and if we live, we will do this, or that. The pride of many may be repressed, if they would consider, how small, or rather how nothing their wealth is, if it be compared with the whole world. Stobaeus. Therefore Socra●es seeing Alcik●ades proud of his wealth, riches, and possessions, he brought him into a place, where was hanged a Cosmographical Table, and Map of the whole earth; and he bad Alcik●ades to seek out Athens therein; which when he had found, he bade him seek out his possessions in Athens: but when Alcik●ades said, that they were not set down there: why then (said Socrates) art thou proud for those things, which are not in any part of the earth? If this consideration cannot stop boasting of wealth and riches; let the proud in this kind remember, that this bragging is the imitation of him that tempts to all iniquity; for he once said to Christ, Luk. 4.6. All this power will I give thee, & the glory of those kingdoms; for that is delivered to me, and to whomsoever I will, I give it jam. 4.14. They that boast of beauty must remember, That our life is even a vapour, that appeareth for a little time, Psal. 103.15. and afterward vanisheth away: and that the days of man are a● grass, as a flower of the field so flourisheth he. May not beauty be defaced by sickness, grief, or age? Why art thou proud than thou earth and ashes? Hast thou forgotten, whence thou camest, and whither thou goest? what thy beginning was, and what thy end shall be? that thou wast corruption, and shalt be rottenness? Gen. 3.19. and that as thou art dust, so thou shalt return to dust. If this cannot beated own the Peacocke-like pride of some, that are too conceited for their beauty; then let those that sincerely worship God, take occasion to adorn their souls, by example of such, as spend much cost and time in decking their bodies; and let them seriously ponder, what is written of Pambo; Eccles. hist. l. 8. c. 1. who when he saw at Alexandria a woman proud of her gorgeous apparel, he wept; and being asked, why he wept so bitterly, he answered; There are two things which move me: the one is the dangerous case of this woman, that runs headlong to perdition: the other is, that I, which profess the name of a Christian, do not seek so much to please God by innocency of life, as this woman doth desire to please incontinent persons. They that boast of their honour and dignity must remember, what Christ answered Pilate, when he said, joh. 1●. 10.11. Knowest thou not, that I have power to crucify thee, and have power to loof thee? jesus answered, thou couldst have no power at all against me, except it were given thee from above. As the body remains the same, when the shadow increaseth or decreaseth so promotion, or honour changeth not the person to better, or worse, but the good, or ill use thereof. And it is so far off, that Offices should breed virtues, that the Philosopher could say, that If there were a commonwealth of such good men, as should be indeed, Plato P●lit. 1. there would be as great strife, to avoid rule, as now there is strife to obtain rule. Lethe b●esa●. Albeit they are to be reproved, that embrace that lurking of Epicure, and refusal of all function of teaching and ruling. For as God will not have superior places to be inordinately desired; so also he commands, that they that are conscious of meet gifts in themselves, should willingly bestow their labours on the Church & Commonwealth. This moved the Apostle to say, that if any man desire the office of a Bishop, 1 Tim. 3.1 he desireth a worthy work. And therefore Ammonius the Scholar of Origene, (when being called to the Bishopric of Alexandria, he had cut off his right ear, and therefore was reprehended by Euagrius, Niceph. Callist. l. 9 c. 37. that also had refused a Bishop's function,) answered rightly; but 〈◊〉 (said he) hast sinned more grievously, because thou hast cut off thy tongue; and darest not to use it, to set forth God's glory by preaching the Gospel; and usest not the graces of GOD, lest thou shouldest sleme to arrogate them to thyself. And whosoever they be that abuse their gifts, either to ostentation, that they may get praise, or to covetousness, that may get riches; they seek to destroy themselves by not taking heed to feed the flock of jesus Christ, whereunto they are called. But they that are thirsty of worldly honour, and exalt themselves therein, must call to mind what our Saviour saith; Math. 23.12. Whosoever will exalt himself, shall be brought low; and whosoever will humble himself, shall be exalted. As a learned Father reports of a godly woman; that she was the greatest of all, by making her self the least of all; Hier. in Ep. ad Eusta. that the more she abased herself, the more Christ advanced her; that she was hidden, and not hidden; that in fleeing glory, she deserved glory; (quae virtutem quasi umbra sequitur, et appetitores sui deserens, appetit contemptores;) for glory follows virtue as a shadow, and passing by those that desire her, desireth those that contemn her. They that boast of their good works, as though they did by them merit the crown of eternity; must remember, that there is no good thing in us which we have not received; 1 Cor. 4.7 Phil. 2.13. 2 Cor. 3.5 & if we have received it, why rejoice we, as though we had not received it? It is God which worketh in us, both the will, and the deed, even of his good pleasure. And we are not sufficient of ourselves, to think any thing as of ourselves; but our sufficiency is of God. Of what then may we boast? Who will believe the wall, Ber. Ser. 13. in Can. if it would say, that it brings forth the Sunbeam, which it receives at the window? Who would not laugh, if the clouds would say, that they breed the rain? And who sees not, that man is not the cause, but the instrument of well-doing? and therefore for a man to praise himself for it, is to fight against GOD Beggars, when they would obtain an Alms, do not adorn themselves with golden chains, and precious clothes; but they show their miseries, the rather to move to compassion: and the Gibeonites obtained mercy of Israel, Josh. 9.4.5. by taking old sacks, and old bottles rend and bound up, and old shoes and clouted upon their feet, and old raiment, and dried and mouled bread: so if we intend to find favour with God, we must humbly prostrate ourselves, and confess our unworthiness. The Pagans were persuaded, that God resisteth the proud, Stob. and giveth grace to the humble: for Aeso●e being asked of Chron, what God did, he said, That he did beat down lofty things, and extol low things: and Artahanus dissuading Xerxes from his voyage against the Greeks, Herod. lib. 1. Dost thou not see, (said he) how God doth strike great beasts with lightning, and let's pass the little? and dost thou not see, how oftentimes the flashes of lightning do strike great houses and great trees? for God throws down all eminent things; and therefore an huge host may be discomfited by few. Where is Pharaoh that said, Exod. 5.2 Who is the Lord, that I should hear his voice, and let Israel go? I know not the Lord, neither will I let Israel go. Where is Benhadad the king of Aram? 1. King. 20.10.11. who swore, that he would so ransack Samaria, that the dust thereof should not be enough to all the people that followed him, for every man an handful; forgetting, that he that girdeth his harn●s, must not boast, as he that putteth it off. Where is Sancherib king of Ashur? that said; 2. King. 18.32.35. Who are they among all the Gods of the nations, that have delivered their land out of mine hand, that the Lord should deliver jerusalem out of mine hand? Obey not Hezekiah, for he deceiveth you, saying, The Lord will deliver us. Where is Haman, Est. 5.11. that told his friends and his wife, of the glory of his riches, and the multitude of his children, and all the things wherein the king had promoted him, and how that he had set him above the Princes and servants of the king? Where is the proud Assyrian Monarch? that said, Isai. 10.13.14. By the power of mine hand I have done it, and by my wisdom, because I am wise; therefore I have removed the borders of the people, and have spoiled their treasures, and have pulled down the inhabitants like a valiant man: and mine hand hath found as a nest the riches of the people, and as one that gathereth eggs that are left, so have I gathered all the earth: and there was none to move the wing, or to open the mouth, or to whisper. Where is the king of Babylon? Isai. 14. 12.1●. which did cast lots upon the nations; and said in his heart; I will ascend into heaven, and exalt my throne above beside the stars of God; I will ascend above the height of the clouds, and I will be like the most high; how art thou fallen from Heaven, O Lucifer, son of the morning? and cut down to the ground. Ezek. 27.3.27. Where is Tyrus, which was the mart for the people of many isles; and which said, I am of perfit beauty? What is become of her riches, and fairs, and merchandise, and Mariners, and Pilots, and calkers, and occupiers of merchandise, and all the men of war that were in her, and of all the multitude which was in the midst of her? They are fallen in the midst of the sea, in the day of her ruin. Ezek 28.2.7.8. And did not the Prince of Tyrus, that said once, I am a God, I sit in the seat of God in the midst of the sea, at length see, that he was a man, and not God; and that his brightness was defiled; and that he was cast down to the pit, and died the death of a man? Where is Nebuchadnezar? Dan. 3.15. that said; who is that God, that can deliver you out of mine hands? Is not this great Babel, that I have built for the house of the kingdom, by the might of my power, & for the honour of my Majesty? Where is Edom, & 4.27. Obad. that because he dwelled in the clefts of the rock, and on high, said in his heart, Who shall bring me down to the ground? Though thou exalt thyself as the Eagle, and make thy nest among the stars, thence will I bring thee down, saith the Lord. Where is the rejoicing city Niniveh, Zeph. 2.13.14.15. that dwelled careless, and said in her heart, ●am, and there is none b●side●●e? how was she made waist and desolate like a wilderness? for the flocks did ●●e in the midst of her, and all the beasts of the nations, and the Pe●c●ne, and the owl did abide in the upper posts, and the voice of birds did sing in the windows, and desolation wa v●ō the posts. 2. Macc. 9.8.10. Where is Annochus, that was so proud beyond the condition of man, that he thought he might command the floods of the Sea, and weigh the high mountains in the balance, and reach to the stars of heaven? Matt. 3.9. Io. 8.23.39. & 9.28. Where are the haughty Scribes and Pharisees, that gloried of their honourable descent, and that they were the disciples of Moses? were not all these consumed in their pride; and compelled to feel the puissant and iron sceptre of the Lord; and forced to confess, that all honour and glory is to be ascribed to the highest? If then the proud have still vanished away, as a vapour and cloud; and have perished in the imaginations of their own hearts; let us learn to be humble, Gregor. l. 25. Mor●l. either remembering our miseries considering where we have been; or fearing the sentence of God's judgements, considering where we shall be; or having an eye to the afflictions of this life, considering where we are; or contemplating the joy of the supernal country, considering where we are not; by which four considerations one saith, Ie●. 9.23.24. That humility is engraft in our minds: and let not the wife man glory in his wisdom, nor the strong man glory in his strength, neither the rich man glory in his riches; but let him that glorieth, glory in this, that he understandeth, and knoweth the Lord● and let every one say with the humble Centurion; Master, I am not worthy, that thou shouldest come under my roof. For why? our souls naturally are depraved and corrupted with the pollution of original sin, which is derived from Adam our great grandsire; by which original pollution, the Image of God after which we were at first form, is deformed in us; and all innocency is defaced in us; and we are deprived of the knowledge of God and spiritual things; and we are fraught with pride, darkness, ignorance, and unholiness. Our souls being thus originally, by the grace and mercy of the Lord, they are made temples and dwelling places of the holy Ghost; who forms and frames us anew; who shuts out at doors the old man, with his deceivable works, and brings the new man in possession, which is created in holiness, and true righteousness, after the Image of him that at first created him; and who refines our thoughts, and casteth our minds in a new mould; Isa. 11.6.7.8. so that the Wolf forgets his greediness, and the Leopard his fierceness, and the Lion his savageness, and the Bear his ravenousnes, and the Cockatrice his poison, Mic. 4.3. and the warrior turns his spear into a scythe, and sword into a mattock; that is, by the spirit of God, we are regenerate, new borne, and made new creatures. In that than our minds, which naturally are cages & receptacles of pollution and ungodliness, are made mansions, palaces, and temples for the holy Ghost & his sacred motions to dwell and lodge in, we may justly say, Lord, we are not worthy, that thy grace and holy spirit should come under the roof of our souls. Again, by nature we are the children of wrath, subject to eternal death; and of ourselves we had no power or means to deliver and save ourselves. But God so loved us, that he gave, not an Arkangell, or an Angel, or a Patriarch, or a Prophet, to pay our ransom; but he gave his only and beloved son jesus Christ to the death, and the cursed and ignominious death of the cross, for us wretched sinners, that sat in darkness and in the shadow of death. Christ is our Redeemer, our mediator, our advocate, our Moses that stood in the gap between us and God's anger, that made peace between God and man; that canceled the handwriting of the law that was against us; that broke down the partition wall, and of strangers made us fellow citizens with the Saints; and that combines and unites our souls (as members) to himself, by a lively and saving faith. By this faith we apply the promises of mercy, and Christ's merits and worthiness to our souls; by this faith we appear just and unblamable in the fight of God; by this faith in Christ, we are accounted as holy and righteous, before the Tribunal seat of God, as if we had never committed any sin, and as if we ourselves had wrought that atonement & satisfaction, which Christ hath wrought for us. In that then we are so metamorphosed and altered, that of sons of damnation, we are become heirs of salvation, we may justly say; O Lord, we are not worthy, that this unconceivable love of God, this all-sufficient satisfaction of Christ, this justifying faith, should come under the roof of our souls. Again, who knows not, how manifold the afflictions of the godly are in this present world? Satan continually seeks to pray upon us; the world labours to fashion us like itself; the flesh which we carry about us, like an intestine traitor is ready to beguile us, and to draw us from the narrow way of life to the wide way of destruction. Unto these may be added, the unfaithfulness of men, the ingratitude of the world; the maladies and sundry infirmities of the body; the anguish & terrors of conscience; the variable crosses and tribulations, which continually succeed one the other, as jobs messengers reported ill news one upon the other. job. 1. If the God of con●olation did not arm us with strength, to quench and repel the fiery darts of the wicked▪ & with constancy to fight valiantly, till we be more than Conquerors in all temptations; & with patience to submit ourselves to the blessed will of God, in all changes & chances of this mortal life; and with firm hope of remission of sins by the blood of Christ, and of obtaining eternal life by his intercession; the●e surging and swelling floods of tribulation would go over our souls, and overwhelm us. In that then the holy spirit of God, the only comforter, doth sweeten the bitterness of affliction, and doth strengthen our feeble knees, and 'stablish our fainting hearts; we may justly say; O Lord, we are not worthy, that such consolation should come under the roof of our souls. Besides this; as the Centurion said, Master, I am not worthy, that thou shouldest come under my roof: so we may invert, and turn about, and stretch his speech farther, and say; O Lord; we are not worthy, that we should come under thy roof. And why? The world in which we inhabit is God's house; and we are all Tenants at will, to be put out at our live lords pleasure. In this house of the world, Man is a great commander, having dominion over the works of God's hands, and having all things put under his feet. The Sun and the Moon give him light; the sheep, and oxen, and beasts of the field, the fowls of the air, and fishes of the Sea, yield him sustenance; the birds delight him with singing; the flowers solace him with smelling; all the works of God's fingers serve, either for this profit, or pleasure, or both. In that then Man, a worm, and the son of rottenness and corruption, is brought into such a spacious and specious, a great and gay house of God, as the world is, and made little lower than God, and crowned with glory and worship; we may justly say; Psal. 8.4. O Lord our Lord, what is man, that thou art mindful of him? and the Son of man, that thou visitest him? We are not worthy, that we should come under the roof of thy house. Nay, when we consider our houses, that protect and shroud us from the fury and violence of the weather; our beds whereon we ease ourselves, when we are weary and sick; our livings and goods, by which we sustain ourselves; our children, which are an heritage and gift that cometh from the Lord, and which possess the fruit of our labours, and which preserve our memorial on earth: when we consider these and many other blessings, which God bestows on us, that daily and hourly offend him, and transgress his commandments; and which many others do want, who notwithstanding are redeemed with the precious blood of Christ, aswell as we: may we not proceed farther, and say; O Lord, we are not worthy, that we should come under the roof of our own house. Furthermore, the material temple and Church is called the house of God. For why? In the Church we are taught the statutes and laws of God, and God speaks unto us in his sacred word: In the Church we speak unto God by prayer; and we worship God by singing forth the sweet praises of his mercy and goodness: In the Church we are by Baptism cleansed from our sins; and received into Christ's Church and congregation, which is the spiritual house of God; and we are incorporated into Christ's body, & made members thereof: In the Church we spiritually feed on the body and blood of our Saviour Christ, and we are thereby partakers of Christ's merits & righteousness, to the fruition of eternal life. In that then the material Church is the house of God, and the sovereign Apothecary shop, where every sinner may find a spiritual medicine and salve to cure the maladies & infirmities of his soul: we may truly say, when we are going into the temple and Church, where we participate of so many divine things; O Lord, we are not worthy, that we should come under the roof of thine house. Lastly, let us contemplate on the joys and felicity of Heaven; where is joy without sorrow; plenty without scarcity; glory without envy; life without death: where is the tree of life, and the river of the water of life; where the Seraphins sing continually, Holy, holy, holy, and all the Angels and Saints praise God uncessantly with most sugared and harmonious melody; where the elect receive the penny of immortality for working in the vineyard, and sit down with Abraham, Isaak, and jaakob; and where are those unspeakable good things, which eye hath not seen, nor ear heard, nor heart of man can conceive? In that then God hath ordained us to this eternal rest, and from the dust hath exalted us to his heavenly kingdom; we may truly say; O Lord, we are not worthy, that we should come under the roof of Heaven. Thales Milesius being old, and having devised some admirable invention of the motion of the Heavens, he did communicate it with Mandrita another Philosopher; who gave him thanks for the instruction, and asked, what recompense he should give him for the document: to whom Thales said, O Mandrita, it shall be sufficient to me, if when thou wilt utter this which thou hast learned of me, thou do not ascribe it to thyself, but confess that it was mine invention. This a man craves of a Man: how much more justly doth God require of us, that if we have any virtue, or any knowledge, or any wisdom, or any strength, or any good thing, when we make use of it, we attribute it, not to ourselves, but acknowledge, that it is received from him? Wherefore, let us humble and prostrate ourselves with this Noble and godly Centurion; let us praise the Lord for all his blessings, with unfeigned thankfulness; let us confess our unworthiness either that God should come under our roof, or that we should come under God's roof, let us amend our lives, repent for our iniquities, and express true gratitude by our good works; that God may augment and heap his mercies upon us continually; and that Christ may hear us, as he heard the Centurion; and that as by the mercy of God, we entered into the house of God, the world, and dwell therein; and as by the same mercy, we enter from time to time into the material Church, which is the house of God; so at last by the favour and grace of Christ, we may ascend and mount into the glorious and magnificent house of Heaven, there to remain with him for evermore. Amen. CONSTANCIES CROWN. Gal. 6.9. Let us not therefore be weary of well doing: for in due season we shall reap, if we faint not. THe holy Apostle Paul in these words doth admonish the Galathians, and in the Galathians all other Christians, to be plenteous in good works, and to bring forth the fruits of the Spirit; neither this only, but to persist and persevere in well doing, that they may obtain the reward of eternal life. The speech contains first an exhortation to continue in well doing: secondly, a reason and motive, why we should not faint in well doing. The exhortation is this; Let us not therefore be weary of well doing. If we refer this well doing to beneficence and liberality towards the needy, which is spoken of in the verse following, where the Apostle saith, While we have time, Calon poioûntes, 1. eupoioûntes, evergetoûntes. let us do good to all men, as if well doing, were doing well, and bestowing well on the poor; then where Paul saith, Let us not be weary of well doing; he meaneth, that we should not be weary of succouring and relieving the needy and wretched. But if we refer well doing to the exhortation in the sixth verse, Keckerman in analies. Gym. Log. where the Apostle exhorts the hearers to maintain their Minister; saying, Let him that is taught in the word, make him that hath taught him partaker of all his goods: then the meaning is, that Paul proceeding in his exhortation, to maintain the Minister, doth in these words preoccupate and prevent an objection, which some might make, saying; If we be so liberal to the Ministers, and continue in it, we shall waste & consume our substance: To which the Apostle answers, that we shall not consume, but increase our store: for God will not forget our works of piety & charity that please him so well; but in due time we shall reap, if we faint not. But howsoever we refer well doing, either to the relieving of the needy, or to the maintenance of the ministery; this exhortation serves also for continuing in good works, of what sort or nature soever they be. The reason and motive why we should continue in well doing, is this; For in due season, we shall reap, if we faint not. Eccakein, Eclúesthai To be weary, and to faint, is all one thing; and to faint, or to be weary, is (as it were) to be dissolved and loosed; as if one joint, or finew were separated from another. So that Paul saith, that in due season we shall reap the fruit of our good works, if we make no breach and interruption of well doing; and if we conjoin one virtue to another virtue, and one good work to another good work; as the joints and sinews of the body are compacted and united among themselves, and as the links of a chain are knit and fastened one to the other. The Apostle had said before; Verse. 7.8. Whatsoever a man soweth, that shall he also reap; for he that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the spirit, shall of the spirit reap life everlasting. In which words he useth a Metaphor & borrowed speech, comparing the life, aswell of the godly, as of the ungodly, unto sowing of seed: as though the Apostle in those words did say generally, that every one shall receive either a reward, or a punishment, according to his deeds done in this world. And he proceeds in the same metaphorical speech, saying, In due season we shall reap, if we saint not. In which words, he puts a difference between the time of sowing, and the time of reaping. Now is the time to sow, and to do good to other, while Christ doth shine unto us in this life by his Gospel; but the time of reaping and of harvest shall be in the world to come. Ecclus. 11.4. Solomon saith, He that observeth the wind, shall not sow, and he that regardeth the clouds, shall not reap: that is, he that will always look for happy and prosperous success in well doing, shall never do good. For men will ever be ungrateful; and the world will ever recompense evil for good to the godly. And therefore lest we should be weary and faint in well doing, S. Pau sets before us a most ample and large reward; when he compares eternal life unto an harvest, or a reaping. What? do good works merit then; since they are rewarded? No, for well doing is the path leading to Heaven: but Heaven itself and eternal life is the gift of God, Rom. 6.23. through jesus Christ our Lord. When we do well, we are in the way to Heaven; and well doing shall be plenteously rewarded; but none by his godliness deserves the reward: In psal. 120. for God rewarding our works, (dona sua coronat,) crowneth his own gifts; saith S. Augustine. Why is it called a reward then? Not because it is a reward merited; but freely given of God's mercy: and because as the day labourer works all the day, and receives his wages in the evening; so when we have done good works all our life long, in the evening of our days, that is, in the end of our life, we shall receive the reward of everlasting joy. Although good works cannot save us, nor make us righteous before God's judgement throne; Isai. 64.6. Psal. 130.3. for all our righteousness is a menstruous cloth; and if God should be extreme to mark what is done amiss, who may abide it? yet we must labour diligently to abound in all good works, and to persevere in them; whether we consider God; or whether we consider our neighbour; or whether we consider ourselves. If we respect God, we must do well, and continue in well doing; that his commandments may be obeyed; 1. Io 5.3. 1. Thes. 4.3. 1. Pet. 1.14. Tit. 2.14. Eph. 4.30. Gal. 5.22. Matt. 5.16. Eph. 5.1. that his will may be done; that we may show ourselves obedient children to God our father; that we may show ourselves thankful for our redemption by Christ; that we may not grieve the spirit of God; but walk according to the same; that God by our good works may be glorified, and that we may be good imitators and followers of God. If we respect men, we must do well, and continue in well doing, Luk. 6.38 1. Pet. 3.14. 1. Cor. 10.32. that our neighbour may be helped in worldly things; that he may be won by our example to godliness; that we may prevent the giving of any offence, and that by doing good, we may stop the mouths of our adversaries. Lastly, if we respect ourselves, we must do well, 2. Cor. 5.17. Eph. 5.8. 2. Pet. 1.8 10. jam. 2.17. 2. Tim. 2.6. Psal. 89.32. Gal. 6.9. and continue in well doing, that we may show ourselves to be new creatures; that we may walk as the children of light; that we may be assured of our faith and salvation; that we may discern true faith from counterfeit and dead faith; that faith and the gifts of God may be continued unto the end; that the punishments of sin, both temporal and eternal may be avoided; and that the reward may be obtained, which God freely in mercy hath promised to men for their good works. These are the causes for which we must do well, and continue in well doing: not to merit eternal life by our good works: for when we have done all that we can do, we are unprofitable servants, Luk. 17.10. and we have done, but that was our commanded duty: but we must do good works, & continue in them, for God's glory, our brethren's edification, and the declaration of the truth of our faith. This doctrine we propose; this doctrine we persuade; this doctrine we urge & press: and therefore our adversaries slanderously abuse our Church, when they call us licentious Libertines, and those that open a school to sin & wickedness, & that dehort and dissuade men from good works. For though we teach not, that good works are to be done, because they merit the reward, as the Papist untruly teacheth yet we teach, that good works are to be done, because they shall be crowned, & receive the reward; as the holy Scripture affirmeth. It deserveth not the name of virtue, nor we are not to be called virtuous, for performing of one good deed; for a wicked person may do one or two good deeds, either of a sudden motion, without due regard; or of spite & malice to cross his enemy; or through vehement persuasion of some friend; or to win praise & commendation of men; or to avoid shame & reproach of the world; or lest he should do something, that might hinder his prosperity, or else because his lusts & affections do strive & struggle as the winds, so as that which is the stronger prevaileth on the rest, & bridleth them from breaking forth into action: so a vain glorious man will make a show to be liberal, to the end he may serve the turn of his ambition; on the other side, a covetous man, that he may spare charges, will set light by honour, though inwardly his mind be fired with ambition: so a proud man will be bountiful, to be extolled among the common people: so she that fears the reproach of the world, though her mind be defiled with unchaste lusts, yet outwardly she will be chaste. But it is not virtue, to do well after this sort: but to do good after a good sort, is when it is done, Arist. spo●●e, sci●●ter. cons●anter. (as the Philosopher teacheth,) willingly, and not by coaction and enforcement; with advisement, and due regard of circumstances; with continuance and perseverance, and without weariness and fainting. Perseverance in well doing is most requisite for us: Mat. 10.22. for why? it receives the crown. It is written, that He that endureth to the end, he shall be saved. It is written, that they are rewarded with everlasting life, Rom. ●. 7. that through patience in well doing, seek glory, and honour, and immortality. It is written, that the bountifulness of God is great towards us, Rom. 11.22. If we continue in this bountifulness; or else we shall also be cut off. It is written, Phillip 3.13 14. that we must forget that which is behind, and endeavour ourselves to that which is before, and follow hard toward the mark, for the prize of the high calling of God in Christ jesus. It is written, that Christ hath now also reconciled us in that body of his flesh through death, Col. 1. 2●. ●● which were in times past strangers and enemies, because our minds were set in evil works; if we continue grounded and established in the faith, and be not moved away from the hope of the Gospel, whereof we have heard. It is written, 2. Tim. 2.5.6. that if any man strive for a mastery, he is not crowned, except he strive as he ought to do: the husbandman must labour, before he receive the fruit. It is written, Heb. 3. 6.1●. that we are the house of Christ, if we hold fast that confidence and that rejoicing of hope unto the end; & that we are made partakers of Christ, if we keep sure unto the end that beginning, wherewith we are upholden. It is written, Eze. 18.24. & 33.13. that if the righteous man turn away from his righteousness, and commit iniquity, and do according to all the abominations that the wicked man doth; all his righteousness that he hath done shall not be mentioned; but in his transgression that he hath committed, and in his sin that he hath sinned, in them shall he die. Finally, it is written, Reu. 2. 1●. that if we will have the crown of life, we must be faithful unto the death. Compare all this that is written; and tell, whether perseverance in well doing be not most necessary; since without it, we cannot be partakers of immortality? If we go not onwards in well doing; we shall fall from well doing, and fall into ill doing. For Vice gives many assaults and batteries against Virtue. Every Virtue hath two extreme Vices; one on the left hand in defect; the other on the right in excess; ready to devour her on every side; as the roaring Lion is ready to pray upon the silly lamb. Matt. 7.14. The way of virtue is narrow: if we slip never so little, either on the one side, or on the other side, we fall into the dirt & puddle of vice. Our own corrupt nature & frail flesh will seduce us; the example and custom of the world will persuade us; the enchanting cups of pleasure and sin will deceive us; if we bend not all our force and endeavour to continue in well doing. That old serpent and red dragon Satan, 1. Pet. 5.8. walks about like a roaring Lion, seeking whom he may devour. When God asked of him, job. 1.7. whence he came, he answered; from compassing the earth. Mark how the devil calls himself a Compasser. He is not idle; but embusied always, (when he is let lose,) to ensnare and beguile souls, and to withdraw men from good works. He would discourage the Minister from taking pains, by setting before him, how the people contemn his doctrine, and sometimes his person, & how they profit little in knowledge and godliness, notwithstanding his many & manifold exhortations. He would stop the Magistrate and Officer from diligent discharging of his charge & place, either with fear to offend some, or with affection to spare some. He would draw the plain Tradesman from true dealing, & cause him to betake himself to fraud and deceit, that he may be called indeed a craftsman: & why? because he cannot enrich himself by simplicity and plain dealing: & therefore he casteth into one shop a false measure, into another shop deceitful weights, into another shop adulterate & unperfect wares. He frets & fumes at diligent resorting to prayer, and Sermons, and Sacraments; and therefore to hinder us from it, he will cast in our way, either worldly business, or pastimes, sports, and pleasures. At a word, to pull the resolved Christian from the awe of God; he will tempt him to swear, to surfeit, to carouse, to be drunken; by the bait and allurements of sociablenes & good fellowship. If then our own flesh like a domestical judas, be ready to betray us in every conflict and skirmish; if the sugared persuasions of worldly examples are like the bewitching songs of the sirens, & the enchanting cups of Circe; if Satan be so busy & industrious to steal away Salvation from us; how behoveful and necessary for us, is it to do well, and to persevere in well doing? It is hard to continue in well doing, against so many adversaries: but let us look on those, whom the word of God commends, and sets forth before us, as lamps and torches to direct our feet in the darkness of this world. Behold how David could not be discouraged from encountering the huge Goliath, 1. Sam. 17. either by the check of Eliab his brother; or the dissuasion of king Saul; or by the unfitness of the Armour; or by the railing and reviling of the Giant himself; but he held on with Heroical fortitude, and flew the monster. As David fought against Goliath, and overcame him by constant resolution; so we are to fight against the ugly monster of wickedness; and if we purpose to vanquish it, Eph. 6.11.13. we must take to us the whole Armour of God, and stand fast. Behold Noah, that continued so just and upright in his time, that the universal deluge of iniquity, (which had overwhelmed all flesh, Gen. 6.6.9. and caused God to repent, and be sorry, that he had made man, that is, to disavow him to be his Creature,) could not pollute him. Gen. 39 Behold joseph, that could not be entrapped in the net of incontinency, by any alluring enticements, and wanton dalliances, and fond provocations of his unchaste mysteries. Est. 3.2. & 5.9. Behold Mordecai the magnanimous jew, that would not fawn on the proud Haman, nor flatter him in his eminency, nor reverence him, either by bowing the knee, or standing up, or moving for him; but preserved in his disdaining of him, or rather of his haughtiness and pride; because he was an Agagite of the stock of the Amalekites, Deut. 25.18.19. whose memory was to be razed out from under heaven, for that they cruelly slew the weary Israelites, when they came out of Egypt. Behold Daniel, and the three young men his fellows; of which, they so constantly resisted Idolatry, that they regarded neither the majesty and power of the commanding Monarch, Dan. 3.18. nor the hatred and despite of their accusing enemies, nor the fiery heat of the flaming furnace: and Daniel was so far off from forsaking his religion, that when the king had decreed, that whosoever should ask any petition of any God or man for thirty days, save of the king, he should be cast into the den of Lions; assoon as he understood of this degree, Dan. 6.10. he went into his house, and his window being open in his chamber toward jerusalem, he kneeled upon his knees three times a day, and prayed and praised his God, as he did aforetime. So much did he dislike the practice of some politic temporisers, that will ever apply themselves to the time, and never row against the stream, or bend against the tempest; but will direct the course of their ship according to the blast of wind, and will turn too and fro in any sort, that they may arrive in the harbour which they have conceited in their imagination. Behold the blind man, to whom Christ gave sight; how constant and firm he was in confessing, that Christ was a Prophet, and not a sinner, for else (said he) He could not have been heard of God, joh. 9.17.31. and opened mine eyes. Behold the boldness of Peter and john, who though they were straightly forbidden to preach any more in jesus name; yet they stoutly and courageously answered the Counsel on this wise; Act. 4.18. & 5.29.40.41. We ought rather to obey God, than men. Behold the Baptist, how settled he abode in reproving vice & ungodliness; Matt. 14. and how he had rather yield his head to be stricken off, then excuse the incest of tyrannous Herod. Behold both joseph of Arimathea, the noble counsellor, that retired not from his believing and cleaving to Christ, Mar. 15.43. when he was crucified, and did hang upon the cross between two malefactors; but went in boldly unto Pilate, and asked the body of jesus: and those religious and devout women, that as they had ministered to our Saviour in his life time of their substance, & despised the scoffing of the unbelieving jews; Matt. ●7. 55. Luk. 24.1 so they forsook him not in his last passion, & when the soul was separated from the body; but prepared odours for his burial. Behold how Nicodemus persisted in his love to Christ and his doctrine; joh. 3.2. Ioh 7.51. joh. 19.39. so that from coming secretly to him in the night, he proceeded to defending of him in the open council; and from that, to his manifest honouring of his burial: as though his knowledge and profession of the Gospel were as the morning light, that goeth on by degrees till it shine clearly; Pro. 4 18. Mar. 8.24.25. Reu. 3.2. Reu. 2.13. Reu. 3.8.10. and like the sight of the blind man, who first perceived men walking as trees, & after saw evidently. Behold the Minister of the Ep●esine Church, who though for the name of Christ he were burdened, yet he had patience; and though he laboured, yet he fainted not: and the Minister of Perga●●us who kept the name Christ, & denied not the faith, even in the days of bloody persecution: and the Minister of the Church of Philadelphia, who retained always some strength, & denied not Christ, but kept the word of patience. Behold the Martyrs, that have most courageously endured torturing & death, for the profession of the faith of Christ jesus, Reu. 12.11. & loved not their lives unto the death; nay accounted it the highest dignity, to spend their blood in and for the testimony of Christ. Niceph. Ca●●est. l. 8. c. 36. As (among infinite others) it is memorable of Vi●h●zanes the Eunuch of Sapores the Persian king, whose instructor at first, and after faithful servant he was; that when by the king's commandment he was to be brought forth to punishment, for that he professed the doctrine of Christ; as a recompense of his many benefits bestowed on the king, and his perpetual loyalty to the com-monwealth, he desired that this one thing might be granted to him, that it might not be reported and rumoured, that he was put to death, as a Traitor, or one that had been disloyal to the king's house, and that a Crier might publicly testify, that Vsthazanes was slain for no other cause, but for that he did only embrace Christian religion, and therefore would not adore the Sun, or exhibit divine worship unto it. Which thing having obtained, he died most quietly, and rejoiced that he had turned off a scandal and imputation from the Christian profession, and that he was vouchsafed the honour, to die under the name of a disciple of Christ jesus. Behold the most excellent professor of Christ Saint Paul, that gave us this counsel to persist in well doing, how firm he was in discharging his calling, for preaching the Gospel to the Nations. In his farewell to the Elders of the Ephesine Church, he said; And now behold, Act. 20. 2●.23.24. I go bound in the spirit to jerusalem, and know not what things shall come unto me there, save that the holy Ghost witnesseth in every city, that bands and afflictions abide me: but I pass not at all, neither is my life dear unto myself, so that I may fulfil my course with joy, and the ministration which I have received of the Lord jesus, to testify the Gospel of the grace of God. No prediction of dangers could appall him: for while he tarried in Caesarea, Act. 21.11.12.13. there came a certain Prophet from judea, named Agabus, who took Paul's girdle, and bound his own hands & feet, and said, Thus saith the holy Ghost: So shall the jews at jerusalem bind the man, that oweth this girdle, and shall deliver him into the hands of the Gentiles; and when the Brethren besought him, that he would go up to jerusalem; Paul said, What do ye weeping and breaking mine heart? for I am ready, not to be bound only, but also to die at jerusalem, for the name of the Lord jesus What could hinder him from well doing, who to finish his course, and to hold fast the faith of Christ, 2. Cor. 11.23. etc. in sufferings exceeded other Ministers? For he was in labours more abundant; in stripes above measure; in prison more plenteously; in death oft. Of the jews he received five times forty stripes save one; he was thrice beaten with rods; he was once stoned; he suffered thrice shipwreck; he had been in the deep Sea night and day; he traveled often in perils of waters, in perils of robbers, in perils of his own nation, in perils among the gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false Brethren; in weariness and painfulness; in watching often, in hunger and thirst, in fastings often, in cold and nakedness. Besides the things which were outward: he was cumbered daily, and had the care of all the Churches: Who was weak? and he was not weak? who was offended? and he did not burn? 1. Cor. 9.19. etc. Though he were free from all men, yet he made himself servant unto all men, that he might win the more. Unto the jews, he became as a jew, that he might win the jews: to them that were under the law, as though he were under the law, that he might win them that were under the law: to them that were without law, as though he were without law, that he might win them that were without law: to the weak, he became as weak that he might win the weak: he was made all things to all men, that he might by all means save some. Let the Ethnics cease to advance their Cato, who was never changed, Pl●●. is Ca●. though the state of the Commonwealth were often changed; and who being exhorted by his friends, that (his hopes being forlorn) he should flee to Caesar's clemency; he answered, that it became men conquered & offenders, to be Suppliants, but that Cato was not conquered, nor taken, since he showed himself invincible in all his life, and had exceeded Caesar in valour and justice; and that rather Caesar was vanquished and subdued; who denied still, that he fought against his country, yet was now convicted thereof; and that therefore other should entreat Caesar for themselves, that would, but none should entreat for Cato. Who will admire Socrates any longer? whose wife Xantippe was wont to report, that when he returned home, whatsoever brunts and contentions he had borne abroad, he kept always one look and one countenance, neither troubled with sad accidents, nor over joyous with prosperity. And none may account Diogenes matchless; who being admonished, that in his old age he should surcease turning of his Tub and the following of his Philosophical labours & studies; What if (said he) ●ā in a race; L●rt. l. 6. should I slack my course being near the goal; or rather be the earnester in running? Whereby he meant, that the study of Virtue is the more earnestly to be urged, the less space of our life remaineth; because it is a shame to grow cold in so laudable a purpose. For why? the holy Apostle Paul hath declared himself, Stob. to be no more removable from continuance in his calling, than the Statue and Image is from the base and pillar that supports it: and to be the Salamander, Naz. that could live in the heat and fire of tribulation, without any damage; rather extinguishing the flame, than hurted by the strength thereof: Anshel. and to be the quadrate stone with six corners, which stands firmly upon whatsoever side it fall; for he abode constant in prosperity and adversity, in liberty and captivity, in open view and in secret places: and not to be a resembler of the chameleon, that lives by the air; or of the fish Polypus, that takes to it the colour of each stone to which it sticks: (whom many follow in gaping after popular praise, and in applying their glove to every hand; Epiph. in Physiol ) but to be a resembler of the wise Serpent, that chiefly labours to keep his head from blows, howsoever the rest of his body be beaten; therein searching us in all batteries of tribulation, to preserve our faith sound and sure, by which we apprehend Christ jesus, the head of all believers: and finally, he declared himself to be the mirror of Constancy, that the Poet dreamt of, but could not find in his Paganism; who might be terrified and drawn from his virtuous intent, neither by the rage of the multitude, nor by the severity of Tyrants, nor by the blusterous tempests and flakes of lightning; but (Simo fractus illabatur orbis, Hor. l 3. Car. Ode. 3. Impavidum ferient ruinae,) If the frame of the whole world fall down upon him, Act. 9.15. yet the ruin thereof would not dismay him. This was the Apostles unmooveablenes and firmness in well doing, which is recorded for our instruction. But thou wilt say: that Paul was inimitable: being singularly inspired from heaven, and selected to be a Vessel, that should bear the Gospel of Christ before kings and Potentates; and therefore it is no marvel, if he abode so firm: but we are not to expect such superabundant grace. Why then, behold the multitude, that followed Christ three days together in the wilderness and therefore Christ said of them, Mar. 8, 2. I have compassion of the multitude, because they have now continued with me three days and have nothing to eat. In which words our Saviour yields a reason, why he had compassion upon them; to wit, because they had continued with him three days. God doth not forsake his children, when his children do not forsake him. So Christ says to the Apostles; Luk. 22.28.29.30. Ye are they which have continued with me in my temptations; therefore I appoint unto you a kingdom, as my father hath appointed unto me: that ye may eat and drink at my table in my kingdom. Of this heavenly banquet which is bestowed on those, that are not weary of well doing; we have a lively Image and representation in that refreshing and feeding of the multitude in the wilderness, when they had followed Christ three days together. Bernard says, Ser. 1. de evang. 7. panum. that We must needs spend three days in this wilderness: the first day is the fear of punishment, which works the beginning of our conversion; the second is the day of godliness, in which we rest in the hope of God's mercies; the third is obedience, which must needs be yielded to God's commandments. For that which fear gins, hope of pardon helps forwards: but no good ensueth, except there be added thereunto obedience to the precepts of the Lord. Many have the two first: they fear punishment, and hope for pardon: but where is there obedience? But they that will not follow Christ three days in the desert of this life, shall not taste of his loaves. When the hound hunts an hare, or some other beast, if he find not of it, he goes sloathfully & carelessly; but if he perceive that sent of the beast, he runs nimbly & busily, and he runs till he find the game. So if we have tasted indeed of God if the fragrant perfume of his goodness do come to our nostrils; if we duly understand Gods present blessings & future promises; questionless we would run after the savour of these good ointments; and we would run cheerfully even to the end, till we came to the heavenly house of God. But they that are unacquainted with the savour of these heavenly things; Heb. 6.4.5. & that have not tasted of the heavenly gift, & of the good word of God, & of the powers of the world to come; & that have not seen how gracious the Lord is, Psal. 34.8. & 73.1. and how good he is to Israel, even to the pure in heart; these walk remissly, and do not follow Christ so much as one day; nay they cannot watch with Christ one hour; but they follow their own desires, and the concupiscences of the sinful flesh. The faint hearted soldier sinks & shrinks at the first; and he that hath been daintily brought up at home, either staggers, or flies at the first brunt of the battle; whereas the old soldier and experienced in labours, will fear neither the shot, over him, nor the slain before him, nor the thundering Canons about him, nor the troops of the enemies near him; but affrighted with the sight of no danger, he expects the end of the Battle. This Suldiour obtains glory; the other reaps shame. So it falls out in the spiritual warfare of Christians. He that continues in the love of God and of his neighbour; in the fear, worship, and service of God, in performance of good works; regardeth neither the proaches of the ungodly that fly over his head; nor the multitude of sinners before him; nor the raging of Satan about him; nor the enticements of the flesh and of the world near him; but he abides continually in the service of God, and shall in the end receive the eternal weight of glory. G●●. 15. ●●. As Abraha● when the fowls fell on his sacrifice, still drove them away, and was not by their importunity hindered from so good a work: so we must repel all lets and stops that may breed weariness in well doing. If we will obtain the reward, and reap the fruit of eternal life, we must not only begin well, but persevere to do well; and we must not only sow the seed with the slothful husbandman; who after he hath ploughed and sown leaves the work unperfect; but there must be harrowing, and hedging, and wéeding, lest the fowls devour the seed, or the cold starve it, or the Sun parch it, or the beasts break in and spoil it, or the noisome weeds choke it. Every tree almost in the Spring, will bear flowers and blossoms; but that tree is most regarded, which brings forth timely fruit. Almost every field will make show of corn at the beginning; but we regard that field most, that yields sure and plenteous increase. De●●●● credonae cap. 7. The schools of Rhetoricians, saith Saint Austen) are replenished every where with companies of young men; but few do attain to the eloquence of Tully, fewer do become good Orators, and most few are famous: such a thing is religion: for the multitude of the unskilful and sinful do frequent the Churches; yet few do get perfection in the mysteries of Religion. Commonly with many, in the race and course of Virtue, the beginning is hot, the proceeding lukewarm, the end key cold. A type of this was in the Image which Nabuchadnezar saw in his dream; Dan. 2. whose head was of fine gold; whose breast and arms were of silver; whose belly and thighs were of brass; whose legs were of iron; and whose feet were part of iron, and part of clay. So many wax worse and worse: begin in the Spirit, and and in the flesh; as the Apostle says of the Galathians. Many at first comparable to fine gold, Gal. 3.3. Lam. 4.2. may after be esteemed as earthen pitchers, even the work of the hands of the pottar; as jeremiah says of the men of Z●on. Many may have that renewed of them, which Isaiah spoke of jerusalem; Isai. 1.21. How is the faithful City become an harlot? thy silver is become dross: thy wine is mixed with water. Many will begin their journey well, from the slavery of sin toward the land of righteousness; as the Israelites did march at the first willingly out of Egypt toward the land of Canaan: Num. 11.5. but after a little while they will murmur for they change, and fall to lusting after the wont pleasures and baits of iniquity; as the Israelites longed for the fish, cucumbers, and other fruit of Egypt. Many will begin to leave the Sodom of ungodliness: but as Lots wise looked back, when she had left Sodom; either of a love to her old nest and dwelling place, or else to try, whether the Lord would bring the destruction threatened; so they will reflect their eyes and hands, at least their hearts, to their former vanity and impiety, either enchanted with their accustomed delectation, or else doubting of the certainty of God's promises and comminations. Gen. 19 But such must call to mind the punishment inflicted upon the wife of Lot, for fainting from her good beginning; and must persuade themselves, that a relapse into wickedness never goes unpunished; & therefore our Saviour saith, Remember Lot's wife. Luk. 17.52. Many will travel a little way to the kingdom of heaven; but when they find the voyage long and the way uneasy, than they return to the land of sin again; as Orpah brought her mother in law Naomi going towards the land of Israel, but then left her at one dissuasion: but what scarcity is there of Ruthes, that will departed out of the borders of their sins, and be so linked in society and company of the faithful and godly, that they will say constantly against all repulses; Ruth. 1.14.16.17. Entreat me not to leave thee, nor to departed from thee; for whither thou goest, I will go; and where thou dwellest, I will dwell: thy people shall be my people, and thy God my God: where thou diest, will I die, and there will I be buried? Many will pretend zeal to religion, and the preaching of the Gospel; but at small occasions will be so incensed, that they will go back with those rennegates which walked no more with jesus, working their destruction by the very doctrine of salvation: whereas firm professors will say with Peter; Master, joh. 6.68.69. to whom shall we go? thou hast the words of eternal life: and we believe and know, that thou art that Christ the Son of the living God. Many will salute the Brethren for a time, and labour for the truth, and promote the Gospel of Christ, Col. 4.14. 2. Tim. 4.11. but when the perilous scirmishes come, they will flee with the dastardly soldier, and with Demas forsake Paul, and cleave to this present world. Many will say, Lord, I will follow thee, whithersoever thou goest; but when they hear, that Foxes have holes, and the birds of the heaven nests, but the Son of man hath not wherein to lay his head; and when they call to mind their worldly businesses, they will first go and bury their father, and they will first bid them farewell that are at their house, and then they will follow Christ: Luk. 9.17. etc. But no man that putteth his hand to the plough, and looketh back, is apt to the kingdom of God. When the Philistines sent home the Ark of God, setting it on a cart drawn with heifers, whose calves were shut up at home; they took this for a sign, that it was God's Ark, and that they were plagued for keeping it; if those heifers, whose calves were so shut up at home, did go on directly into the land of Israel, 1. Sam. 6. & did not return unto their calves, till they had brought the Ark into it own proper place. So when the faithful soul suffereth much for Christ and his faith, and doth much good; it is an argument, that they are works of godliness, if we directly and still proceed in good works, walking from virtue to virtue, Psal. 84.7. till we appear before the God of Gods in Zion. But the soul that returns to the Calves shut up at home; that is, to sensual passions, and appetites, and affections, and relics of the old man, it shows, that it bears not the Ark, nor is the true and living Temple of God. When the Apostle says, Rom. 13.14. Gal. 3.24 that we must put on the Lord jesus Christ; and that as many, as have been baptized into Christ, have put on Christ; he commends unto us the virtue of persevering. For what else means the scripture by putting on of a thing; but to be so joined unto it, as never to departed therefrom? So the wicked man that delights in cursing, is laid to be clothed with it, as with a raiment; and to be covered with it, Psal. 109.18.19. as with a garment; and to be compassed with it, as with a girdle: so Christ that is the absolute pattern of all righteousness, Isai. 11.5. is said to be girded about the loins with justice, and girded about the reins with faithfulness: so the obstinate sinner, job. 8.22 that bewrays his hatred towards God, by continuance in sin, is said to be clothed with confusion and shame: whereby we may learn, that to put on Christ, is to be appareled with the new man, and to be so arrayed with the Armour of God, as not to put it off again, but to be found harnessed therewith. It may be said of many, that they are like new brooms, that for a little space sweep clean, but they daily decrease and decline: showing themselves not to have a true affection to godliness and the heavenly wisdom: Ecclus. 24.24. for she protesteth, that they that ea●e he●, shall have the more hunger; and they that drink her, shall thirst the more When the painter Euphranor had undertaken to paint twelve Gods at Athens, Val. Mar. l. 8. c. 12. he delineated the Image of Mercury with as excellent colours of Majesty as he could; making show, as though he would have represented jupiter with greater dignity: but all his endeavour being consumed in the former work, his latter attempts could not rise to the height at whi●h they aimed: For though Nature do often suffer Art to imitate her power; yet sometimes she smiles at the vain enterprise of Art; as Euphranors pencil did truly prove. But God in working out our salvation, follows not the order of Art, but of Nature; proceeding from that which is imperfect, to that which is perfect. As in the whole matter, after the letter and ceremonies of the law, he gave the law of grace and the Spirit, keeping the good wine with the bridegroom of Cana until the end of the feast: so in particular, joh. 2.10. God proceeds from the good using of a smaller grace, to the bestowing of a greater. Nature by continual operation brings forth an high tree, of a small plant, or seed; and the drop of water frets the stone, not by force, but often falling; and the fire is maintained by continual putting of fuel thereunto: so the God of Nature, by his grace, as by a seed, and by a perpetual influence, doth produce admirable virtues in his elect, causing the latter end ever to be better than the beginning. 1. Cor. 15.46. For that is not first, which is spiritual; but that which is natural is first, and after succéedes that which is spiritual. God commanded, that in Aaron's garment beneath upon the skirts there should be made pomegranates of blue silk, and purple, and scarlet, round about the skirts thereof, and bells of gold between them round about; that is, Exod. 28.33.34.35 A golden bell and a Pomegranate round about upon the skirts of the rob●. The bells were, that when he ministered, and went into the holy place before the Lord, and came out, his sound might be heard: and why may not the Pomegranates express the perfection and consummation of virtue and godliness? in that the Pomegranate among all other fruits seems to have the resemblance of a crown: and the end is the glory and crown of the work: and this crown (as it were) was set, not in th● highest part, nor in the most, but about the lowest edge, or skirts of the high Priests to be: and why may we not gather hereby, that we must abide in godliness unto the last gasp, and continually speak well, and do well? Yea, but how may we obtain to this constancy and perseverance? By earnest prayer to God. For the spiritual Armour by which we overcome the wicked, Eph 6.10 Phil. 1.6 Phil. 2.13 and quench his fiery darts, is the Armour of God. God that hath begun this good work in us, will perform it until the day of jesus Christ. God worketh in us both the will and the deed, even of his good pleasure. 1. Thes. 5.24. 1. Pet. 5.10. Heb. 13.21. Eph. 3.16 2. Thess. 1.1. 2. Thess. 2.16. & 3.3. God is faithful which calleth us, who will also do it. God will 'stablish us. God makes us perfect in all good works, to do his will, working in us that is pleasing in his sight through jesus Christ. God granteth us according to the riches of his glory, that we may be strengthened by his spirit in the inner man. God makes us worthy of his calling, and fulfils all the good pleasure of his goodness, and the work of faith with power. God gives us everlasting consolation and good hope through grace; and doth comfort our hearts, and 'stablish us in every word and good work; and is faithful, jude. ●●r. 3.4. and will 'stablish us, and keep us from evil; and is able to keep us, that we fall not, and to present us faulties before the presence of his glory with joy. Therefore pray we earnestly to God, that he would so confirm us w●th his grace; that we may so run, that we may come to the goal of eternal happiness. For it is God alone, that can and will grant this perseverance unto the end, to those that unfeignedly beg it of him. Therefore the holy Psalmist speaks thus in the person of Christ; Psal. 36.8 I have set the Lord always before me, for he is at my right hand; therefore I shall not slide. As if Christ had said; I have confirmed my saith, by the consideration of the will of God. For I knew, that I should be offered up a sacrifice for mankind, by the special and unspeakable determination of God: and beholding and setting this decree of God before mine eyes, I see and assure myself, that God is present with me, stands on my right hand, sustains and helps me; therefore I turn not mine eyes from him, and I am certainly persuaded, that I cannot be overcome and swallowed up of these sorrow. And as Christ doth confirm himself; so all the godly must know, that when they are pressed with encumbrances and temptations, they must promise to themselves certain deliverance. For that which was available in Christ, must needs be available in his members also. And where are the Doctors of diffidence and distrust, that teach men, that they cannot ascertain themselves of their final perseverance, and therefore they must still remain doubtful? since David in the person of Christ, doth not only mention his confidence for the present time, but also extends it to the time to come; and therefore says, that he should not slide, be shaken, or moved. Psal. 138.7. Say not, what though David could say? Though I walk in the midst of trouble, yet God will revive me; he will stretch forth his hand upon the wrath of mine enemies, and his right hand shall save me. And what though Paul said of the Corinthians, 1. Cor. 1.8. that God would confirm them unto the end, that they might be blameless in the day of our Lord jesus Christ? And what though the same Apostle could say by inspiration? that he was persuaded, that neither death, nor life, Rom. 8.38.39. nor Angels, nor principalities, nor powers, nor things present, nor things to come; nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ jesus our lord Yet how shall we be sure, that we shall never fall away from our own steadfastness? Consider what our Saviour saith; joh. 6.37. that all that the Father giveth unto him, shall come to him, and him that cometh to him, he casteth not away: joh. 10.28 and that he giveth eternal life to his sheep, and that they shall never perish, neither any shall pluck them out of his hand. Consider what the Apostle saith; Rom. 11. 2●. that the gifts and calling of God are without repentance: and that God is faithful; which will not suffer us to be tempted above that we are able, 1. Cor. 10 13. but will even give the issue with the tentation, that we may be able to bear it. Consider what Christ saith again; that the Gates of Hell shall not prevail against his Church and children: Matt. 16.18. Luk. 22.32. and what he saith to Peter; I have prayed for thee, that thy faith fail not. Nay, consider this, that if thou be the sheep of Christ; if thou believe in him, if thou cleave unto him; Christ prayed for thee, as for Peter, joh. 17.20. that thou mayest be one with him, united to him, and never fall from him. Let the unfaithful reject the wisdom of God against themselves; yet the elect will not only embrace it, and cleave unto it; but also defend it, maintain it, and justify it: For wisdom is justified of her children. Matt. 11.19. Matt. 13.8. Let the fowls devour the seed that fell by the way side, and the Sam●e parth the seed that fell on the sto●e ground, though if have a tempora●te flourishing; & the thorns choke the seed that fell among thorns; yet that seed that falls on good ground brings forth fruit, one corn an hundred sold, some sixty fold, and another thirty sold: that is, Luk. ●. 5 They that have an honest and good heart, bear the w●rd, and keep it, and bring forth fruit with patience. Act. 5. Let Ananias and S●phira fall from sincerity; and let many Antichrists depart from the true Church and faith of Christ yet the Lords seal abideth sure on his elect; and the holy Ghost hath given the censure; 1. joh. 2.19. They went out from us, but they were not of us: for if they had been of us, they should have continued with us: but this cometh to pass, that it might appear, that they are not all of us Let Pharaohs heart be hardened at God's correction, and let him repel the scourges that should reform him, as the hard Anvil bears off the strokes of the hammer: yet Paul, and every faithful person, that hath his stony heart changed into a heart of flesh by the working of the spirit, will be bettered by the terrors, and threatenings, and chastisements, whereby God prepares us to subjection, and will presently cry out and say, Lord what wilt thou have me to do? Act. 9.6. behold, I am ready to fulfil thy commandment. Now since good works, and continuance in well doing, are so necessary for the glorifying of our heavenly Father; and for the profiting and edifying of our neighbours; and for the infinite reward promised to the godly; and for the avoiding of the sharp punishments threatened to the wicked; there remaineth an instruction, both for them that have not began to do well, and for those that have began to do well. To the swearer, the fornicator, the drunkard, the malicious person, the railer, the unmerciful, the unjust; in a word, to them that wallow in their sins without remorse, the saying of Paul is to be proposed; The wages o● sin is death. Rom. 6.23 If the sweet pleasures of sin, have so sour sauce; and if the workers of iniquity have deadly pay and wages; detest and abhor sin then, as a biting serpent, and at length begin to do well, and to embrace virtue. The Prophet says of the stiffnecked jews, Zach. 7.11.12. that they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear: yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the Lord of hosts sent in his spirit by the ministery of the Prophets. There is no stone so hard as the Diamond: yet the disobedient were as hard as the Diamond. Let not us Christians equal their hardness; and let not us be found harder than the Diamond; so that the speech of an ancient Father may be appropriated to us, when he says; that the Diamond though most hard, Cyp. de d●p. martyri●. yet it is mollified and mastered with the blood of an he Goat; but that we do not east aside our hardness, nor as yet are softened by the blood of Christ; who was the true escape goat, Leu. 16.21. shadowed out in the types of the old sacrifices, upon which Aaron was to put his hands, and to confess over him all the iniquities, and trespasses, and sins of the children of Israel, and to send him away (by the hand of a man appointed) into the wilderness; and which was a true figure of jesus Christ, that beareth the sins of the people. Moses struck the rock with his rod, Isai. 53.4. Psal. 78. 2●.2. and the waters gushed out: so let the remembrance of Christ's sufferings, and the infinite benefits that we receive thereby, pierce our hearts, and draw forth tears of true repentance, and of amendment of life. Psal. 78.8.9.10.11. For as the Israelites were a rebellious generation, a generation that fet not their heart aright, and whose spirit was not faithful to GOD; and the children of Ephraim being armed, and shooting with the bow, turned back in the day of battle; and kept not the covenant of God, but refused to walk in his law; because they forgot his Acts, and his wonderful works that he had showed them: so what truer reason can be given of rebellion against God's ordinances, but our forgetting of God's incomprehensible love, Rom. 8.32 joh. 3.16. who spared not his own Son, but gave him for us all to death? and that so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. Shall we so long exhilarate and encourage our spiritual foes, by wallowing in the filthiness of sin; and give them occasion to say in their hearts; O our souls rejoice; Psa. 35.25 we have devoured them? And shall we not by our conversion procure joy to the holy Angels of GOD; Luk. 15.7 that rejoice more for one sinner that converteth, then for ninety and nine just men, that need none amendment of life? Let us dash the young children of Babylon against the stones: that is, Psa. 137.9 let us destroy the brood of sin in the cradle and infancy, before it wholly possess us; and let us speedily drive away the temptations and enticements to wickedness, that we may say with the man of God; Psal 18.37.38. We have pursued our enemies, and taken them, and have not turned again till we have consumed them; ●e have wounded them, and they were not able to rise, they are fallen under our feet. Let us beware how sin take root in us: for as inveterate maladies of the body, crave long and sharp curing; and as often and deeply dipped in the fat, hardly, or never loseth his colour: so the inveterate vices of the soul are not easily removed; and the corruption of the mind that becomes an habit, cannot be washed away without much ado. jer. 3.23 Can the black Moor change his skin? or the Leopard his spots? then may they also do good, that are accustomed to evil: saith the Lord by his holy Prophet. Let us break the bands of Satan, and escape out of his snare, wherein he would hold us at his pleasure; and let us not suffer him to deal with us, as the child deals with the bird, which he toeth with a thread by the foot, permitting it sometimes to skip freely, but then pulling it back, when it thinks to escape; so let not Satan tie us by the use and custom of iniquity, that though we seem likely sometimes to fly from him, yet he may draw us back, because we are fettered in the traps of sin. Let us avoid and shun the bait of wickedness, with the wary fish; lest if we swallow down the bait, the hook also catch us, and then our ghostly Enemy lead us hither and thither, as the fisher draws and carries the ensnared fish, according as himself desireth. At a word, 〈◊〉 not the tumults of our sinful desires breed in us a spiritual deafened, that we cannot hear the distinct and piercing sound of the word of God, that doth admonish us, Heb. 12.1 To cast away every thing that presseth down, and the sin that hangeth so fast on: as the dwellers by some places of the River N●us in Egypt, Cic. in s●m Scip. called Catadupae can hear no sound, because they have gotten a deafness by the continual rumbling of the River, that rusheth down from high mountains: but let us beseech God to open our ears, both inwardly, and outwardly, that we may abandon ungodliness, learn to do well, and pray unfeignedly unto the Lord, Psal. 69.14.15.16 that he would deliver us out of the mire, that we sink not, and that he would deliver us from them that hate us, and from the deep waters: and that the water flood may not draw us, nor the deep swallow us up, nor the pit shut her mouth upon us: and that the Lord would hear us; (For his loving ●i●dnes is good;) and turn unto us, according to the multitude of his tender mercies. Contrarily, to them that hunger and thirst after righteousness; to them that have taken up the cross of Christ and follow him; to them that sigh under the burden of iniquity; to them that are desirous to remove hence, and to dwell with the Lord; to them that love prayer, the word, and all good works; this speech of the Apostle is to be proposed; Let us not be weary of well doing; for in due season we shall reap, if we faint not. Hast thou begun to renounce sin, and to embrace righteousness? Let not the old Proverb be verified of thee; 2 Pet. 2.20.21.22 The Dog is returned to his own vomit, and the Sow that was washed to the wallowing in the mi●e. For if thou, after thou hast escaped from the filthiness of the world, through the acknowledging of the Lord, and of the Saviour jesus Christ, art yet entangled therein, and overcome; the latter end is worse than the beginning: for it had been better for thee not to have acknowledged the way of righteousness, then after thou hast acknowledged it, to turn from the holy commandment given unto thee. As the Scripture doth witness, that Christ should not surcease in the progress of Mediatorship, Math. 12.20 Luk. 1.74 75. till ●ee brought judgement into victory; that is, till he showed himself conqueror over all his enemies; so Christ hath delivered us out of the hands of all our enemies, that we should serve him without fear; all the days of our life, in holiness and righteousness before him. Wilt thou know then what is the best way of persevering? Christ showeth, joh. 15. ●0 when he saith; If ye keep my commaudements, ye shall abide in my love; as I have kept my Father's commandment, and abide in his love. For it is not the specious and gay beginning, but the virtuous and firm ending, Mat. 19.30. that hath the recompense: for, many that are first shall be last, and the last shall be first. Hast thou begun to believe the Gospel, Col. 1.23. and to profess the faith? Continue grounded in the faith, and be not moved away from the hope of the Gospel, whereof thou hast heard, and which hath been preached unto thee; Eph. 2.18 19 and be thou rooted in the love of God, that Christ may dwell in thine heart by faith, and thou mayst be able to comprehend with all Saints, what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge, that thou mayest be filled with all fullness of GOD; and hold fast thy profession, Heb. 4.16 That thou mayest go boldly unto the throne of grace, that thou mayest receive mercy, and find grace to help in time of need. For he that wavereth, jam. 1.6.7.8. is like a wave of the Sea, tossed of the wind, and carried away; neither let that man think, that he shall receive any thing of the Lord: a double minded man is unstable in all his ways. Hast thou begun to pray to the Lord; and canst not see thy petitions by and by accomplished? Pray always, and wax not faint. Call to mind the Parable of the unjust judge, Luk. 18.4.5.6.7. whom the importunity of the widow overcame and forced to say that though he feared not God, nor reverenced man; yet because the widow troubled him, he would do her right, least at last she should come, and make him weary. Hear (saith Christ) what the unrighteous judge saith: Now shall not GOD (the most righteous judge) avenge his Elect, which cry day and night unto him, yea, though he suffer long for them? Call to mind the woman of Canaan, Mat. 15.22.28. who being a suppliant for her daughter, so long continued crying, Have mercy on me, O Lord, the Son of David, and so long waited the Lords leisure; till jesus answered, O woman, great is thy faith; be it unto the●, as thou desirest. Call to mind the blind men, that would not be stayed by the rebukes of the multitude, Math. 20.31. that willed them to hold their peace; but redoubled their cry for mercy, till they obtained their request. Call to mind our Saviour himself, Matt. 26.44. Psal. 123.2. how he repeated the same prayer thrice in his agony; to teach us, that we must pray continually; and that as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress; so our eyes must wait upon the Lord our God, until he have mercy upon us. Hast thou borne many adversities, and crosses, and afflictions? Ecclus. 2.1.2. etc. Be constant unto the end. For if thou wilt come into the service of the Lord, prepare thy soul to tentation; settle thine heart, and be patiented; join thyself unto him, and depart not away; that thou mayest be increased at thy last end; whatsoever cometh unto thee, receive it patiently; believe in God, and he will help thee; order thy way aright, and trust in him; wait for his mercy; shrink not away from him: consider the old generations, & mark them well; Was there ever any confounded that put his trust in the Lord? or who hath continued in his fear, and was forsaken? or whom did he ever despise, that called upon him? For God is gracious and merciful, and forgiveth sins, and saveth in the time of trouble. But woe unto them that have a fearful heart: woe unto him that is faint hearted, and believeth not: woe unto them that have lost patience: For what will they do, when th● Lord shall visit them? We must not still erspect easy and pleasant proceed in performing of good works. When the children of Israel did travel in the wilderness by God's appointment, Exod. 17. sometimes they wanted water, sometimes their enemies set upon them, sometimes other adversities pressed them: yet at length they were put into the possession of the land flowing with milk and honey. And when the eleven tribes did fight against Benjamin, judg. 20. by God's commandment; in two fights they received a great overthrow; but in the third battle they utterly vanquished Benjamin. Such difficulties doth the Lord now and then cast in the way of the godly, for the greater trial of their faith and patience. Howbeit this commonly is done by the fraud of the devil, and the subtlety of his adherents: Gen. 49.17. for he is as a Serpent by the way, and an Adder by the path, biting the horse heels, so that the Rider shall fall backward. For as the hunter, when he seethe the beast running into the net of his own accord, makes no noise, nor yields forth any shouting; but if he perceive the beast to go a contrary way, he stops his course, and by fraying forceth it to run into the snare: so the devil, whom he seethe to perish willingly, and to pass their time in sloth and idleness, those he molesteth not; but they that have a diligent regard of their salvation, and do endeavour to do virtuous and good deeds, those he troubleth and terrifieth from their purpose, that they may be entangled in his traps, and cease from finishing of godly enterprises. But the faithful that know Satan's circumventing enterprises, (as Saint Paul calls them, 2. Cor. 2.11. ) and are acquainted with his practices, must not foreslacke their forwardness in the fear of God; but must invocate the aid of the Lord in all adversities and tribulations; and then they shall find, that as the diligent Physician is ever attending on his patient; Psal. 145.18. Basil. in hom. in princip. proverb. So the Lord is near to all that call upon him; yea, to all that call upon him in truth: and as the mariners, that are wont to behold the Sun in the day, and the North star, or some other clear star in the night, do thereby find out a ready course in the Sea; so if in every tribulation, danger, and difficulty, we lift up our minds unto God; Psal. 91.1.3.4. Because we dwell in the secret of the most high, we shall always abide in the shadow of the Almighty; surely he will deliver us from the snare of the hunter, and from the noisome pestilence; he will cover us under his wings, and we shall be sure under his feathers: his truth shall be our shield and buckler. Hast thou been liberal to the distressed? and dost thou shrink from thy former bountifulness; either for the multitude of the poor; or for the unthankfulness of the needy; or for that other do so little regard them; or for that thou accountest it a disparagement to thy worthiness to have care of the afflicted; or for that thou dost not presently see the reward? Yet be not weary of well doing: 2 Thess. 3.13. though the Harvest come not by and by; yet in due time it will come; and thou shalt reap in due season; jam. 1.14. if thou be not weary of doing well. Blessed is the man, that endureth tentation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him Hast thou showed thy faith by many good works; and therefore dost thou now think, that thou mayest loiter in the way of life? Remember, L●uit 3.9 that as GOD commanded the rump also of the beast to be sacrificed; so he requireth the ending also of our life to be spent in his service. Luk 1●. ●. 8. It is not enough for the servant to work in the field; he must after he comes home, attend his Master also at Table; and when he hath done all, yet he doth but his duty. joh. 8.3. The true Disciples of Christ must continue in his word: Act. 2.42. Act. 11.23. Act. 13.43. 1 Cor. 15.58. 1 Cor. 16.13. 1 Tim. 4.16. 2 Tim. 3.14. Heb. 3.12 1 joh. 2.24. Jude v. 20 and must continue in the Doctrine of the Apostles; and must with full purpose of heart continue in the Lord; and must continue in the grace of God; and must be steadfast, unmovable, abundant always in the work of the Lord, forasmuch as we know, that our labour is not in vain in the Lord; and must watch, stand fast in the faith, quite themselves like men, and be strong; and must continue in, and follow the good Doctrine they have received, and which is committed unto them; and must take heed, lest at any time there be in them an evil heart and unfaithful, to departed away from the living GOD; and must have that same truth abiding in them, which they have heard from the beginning; and must edify themselves in their most holy faith, praying in the holy Ghost. The Libbard takes the pray, not by pursuing and hunting; but by leaping and skipping; and if he take it not at the third or fourth leaping, he frets with rage, and falls away, as though he were overcome. Such are they that would attain to perfection in well doing at one jumping, and would be free from all crosses and temptations at the first push; and therefore if an impediment come twice or thrice, they start back from doing good. But we must not leap and skip in virtuous works, as though Heaven could be obtained at an instant; but we must run, persevere, and proceed continually in godliness. For as in Chess-play, when one draft, either is not made when it ought to be, or else is otherwise made than it should be, the whole game and gain is lost; so when one good work is carelessly neglected, or one sin is presumptuously committed, the whole fruit and reward of righteousness is put in hazard Wherefore let us so run our race, Ezek. 33.12. that we may obtain; 1 Cor. 9 24.26. 2 Tim. 2.1.3. 2 Pet. 1. 1●.12. and receive the prize: let us not fight, as one that beateth the air; but let us be strong in grace, and fight as good Soldiers of jesus Christ that we may receive that uncorruptible crown: let us give diligence to make our calling & election sure; and join together these precious links in a chain that may adorn our souls; namely, with faith, virtue; with virtue, knowledge; with knowledge, temperance; with temperance, patience; with patience, godliness; with godliness, brotherly kindness; with brotherly kindness, love; that doing these things we may never fall; but by this means an entering may be ministered unto us abundantly into the everlasting kingdom of our Lord and Saviour jesus Christ. Amen. FINIS.