THE CHRISTIAN PATHWAY. Delivered in a Sermon preached at Paul's Cross, the last of June 1611. By Thomas Cheaste, Minister and Preacher of God's Word. EPHESIANS 5.1. Be ye therefore followers of God as dear Children. LONDON, Printed by Nicholas Okes, dwelling near Holborne-Bridge. 1613. TO THE RIGHT HONOURABLE SIR JOHN SWINERTON KNIGHT, LORD MAYOR OF THE MOST HONOURABLE CITY OF London; and to the right Worshipful the Aldermen and shreeves of the same City; the abundant increase of Spiritual Grace in this Life, and in the World to come everlasting Life, through jesus Christ our only Saviour. AS the time now approacheth wherein every grateful person will not only in word, but also in deed with their presents and gifts show some sign and token of their loving and kind affection: So (preventing the time near at hand) I, as a poor labourer having gleaned & gathered these two handsful of corn, two hours labour in the Lord's Harvest, I dedicate it (as the best present that I have) unto your favourable acceptation. It may be thought great boldness in me (right Honourable and right Worshipful) thus presuming to seek the patronizing of this my poor endeavours under the protection of your Honourable and Worshipful countenances. But if the name and nature of this my little book be rightly considered, and your dignity of place and Office therewith justly weighed: this boldness I hope will be thought in me but modest duty, and your kind acceptance hereof the true testimony of religious devotion. I must confess your serious and zealous attention in hearing this plain Sermon when it was Preached in your presence; and the experience of your religious devotion, not only in frequenting the service of God, but also in protecting and Patronizing the Preachers and Professors of God's Word, encouraged me to prefer this my new born Orphan, this little book, to your grave protection, wherein I seek not, as a Temporizer, to find out matter to fit and feed Humorists, but in the care of a Christian to make proof of a better mind: Knowing, that your grave and religious minds do contemn idle and frivolous flying Pamphlets: What this Book is, your judgements can discern, and what I am, your kindness shall command: so leaving it, with my continual prayers to Almighty God, that he may direct you in the right pathway through the vale of misery into eternal felicity. Your Honours, and Worships in all duty. THOMAS CHEASTE. TO THE CHRISTIAN READER. GEntle Reader, the most skilful Fisher may sometime catch a carp: For no doubt but there are many busy brains, itching ears, taunting tongues, and carping conceits, that will Critically play the right Momes: especially those that do least good will find greatest fault with others good endeavours. But from such I appeal to thy courteous and charitable censure (with consideration of the want of time and health) commending this small book to thy courteous entertainment: And so I bid thee hearty farewell. A SERMON Preached at Paul's Cross the last of Inn 1611. by M. THOMAS CHEASTE, Minister and Preacher of God's WORD. THE TEXT. EPHESIANS 5.1. Be ye therefore followers of God, as dear Children. THE Apostle Saint Paul, right Honourable, right Reverend, right Worshipful, and well-beloved in our Lord and Saviour Christ, in this heavenly parcel of sacred Scripture, doth insinuate unto us, who are by conception sinful, by nature men; not perceiving the things of God, and by life and conversation such as do no good: that the means therefore most fit, and the way most direct for the consummating of our days, as acceptable to the Almighty, is the incontinent removing and forsaking of all our unruly affections, fight in our minds, and the soule-abandoning of immoderate concupiscence, reigning and raging in our members, by the suggestion of the Devil; whom, with all his works, we must relinquish, and renounce, before we can enter, be entertained, or received into the holy service of Almighty God: A reason of this the Apostle showeth, saying: That there is no communion between light and darkness, 2. Cor. 6.14. no concord betwixt Christ and Belial, no part hath the infidel with the believer. Then let us forsake the works of darkness, and renounce the Prince of darkness, and put on the armour of light, and walk as children of the light, and follow the Prince of light. Next, let us depose ourselves from all wicked & rebellious thoughts, words, and works; which come by the motion, suggestion, and persuasion of the Devil. And lastly, let us cease to be incredulous, and believe on the name of our Lord JESUS, and in faith apprehend him, as our only Redeemer; that we may be engrafted as sons unto God, and be followers of God, as dear children: as this our Text teacheth us. Wherein we may note an exhortation to imitation; out of which (omitting all long circumstances, and curious divisions) we may observe, although it is not an ordinary kind of method, 1 The persons that should imitate & follow. 2 The imitation itself. 3 Thirdly, the person whom we should follow. 4 Fourthly, the manner how we should follow him. 1 The first expressed in these words: Be ye. 2 The second in this word: Followers. 3 The third in these words: Of God. 4 The fourth in these words: As dear Children. Be ye therefore followers of God, as dear Children. [Therefore] insinuateth a reason consequent of a matter precedent, which now I omit. First to the persons exhorted: Not only the Ephesians, But all Christians. A Christian and well-governed Commonwealth may be compared to an house, being builded and erected of divers matters and substances; as stones for the foundation, timber for the erection: and other things more to bring it to perfection. So in the building of a Commonwealth there must be divers orders: some of high degree, some of mean estate, and some of low condition: and all to finish this House or Commonwealth. And as in sumptuous buildings, one chief stone, pillar, or post, cannot easily be wrenched out, without shaking of all the rest; even as salomon's post underpropped the whole house: The King. So the King being under God the stone, stay, pillar, and post of the Commonwealth; if he miscarry, all the strength of his Commonwealth is shaken, and put in hazard of a downfall. To avoid therefore this dangerous breach in this godly building, it is the duty of all faithful and truehearted subjects to pray unto God, the King of all Kings, to give unto our King (his viceroy here on earth) a wise & an understanding heart, to give to his Councillors the spirit of Council, Council. to give to his judges judges. the spirit of judgement, to discuss and judge rightly of all matters; remembering that themselves shall be adjudged as well as others whom they have judged; as one ancient Father writeth. Veniet, veniet qui iudicata reiudicabit, illicita iurata confutabit; qui faciet justiciam iniuriam patientibus, & arguet in aequitate pro mansuetis terra. He will come, he will come, who will judge again matters wrongfully judged, who will reprove unlawful oaths, will right them that suffer wrong, and plead in equity for the meek of the earth: let them think, that if not shortly, yet sharply will the day of judgement come to those that neglect the coming of the eternal judge. Veniet, veniet dies judicij ubi plus valebit pura corda, quam astuta verba; & consciencia bona, quam marsupia plena: quandoquidem judex ille, nec verbis falletur, nec donis flectetur. The day will come, the day of judgement will come, when clean hearts will more avail then crafty words, and a good conscience more than a great purse: seeing that judge will neither be deceived with words, nor weighed with gifts. But to speak to them of whom most are absent, I will abstain, and frame my speech to them that are present. And seeing the Magistrate Magistrate. is one of the stays, pillars, and posts of the Commonwealth, it behoveth him to attend his charge, assuring himself that he shall render an account at the last day, how he hath governed and behaved himself in his Magistracy and place; whether he hath been careful to beat down sin, and suppress vice: to maintain virtue, and support goodness; whether his eyes have been open in looking to his charge, 〈…〉, the people due been op●● in the Lords 〈…〉 complaints of the poor 〈◊〉 laboured; whether his mouth hath been open in giving them comfortable answers; whether his hands have been ready in defending them; whether his feet have been should in hastening to redress wrongs for to such ends should he and all his members be applied and employed: to wit, To punish the nocent, and defend the innocent: To correct the hurtful, & protect the harmless. To suppress the subtle, and support the simple. As the silly sheep in the storm and tempest, running to the hedge and thicket, to shroud and shelter themselves from the wind and weather, are oftentimes ensnared amongst the thorns and briars, out of which, with much ado they wind and wrest themselves with labour and loss of their wool, and in seeking to avoid a small damage they incur a greater danger: So you that are Magistrates, aught to look diligently into the dealings of your under Officers, lest that the poor man (like the simple and silly sheep) oftentimes being oppressed and wronged by his adversary, running to them who should and ought to right them, by delays and sinister dealings is fleeced of more than he lost before, and with the woman seeking for one lost groat, lose the other nine; and with the man that had an hundred sheep, having lost one, spend the other ninety and nine in suing for that on●, 〈◊〉 for want of right lose all. Luke 1●. Have a special regard, you 〈…〉 of God, therefore, what Officers you 〈…〉 elect, let them be well qualified; Exod. 18.21. jethro, Moses father-in-law, counseled Moses to elect Magistrates and Officers being thus qualified: to wit, Men of courage; such as fear God, such as deal truly, and such as hate covetousness: Men of courage, not fearing any man's threatening words, not proud looks, fearing God, not fearing what man can do unto them, dealing truly and uprightly between man and man, without favour or affection, hating covetousness, not corrupted with gifts, nor carried from the right with bribes: O happy, and twice happy, are the people and Commonweal whom God hath blessed with such Magistrates! that Commonwealth and Country is in good estate where the Prince makes good Laws, the Magistrates execute them, and the people obey them. Minister. There is also another stay of God's building, or Christian Commonwealth, which must not be omitted, to wit, the zealous and learned Minister, whose doctrine, by warrant of God's word, must be a rule to guide and direct all their laws by, otherwise they will be out of square. These Workmen should not be idle in God's Harvest, For the Harvest is great, but the labourers are few. Math. 9.37. It is recorded in sacred Scripture that a certain man hired labourers into his Vineyard. Math. 20. The owner and Master of this Vineyard is the Lord, the labourers, his Ministers and Preachers, the Vineyard is the world, the people the branches, but in the Lord's Vineyard we may find some labourers, some loiterers, and some lookers on: Volentes, nolentes, & non valentes; To the first volentibus, to them that execute the Lords business with willing minds, rejoicing that God hath enabled them to do the work of Evangelists, it will be said; Well done thou good servant, because thou hast been faithful in a little, I Will make thee ruler over much. To the second, nolentibus, to them that are able and yet not willing, it may be said: He that knoweth his masters will, and doth it not, shall be beaten with stripes. To the third and last, non valentibus (without offence I may say the worst) that are neither able nor willing, it may be said: Thou unbidden guest, how camest thou in? at the door, or at the window? surely not at the door, unless thou hast borrowed Simon Magus silver piclocke, Math. 22.12.] Friend how camest thou hither, not having a wedding garment? take him, bind him hand and foot, and cast him into utter darkness. Let us pray unto God that every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well-ruling Elder, suffer no unruled & unlearned lookers & gazers on, to steal into the Lord's Vineyard, who are ready to receive the penny and take no pains; to take the fleece, and starve the sheep: too too many such in times past have crept in, Math. 13.28. but how came this to pass? surely, the envious man hath done this: Therefore right Reverend, you, to whom by authority it appertaineth, ought now to be careful and respective herein, lest that the adversaries of our profession, by the ignorance and weakness of some Professors: take an occasion by such advantage to scandalise, both the profession and professors, to defend this dangerous breach in God's building, you ought to be studious and vigilant: Math. 13.25. For when the husbandman sleepeth, the envious man will be ready to sow the tars amongst the wheat; And so by your zealous care over the Lord's heritage, his Vineyard in time might be cleansed from such lookers and gazers on: and his Church purged of such penny-father idols: and hereafter such ignorant tongue-tied blind guides debarred by such your good means from entering into the Lord's Vineyard. Which God for his Name sake, for his sons sake, for his mercy sake, for his Church and dear children sake grant: Thus much touching the persons especial, now in general. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephe. 5.1. EVEN as Christ fed four thousand men, Math. 15.33.34.35. besides women and children, with seven loaves and a few little fishes, when they had followed him three days, in the desert or wilderness, and would not send them away empty, lest they should faint by the way. So with these seven loaves of the bread of life, are fed four thousand, yea forty thousand, yea thousand thousands of men, women, and children (for women and children have souls to save as well as men:) if we, according to our Text, follow him in the desert of this wide world, (no wider then wicked) three days in the true faith of the Trinity, God will not send us away empty, nor suffer our souls for want of spiritual food to faint. Therefore, let us be followers of him as dear children: and be ready to obey this precept of imitation, which is the second part of this our Text to be entreated of. If we enter into due consideration of man's nature, Imitation itself. we shall find it strangely addicted to imitation; and although in truth we should live by laws more than by examples, yet we shall perceive, that examples do more move in these days than laws; servants in a family, soldiers in an army, subjects in a Commonweal may confirm this to be true, for Servants most commonly imitate their Masters, Soldiers their Captains, Subjects their Governors, be they good, be they bade, get they praise, or dispraise, profit or disprofit, fame or infamy thereby: thinking their lives to be a Law, and that to be well done, which is done after their example. Note 1 Whereby we may note first, that they should have regard unto themselves, who are any way either for birth or for office, or for calling, whether it be spiritual or temporal, above other men; for they cannot sin without great danger to the Commonweal, we may say of such, as Cicero said of judges, that mighty men, should mightily be tormented. Note 2 Secondly, seeing our nature is prone to imitation, we are to take special care whom we follow or imitate: for every one is not to be followed, neither shall the ungodly behaviour of others excuse us before God, the reason is: We must all appear before the tribunal seat of Christ, 2. Cor. 5.10. Revel. 22.12. to receive according to our own deeds. The licentious life of the Magistrate, shall not excuse the Subject if he live not under the Law, nor the wicked life of the Master, acquit the Servant, if he be ungracious, nor the evil conversation of the Preacher be a cause to save the hearer if he be ungodly: the reason is, for that soul that sinneth (whatsoever he be) shall die. Ezech. 18.4. Two kinds of examples. 1 Of Christ. 2 Of man. In Christian imitation there are two kinds of examples to be followed: The one both necessary and always, the other but sometime and in some things, necessary and always, the example of our Lord and Saviour Christ, but sometime and in some things, the examples of good men and women are to be followed. Strange it may seem to some, that good men but sometime, and in some things, are to be followed; yet it is not so strange as true, for every example of theirs is not to be followed of us, for the better conceiving whereof we may note that there are four examples 4 Examples. of the faithful, and elect, in sacred Scriptures. Example. 1 The first we may behold and follow: as Abraham's faith, joseph's chastity, David's zeal, Tobias pitifulness towards the poor, and such like: these are looking-glasses set before our eyes, that we should not be slothful in following them, but follow them as they follow Christ, which through faith and patience inherit the promises. Example. 2 Other examples there are which are wicked, as David's adultery, Peter's denial, the Apostles ambition, and such like: which are not recorded in despite to disgrace them, but are placed before us, for these three ends: 3 Ends: First, to keep us from vain opinion of ourselves, that we presume not in our own strength: Secondly, to make us the more careful to look to our steps that we slip not as they did, for fear that we cannot rise as they did; it is easy to fall, but hard to arise: Thirdly, if we have fallen, as they did, we should by their example learn to rise, as they did; if we have like sins we should have like repentance. Example. 3 Other examples were well done by good men, in times past, which in these days we cannot, nor may follow, without great offence to God: as circumcision of the male children, often and sundry bloody sacrifices, which now to do is sin. Example. 4 Fourthly, and finally, some examples, as we may read, were singular, such, as neither we, nor others in those days might follow, without the especial, and extraordinary motion of the holy Spirit, as Abraham's readiness to offer up his son in sacrifice; The spoiling of Egyptians in robbing them of their jewels and treasures, commendable in them, because they were commanded; but damnable in us because we are forbidden, to them the one acceptable, the other commendable; but in us, the one the next degree to murder, the other to theft, whereby we may note that good men in all things are not to be followed: 2. Cor. 11.1. but as Saint Paul would be followed, as he followed Christ, so should they be. Now to the person whom we should follow, to wit, CHRIST. WHen I was called heretofore to this place, by the warrant of God's word, I delivered certain documents wherein we might learn, The way to Life; and now in this Text we may learn whom we should follow, as our guide in the way to Life: namely, CHRIST. Grave and judicious Audients, Christ is the example, of us to be followed; and that always and necessary: Always, for that he is most perfectly good: And necessary, because both he and his Apostles have commanded us so to do. Yet I pray you mistake me not: for all-be-it I say, our Saviour Christ is always; yet do I not say, in all things: and although necessary to be followed, yet not as he is God: for he fasted 40. days, and 40. nights, he raised the dead, gave sight to the blind, and many other miracles by the Almighty power of his Godhead: he wrought things un-able to be imitated of mortal men. In these things which our Saviour Christ did, as he is God, he is most religiously to be worshipped: and in these things which he did, as man, he is zealously to be followed. He that loveth and hateth what Christ, as God, doth love and loath, doth follow Christ as far as a man may follow God. He that doth that which Christ did, as man, doth follow Christ as a Christian man should do. We ought to abhor the vanity of this world, Bernard. and that cuoragiously, because JESUS would not be elected a King, he fled from the multitude: to repent, and that hearty; for JESUS was killed as a Lamb: to have true Charity; for JESUS prayed for his enemies. Christians have their names of Christ; therefore it is meet, as they are coheirs of his name, so should they be followers of his holiness. No man is rightly called a Christian, who to the uttermost of his power, doth not resemble Christ, in life and conversation: he that followeth not Christ, may be called a Christian; but is none. So Saint Augustine Augustine. saith: What doth it profit thee, to be called a Christian, whereas thou art not? to usurp a strange name? If thou lovest to be called a Christian, show the fruits of Christianity; and then well mayest thou take the name of a Christian unto thee. Whereas by natural inclination we are addicted to imitation, let us follow the best: wisdom would so; partly because we are Englishmen, who are reported, above all other nations, to be famous or infamous in imitating and following every strange and newfound fashion. Many have gotten fame in imitating Cicero in eloquence, Aristotle in Philosophy, justinian's in Law; and Galen in Physic, and such like. But more have gotten shame in imitating one Country in vanity, another in luxury: the Spanish, in bravery; the Italian, in lechery; the Barbarian, in cruelty; the Turk, in incredulity; the Grecian, in Gluttony; the Papist, in Idolatry; the Atheist, in impiety; and the Libertine, in impurity: and not in following our Saviour Christ in heavenly wisdom and godliness of manners. Saint Paul admonishing the Colossians to an imitation of Christ and his holiness, Coloss. 3.5. first exhorteth them to mortification; as though without that means it were impossible: Mortify therefore your members upon earth, and giveth a reason of his exhortation, saying; If ye live after the flesh ye shall die. Rom. 8.13. As God commanded Moses to put off his shoes before he should approach near him, so God commandeth us to put away all our sinful affections before we begin to follow Christ: he will have us to forsake our sins before he will suffer us to follow him. As Peter forsook his boats, nets and all, and followed Christ: so should we leave all worldly gain and commodity, and follow Christ. Matthew left his office of custom (although it was gainful unto him) and followed Christ: So should we resign all worldly gain and riches, and follow Christ, who will make us rich in him. Objection. It may be some will demand why Peter often used his former trade of life, and Matthew never returned to his office? Answer. It may easily be answered: Peter was a fisherman, and did get his living by his lawful pains, and honest means and labour; but Mathewes Custome-office was very seldom, or never executed without corruption: and therefore it was unlawful for him, being a follower of Christ, to return to it again. 1. Kings. 19.20. Elisha left his Blow and Oxen, and followed Elias: so should we leave oxen, lands, house, country, kindred; yea ourselves, rather than forsake Christ. In following Christ we must travel the right way: we may find in sacred Scriptures, two ways proponed, the one strait and narrow, Math. 7.13.14. Luke 13.24. the other wide and broad: the one leadeth to life, the other to death: the one to heaven, the other to hell: The one strait and narrow in the beginning, but broad and pleasant in the end: the other wide and broad in the beginning, but strait and painful in the end. The one in the beginning, Take up thy cross and follow me: but in the end, Fear not my little flock, for it is your father's will to give you a kingdom. The other in the beginning, All the world, and the riches thereof, will I give thee, if thou wilt worship me (saith Satan:) but in the end, Take him, bind him hand and foot, and cast him into utter darkness. In the one a good change, from a cross to a kingdom: In the other a bad change; from a kingdom to a prison, and dungeon of utter darkness. Leave therefore the broad and wide way, for it leadeth to destruction, and walk in the narrow and strait way, for it leadeth to life. If thou wilt follow Christ, thou must travel his way; not a broad, pleasant, wide, and delightful way, full of pleasure, wantonness, & worldly joys: but a narrow, troublesome, & strait way, full of afflictions, crosses, tribulations and sorrows. All men, as long as they live in this vale of misery, shall have their part of misery; every man shall have his turn of sorrow, more or less, one time or other; which way soever we walk, we shall hear every man complain of some sorrow or misery. What shall we do then? Before it come, let us prepare ourselves for it: when it is come, bid it welcome, and bear it patiently: when it is departing, give it but half a farewell, still expecting when it will return again. Yet keep thou this narrow way, and follow Christ, and thou shalt be safe, and find rest unto thy soul: but if thou wander out of this way, into the pleasant paths of sin, and turn thy back to God, and leave his protection, there is no help for thee, Satan will take thee prisoner, lead thee captive, bind thee hand and foot, and cast thee into the deep dungeon of darkness. For this assure thyself; If thou wilt not follow Christ, Satan will follow thee: Be not like these idle Epicures, and careless slacke-graces, who live as though they had no souls to save, as though there were neither God nor Devil, no joys in heaven, nor torments in hell; lest thou lose the one, to thy grief, & find the other, to thy endless pain. If thou wilt not follow Christ in the way towards heaven, do not think that thou shalt escape hell; there is no starting-hole between both for thee covertly to hide thyself: the Angel that fell from God, with all his adherents, could find no such place; none of Adam's children could so shroud themselves, but they were found out. Dives could find no place between heaven and hell to stay him from torments, but needs he must into them. Consider therefore thine estate; to heaven thou canst not come, but by following of Christ. No man cometh to the Father (saith Christ) but by me. He is gone to prepare a place for none but for them that follow him. Objection. It may be, thou thinkest thy soul, being dislodged, and disburdened of the heavy weight of the body, shall fly, as a bird, into heaven. Answer. O be not deceived, if thou die in a reprobate estate, thou shalt find and feel that thy soul hath lost her wings: that is, the sanctified Will, Memory, and Understanding, the three golden wings of the faithful soul. Objection. Again, it may be thou thinkest, that when thy soul shall departed from the body, it shall be freed from all earthly things whatsoever; and that no terrestrial matter shall cleave unto it, neither can it sin when it is freed from the sinful flesh. Answer. True it is, that when the soul is departed from the body, it cannot then commit any more sin, because it wanteth the body, whose members are as the tools & instruments to execute the wickedness of the sinful soul: but all-be-it the soul is departed from the body, yet sin is not departed from the soul: for these two, to wit, Sin, and an accusing Conscience, will cleave closely to an impenitent soul: these it shall be sure of; no other thing shall it have with it from the earth, but sin, wherein it delighted, and a guilty conscience, saying (as it were) we are thy sins, we will not leave thee, but follow and accompany thee unto death, in death, after death, unto judgement, in judgement, after judgement, and for ever. O careless man! remember in time, that the impenitent sinner, of all his worldly joys, wealth, pleasures and delights, shall have nothing to comfort him; but his sins and a guilty conscience cleaving fast unto him, unremovable, that never-dying worm, always biting and gnawing on his sorrowful soul. Therefore in time mortify thy sins (before it be too late) that they may not mortify thy soul: for the hazard of eternal life dependeth on the dying or not dying of sin; and that necessarily. Who is so void of understanding, as not to think it expedient and necessary wisdom rather to destroy sin, than himself: for one of the two must needs be mortified, either sin, or the soul, must suffer death and die. Therefore spare not sin, but mortify it, crush the serpent's head betimes, kill all thy sins, be partial to none: for one darling sin is enough to bind thee fast unto Satan, seeing it is easy to hold him that striveth not to departed: One kind of sin may kill thy soul as well as an hundred, and bring death which is eternal upon thee. Remember Saul, and forget not thy soul, 2. Sam. 15. God commanded him utterly to destroy the Amalekites; he sparing but some of them, was cast off from God, and his kingdom rend from him. Our sins are the Amalekites, which God commandeth us to destroy: we must kill them all, and spare none; we must not spare Agag, we must not spare any captain sin, lest God forsake us, and so we lose a better kingdom than ever Saul found. As Amelek resisted the children of Israel in their journey towards the land of promise: Deut. 25.17. so Satan seeketh by all means, to hinder and let us in following Christ, and forsaking sin. These two obstacles he trumpeth in our way to stop us from our conversion: to wit, Delectatio peccandi, & audacia defendendi. That is, Delight of sinning, and Boldness of defending. Peccatum quatuor modis perpetratur in cord, quatuorque modis consummatur in opere. Sin is four manner of ways committed in heart, and four manner of ways finished in action: That is, in heart By suggestion. Suggestion cometh by the Devil. By delight. Delight by the flesh. By consent. Consent by the spirit. By boldness of defending sin. Boldness of defence by our elation stubbornness. With these four strokes the old and envious adversary of mankind, undermined and overthrew the uprightness of the first man: the Serpent persuaded, Eve delighted, Adam consented; and when he was urged to confess his fault, he defended it by audacious excuse. After suggestion cometh delight, after delight cometh defending of sin. As (saith chrysostom chrysostom. ) it is impossible to kindle fire with water, so it is impossible to stir up repentance or conversion in a man that delighteth in sin: for as water doth quench the fire, and not kindle it, so delight in sin doth bury repentance, and not revive it. Therefore the Prophet David desireth God to keep him from sin, and from delight in sin; fearing lest presumptuous sins should have the upper hand of him. And the Apostle Saint Paul exhorteth us to mortify our earthly members, as the best way to cut off the delight of sin, that sin may die. I read in a pretty familiar history, (not impertinent to this purpose) that there was a certain boy, having a great delight to play with a bird, tied a third to the leg of the bird, and sat down and played therewith, letting the bird come and go at his pleasure, Anselmus a godly man coming unto him, grieving to see him live that idle and evil kind of life, cut the third: so the bird did fly away, and the boy arose and led a better kind of life. Morally, it may be well applied thus, this boy may signify a sinner, this bird, sin, this third, delight in sin, his sitting down his continuance in sin, taking pleasure therein, and making pastime to sin at his pleasure: This Anselmus may signify true repentance and unfeigned conversion in a man, intending and fully purposing to forsake sin and follow Christ, which cutteth the third, that is the delight of sin, sin dieth, and the sinner (well termed a boy for his childish and foolish actions) riseth up, that is, sitteth and continueth not in sin, but leadeth henceforth a more sanctified kind of life. Saint john in his Epistle general, 1. joh. 2.15. exhorting men to follow Christ, dehorteth them from the love of the world and the delight of sin reigning in them that love the world: saying, Love not the world, nor the things in the world: a reason in the 16 verse Verse 16. he giveth saying; For all that is in the world (as the lust of the flesh, the lust of the eye, and the pride of life) is not of the Father, but of the world. The world, is as the devils golden chain, to hinder men from following of Christ, which treasure he offereth to bestow on them that will forsake God, and follow him; and therefore he would have given it, and all the riches thereof, to our Lord and Saviour Christ, but it was none of his to give, he was but an usurper: Therefore as our Lord and Master Christ denied him, so let us, his servants, defy him, and as the same Apostle maketh (as it were) anatomy of certain great sins in which men so delight; so let us by his admonition hate & detest them, and shun the way to hell, as hell itself; amongst other capital sins which hinder and let us from following Christ, here are three by the Apostle pointed out, to wit; covetousness, pride, and voluptuousness: Colloss. 3.5. covetousness, although it be accounted good husbandry, and frugality: yet the Apostle Paul calleth it a let, Ephes. 5.5. and idolatry: idolatry because men so much love and embrace it; a let, because it keepeth us back from following Christ; if it be idolatry, how can covetous men be good Christians, seeing they love the world more than Christ? if it be a bar to keep men from heaven, how do covetous men think it possible to enter through the eye of an needle, being swollen with this sin as great as a Camel? if men were so covetous of the Kingdom of heaven, as they are greedy of worldly wealth, they would not take so much pains in getting of it, and so little labour in following of Christ: but we may find it true, That Impij alacriùs currunt ad mortem quam pij ad vitam: The ungodly run more hasty to death, than the godly to life; they take more pains for destruction, than others for salvation. For covetousness hath no pleasure in it, but great trouble and misery; for it is a trouble to the body, disquietness to the mind, and a grief to the heart, it pincheth and pricketh with three great and deep wounds: The first to the bone, the second to the brain, the third to the heart; to the bones in tiring and wearying men in getting riches: to the brains, in great care to keep them being gotten, as pricking thorns amongst the which the divine seed of God's words sown fructifieth not. Math. 13.8.9. The last cut which is most grievous that is to the heart, in leaving and losing them, yea, and with his own self, his own soul, his own life, yea life both of body and soul, too dear a price for so vile a thing, in selling his soul for sin, Therefore Christ saith: Math. 16.26. What shall it avail me to win the whole world, and lose mine own soul? Let us remember the covetous caterpillar, and meale-mouthed Farmer, that was not contented with his barns full of Corn and much wealth, how he was in a monent satisfied with a mouthful of dust, and, which was most lamentable, his soul taken from him; I fear he hath many sons this day living, whom I would have take notice hereof, and see God's judgement is such, that their wealth shall be turned into woe, their plenty into scarcity, their prosperity into poverty, their solace into sorrow, their gladness into sadness, their mirth into mourning, their pleasure into pain, their tranquillity into calamity. I read in ancient writing, Is●od. that old men did picture Mercury, one of the Planets, like to a covetous Merchant, having in his mouth a thorny tongue, with wings spread abroad in the midst, seeming glittering gold, and upon his head a cock: The morality of this story may be thus applied: The thorny tongue may represent the deceitful words, false oaths, and fraudulent dealing of cruel covetous men, in bargaining, buying, and selling with men: The wings may represent the haste, speed, and celerity that covetous men use in gathering of wealth, in traveling from Market to Market, from Town to Town, from Kingdom to Kingdom, over Sea and Land, omitting no time, occasion, or opportunity: Glittering and shining may signify the gain of gold, seeming like fire, for gold may be compared to fire, a little whereof is sufficient to warm a man, but too much burneth: Gold & gain, in good, honest, and lawful sort gotten, prospereth with a man, but by unjust and unlawful manner gathered damneth a man: Well gotten, and well used it helpeth, but wickedly gotten and wickedly used it hurteth. The cock representeth the careful vigilancy that possesseth covetous men's minds, who rise up early and lie down late, taking their rest but until the cock croweth, or the clock striketh. Thus the description of a covetous man's life is expressed: and job hath a notable Epitaph at his death, to be engraved upon his Tomb, He is dried up and withered, job. 6.17. and in time consumed, and when it is hot he falleth from his place; before he departeth from his way and course of life: A worthy note for shunning the like, and a fearful judgement upon them that follow the covetous affections of this wicked world, and forsake Christ whom they are bound to follow upon forfeiture of salvation, and pain of condemnation. Let us not settle our affections upon earthly things, hunting after the unsatiable desire of worldly wealth, like the mole or want that maketh many holes and diggeth many dens in the earth, and yet is not satisfied but still laboureth and diggeth: Let us not build many houses, dig many sellars, buy many Farms, fill many barns, and yet be unsatiable and unthankful, and in all our abundance and plenty will not say, Blessed be the name of the Lord, which job did in his greatest poverty: The covetous cormorant when his barns were full and his house furnished, was satisfied, saying as it were, Soul thou hast sufficient, eat, drink, take thine ease; But some having enough, and more then enough, are not satisfied, but would with sathan compass the whole world if they might: Seeing therefore that covetousness keepeth us from following Christ, the ready way to heaven, and leadeth us the headlong way to hell, let us as the Apostle exhorteth: Be followers of God, as dear children. The other let that holdeth men back from following God, is Pride, and it is no small enemy to mankind, although now it is accounted no sin: It caused the Angel with many his Associates to lose heaven, it caused Adam and Eve to lose Paradise, and it will be a cause to exclude and debar us of the Kingdom of heaven, unless we humble ourselves and follow Christ, as dutiful scholars, learning the lesson which he hath taught us, saying: Learn of me, for I am humble and meek of heart: Again he saith, He that exalteth himself shall be brought low; Proverb. 16.18 Solomon telleth, that pride goeth before, and destruction followeth after: And the old Writer Gregory Gregory. saith: As humility is a sign of election and approbation, so pride is a sign of rejection and reprobation. Pride may fitly be compared to a pale horse, Revel. 6.8.9. The name of him that rideth thereon is death, and hell followeth after: Pale it is, for that it wanteth the cheerful and comfortable complexion of godly charity, and death rideth on it, for death is the wages of pride, which the devil knew right well, who by pride brought spiritual death on all, and hell followeth after, being the place prepared for all proud persons, who are betrayed by pride in their own bodies and members: As Absalon conspired his father's death by offering gifts to his father's subjects: And Eve for a proud mind to be like unto God, was made more unlike, and defaced the image of God in herself, and thereby lost Paradise: Pride is a sin that God hateth; all other sins fly from God, but pride stubbornly standeth with the haughty Pharisee and faceth with God: Therefore, he that will be a follower of Christ must forsake pride. For a proud man is 1 Deo odibilis To God audible 2 Diabolo similis Like to the devil 3 & sibi damnabilis. and to himself damnable. Three sorts of men my soul hateth, etc. The first whereof is a proud man: Eccle. 25.2. examples in the Angels, and in men we have in no small number. The devil is the Prince of pride, and father of proud men, and as the servants of Christ, and children of God are known by charity and humility; so the servants of sin and sons of Satan, are known by pride and cruelty. He is hurtful to himself, Examples we have, amongst divers others, of jesabel, Reu. 18 7. Esay 47.8. of the proud strumpet of Babylon, of Senecharib, etc. who soaring aloft with their proud plumes, being at the highest pitch of their exaltation, were thrown down headlong and plunged in the deep lake and dungeon of destruction, and as the wolf followeth the prey, and the Hunter followeth the wolf to destroy him: so as man followeth pride, punishment followeth proud men to destroy them. Virque scelus sequitur paenaque justa virum. Now the third let that hindereth us in following Christ is voluptuousness, which although in our time it is accounted but a sport: yet it is a canker that eateth up virtue in a man which is eternal: Augustine. This vice old men should loathe, and young men should leave, but by experience many, yea too many young men, being trained up by their careful parents, either in virtuous schools, or honest trades of life, leave manners with their Masters, virtue in the schools, & run astray with the prodigal son, luxuriousty spending their portions: others, leaving their trades with their Masters, & science in the shops; with Esau sell their Birthright for a mess of voluptuous pottage, in the kitchen of wantonness spending their time in satans Synagogue of wickedness: The more pity that they have so little piety, seeing it is not the loss only of Temporal goods, but the loss of the Kingdom of heaven; and one ancient father saith; justum est ut qui peccata uti voluisset aeternaliter si potuisset, aeternaliter paenam sustinere cogeretur, it is requisite that he that would use sin always, if he could, should continually be constrained to suffer punishment, which that we may escape let us both old and young cease to be voluptuous and turn to be zealous in following of Christ, for as long as we harbour this vice in our hearts, we carry (as Urias did) letters to our own destruction, and as long as we greedily follow after it, we do follow it (as Asahel followed Abner) to our own death. Thus we may see these great, gross, and grievous sins do stop, damp, and rampire the way against us to keep us out of heaven, as they excluded our first parents out of Paradise, and thereby displaced & disinherited us of the possession and interest thereof, if we hate him that undermineth & beguileth us of our earthly inheritance, as Esau hated his brother jacob: how much more should we detest these sins, that defraud us of our celestial habitation? We do exceedingly hate him that killeth our father or mother: how much more than should we hate these sins that have brought death and mortality upon all our parents, ourselves and our posterity. The second Obstacle. Audacia defensionis. THe second obstacle that fettereth the feet of our affection, is the boldness of defending or excusing sin: this was in Adam after he had transgressed by committing the foresaid sins, being urged by Almighty God to confess his fault, still defended & excused his offences: So there are many of Adam's children that will not (although they see and know their own nakedness) confess it: but are less ashamed to commit sin, then to confess their sins to God, & repent. As Nahash would have had the right eyes of the people of jabes Gilead to be put out, 1. Sam. 11.2. & to bring that shame upon the Israelites: so that spiritual Nahash seeketh by his subtlety, to have the right eye, whereby we are brought to the sight & knowledge of our sins, to be put out, and so to bring shame and confusion upon us: like the Raven, that first of all striketh out the silly sheeps eye, that he may not escape his tyranny: so Satan would have us not to see the shame of our sins: and when for want of shame we have sinned, he would have us ashamed to confess them, and repent. I read on a time, a pretty familiar history (agreeable hereunto) of certain religious and well disposed persons, confessing their sins, to whom the Devil approached; whom, when a godly and reverend father espied, he asked him how he durst, or to what end he came so near such godly persons at so good an exercise: who made this answer: I come (said he) to restore that which long agone I have taken from them. The godly man marveling that the Devil was become a restorer, (exceeding many Christians that scarcely think on restitution) demanded of him what that was. Shame, said he, which I took from them in committing of sin, & now I bring it to them again, to keep them from confessing of their sins. Thus we see that the Devil would have us not to be ashamed to sin, but ashamed to confess our sins & repent: therefore when we should forsake our sins, and follow Christ, if we shall perceive any unwillingness in us to perform this duty, let us know from whence it came: and so in despite of Satan put off his vizard, and unmask ourselves, that we may see these dangerous caribdes, & avoid them, and so follow Christ our precursor, our grand-captain & protector. The last part. As dear Children. CHildren in the Scripture are divers ways taken, besides them that come of their parents, blood, and generation: and besides them which are in the right descending line of the same lineage or stock. For sometime subjects are called children: David spoke thus to Saul the King: My Father, 1 Sam. 24.12. behold, behold, etc. Thus Abimelech was called King and Father. Also these are called Children that succeed others in title or right of inheritance. Thus jeconias, that never had child, is said to beget Salathiel, because he was the next of David's stock; jerem. 22.30. who therefore succeeded jeconias in the kingdom of judah. They that are guided by the council of others, are called children: so joseph said: Gen. 45.8. God hath made me a father to Pharaoh. Servants sometime are called children: The servants of Naaman said unto him: Father, 2. Kings. 5.13. if the Prophet had commanded thee a great thing, wouldst not thou have done it? Younger men and women are called children, in respect of their elders: Rebuke not an Elder, 1. Tim. 5.1.2. but exhort him as a Father, the elder women as mothers. They which are under the tuition or help of others, are called children: so job said; job. 29.16. he was a father to the poor. Scholars were called the sons of the Prophets: Elizeus said to Elias, My father, my father. 2. Kings. 2.12. Hearers are called children in respect of their pastors and teachers: 1. Kings 13.11. Paul saith to the Corinthians; ye have many teachers, but not many fathers. And to the Galat. he saith: My little children, Gal. 4.19. of whom I travel in birth again, until Christ be form in you. All true believers are said to be dear children in this Scripture, by the Apostles doctrine, showing his fatherly love, and tender care over them that imitate Christ. Rom. 9.8. The true children of Abraham are they that imitate him in faith. Math. 21.28. Luke 15.11. As in the parable of the Gospel it is recorded, that a man had two sons, the one performing his father's will, the other neglecting it: the one frugal, the other prodigal. Likewise Abraham had two sons, Ishmael and Isaac, but Isaac only freeborn: so there are two sorts of children; one, the children of God: the other, the children of the world. The children of God are they which are united to God by adoption, as Brothers and Sisters in Christ, by hearing of the word of God, & keeping it. These are my brethren (saith Christ) that hear the word, and keep it. The children of the world are they which fashion themselves like unto the world, setting & settling their affections on worldly things: but the children of God are changed in their shape, by renewing of their minds, they are of another fashion, they are of a new birth, of the spiritual kindred of Christ by regeneration. The children of God do follow Christ, the children of the world do follow it, and are led by it: but the children of God are led by the spirit of God. The children of the world have their whole trust & confidence in worldy things: Rom. 8.14. but the children of God are predestinated to be his adopted children, Ephes. 1.5. by faith in Christ. It is the greatest preferment in this world, amongst the children of the world, to be made the heir of a King, Emperor, or Prince, and to be in great account with men in this world: but the children of God are of greater account with God and godly men, both in this world, and in the world to come. The children of Kings are attended by noble men, and great personages, and guarded with strong men; yet all but men, whose breath is in their nostrils, whose hands cannot accomplish the devices of their hearts: But the children of God are guided by God himself, whose eye is always over the righteous, they are guarded by Angels: Psalm. 34.15. The Angels of God shall pitch their tents round about them that fear him. The children of the world do take delight in such pleasures as the world doth afford them; as carnal security, worldly prosperity, beastly sensuality, covetousness, pride, luxury, idleness, and such like. But the pleasures that God affordeth his dear children, are such as neither the world can give them, nor take from them: As the love of righteousness, delight in the law of God, Psalm. 1.2. patience in affliction, love of them that excel in virtue, and such like. The riches of the children of the world, are gold, silver, houses, lands, lordships, rents, revenues, and such like: which thieves may steal, rust may fret, fire may consume, water may drown, plague may infect, time may wear out, and death may end. But the riches of God's children are the word of God, firm faith, forgiveness of sins, freedom from hell, liberty with the Saints, the spirit of contentation, peace of conscience, continual joy in the holy Ghost; and a kingdom of glory in heaven, which no thief can steal, no rust can corrupt, no fire can consume, no water can drown, no plague can infect, no time can wear out, no death can end. The children of God are shrouded under the wings of his mercy; but the children of the world are subject under the weapons of his justice, and a fearful thing it is to fall into the hands of God in such a case. If the children, that were disobedient to their parents in the time of the law, by the law were stoned to death for their disobedience towards their earthly parents: Deut. 21.21. how much more are the wilful and wicked children of the world in danger of the father of heaven, and God of heaven, and earth, for their disloyalty and disobedience in forsaking God, and following the world? If the children of the righteous that offend God have not escaped Gods severe punishment, how shall the ungracious children of ungodly parents abide it? If the sons of Eli, and the sons of David were punished by death, as the reward and wages of their sins, without pardon or partiality; although Eli was the holy Priest of God, and David the Princely Prophet of God: the one high in God's favour, the other as great in his love. How then shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil egg of a bad bird escape uncrushed? ● King. 2.23.24 If the children that mocked the prophet, were by God's judgement torn in pieces, and devoured of Bears: how shall these profane scoffers, and deriders of the Gospel, and professors thereof escape Gods fearful judgements? God loveth those children that imitate their parents good examples, and follow them as they follow Christ. The Apostle in this our Text, maketh a distinction between the children of God and the children of the world; terming the children of God, Dear Children. dearly beloved, and dearly are they purchased with the precious and priceless blood of his best loved Son Christ; whom as zealously they ought to follow for his grace, 2. Kings 2. as Elisha followed Elias for his mantle and spirit. If children follow their parents, and obey their precepts for an earthly and terrestrial inheritance, should we not much more obey our heavenly Father for an heavenly and celestial heritage, assured to his dear children, that follow him, as he hath by his dearly beloved son, in his sacred word taught them. The manner how we should follow him, is by the Apostle plainly expressed: to wit, As dear Children, according to Christ's own words; affirming that whosoever will enter into the kingdom of heaven, must be as a little Child, innocent, humble and meek: Not clothed with covetousness, puffed with pride, nor with voluptuousness: For to such (saith Christ our precursor) belongeth the Kingdom of heaven. Young and unacquainted with gross sins are most fit to follow God in the prime-time of their years, in the maidenhead of their age, giving him the first fruits of their love. john the Apostle and Evangelist was known by the name of the Disciple whom JESUS loved. So was young Samuel favoured of God. So was David, a man after Gods own heart: for he was a man that followed God from his youth. So was little Daniel, a great man with God: a little man amongst men, but a great Prophet of God. This religious affection of virtuous youth Saint Paul learned of Christ, and taught it to his scholar Timothy, and other Churches which he had by the word planted. But if we seek to urge the youth of our time thereunto, they will think that we come before our time; as though they might be licensed to run a wilful and wicked course, Math, 8, 29, and will be ready to tell us (as the Devil told Christ) that we torment them before their time. The Prodigal son was the younger. Christ our heavenly king is gone before us, and hath opened the gate of heaven: otherwise there had been no passage at all; yet he telleth us, that the gate is strait, Math, 7, 14, and there are few that enter in thereat: therefore we must strive, strain, and stoop, if we intent to enter in. First, we must strip ourselves out of the old habit of sin: for if sin lie at the door, Gen. 4.7, it will stop our passage, as it did Cain's: whether it, these gross and grievous sins, or any other beloved sin, which we so tenderly harbour and foster in our hearts, like a rock, or an heap of sand, will stop and dam up the gate. Therefore we must, like little children, creep low, and humble ourselves: for if we put on the true habit of humility and meekness, Satan cannot hinder us. As the Serpents will not come into the vineyard when vines bring forth their blossoms, no more will the old Serpent, and author of pride come near us, if we, like fruitful branches, bud the blossoms of humility. The want of this virtue cast Nebuchadnezar out of his earthly Kingdom, and we must have it or else we shall not enter into the heavenly Kingdom. The Pharisee swelled in his own proud conceit, and therefore he was too big to enter in, but the poor Publican stooped and went in, little Zacheus was a great rich man, but he diminished himself by restitution & giving to the poor, he descended from the lofty branches to the root of humility, and so entered in. This gate (it should seem) was made for none to enter, but for these that are as children. Math. 18.3. Verily I say unto you (saith Christ) except ye become as little children, ye cannot enter into the kingdom of God. How acceptable is the morning sacrifice of our tender age unto God, no sacrifice of beasts was more welcome to God then young kids or lambs, none of birds more acceptable than young pigeons or Turtle doves: Manna was to be gathered in the morning before the Sun arose. If we follow God as dear children, God will take us for his children, and this is no small sign of God's mercy, so much to favour, and so highly to grace us with the title of his children, that we may call him father: Well, and worthily may he be called a father, for he is omnium Creator fideliumque Pater, the Creator of all men and Father of the faithful, and therefore it is written, Is not he thy Father that hath bought thee, and that made thee, and proportioned thee? Deut. 32.6. Yea without doubt, God is our Father, if we will obey him, an everliving and an everlasting Father, as it is also written: Doubtless, thou art our Father, Esay 63.16. though Abraham be ignorant of us, and Israel know us not, yet thou o Lord art our Father and our Redeemer, thy name is for ever. If he be our Father, and our Lord, we should honour and fear him. Mallac. 1.6. A son honoureth his father, and a servant his master, If then I be a Father where is my honour? If I be a Master where is my fear, saith the Lord of Hosts? If therefore ye call him Father, 1. Pet. 1.17. which without respect of persons judgeth according to every man's work, pass the time of your dwelling here in fear, saith the Apostle. In all our miseries and fear we are emboldened by the Spirit of Christ to call God our Father, as we may read: Gal. 4.6. Because ye are sons, God hath sent the Spirit of his Son into your hearts, which crieth Abba Father. Math. 23.9. Wherefore Christ commandeth us to call no man father on earth, (that is, in faith and religion) a reason he giveth, saying: There is but one your Father which is in heaven, he is a father that made both body and soul, and is ready to save both, when earthly parents forsake us, he will take us; when they leave us, he will receive us; when they will not, and cannot help us, he can and will help us; when they die, he liveth, for he is an everlasting and an everliving Father: first and last, the beginning and the end, a beginning, without beginning, and an end without end. Many children brag and boast of their parent's gentry, and they account it a great honour to be called the son of a King, as David said, when he should marry saul's daughter, Do you think it a small thing to be a King's son? Should the children of God think it a small thing to be the sons and daughters of the King of Kings, and Lord of all Lords, King of heaven and earth? He is worthily called a Father, for he is. Pater sanctitatis. The Father of sanctity. Pater potestatis. The Father of power. Pater pietatis. The Father of piety. The Father of sanctity and holiness, and therefore Christ saith; john 17.17. Father sanctify them in the truth. The father of power, because he can do all things, therefore he that knew best, said; Mark. 14.36. All things are possible to thee. The Father of piety and mercy, and therefore the Apostle calleth him, The Father of mercy, 2. Cor. 1.3. and God of consolation. Seeing he is the Father of mercy we ought to pray to him with devotion, For Christ saith, Whatsoever ye shall ask the Father in my name, john 16.23. he will give it you. Seeing he is the Father of power we ought to honour him, with humble obedience: therefore the holy-ghost by the Prophet Malachy saith: Mallac. 1.6. The Son honoureth the Father, etc. Seeing he is the Father of mercy, we ought to follow and imitate him in mercy; as Christ commandeth us, saying: Luk. 6.36. Be ye merciful as your Father is merciful. And seeing he is the Father of power, of holiness and mercy, of him as dutiful children, we should (bowing the knees of hearts) seek a blesnng: Isaac his son said to his father, Hast thou but one blessing: But the God of Abraham, Isaac, and jacob hath a blessing for every faithful child of his, yea a triple benediction: Benedictio preveniens, benedictio adiuuans, & benedictio consummans, His blessing preventing, his blessing assisting, and his blessing consummating or finishing: The first of his mercy, the second of his grace, the third of his glory; The first of our conversion, the second of our conversation, the third of our glorification. The first Benediction: Blessed is he to whom the Lord imputeth no sin: Blessed is he whose sins are remitted. The second: Blessed is the man that feareth the Lord and walks in his ways. The third and last benediction: Come ye blessed children of my Father, receive the kingdom prepared for you from the beginning of the world. FINIS.