Pouertie the first temptation.

ALas in manie things (and yet God laie not my pleading with him to my charge.) To begin with some thing, I must needes confesse vnto you, that my lowe estate in the world is a maruel­lous temptation to me manie a time. For God knowes, I am poore, and euen verie poore, notwithstanding all my paines, carke and care, which is not a little. My charge also is great for such an one as I am, and their want, as good reason bin­deth, is my continuall woe. Yet if this were all, me thinke I could wrastle with it, and by Gods helpe get the victorie, [Page 5] but these companions of pouertie are they that sting me so sore, to wit, disdaine and contempt both of me and mine, of my doinges, sayinges, or any thing that proceedeth from me, and that reiection which is made of me out of all meetings and companies, those whisperinges that I heare, reproches that I carrie, euen at their handes that I little thought would haue done it, and that scornefull pitying of me, which often appeareth, with such like. For in deede if euer anie found it, I finde it true, that by wise Syrac was saide so long agoe. There is euen as much peace Syrach. 13. 16. betwixt the riche and the poore, as be­twixt Hyena and the dogge. But looke howe the wilde Asse is the Lions pray, so are the poore meate for the riche. And looke howe the proude hate humilitie, so doe the rich abhorre the poore. If a rich man fall, his friendes set him vp againe: but when the poore falleth, his friendes driue him away. If a rich man offende, he hath many helpers, hee speaketh proude wordes, and yet men iustifie him: but if a poore man faile, they rebuke him, and [Page 6] though he speake wisely, yet can hee haue no place. When the riche man speaketh, euerie man holdeth his tongue, and looke what he sayeth, they praise it to the clouds: but if the poore man speake, they say, What felowe is this? And if he doe amisse, they will destroy him. These, these com­panions of my pouertie are the thinges that euen cut my heart a sunder, and wil I, nill I, it breaketh euen vpon mee by force as it were, to thinke that if the lord loue a man, hee should neuer suffer him for want of worldly trash, so despiteful­ly to be intreated in this worlde, and so generally. This is but one thing that troubleth me, besides which I haue ma­nie moe, but helpe me if you can ere I go anie further.

Nay goe on, vtter your gréefe fullie, and then your minde wilbe the fitter to heare a great deale. For otherwise you will be musing of the rest, when I shall he speaking to you for your ease in this.

An other verie daungerous torment then I must needes confesse is that con­tinuall vncomfortablenesse, which is still in me by reason of diuerse thinges, as by a weightie and stinging sense of mine owne sinnes, by sight of other mens loose course, and grieuous dishonouring of God in euerie place, giuing thēselues to flatterie, dissembling, and all manner of holowe dealing with God and man, by meditation of the fierce wrath of God, and most dreadfull iudgementes, which assuredly hang ouer vs for these thinges, &c.

Againe both publikelie abroad, in such as I deale with all, and priuately at home in such as I trust, I finde such naughtie vnfaithfulnes, & such vnfaithfull naugh­tinesse, as that I am driuen into greater choler and heate, than can anie way stand with my profession of the Gospell, and with the liking of my heauenly fa­ther, whome I haue euer founde good vnto me: and therefore iustly I stande in feare that he will punish me for such in­temperancie, [Page 8] and yet I cannot amende it. Nowe I pray you let me goe no fur­ther without some comfort, if you know any for so wretched and wofull a case.

Indéede Frailtie, your tearmes are too sharpe, and sower. For me thinke, for any thing you haue yet vttered, your estate is neither wretched, nor woful in trueth, but Christianlike if you wil lay a while away your earthly eyes, and be iudged by the word of God.

Ah fie fie, is your feeling of my case no more? then haue I vttered inough, & too much. But see my heauie plight, I am euerie way wrapped in woe, and yet I am not pitied.

Nay but staie your selfe for shame Frailtie, and be not so rash. And if I can not prooue what I say, then be offended: but if I can, then as you feare God be [Page 9] reformed, for this impaciencie in you is daungerous. I say therefore againe, me thinke your tentations be not strange, but such as vsuallie happen to Gods déere ones, and such, as (for anie thing I sée) Jesus Christ the Sauiour of man did foretell, and deliuer sure and soue­raygne comfortes for, while hee was here on earth in diuers places, and by name in that notable Chapter of Ma­thewe the fifth. But before I can ap­plie the same vnto you, I must knowe of you one thing, concerning your first griefe, namely how you féele your heart within humbled by these thinges. For indéede if you be poore and bare, and so forced to stoupe in outward matters to the richer, and yet your heart remaine proude within you, arrogant, hawtie and conceited, your tongue bragging the best, and your vanitie euer as it can breaking out, & giuing testimonie what you would doe, if your handes were not tyed, and your hornes made shorte of purpose by the Lorde, then indéede I must plainely tell you, that your pouer­tie [Page 10] is a whippe of an angrie God as yet with you, and it will not certainely be remoued from you in anie fauour: but euen still God shall checke you, and euerie neighbour either openlie, or secretly mislike you. For a beggers hand, and a proude heart hath euer of­fended the eye both of God and man. But if God hath giuen you this blessed grace, that by this crosse of want, dis­daine, contempt, scorne and such like in your calling, your soule is schooled, your heart is humbled, your spirite broken, & all your vnrulie and headie affections tamed within you verie greatly in com­parison of former times, so that euen truelie your conscience doth witnesse to you, it is not with you, as it hath béene in manie respectes, and if now you find, that often you are driuen to God and his prouidence by this meanes casting vp your eyes to heauen for helpe, staie and succour, because you finde but fro­sen heartes in men, and falsehoode in the best fellowship lesse or more, truelie then must I as plainely tel you againe, [Page 11] and with as bolde a spirite, as such a truth requires, your pouertie is welth, your contempt may be your comfort, & if euer man or woman had God their friende, you may assure your soule in truth he is no foe vnto you.

O Faith, say not this, but prooue it.

Comfort against pouertie.

With a verie good will. I pray you therefore marke me. When Christ, as I saide before, was here vpon earth to gather vnto himselfe the soules of men by life and death, knowing in his infi­nite wisedome the raine that would fal, the floudes that woulde come, and the windes that woulde blowe and beate v­pon the houses of mē, that is their faith and religion, on a time his disciples being come together, and much people beside out of manie places, hee sate him downe and tooke as it séemeth to me this [Page 12] matter in hande, of verie purpose, de­liuering out such comfortes and helpes, such defences and staies, as béeing of men and women rightlie applied, and vsed, shall euer holde vp their course, and kéepe their pathes straight in the feare of the Lorde and true religion. And sée, amongst the manifold tempta­tions, that he sawe in wisedome would arise and be vrged by Sathan to shake men from y ^e trueth, this of yours which nowe we speake of is the first, namely pouertie. Against which, his heauenly voyce deliuereth out this comfort, Bles­sed are the poore, for theirs is the king­dome Luke 6, 20. of God. Which golden sentence laide out in fuller tearmes, carieth and implieth vnto vs this sense and mea­ning. Although earthlie mindes can frame out no felicitie, vnlesse with worldly wealth their cuppe may ouer­flowe, yet I auouch vnto you, contrarie to the wit and wisedome of them all, that in my fathers kingdome, blessed are the poore, the poore I say againe, and such as want what others wallowe in, [Page 13] not halfe so loued of the Lorde as they. Now least his meaning should be mis­taken, he saying no more but so, and e­uerie spoiling vnthrift, whose vnrefor­med heart doeth make an vnrepaired purse, or idle drones that shunne the Non magnum est sua, sed se relinquere. course of men, and shut themselues vp in cloisters as pore, that with more ease they may liue of other mens labours, or anie proud heart yet wanting wealth might thinke it spoken vnto him, hée more plainely hath interpreted his meaning, and shewed what poore hée thinketh of, namely the poore in spirite: That is, such as vsing godly means yet are of purpose by their God kepte vn­der, and being vnder, doe not swel with pride, arrogancie, and conceit, but e­uen as the beggar knowing his want, and no way hauing of his own to trust to, confesseth other mens helpe néedefull for him, humbleth himself before them, beggeth their aide, and giueth them (as instruments) the praise of his liuing: so they humbled, tamed, schooled and re­formed by their want towardes all [Page 14] men carie a lowlie heart, and onely at the Lordes handes looke for both com­fort in this world, and saluation in the worlde to come. These poore men and women, that is, these that are thus af­fected vnder their Crosse saith Christ, were their want more than euer any a­bode, & the companions of their wantes snubbes, checkes, taunts, and such like moe, and more bitter than euer anie mans were, yet euen in the most of them all, I pronounce them blessed, and I assure them happie that euer they li­ued, for theirs is the kingdome of God. For this cause therefore I asked you howe you were affected vnder your po­uertie. And nowe Frailtie consider and weigh this sentence of the Lord. For y­nough it is of it selfe, if our incredulitie be not monstrous, to comfort the hart of any man or woman in the world, euen in the midst of al their worldly wantes be they neuer so great. Yet hath it an­nexed for our further ioie the consent of other places manie, and experiences of the same in knowne examples not a [Page 15] fewe. As, If thou lend to my people, that Exo. 22. 25. Deu 15. 10. Iob 26 15. is, to the poore, I wil blesse the, saieth the Lorde. The Lorde deliuereth the poore in al his afflictions. The Lord wil Psal. 9. 9. be a defence vnto the poore, euen a re­fuge in due time of trouble. He remem­breth verse 12. and forgetteth not the complaint of the poore when he maketh inquisitiō for bloud. The poore shall not alwaies verse 18. be forgotten, neither the hope of the af­flicted perish for euer. Lorde thou hast Psal. 10. 17. heard the desire of the poore, thou pre­parest their heart, and thine care hearke­neth thereunto. He hath not despised Psal. 21. 24. the lowe estate of y ^e poore, but they shal eate and be satisfied. I am poore and in Psal. 107. 22. miserie, but the Lorde careth for mee. Better is the poore that walketh in his Prouerb. 28. 6. 22. vprightnesse, than he that peruerteth his waies though hee be rich. That which is to be desired in a man, is his goodnes, and better is such a poore man than a lier. God regardeth the poore, and is Esay 25. 4. 66. 2. their strength. And vnto whom againe saieth the Lorde shall I looke and haue regarde, but vnto him that is poore and [Page 16] of a contrite spirite, and trembleth at my wordes. The spirite of the Lorde is Luke 4. 18. vppon mee, and hath annointed mee to preach the gospell to the poore. And the Matth. 11. poore do receiue the glad tidings of the Gospell. Call the halt and lame & poore Luke 4. to the Supper. And hath not God cho­sen Iames 2. 5. the poore of this world saith Iames, &c. with a number such like testimo­nies. The comfort whereof if they be rightly considered, and the blessing of them vnto our heart by humble praier begged at the Lordes hands, no tongue of man is able to expresse. For the Lord our God is not a man, that hée should repent, nor as the son of man, that he should change: but if hée loued the poore when these things were spo­ken, he loueth them still, and to the end he will loue them: and if he regarded them, he forgetteth not vs, and euen a­mongst our selues, if he sée you, he be­holdeth also me, and if he comfort mée, hée will doe no lesse for you, for there is no respect of persons in his eies. Yet adde vnto these the experience of exam­ples, [Page 17] and they wil be more swéete. Nao­mi Ruth. and her daughter Ruth, how did the Lorde regarde, blesse, comfort, and pro­uide for? The poore widow of Sareptha, 1. Kings 17. whose meale and oile were at an ende, and yet the dearth foretolde much to come, howe regarded he and fedde du­ring all y ^e time? The other pore widow 2 Kings 4. also helped by Elisha to pay her debts, and to liue afterward with comfort of the rest, how sheweth it the care of the Lord ouer the poore that are godlie, and howe mightily shoulde it encrease our faith? What an example is old Tobiah Tobias 4, 21. and his familie, and what a spéech of faith was that to his sonne? Feare not my Sonne, because we are made poore: for thou hast manie things, if thou feare GOD and flie from sinne, and do that thing which is acceptable vnto hym. Howe loued the Lord the offering of the poore widowe that cast in but two mites? How chose he Disciples, and fo­lowers of his trueth euer of the poorer sort? Howe chose he his parents of the very meanest certainly of a multitude, [Page 18] and howe himselfe hath he honored the estate of godlie pouerty, for our eternal comfort, hauing not so much in this world as the Foxes and Birdes: borne in a stable, wrapped in ragges, laide in the manger, and yet the God and Lord of heauen and earth, and the disposer of all the glorie in them both. O my heart and hand, howe is the one too narrowe to conceiue this heauenly swéet, and the other vnable to laie downe but euen that little that I doe féele? Shall anie worldlie want make vs thinke God loueth vs lesse, when wée sée the most loued that euer was in the grea­test want? shall anie discountenaunce, dissauour, discredite causelesse, shall any snubbes, checkes, taunts, scorne, con­tempt, rumours, or the very power of y ^e spite of hel driue vs out of hope in our gratious father, when we sée examples in his dearest of them all? O Frailtie, Frailtie, open thine eies, looke vpon thy God, weigh his nature, marke his dea­lings with his dearest, heare his pro­mises, make him no liar, but gather [Page 19] strength, increase in hope, and the Lord in mercie graunt it to vs euer. Lette the changes and chances of this worlde be what they will, or rather what it pleaseth God, let our orderly walking in our places with true paines, heart, and meaning, with due carefulnesse, with no vnthriftinesse, vp early, downe late, and whatsoeuer meanes that good are to liue and laie vp by, for our selues and ours, yet want their ende of such reasonable store as we desire, let vs neuerthelesse trust in our God, and hang vpon his hand, and neuer mea­sure his fauour towardes vs by these things, for they are no iudges of it be­ing as we sée oft graunted to the wic­ked, and restrained greatly from the most beloued. Onelie let our pouertie make poore our spirites, and breake the secrete pride of our hearts, and then feare not, we haue a warrant of truth, Blessed are the poore in spirite, for theirs is the kingdome of heauen, And a bro­ken and contrite hart, O God thou shalt neuer despise.

[Page 20] The contrarie now might as great­ly be amplified to our comforte, if I thought it néedefull. For as his merci­full promises are manie and swéete (as we haue heard) to the poore, so are his fearefull threatnings to the rich not a fewe: and as great is the good that is wrought in the childe of God by this crosse of want, so feareful are the faults that are giuen vnto the soules of many by their store of wealth. Let it suffice to marke what this same our Sauiour saith, by the mouth of Luke and oppo­seth ouer against the promise spoken of nowe alreadie: Woe be to you that are rich, for you haue receiued your consolation, saith he, and after him his apostle Iames again: Go to now ye rich men, weepe and houle for your miseries which shall come vpon you: your riches are corrupt, and your garments mothea­ten: your golde and siluer is cankred, & the rust of them shall be a witnesse a­gainst you, and shal eate your flesh as if it were fire, &c. And Paul againe, Gaine 1. Tim. 4. 6. is not godlinesse, but godlinesse is great [Page 21] gaine, if a man be content with that he hath: for we brought nothing into the world, and it is certaine that we can ca­rie nothing out. Therefore when wee haue foode and rayment, let vs be there­with content: for they that will be rich fall into temptation and snares, and into many foolish and noysome lustes, which drowne men in perdition and destructi­on. For the desire of money is the roote of all euill, which while some lusted after they pierced themselues through with many sorowes. But thou O man of God flie these thinges and followe after righ­teousnesse, godlinesse, faith, loue, paci­ence and meekenesse, fight the good fight of faith, laie holde of eternall life, &c. By all which we doe as euidently sée againe that Honour, Fame, Port, Pompe, wealth and abundance in this worlde are no sure witnesses of Gods fauour, and therefore the want of them no sure argument of the contrarie, but the ende and verie trueth is this, if we feare God and bee poore, pouertie is great gaine. And if further the Lord goe [Page 22] with vs and make riches also increase, yet may we neuer set our heartes vpon them, for there is no sure comfort in them. And thus me thinke Frailtie, for this first griefe there should growe com­fort, and you should nowe be contented. For certainely, certainely, as God is God, or trueth truth, pouertie is no to­ken of Gods displeasure to all, but a sin­gular meanes of much goodnesse vnto many: and thus much onelie of it at this time. The Lord giue vs profite by his promises.

Comfort against vncheereful­nesse and sorowe, the second temptation.

YOur seconde temptation you say is this, the heauie weight you féele of your sins, and the continuall sorow and grief, that is annexed and ioyned there­vnto. For comfort and stay whereof I séeke no further, than to the place of Matthew named before. For euen there also in the verie next verse is this as­sault bet backe, and breach made vp, be­ing [Page 23] in wisedome forséene of Christ, as a thing that greatly should goe about to shake his childrens faith. What there­fore you thinke your miserie, he maketh your happinesse: and what you thinke your woe, he maketh your comfort sure and certaine. Blessed (saith he) are they that mourne, for they shall be comfor­ted. Which mourning can no wayes be meant but of such as nowe yours is, if it arise (as you affirme) by sight of sin committed against your God, whome yet you loue and hope in, though it be with much weakenes. For worldly so­rowe (saith the Apostle) causeth death, but godly sorowe causeth repentaunce vnto saluation not to bee repented of. Worldly sorowe ariseth vpon outward griefes, or sight of outward punishment commonly, and godly sorow vpon sight of sin cōmitted against a merciful God, and a good God, ten thousand times de­seruing better seruice of vs; and who yet will be mercifull, if we repent and amende. Therefore the end of the one is nothing but desperation and woe, if the [Page 24] Lorde do not spéedily helpe, and the end of the other as you heare euen Christ himselfe say, is happinesse and comfort: which that you may yet more firmely féele, & to greater ioy with both handes apprehend, let it not be tedious in a few examples to beholde the truth of both.

Did not Caine sorowe and sadly cast downe his countenance when he percei­ued a regarde giuen to his brother & not to himself? pinched it not his hart with­in, when God gaue sentence of him? We sée it euidently, and yet neuerthelesse we knowe withall that the Lorde ab­horred him.

Did not Esawe mourne, when hée Gen. 4. 5. verse. 11. 12. wept for woe, and dubling ouer his speach to his father so expressed the pas­sion of a pained heart within him? yet founde he no place to repentance sayeth the Apostle, though he sought it with teares, but was reiected as a prophane person notwithstanding all his sorowe.

What griefe griped the heart of Saul 1. Sam. last. think you, whē he saw his army spoiled, his thrée sonnes slaine, himself sore gau­led [Page 25] and wounded with the archers shot, when he desired his armour bearer to thrust him through with his sworde, and for want of his assent was glad to doe it himselfe, and so become his owne destroyer? Was this no sorow & griefe? Yet not blessed, but accursed such mour­ning and such mourner.

What horrible hell of dispairefull griefe battered the heart of Achitophel 2. Sam. 17. 23 that famous Counseller, when he sawe the distresse he stoode in, and for ease and ende of that heauie happe, was glad to conclude his owne shamefull confusion, to put his owne heade himselfe in the halter, and to hang himselfe? [...]ell euer this out thinke we, before euen seas of sorowes had wrecked and worne within him all kinde of comfort away? No cer­tainely, but such rufull endes haue euer heapes of rufull conflictes and conceits before them, and therefore wee see some sorrowe farre separated from this pro­mise of Christ in this place.

To conclude, what woe or woorme Acts. 1. thinke we, did guawe the heart of Iu­das, [Page 26] when the guilt of cruell déede did presse his soule so sad, that neither re­warde receiued, nor anie kinde of con­ceipt either of God or man could staie his hands from finishing his owne life? Yet a cursed woe, we knowe, and as far from the gaine of this promise héere, as sinne is seuered from a vertue.

Nowe of the other part wey the sor­rowe that you are in, if you tel me true, and marke the issew of it. Blessed first saith the Lorde Jesus is it, and blessed are they that conceiue and féele it, for they shall be comforted. And then in his worde he afordeth examples to shewe the truth by tryall of this promise. Da­uid mourned for the multitude of his iniquities, and remained mourning as Psal. 6. 6. he sayeth all the day long. Euerie night he washed his bedde with wéeping, and watered his couch with teares. The sinnes of his youth stinged him, and the sins of his age gréeued him: his knowen offences made him full woe, and yet his secret sinnes remained terrible. Nowe the ende of all was comfort according [Page 27] to this promise, and blessed Dauid that euer hee felt with griefe so much his gréeuous transgressions: The like did Manasses, and was comforted: the like did the Publican, and was comforted: the like did the Prodigall sonne, Marie, Rahab, Lot, Noah, and all the rest of sa­ued sinners since the worlde stoode, and were comforted. Nowe the promise is made and offered as heartilie and fréely to you, to mee, and to all that e­uer will take holde of it, as euer it was to them. For Whatsoeuer thinges are Rom. 15. 4. written afore time, are written for our learning, that we through patience and comfort of the Scriptures might haue hope. And therefore Frailtie awake, and wipe thy dazeled eyes, behould the ende of sense of sinne and sorowe ioyned thereunto: it is happinesse, it is blessed­nesse, and it is certaine, sure, and la­sting comfort, if God be true. The like may be saide of that sorowe also that a­riseth Luke 19. Rom. 9. Psalm. 74. 9. Mich. 7. 2. not vppon our owne, but other mens miseries, as for the want of the worde, for want of fruite when it is [Page 28] had, for heresies, diuisions, and schismes Micheas. 7. 2. in the Church, and such like: for this is a godly sorowe, and shall be comforted. A doctrine so swéete as no pen can laie downe. Swéete I say to al, and yet euen most swéete to the ministers, to whom it was chiefly spoken: for he lift vp his eyes vppon his disciples saieth the text Luke. 6. when he spake these thinges, as know­ing what store of stormes shoulde arise vnto them by reason of their calling. And therefore let them take it in the name of God, as it is offered to them, and claspe it in their armes so harde to their heart as all the woes in the world may not loose their houlde from it. For the trueth hath saide it, and experience trieth it, they shall loue and not be lo­ued, they shall labour and not be liked, they shall serue at the altar & but poore­ly liue of the altar. Their pietie shall be hypocrisie, their zeale, choler: their heat, youth: their praiers shall not profite, their watchings wast, & their fastings doe no good, but sinne shall still reigne, iniquitie abounde, the greater part re­maine [Page 29] vnreformed, and they for al their loue, labour, and true faithfulnesse be reiected, and contemned in the ende. Whereupon what woe doth growe to the soul that sauored anie truth of mea­ning, loue to God or goodwill to men, let them iudge that haue felt, or whose wisedomes can weigh what the Lorde hath not giuen them triall of in them­selues. Surely such it is, as is able to make the méekest Moses pleade with y ^e Numb. 11. 12. Lord and aske why he so vexeth his ser­uant with an vnthankeful charge, and commandeth to carie in his bosome, as a nurse the suckling child so peruerse a people, as though he had conceiued thē or begotten them all himselfe. Such as is able to make Ieremie cry in the twit­ching torment of his minde, Wo is mee Ierem. 15. 10. my mother that euer thou bare mee a contentious man, & a man that striueth with the whole earth. I haue neither lent vpon vsurie, nor men haue lent me vpon vsury, and yet euery one doth curse me. O Lord thou hast deceiued mee, and I Ierem. 20. 7. amdeceiued, thou arte stronger than I, [Page 30] and hast preuailed, I am in derision dai­ly, euerie one mocketh mee. For since I spake and cried out of wrong, the word of the Lord was made a reproch vnto me: and therefore I will make mention no more of thee, nor speake anie more in thy name. But here is a comforte to stay all impaciencie, and to continue their course in seruing of the Lorde in their callings stil. Blessed are they that mourne, for the want of the feare of God in men, for their sorrow shall haue ioie, and they shall be comforted at the last. And in the meane time Elie his spéech is méete for euerie one: It is the 1. Sam. 3. Lorde, let him doe what seemeth good vnto him. And, Beholde here am I, be it Luke 1. 38. vnto me as my God will. Thus may the ministers apply this promise. And for you, Frailtie, or anie one in your case, I pray you also cōsider how it fitteth you. For what can you saie nowe, groning vnder this griefe of yours, traueling & heauie loaden with your sins, what can you say, I saie, if you saie your worst, but euen crie out vpon the fulnesse and [Page 31] foulenesse of your iniquitie, vppon the ripenesse and rottennesse of your sinne, saying your life is losse vnto you, and there is no ioy vnder the sunne, that you can conceiue of anie thing by reasō of your sinne? For you haue béene an J­dolater, a blasphemous swearer, a Sa­baoth breaker, a disobedient child to pa­rentes and subiect to Prince, a murthe­rer malicious and spitefull, an adulte­rer wanton and light, a thiefe deceitful and vniust, a false witnesse, an euill thinker, and what not? And therefore though for manie sinnes you could hope of mercie, yet for so many you cannot, but a heape togither beateth you down, when many single ones could not do it. This is the worst you can saie, and this is ill ynough if God giue not faith: Yet sée howe all this is nothing, where this promise is marked. For euē this sorrowe, this mourning, this dis­comfort and griefe that you haue con­ceiued by ruing of your life, is a sure token, that you are the Lordes, and that he hath mercie for you, if you will [Page 32] not stand in defiance of him, but be of good hope he séeth you. And my proofe is no worse than the Lords owne words, Blessed are they that mourne, (for their sins and transgressions, for their wants and weaknesse, and for their loose course in the waies of so good a God) for they shall be comforted. Shall he say bles­sed, and you say cursed? shal he promise comfort, and you say you are cast a way? God forbid. Remember what the spirit saith in the 1. Iohn 5. 10. Hee that be­leeueth not God, hath made him a lier. And therefore conclude with your selfe and be chéered with it, were there no more promises (which yet are many be­sides) of mercie vnto sinners, yet were this sufficient to stay the weakenesse of anie, if the Lorde be in them to giue them faith in it, that the God of trueth hath pronounced happinesse to this wo, and intailed surely a certaine comforte in time to descende vnto this sorrowe. Manie moe I saie are the promises of God, and manie moe are the places of comfort in this your case, but my lea­sure [Page 33] serueth not now to make a treatise of a conference: and when ynough is saide, why shoulde you not be satisfied? God hath spoken it, the power of Hell cānot disprooue it, you should beléeue it, and I doe end with it, happy are you, or anie man or woman in the worlde, if you féele your sinne and sorrowe for it, so that you wil beléeue. For you are not cast away, but you shall be comforted: you wéepe nowe, but you shall laugh, and you shall féele the performance of the wordes of Dauid Psalme 126. 5. They that sowe in teares, shall reape in ioy: and they that go weeping and carie pretious seed, shall returne with ioy, and bring their sheaues with thē. Wheras y ^t same god saith with a thundring sound, woe be to them that laugh nowe, for they shall wéepe. Woe be to them, that in this life stretch themselues vppon beds of Juorie, sing to the sound of the Uiole, and drinke their wine in bowles of golde, without sense and sorrowe for their sinnes: for the daie wil come, when this swéet shall want, and what hath [Page 34] not earst béene felt, shall smarte and sting, and burne no lesse than the fire of hell, and strongest venome of destructi­on, that euer was or may be. God therefore giue vs faith, and what fée­ling of sinne it pleaseth him. For this fleshly peace, and securitie within vs, is no token of loue, and the contrarie wa­kening, griefe and woe, is nothing euer to dismay vs.

Amen.

Strength against heat of affec­tions, the third temptation.

YOur third assault ariseth of the diuers iniuries & sundry wrōgs that you sustain abroad without redresse or reuenge, togither with the vndutifulnesse either knowne or imagined in your own houshold and family, wherby you are driuen to grea­ter impaciencie often than may stande with the liking of your God whom you serue, and whereby indéede, as you saie, if you leaue it not, you knowe you doe [Page 35] drawe vpon you the heauie and angrie hand of him. For help whereof no fur­ther, but euen to the verie next verse following in the same Chapter of Mat­thew, and marke it wel. For wel knew the Lorde that as they that feare God, and haue not a gaping conscience to swallow for gaine horrible things, are both more subiect to pouertie with the companions thereof, and also more oc­casioned to mourne in respect of their owne causes and other mens, as also in respect of many checks, taunts, and vn­kindnesses, which they shal indure more than others vpon whom this flattering world fléereth and laugheth, & in whom a lulled conscience offereth sight of little euill in them, and therefore néeded to be armed against them, as I say this hée knewe, so likewise as well did he foresée that these causes publike and priuate of impaciencie and distemperature in af­fections should arise vnto his children, and therefore prouided for it also. For cast your eies about the worlde a little, and view the course of things, and are [Page 36] not the godly, harmlesse, and quiet men often in this world reiected and wroong and pinched at for this thing and that, when more contentious natures are let alone as shrowes to deale withall? Hath not y ^e true meaner often a shrewd turn done before others that are worse disposed? Hath not the voice of trueth pronounced it of those that be his, that in the world they shall be wronged and hated and persecuted, and so foorth? Therefore, if for this also he had not left vs counsell, our happe had béene har­der, and our fal should haue béene grea­ter, by these occasions. But like a wise teacher, and a good God he hath done it as I saie in the next verse there, and commēdeth vnto vs the rule of our na­ture & the victorie ouer our affectiōs be the prouocations neuer so manie to the contrary, setting a crowne of happinesse vppon the head of that glorious vertue in these wordes, Blessed are the meeke, for they shall inherite the earth. Nowe the méeke saith a learned man are they, which are not easily prouoked with [Page 37] iniuries, which are not short and teastie vppon euerie offence, but are readie rather to suffer anie thing than to doe the thinges that the wicked doe, men and women to conclude that resist not euill, but ouercome euill with good. Or yet more fullie such (as an other saith) as are not of nature fearce, and desirous euer of reuenge, but milde, tractable, courteous, soft, and gentle, easily for­giuing a wrong, if it be done vnto them, hating chidings, contentions and strife, readie to giue place to euerie bodie, and choosing rather with a quiet minde to committe all to God, than with intem­perate heate to pursue his owne right. Blessed are these men and women saith the Lorde, and happie shall they be, the earth is theirs, and the commodities in it, and they shall inherite them. And why so may you either say or thinke? Surelie because this is not fleshe and bloude in them, but an heauenlie alte­ration of crooked nature by Gods re­newing spirite. For flesh and bloud can not brooke wronges, but a man and wo­man [Page 38] wrought in an other mould by the working grace of God, can & dailie doe. Nowe the Lorde worketh this in none but in such as shall neuer die (for this sanctifying spirit is the pleadge of elec­tion) and therefore blessed are the méeke. O Frailtie then, what a place is this to helpe your infirmitie withal, if you wil in déede consider of it earnestly? You can not forgiue, you can not forget, you can not be striken, but you must strike againe, you can not bee wronged by worde or déede either abroade of others, or priuately of your owne, but by and by you forget your selfe, your place, your calling, your God you serue, and a number other néedefull thinges to be regarded, & you are as hotte as fire for a time. But in déede you must do other­wise if you liue for euer, as you sée in this litle sentence. For the Lorde hath giuen it out and charged his ministers to the ende of the worlde with a bould spirite to proclaime it to his people, that blessed are the méeke. Nowe they that doe, as you do, are not méeke, and there­fore [Page 39] you sée the conclusion howe sharpe it is, they shall neuer be blessed. And if not blessed, then necessarily wretched, wofull, and cursed. Therefore I say a­gaine, I pray you let it be regarded, and thought vpon very earnestly. For truly mee thinke it mooueth my selfe verie much. And though I sée in the scripture manie other notable places sounding foorth the same, and manie reasons con­uincing by forcible conclusion the neces­sitie of it, and many examples of the tried good that hath growen thereby, yet as to others God giueth a greater con­cept of one thing than an other, so this to me I finde more pearcing than the o­ther I must néedes confesse. And yet be­cause euerie man is not my selfe, and you especiallie Frailtie are not Faith, though my daylie companion in the worlde, least I should misse of helping you by ministring nothing but mine owne medicine to you, I pray you consi­der also of the course of other scripture touching this matter. And first you shal sée no calling amongst men whereunto [Page 40] [...] [Page 41] [...] [Page 40] the Lorde by name hath not inioyned this temperance of affections and swéet­nesse of nature, which now I speake of. If they be ministres, then instruct saith he them that be contrarie minded with 2. Timot. 2. 25. méekenesse. If they he Magistrates, it is likewise inioyned them. And méekenes beawtifieth especially them that are in authoritie saith Chrysostome. If they be neither, whatsoeuer they be, walke wor­thy of the vocation wherunto God hath called you (saieth the Apostle) with all humblenesse of minde, and meekenesse, and long suffering, supporting one ano­ther through loue. And Dauid giueth a reason of it: For them that are meeke Psal. 25. 9. shall he guide in iudgement, and teach the humble his way. And is this a forcelesse reason? That which beautifi­eth euerie calling, and euerie person, shal it not bewtifie you thinke you? And that which is forbidden to euerie one in so expresse plainenesse, can you thinke the Lorde will euer allow in your selfe? Surelie he will not, and therefore know it and thinke of it, if you please the Lord [Page 41] you must be méeke.

The reasons I spake of be these and such others. First the Apostle in his epi­stle to the Galathians reckoning vp the Galat. 5. fruites of the spirite which neuer ap­peare in anie truly, but in such as shall be saued, reckoneth this as one amongst them, to be méeke, and amongest the fruites of the fleshe, that shall leade vs vnto death, he reckoneth the contrarie, choler and heate, whereupon wee our selues (as cleare as y ^t sun) may sée, that if the Lorde voutsafe vs this change of nature from sowre to swéete, and from anger to méekenesse, there is no more comfortable crie can happen in this earth vnto our soules, that they are the Lordes. And if he doe not, then as migh­tilie ministreth it an argument againe of woe, alas, and endlesse woe vnto vs.

Secondlie to be méeke is a true imi­tation of Christ, for Learne of me saieth he, I am meeke and lowly in hoart. But Math. 11. 29. he that treadeth the steps of this Lorde and God, shall neuer die: and therefore [Page 42] blessed are the méeke. Contrariwise to be hastie, furious, and intemperate, is to followe Caine, Esau, and all repro­bates, which whoso followeth, shal ne­uer liue, and therefore cursed is the con­trarie.

Thirdlie, the Lorde careth for vs if wée be méeke, and watcheth ouer our wronges, séeing all the wordes & déedes and verie thoughtes conceiued against vs, and the Lorde will pay our debtes if we leaue it to him and iustle him not out of his throne, sitting downe our selues therein as iudges and reuengers of our owne causes. He knoweth our vprising, and downe lying, he is about our bed, and about our pathes, and spi­eth out all our goinges, and séeth hée not when we are wronged? He hath ta­ken a reckoning of the verie heyres of our heads, he putteth our teares into his bottle, and are not our wronges thinke we noted in his booke? O therefore how should we our selues learne to be méeke, to forgiue, and to referre our selues euer to him, since we haue such a iudge? The [Page 43] wife whilest her husbande liueth, quie­teth her selfe from forren toyles, and leaueth all incumbrances to him, for he careth for them: but if he by death de­part from her, then she her selfe, because she hath lost her aide. Nowe we, if we be indéede as wee thinke wee are, the children of the Lorde, we are the spouse of an husbande that neuer dieth, but in life is permanent, in power sufficient, in care still vigilant, and therefore how should this consideration kill our affec­tions, mortifie our hastie heartes and handes, and altar vs daily to an heauen­ly temperance, patience and méekenes? The Lorde is our aduocate to put vp our sute, the Lorde is also iudge to giue sentence of our wrong, and Frailtie then howe can any escape that hurteth vs, if we would be méeke, and leaue it vnto him? Me thinke, me thinke I could euen dwel continually in this consideration, it is so comfortable. What madnesse should moue vs to harbour our hurt, to hatch vp our harme, and to kéepe mat­ters boyling and festring within vs vn­forgiuen [Page 44] and vnforgotten, when wee haue such a Judge? God strengthen vs and giue vs victorie of our selues. But why Frailtie, standest thou yet so mute? Beléeuest thou not all this? If thou dost yet hang in the bryers of thy vnrefor­med passions, adde hereunto some fur­ther proofe of passed practise, and experi­ence, & let that as mightie to perswade, confirme and comfort thée to this ver­tue, if it be the Lordes will.

The Israelites in AEgypt oppressed and harmed, could not with right coun­ternaile might, but as patiently and méekely as God made them able, abid it, and cried vnto the Lord, and what fo­lowed? The Lorde heard them, Moses was sent, they were deliuered, and Pha­raoh with all his host drowned in the sea. Sée with your own eies the reward of méekenesse.

Dauid oppressed by Saul his father in lawe, whom at home and abroade hee truely serued and honored, sought no re­uenge, but euen refused it when it laie before him, and with all méekenesse, [Page 45] mildnesse, and patience committed it to the Lorde, and Saul had his punish­ment, Dauid the kingdome.

Iacob being threatned destruction by his brother, conceiued not by and by the like towardes him againe, but lea­ueth his countrie and fathers house, putteth vp the wrong, possesseth his spi­rit in patience and meeknesse: and what insued? The Lorde was with him both daie and night, the Angels of heauen are his seruantes, the Lord giueth him wiues and wealth, comfort & strength euerie where, and Esau liueth to die for euer, as the fatted oxe is prepared for the slaughter.

Ioseph horribly slaundered for his faithful seruice bare his grieuous crosse méekely, and honour is his ende, euen great and rare honour. O harts of ours then, where are they? What a God serue we, whose mercie vppon méeke­nesse hath thus shewed it selfe beside in numbers moe? Shall it not mooue vs? Shall it not pierce vs? Nay shall it not change vs? God forbid wée shoulde be [Page 46] senselesse, and therefore you sée Frailtie what must be done, and what soue­raigne helpe the Lorde laieth downe for your infirmitie, be your occasion publike or priuate, at home, or abroad, with manie or few, affections certaine­ly must be brideled, and euen fought withall till they yéeld and become more That we hurt our selues also in earth by heat of affe­ctions. quiet: otherwise we run vpon our ruine both in heauen and earth. For the one thus as you sée is prooued, and truly the other is as true. For what gouernment are they worthy, that wil not gouerne, as they possibly can themselues well? What trueth can they know, that can not abide to heare indifferently both parties? No, euery man shal frame him selfe to their humours till his turne be serued, and truth shall neuer dare to ap­peare before them. What daunger can be preuented, or what guilefull guest cā be discouered, when heate doth thunder out threates, ere the time serue to take knowledge of the matter? The e­nimie is armed, the friend is discoura­ged, and iudge your selfe then howe [Page 47] strength is impaired. What seruant, if God rule not in him mightily, will tru­ly serue, where comfortable counte­nance either giueth not hope of conue­nient rewarde, or at least presently ac­cepteth, what is done, in fauour? What one that hath anie gifts, friends, or abi­litie, will euer abide with a louing and true hart, where reproches and discom­forts, are his daily death? No, no, it will neuer be, nor it cannot be. Well may a worldlie minde in regard of pas­sed time and charge make men rubbe out and carie coales, till they can do bet­ter, or may get a cheate, but the heart being alienated, and the true faithfull kinde affection that is aboue golde, worne away with oftē rebukes, which being not digested send vp at times as tokens of their remaining a bitter tast, all is but hollowe, all is but in regarde of themselues, and if time shoulde serue to néede them. God knowes howe their snubbed harts would call their snubbes to remembraunce, whereas méeke­nesse, gentlenesse, comfort and counte­naunce [Page 48] maketh a seruant true in his dealings, painefull, willing, constant in his place, and readie euen to die in the seruice of them whose louing vsage hath pierced his soule with a permanēt affection if he be of any good nature, and if he be not, the same vertue of méeke­nesse watcheth, loketh, heareth and con­sidereth all things wisely, not bewray­ing himselfe, till he haue found indéede a hollow seruant, and then wéedeth out iustly so ill a member.

Therefore I saie againe whatsoe­uer your occasiōs be of disorder in your affections, be they at home or abroade, truely Frailtie fight with your selfe, and neuer suffer your infirmitie to pre­uaile. For God requires it, and euen worldlie wisedome requires it: and the verie hardest things are made easie by some vse. Nowe you haue a God to helpe you beside vse, who with his bles­sed mouth hath promised help, and with his mightie spirit shall assist you, if you praie.

Yea but the course of the worlde ser­ueth not for this counsel. For I tell you nowe adaies, who suffereth a little shall suffer more, and who putteth vp one wrong, shall put vp 20. Men can not liue nowe, and either get, or keepe, if they be so gentle as you woulde haue them.

O Frailtie howe are you deceiued? And howe still sauour all your spéeches of your nature? I pray you tell mée, if God would saie to you be méeke, and I would confirme thée in this world both with sufficient maintenaunce and con­tinuance in the same, be the practises neuer so péeuish against thée, would you not beléeue him?

Yes, for I knowe he is able to doe it, if he saie he will do it, and I am not yet so weake to doubt his power.

Uerie well, and I pray you what followeth in this verse of Christ which now we handle? Is it not a flatte pro­mise that the méeke shall inherite the earth? If you will then stande to your speech, and beléeue the Lorde vppon his worde, doe it nowe then and euer here­after, for here you see his promise. The whole world may rage against vs, and yet shal we inherite the earth in dispite of them all if we will be méeke. That is, we shall both get and kéepe that por­tion, which the Lord thinketh méet for vs, will they, nill they, that doe trouble vs: neither euer shal the force of foe fur­ther preuaile against vs, than shall be good one waie or other for vs. Blessed father of heauē what a promise is this, and how contrarie to mans reason and sense: yet repeated ouer and ouer in the scripture for further assuraunce as you may sée, if you reade but that one psalm the 37. confirmed to vs by Paul, who saith he had nothing, and yet possessed al [Page 51] things, and by the experience of all the godlie that euer was. Therefore euen a thousande times marke it Frailtie, and laie it vp. The worlde pitieth these méeke ones, and calleth them Gods fooles: but the Lord blesseth them, and his blessing maketh wise. The worlde iudgeth méekenesse the verie high way to beggerie, and yet you heare the Lord euen flatly say, they shall inherite the land that haue the same, were all the worlde against them. Therefore to go no further, conclude nowe with your heart Frailtie, to vse this remedy of the Lordes laid downe to bridle fraile affe­ctions and trust his worde. Certaine now you sée it is (for the Lord hath said it) Blessed are the meeke. And euen by that holde that I for my parte haue ta­ken of this promise, I pronounce vnto you againe, that the very day and houre of your birth you may blesse, if the Lorde giue you victory ouer your affe­ctions and make you méeke: and so I leaue you to his mercie.

The fourth temptation, ari­sing of want of iustice in our causes, &c.

I Cannot denie, but your perswasions are vpon true warrant, & they ought greatly to mooue: yet me thinke you doe not fullie marke my case. For if I sought anie thing either at home in my house of my familie, or abroade in the worlde of others, which were not bothe meete for a Christian to demaunde, and in trueth mine owne flat right, I could see mine anger to be faultie, & patient­ly learne to put vp the matter I trust in time. But I tell you Faith, I doe not so: I seeke nothing, but, as I haue saide, mine owne due, what I ought to haue, and what I truely pay for: and therefore I tell you in this case my choler hath more warrant than you well marke. For it woulde touch anie bodie to loose his [Page 53] right. And a man were better out of this worlde, than to bee robbed thus of iu­stice and lawfull fauour as I am. It makes mee wearie of my life: and I tell you I feele it stirre within mee, euen to strike handes with the wicked, and to doe as men may like me, that I may be quiet.

Softlie Frailtie, softlie, your tongue tumbleth too fast, and your nature I tell you plaine breaketh out too much. Shall I loose my labor with you, and preuaile nothing with either spéech or good will? Are you not ashamed with this affir­mation, that if you sought anie thing vnlawefull, you could beare in méeke­nesse the deniall? Why, no thankes to you. Thus could a Turke or Heathen doe, and almost the Diuell: common reason woulde make them. But I tell you, except your méekenesse excéede this, you shall neuer be saued. For the scrip­ture is plaine, there is no praise to bee patient when a man deserues of mā his paine, but if when we doe well, wee [Page 54] suffer wrong, and yet be méeke & pati­ent, this is acceptable to God saieth the Apostle. And euen in your verie case of sutes and demaundes, that are but right, if iustice be not had, yet must this vertue of méekenesse remaine in vs, as may euidentlie appeare in the verie next verse of Matthewe. For there the Chap. 5. Lord knowing the nature of fraile flesh, how it would startle and storme at this matter, and be tempted by it to forsake his trueth, as it were of purpose hitteth your obiection on the mouth with his hande, and biddeth it stande backe, as not worthie to appeare and be hearde. For Blessed (saith he) are they that hun­ger and thirst after righteousnesse, for they shall bee satisfied. That is, bles­sed are they that notwithstanding they so moderate their desires, as neuer they seeke or wish but what is iust and right, and their owne due debt; yet as hungrie and thirstie liue in patience & cannot be satisfied with recept of iustice for their owne. Blessed I say are these, and they shalbe satisfied. Where you sée euē with [Page 55] both your eyes, except you wil winke, y ^e euen in our owne right we must want right somtimes in this world, & yet must be méeke and godly and faithful stil. And in the ende we shalbe satisfied, either of man, or God, or both, as surelie as wee liue. Therefore Frailtie, if it bee possible cease to be Frailtie, and gouerne affections by these swéete promises of eternall trueth.

No want of iustice, no wrongfull oppression, no crosse and vnconsciona­ble dealing of men, must make vs fall out with our God or strike handes with the wicked. God forbid. Shall we serue God no longer than hee will rule his wisedome by our wisedome, and serue our desires fitly? But wordes bee but wordes, and yet I tell you these wordes are true reason. Notwithstanding con­sider you for your confirmation what godly men in the scriptures haue euer done: and if God will haue mercie vpon you, reform your nature to their alow­ed course. I pray you if a man serue at the altar, is it not reason that he liue of [Page 56] the altar, that is, if a man spende him­selfe, his bodie, his minde, his goods to instruct people in the way of saluation, & require of them againe meate, drinke, and clothing for his paines, doth he re­quire a thing vnreasonable, or doeth he demaunde anie more than is his due right? Yet did Paul the déere seruaunt of the Lorde hunger and thirst after this righteousnesse, and had it not. For vnto this houre saith he of himselfe, we both 1. Cor. 4. 11. 2. Cor. 11. hunger and thirst, and are naked, & are buffeted, and haue no certaine dwelling place, &c. Yet was he méeke, patient, & his affections orderly for all this, & yet he had not his right as you sée. What did Dauid againe desire at Sauls hande, but that since he had voutsafed to make him his sonne in lawe, hee would like­wise vse him so, or at least as a true subiect and seruant, with safetie of life til he deserued worse? And was not this right and his verie due? Yet pleased it God Dauid should hunger, and thirst for this righteousnes, and not haue it. And yet you sée I saie againe it was his [Page 57] right. What did Ioseph hunger and thirst for, but to be reputed honest, when hee was honest, and not stained with that crime which his soule abhorred? Yet did he want it. What did all the Prophetes and Martyres desire, but Gods glorie to be increased, and their owne liues saued when they deserued no death? Yet did they want it. Nay what did euen Christ himselfe hunger and thirst for, whilest he here liued, but the rising vp of Gods kingdome in the heartes of men, and the saluation of their soules? Yet euen this right and due to him, and this great and endlesse good to men themselues, could hee not obtaine, but hungring and thirsting af­ter it, was despised and scorned, and in the end killed. Yet were all these méeke, and gentle, and quiet in their affections, notwithstanding all this, and neuer fretted themselues at the crooked course of a cursed worlde, but staied thēselues, and at the Lordes handes they were all satisfied in the ende, according to this promise, Ye haue heard that it hath bin Mat. 13 38. [Page 58] saide an eie for an eie, and a tooth for a tooth, but I say vnto you resist not euill: but whosoeuer shall smite thee on the right checke, turne to him the other al­so. Yea euen yet further, they thus wronged in the worlde spake of méeke­nesse, and commended it both to them­selues and others. For Learne of me, (saieth our sauiour Christ) that I am meeke, and lowelie in heart. And them that be meeke (saieth Dauid) shall the Lorde guide in iudgement, and such as be gentle, them shall he teach his way. Wherefore I conclude if it pleased the Lorde thus to deale euer with his chil­dren, and euen with his owne déere son yet satisfying them in the ende, and hath in mercie made a faithfull promise to deale no worse with vs in the ende, if we will be content: truly then no want of iustice, euer in our most righteous sutes and demaundes, should make vs intemperate, but rather driue vs to this promise, and in it wee to bee con­tent with all méeke mildenesse, both of heart, tongue, and countenance, till [Page 59] the Lorde sée his time to satisfie vs. And I pray you Frailtie consider of it. You sée it with your eyes, your excuse is nought, be your right neuer so good, and your wrong neuer so great. But wee can not doe what we should doe euer, and especiaily in these harde conflictes. Yet as néere as we can, let vs be ruled, and drawe to this heauenly vertue day­ly more and more of méekenesse and patience. If we will not, surely as we liue, when the Lorde hath tried vs a while with mercie séeking our good and cannot bowe vs, he will at last scourge vs in anger, & fiercely breake vs. If the iudge should say it, or anie mortal man, be content and I will satisfie you, we would be quiet, and shall the God of heauen & earth so saying not be heard, trusted, and regarded? The Lord shew his worke vpon vs: for otherwise, if there be a hell, or he be a God, this intol­lerable contempt of so swéete a promise, and so sure a blessing will haue a scort­ching rewarde at the last. I can say no more Frailtie, but bid you looke upon [Page 60] his owne wordes, he saith you are bles­sed when you are oppressed for want of right, if you will be content, and you shall of his owne selfe be truly and fully satisfied, if you will mildely tarie for it. Nowe if you will call him lier to his face, and say you are miserable because you are so dealt withall, or not happie, neither shall it be better with you vn­lesse you wil leaue his lawes, and ioyne felowshippe with the wicked, you may worke your owne woe, and who can helpe it? But I hope better of you, and I wish better to you, which you shall neuer misse if you will be méeke. And so let the Lorde worke with you, you sée his worde, and you knowe my minde.

The fifth temptation against mercifulnesse by reason of vnthankefulnesse.

SInce then you are so plaine and comfortable, I will yet further bewraie my secrete assaultes vnto [Page 61] you, if I shall not be troublesome, and craue your strength as in these, ho­ping when the remedie appointed of God is vsed, it will preuaile with mee. I doe then ouer and beside all these, find manie other infirmities and euen in any thing that God hath commanded, som­thing or other fast creepeth vppon mee to slacke mee from that duetie, which I knowe to be enioined mee. As first in dealing with such as haue neede of my helpe as a good Christian shoulde, true­ly you will not beleeue howe the ingra­titude of the world quencheth my hart, and stayeth my hand. For I see the course of men and the naughtinesse of natures in these euil daies. Let a man lende his poore neighbour something to helpe him withall, as God commaundeth, or let him euen giue cleerely for euer to him, yet shall he neuer a whit be better loued of a number for it: but if he lende, be driuen to sue for his owne: and if hee giue, haue rather vnkindnesse, and a taunting scornefull speech, than any o­ther commendable and thankefull con­sideration [Page 62] for his goodwil. Whereby I am often (I confesse my corruption) driuen euen to the point of this worldly and wicked conclusion with my selfe, Let them sinke or swimme for mee, I wil seeke to liue my selfe out of al mens daungers, and I wil neither borrow nor lend, giue nor take, make nor meddle. Let other mens wantes be other mens woes, and God helpe them, there are manie waies to make a man poore, though his hand be harde ynough. Now this I know is vngodly, and I was not borne to doe thus, yet Frailtie I am, and by reason of the monstrous in­gratitude that the worlde aboundeth with, perforce I confesse it, I am often driuen towardes this rocke. Againe I see euerie man euen from the head to the foote, so giuen to halting, cogging, glo­sing, lying, soothing, smoothing, flatte­ring, and dissembling, and so thereby to winne fauour, to winne wealth, to winne friends & countenance in their dealings, that me thinke I cannot stand anie lon­ger in the innocencie of a good consci­ence, [Page 63] but I must doe as they doe, that I may get what they get. Yet knowe I this to be diuelish, but I am Frailtie by name, and I feare mee by nature I shall be no lesse. Thirdly, when any vnquiet­nesse growes in towne and countrie, or any iarring vnkindnesse, I see such ha­zard in dealing betwixt them, such sub­tilties and fetches to make a man a par­tie in that which his soule hated, and so to trouble him, and let the best be sup­posed, I see vsually so small thanke gotten of either partie, but euen the cō ­trarie, that I assure you, I sit still and let them bate the fire that made the fire, and themselues waste one an other, and a thousande moe too for mee, if they wil. Notwithstanding my conscience accuseth mee secretly, that this is not wel doone of mee. And thus indangered without, and accused within, me thinke my case is harde and grieuous. But I wil not wearie you with any moe of my infirmities. For I euen shame to shewe you these, but that you are Faith, a friend where you take strong and comfortable, [Page 64] and gaue me libertie to be thus boulde with you before.

In déede Frailtie you are, when these things thus flowe vpon you, yet Frailtie may you cease to be, by the grace of God, if you wil diligently wey what strength in the scripture is mini­stred against them. For to begin with you first, & letting store of other scrip­tures passe to kéep me stil in this fift of Matthew, euidently it may there ap­péere, that the Lord knewe it would as­sault his children, and therefore vttered this sentence, no doubt of purpose to confirme them still, that Blessed are the mercifull, for they shall obtaine mercie. Verse 5. Wherein if it were well marked, there is comfort hidden euen sufficiēt against this vile suggestion. For shall the Lord of heauen set a blessing vpon the head of a thing, and we not be mooued with it? Nay shall it not more mooue vs, than al the spéeches or conceites in the worlde to the contrarie tending? What though [Page 65] a dull heart say, let all men perish, so I may be safe, or what though a thousand policies pricke to a priuate regarde a­boue measure of priuate welbeing, doe we not heare with our eares, and sée with our eies, the spéech of truth which shall stand when heauen and earth shal fall, Blessed is the merciful? Either then make God false, or this blessing assured to the vertue euer. And if it be assured, then neuer regarde the conceits of a witlesse world, but consider the vertue in it selfe, and what it shall pull vppon you. Then to the imagination of want that may growe by this grace, and to the sting that ariseth vpon their ingra­titude, whom we haue béene mercifull vnto, oppose the promise that followeth in the place, For they shall obtaine mer­cie. Doth a man obtaine mercie when he is in this world made worse, and in the world to come no better? No; you know he doth not, and therefore it must néedes folow, that this promised mercie implieth a greater good than euer can come harme by a liberall and mercifull [Page 66] hande in order, either in this world, or in the other, or in both And it hath con­firmation also of scriptures beside. For I haue beene yong (saieth the Prophet Dauid) and nowe am olde, yet sawe I 37. 25. neuer the righteous forsaken, nor his seede begging their bread. But the righ­teous is euer mercifull and lendeth, and his seede is blessed. And againe in ano­ther Psalme, A good man is merciful, 112. 5. and lendeth, and he shall neuer be mo­ued, but had in euerlasting remēbrance. Whereby it is plaine & plaine inough, that let the worlde and her chickens be as churlish as they may be, yet mercie is gainefull by the promise of the Lord vnto the mercifull. And more should we regarde, what our God liketh, lo­ueth, & blesseth, than what with world­ly wretches getteth rewarde. Yet e­uen 31. 20. Prou. 11. 26. here also it hath his praise, as you may sée by proofe in Iob and others ma­nie, though not peraduenture euer in all that are most bound vnto it. Wher­fore, euen a thousand times we shoulde contemne this rude nature of vnrefor­med [Page 67] worldlings, and lette them be as vnkinde, as vngratefull, and as per­uerse as their corruption can make thē, if the Lorde soften our hearts, and giue vs this vertue of mercie, our rewarde is certaine, the bill of our blessednesse is signed, and we, as we could euer desire, assured to be gainers, Sincke it then Frailtie in your heart, if I may obtaine anie thing of you, and heare not these things without any profit. Ponder the good promised in your minde, and pon­der the trueth of him that promiseth it, God of heauen & earth. If the good coun­teruaile your hurt, as a thousād times it doth, your temptatiō is strengthned, and if he neuer deceiued, that hath gi­uen his worde for payment of you, it is more strengthned, but both of these are true, and therefore God giue you vse of them, the blessing of mercifulnesse to al that truely néede your helpe, is assured. This were inough then if you be not vtterly fallen out with mée, and will credite nothing that Faith telleth you, to stay your steps in this godly duety of [Page 68] mercie, yet regarding your nature ra­ther than the néede of the thing, adde vnto al this but some litle view in your minde of the vertue it selfe in it selfe, and it may be you shall finde strength increased by it. Is it not in his nature thinke you an assured vertue, that God maketh euer anie promise of rewarde vnto? Or can it make miserable that Mich. 6. 6. Colos. 3. 12. the Lord saith, maketh blessed? Or is it not cause ynough to continue you e­uer in the practise of it, that the Lord so often, so earnestly, and so generally to all estates commaundeth it? Surely it is, and therefore mercie in it nature is a most notable vertue. Is it not to be honored that maketh men in whome it is so renowmed, as that all ages speake and write of their names and natures for it? But this vertue of mercie hath béene such to many, and therefore in all truth, a notable vertue. For proofe of my assertion, I let passe the multitude of the faithful, whome either scriptures or stories, or present practise, as yet a­mongst vs honorably speake and think [Page 69] of. And I remember you onelie of his name, whose nature in this action (be­ing an heathen) hath often well liked me Alexander the great. Whom when Note. one Petillus humblie besought to helpe him with some money towardes the bestowing of his daughter in mariage, by and by he commaunded 50. talentes to be giuen vnto him: and when the man refused so great a gift, saying, that ten talentes would suffise, beeing tolde of it he also aunswered, that it behooued a good nature, not onelie to consider what an honest friende doeth aske, but what his abilitie is well to spare and giue. Thinking belike (which in trueth is often so indéede) that either modestie, or feare, or some one regarde or other, may make an honest nature, not aske so much as in déede he standeth in néede of manie a time, & therefore good reason a faithfull friend should haue respect to such an one aboue his asking euer.

Was not this a swéete nature then, and a notable vertue in this man? Or can anie man reade this of him, and not [Page 70] loue and like him for it. Great therefore is the praise of mercie and tender kind­nesse euer. By mercie we resemble God, and prooue our selues his children: For our heauenlie father is mercifull. Luke 6. By mercie we become instruments and as it were amners to the Lorde to deli­uer his gratious benefites to our bre­thren, and euen verie equitie requireth it at our handes, that if we finde mer­cie our selues in all our néedes with God, wee shoulde not denie it in their wantes vnto our brethren. For so saith Math. 18. the Lorde to that euill seruaunt in the Gospell, that he should haue forgiuen, because he was forgiuen himselfe, and shewed kindnesse to his fellowe, since he had founde it with the Lorde him­selfe. Last of all that fearefull threate of mercie euer to be denied to vs, if we de­nie it our selues to others should streng­then and staie vs in this vertue for e­uermore. Therefore looke not I say a­gaine vpon mens acceptance of our doo­ings, but looke vpon the vertue it selfe, howe it adorneth a man, howe it com­mendeth [Page 71] a man, and howe it maketh his fame to flie both farre and néere in euerie place. And looke vppon the sure rewarde, that is promised to it by the Lorde. If you be mercifull you shall be blessed, if you bee mercifull you shall haue mercie, if you bee mercifull you shalbe renowned, you shall assure your soule that you are the Lordes, because you resemble his nature, and if you be not, both God and man shall curse you: Therefore be mercifull. This may in­courage vs, and this will incourage vs certainely Frailtie, if the Lorde be not quite departed from vs. But as it is néedful that this vertue should be in vs, so is it as néedefull that it be rightly in vs, for otherwise we deceiue our selues, and wee shall misse the rewarde in the ende. And therefore as I haue indeuo­red to stirre you vp vnto it, so it shall not be vnprofitable per aduenture alto­gether if I also direct you a little in it. Some then haue thought this vertue to haue béene deliuered in the verse before which we haue heard of vnder the name [Page 72] of méekenesse, but in déede they differ much. For méekenesse then is shewed, when we our selues are wronged, and yet reuenge not, but put it vp and leaue it to the Lorde. And mercie when wee our selues being no way hurt, yet are touched and mooued with other mens wantes, and euen suffring with them because they suffer, indeuour ourselues to our abilitie to relieue and helpe them. So that this vertue of mercy as you sée, standeth of two partes, to wit, of a ten­der féeling, and compassion within vs, and of an outwarde louing helpe with our abilitie whatsoeuer it is without vs. The miserie of man is of two sorts, and therefore also this mercifull pitie and helpe of as many. For either a man wanteth what is néedefull for his soule, or what is conuenient for his bodie. And both of these doth a mercifull chri­stian tender and pitie, and helpe, as he can. Of the former we haue a proofe in the example of our sauiour Christ, whose Marke 6. bowels euen yerned and heart aked to sée the spirituall miserie and want of [Page 73] that great multitude that then he sawe being destitute of knowledge and alto­gether as wandering shéepe without a sheapheard. Of the seconde we haue a proofe also in the Samaritan, whose mer­cifull nature sheweth it selfe towarde Luke 10. bodily wantes, and outward griefes of him that théeues had so ill handled And in both these you sée the partes I spake of, namelie inwarde compassion and outwarde helpe. Without which neuer can this vertue stande, nor wee be liked either of God or man. For if we pitie and yet helpe not, that feareful spéech of Iohn lighteth on vs, Howe dwelleth the loue of God in vs, and we shall assuredly heare it in the day of iudgement, When I was naked yee clo­thed me not, when I was hungrie yee fedde me not, and so foorth. And if we helpe a man in his néede, and yet doe it not vppon anie tender compassi­on towarde him, but vppon a iolitie and pride in our selues, and vppon an imagination of merite for the worke sake, or such like, it is loothsome: againe, [Page 74] all that euer we doe to the Lorde, and we loose our rewarde. If you doubt of this, you may sée it prooued in the Pha­risies, Matth. 6. Matth. 3. whose almes abounded, & made a glorious shewe. But because they let the weightier matters passe, as iudge­ment and Mercie and fidelitie, their out­warde déedes had neuer reward There­fore euen a thousande times marke it, howe want of right disposition in the heart, maketh outwarde dealing of giftes, be it neuer so magnificall, but pharisaicall and wicked: against that blockish assertion of some, that the déede doone must néedes be rewarded. This tender féeling doth the Apostle both pro­fesse in himselfe, and require in others. In himselfe, when hee asketh who is 1. Cor. 11. 29. weake and he is not weake, who is of­fended and hee burneth not? In others, when be saith, wéepe with them that Rom. 12. wéepe, and rebuketh the Corinthians for that they séeing so great a fall of their brother, were puffed vp and did not ra­ther sorrowe. So well thus you sée Cor. 15. what manner of mercie must be in you, [Page 75] if it be allowed of the Lorde. Nowe howe this good vertue is begotten in Howe merci­fulnesse is wrought in men. vs, let vs also consider, and beside di­uers others that might be named, you shall sée the workers of it especially and aboue other meanes to bee experience and sight. For the first wee sée it in the wisedome of the Lorde our God most plainely, who therefore gaue his Experience. owne sonne a sense of our woes, that experience might make him a more mercifull, readie and carefull regarder of our sutes. It behooueth him (saith the Heb. 2. 17. Apostle) in all thinges to be made like to his brethren, that hee might be a merci­ful and faithfull high Priest. And againe, We haue not an high Priest that cannot 4. 15. be touched with the feeling of our in­firmities, but wee haue one that was in all things tempted in like sort, yet with­out sin, concluding thereupon presently, Let vs therfore go boldlie to the throne of grace, that wee may receiue mercie and grace to help in time of neede. Why so? Assuredlie because wee can neuer féele that want which he knoweth not, [Page 76] and knowing, experience worketh ef­fectually a readie regarde and helpe. Whereuppon by the way, wee may grounde a great comfort against anie crosse if we marke it. For thus may we thinke, if mercifulnes make vs blessed, and experience make vs mercifull, then whensoeuer the Lorde giueth vs anie tast of woe, he doeth but schoole vs vnto happinesse. But I passe it ouer, and now let vs consider, what a verie monster and vglie beast in nature he is, who hauing himselfe drunke of the beggers dish, and tasted the smart of néedy want, yet neuer the more is mooued in ten­der kindnesse to others, when God hath made him able to helpe them, but as brasse or yron turneth both hande and heart away, when pitifull sutes are made vnto him for some comfort. And Sight a wor­ker of mer­cifulnesse. then viewe we in like manner the force of sight in such examples as wee haue commended to vs in the scriptures. When Pharaohs daughter sawe little Moses in the basket, she pitied it: when Exod 2. Matth. 14. Iesus sawe the multitude, he had com­passion [Page 77] on them, and healed all their sicke: when hée sawe their want of tea­chers, Marke 6. Luke 7. Luke 10. Luke 18. he pitied them: when he saw the woman wéepe whose sonne was dead, he pitied her: when the Samaritan saw the wounded man, he pitied him: when the Lorde sawe his debter fall downe, he forgaue him all: and hée that séeth his brother want, and turneth his face awaie, O howe is the loue of God in him? with a number such. So that sight I say aboue either hearing or ma­nie other meanes, is a vehement wor­ker of this vertue in vs, if wée be the Lordes: and of this vertue not in part, but in whole, for if you marke the ex­amples againe, you shall neither sée pi­tie without helpe, nor helpe without entire compassion in them, but both to­gether, the one folowing euer after and vpon the other: which if it be so; then shoulde wée take a view of our selues, occasioned by this doctrine, and dili­gently weigh what either sight of other mens woes, or hearing, or anie other meanes worketh in vs, and if we find a [Page 78] fiintie heart within vs, whatsoeuer we sée or heare, iudge then betimes what will be our case at one time or o­ther, when blessed shall be the merci­full. Surely we shall finde what the Lorde hath spoken, that iudgement without mercie shall be vnto vs, be­cause Iames 2. 13. wée haue shewed no mercie. And if we finde the contrarie, as greatly may it ioie vs againe on the other side. But I forget my selfe in following this discourse too farre, and therefore here will I cutte it off: once againe desi­ring you neither in this vertue, nor others euer so much to regarde what the worlde doeth thinke, as what the God of heauen that made the worlde, doeth iudge. For if you doe, you shall neuer whilest you liue kéepe a straight course in any good. The Lord saieth the mercifull man shall be blessed, there­fore shame vnto the face that once a­uoucheth it, that mercy maketh misera­ble. The Lorde accepteth it, let the worlde neglect it: the Lorde rewardeth it, let a senselesse worldling be neuer so [Page 79] vngratefull, and what the Lorde re­wardeth, it can neuer make a man worse if he vse it, therefore be merci­full. What should I saie? Certainely Frailtie, till God become false, till his blessings become cursings, his pro­mises vnprofitable, and his rewardes not worth hauing, the féeling heart and the helping hand, head, tongue, or anie member gift or abilitie in vs can ne­uer impouerish vs beyond our good, as you plainely sée: and therefore your temptation is answeared, and your weaknesse strengthened, if the Lorde graunt you féeling and vse of his word: which I trust he will, and beséech him that he may.

Strength against Dissimulati­on, the sixt temptation.

YOur next temptation ariseth by dissimulation, and a mighty mo­tion you finde to do as the world doth. But Frailtie, would you [Page 80] leaue to thinke gaine to be godlinesse, and beginne to thinke onelie godlinesse to be gaine, as the Apostle teacheth, and a little to weigh with your selfe, what in euerie age euerie honest man and woman hath thought of this beast­ly vice, were it neuer so generall, surely you woulde finde strength against it in your selfe, and a maruellous hatred kindled in your heart of it I beléeue verily. For there is nothing that pul­leth any bodie into this Metamorphosis of nature, but a carelesse contempt of al opinions of vs, so wée may flourish and get our desire of this cursed worlde. Which I must say againe is a beastly vice in man or woman, because it so maketh them that vse it, this being e­uer the propertie of a man, to preferre honestie before all vtilitie. Nowe if Scripture a­gainst it. you aske what hath béen thought, I am able to shew you euen vnder one sight, both God and man against it, and man not onely Christian, but heathen, such as beside the light of nature had no di­rection by the Lorde. For, Wo vnto Esay 2 [...]. [Page 81] them (saith the Lorde) that seeke deepe to hide their counsels from me. That is, that carie more shew than trueth, as they doe which are outwardely religi­ous, and inwardly most prophane con­temners of the same. Helpe Lord saieth Psalme 12. the Prophet Dauid, for it is high time, there is not one godlie man left, but the faithfull are minished from the children of men: they talke of vanitie euery man with his neighbour, they doe but flatter with their lips, and dissemble with their double heart. And then in the detestati­on of so vile a thing the spirite of the Prophet breaketh out into a curse, and the Lord roote out saith he, such deceit­full lips. Which certainely is a spéech that shoulde pierce vs déepe, when wée consider and thinke of it. The Apostle Peter also crieth vnto all that feare God Laie aside al maliciousnesse, and al guile, 1. Pet. 2. 1. and all dissimulation, enuie, and all euill speaking, opposing these to the sincers milke of the worde of GOD, which al men ought to desire, that they may growe thereby, as things that [Page 82] cannot agrée and dwell together in any man. And if we marke examples, was it not, I praie you, a horrible thing for Simeon and Leuie to pretende such friendshippe to the Sichemites, and to harbour secretely so bloudie conceites? Did not the soule of their godlie fa­ther Iacob detest both such men, and such dealings? Was it not vile and vnséeming either for a king, or an ho­nest man to dissemble such liking of Da­uid, as that hée woulde giue him his [...]. Sam. 18. 21. daughter to wife, and yet meane no­thing therby in truth but to snare him, and to worke his certaine ouerthrowe by it? Such loue come to them that long for it, and such fathers in lawe God kéepe vs euer from may we thinke and say, if we marke it. Was it not a detestable nature in Cain vnder a bro­thers face to dissemble a murthering heart and minde? Can you abide but euen to thinke of that cursed Courtier Ioabs spéech: Art thou in health my bro­ther [...]. Sam. 20. 16. Amasa, and leaning forwarde to kisse him, secretely to stabbe him with [Page 83] his dagger that he died presētly? These are the effects of this cruell vice, & these are the fruites of such vnnaturall men as haue caried faces vnder an hood moe than they would shew, which assuredly the Lorde hath caused to be written to confirme our heartes in an vnfained loathing of it, séeme it neuer such wise­dome in a wicked worlde, and bring it neuer such gaine to the vsers of it. Now on the contrarie side consider againe what a lasting praise is giuen to the contrarie, namely, to sincere & faithfull, true and plaine honest dealing with all men. So shall it still appeare vnto you cléerer, that detestable in the eies of god is a glosing tōgue, with an holow halt­ing and dissembling heart. What man is he, saith y ^e prophet Dauid, that listeth to Psalme 34. liue and would faine see good daies, let him keep his tongue frō euil, and his lips that they speake no guile. As if he should say, halters will be halted withall, one waie or other, let them doe what they can, and so euill a nature shall finde ei­ther with God or man, or with both at [Page 84] last a deserued recompence, and there­fore be simple. Againe, in an other place, Blessed is the man in whose spirit Psalme 32. there is no guile. And againe, Lorde who shall dwell in thy tabernacle, or who shall rest vpon thy holie hill? Euen the man saith the Lorde that amongest other vertues hath this by name to speake the trueth, when hée speaketh, from his heart. And what a spéech is that of the Apostle Paul to the Corinthi­ans, Our reioicing is this, the testimo­nie Psalme 15. of our conscience, that in simplicitie and godlie purenesse, and not in fleshly wisedome, we haue had our conuersatiō in the worlde. His conscience bore him witnes of plaine dealing euer, & it ioy­ed him. Ours crie within vs, our dis­sembling is monstrous, & shall it neuer thinke we bring sorrowe to vs? Reade at your leasure the first of Syrach from the 33. verse to the ende. Neuer for­get also the commendation that Christ giueth to Nathaniel. But what should I heape vp anie moe testimonies? May I not still referre you to the fifth of [Page 85] Matthewe, and you there sée euen this tēptation also as one that should assault the godlie prouided for in these wordes, Blessed are the pure in heart, for they shall see God. Consider then of it well, Frailtie, and be assured where there is a blessing set vpon the head of the vertue, there is also a curse set vppon the heade of the vice euer. If they bee blessed of the Lorde, that reserue in themselues, notwithstanding all temptations to the contrarie, an honest, faithfull, sim­ple, true dealing, and meaning heart towarde all men, and in whose spi­rites there is no guile, then as you liue, you may assure your soule the con­trarie are cursed before the face of him that is truth it selfe and neuer any thing but trueth. And whatsoeuer they gaine and get in the worlde, they gaine and get the Diuell and all with it, vn­lesse the Lorde turne their heartes. But let this suffice a while touching God and his worde, howe they doe allowe this vice whereunto you féele your selfe so greatly tempted. And a little also weigh [Page 86] his childrens iudgement of it, the aun­cient graue and godlie fathers of his Fathers a­gainst it. Church. S. Chrysostome writing vpon the 7. of Matthewe and considering this slie nature of men and women, so faith­full in shewe, and so faithlesse in proofe, breaketh out into this detestation of it, Fie, fie, saith he, what a course is this? If it be a shame to seeme to be false and nought, is it not more shame to be so in deede? Therefore either be as thou see­mest, or seeme as thou art euer. Where you plainely sée, the true loathing, that this godlie father lodged of this vice in his heart. S. Austine speaking vppon the wordes of Christ to Nathaniel, con­cludeth this glorious glosse that manie make, and this déepe dissembling that manie vse, to be a speciall of the gene­rall heade fraude and deceite, the verie naming whereof wee all abhorre. And vppon these wordes againe of the Psalme: Keepe thy tongue from euill, and thy lippes that they speake no guile. Then saith he, is it treacherous Fraud, Cum aliud in pectore clausum habetur, aliud [Page 87] promittitur aut verbo aut actione. When one thing is hidden in heart, and an o­ther thing promised either by worde or action. Nowe of the contrarie vertue openlie and expresselie hee affirmeth, that the simple God heartily loueth, and an other sheweth who they be, e­uen they whose dealings are without Simplices qua si sine plicati­one. Anselm. in Rom. 9. pleites and fouldes & wrinckles euerie way. Againe that simplicitie and plaine open honestie, that is contrarie to fraude and subtiltie euer is commen­ded saieth Lactantius. And simplicitie Lib. 1. is euer ioyned with true wisedom saith Tertullian. No vertue so necessarie be­twixt man and man, as humble sim­plicitie and modest grauitie, saieth an other. And to conclude, if wee re­garde the sentences and iudgementes of anie, but our selues, certainely mee thinke it should neuer bee forgotten, what S. Hierome so heartily speaketh: Haue euer such a regarde of trueth in all thy doings, as if once thou hast spoken Ad Caelant. it, all one thou takest thy selfe pressed with it, as if thou hadst sworne it a thou­sande [Page 88] times. Thus sée you secondlie then the iudgement of true Christian teachers touching the vice you are so stronglie tempted to staine your selfe withall. Thirdlie nowe viewe the o­pinion of the heathen concerning the same, and if nature taught them verie heartilie euen to abhorre it, what will bee the ende Frailtie, can you suppose, ei­ther of your selfe, or any other, in whom neither nature, nor the renued light, & strength thereof the blessed word of God can kéepe vpright in y ^e Christian course of plaine, true, faithfull, honest mea­ning, speaking, thinking, and dealing with all men. What is horrible deceite and fraude saith one of them a famous Councellour, but when one thing is Heathen a­gainst it. Cic. doone, and an other presented in out­warde shewe? Therefore like of the one and like of the other, hate the for­mer and abhorre the latter, thought this man sée you plainely in this place: And in an other place, he hath this rea­son against it. Suspition (saith he) of o­thers, was neuer good, but the more a­ny Offic. 2. [Page 89] man or woman vse dissembling and halting themselues, the more euer they will stande in a suspicious feare of others that they likewise vse it, therefore neuer was it, nor euer shalbe any commenda­ble course in any. Againe how soundeth it still vnto all posterities, the discredite and shame of those cauilling, glosing Thracians, who hauing taken truce for 30. dayes, spoyled their enemies in the night with this shameful shift, that they named no truce to be kept on the night but onely on the day? And howe liueth still and will doe long on the contrarie side the praise of M. Regulus amongest these heathens, because he rather chose to die a cruell death, than once to breake the faith he had truely plighted, and a­ny way by fraude, subtiltie, and dissem­bling treacherie to take the course that others did? But I staie my selfe and as­sure you of this, that in al crations and spéeches, in all pleas, and actions, for and against any man amongst them, ho­nest plainenesse was euer an argument of fauour and succour, and holowe smoo­thing [Page 90] glauerie a note of reprooch and an argument to perswade the contrarie. Nowe therefore let vs gather vppe all these againe together, and if heathens hate it, Christians loath it, and the God of life and death abhor it, what strength should anie cause in the earth haue to tempt you vnto it? Nay Frailtie, howe dare you for anie fauour or gaine vnder the sunne oppose your practise to his a­lowance, whose disliking killeth and casteth into hell for euermore? There­fore I pray you, be warned, and wipe off that mist of earthlie couetousnesse, and ambition, that bleareth your eyes, looke with an other sight vppon these thinges, and be assured if the trueth of God be assured, that since honest hearts, and plaine dealing hath a blessing pro­mised, the gaine of flatterie, glosing and halting, is not the best wealth, nor the best wisedome. But his little is more, whose heart is pure, than moun­taines of goulde and all honored state, that is crept vnto by déepe dissembling, and so will the ende prooue in them or [Page 91] theirs, if God be God. For they are ac­cursed, if the pure in heart be blessed, as I haue often nowe repeated. And iudge if the curse of God will want his effect at one time or other, at first or at last. But nowe if all this should not yet ful­ly strengthen you (which God forbid) then procéede with the sentence in Mat­thewe, and ponder well the other part also of it. For they shall see God, (saith it.) What is this? But the Lorde shall reueile vnto them dayly more and more as a rewarde of their sinceritie and ho­nest walking, his will, his mercie, his fauour, his comfortes, his ioyes prepa­red, and all his goodnesse in Iesus Christ towarde them. Which in déede is to sée God as man is able to sée him in this life, and therefore is called blessednesse, because the ende of such knowledge and sight is blessednesse, as woe and miserie is of the contrarie. Where by the way we are notablie taught what is necessa­rie in either man or woman that shall euer profite by reading or hearing the worde of God, namely a pure heart, [Page 92] that is euen a syncere minde and vp­right purpose to learne of the Lorde and not to doe what they doe, either for one cause or other whatsoeuer beside, that a subtill minde can laie downe. Which woordes of Christ include a strong comfort to honest simplicitie, and as touching a terrour against smoothing hypocrisie. For the one shall sée God, the other shall neuer beholde him to their comfort, but all their reading, all their hearing, all their knowledge, if the Lord bestowe any, shalbe to death, and not to life: to woe, and not to wel: a sauour sending them bodie and soule to euerlasting miserie, as by necessarie consequence followeth of the place. Yet doe I not meane in all this, that a man should all be open to euerie one, and in euerie matter: for that were as great an extremitie the other way, and full of inconueniences. And I remember well what good counsell wise experienced Syrach giueth in this point: Namely, Syrac. 8. 19. that we should not open our heartes to euerie one, least they be vnthankefull to [Page 93] vs and put vs to reproofe. And in an o­ther place, Be not too humble in thy 13. 9. De Sacerdo­tio lib. 1. wisedome. And I remember Chryso­stome confesseth of himselfe without feare of blame for it, that he vsed a little subtiltie to make S. Basil accept his Bi­shopricke and charge, which otherwise he would not. Therefore I say againe vnder the praise of honest simplicitie and puritie of heart, I doe not shrowde or bolster anie plaine foolishnes, and vn­discréet séelinesse, but my spéech tendeth to the pressing of that, euen to hell, if I can, which you Frailtie are tempted to: namely, to lie, flatter, cogge, halt, glose, sooth, smooth, croutch, créepe, sigh, sorow, sawne, and fall downe at ones féete, sweare and protest liking, loue, faith­full seruice and friendshippe, and what not, that may allure for credite and fa­uour, lucre, and gaine: when there is no more truth of good meaning in you, than is in the diuell, but onelie for your turne. This is that that I inueigh a­gainst, and this is that God and all good mē haue euer hated as I haue pro­ued. [Page 94] To carie two faces vnder an hoode for commoditie, and mine owne safety. To serue God with lips and outwarde shewe, because the law so presseth me, if I will liue in accompt, and inwardly to be a déepe dissembling hypocrite and a secret scoffer at his truth. To salute with a kisse the ministers of the worde, as Iudas did his Maister, and yet in hid­den soule to abhorre them and their counsell as I doe a tode, and euery way to remaine a beastly man, vnreformed in worde, déede, and thought vtterly, and to care more in the verie trueth of my heart for one secret houre amongst my mates, where my thrice damnable desire and vnregenerated humor may be satisfied, than I doe for a thousand daies in anie minister or mans compa­nie in the worlde, whose tongue rebu­keth, countenaunce frowneth, or heart misliketh my sinne. To saie as Ioab saide with a fléering face, Howe doest thou my brother Amasa, And to stabbe him presently with his dagger, or as we saie commonly many an one of vs, [Page 95] God giue you good morrowe sir, and so foorth, when vitter gaule in a festred heart biddeth the Diuell fetch you sir, and worse too, if I coulde tell howe. To prate and speake as a faithfull subiect, and yet to be a longing foe to worke a ruine, to my will. And what should I say? to ride and run, to watch and wait, and performe all dueties, as if I were the truest seruant that draweth breath, and yet is my heart onlie bent vpon my maisters preferments, and not one iote at all of faithfull dutie and affection in me to his person. This this abhomina­ble and euen more than diuelish nature if more may be, is that I meane, and that the worlde too much liketh of, that you are tempted to Frailtie, and that Ie­sus Christ in this verse nowe named ar­meth his children and chosen againste. Wherefore my companion Frailtie, weigh my drift, and marke my proofes, consider what you desire, and by what meanes you incline to get your desire. You desire but the world (to speake in a worde) and for the worlde to loose your [Page 96] soule what againe is it? But if you take this course, you shall as certainely loose both bodie and soule, as you now liue and heare me, for it is cursed of the Lorde, and they that vse it shall neuer sée God. His nature is all trueth, and simplicitie, and therefore what felowe­ship can euer he haue with a false glo­ser? But if you set the Lorde before your eies, hang vppon his mercie, and trust to his prouidence, dealing with all the world sincerely, honestly, plainely, and vprightly, bestowing not face, and forme, but euen all the loue, and dutie of your heart where it is due, be it to God or man, you heare the Lorde, you heare the Lorde I say that neuer lied, Blessed are the pure in hart, for they shal see God: you heare his seruant Dauid a­gaine, Blessed is that man in whose spirit there is no guile, no guile I say againe, and the Lord giue vs strength.

Against discouragement from peacemaking, the seuenth temptation.

YOur next complaint is of slacke­nesse that créepeth vpon you dai­ly more and more in laboring to pacifie disagréeing neighbors, a­gainst which your conscience crieth, and indéede with cause: for it is a great of­fence, hatefull to God, and hurtfull to the common wealth in generall, and to manie a man in seuerall. But in the name of God, Frailtie, strengthen your selfe by an earnest consideration of the great excellencie of that Christian ver­tue of peace and vnitie, and fix not your eie so much vppon the acceptaunce of men, that haue euer had their corrupti­ons and euer wil. The vertue you shall finde in verie high degrée commended vnto men by the holy scriptures of God Scriptures teach vnitie. in many places, and by manie argu­ments: but I will referre the noting [Page 98] and naming of them to your owne di­ligence, and content my selfe in a short spéech with a verie fewe: Beginning first with that notable Psalme of the Prophet Dauid wholie spent in this Psalm 133. matter. Where the first argument is this: That which is good ought euer 1. greatly to be regarded and maintained amongst men, but much more if it both be good & pleasant too, for these both do not euer concurre together. But such a thing is peace and loue amongest men. For beholde howe good and pleasant a thing it is brethren to dwell together in vnitie, behold I say and euen marke it earnestly. Therefore it ought to be regarded and maintened euer to the vt­termost of our powers amongst vs. His second argument is this, that which 2. casteth a comfort from it like the preci­ous ointment that was appointed for the priests of the Lorde Aaron and his successors, and euen such a comfort as that ointment hath when it is not spa­ringly dropped, but euen plentifully powred, and so plentifully as that it [Page 99] runneth down euen from the top of the head to the skirts of his clothing, that is a notable thing amongst men, and by all meanes to be retained and sought: but this is peace and vnitie, loue and a­gréement amongst them. Therefore to be regarded and maintained greatly. His third argumēt is this: That which 3. being had is to men as the dew descen­ding from the mountains to y ^e ground, and being wanting, is as the want of moisture to the earth, that is thrice néedefull, gainefull, and good to men: but such is vnitie, peace, and loue, e­uen like the dew of Hermon that fell vpon the hill of Sion. Therefore to be regarded and maintained greatly. His last, and not his least argument where­with hée endeth both this matter and 4. that Psalme withall, is this: That which pulleth vppon men euen all the temporall blessings of God, and life for euermore, that is a thousand times profitable both to them and theirs: but such (saith the prophet) is peace and vni­tie, loue and agréement amongst men, [Page 100] therefore to be regarded and maintai­ned greatly. Thus you sée one mans iudgement, and that such a mans as had abundance of Gods most blessed spi­rite to direct his heart to thinke, and penne to write, and as in trueth was euerie waie then renowmed, and now remaineth by the Lord himselfe in high degrée aboue others commended to vs. Unto whome if you adde some other Scriptures, you shall more peraduen­ture be cōfirmed with diuersitie, though this indéede were sufficient. Consider therefore also those often repetitions of Christ in the gospell, My peace I giue Iohn 34. to you, my peace I leaue with you, loue one an other, for this is my commande­ment, that you loue one an other as I haue loued you: and hereby shall men know, that you are my disciples, if you loue one an other, yea a new comman­dement I giue you, that you loue one an other. Woulde euer the Lorde Jesus haue thus gone ouer and ouer it againe, and iterated charge vpon charge in this order, if it had not béen a most excellent [Page 101] vertue in euerie countrey, towne, and house, loue and agréement? Marke a­gaine that most earnest exhortation of the Apostle Paule vnto the same in his epistle to the Ephesians, desiring them Ephes. 4. 1. in his bondes for the Lordes cause that they would support one an other tho­rowe loue, indeuoring to keepe the vni­tie of the spirite in the bonde of peace. And why? For there is one bodie and one spirite, one hope of calling, one Lorde, one faith, one baptisme, one God and father of all, &c. A most vehe­ment and vrging reason if I should fo­lowe it and laie it plainer open. And marke a multitude of other places to the same conclusion, which assuredly the Lorde would neuer haue vttered, but that the price of peace, vnitie and loue is verie precious in his eyes, and to all estates a most soueraigne good in the worlde. Sée also howe sensiblie Thinges in nature teach vnitie. thinges in nature carie vs to this con­sideration. For by experience we finde it, that if the heauens agrée to moysten Hose. 2. 22. the earth, and the earth being moyste­ned [Page 102] to giue her increase, we are all the Deuter. 28. 32. better for their vnitie, and if they should but euen a litle while either of them de­nie his office, quickly and greatly should we féele the smart of it also. Therefore iudge by this the fruite of good agrée­ment. Againe if the humors in mens bodies be at an agréement, not one a­boue an other, but verie equally as is best proportioned and mixed, all the whole bodie is comfortable, prospereth, and doth well: but if once any one a­boundeth or wanteth, and their swéete harmonie is broken, then by and by the whole bodie féeleth it, and if a reconci­liation be not made with conuenient spéede, it perisheth. Therefore iudge by this the fruit of good agréement. Againe if the members of the bodie well agrée to doe their seuerall duties, all is well: but if either eye denie to guide, foote to goe, hande to reach, stomacke to digest, or so foorth, streight the whole bodie fal­leth to hurt. And therefore sée by this the fruite of good agréement. Last of all euen in musicall instrumentes marke [Page 103] how well we like the noyse so long as e­uerie string doth kéepe his iust propor­tion, & how presently we stop our eares from hearing, if any one be out of tune, twitched vp too high, or let downe too lowe, and all the musicke is marred. All which and manie moe in nature sounde vnto vs, and as they can deliuer it out that great is the fruite, com­fort, and good of peace and loue amongst men, and as great the euill, as odious the sight, if any one member in his own vaine conceite be twitched ouer high or negligently slacked ouer much, where­by that fit proportion is not kept, that euer soundeth & sémeth swéet. For then will followe assuredly ere the time bee long the proofe of Christ his spéeche, A kingdome diuided in it selfe can neuer stande. And that other also of the Poet.

By concorde small to muche is brought,

And discorde great thinges brings to nought.

Upon al which then gather this con­clusiō, that if this great vertue of peace [Page 104] and loue be to the Lorde himselfe so ac­ceptable, and to all estates in the world so profitable, must it not néedes be in it selfe, howsoeuer the worlde accepteth it, a most singular thing, and a most deserued praise to a man to be a peace­maker amongest men? Certainelie it must. But we neede not to gather it by conclusion. For the Lorde Christ him­selfe hath saide it in the same 5. of Mat­thewe, as preparing strength before hande for this verie same temptation, that nowe you féele, That blessed are the peacemakers, for they shall be cal­led the children of God. And neuer, as I haue nowe often saide, doeth he set a blessing vppon the heade of anie thing, but the same in it nature, and before his maiestie is a worthie thing. Wherefore this place shoulde bee to you euen a thousande argumentes to confirme your obedience in so Christian a duetie, as peacemaking is, and a thousande spurres to pricke you dailie to it when opportunitie is offered, and occasion giuen to the same. For Frail­tie, [Page 105] what can you resolue this speach of Christ into, if you marke it wel, but in­to this sense? As if he should haue saide to his disciples in this order: I knowe the manifolde discomfortes that shall bee giuen to all men, and especiallie to you ministers in that duetie of peace­making, which yet both belongeth to al men, and especially to your calling, not­withstanding euer to indeuour so farre as power shall serue. And therefore least hereafter, when it shall so fall out, either you or anie other should be temp­ted through mens vnthankefulnesse, to the giuing ouer of that so thrise néedeful a thing, I forewarne you here before hande, and euen giue you in charge as I am your Lorde and maister, that you neuer regarde, cleaue, and sticke in the acceptaunce or thankefulnesse of men for your paines, and trauell, in this matter. For if you doe, you shall be dis­couraged. But euer looke you vppe to heauen, what is there thought of it, and to the better sort of the worlde also, whome the Lorde hath giuen eyes to [Page 106] discerne good things with al. And what­soeuer you finde at mens handes for so godlie a labour, you shall well knowe it, finde it, and féele it, that with the Lorde in heauen blessed for euer shall bee the peacemakers, and both of him and his true children heere in earth, that knowe what is what, they shall be counted, taken, and acknowledged for the sonnes of almightie God, that shall liue with their Father for euer­more. Which is inough Frailtie, if there be either touch or tast, or anie féeling in the worlde in vs, to staie vs for euer in this dutie, be the peruersenesse of men neuer so much. For what can we desire more than to haue our doinges accepted of the Lorde, and our selues as­sured of euerlasting rewarde at his handes for men? Let men be mad and mad againe, let their crooked affections worke and writhe them whither they can, and euen all vnthankefull spéeches burst from them against vs for our good­will, that may be imagined, my God is pleased, shoulde a Christian heart [Page 107] thinke, with my indeuour, and his ac­ceptaunce is my satisfaction, his con­tent is my rest, and a sufficient re­quitall of all my paines. Otherwise Frailtie, I pray you euen earnestlie con­sider it: What loue of God is that in vs, that the loue of man driueth out of vs, what care to please him is that, that mens displeasure quencheth? Fie, fie, it is too grosse, and ten thousand wonders may it be, that euer anie of vs can sléepe with this imagination, that wee loue God aboue all, and yet in such thinges as by name are commaunded and by promises commended to vs, wholie guide our obedience according to mens acceptance or not acceptance, liking, or misliking. Wherefore on still Frailtie, with this dutie and indeuor to reconcile disagréeing mindes in the name of God, and were the bitter gaule, the spitefull péeuishnesse and all the vnthankfulnesse of the Diuell and his whole hoast in e­uerie man and woman you deale with­all, yet haue you comfort inough if either the Lords acceptance can content [Page 108] you, or your owne promised rewarde and blessing please you, or good ac­compt to bée one that God hath chosen for his childe, with the better sort of the worlde comfort you. Nowe by the way of a little digression, in hope I doe not wearie you, I would also wish you a little to consider that if this peace and agréement amongest neighbours in towne or countrie be such, and so swéet in the sense of the Lorde, as that euen the preseruers of it, and restorers, when it is broken are so heartily blessed, and accompted for it the sonnes of God, must it not néedes followe that those thinges likewise are in high accompt before his maiestie, which being in men and wo­men doe most mightilie maintaine this blessed vertue in all and euerie societis vnder heauen? Surely it must néedes followe. And what are they? Manie and diuerse are they if one should make a curious recitall, but for my part when I marke the course of thinges, and the causes of good agréement in anie place, I thinke but euen especiallie of these [Page 109] thrée. First a patient and méeke nature in our selues able to beare and tolerate something, without mounting into the house top immediatly, and flashing out all on fire by and by vppon the sight or hearing of it. Secondly, a wel iudging heart of others, till wée be certaine of the contrarie. And lastly, a good tongue. Must not I say (if peace be so pleasing to the Lorde) these things also be pre­tious in his eies, which all the worlde knoweth to be nourishing nurses of the same wheresoeuer they are? If peace­making pull a blessing vppon vs, as the Lorde liueth these so great preser­uers of peace shal haue a happy reward. And if this be true, then on the other side againe the contrarie vices for their contrarie effect must néeds be as loath­some, hatefull and accursed: Namely, an impatient, hastie, fierce, frowarde, furious nature, y ^e is as short as mosse, that hath neuer fought withall, and foi­led anie affection, but cleauing still in pure naturalles, is vnregenerated and euer casteth out the sauour of old Adam [Page 110] vpon euerie occasion be it but a trifle. Secondly, a suspicious misdéeming mind of euerie bodie, that they say thus of vs, worke this against vs, or at least thinke thus of vs, when in trueth it is nothing so. O poison of peace in anie kingdome, countrie, towne, house, or person liuing in the worlde, this mis­déeming minde. And to a mans selfe there is no more twitching tormēt vn­der the son. For it is euen a worme that is euer gnawing and euer biting, and can neuer be contented. Lastly, an euill tongue, a peaceles tongue, that can ne­uer be quiet from prittle prattle, from scanning this neighbours wealth, that neighbours wit, this mans doings, and that mans sayings, and from coursing euen the whole country ouer, til al men haue béene within the spéech of our tongues, drawen out of vs by the power peraduenture of a pot too much, or such a like influence. Must not these things I say, and the owners of them be ac­cursed, as sure as they liue, if peace and loue and good agréement amongst men [Page 111] be of the Lorde blessed? They must, they must Frailtie. For all the world know­eth the venome of these things in anie towne, and their mightie working a­gainst vnitie, and therfore I praie you, and I praie you heartily consider of it, and cast euen a long looke vppon them, such an one as we doe when we would marke a thing indéede, and beare it a­way. And I doubt not but God shall giue you strength against your tempta­tion. There is no one thing so great a nurse of two of them, namely, of a misdéeming mind, & a pratling tongue, as idlenes is, when a man hath nothing to doe, and to applie himselfe vnto, but to sitte on a bulke in the stréete, or bench in a tauerne, or an ale house, and to wet his tongue with drinke, and drie it with talking, or when a woman hath no setled gouernment of her selfe in house, but is in the number of those that the Apostle Paul speaketh of, which 1. Tim. 5. 23. beeing idle learne to goe about from house to house. Yea, they are not onely idle, but also pratlers and busie bodies, [Page 112] speaking things which are not comelie. Therfore whosoeuer wil be a preseruer of peace, he must be an enimie to these curses assuredly, and heare more with two eares, than he speaketh with one tongue. But I weary you with this di­gressiō, which is longer than I meant, and therefore I cut it off, againe and a­gaine requiring of you, that you neuer hang vpon the accompt of men in anie thing, that euer you goe about béeing commaunded by the expresse worde of God, but fullie suffice your selfe with the acceptance of God. and that which you haue here an assurāce of, if you be a peacemaker. Blessed shall you be, and e­uer accompted both with God and his true children the son of God. And if this wil not cōtent you, quicken you, streng­then and stay you in this vertue, but that worldlie ingratitude shall quench you, and drawe you to such extremitie as you spake of, certainely Frailtie you deceiue your selfe, there is no true godlinesse in you, but euen your name is too gentle for your nature, you are [Page 113] become plaine infidelitie. But I hope the best, and performe you no lesse, if you regarde your owne comfort. Suf­ficient is this yet once againe, if you be the Lords, Blessed are the peacemakers, for they shall be called the children of God.

The eight Temptation.

ONce more woulde I trouble you Faith, if I might before we end, & it is in this, I feare my nature if persecution shoulde arise for religion. And what shoulde I doe to ob­taine strength?

There are manie treatises of this point, godlie, and comfortable where­vnto for larger discourse I referre you and wish you to peruse them. For mine owne part whensoeuer I thinke of this [Page 114] matter, these and such other considera­tions séeme most swéet vnto me as yet: Further trial shal giue further assault, but God will be euer good to Israel. First it is ratified, decréede, and establi­shed by the Lorde our God that through manie tribulations wée must enter into the kingdome of heauen. And therefore Actes 14. since it must be so, so be it in the name of God, & be it vnto vs, as it pleaseth him: necessarie things are to be borne neces­sarily and with chéere. For in vaine doe we grudge to doe what wée must néedes doe, or grieue to beare what we must néedes beare. Heathens and Pa­gans haue made a comfort of necessitie, and shoulde Christians in better cause bewray more weakenesse? No, God for­bid. But let it euer be our spéech rather than theirs in such matters as our God sendeth and laieth vppon vs, Ferenda quaecunque sunt. They are welcome what soeuer they be. Secondly, this decrée & course that the Lord hath laid down for his children, thus to kéepe, procéedeth not of anger and displeasure, or of a [Page 115] minde delighting in our woe, and sée­king to punish vs, but of great loue and most fatherly affection toward vs, and in déede wonderfully worketh our better being, and therefore tenns thou­sand times welcome shoulde this good will of his be to vs, and very farre from shaking vs from the true profession of his name, and trueth. For his affecti­on, we heare his owne mouth speake it, that whome he loueth, he rebuketh and chasteneth, many a time repeating the same that we might remember it. And Apoc. 4. for the other we sée it, and knowe it by the proofe of euery daies experience. For what maketh vs sée the gaule of Sa­thans heart towarde vs, and euen our euerlasting ouerthrowe sworne of him by his diuelhood, if by anie meanes hée can worke it, to the ende we may per­fectly hate so perfect a foe, and yet so [...] ­ring a friend? The crosse. What row­seth vs out of dull securitie, and colde conceit of our owne wantes or the necessitie of Gods protection and suc­cour, and maketh not only our tongues [Page 116] to speake, but the fire to kindle and burne within vs, and so our pray­ers to haue spirite and power before the Lorde? The Crosse. What killeth this intemperancie of our affections, and this blustring impaciencie of our natures, and maketh vs méeke, milde, humble, gentle, and like lambes, not ly­ons, appointed to the slaughter? The crosse. What worketh the decaie euen of the whole olde Adam in vs with all his lustes, concupiscence, and venome, and daily raiseth vp, as a meanes, the newe man with al his swéete motions, heauenly and reformed actions? The Crosse. What maketh vs spitte in the face of this flattering worlde, whose loue causeth losse both of body and soule in the worlde to come, and to be con­tent to part with her paps, and to bid al her pleasures adue? The crosse. Last­ly, what maketh vs teare our bellies from the earth whereto they cleaue so fast, and lift vp our heades to heauen, long for the life that lasteth, and desire heartily to be clothed with our house [Page 117] which is frō aboue? The crosse. Wher­fore then since it is decréed, and that in loue to our so great good, that all which will liue godlie in Jesus Christ must suffer persecution, what cause haue we, would the Lorde voutsafe vs eyes, with the crosse to be discouraged and driuen from the Lorde? Thirdly it neuer hap­neth to vs by fortune and chance, or by ignoraunce in our God, or inabilitie to let it, if it pleased him, but by his know­ledge, by his will, and by his hande, and he is our father, bounde vnto vs in league and couenant of loue, that of his part shall neuer be broken while wee hang of him. The mother may forget y ^e childe that is her flesh before he can for­get vs, and aswell can a man suffer the apple of his eye to be pricked, as he vs to be hurt, if we cleaue to him: then iudge if his crosse shoulde euer dismaie vs. Fourthly it is no strange thing or vn­hearde of, or vnséene before, that be­falleth to vs when we are persecuted, but such as all our brethren haue tasted, founde, and felt before vs, and why then [Page 118] should we faint when we drinke but of the same cuppe that the déerest saintes and soules nowe blessed with the Lorde, haue begunne to vs in? Cast your eyes about, & sée the course of times although I knowe you knowe it well ynough. Beganne not Abell vnto vs in this cup and course, assoone as euer the Lord be­wrayed his loue vnto him, before his brother? Followed not the Patriarkes, and Prophetes, men and women, elde and young, in their times, and mea­sures euen till Christ came? Then was it not the cuppe that his owne selfe be­ganne to his children in, and the bap­tisme wherewith he was baptized? Fol­lowed not his disciples sent out into the world as shéepe amongst wolues, whip­ped and beaten, checked and snubbed, imprisoned and cheyned, &c. Followed not againe after them those thousandes of his children vnder the primitiue per­secution, some scalded, some burned, some broyled, some hanged, some headed some throwne down from the rocks vp­on stakes, some stabbed in with forkes, [Page 119] some racked and torne in péeces, their tongues cut out, their eyes bored out, their fleshe twitched off with pinsons, womens brestes seared off with hoat yrons, pricked vnder the nayles with néedles, and a thousande waies tormen­ted? Yea was it not euer true with the godly, In hoc vocati estis: For this ende were yee called? And good Lorde then why should not a common case be a cō ­mon comfort? Why should any man or woman that loueth God séeke or wishe a priuiledge aboue all the children of God, that euer were and euen aboue the sonne of God himselfe Christ Jesus? Is it not honor ynough, mercy ynough, and fauour ynough to be dealt withall, as they were? Therefore the commu­nitie of it to vs with all our brethren and sisters, and euen with our eldest brother Christ Jesus, should stay our hearts whensoeuer it pleaseth the Lord to sende it. Fiftly the cause being not ours, but the Lorde our Gods, and good, should also confirme vs. The short time that it can indure, were it (suppose) as [Page 120] long as we liue should comfort vs. For our life is but a flower, as grasse, as smoke, as a bubble of the water, and as the vainest fickle fading thing that you can imagine. Againe that passed pro­mise from the Lorde of life and trueth, sealed with the bloud of his owne sonne vnto vs, the swéetenesse whereof all the tongues of men and Angels can neuer expresse, That hee will neuer lay more vppon vs than hee will make vs able to beare, should be like a thousande staies rounde about vs to houlde vs vp. The promises of peace, comfort, and quiet, for euermore aboue measure and con­cept of man in heauen, if we continue faithfull to the end, should hould vs vp. That sentence passed in the Lords court of bastardie and consequently of depri­uation of all inheritance, if we be with­out correction, should hould vs vp. And what should I goe any further? The examples of our brethren of al rallings, of all ages, men and women, that haue constantly caried their crosse, and neuer deliuered it vp, till they deliuered soule [Page 121] and all to their God, should hould vs vp. Wherefore Frailtie, euen as Iudas the Machabee could incourage his men not to feare the multitude of their ene­mies, neither to be afraid of their assault but to remember howe their fathers were deliuered in the redde sea when Pharaoh pursued after them, so say I to you and to my selfe, let vs neuer feare affliction nor the euill day, for our mo­mentanie crosse causeth an euerlasting weight of glorie. But let vs remember the firme faith of our fathers, of our mothers, of our brethren, and friendes, let vs looke vpon their paciencie, vppon their constancie, their hope, & beséech the liuing God we may followe their good steppes, and staie in strength vppon his mercy, whatsoeuer he sendeth vs, know­ing it, as we know we liue, that though our braines cleaue to the wales, though our bones be strowed in the stréetes, and our bloud runne downe euerie cha­nell, yet shall we rise againe, restored by the power of our God, be gathered into his barne as his pure wheate, our [Page 122] bloud reuenged, we crowned, and our tongues sounde the praise of him that sitteth vpon the throne with maiestie and honour aboue all concept of anie earthly heart.

O but Faith, the worlde will giue such a spitefull censure of a man or wo­mans life, religion, honestie, wisedome, and such like, as that it is euen a hell to heare them, when the Lorde doth exer­cise vs. For it was euer, and I thinke euer will be the concept of flesh and bloude, that a good man and woman truely reli­gious, truely honest, and sufficiently wise, cannot bee so plagued, as they tearme it, of God at anie time, and therefore the crosse must needes testifie to the worlde a want in all these.

It is most certaine and daily found what you say, yet is there nothing vn­der heauen more absurde than that opi­nion. For loued not God Abell, Abra­ham, [Page 123] Isaak, and Iacob, loued he not his Prophets, loued he not his owne sonne and all that followed his steppes to this day? Were none of them of a true reli­gion, of an honest life, and wise ynough to take that course in the worlde that God allowed? Yet all of them plagued he as they call it. And neuer any fur­ther humbled in this world than Christ himselfe, and therefore prosperitie or aduersitie may not be taken for signes euer of fauour or displeasure. But the worst man most quiet often in this worlde, and most honored, loued, pro­moted, and renowned, his deserued tor­ment being deferred to an other day, and the truest christian most troubled, tossed, reiected, and humbled, his com­fort and rewarde remaining for him in an other worlde. But beside all this plaine demonstration of a tried trueth, vse with your selfe Frailtie to oppose a­gainst that concept of the worlde, the sentence of the Lorde our God next fol­lowing, in the fifth of Matthewe, after those that nowe haue béene considered [Page 124] of, Blessed are they that suffer persecuti­on for righteousnesse sake, for theirs is the kingdome of heauen. And thinke with your selfe as I haue nowe often sayde, that if our God set a blessing vpon it, what skilleth it what the whole worlde, and ten thousande worldes moe if they were extant, doth iudge? Shall the voice of man be the guide of our course, and the line of our life? Shall mans iudgement or Gods iudgement stande in the later day? O Frailtie, we may not hang vppon so broken a réede as flesh and fleshlie wit is. Wee may not be lifted vp with mans liking, vn­lesse it haue further warrant: nor cast downe with his disliking, vnlesse wee knowe hee so déemeth iustly.

And therefore againe I say consider of this comfort. Consider of this worlde, and consider of the world to come, the one is transitorie, the other permanent: the one full of woe and secret sorowe in the verie middest of pompe, the other ful of ioy, comfort and solace, and that with­out all ending. Then, whether is here [Page 125] good to be happie, and there vnhappie, here iudged miserable, and there founde most blessed, iudge your selfe euen with verie reason. Certainly therefore it is a comfort sufficient, so knowne to be by Christ that gaue it, and euer hath and shall comfort the children of god against worldly conceit, blessed are they that for a good cause suffer persecution, for theirs is the kingdome of heauen. That is, all comfort possible to be thought of, and tenne thousand times more. This was Paules comfort in the middest of all his miserie, and therefore he boldly and chéerefully saith, he neuer counted the afflictions of the world worthie the ioy that should be reuealed. This comfor­ted Dauid also, that he perished not in his affliction, as himself witnesseth, and Psalme 119. as that spéech by comparisō may shew, I should vtterly haue fainted, but that I Psalme 27. beleeue verily to see the Lorde in the lande of the liuing. And (what should I name them) this euer hath comforted first, or last, lesse, or more, yet euer suf­ficiently anie that were the Lords. But [Page 126] sée further how not onelie thus in gene­ralitie against persecution it pleased Christ to strengthen our weakenes, but euen in specialitie also against those kinds which most bitterly tast vnto vs, and shake vs sore, if we be not strong, to wit, reproch, and report. For, Blessed are you (saith he) when men reuile you, and shall falsely say all manner of euill saying by you, for my name sake, reioice and be glad, for great is your rewarde in heauen, a saying neuer to be forgot­ten of vs whilest the life is in vs. For, the gaule of these Crosses is not little, and the power of this assault hath ap­peared not as féeble in great Prophets and members of the Church. The ve­rie words also of Christ his comfort in­sinuate a secrete force aboue manie o­thers of this temptation. For hée biddeth them reioice, and promiseth great reward in heauen, as forséeing a great downefall both of heart and coun­tenance in man, when he is once tou­ched either with reuiling spéeches, to his face, or false reportes behinde his [Page 127] backe. Wherfore to conclude and leaue you nowe to your other readings of this matter, I praie you Frailtie open your eies, or rather desire the Lorde to open them, that you may both nowe in the day of peace, and whensoeuer al­so it shall please the Lorde further to trie you, sée with your eie, heare with your eare, and beléeue with your heart your offered comfort in the worde, both against al other, and against this temp­tatiō by name of persecutiō. The word teacheth, and we know it is decréede by the Lord to be the lotte of his déere ones euer in this worlde, and therefore wel­come be it. The worde teacheth it, and we knowe it, much good is wrought in vs by it, & therefore welcome be it. The worde teacheth it, and we knowe it, no chance nor fortune, but the will of our heauenly father laieth it vpon vs, and therefore welcome be it. We knowe it is no new thing, or vnséene before, but the old portion of the godly that haue e­uer béen before vs, & therefore welcome be it. The cause is not ours whē it is a [Page 128] truth, but his, that made vs, and there­fore welcome be it. We haue a pro­mise wée shall not be oppressed with more than we may beare, and therefore welcome be it. Wée knowe wée are children, if as children we be corrected, and therefore welcome be it. Wée are told we are bastards, if we be without it and therefore welcome be it. And all our forefathers haue patiently carried it, and nowe are rewarded, therefore welcome be it. Welcom I say the crosse in generall, and persecution for truth all or part, as it pleaseth God, and wel­come in particular this kinde of crosse, if so our God will, reuilings, reproch­ings, reportings false and vniust. For we knowe our case, the plea is ended, and sentence is giuen neuer to be reuo­ked, blessed are we, good cause wée haue to reioice and be glad, for great is our rewarde in heauen. O the God of hea­uen and father of mercy strengthen vs, that these swéete promises may pre­uaile with vs, and that our eies may sée the comfortes of his worde. What [Page 129] should feare vs Frailtie, that haue such a God, and that stande in such a state? I pray you looke vp, and clasp your God in your armes, embrace his mercie, be­léeue his truth, and as you liue, though you be afflicted on euerie side, yet shall you not be in distresse: though you be in doubt, yet shal you not dispaire: though you be persecuted, yet shall you not be forsaken: though you be caste downe, yet shall you not perish: and though e­uerie where you beare about in your bodie, the dying of the Lord Jesus, yet shall the life of Jesus appeare in your body, and there is neither life nor death, Angelles, Principalities, nor powers, things present, or to come, height or depth, or anie other creature, that euer shall be able to separate you from the loue of God which is in Christ Iesus.

The Lorde chaunge me and I shall be chaunged, and greatly both ought I, and doe I thanke you Faith for this confe­rence, beseeching you still to praie for me, as for one whose name and nature [Page 130] you knowe but too well. I can promise nothing, but seeing what I woulde doe I leaue my selfe to his mercie that is able to make me doe both what I ought, and would doe. And so the Lorde keepe vs both.

Amen Frailtie, Amen. And the Lord giue vs eies to sée what it is to haue a true heart to God, and to imbrace true religion. Is it not to stand in possession of all these heauenlie promises & what­soeuer befalleth to vs in this worlde, to be happie and blessed in it, and by it? Be it pouertie, be it sorrowe, be it op­pression or whatsoeuer? And contrari­wise, what it also is to be of a prophane heart, & of an vncircumcised life. Sure­ly euen to stand as depriued of all these comfortes, and if we be poore to be also accursed in our pouertie, in our sorow, and whatsoeuer befalleth vnto vs grée­uous in this world. The Lorde I saie giue vs eies to sée it, and harts to thinke of it. For, full well wée knowe that were euerie one of vs a Monarch of a whole worlde by himselfe, they béeing [Page 131] as this world is, the glorie both of them and vs must passe away like a shippe in the water, whose tract cannot be séene againe, like an arrow through the aire, or a weauers shuttle through his work, like a fading flower, soudenlie plucked vp and withered, like grasse, like smoke, and like the bubble of the water. Wee shall be forgotten with all our pompe, as the trauailer is that tarrieth but a night, our honour shall come to an ende as the players part vpon the stage, our doinges, sayinges, lookes, gestures, states, and maiesties shall be rowled vp as a screule, and cast into the office of forgetfulnesse, where nothing can bee founde againe. And then what remai­neth? I say what remaineth? any thing but woe and wormes, if we haue con­temned religion and liued disobediently against the Lorde? anie thing but vex­ation and torment both of the bodie and soule in hell fire? Will then swearing be liked, or drunkennesse, or whoring, or tipling, & tauerning, sporting in vanity, lasciuious talking, writing, or looking, carding, and dising, roisting and rouing, [Page 132] pride, and excesse, or anie kinde of sinne detested of the Lorde? Will then a dis­sembling time-seruer not be vncased? Will then an vniust seruant not be found out? Will then an vnfaithfull wife not be discouered? or a beastlie fu­rious, franticke husbande, not be re­warded? Will then anie thing abide the face that commeth in the cloudes with thousandes of Angels, but onelie a religious heart, and soule, that hath labored to know, and indeuored to liue, trusting onelie to the mercie of God in Christ for all wantes to be pardoned? Alas we knowe it, euen as we knowe we liue, it wil not: but destruction and death shal then be to the man or woman for euer that lewdly hath liued in this world, and comfort endlesse to the con­trarie. Therfore once againe I saie, the Lorde giue vs eies to discrie betimes the rewarde and ende of true religion, and of a reformed mind and life in that day, euen for his Christes sake our bles­sed Lord and Sauiour.

Amen.