THE SEEKING OF HEAVEN.

I It is the dutie of a sincere teacher of the will & word of God, Ier. 1.10. 2. Cor 10.4. first to plucke vp iniquitie, and to roote out vngodlines, & to destroy sinne, & to throwe downe the strong holdes of Sa­than; and then to build pietie, and to plant the feare of the Lord. For as we see, that thornes must be first pulled vp, before good séede can be dispearsed with gaine and profit: so none can apply their mindes to vertue, before they lay aside the contrarie and repugnant vices.

Ier. 4.3. Isai. 1.16. Psal. 34.15.Therefore the Prophets exhorting sinners to repentance, haue said, that we must plough vp our fallow ground, and not sowe vpon thornes; and we must cease to doe euill, and learne to doe well; and we must decline from euill, and doe that which is good. The same order is obserued by Christ, the true publi­sher of Gods pleasure. For when he had sufficiently dehorted from anxietie and carefull pensiuenes touching earthly things, as meate, drinke, and raiment: namely, be­cause it hinders the seruice of God, & drawes vs to the seruice of M [...]mo, that is, of world­ly wealth; and because it is foolish and super­fluous; for God will giue foode and raiment to his children; for he that hath giuen life, which is the greater, will giue foode and rai­ment, which is the lesser; he that féedes the fowles of the heauen, that neither sowe, nor reape, will he not féede his seruants, that both sowe and reape? he that cloathes the lillies, that labour not, nor spin, will he not cloath his children, that doe both these? and when he had shewed, both that this carefulnes is troublesome and profits nothing; for who by carking can adde one cubite to his stature? and that this anxietie pertaines to the Gen­tiles and Ethnicks, which are ignorant of God, and strangers from Christian religion; [Page 3] and therefore ought to be far from vs, that are Christians and doe acknowledge God to be our mercifull God and father: When Christ had by these reasons disswaded from pensiue carefulnes, now in these words he exhortes to godlines, vertue, and righte­ousnes, saying; But seeke ye first the kingdome of God, and his righteousnes, and all these things shall be ministred vnto you. In which words there are contained two things; the first is an exhortation, in these words, But seeke ye f [...]rst the kingdome of God, and his righteousnes: the second is a reason of the exhortation, in these words, And all these things shall be ministred vnto you.

We are exhorted, to seeke principally and before all other things, the kingdome of God, and Gods righteousnes. And what is the kingdome of God? It is the kingdome of grace in this life, whē Gods holy spirit swaies and rules in our hearts, & doeth so transforme and alter vs, that of enemies of God, we are reconciled vnto him. For we are by nature strangers from God, and the commonwealth of Israel, and replenished with all vncleannes and iniquitie: Ioh. 3.5. Matt. 3.11. and the spirit of God and his grace is water to purifie our pollution; and fire to burne away our drosse and rust; and [Page 4] oyle to supple and soften our hardnes; and the seede of godlines, 1. Io. 2.20. 1. Io. 3.9 Luk. 11.20. frō which our soules growe vp into faire and goodly trees, in whose bran­ches, vertues and good workes make their nests and dwelling places; and the finger of God, that engraues in our hearts the will and commandement of God, and obedience vnto the same. Luk 1.32. In this kingdome of grace, Christ Iesus is the King and high Lord, appoynted by his father, to rule and gouerne it. In this kingdome of grace, the Subiects are the faith­full, whom Christ hath redeemed with his death, and set [...]ree from the tyrannie of Sa­than. In this kingdome of grace, the lawes are the word of God, wherein all things are commaunded, that belong both to the humble seruice and obedience of that supreme King, and to the concord of the Subiects and citi­zens. In this kingdome of grace, all things are spirituall, namely the King himselfe, his glorie, power, Subiects, lawes, reward, and punishment of Rebels. And therefore Christ saith to Pilate, Ioh. 18.36. my kingdome is not of this world. For Christ requires no such thing of his Subiects, as earthly kings are wont to aske; but contrarily, he doth continually en­rich them with his owne gifts and spirituall riches; he makes all his Subiects partakers of his kingly dignitie, which earthly Kings [Page 5] cannot doe; he doth not onely commaund as other Kings doe, but also giues vs his owne spirit, which puts power into vs, whereby we are made able, to yéeld our humble and duti­full obedience to his commaundements. Fi­nally, all other kingdomes are subiect to alte­ration & change, but this kingdome of grace is inuincible, and shall endure vntill the last comming of Christ. This is the kingdome that our Sauiour bids vs to séeke first and chiefly; and therefore let vs all pray, that we may be Subiects thereof. For grace is the balme, to cure the sores and sicknesses of our soules; grace is the directer of our thoughts, spéeches, and works in the awe of God, as the rudder rules the ship; grace is the garment and robe that couers and clothes our naturall defects and imperfections; grace is the celesti­all influence, that makes our minds to spring foorth into godly actions, as the raine that drops from heauen bréedes fertilitie in the earth; grace is the swéetner of our workes, which are otherwise bitter and vnsauorie, as they issue from our corrupt wels, as Eli [...]haes salt cured the bitter and venemous water of the citie Iericho. 1. King, 2.

And what can be more fitly said of grace, then that Saint Austin hath said? Tract. in Iohan. 41. As the Physitian hates the infirmitie of the Patient, [Page 6] and workes by curing, that the infirmitie is expelled, & the Patient cased: so God workes in vs, by his grace, vt peccatum consumatur, homo liberetur; that sinne is consumed, and we set at libertie; to the end we may fréely serue the Lord in holines & righteousnes all the daies of our life.

Or else the Kingdome of God in this place, may be taken for the kingdome of glorie; which is the scope & last ende of all the godlie, and vnto which we are directed and led by the kingdome of grace. For as among the Ro­manes, Honour had a temple, and Vertue had a temple, but these temples were so built and scituate, that none could come into the tem­ple of Honour, but hée must first passe through the temple of Vertue: so there is a kingdome of grace in this life, and there is a kingdome of glorie in the life to come; but these two Kingdomes haue such coherence and societie betwéene themselues, that none can enter in­to the kingdome of glorie, except he walke through the kingdome of grace; nor none may be a subiect in the latter, except hée haue bene a subiect in the former. In the kingdome of glo­rie there shall be perfect knowledge; here wée know but in parte, and sée darkely through a glasse. 1. Cor. 13 9. In the kingdome of glorie shalbe eter­nall life, peace, quietnes, ioy, and concord; here [Page 7] our life is as a Flower; our peace is soone bro­ken; our quietnes troubled; our ioy mole­sted; our concorde dissolued. In the king­dome of glorie is no death, sorrowe, weari­nes, infirmitie, hunger, thirste, pouertie, sla­uerie; Reu. 21.27. For no imperfection or vncleannes enter into the newe Ierusalem; héere the waues of affliction and tribulation tumble one vpon the others necke, as long as wee carrie about vs this bodie of death. Briefly, if we liue here in prosperitie, yet we liue sub­iect to mortalitie and sicknes; yet we sée but a vaine and wicked world; yet we behold but mortall men, and dwell but with sinfull men, and conuerse but with inconstant men: but in the kingdome of glorie, our bodies shall be immortall; the Maiestie of God shall be the obiect of our eyes; Hebr. 12.22. the company of innumera­ble Angels, and the assemblie and congregati­on of the first borne, which are written in hea­uen, and the spirites of iust and perfect men, shall be those with whom we shall continually abide and dwell. What is the earth, and earthly glorie, compared with the glittering Pallace of heauen; but an earthen and dirtie cottage of a beggar, in respect of a gay & gilded mansion of a Prince? They that are transla­ted out of the wretchednes of this world, into the blessednes of that other worlde, are like [Page 8] those that are exalted out of Dungeons & fet­ters, into a Royall throne of dignitie.

It is much to say this; but when S. Iohn Chrysostome had saide it, Hom. 6. ad Heb. he addes presently, Sed ne (que) sic integrè pertingere potui ad illius regni similitudinem; that by this spéech he could not fully expresse the likenesse of that glorious Kingdome. For in the aduancement from worldly miserie to worldly felicitie, there ari­seth a pleasure and great delight; but after a few dayes the minde begins to be satiate with the ioy and gladnes, and though it remaine in delectation, yet the delectation beginnes to fade, for that it is vsuall and common: but in those good things, which eye hath not séene, nor eare hath heard, nor mans heart can com­prehend, there is no decrease, ende, or change, but there is an augmentation of ioy, repleni­shed, with all desireable good things. For as the death of the wicked may be termed euill, worse, and worst; euill, because it ends their earthly ioy; Bernard in paruis sermonib. ser. 41. worse, because it sends to tormēts; worst, because there is no ende of those angui­shes: so the death of the godly may be called good, better, and best; good, because it finisheth their miseries; better, because it puts into possession of happines; best, because there is no alteration, nor feare of alteration in that hap­pines. In a word, as much as the soule excels [Page 9] the bodie, so much the ioyes of heauen sur­mount all the pleasantest, and carest, & choi­sest delites of this fading life. And this is that kingdome, that Christ commands vs to seeke before all other things: and who will not be desirous to attaine vnto it?

The Righteousnes of God, which Christ bids vs to followe, is that Righteousnes and holines, which God in his word commaunds and allowes. And these wordes (The righ­teousnes of God,) are an exposition and decla­ration of the former, namely, the K ngdome of God. For then God doth raigne in vs, and then we are subiects of Gods kingdom, when he by his holy spirit works sanctification, and an earnest desire of godlines in our hearts, to liue godly, and holily, and soberly in this pre­sent world. Therefore, if we will be inheri­tors of Gods kingdome, and finde the ioyes thereof, we must (as obedient children) not fa­shion our selues vnto the former lusts of our ignorance; 1. Pet. 1. v 4 15. [...]6.17. [...]8.19. but as he which hath called vs is holie, so we must be holy in all manner of con­uersation; because it is written, Bee ye [...] ho­lie, for I am holie. And since we call him Fa­ther, which without respect of persons iudgeth according to euery mans work, we must passe the time of our abiding héere in feare: know­ing that we were not redéemed with corrupti­ble [Page 10] things, as siluer and golde; but with the pretious bloud of Christ, as of a Lambe vnde­filed, and without spot. And is it not reason, that we should studie to please the Lord in ho­lines, Ioh. [...].16. and righteousnes, and newnes of life? Since God hath so loued vs, that he gaue his onely begotten Sonne, that whosoeuer belée­ueth in him, should not perish, but haue euer­lasting life? When thou art worne out with age, or liuest in pouertie, or art tossed and tur­moyled with affliction, and aduersitie, what wouldest thou not suffer, to bee made young and lustie, rich, and wealthie, setled and qui­et? Christ hath promised, and will performe more then all these. Pr [...]. 25.14. Iud. 11.12. Antiochus was called Dolon, because hée was wont to say, that he would giue, and he would reward, & he would pay; and yet gaue, and rewarded, and payde nothing; being like the vapour and winde, that hath no Raine, Hebr. 13.18. and the clowde without water: but Iesus Christ is no willinger to promise then able to performe; and hée is the same yesterday, and to day, and for euer. For youth doth not so much excéede Age, riches beggerie, peace, quietnes; Nay, truth doeth scarce so much excéede a dreame, and the bodie a shadow, and a precious iewell a clod of clay; as all the brauery and pleasant delights of this world shal be truely, and indéede excéeded [Page 11] by the glorie and ioy of heauen. If any would liken the glorie of heauen to the brightnes of the Sunne; yet he should say nothing after a sort, nor any way expresse the greatnes there­of. For why? What fellowship hath Light with darknes? what communion hath cala­mitie with tranquilitie? what part hath the endles life, with the fickle and momentanie life? Therefore when thou liuest in obscuri­tie, if thou wouldest be ready, to giue euen all thy state and substance, and to doe thy vtmost endeuour, that thou mightest be brought into the presence of an earthly Potentate, and liue in his presence, and sit at his table, and enioy his company and fauour; wilt thou refuse to séeke the righteousnes of God, and to walke in the good workes that God hath appointed for vs, that thou maiest be made partaker of the companie of Angels, and Saints, and vn­speakeable ioyes of heauen? Propter haec, Hom. 35. de diuers. quae Pecuniae, quae Corpora non sunt impendenda? Imò quot Animas exponere dignum fuerit?

That we may enioy those ioyes, what mony should we not expend? what strength of body should we not impaire? Nay, how many liues, (if we had many liues,) should we not neglect and léese? as saith Saint Iohn Chry­sostome. Wherefore let this exhortation of our Sauiour Christ be neuer forgotten, when [Page 12] he saith; But seeke ye first the kingdome of God, and his righteousnes.

Now the reason why we should séeke first Gods kingdome, and his righteousnes, is, for that then all other things shall be ministred vnto vs, and shall be giuen vnto vs, as a sur­passage and aduantage. If we finde the king­dome of God, and his righteousnes, though we haue fewe, or none of these transitorie things, yet it surpasseth all the treasure of In­dia, and gold of Peru: but if we abound with earthly blessings, and yet want the inestima­ble iewell of Gods grace, while we liue heere; and shall not be citizens and inhabitants of Gods eternall and glorious kingdome of hea­uen; what are we, but hungrie in the midst of our dainties? and thirstie in the middest of our fountaines? and naked in the middest of our garments? and poore and miserable in the middest of our abundance and imagined feli­citie? for our true and principall felicitie is in heauen; of which these earthly blessings and commodities are the additions, pledges, and tokens. Christ therefore saith, But seeke ye first the kingdome of God, and his righteous­nes, and all these things shall be ministred vnto you; or shall be cast vnto you. He vseth a word taken from them that buy fruits, as Peares, apples, or the like; who when they [Page 13] bestowe monie and paie it, they haue com­monly cast vnto them somewhat aboue the number. So (saith Christ) if you séeke first the kingdome of God, and his righteousnes, earthly benefits shall be added and ministred, ouer & aboue your expectatiō. Where the Sun is, there is light and warmth; where the soule is, there is liuely motion and action; where the fauour of the Prince is, there is honour and preferment; and where the kingdome of God is, and his righteousnes, there is ioye, plentie, peace, prosperitie, and what not? Therefore if we desire to abound with all good things, let vs séeke first the kingdome of God and his righteousnes.

Here perhaps some may say; many godly people, and Paul himself by name, who chiefe­ly did séeke the kingdome of God and his righteousnes; yet spent their life in hunger, 2. Cor. 11.23. &c. and thirst, and fastings, and colde, and na­kednes: and then how is this promise true, that all other things shall be cast and mini­stred vnto vs? yea, but behold Pauls minde and contentation: for he could say; Phil. 4.11.12.13. I haue learned in whatsoeuer state I am, therewith to be content: and I can be abased, and I can a­bound; euery where in all things I am instruc­ted, both to be full, and to be hungry, and to abound, and to haue want; I am able to doe [Page 14] all things through the helpe of Christ, which strengtheneth me. Wherby we sée, that other things are cast and ministred vnto the godly, either in very déede, or else as much as they doe desire. He hath no néede of any thing, that desires nothing. Very litle is enough for him, that is filled with the loue and feare of God, and depends on Gods prouidence and libera­litie, and séekes chiefly the kingdome of God, and his righteousnes. A certaine Philoso­pher could say, when he sawe a faire fraught with all varietie of wares; Basil. Const. mon. cap. 5. Quam multis ego non egeo? How many things are there here, which I neede not? An ancient Father saies, that as oftentimes when we muse and con­template earnestly on things of this life, the minde is so deepely fixed on the cogitation, that the eares, eyes, and other senses doe not execute their function; but the minde (as it were) forsakes the outward senses, and alto­gether strickes in the contemplation: so our vehement fastning of our loue on God and godly things, will easily expell and chase out vaine thoughts for worldly profite and plea­sure. So that God casteth all things vnto him, Gen. 15.1. and 17.1. who wants nothing; and vnto whom God is all things, and who hath learned with the Apostle, in whatsoeuer state he is, there­with to be content: that is, who thinks what­soeuer [Page 15] he hath, to be sufficient, and longs after no more then he hath. Saint Chrysostome saies fitly, that none that goeth to a rich feast, is carefull for that daies diet; and none that goeth to a Well, is carefull for his thirst. Therefore since we may (and must assure our selues of the liberalitie, and mercifull proui­dence of God,) farre more plenteous then all feasts and wels; let vs not account our selues poore and néedie: Luk. 14.16. Let vs goe to the great sup­per, vnto which wée are inuited, and we shall not lacke meate in the way: let vs goe to that Fountaine which saide, If any man thirst, let him come vnto me, and drinke; Ioh. 7.37. and we shall not want drinke in the iourney. So true is it, that Christ sayes heere, that if wee abso­lutely and principally seeke the Kingdome of God, and his Righteousnes, all these things shall be ministred vnto vs; as things, either necessarily depending on the former, or else following them of their owne accord.

Questionles, of our selues we are vnapte to séeke the kingdome of God, and his Righ­teousnes, because our depraued nature is re­pugnant vnto it, and is rather delighted with the workes of darkenes, then with the armor of light. Therefore we must beséech God to giue vs the grace of his holy Spirit, that wée may applie our hearts to the heauenly Wise­dome, [Page 16] and encline our stubborne disposition to [...]is blessed and acceptable pleasure and com­mandement. And we must diligently attend [...]nd hearken to the word of God, which is the incorruptible seede, whereby the Spirite doth regenerate vs, 2 Pet. 2.2. and worke effectually in vs. Why doe manie not long for the Kingdome of God, and his Righteousnes? Because they are carnall: and the carnall cannot conceiue the things of Gods kingdome, which is spiri­tuall: 1. Cor. 2.14. for spirituall things are spiritually dis­cerned. When the spirit of God comes vp­on vs, then these muddie and earthly cogitati­ons, and delights, and desires, will flée from vs. It fared so with Saul: for at Samuels first spéech of the Kingdome, he answered con­temptuously, and sportingly Am not I the sonne of Iemini, of the smallest Tribe of Is­raell? 1. Sam. 9.21. and my Familie is the least of all the families of the tribe of Beniamin: wherefore then speakest thou so to mee? But when he was annointed with oyle, & when the Spi­rite of the Lorde came vpon him, hée tooke to him a royall minde, and changed into another man, he began to imagine things worthy of his estate. It is hard indéed to contemne the pompe of the world, and the enticements of ri­ches, and the allurements and baites of plea­sures: but wée must not cease from attemp­ting: [Page 17] for euery good & vertuous thing is hard. Learne of Salomon, to séeke first the kingdom of God, and his righteousnes: for when God appeared vnto him by night, and saide, 1. King. 3.9. Aske what I shall giue thee; Salomon asked not for himselfe long life, nor riches, nor the life of his enemies; but an vnderstanding heart, to discerne betweene good and bad; Learne of Iob, to séeke first the kingdome of God, and his righteousnes: Iob. 1.5. For when the dayes of his childrens banquetting were gone about, thin­king that they had sinned, and blasphemed God in their hearts; hée was accustomed dai­ly to sanctifie his children, and to rise vp early in the morning, and to offer burnt Offerings, according to the number of his Children.

Learne of Daniel, to seeke first the kingdom of God, and his righteousnes: for when hée vnderstood, Dan. 6.10 that the King had established the statute, that whosoeuer should aske any peti­tion of any god or man, for thirtie dayes, saue of the King, he should be cast into the Lyons denne; hee went into his house, and couragi­ously opening his window in his chamber to­ward Ierusalem, he knéeled vpon his knées thrée times a day, and prayed and praised his God, as he did aforetime. Learne of Dauid, to séeke first the kingdome of God, and his righ­teousnes: who affirmes of himselfe, Psal. 55.7 that with [Page 18] forcible vehemencie he would pray & call vnto God, Ps. 5.17 Euening, and Morning, and at Noone; and that he did crie vnto the Lord, & his pray­er should early come before him; and that he had sworne vnto the Lorde, Ps. 88.13. and vowed vnto the mightie God of Iacob, that he would not enter into the tabernacle of his house, nor come vp vpon his pallet, Psal. 132.2.3.4.5. or bed; nor suffer his eyes to [...]leepe, nor his eye-lids to slumber, vn­till he had found out a place for the Lorde, an habitation for the mightie GOD of Iacob. Learne of the very Ethnickes and Pagans, to séeke first the kingdome of God, and his righ­teousnes: For they had the first and chiefest care for their Religion and superstition; and did establish, compose, and settle that before all other things. Lampridius writes in the life of Alexander Seuerus the Romane Emperor, that when hee heard a controuersie betweene some Christians, and certaine Hucksters, or Inne-kéepers, touching a common place and field, which the Christians kept to pray there­in, but the Inne-kéepers saide it was theirs, and in former times properly belonged vnto them: the infidell Emperor answered, Quo­quo modo fit, satius est eo in loco Deum c [...]l [...]quam cauponas exercere; Howsoeuer it be ( [...]h he,) it is better that GOD be worshipped in that place, then that Inne-kéeping should be there [Page 19] vsed. In the Senate of Rome, those things were euer first proposed, which concerned Re­ligion, and the worship of their gods. Albertus Noui-camp. in orat. ad Hungar. Princip. And at this day, as often as the Great-Turke doth de­liberate with his Bassaes and Nobles, a Pro­fessor of their law is commanded to be present, to take carefull héede, that nothing be conclu­ded against their Religion.

It is memorablie reported of Albinius, Val. Max. lib. 1. ca. 1. that when the Galles had taken Rome, and the Flamen, and Vestall virgins fled with the implements and instruments of Religion, Al­binius carrying his wife & children in a Carte or Waggon, preferring publike Religion, be­fore priuate charitie, commaunded his people to descend from the waggon, and placed there­in the Flamen and Vestal virgins, for their ea­sier carriage of the holie things; and by this his forward, yet blind deuotion, makes one to say, that this course and homely waine, did ei­ther equal, or exceed the most glittering triū ­phall charriot that euer was. Cannot Christs commaundement? Cannot the vnconceiuea­ble glorie, and ioyes of Gods heauenly king­dome, prepared for those that loue and feare God vnfainedly? Cannot the examples of Gods true Seruants, that haue shined as Lamps and starres, in the middest of wicked wordlings, stirre vs vp to séeke first the king­dome [Page 20] of God, and his Righteousnes?

Why then, let vs blush for shame, to be ex­céeded by the very Paganes; and let vs do that in the worship of the true GOD. that they did in the adoring of their Idols; least otherwise they arise against vs in the day of iudgement, and condemne vs.

Quintus Cicero writing a tract to his bro­ther Marcus Cicero, De petit. Consul [...]t. touching the suing for the Consulship; which was then the highest ordinary dignitie in the world: admonisheth him to set this alway before his eyes & minde, whether he were at home, or whether he wēt into the Common-place, or whether he entred into the Senate-house; and to say to himselfe these words; Nouus sum, Consulatum peto, Ro­ma est; I am of no ancient house, I am a su­tor for the Consulship: I sue for it at Rome. For he thought that each of these was able to prouoke and excite him to vertue.

First, that he was not a Romane citizen borne, nor of an Ancient house, but an Arpi­nate, and descended of an obscure Familie.

Secondly, that he sought after the supreme dignitie.

Thirdly, that hée sued for it in the Citie of Rome the most magnificēt stage of the whole world, and among a great number of most worthy Competitors. But wée Christians, [Page 21] all and singular, doe séeke and sue, not for a Consulship in one citie, but for the kingdome of Heauen.

Therefore that we may séeke it aright, let euery one of vs say to himselfe, Nouus sum, glo­riam & beatitudinem aeternam peto, Coelum est; I am naturally no citizen of Heauen, I seeke for the glorie and happines that is eternall, Hea­uen is the place.

First, wée are not borne Citizens of the kingdome of Heauen, as our first Father A­dam was, in the Paradise of pleasure, and in the state of Innocencie. But wee are by na­ture sonnes of wrath; strangers, soiourners, and pilgrims; borne in the worlde, that lyeth all in sinne; and borne of the Flesh, and con­ceiued in iniquitie. We liue in a cursed earth, in which we eate our bread with the sweate of our browes.

And to cast off this oldnesse and corrupti­on, we must fight many skirmishes; we must ouercome many temptations; we must beare many tribulations. Secondly, we séeke eter­nall glorie, not a Consulship of one yeare. And the afflictions of this life, are not worthy to be compared with the glorie that shalbe reuealed vnto vs. Rom. 8.18 Who would not liue a poore and a priuate life ten yeares, that he might be sure to abound in glorie and riches fiftie yeares?

1. Cor. 9.25.Shall wee murmure then, to brooke the short afflictions of this fading life; that we may liue, nay, raigne for euer, in glorie euer­lasting.

All those that striue for a Maistery, ab­staine from all things, they doe withdrawe from their bodie, meate, drinke, and cloa­thes, and annoynt themselues with oyle, that they may striue and struggle, naked, & nim­ble, and giue their aduersarie no occasion to hold them: for the flesh annointed with oyle, is very hardly holden. So wée must cast a­way the immoderate care for meate and cloa­thes; and we must be annoynted with the oyle of Faith, Loue, and Mercie; that earth­ly things hinder vs not; and that Sathan get no opportunitie to lay hold on vs; for he layes holde on vs by meanes of our sinnes. And they that annoynt their bodies, doe this, to receiue a crowne that perisheth, and to winne praise, short, fraile, momentanie, and vaine: but we to receiue glorie, endles, incorruptible, sound, and stable.

At Rome, (the way to the Consulship) was to be popular; to deserue well of the Com­mon-wealth; and to bestowe manie priuate benefites. But our way to heauenly glorie, is holines, vprightnes, innocencie of life, con­tinuall worshipping of God, and sincere loue [Page 23] of our neighbour. For the grace of God that bringeth saluation vnto all men, hath appea­red, and teacheth vs, that we should denie vn­godlines, & worldly lusts, Tit. 2.11 12. and that we should liue soberly, & righteously, and godly, in this present world: Soberly and temperately in respect of our selues; righteously and iustly, in respect of our neighbors; and godly & holily, in respect of the seruice and worship of GOD.

This is the way to Gods kingdome; which Christ expressed in one word, when he saide, that Wee must seeke the kingdome of God, and his Righteousnes; For it is not enough to séeke Gods kingdome, or to wish for it; but we must séeke and labour to performe that Righteousnes that is pleasing to God. The pennie of immortalitie is not giuen to Loy­terers in the market-place, but to those that labour in the Lords vineyard.

Lastly, it is Heauen to which we goe, Matt. 11.12 and in which we séeke to raigne with GOD. But the Kingdome of God suffereth violence, and they that take it, must take it violently, and perforce.

Wilt thou knowe the waye to Heauen? Hebr. 11.36.37. Aske of them that haue walked in that way. They will tell thée that they haue bene tried, by mockings, and scourgings, by bondes, and prisonments; that they were stoned, they [Page 24] were hewen asunder, they were tempted, they were slaine with the sworde, they wan­dred vp and downe in Wildernesses, and mountaines, and dennes, and caues of the earth, clothed in sheepes-skinnes, and goates skinnes, being destitute, afflicted, and tor­mented.

He that will goe to the Indies to trafficke, doth not refuse the labour of sayling: He that will be cured of a grieuous disease, reiecteth not a bitter medicine: Hee that will buy a Farme, first thinkes of the price. So he that séekes for the kingdome of GOD, must séeke and first thinke of his Righteousnes, which is the way vnto it; and of the Merites of CHRIST, which are the price thereof; and of a liuely and effectuall Faith, whereby wée are made partakers of the glorie to come.

As for worldly cares, what doe they auaile vs? Nay, how much doe they hinder vs? Saint Basil sayes, Epist. 64. as a polluted glasse, can re­ceiue no impression of Images and visa­ges; so the soule possessed of worldly cares, is not capable of the Illumination of the holie Ghost.

And Saint Austin sayes excellently, Amor rerum terrenarum, est viscus spiritualium penna­rum: that the loue of earthly things, is the Birdlime of our spirituall feathers.

Let euery worldling knowe, that spiri­tuall things are onely néedefull: and that Christ saith to euery one, as to Martha: Martha, Martha, thou carest, Luk. 10.41.42. and art trou­bled about many things: but one thing is needefull: Mary hath chosen the good part, which shall not be taken away from her. Can the globe of the earth be mingled with the globe of the heauen? how then can the soule containe the carefull loue of celesti­all and earthly things? Diuine thoughts flie from a soule that is forestalled with worldly desires: B [...]r. [...]. 77. [...]cat. Nec misceri poterunt vana veris, aeterna caducis, spiritualia carn [...]bu [...], summa imis, neither can vanitie be ioyned and confounded with truth: things eternall, spirituall, and high, with things transito­rie, carnall and base: so as at one time we may conceiue and perceiue things aboue, and things beneath. We sée, how the Iuy doth claspe about the trée, spreads it selfe, and mounts vpward by the helpe thereof: but at last, it sucks and drawes away the iuyce and moysture of the trée, and causes it to wither: so excessiue care and pensiue care for worldly things, doth loade the minde, and choake the soule, and make them vnable to aspire to heauenly felici­tie.

Therfore we must imitate the custom of haw­kers and hunters: for hawkers are woont to couer their hawkes heads with hoods, and suffer not their eyes to wander hither and thi­ther, least striuing to flie after the things which they desire naturally, they be not so héedfull to their preie, when time and occasion shall serue: and hunters doe tie and couple their dogges, that their sent may be sound and perfect for the game which they shall hunt. So must we doe. We must containe our mindes in the loue of God, and in the care of heauenly things, and not permit our affections to straie aside to the anxieties and distrustfull cares of this world. Heauen is the preie which mans soule must follow: this it must desire: this it must take by violence: this it must be carefull of: and on this it must bestowe her chiefe desire and studie. If it flie, or runne out to other things, it will not care for eternall things. Therefore let vs remem­ber the exhortation of the blessed Apostle Paul: Col. 3.1.2. Seeke those things which are aboue, where Christ sitteth at the right hand of God: set your affections on things which are a­boue, and not on things which are on the earth.

If we must séeke first the kingdome of God, and his righteousnesse, then those are [Page 27] to be reprehended, who chiefly séeke, search, and hunt after the good things of this world, and the delights and ioyes thereof: pampe­ring the fraile and sinfull body: and neg­lecting the soule, which is the mistresse and gouernesse of the body, and neuer dieth. It is recorded in histories, that the Phylosopher Heraclitus did alway wéepe, for the miseries and calamities of men: and that the Phylo­sopher Democritus did alway laugh at the follies and vanities of men. If Heraclitus and Democritus were now aliue, they should haue as great cause, to lament the woes, and to deride the follies, which men procure to themselues, and which they embrace, as they had in the daies wherein they liued. In the Poets time men refused wholesome counsell to embrace vertue chiefly, and to seeke after it aboue riches and honours: and they gladly consented to that corrupt lesson of the coue­tous chuffe.

Wherein he taught, that monie and coyne is first to be sought, and vertuous manners and conditions afterward.

Are not these fashions of this age? We [Page 28] purchase land, we build houses, we prouide the best foode and apparell that we can, we h [...]t for promotion, honor, and dignitie: but what c [...]re is there for the eternall habita­tion, and for the felicitie and good estate of the soule? Neither onely in our health and youth doe we so: but euen in our old yeares, and in our sicknes we retaine the same custome. For when we are sicke, we attempt all courses, and labour by all meanes of physicke to reco­uer health: Ecclus. 38 1.2.4. and herein we doe well, for phy­sicke is from the highest, and herbes and plai­sters are ordained of God. Ietròs gàr anèr pol­lôn an­táxios al­lon. Homer. And therefore the learned Physitian is to be honoured for ne­cessities sake: * séeing he is to be preferred be­fore many other men. For he oftentimes re­storeth health: preserueth health, cureth not onely apparent maladies, but inward infir­mities: and sometimes staieth the soule in the body, when it is readie to flie & to breake out of it, as it were out of a prison. This is much: but it is but the Physicke of the body: and he that doth it, is but a Physitian of the body. Mat. 9.2. Isay. 53.4. Christ is the Physitian of the soule: that cureth the diseases of our mindes: that bare our infirmities, that sits in heauen, yet heales those that are diseased on earth: that is, Isid. de sū. bono. lib. 1. cap. 14. Non tantùm ostensor vulneris, sed & sanator, not onely a searcher and declarer of the [Page 29] wound, but also a healer and saluer thereof. As Physitians of the bodie doe sometimes cure by things like, and sometimes by things dislike: as heate by cold things, and coldnes by hoate things: so Christ the Physitian of soules comming downe from heauen, and finding mankind attainted with so great and many infirmities, Lib. 2 [...]. [...] he partly healed vs by things like, (saith Gregory,) and partly by things contrarie. For he came to man in the flesh of man: but he came to sinners in perfect righteousnesse: and he agréed with vs in truth of humane nature: but disa­gréed from vs in righteousnes and inno­cencie. Magnus per totum munaum iacebat aegrotus, saith Saint Austin: a great Pati­ent laye sicke throughout the whole world, that is, all mankind was subiect to many an­guishes and griefes of bodie and soule: and therefore Christ the great Physitian came, by whose stripes we were healed.

O admirable matter, and full of loue and commiseration, Quòd fusus est sanguis medici, & factus est medicamentum phrenetici, that the blood of the Physitian was shed, and made the medicine to heale the Phrensie of sin­ners.

Therefore since the physick of the soule so far eclipseth the dignitie of the physicke of the [Page 30] body, and the infirmities of the body procéede and issue from the inward corruption of the soule, as from a fountaine; let vs first labour to be reconciled to the Lord, Ecclus. 38 9.10.11.12. &c. 2. King. 23.2.3. 2. Chron. 16.12. and séeke to ap­pease his anger by repentance and prayer, as good King Hezekiah did: let vs not repose more confidence in the Physitian of body, then in the power and goodnes of God, as Ala did: and let vs not persist in the customarie error, to seeke the Physitian, before we séeke God, and to respect the state of the body, more then the state of the soule. For whither it be not fitter, to begin with the Diuine, and end with the Physitian: then to begin (as the common vsage is) with the Physitian, and at last, perhaps when all strength and memo­rie failes, to come to the Diuine: let all iudge, that can iudge: and that heare Christs com­maundement: Seeke first the kingdome of God, and his righteousnesse, and all these things shall be ministred vnto you.

If we must séeke first the kingdome of God, and his righteousnesse: then those are to be reprehended, that are so much addicted and wedded to worldly gaine and commodi­tie, that they regard not to haue their children and seruants instructed in the knowledge of Christ and of his word. If our people be sick, we repaire to the Physitian: if they breake a [Page 31] bone, we goe to the Surgion: if naturall loue and affection moue vs, we prouide nourish­ment, cloathes, and liuings for them, that they may maintaine themselues in decent sort. All this is but for this life: which is as vnconstant, as a shadowe: as fugitiue, as a dreame: as brittle, as glasse: as short, as a span: yea, as one sand of the sea-shore, in com­parison of the whole earth, if it be compared with eternitie: and shall we not be carefull to procure our children and families to be in­structed in the doctrine of our Sauiour Christ, whereby their vices my be reformed, and they may liue as becommeth those that carrie the name of Christ, and whereby they may possesse heauen for euer with Christ? Some thinke euery sermon too long: and all time lost that is bestowed in diligent repai­ring to the house of God: and therefore are vnwilling to giue the seuenth day (accor­ding to Gods ordinance) to the worship of God: though they haue sixe daies allotted to the workes of mans necessitie. They will ride then, confer then, meditate then vpon their worldly busines: or if they haue no ear­nest busines to exercise them, they will rather passe the time, or (to say truth) léese the time in play, pastime, ioyes, trifles, and vanities, then spend the Lords day, in the Lords ser­uice. [Page 32] Let none be so prophane, to thinke that Time lost that is employde on Gods seruice. If an vnworthy seruant of Christ shall not be beleeued; yet belieue Dauid, a man after Gods owne heart, and inspired of the Lorde; who thus describes the blessednes of the man that deliteth in the law of the Lord, and meditates therein day and night; Psal. 1.1.2. &c. Namely, that he shall be like a trée (planted by the riuer of waters) that will bring foorth her fruite in due season; whose leafe shall not fade: so whatsoeuer hee shall doe, shall prosper. But the wicked con­temners of Gods lawes, shall be as the chaffe which the winde driueth away, they shall not stand in the Iudgement, nor in the assemblie of the Righteous, for their way shall vtterlie perish. If an vnworthie seruant of Christ shall not be belieued; yet belieue GOD him­selfe, who made this promise to the olde Isra­elites, Exod. 34 24. I will cast our the Nations before thee, [...]d enlarge thy Coasts, so that no man shall desire thy Land, when thou shalt come vp to appeere before the Lord thy God, thrise in the y [...]re. The Israelites were to ascend thrise yearely out of all Iewry, vnto the temple of Ie [...]u [...]alem; leauing at home onely their wiues and small children; and manie of the Tribes w [...] distant from the Temple the iourney of sa [...]a [...]es God doth promise, that by their ascen­ding, [Page 33] they should receiue no damage in their House-holde affaires, and that no enemie, or thiefe should spoyle their land, or possessions in their absence. This is a type for vs, and written for our learning, that we may know, that GOD will haue care that we shall not be damaged in tēporall things, if we care to serue him, and to labour for the bread that perisheth not. At a word, if an vnworthy seruant of Christ shall not be belieued; yet belieue our Sauiour CHRIST himselfe, who sayes here without any ambiguitie; Seeke first the king­dome of God, and his Righteousnes, and all these things shall be ministred vnto you.

Finally, if we must seeke first the kingdome of God and his Righteousnes; those are to be reprehended, that vndertake their daylie workes and businesses, without commending their labours and endeuors to the blessed pro­tection and benediction of God, by prayer and supplication. What can the most ingeni­ous or industrious man performe of himselfe, without the blessing of God? Psal. 127.1.2. Except the Lord build the house, they labor in vaine that build it; Except the Lord keepe the Citie, the Keeper waketh in vaine: It is in vaine to rise early, and to lye downe late, and to eate the bread of sorrow; For it is the Lord that sure­ly giueth rest to his beloued. For that we de­pend [Page 34] not vpon God, wee flée not to God, wee pray not to God; Am. 5.11. Zeph. 1.13. Agg. 1.6. Is not this the cause, that many sowe much, and reape little; build hou­ses, & other dwell in them; plant Orchyards, and eate not of the fruites; eate, but haue not enough; drinke, but are not filled; cloath them­selues, but are not warme; earne wages, but lay it vp in a broken and bottomlesse Bagge? Say not, I cannot come to the church to prai­er, euery day before I goe forth to my labour; I am not learned; it is for clergie men to be so diligent in prayers. Although thou canst not come to the church, yet hast thou not a priuate deuotion, and prayers to powre foorth in thy house, and on the way & in the field, and in thy labour? Although thou be vnlearned, yet art thou not able to vtter the Lords praier, and in a word or two, to beg mercy of God? Althogh thou be no clerke, yet art thou not subiect to manifold temptations aswell as clergie men? They that trauell through vnwholsom coun­treys and infectious aires, take preseruatiues to be safe from hurte; & those that know, their enemies lie in wayt for them in euery corner, carry still some weapon to defend themselues. And shall not a Christian arme himselfe with the Armor of praier, and defend himselfe with the preseruatiue of godly meditations? since Sathan séekes by the venome of sinne to infect all our actions; and layes a bayt to entrap vs [Page 35] in our meate, & in our drinke, and in our gar­ments, and in our spéeches, and in all our doo­ings? Wherefore, whatsoeuer we shall doe in word or déede, Col. 3.17 let vs do all in the Name of the Lorde IESVS; praying heartily to GOD the Father, for the obtaining of his holy Spirit, mercifull protection; 1. Tim. 4.5. that all his Creatures may be sanctified vnto vs by his word & prai­er: and that whatsoeuer wee shall enterprise, or attempt, may redound to the glory of God, the profite of our Neighbours, and our owne saluation. How comfortable is the promise? Aske, and it shall be giuen you: seeke, Matth. 7.7.8. and yee shall finde: knocke, and it shall be opened vn­to you. For whosoeuer asketh, receiueth: and hee that seeketh findeth: & to him that knoc­keth, it shalbe opened. How gratious is God, Psal. 145.8. Isay, 65.24. to heare the requests of all those that call vpon him faithfully? for he hath saide; Yea, before they call, I wil answere; and while they speake, I will heare. How can it be, that the prayer of the Righteous should not preuaile much, Rom. 8.26 and pierce the cloudes? since Christ maketh inter­cession for vs, at the right hand of God; and thogh we know not what to pray as we ought yet the Spirite it selfe maketh request for vs, Luk. 18.1 1 Tim. 2.8 with sighs, which cannot be expressed. O then let vs pray alwayes, & not wax faint! O then let vs lift vp pure hāds euery where, without wrath vr doubting.

O then let Prayer be the salte to season all our actions; and the Doue to bring vs the o­liue leafe; that is, the messenger to fetch down from Heauen the fauour and louing mercie of God vpon vs; Gen. 8.11. and whither we goe foorth of our houses, let vs pray; and whither we re­turne home let vs pray; Hieron. in Epist. Nec priùs corpuscalum requiescat, quàm animam pascat; and let not our body rest, before it féede the soule with this celestiall foode.

To conclude, and to binde vp all (as it were) in one little bundle, let vs often, and seriously consider, the vanitie and fléeting mutabilitie of this life, and of all the Pride and Pompe thereof; and the vnspeakeable ioyes and per­petuitie of the Kingdome of God; and then this exhortation and precept of our Lord and Maister CHRIST IESVS (which containes the whole summe of a Christian mans dutie, and may be in stead of a thousand Sermons) will neuer slip out of our hearts, wherein hée sayes; But seeke yee first the Kingdome of God, and his Righteousnes, and all these things shall be ministred vnto you.

A WHIP FOR LOYTERERS.

IN that none receiued the penny in the euening, but such as laboured longer or lesse time in the vineyard; we are taught, that none of discretion, age, & yéeres, shall receiue the recōpence of the reward, & the ioyes of Heauen, but such as in this present worlde labour diligently in their calling, and endeuor to bring forth the fruits of such good workes, as are commanded in the word of God, & pro­céed from a true Faith, and serue for the hono­ring and glorifying of Gods holy name.

But as none shall be crowned in the king­dom of glory, that hath not finished his course [Page 38] in the Kingdome of grace, that is, in the vine­yard & church of God; so none can of his own power and naturall forwardnes abound with good works, or doe any thing acceptable to the Lorde, except his heart be renued by the holie Ghost: for none wrought in the vineyard, but those that were hyred, and effectually called. Therefore they that are delighted with doing well, must acknowledge Gods grace on this behalfe, and not either flatter themselues, as if they performed it by their owne strength; or despise others that doe not so well: as if by na­ture they were better then they. And those that were called, and sent into the vineyarde, were not called all together, and in one houre, but some were called at the Dawning of the day, and some about the third houre, and some about the sixth & ninth houre; and some about the eleuēth houre; that is, but one houre before the setting of the Sūne: So all they on whom God hath decreed to bestow Eternall life, are not effectually called at the same moment and minute of life; but some are called sooner; some latter, some in their Childehood; some in their youth; some in their constant and setled age; some in their olde age; Luk. 23.40. & some, but euen a little before the end of their life: as appeareth by the exāple of the thiefe vpon the crosse. And there­fore charitie willeth vs, not to despaire or mis­doubt of those whom we sée not yet reclaimed; [Page 39] but to continue in vsing all the best means for their conuersion, since God calls whome hee will, and when hee will, and how he will, and where hee will. Yet though the Lorde all the day long stretch foorth his hand, readie to re­ceiue sinners that repent, in the armes of mer­cie; we must not be a disobedient & gainsaying people, deferring & procrastinating our amēd­ment; because none can promise to himselfe, grace and space to repent. Therfore euery one must hearken to that voice of the holy Ghost, To day, if yee shall heare his voyce, harden not your hearts. On which Paul infers, Heb. 4.12.13. Take heed bre­thren, least at any time, there be in any of you an euil hart, & vnfaithful, to depart away from the liuing God, but exhort one another daily, while it is called to day; least anie of you bee hardened through the deceitfulnes of sinne. For vnto those that post ouer and delay their reformation, the words of the Housekéeper (to those that stood idle in the Market place, about the eleuenth houre) may be spoken; Why stand yee here all the day idle? So that the purpose of CHRIST in the parable of the laborers in the vineyard, is no other, but to pricke & prouoke vs forward, to a continual diligēce, in dischar­ging the charge of our vocation & state of life; and to teach vs not to be weary of well-doing, through a vain perswasion that we haue done enough; & not when halfe the course is scarce [Page 38] [...] [Page 39] [...] [Page 40] ended to sit downe in the mids of the race; but to forget that is behinde, & endeuor our selues to that which is before, & follow hard toward the marke for the price of the high calling of God, Phil. 3.13 14. in Christ Iesus: & to protest with the king­ly Prophet, that we wil not suffer our eyes to sléepe, nor our eye-lids to stūber, vntill we find out a place for the Lord, Psal. 132.4.5. an habitation for the mightie God of Iaacob; that is, till we haue built a spiritual temple in our hearts, wherin Gods grace, mercy, & fauor may delite to dwel This industry in our seuerall rancks & places, is that which God enioyned to the first man Adam; whē he had said vnto him, In the sweate of thy face shalt thou eate bread, Gen. 3.19. till thou re­turne to the earth. In which we are taught, that euery man must take paines, in that con­dition & state of life which God hath cast vp­on him. For so S. Paul séemes to expound that cōmandement giuen to Adam & his posteritie, Rom. 12.9.7.8. and thus to comment thereupon; Seeing then that we haue gifts that are diuers, according to the grace that is giuē vnto vs, whither we haue prophecie, let vs prophecie according to the portiō of faith; or an office, let vs waite on the office; or he that teacheth, on teaching; or he that exhorteth, on exhortation; he that distri­buteth, let him doe it with simplicitie; he that ruleth with diligence, he that sheweth mercie with cheerfulnes.

Therefore that we may haue prosperous successe in our vocation; first euery one must knowe and vnderstand the offices and duties appertaining to the calling, vnto which God hath put him apart; and he must diligently, busily, and constantly labour in that his cal­ling. Secondly, euery one must onely meddle with those things which are prescribed and belonging to his vocation, auoyding curiosi­tie and things impertinent to his calling. 1. Thess. 4.11. For so the Apostle teacheth the Thessalonians, to studie to be quiet, and to meddle with their owne busines, and to worke with their owne hands. Thirdly, we must with true humilitie and feare of God acknowledge our owne great infirmitie, and call vpon God, and craue helpe and happie successe of him; and with assured confidence of Gods assistance, labouring thus diligently in our places, let vs knowe for a suretie, that as the labours and counsels of men cannot prosper without God: so when we desire aid of God, our la­bour shall not be in vaine in the Lord; Psal. 37.5 but as we commit our waie vnto the Lord, and hope in him, so he will bring it to passe. And if any difficulties and crosses fall out in our waie: let vs not be dismaied and broken in courage, neither forsake our vocation: but constantly and confidently let vs expect deliuerance from [Page 42] God with quiet mindes.

If then we be commaunded by God him­selfe, to be industrious and painefull in our calling; we are also in the same forbidden to be idle and negligent. For idlenes is Sathans cushion, or featherbed, on which he secretly takes his ease, & rules & turnes the idle person at his owne pleasure; and therefore because idlenes is the mother and nurse of all vices, we must carefully flie from it. When men doe nothing, they learne to doe ill. For when they are not embusied in the lawfull offices of their calling, then they muse how to entrap their neighbour; how to defraude the simple; how to preuent the vnaduised: how to slaunder the harmeles; how to reuenge wrongs; how to raise vp dissention among brethren; and how to liue Oite me­lissáon cá­maton trú chousin aergoí. Hes. (like droane bées) by the hony of other mens labours. The Loyterer is an o­pen marke for Sathan to shoote his arrowes against; the Loyterer is a citie & castle without wal, exposed to the irruption & inuasion of spi­rituall foes; the Loyterer is an odious & loath­some sinke that receiues all ill suggestiōs, ten­tations, & cogitations. As Nature admits no vacuū & emptines; for where there is no body to fill, there the aire fils: so Sathan cannot en­dure a minde to be emptie, and a body to be sloathfull; for where there is no vertue, there [Page 43] he sowes vice; & where there is no good done, there he allures to ill doing. Sathan world haue vs to be remisse & careles in veri [...]e, but withall to be busie in vice, for he is neuer idle, but walketh about as a roaring Lyon, 1 Pet. 5.9. Rev. 12.12. seeking whō he may deuour; & because he knowes he hath but a short time, therefore he still tempts to vngodlines, to distrust, to vnthankfulnes, to couetousnes, to deceit, to hatred & malice; & where he findes an idle person, Matt. 12.43. there he en­ters in with his companions as bad as him­self; because he findes the roome emptie, swept, & garnished. Therfore that we may repel these continuall assaults, & escape these snares, and quench these fierie darts, & defend the castle of our soule from sealing & sacking, we must be diligent & laborious in our places, studying to honor God, to edifie his Church, & to benefit the cōmonwealth; & aboue all things we must auoyde idlenes: for if we stand all the day idle, & worke not in the vineyard, we open the dore for Sathan to enter; & we set vp a ladder, that thereby he may scale the wals of our soules.

Nulius fructus o [...]ij imò magis dispendum: Epist. ad v [...]r [...]llens. Gen. 25.30. there comes no profit by idlenes; nay there comes great disprofit, saith S. Austin. What got E­sau, in that he had rather receiue meate, then labour for meat, but the losse of the birthright & blessing? Matt. 7.19. What is y ^e end of euery vnfruitfull tree [Page 44] that beares no fruite; nay, that beares no good fruite, Ioh. 15.2. but to be hewen downe, and cast into the fire? What becomes of euery fruit­les branch, but to be taken of, and pruned a­way from the vine? Matt. 25.30. What must the negli­gent seruant looke for, that did hide his talent in the napkin; but to be cast into vtter darke­nes, Luk. 12.47. where shall be wéeping and gnashing of téeth? What is the reward of the seruant that knew his maisters will, and prepared not himselfe, neither did according to his wil; but to be beaten with many stripes? For this is the sentence pronounced long agoe; Cursed be he that doth the worke of the Lord neg­ligently. Ier. 48.10 Sin. ep. 33. Themisto. Demet. P [...]us Mir. An heathen man could say, Malè mihi esse in [...]lo, quàm molliter, I had rather be ill at ease, then idle. Another called idlenes the graue of an idle man. Another likened Idle­nes to the dead sea, that neuer ebs and flowes. Another saies, that loitering persons that are not addicted to a certaine state of life, doe liue no otherwise then bruite beasts; for they doe not liue: but onely drawe breath, as beasts doe. And therefore whereas the Romane Serui­lius Vacia. a verie welthy man, loathing em­ployment in affaires, had retired himselfe, and liued closely in a farme which he had néere to Cuma; and was famous onely for liuing so securely; and whereas other that [Page 45] were laden and pressed with busines, were woont to exclaime thus; ô Vacia, thou alone knowest what it is to liue: on the contrarie, Seneca condemning his sluggish Idlenes, saies, that he did not liue, but lurke; Epist. [...]5. and ther­fore on a time passing by that farme, he spor­tingly said, hic situs est Vacia, héere lyeth Vacia; Plut. in rac [...]n. meaning that there was no ods betwéene a dead man, and one buried in Idlenes. Cleome­nes the Lacedemonian Captaine, being deman­ded, why the Argiues were not destroyed, that had so often fought against the Lacedemonians, and were so often vanquished; because they may giue occasion (saith he) to our young men to exercise themselues. For he thought that youth was corrupted by loytering, the teacher and roote of all mischiefe. And this made Scipio Nasica to say, when some thought the Romane state to be most safe, for that the Carthaginians were extinct, and the Greekes vanquisht; nay (saith he) now we are in grea­test perill, when we haue none, whom we may feare, or reuerence.

And therefore when one asked of Lycurgus the Lacedemonian lawgiuer, Id. Ibid. why he exercised maidens of his countrie in running, wrest­ling, throwing of coites and dartes; he an­swered, that he did it, partly that the children might be the stronger and nimbler, taking [Page 46] this beginning of strength in their mothers bellies: partly that they might the more pati­ently enduce the paines of childbirth: & partly that (if such necessitie constrained) they might be able to fight for themselues, their children, & countrie. Whereby it is cléere, that the wise lawgiuer vnderstood, how great a pestilence & contagion of a commonwealth idlenes is: & on the contrarie, how moderate labour doth make weake bodies, healthy & strong bodies: but delicate & idle nicenes doth enfeeble and effeminate the stoute [...] and strongest. Sweete and wholesome waters a [...]e ea [...]e m [...]ouing, and thereby conuey vnder their streame that hurtfull matter that might infect them. This the Poet perceiued, and therefore, sange.

In an house vninhabited, vncleane beastes, as mise, rats, vermine, and spiders doe multi­plie and encrease. In a desolate citie, Zijm. & Ohim, & Satyrs, & wild beasts, & Howlets, and Ostriches, Isa. 13.21. & Scritchowles make their abode: as the Prophet saies of desolate and ruinated Babylon. Beasts that lye long and often on the ground, not vsing their legs, doe léese their hooues. Birds that tarrie much in their nests, become destitute of their feathers. Far im nota to [...]pet, ignem agitata rest [...]tuit; A torch that is [Page 47] not moued, burnes slowly; but whē it is shakē, it recouers the flame. Sen. de Clement. Iron vnexercised soone gathers rust. Flies easily stick to the cold pot, but auoyd the heate & boyling pot. The soyle that is not manured yéeldes briars & thistles. And we say commonly, that they which doe not vse their priuiledge & charter, or else doe abuse it, doe loose it: so he is depriued of the gifts of grace, & kéepeth not the good séede that is sowne in his heart, & receiues tares of vn­godly desires, who is sléepie & slothfull. For (as Greg. saith) the soule of man in this world re­presents a ship, sayling against the streame, & it cannot remaine still in one place: because it fals backe, vnles it striue to goe forward. Ser. de [...]s. Andrea. Ber­nard in that kinde of spéech procéeds farther, & saies: that as y ^e water secretly enters through the chinke of the ship, and so encreaseth, till at length by the marriners carelesnes the vessell sinkes: so from Idlenes & sloathfulnes there ariseth a multitude of wicked thoughts and cōcupiscences, vntill at the last the ship of the heart (yéelding vnto them) be déepely endan­gered in sinne & wickednes. Therfore Ierome giues this aduise to his friend, Rustinis Gallus the Monke; doe something, that the Diuell may still find thee busie. If y ^e Apostles hauing power to liue by the Gospell, did worke with their hands, that they might not charge any, [Page 48] and did relieue others, whereas they might haue reapt carnall things for spiritual things? Why doest not thou prepare one thing or o­ther, that may redound to thy profite? Either frame a basket, or make a panyer, or rake and weede the ground, or contriue and plot the beds of an hearbe garden. And he affirmes, that Monasteries of Aegypt had a custome, to entertain none that could not labour with hands; not so much for that otherwise they could not maintaine them, as that it might be beneficiall to their soules health.

Aske of Salomon the wisest man that euer was borne of woman, 1. King. 3.12. after the ordinary sort, what an idle person is; and he will tell vs, that the idle person is he, that saies when he should trauell any whither for his profite; Prou. 26.13.14.15. A Lyon is in the way, a Lyon is in the streets: as the dore turneth vpon his hinges, so doth the slouthfull man vpon his bed: the sloth­full hideth his hand in his bosome, and it greeueth him to put it againe to his mouth. Aske of Salomon againe, what is the fruits of Idlenes, and he will answere cléerely, that it is beggerie: Prou. 20.4 for the slothfull man that will not plough because of winter, shall beg in summer, Prou. 6.10 11. but haue nothing: and when the loyterer saies, yet a little sleepe, a little slum­ber, a little holding of the hands to sleepe; [Page 49] pouertie cōmeth as one that trauelleth by the way, and necessitie like an armed man. There­fore since beggerie is the fruite of idlenesse, wée must with Salomon gather instructiō, & gaine experience by the example of others; for so hée writes of himselfe; Prou. 24.30.31.32 I passed by the field of the slothfull, & by the vineyard of the man desti­tute of vnderstanding, & loe, it was all growne ouer with Thornes, & nettles had couered the face thereof, & the stone wall thereof was bro­ken downe: Then I behelde, and I considered it well, I looked vpō it, & receiued instruction.

All Creatures that in the beginning of their creation receiued a cōmmandement to labour, doe labour till this day. The Heauens cease not to mooue; the Earth ceasseth not to bring foorth plants, and hearbs; the Beasts, Byrds, and Fishes cease not to multiplie; onely Man who was commanded to eate his bread in the sweate of his face, neglecteth his charge. And therefore Gods word sends the idle & slothful to base creatures, to learne their dutie, euen to the Emmot: Goe to the Pismi [...]e, ô sluggard, & behold her waies, & be wise: Prou. 6.6. for she hauing no guide, gouernor, nor ruler, prepareth her meat in the sūmer, & gathereth her food in haruest; saith the Wise man. Shall the Pismire that hath no leader, nor cōducter, gather food in sū ­mer & haruest, against winter & tempests? And [Page 50] shall we be negligent to prouide in health and youth for sicknes and olde Age? who haue the example of Christ and the saints set before vs, and the precepts of Christian Rulers, & th'ad­monitions and reprehensions of teachers and ouerseers of our soules. Let the idle and slug­gard beware then least that not the Quéene of the South, or the Niniuites, but the contemp­tible and base Pismire, rise to condemne them in the day of iudgement. Now if wee aske whēce there are so many beggars? whēce such filching? whence so manie Roagues, ca­terpillers, & vnprofitable members in the com­monwealth? the Answere is easie: Idlenes is the true cause of all these. Therefore if wee would haue the number of beggars and thrift­les persons to decrease; parents must enforme their childrē in honest Trades; and gouernors of parishes must employ orphans in good cour­ses; and Officers must punish idlenes, as the lawes prescribe.

Exod. 32.6.Besides pouertie, Idolatrie is a fruite of idlenesse: for the idle Israelites sate them downe to eate and drinke, and rose vp to com­mit Idolatrie. Besides Idolatrie, toyes and curiositie are a fruite of idlenes: for the loyte­ring Athenians & strangers that dwelt among them, gaue thēselues to nothing els, but either to tel, Act. 17.2 [...]. or to heare som newes; & the yonger wi­dowes [Page 51] being idle, 1. Tim. 5.13. learne to go about frō house to house; and are also pratlers & busie-bodies, speaking things that are not comely. Besides, toyes and curiositie, hiding of Gods gifts & ta­lents, is a fruit of idlenes: Matt. 25.25. for the slothfull ser­uant went and hid his talent in the earth. Be­sides hiding of Gods gifts, léesing of the séed of Gods word sowne among vs, is a fruit of idle­nes: for while men slept, the enemy came, and sowed tares amōg the wheate. Matt. 13.25. Besides léesing the séed of Gods word, to be excluded from the marriage of the bridegroome, is a fruite of idle­nes: for while all slumbred & slept, the foolish virgins that trimmed not their Lamps, were shut out at doores, and heard this voice, Verily I say vnto you, I know you not: Matt. 25.12. If then idle­nes bréed beggerie, idolatrie, curiositie, hiding of Gods gifts, léesing of the séede of the word, excluding frō the marriage of the bridegroome; and what not? Doubtlesse it is a sinne most loathsome before GOD, and most studiously to be auoyded of vs.

Who hath not heard of the horrible punish­ment of Sodome, by fire and brimstone from Heauen? And who quakes not at the re­membrance thereof? So horrible a plague must néedes be for hainous sinne.

And what were the sinnes of of Sodome? Ezechiell rehearses them in this manner: [Page 52] Behold, this was the iniquitie of thy sister So­dome, Ezek. 16.49. Pride, Fulnes of Bread, & abundance of idlenes was in her, & in her daughters; neither did she strengthen the hand of the poore and needie. If wee will be frée from the punish­ment of Sodome, wee must be frée from idle­nesse, and other sinnes of Sodome.

Chrysostome teacheth by a familiar exam­ple, Hom. 16 in Ephes. how grieuous a sinne idlenesse is. Nihil boni facere, hoc ipsum est m [...]lefacere. Not to doe some good, is to doe euill. Tell me (saith hee) if thou hast a seruant, who doth neither steale, nor raile, nor cōtradict, nor is drūken, nor doth any ill; yet sits all the day idle, & doth not anie of those things which a seruāt should do to his maister; wouldst thou not scourge him? yet he hath done no ill. Euen so God will punish the idle, Psal. 34.14. because they are idle. For the righteous­nes of a man consisteth in two points; not only in abstaining frō euill, but also in dooing good. Idlenesse séemed so absurde a thing to the best Philosophers, as that they had rather affirme that the world hath bin from euerlasting, and without beginning, then by confessing, that the world was created; thereby (as they sup­posed) to confesse, that God was idle, before he made the world. This opinion of the Philo­sophers was both foolish, & wise. It was foolish, in respect of the idlenes which they imagined [Page 53] in God; (because before the world was created God had greater things in himselfe, wherein to worke, then were the creation and gouern­ment of the world; namely, the Contēplation of his owne diuine Essence, his infinite Loue, the communication of the diuine persons, and the election of them that shall inherite heauē:) and yet it séemed to shewe some wisedome, in that they did so much detest idlenesse, as that they thought it did not become God. If it be­come not God, that néeds nothing: how much lesse becomes it men, that are of themselues most néedie, and doe pray continually euen for daily bread? S. Paul held idlenes so damna­ble a fault, that he cōmands the idle person to be restrained from meate: 2. Thess. 5.10. Herodd. 2. For thus he writes to the Thessaloniās; When we were with you, this we warned you of, that if there were anie, which would not work, that he shuld not eate.

Amasis King of the Aegyptians made this Lawe, that euerie one of his Subiects should shew yéerely to the Gouernors of his prouin­ces, by what meanes he liued, and that he that did not this, or could not shewe by what law­full courses hee liued, should be put to death.

Socrates and Draco, brought the same law into the citie of Athens, Sabell. l. 6. ca. [...]. and the highest Court and counsell of the Areopagites partly establi­shed it. And at Florence in Italie, at this day, [Page 64] the idle persons are grieuously punished; and if anie being asked whence hee gets his Dyet and cloathes, cannot yéelde a probable reason, hée is either sorely punished, or else bannished out of the Citie as a pernitious member.

The Gymnosophists, who were the wise men of India, did so farre detest loytering, that when meete was set on the table, they did first aske of the young men what they had learned, or done after they rose in the morning; and he that gaue no fitte answer was debarred of his dinner. And they buried Loyterers that had done nothing in their life, as if they had not li­ued at all, no otherwise then brute beasts are buried. Among the Romanes, he that did not looke well to his fielde, but suffered the bryars and mosse to ouergrowe it; And hée that did not proyne his Trées, & vynes, had a Fyne set on his head by the Censor. Among the Ana­bathaej they were heauily amerced, that did by negligence and sloath diminish that Wealth which their fathers had left them. Among the Lucanj who in olde time inhabited part of Ita­lie, men were Indited, as well for Idlenes, as for other crimes; and if any were conuicted for lending any thing to any that liued in idle­nes and pleasure, it was decreed, that he should léese that he had lent. But what should the or­dināces of other Nations be rehearsed? Wée [Page 65] haue as necessarie and laudable Statutes en­acted against Vagrant persons, sturdie Beg­gers, and Loyterers, as anie coūtrey euer had, or now hath; and if readie execution (which is the vigor and soule of the Lawe) were an­swerable to the strictnes & goodnes of the Law; and if the Lawe (in this case) were not often­times as a sword hiddē in a scabberd, hée that should inueigh against Idlenes & Loytering, shuld but set vp a man of straw to fight w ^tall.

It appéereth then by the Word of GOD, by the course of Nature, by the censure of Phi­losophers, by the Lawes of Heathenish nati­ons, and by the Decrees of all well-gouerned Kingdoms, that Idlenes is a most odious sin, and therfore to be shunned & abandoned from euery honest & well disposed person. Where­fore if Magistrates & Officers shall foreslacke to administer iudgement & iustice, & shall deale corruptly & partially in their places; and shall not punish the offendor, and giue reward and encouragement to the well-doer they must be content to haue this spéech of the Householder applyed to thē; Why stand ye here all the day idle? If Ministers and Shepheards of soules, shall not regard to féede the flockes, ouer which the holy Ghost hath made thē ouerseers, but shall suffer the wolfe to scatter and teare the shéepe, whome CHRIST hath raunsomed & redéemed [Page 56] with his precious bloud; they must be content to haue this s [...]éech of the Householder applied to them; Why stand yee here all the day idle? If those that are adorned with wisedome, vn­derstāding, experience, & other profitable gifts, doe not exercise them to Gods glorie, and the good of humane societie; but do shut them vp as close prisoners vnder lo [...]ke, or as rare iew­els in a boxe; they must be content to haue this spéech of the housholder applied to them; Why stand yee here all the day idle? If the rich in this world be not rich in God, & in good works and doe not endeuor to lay vp a sure foundati­on against the time to come, but doe trust in vncertain riches, and set their harts on them, forgetting the necessity and penurie of such as desire but the crummes of their superfluities; they must be content to haue this spéech of the Householder applied to them; Why stand yee heere all the day idle? If Artificers & craftes­men, that haue no other meanes but the labor of their hands, by which they may maintaine thēselues & their families, delight in loytering and wādering vp & downe the stréetes, and in haunting Tauerns & Alehouses, and in carou­zing & bouzing so long, till they spend all their thrift, and leaue thereby, either their sicknes, or their old-age, or their children, or all these, to bee relieued by the compassion of others; [Page 57] whereas if they would learne of the Pismi [...]e, they might rather bee helpfull, then burthen­some to their neighbors: and if hirelings and day-labourers make no consciēce to discharge their dutie, but worke negligently, not regar­ding the charges & prouision bestowed vpon them; they must be content to haue this speech of the householder applied to them; Why stād ye here all the day idle? If the ignorant in the mysteries of Christs religion, do either dis­daine to be instructed, or refuse to be admoni­shed, or procéede verie little in knowledge, or stand at a staie as vnfruitfull hearers, though they beare the world in hand, that they are sa­uorers of the word of God, and Gospell of Christ, by diligent frequenting the Church, and attending to the word read, or preached; they must be content to haue this spéech of the householder applied to them; Why stand ye heere all the day idle? If the swearer, blas­phemer, drunkard, adulterer, enuious and malitious person, or any other addicted to some one or other spirituall sinne, doe stop their eares with the deafe adder, as that they will not heare the voyce of the charmer, charme he neuer so skilfully: and doe harden their hearts like a diamond, that the words of exhortation cannot enter: and doe cast reproofe behind their backs, putting ouer [Page 58] their amendment and conuersion from yeare to yeare, from moneth to moneth, and from day to day, till the wrath of God suddenly ouertake them: béeing like those that runne after their shadowe, but neuer ouerget it: and those that lye in a slumbering sléepe, and cal­led vpon, say, We will come, yet fall asléepe againe: and those that doe parturire, non pa­rere, trauell in the birth of newnes of life, but bring foorth no childe of righteousnesse: and those that would faine wade ouer the water, but looke till the running water stop his course, that they may passe drie: and those of whom the Satyrist saies.

That sitting by the second whéele of the cha­riot, imagine they shall catch the former and first whéele, that still rowles from them: these must be content to haue this spéech of the householder applied to them; Why stand ye heere all the day idle?

This carelesnesse and negligence in the matter of saluation, is both perillous and pernitious. Christianitie is a warfare, and by Baptisme we are enrolled soldiers in [Page 59] the Armie of Christ: therefore we must be circumspect; we must be watchfull; we must be couragious. Ephes. 6.11.12.13. Our enemies are Sathan and his vngodly complices: for we wrestle not against flesh and blood, but against prin­cipalities, against powers, and against the worldly gouernours, the Princes of the darkenes of this world, against spirituall wickednesses, which are in the high places. And therefore we must put on the whole ar­mour of God, that we may be able to stand a­gainst the assaults of the diuell; and that we may be able to resist in the euill day, 2. Tim. 4.7.8. and (ha­uing finished all things) to stand fast. If we fight a good fight, and finish our course, and kéepe the faith, from henceforth is laid vp for vs the crowne of righteousnesse, which the Lord the righteous iudge shall giue to vs at that day, and to all them that loue that his appearing. They that haue giuen their names to Christ, and that shall be so plente­ously rewarded for their labours in the Lord, is it not a shame for them to loyter, or be found in the campe of Sathan? Christianitie is a wrestling: and against what must we wrestle? against the darkenes and ignorance of the flesh, 1. Cor. 1.20. Ioh. [...].3.5. whose wisedom is foolishnes before God, and cannot comprehend the mysterie of saluation: for except a man be borne againe, & [Page 60] be borne of water and of the Spirit, he cannot sée the kingdome of God, nor enter into the kingdome of God. And we must wrestle a­gainst the hatred and enmitie of the flesh and world: Ioh. 15.1 [...].20. for we must resolue our selues, that since the world hated Christ, it will hate vs also: the seruant is not greater then his mai­ster: if they haue persecuted him, they will persecute vs also. And we must wrestle a­gainst the allu [...]ments and tentations of the [...]sh, which is an intestine and secret foe, and [...] d [...]m [...]sticall Iudas, readie alwaies so betray vs into the power of our spirituall Enemie. For [...] our flesh naturally dwelleth no good: Rom [...].1 [...]. &c. the fle [...]h [...] finde no meanes to performe that is good: the flesh suffers vs not to doe the good we would, but the euill that we would not doe, that we doe: the flesh expels the delight, that the inner man hath in the lawe of God, and rebelling against the lawe of our minde, l [...]ades vs captiue into the lawe of sinne.

Neb. 4.17. Sa [...]alla [...], and [...]ob [...]ah, and the Arabians, and the Amm [...]es, and the Ashdodims did not more withstand the repayring and reede­fying of Ierusalem; then the flesh and the sin­full motions thereof doe resist the saluation of the soule, and the subiecting of it to the will of God. The bu [...]ers of Ierusalem being hinde­red by their malign [...]rs: when they builded on [Page 61] the walls, and when they bare burdens, and when they laded, did the worke with one hand, and with the other hold the sword. And they that are to wrestle against such, so im­portunate, strong, and flattering an Aduersa­rie, may not be secure, and remisse, and cast aside their spirituall furniture, séeing an old and most practised wrestler, not ignorant of Sathans sleights, cries out on this sort: Rom. 7.24. O wretched man that I am, who shall deliuer me from the bodie of this death. Christianitie is a race: and that we may so runne that we ob­taine: mortification, patience, [...]. Cor. 9.24.25. and perseue­rance is required of vs. They that runne and prooue maisteries for a corruptible crowne, vse a most exquisite diet, and abstaine from all things that may make them vnfit for the race: & they are not rewarded with the prize, vnles they runne to the goale: and will any imagine, that he shall receiue the incorrupti­ble crowne of life, except he perseuere in faith and godlines? What shall it auaile, to heare the word, to participate of the Sacraments, to follow the calling of Christ for a while: and at length and last to faile and faint, either en­chanted by pleasures, or corrupted by the ex­amples of the world? for not he that fighteth, and fainteth, or flieth: but he that ouercom­meth, shall haue power giuen him ouer the [Page 62] nations, Reu. 2.26.27. Reu. 3.1 [...]. and he shall rule them with a rod of yron, and as the vessels of a potter, shall they be broken: he that ouercommeth shall be made a pillar in the temple of God, and shall goe no more out, and vpon him shall be writ­ten the name of God, and of the citie of God, and that new name: V [...]rse. 21. he that ouercommeth shall sit with Christ in his throne. And what meaneth our Sauiour when he saith, Luk. 9.62. No man that putteth his hand to the plough, and looketh backe, is apt to the kingdome of God? but that he admits no such schol­lars, that doe not wholly consecrate them­selues to him, but reflect an eye to worldly desires and vanities. For as the Ploughman that lookes not directly forward, but doth cast his eye aside, makes no right furrowe, but a balke, so they that doe not bend their whole endeuour to promote Gods glorie, and to re­nounce the cares of the world, cannot pro­céede aright in the way of life, but must néeds decline, either to the one hand, or to the other. And this our race is not in a corner, M [...]tt. 5.14.15. nor with­out beholders: for we are as a citie, that is set on a hill, & cannot be hid, & as a candle, that is not lighte [...] to be put vnder a bushell, but on a candlesticke, 1. Cor. 4.9. that it may giue light to all that are in the house: and we are as gazing stocks vnto the world, and vnto Angels, [Page 63] and vnto men: Matt. 5.16. and therefore being placed in such open view, Let our Light so shine be­fore men, that they may see our good works, and glorifie our father which is in Heauen.

He that hath a long iourney, and but a short time in which he must make it, will neuer end his iourney, except he trauell for­ward continually. We must goe to heauen: and the iourney is long: for we must ouer­come many tentations, and kéepe many com­maundements, and doe many good workes, and endure many tribulations, before we can come thither. The time for trauelling to heauen is this life, whose daies are short: and we cannot be sure of to morrowe. Why then doe we loyter in the waie? Nay, why doe we slumber? When there are many im­pediments in our waie: as when it is hard to finde, or théeues lye in ambush, or the passage is rough and vneasie: is it not néede­full that the Traueller should walke so much the more spéedily? In the path of life there are many trials, many conteruailes of Sa­than, many difficulties: therefore we must neuer loyter, but hold on continually. If a friend offer vnto vs the meanes, whereby we may be deliuered from inconueniences: doth not he abuse his friend, that neglects those meanes? God daily affoordes vs his [Page 64] grace, by meanes of which we are certainly freed from the daunger of leesing our soules: and shall we abuse the long suffering of God, in not apprehending the grace and fauour of the Almightie? At a word; is not he to be blamed iustly, that omits the opportunitie and iust occasion to obtaine any thing? It is vsually said, that time and tide tarrie for none. And Ausonius thus describes the sta­tue and representation of Occasion and op­portunitie, which P [...]dias carued; that she stoode on a wheele, to shew her rowling incon­stancie: that she had wings on her féete, to shew her ha [...]tie departure: that she had a lo [...]ke of haire on her forehead, to shew how hardly she can be discerned, and that she must be ap­prehended when she offers her selfe: that the hinder part of her head was bald, to shew that she could not be caught, if she were once esca­ped; and that her companion is Repentance, to shew that sorrowe waits on those, as a due portion, that reiect iust occasion of doing good, when it is offred vnto them. Apelles the fa­mous painter, was wont to complaine, that he had lost that day, in which he had drawne no line: and shall not the godly be grieued, if they haue spent a day without procéeding and profiting in godlines, and in the feare of God? One saies, that we must chiefly be héed­full [Page 65] of two times; the morning, and the eue­ning; that is, we must consider, what we will doe, and what we haue done: for so we shall in good sort, both dispose our time, and order our dutie. And therefore Catoes manner was to repeat in the Euening, what he had done, séene, or read in the day before; and to recall himselfe to an account, not onely for his busi­nes, but for his leisure. The wise man fully perceiued, that time is most pretious, and the losse of time vnrecouerable. Which thing if all men would consider, the sharpe reprehen­sion of the graue Censurer of depraued man­ners should not be renued in our age; when he saies, That we haue not little time, Sen. but we leese much time; that we receiue not a short life, but make it short; that we want not life, but are wastfull of life; and that whereas men are sparing in keeping their patrimony, when they come to losse of time, they are most prodigall in that, in which couetousnesse and pinching deserues commendation. If we must thinke all time lost, wherein we haue not thought of God, as Bernard saies: when we call our selues to a reckoning; how slen­der a part of our life shall we finde imparted on God? how few houres spent in his ser­uice? how rare the thoughts directed and erected towards Heauen? Let many care­fully [Page 66] recount, what they haue thought, spo­ken, done, in the day: what shall they sée, but innumerable wicked & vnbridled thoughts: idle words, redounding neither to the profite of the speaker, nor hearer: backbitings: slaun­ders: lyings: blasphemies: swearings: and a whole haruest of vanitie and iniquitie? In­déed all our life is the time appointed of God, for the laying hold on his grace, which brin­geth saluation vnto beléeuers: but let vs sup­pose euery day to be our last day: and this time to be the accepted time: and this day to be the day of saluation: and then we will in no case permit this time of grace to slip and slide away: and we shall performe the Pro­phets exhortation: Esai. 55.6.7. Seeke ye the Lord, while he may be found: call ye vpon him, while he is neere: let the wicked forsake his waies, and the vnrighteous hi [...] owne imaginations, and returne vnto the Lord, and he will haue mer­cie vpon him, and to our God, for he is very readie to forgiue.

Wherefore let vs not curiously prie into other mens actions, but descend euery man into his owne soule, and sée how we haue la­boured in Gods vineyard. And that we may be the willinger to worke in the vineyard, and to employ the talents with which we are entrusted, to the glorie of our Maister Christ, [Page 67] and the edifying of his elect, let vs haue an eye to that wages and pennie which shall be pai­ed vnto vs in the Euening, when this transi­torie and wretched life is ended. And what is that pēnie? It is eternal life; it is our Masters ioy: it is the glorie of heauen: it is the wiping away of all teares: it is the resting from all la­bors: it is the end of sorrowe, sicknes, trouble, care, hatred, & anger: it is the beginning & per­petuall enioying of true pleasure, ioy, & bles­sednes. Austen saith excellently: Soliloq. c. 21. If thou O Lord hast ordained for this base & corruptible body, so great and so many blessings: from the heauen & aire, the earth & the sea, the light and darkenes, the heate and shadow, the deaw and shewers, the wind and raine, the birds and fi­shes, the beasts and trées, and the varietie of hearbs & plants, which successiuely serue our turnes, & ease our tedious loathing: what ma­ner, how great, & infinite are those good things which thou hast prepared (for those that loue thée) in that heauēly countrie, where we shall sée thée face to face? If thou bestowe so great things on vs, now being in prison: what wilt thou bestowe vpō vs when we are in the Pa­lace? If thou giue vs such comforts & pledges of thy loue in y ^e day of teares: what wilt thou giue vs on the mariage day? If thy gifts are so infinite & diuerse, which thou impartest both on thy friends and enemies: how swéete [Page 68] and delectable shall those be, which thou wilt bestowe vpon thy friends alone? And else­where he saith; Enarrat. in Psal. 85. ô my brethren, thinke on and consider the good things, which God giueth to sinners; and by them vnderstand what he kéepeth for his seruants. God giueth the hea­uen, and the earth, God giueth fountaines, fruits health, children, plentie, abundance, to sinners that doe blaspheme him daily. He that giueth these things to sinners, what (must we suppose) doth he reserue for his faithfull peo­ple? This hath béene the wisedome of the Saints, when they haue séene the beautie and brauerie of this world, not to be bewitched and beguiled therwith, but thereby to climbe vp (as it were) by staires and steps, to the contemplation of the happines of that other world. As it is reported of Fulgentius, when he fled the persecution of the Arrians, and so­iourned at Rome; and when he sawe the glo­rie of the citie and Senate of Rome, that he spake thus to the companions of his exile; How beautifull may the heauenly Ierusa­lem be, if earthly Rome doe so shine? and if in this world there be giuen such dignitie and honour to those that loue vanitie and errour: what honour and glory shall be giuen in heauen to the Saints that loue veritie and vertue?

It is too apparant, how gréedily we doe gape after earthly treasure, and fading ri­ches; which is either lost by shipwracke, or cōsumed by fire, or stolne by théeues, or taken away by fraude and oppression, or corrupted and empaired by rust, canker, and long space of time, or at last left behind in death? But how backward and vnwilling are we to la­bour for the riches and wealth that neuer de­caieth? Wherein we forget, why God hath placed the mettals (which we so much estéem) in the bowels and entrailes of the earth, and hath displayed the face and cope of heauen, where the true treasure is stored vp: namely, because we should not so gréedily séeke and search for the one; but thirst and long after the other. Neither hath he onely laid open the heauen to our view and fight, that we might alway remember the maker thereof, and for what place we were ordained, after the race of mortalitie is finished; but whereas other creatures are so formed, that they bend down­ward to the earth, God hath giuen to men a shape erected and lifted vp toward heauen, that they may more easily contemplate hea­uenly and spirituall things. When Anaxa­goras was asked, for what purpose he thought himselfe to be borne, he said, It was to behold the Heauen and Sunne. Which spéech though [Page 70] otherwise men haue much admired, Instit. l. 3. c. 9. yet Lac­tantius laughed at it, affirming, that he brake foorth into these words, not knowing what true answere to yéeld, and that if a man in­déed with wisedome indéed, should be deman­ded, why he was borne, he would answere presently, that he was created to serue God his Creator. Psal. 19.1. Rom. 1.20 But with Lactantius fauor; doth not the Maiestie of God cléerely shine in the outward beautie of the heauen? and doth not the heauen declare and proclaime his glo­rie? and doth not God (as it were) stretch out his hand to lift vs vp from groueling on the ground, to behold the fairenes of his worke; and thereby also to extoll his power, wisedome, goodnes, and mercy? Wherefore we must blush to beare a crooked minde in a straight body, and to suffer our soule to wal­lowe in dirte and drosse of the earth, whose conuersation should be in heauen, and which was created for heauenly and diuine things. Heauen then is the pennie giuen for working in the Lords vineyard: and that we may be diligēt in that working, let vs fixe our minds in the consideration of the celestiall and new Ierusalem; where that pennie of immortali­tie shall be deliuered vs; whose Ruler & King is the sacred Trinitie; whose lawe is perfect charitie; whose walls are of Iasper, and the [Page 71] citie pure gold, like to cleere glasse; Reu. 21.18.21. & Reu. 22.1.2. Heb. 12.22. 1. Cor. 13.12.13. 1. Pet. 2.24. whose gats are pearles, and euery gate is of one pearle; whose inhabitants are Angels, & the Spirits of iust & perfect men; where is the pure riuer of water of life, & the tree of life; and where all vnperfect things shall be done away, & we shal no more see darkely through a glasse, but cleerely face to face, & shall knowe God, as we are knowne. Of all which good things, Christ Iesus the Shepheard & Bishop of our soules, (who his owne selfe bare our sinnes on his body on the tree, that we being dead to sinne, should liue in righteousnesse, and by whose stripes we were healed,) make vs euerlasting beholders & possessors, for his endles & incom­prehensible goodnes and mercies sake: that at last, as the marriner after surging stormes, quietly arriues in the harbor: and the patient after drinking of a bitter medicine obtaines health; and the souldiour after brunts in the battell is rewarded by his Captaine: so we diligently & continually walking in our cal­ling, and in the narrow way to life, may in the end be partakers of the end of this way, which is endles ioy & blessednesse: and may rest in the kingdome of Christ, with the Pa­triarks, Prophets, Apostles, Martyrs, and Saints of all ages. Amen.

HYPOCRISIE VNMASKED.

THe name of a Christian is de­riued from Christ our Saui­our: & signifieth a scholler of Christ; & one that followes the precepts & life of Christ; and one that hath fellowship with Christ, and is engraft into Christ.

But as the Apostle saith of the Iewes, Rom. 9.16. that all they are not Israell, that are of Israell; so it may be said truely, that all are not Christians in déede, that beare the Name of Christ. For there are two sorts of Christians; the one ap­pearing and séeming; the other right and true. They are onely seeming Christians that are baptized, and are of the outward congre­gation, and professe Christ; yet without true conuersion and repentance: that is, they are dissembling Hypocrites, and christians but in tongue.

Of these séeming Christians, our Sauiour saith: Many are called, but few chosen. Matt. 20.16. They are right and true christians, who are not on­ly baptized and professe the Faith of Christ; but also are indued with a liuely Faith, & doe declare the same by fruits of Repentance, and by faith are made the members of Christ, and partakers of his anointing: that is, by Faith and the holy Ghost, 1. Ioh. 2.27. (who is signified by the name of annoynting) true christians are ioy­ned to Christ, and engraft into him; euen as a branch is fastned to the stocke, and a mem­ber knit to the head; whereby wee are made partakers of his iuyce, and of his life; and be­ing truely made one with him, do bring forth fruits worthy of our calling. All true Chri­stians are appearing christians; For Christ [Page 74] saith; Mat. 5.16 Let your light so shine before men, that they may see your good workes, and glorifie your Father which is in heauen. Iam. 2.18 And S. Iames saith, Shew me thy faith out of thy works, and I will shewe thee my faith by my workes. But on the contrarie, all appearing christians are not true christiās: For to many that will say, Lord, Matt. 7.22. Lord, haue we not by thy name prophe­cied? & by thy name cast out diuels? & by thy name don manie great works? Christ wil thus professe, I neuer knewe you: depart from me, yee that worke iniquitie So that the visible & outward Church in this world, hath good and bad, hath worthy & vnworthy hath elect, and reprobate. Matt. 13.24. Mat. 13.47. Mat. 13.3 For it is the fielde wherein there growes wheate & tares: and it is the draw-net which cast into the sea, gathereth of all kindes of things; and it is the receiuer of the séede of Gods word; which sowne, fell foure wayes: some by the way side; some vpon stony groūd, some among thornes, some in good ground.

And all this is plainely set foorth by our Sa­uiour, in the parable of them that were called vnto the marriage. Of which parable, partly out of y ^e words of Christ, partly out of the cir­cumstance of the time, & persons, when, and to whō they were spoken, we may gather this to be the sense & meaning. The King that made a mariage for his Sonne, is God the Father. [Page 75] The Kings Sonne is Christ. The mariage, is the blessednes of heauen; which the elect after this life shall for euer enioy with Christ. The first & worthier sorte that were called, are the Iewes. The seruāts whom the King sent, are the prophets. The calling to the marriage, is the drawing to faith and repentāce. This cal­ling the Iews despised, being giuē to the loue of earthly things: & many of them, chiefly the ru­lers of y ^e people, contumeliously entreated the prophets & slew them. Therfore God destroied them by his hoasts & warriors, that is, by the armies of the Romans; First, vnder the cōdu­cting of Vespasian, & after of Titus his sonne: and hée burnt vp Ierusalem their Citie w ^t fire. Afterwards, reiecting the Iewes, God sent the Apostles vnto the Gentiles, and called thē into the place & room of the Iews: in whose stéed they were, & are, and shall be, vnto the ende of the world; as wel good as bad, that is, as well elect as reprobate; of whō, the one are, of euill made good, by y ^e holy Ghost; the other are left in their natural wickednes. The marriage garmēt, is true holines; which is of 2. sorts; th'one is the holinesse of Christs sacrifice, imputed vnto vs by Faith; the other is an holines wrought in our mindes, by the sanctification of the holie Ghost; which shews it selfe by holines of life. Whosoeuer are not clothed w ^c this wedding [Page 76] garment, shalbe throwne out from the marri­age into vtter darknes; that is, into y ^e eternall torments of Hell: and that shall bee done by the Seruants, that is, Gods holie Angels. Therefore beeing all inuited and called to the marriage of the Kings Sonne, that is, to the fruition and participation of the ioyes of hea­uen; Wée must neither contemne and refuse the abundant mercie of God, that so louingly bids vs; either by addicting our selues whol­lie to the vanitie and mucke of this world; or by despising of Gods Messengers, who are sent to inuite vs; neither must wee presume to approach, without the marriage garment, making onely a bare profession, & naked shew, without any sinceritie. For though we spin Hypocrisie with neuer so small a thréede, so that the eyes of man cannot discerne it; yet when the King of heauen, whose eyes are ten thousand times more bright then the Sunne, shall come in to sée the Guests, hée will pull off the vizard from the masked dissembler; and discouer the counterfeiter; and as the Hypo­crite pretends onely loue & amitie to Christs religion, and entends far otherwise with his heart; So the King shall Ironically and co­lourably call him Friend; but a painted friēd; and therefore hée shall say; How camest thou in hither, and hast not on a Wedding garmēt? [Page 77] Binde him hand and foote: Take him away, and cast him into vtter darknes.

Wherefore that wee may examine our selues, our soules, and consciences the better; whether wée are arrayed with the Wedding garment, or not? and that we may labour and pray, that we may be more and more apparel­led therewith; whereby we may neuer be cast out of the presence of the King of Kings, and Lord of Lords; and that we may know, how to professe CHRIST aright: For it is a most important matter; and to professe is not e­nough, except wee professe aright: it shall be vnfolded; First, what the Wedding garment is: without which, wee cannot be partakers of Heauenly blessednes: secondly, what Hy­pocrisie is, and how detestable and odious it is in the sight of God.

The Wedding garment is Iustification, 1 What the Wedding garmēt is. and Sanctification; or Faith & good workes; or to belieue well, and to liue well. All this is but true holinesse; which is of two sorts: Namely, the righteousnes of Christs sacrifice, imputed to vs by Faith; and inherent righ­teousnes wrought in vs, and brought into vs by the holy Ghost. So that this garment is of two colours: partly red, partly white. It is red, by reason of Christs blood, shead on the Crosse, for the purging of our soules; and this [Page 78] is our Iustification and Righteousnes before God. It is white, by reason of holy & harme­les cōuersation, which shines before the world; & this is the putting on of the new man Christ Iesus; & the washing of our robes, & the makīg of them white in the bloud of the lambe; & our sāctification & holines in the eyes of men. Iu­stificatiō is attained by Faith; & sanctification brīgeth forth good works: iustificatiō cānot be w ^tout faith, & faith cānot be w ^tout good works: iustification therfore & holines are inseparable companions; & where the one is, there is also the other. They agrée in the efficient cause; For God is the Author and worker of them both, by the merit of Christ: They agree in the instrument, which is Faith; for faith receiues Iustification, and Faith brings foorth sancti­fication: they agrée in the scope & ende; that is our eternall life; but iustificatiō as the cause; sāctification as the way & therfore the Apostle saith, Eph. 2.10 that we are Gods workmāship, created in Christ Iesus, vnto good works, which god hath ordained, that we should walk in them. What then is this true faith, by which we are iustifi­ed before God, & accounted righteous; & absol­ued frō the guiltines of all our sins, Rom. 11. & reputed as holy, as if wee had neuer sinned, & had our selues fulfilled all the cōmandements of God? Faith is the means, helpe, & instrumēt, where­by [Page 79] a sinner doth apprehēd Christ w ^c all his be­nefits, Eph. 3.17 Luk. 2.11 & doth applie them particularly to him­self, & is ioyned to Christ, & doth liue in Christ. This faith is liuely & effectuall, both in respect of our affections, & in respect of our actions It is liuely in respect of our affectiōs; for it works in vs an affected féeling of the loue of God to­wards vs: Rom. 5.5. it works in vs an vndoubted expe­ctation of eternal life: it works in vs a sonne-like loue, & feare, & reuerēce, whereby wee loue Christ, & are delighted in Christ, and desire to please God, & carefully auoyd offēding of him: it workes in vs consolation, 1. Pet. 1.8 & peace of consci­ence, for the forgiuenes of our sinnes, & glad­nes, & spiritual ioye, through the tast of Gods fauour: it workes in vs sighes of the spirite, that cannot be expressed, & a confidēce, where­by we call God, Abba, Father: Rom. 8.26 it works in vs patience in aduersitie, and reioycing in affli­ction: it works in vs a cōtempt of the world, Gal. 4.6. and a spirituall securitie and constancie, tho­rough the grace and friendship of God.

Lastly, Rom. 8.15 Rom. 3.33 38. Psal. 16.3 Rom. 10.9 14. Faith workes in vs Charitie and Loue towards our neighbor for Gods sake: & curtesie, kindnes, gētlenes & a delite in y ^e god­ly: as the Psalmist saies of himself, That all his delite was in the Saints that were on the earth. Faith is liuely, in respect of our actions: for out of the foresaide inward affections, there [Page 80] breakes out godlines; 2. Cor. 4.13. Matt. 7.7. Rom. 12.8.9. Phil. 4.11 Gal. 2.20. Gal. 3.26. Act. 10.43. Acts. 13.39. Rom. 9.12 Eph. 3.12. Act. 15.9. [...]. Ioh. 5.14. and righteousnes; and thanksgiuing; and prayer; and confessing of Christs Faith; and peace and concord with all men; and mercie towards all, euen our e­nemies; and newnes of life; and a good con­science; and an holy care, faithfulnes, and di­ligēce in our calling; & contentation in what­soeuer state of life. So that, that the godlie are engraft into Christ, and are in him, and haue fellowship with him; and are made the Sonnes of God; and obtaine remission of sinnes; and are righteous in the sight of God; and are not ashamed; & haue bolde accesse and entrance to God; & haue their vnderstanding and will regenerate, and their hearts purged; and are saued: and do obtaine their petitions of God; and doe conquere the world and Sa­than; and doe renounce Sathan, and all his works, Eph. 5.11. in heart, word, life, and manners, and doe altogether relie vpon God, and are deligh­ted with his Lawe day and night: Psal. 1.2. All these things Faith works in the godly; and yet to speake, as the thing is, Faith performes not these things, but hée whom Faith apprehēds, that is, Phi [...]. [...].3. IESVS CHRIST, in whome we are able so doe all things necessarie to saluation. Yea, but (may some say) where shall wée finde such Faith, that is adorned with all these things? It is true, that the like measure of [Page 81] Faith is not giuen vnto all men; Rom. 12.3.9. Eph. 4.16 but to some is giuen more Faith, and to some lesse, and to euery one of the Elect is giuen faith sufficient vnto saluation. For God moderates and or­ders the matter so, that those which shal beare the more brunts in the world, and shew foorth Gods glorie more thē other, they should haue the greater measure of faith, for that purpose.

Notwithstanding, more and lesse changeth not the nature of things; a dwarfe is as much a man in substance as a Giant; & a féeble and fraile Faith in Christ, (though not perfect) yet is a true Faith, and shall saue, if it be fixed on Christ, and straye not from Christ; and shall attaine attonement with God, and remission of sinnes, & eternall life, no lesse then the stron­gest Faith.

Therefore Isaiah saith of Christ, Isai. 42.3. A brused Reede shall hee not breake, and the smoaking flaxe shall hee not quench: that is, Hée shall mercifully succour the weake, he shall streng­then the wauering in faith, and hée shall foster and cherish those that haue but a sparkle of true godlines and grace in them, though it be almost dead and extinguished.

God doth not at an instāt plant & place a full & perfect faith in our hearts; but he doth it by degrées, and steppes, and encreases, & in that measure, and manner, & time it pleaseth him.

For as the Philosophers say, that wee are, and are nourished by the same things; and as an Infant is fed and sustained with the same blood (when hee is borne,) beeing turned into milke; So God confirmes Faith in vs by the same meanes, by which hée plants it.

1. Pet. 2.2.The principall meanes is the often hea­ring of Gods word; And therefore S. Peter sayes, As new borne Babes desire that sincere milke of the Word, that yee may growe there­by.

And Saint Chrysostome sayes, Fides no­stra instar Lampadis accensae, quae facile extingui­tur, nisi subinde is fund [...]tur Oleum; That our Faith is like to a Lampe set on fire, which is easily put out, if Oyle be not now & then pow­red vpon it.

This Oyle is the Word of God. Another meanes, is the often receiuing of the Lordes supper, according to Christs commandement; Eate this, Drinke this. Another meanes are daily Prayer, & supplication with D [...]uid, that God would stablish that he hath wrought in vs; Ps. 68.28 and with the Apostles, that the Lorde would increase our Faith. Luk. 17.5 Another meanes of bréeding and féeding true Faith in vs, is a desire of godly life, and Charitie towards our Neighbour.

And therefore Paul saith, that we must hold [Page 83] fast Faith, and a good conscience; 1. Tim. 1.19. 2. Pet. 1.5.6.7.8.9.10. And Peter saith, that wee must make our calling and E­lection sure, by giuing all diligence to ioyne Vertue, with Faith, and with Vertue, Know­ledge; and with Knowledge, Temperance; and with Temperance, Patience; and with Patience, Godlines; and with godlines, bro­therly kindnes; and with Brotherly kinde­nes, Loue.

For if these things bee among vs, and a­bound, they will make vs that wee neither shall be idle, nor vnfruitefull in the acknow­ledging of our Lord IESVS CHRIST; For hee that hath not these things is blinde, and cannot see a farre off, and hath forgotten that hée was purged from his olde sinnes: but if we doe these things, wée shall neuer fall.

Are works necessary then vnto saluation? (will some say:) If wee take it thus, that workes are necessary to saluation, as the me­ritorious cause of Righteousnes and eternall life, it is false: If we take it thus, that new obedience is necessarie, as being a sequele and effect necessarily following our reconcilement to God, it is true. For God will saue none without Repentance; and the giuing of the holie Ghost, is necessary to eternall life; as CHRIST saith; Ioh. 3.3. Except a man bee borne a­gaine, he cannot see the Kingdome of God.

Againe, Faith, without which we cannot be saued, cannot be w ^tout good works; for Faith hath euermore Loue ioyned with it, either ac­tually, Gal. 5.6. De inter­pellatione Da [...]d. 4. vel Psalm. 7 [...]. or potentially. Againe, Bernard saith truly, Bona opera sunt via Regni, non causa reg­nandi; Good works are the way to the King­dome of Heauen, not the cause that wee at­taine to the Kingdome of Heauen. Neither can anie attaine to Eternitie, vnles he walke in the way of good works.

And that our works may be good indéede, and acceptable vnto God, it sufficeth not, that they be onely done in outward shew, as Gods law prescribeth; but there must be an inward sinceritie of minde, procéeding from faith, and purging the heart: and there must be an assu­red perswasion, that that we doe pleaseth the Lorde; For, Whatsoeuer is not of Faith, is sinne; Rom. [...]4.23. Act. 13.9. that is, Whatsoeuer wee vndertake with a doubtfull conscience, whether it please God, or not; and whether God command it or not, is sinne.

Lastly, that a worke may bee good, it must haue respect to Gods glorie alone, as to the principall ende thereof. For the hypocriticall Pharisee gaue Almes, and the Publican gaue Almes, after his Iustification: but the Almes of the Pharise was odious to God, because he gaue to be séene of [...]en; & the Publicans almes [Page 85] was pleasing, not so much for that it was com­manded, as for that it proceeded from sinceri­tie and faith, and tended to Gods honour.

Therefore because the Lawe of God doth chieftie respect the fountaine of sinceritie, Matt. 2 [...] 37. whence a regard to Gods glory must procéed; the vnregenerate though their works séeme neuer so glorious outwardly, yet because they doe not that well, that is of it selfe good, that is, they do it not of faith, to Gods honor their workes are not good, but dead; Gen. 3.7. and are like Adams fig-leaues, that couer the inward cor­ruption. Io [...]. 14.4. T [...]. 1. [...]5. For how can cleannes procéed from vncleannes? And vnto them that are defiled, & vnbelieuing, nothing is pure, but euen their mindes and consciences are defiled. But the man regenerate, because he hath recouered by faith some parte of sinceritie of minde, accor­ding to the measure of sinceritie recouered, he is fitte to performe good workes.

S. Cyprian excellently declares the mat­ter by a similitude; De [...] ­gularit [...]e C [...]ric [...]. A Bishop (saith hee) that consecrateth a Church, and confirmeth chil­dren, is not then consecrated a Bishop, when he doth those things; yea, except he were be­fore that time consecrated a Bishop, those things were vnprofitable, and childish, & foo­lish, & toyous: Euen so, a Christiā being con­secrated and sāctified by his faith, hée doth good [Page 86] workes but hée is not first sanctified, or made a Christian for these good works; for this one­ly pertaines to Faith; Yea, except hee belie­ued, bef [...]re hee did good workes, they should be vnprofitable, & wicked, & damnable sinnes.

Wherefore the marriage garment is Faith and good workes: without faith, there is no saluation: without good workes, there is no true faith. Iam. 2.14 For so S. Iames saith, What a­uaileth it, though a man saith, he hath Faith; whē he hath no works; cā that faith s [...]ue him?

As though the Apostle should say; Faith cannot bee without workes; more then the Sunne can be without brightnes; and a cost­ly Ointment, without smell; and a liuing bo­die without a soule; therefore it is a painted Sunne that hath no brightnes; & a vile oynt­ment, that smells not sweetly; and a dead car­kase, that hath no soule; and an idle & vnpro­fitable faith; Nay, no faith at all, that is desti­tute of good works. Bern. ser. 12. de Re­surrect. Domini. Sicut corporis huius vitam ex mot [...] suo coono [...]n [...]; [...]ta & fidei vitam ex [...]o­nis op [...]ribus As we know that our body liueth, because it mooues: so wée know that our faith liueth, because it bringeth foorth good works: & as the soule is the life of the body wherby it is moued, & hath féeling so the life of faith is loue wherby it worketh. In Psal. And therfore Austen saies fitly; Sic docet me, vt agam; non vt tantummodo [Page 87] sciā, quid agere debeam; God teacheth me so to do, that I should not onely know what I ought to do: For as it is said of Christ, that he knew no ill, by which we conceiue, that he did no ill: so that man may truely be said to know good, that doth good. 2. What Hypocrisie is, & the vnmas­king there­of.

Hitherto the true profession of CHRIST, which is the wedding garment, hath bene set foorth vnto vs: now let vs take a view of Hy­pocrisie, and fained friendes, that come to the marriage without the mariage robe; to whom the King will say, Friend, how camest thou in hither. & hast not on a Wedding garment?

What then is Hypocrisie? Hypocrisie is dissimulation: for the originall worde signifi­eth a couering and concealing of Iudgement, when a man shewes one thing indéede, and an other thing in the iudgement and eies of men. And properly an hypocrit is he that plaies his part in a stage-play: But in cōmon vse, & in di­uinitie, hypocrites are, that like stage-players wil séeme to be other, thē they are in very déed.

And therefore Austin saith, Tracta. de ser. domini in monte. In serm. de ieiunio. That Who­soeuer desireth to seeme that hee is not, is an Hypocrite; For he fayneth that he is righte­ous, and is not such a one in deede.

And Chrysostome sayes more plainly, He is an hipocrite, that is a stage-player, that takes vpon him on a stage, the person of another: [Page 88] for as a seruāt oftētimes represēts a Maister, and a priuate person a Prince; so they coun­terfeite on the Theater, and stage of this life, that beare another thing in their heart, Matt. 23.4.5.6.7.16.23.24 25.27. then they pretend before the world.

But none can painte out an Hypocrite in more liuely colours, then Christ our Sa­uiour hath done; when hee saith, that Hypo­crites binde heauy burthens, & grieuous to be borne, and lay them on mens shoulders, but they themselues will not mooue them with one of their fingers: and that Hypocrites do all their workes to be séene of men; For so the Hypocritical Scribes and Pharisees made their Phylacteries broade, and the fringes of their garments long; & loued the chiefe pla­ces at Feasts, and the chiefe seates in the As­semblies, and gréeting in the Market, and to be called of men Rabbj, Rabbj; and accounted the golde greater then the Temple that sancti­fied the golde, & the oblation greater then the Altar that sanctified the oblation: and that Hypocrites straine out a Gnatte, & swallowe a Camell; tithe Mynt, and Annise, and Cum­mine, and leaue the weightier matters of the Lawe, as Iudgement, and Mercie, and Fidelitie, and that they make cleane the vt­ter side of the Cuppe, and of the Platter, but inwardly, they are full of briberie and excesse. [Page 89] And y ^e hypocrites are like to whited tombes, which appeare beautifull outward, but are within full of dead mens bones, and all filthi­nes. One father saies, Greg. li. 8. Morall. that hypocrisie is the cloaking of a secret vice, vnder the shew of vertue: and that the life of an hypocrite is nothing else, but quaedam visio phantasma [...]is, the shewe of an imaginarie matter, which ap­peares something, and is nothing: Id. Ibid. and com­pares the hypocrite to Simon of [...]yrene, that bare Christs crosse, but died not with Christ; so euery hypocrite professeth to liue to Christ, but will not die to sinne, and to the world. Another father likens the hypocrite that sée­keth God fainedly, Chrys. su­per. Matt. 12. but findes not his true seruice, to Herod, that promised deuotion to the wise men, yet meane while did whet his sword, and paint his malice of heart with the colour of humilitie. And he saith againe, Hom. 57. de diuersis. A man that is righteous in deed is like to a faire woman, that needs no externall ornaments, but hath naturall beautie: but the hypocrite, whose holines is dissembled, is like to a filthy and deformed harlot, which vseth many me­retricious colourings, yet cannot couer her filthines: but the néerer any drawes vnto her, the more he mislikes her. Super Matt. sept. And againe he saith, that an hypocrite is like a wolfe cloa­thed in a shéepes skin: but that he is found [Page 90] out, by his voyce, and by his doing: for the shéepe bleats, and lookes towards the earth, and eats grasse, which is a signe of humilitie and méekenes; but the wolfe howles, and lookes towards heauen, and eats the flesh of beasts, which is a signe of pride and crueltie. They that can make White of blacke, and blacke of white, are like to Bell, the Image of the Babylonians, which outwardly was co­uered with brasse, but was inwardly clay. And therefore one saies well;

Why may not I call him Bel, that faines himselfe righteous, and yet is most wicked? As Aristotle the Prince of Philosophers saies of morall fained amitie, Lib. 9. Ethic. He that faines him­selfe a friend, and is none, is worse then a co [...] ­ner of false money. So it may be truely said of religion and Gods feare with that holy fa­ther; Counterfait pietie, is no pietie, but dou­ble iniquitie; Aug. in Psal. 23. because it is iniquitie and dissi­mulation. The hypocrite hath Iaakobs voice, but the hands of Esau; that is, he talkes religiously and zealously, but he walkes im­piously and prophanely: the hypocrite is like the statues of Mercurie, that were wont to be [Page 91] set in crosse waies, to direct trauellers to some citie, or towne; but did not trauell, nor mooue their selues: the hypocrite is like the burning candle, that consumes it selfe, by giuing light to other, that is, by his worke he profits o­ther; and by ill doing thereof he procures his owne punishment: the hypocrite is like the stage-plaier, that when he cried out, ô God, he pointed with his finger to the earth; and when he cried out, ô earth, he pointed with his finger to the Heauen; Phi [...]ost. and therefore wise Polemon gaue him no reward, being iudge of the Actors; saying, [...]ic manu Solaecismum fe­cit, this fellowe hath spoken false language, and committed an error with his hand: the hypocrite is like the deafe and hollowe nut, which hath no kernell within, but is wasted of the worme, and therefore is fit for nothing but for the fire: the hypocrite is like the gol­den Image, that outwardly is guilded, but inwardly is but rotten wood; for he couers a sinke of iniquitie, vnder a cloake of pietie: the hypocrite is like the false messenger, that beares a boxe painted with the Princes Armes, but he hath therein neither the Prin­ces letters, nor the seale: Iob. 39.17. &c. the hypocrite is like the Ostrich, that layes eggs indéed, but leaues them in the sand, and hatcheth them not her selfe;

So though the hypocrite admonish others well, & shew them how to worke well, yet he brings forth no good workes himselfe, nor gai­neth any to Christ by his owne good example: the hypocrite is like to the Swan, that hath white feathers, Le [...]. [...]1.16.18. yet blacke flesh: and therefore as one thinkes, the Swan was forbidden to be eaten of the Iewes, to shew that God ab­horreth all dissimulation: the hypocrite is [...]ke siluer, that is white in shew, yet makes blacke strikes and lines: the hypocrite is like the Vintner, that deliuers good wine to his guestes, and drinkes the lées himselfe: and therefore though he speake neuer so holily, yet he must remember, Ma [...]. 7.21. That not euery one that sayeth, Lord, Lord, shall enter into the king­dome of heauen, but he that doeth the will of God which is in Heau [...]n: and that it must be said vnto him, Ma [...]. 7.3. [...]5. Why feest thouthe moate that is in thy Brothers eye, and perceiuest not the beame that is in thine owne eye? Or how say­est [...]ou to thy brother, suffer me to cast out the moate out of thine eye, and behold a beame is in thine owne eye? Hypocrite first cast out that beame out of thine owne eye, and then shalt thou see cleerely, to cast out the moate out of thy brothers eye. In which words Christ forbids the hypocriticall cen­sure and iudgement: and that is, when to ob­taine [Page 93] praise and a reputation of goodnes, men doe reprooue other for such faults as are in themselues, either in the same, or in greater measure. Luk. 4.2.3. Rom. 2. [...]. They that are blamed and iudged by such, presently say, Physitian heale thy selfe: and, In that thou condemnest another, thou condemnest thy selfe. For wicked men that are full of hatred and sinne, doe presume to iudge their brethren: & do directly looke on the offences of other, and therefore doe censure them as they list: but they consider their owne offences by a reflexion, and thwart sight, and circumstances; whereby they endeuour, ei­ther to couer them, or to extenuate and lesse [...] them. Contrarily, the good and godly are sharpe-sighted in their owne sinnes, and in the vertues of other; but they are blinde in the sinnes of other, and in their owne ver­tues. The hypocrite is like Gold made by Alchimy, that appeares as gold, but is not so; and hath a disease called, noli me tangere: for though he be spéedie in reprehending of other, yet he himselfe will not be reprehended. God in forming a man, first frames the heart: a painter in portraiting a man, first deciphers the face. So the good man imitates God, and vseth an inward consideration: and though he cannot excuse the outward action, yet he excuseth the good intention: but the hypocrite [Page 94] like a colourer and counterfa [...]ter, he begins from the face, and vseth outward censure, and iudgeth after the outward appearance. God commaunded the Israelites, Ioh. 7.24. Leu. 19.1 [...]. not to let their cattell gender with others of diuerse kindes; not to sowe their field with mingled seede, and not to suffer a garment of diuerse things, as of linnen and wollen, to come vpon them. In these words God forbids hypocrisie, for it is the hypocrite that soweth diuerse séedes and graines, that speakes well, but doth ill: that hath wheate in his mouth, and tares in his heart: that is cloathed with the garment of vertue before men, and with the rags of im­pietie before God: and that reprooues other, for that he doth himselfe. There is a kind of rotten wood, and some skales of fishes, that glimmer in the night, and yeeld foorth, not a true, but a seeming light: so hypocrites haue an appearing light of vertue, but no sub­stance thereof: and they ambitiously affect an opinion of vertue, more by iudging and controlling of other, then by reforming themselues. Epiphan. in [...]ysiologo. It is written of the foxe, that he faines himselfe dead when he comes a­mong birdes and pulterie: but when he sees them come neere vnto him, he suddenly praies on them: so the hypocrite like one dead to the world, and a man mort [...]fied, and a [Page 95] shéepe led to the slaughter, conuerseth among the harmeles, so long, Matt. 3.7 till he get some occa­sion of calumniating, biting, and reprehen­ding.

This is Iohn Baptists generation of Vi­pers: that inwardly nourish poyson, but out­wardly hisse foorth a kinde of zeale.

If we be desirous to see hypocrisie exem­plified in true performance: let vs consider, Esai. 7.10 how Ahaz being commaunded, to aske a signe of the Lord for his deliuerance from the furious wrath of Rezin the King of Aram, and Rekah Remaliahs sonne, that for a time were as smoking fire-brands, but should quickly be quenched: and how he fained, that he would not tempt God, nor offend him by requiring a signe: though indeed he regar­ded not how much he greeued the Lord: let vs consider, 1. King. 14.2. how couertly Ieroboams wife dis­guised her selfe, when she went to Ahijah the prophet, to aske what should become of her sonne that was sicke: Amos 7.12. how smoothingly Ama­ziah perswaded Amos the Prophet, to flee in­to the land of Iudah and to liue and prophecie there: but not to prophecie in Bethel, because it was the Kings chappell, & the Kings court: how cunningly Gehazi counterfaited, 2. King. 5.22. both with Naaman, to get a reward, and with Elisha his Maister, at his returne, as though [Page 96] he had gone no whither: Ezra. 4.2. let vs consider, how the enemies of the Iewes beyond the Riuer, came colourably vnto them, as though they would haue aided them in the building of the Temple; whereas indéed they hindred it by their possible endeuour, & accused the Iewes of wickednes and rebellion, and wrote letters to Artaxerxes for the staie and stopping of the worke: Neh. 6.2. and how Sanballat and Geshem sent vnto Nehemiah, that he should méete them; as though they would haue conferred with him for the furtherance of the repairing of the walls of Ierusalem; they being fully minded to worke Nehemiahs euill, and to ouerthrow the building which he had repaired: Let vs consider these things, and we shall cléerely perceiue, that the vsage of hypocrisie is, vnder a maske of sinceritie and plainenes, to couer all iniquitie and doublenes. Mar. 7.3 The Iewes that did not eate without often washing of their hands, though they came but from the mar­ket: honouring God with lips, when their heart was farre from him, and worshipping God in vaine, teaching for doctrines the com­mandement and tradition of men: Luk. 6.2. the Phari­sees that were so scrupulous, that they rebu­ked the disciples of Christ, for plucking eares of corne on a Sabbath day; albeit they were hungrie, and might therefore defend them­selues [Page 97] by the example of Dauid, who when he was an hungred, entered into the house of God, and eate the shew-bread, and gaue to his followers which was not lawfull to eate, but for the Priest onely: Luk. 13.14. the ruler of the syna­gogue, that blamed the diseased to come to Christ to be healed on the Sabbath: estéeming it to be lawfull then to loose an oxe or an asse from the stall, but vnlawfull then to loose a man or woman from an infirmitie: the per­secutors of our Sauiour that had no consci­ence, to accuse him falsely, and with all vio­lence and bloudines to procure his death; Ioh. 18.28. yet that forbare to enter into the common Hall, least they should be defiled, and might not eate the P [...]sseouer with externall sanctitie; and that thought it not lawfull, to put the money into the treasurie, Matt. 27.6. which Iudas the Traytour had brought againe, because it was the price of blood, though their selues had pai­ed it for betraying the innocēt lambe of God: Simon the Sorceror, Act. 8.6. that had a kinde of tem­porarie and historicall faith, and was bapti­zed, and continued with Saint Philip: albeit he had neither part nor fellowship in the busi­nes; for his heart was not right in the sight of God, and he was in the gall of bitternes and bond of iniquitie: Ananias, that made, Act. 5.1. as if he were a true disciple, and bare vnfained [Page 98] loue to the brethren; yet that put aside part of the price of his possession, Act. 23.2.3. and lyed to the holy Ghost: the high Priest of the same name, that heard the cause of Paul, and sitting (as a whited wall) to iudge him according to the lawe, commanded him to be smitten cōtrarie to the lawe: Reu. 3.9. and those dissemblers, that in the Church of Philadelphia called themselues Iewes, when they were the synagogue of Sa­than, & nothing lesse then Iewes of circumci­sed hearts: these, and all these are the liuely I­mage, picture, and representation of counter­faiting, hypocrisie, and dissimulation.

Thus we sée, the vgly shape of an hypocrite; and how Chymaera like he is compact of di­uerse formes: let vs also consider the punish­ment of hypocrisie. Hypocrisie is darkenes: for where there is no sincerity, there is darkenes; as Christ teacheth, Matt. 6.22.23. saying; The light of the body is the eye; if then thine eye be single, thy whole body shall be light: but if thine eye be wicked, then all thy body shall be darke: wher­fore if the light that is in thee, be darkenes, how great is that darkenes? If hypocrisie be darkenes, & a worke of darkenes; where shall it be punished but in vtter darkenes? Take him away, saith the king, and cast him into vtter darkenes: there shall be weeping and gnashing of teeth. Iob. 8.11.12.13.14.15. Can a rush growe without myre? Or can the grasse growe without water, [Page 99] though it were greene, and not cut downe, yet shall it wither before any other hearb: so are the pathes of all that forget God, and the hy­pocrites hope shall perish: his confidence also shal be cut off, & his trust shall be as the house of a spider: he shall leane vpon his house, but it shall not stand; he shall holde him fast by it, yet shall it not endure; Iob. 15.33 34. as Bildad once said to his afflicted friend; God shall destroy the hy­pocrite, as the Vine doth her sowre grape, and shall cast him off, as the oliue doth her flower: for the congregation of Hypocrites shall be desolate, and fire shall deuoure the houses of bribes. The reioycing of the wicked is short, Iob. 20.5.6.7.8.9. and the ioy of the hypocrites is but a momēt: though his excellencie mount vp to the Hea­uen, and his head reach vnto the clouds; yet shal he perish for euer like his dunge, and they which haue seene him, shall say, where is he? he shall flee away as a dreame, and they shall not finde him, & shall passe away as a vision of the night: so that the eye which had seene him, shall doe so no more, & his place shall see him no more Christ speaking of the euill seruant that shall say in his heart, Matt. 24.48. My maister doth defer his comming, and therefore shall begin to smite his fellowes, & to eate, and to drinke with the drunken, that seruants Maister will come (saith he) in a day when he looketh not for him, and in an houre that he is not w [...]re [Page 100] of; and will cut him off, and giue him his por­tion with hypocrits; there shall be weeping and gnashing of teeth: And what is the por­tion of hypocrites? What, but that spoken of in the scripture? Iob. 13.16 which saith, that the hypo­crite shall not come before God. It is grée­uous, to be tortured in fire and brimstone: it is gréeuous, to be thrust out of the blessed companie, and out of heauenly glorie: it is greeuous, to know that there shall be none end of these torments: but how vnspeakable and intollerable anguish shall it be, to be seclu­ded and separated from the very sight of hea­uen, and of the king of immortalitie: so that nothing shall be seene, heard, or felt, but la­mentation, woe and mourning? Wherefore if we will auoid these extreame and exquisite paines; we must in no case presume to come to the wedding, but in the wedding garment. One saies of earthly glorie, Cic. lib. 1. Offic. and reputation of this world; Compendiaria est via ad gloriam, vt qualis quis (que) haberi vult. talis sit; It is the rea­die way to glory, that euery one be such a one indeed, as he would seeme to be. Much more it may be said of eternall glorie, that the di­rect way to it, is to be such Christians indeed, as we appeare outwardly to be; that is, to be godly in word, and godly in worke. Seneca saies, That it makes a far greater matter, what [Page 101] manner of person thou appeare to thy selfe, Epist. 87. then what manner of person thou appeare to other: and, that none can long beare a coun­terfaite shewe; ficta in naturam suam citò reci­dunt, fained things doe soone returne to their owne nature; but those things that are sup­ported by truth, and doe rise from soliditie, they growe greater and better; as he writes to Nero the Emperour; God is the soūder, sear­cher, & [...]éer of hearts; God is not mockt: God cannot be blinded; God will quickly desire the guest that is not fitly apparrelled: God will challenge him, and say vnto him, Friend, how camest thou in hither? and hast not on a wed­ding garment: God will punish him, & com­maund his Angels to take him away, and to cast him into vtter darkenes, 1. Cor. 2.11. where shall be wéeping & gnashing of téeth. None knoweth the things of a man, saue the spirit of a man, which is in him: therefore euery one must se­uerally enter into the closet of his own mind, and examine his owne soule priuately, whe­ther his heart be sincere before the Lord, and whether his soule be frée from hypocrisie and dissimulation. God deceiues none, and may be deceiued of none: his eyes are the infallible touchstone, that trie our faith, whether it be true, liuely, and effectuall. But the fruits of good workes, are the touchstone, wherby men [Page 102] make iudgmēt of faith. Matt. 22.33.35. Matt. 7.16.17.18. And for this cause our Sauiour saith; Either make the tree good, & his fruit good; or else make the tree euil, & his fruit euill, for the tree is knowne by his fruite: do mē gather grapes of thorns? or figs of thi­stles? so euery good tree bringeth forth good fruit, and a corrupt tree bringeth forth euill fruit; a good tree cānot bring forth euil fruit: neither can a corrupt tree bring forth good fruit; a good man out of the good treasure of his heart, bringeth forth good things; and an euill man, out of an euill treasure, bringeth forth euill things: for of the abundance of the heart the mouth speaketh. Where there is séene zeale and deuotion charitie and commi­seration, patiēce & humilitie, an earnest ende­uour & sincere desire to kéepe the lawe of God: it may be said, that there is a Christian faith, and there is an vnfained Christian. Where there is seene coldnes in religion: neglect of the word, praier, and sacraments: enuie, strife, malice, couetousnes, deceit, dissimulation, pride, incontinencie, swearing, drunkennes, and other markes of the flesh: it may be said, that there is no manifest step and trace of true faith, there is no sincere Christianitie, there is no signe of the marriage garment. Where there is séene haunting of the Church, & list­ning to sermons, and outward fauour & coun­tenance to the word of God, and frequenting [Page 103] of the vse of the Sacraments, and continuall boasting of faith & profession, yet without the life and soule of faith and profession, which is performance and practise: it may be said, that there is false semblance and hypocrisie: or else what manner of thing is hypocrisie?

It is said of Epicurus, Cic. [...]. Tuscul. that he did put on but the bare habite of a Philosopher, and was not a Philosopher in truth. It may as truely be spoken, that many in this age put on but the naked shape of Christians, and are not Christians indéed: and that many colour their wickednes by outward pretence of religion, and by bearing Bibles in their hands, and the word in their mouth, though it be neuer set­led in their hearts: being like the Carbuncle, that hath a firie shew, yet neuer flames: and like those that vse muske and pomanders, to conceale their vnsauorie and stinking breath. Diogenes séeing one clothed in a Lyons skin, Laer. l. 6. cap. 2. & flattering himselfe, as if he were thereby va­lorous: Wilt thou not cease, (saith he) to dis­grace the apparell of valour? & may it not be said to him, that hath but a shew of godlines, 2. Tim. 3.5. and religion, and by works denieth the power thereof: Wilt thou not cease to disgrace the profession of Christianitie? Plut. in regum & Imperat. apoph. For as Alexander the great, when some commended the fruga­litie of Antipater, in that he led an austere life, [Page 104] exempt from all deliciousnes; he said that An­tipater wore a white cloake outwardly, but inwardly his heart was wholly of purple co­lour; wherein he glaunced at his dissembled parsimonie and thriftines, whereas else his heart desired honors and the purple robes of Princes, euen so against the outward zeale, and pietie, and protestations, and humilitie of some in our time, it may be obiected, that these are but the disguised cloakes of hypocri­sie, seruing onely for the shadowing & shrow­ding of irreligiousnesse, impietie, falsehood, and haughtines. 2. Mace. 6.23. There was once an Eleazar, that could be drawne to play the hypocrite, by no flatteries and allurements, no not to saue his life thereby, and to auoid most grée­uous tortures: though he might haue done it, by eating indéed such flesh as was lawfull for him to vse, and onely by faining that he did eate swines flesh: but he considered dis­créetly, as became his age, and the excellencie of his ancient yeares, and the honour of his graie haires, and his most honest conuersa­tion from his childhood, but chiefly the holy lawe made and giuen by God; therefore he desired rather straight waies to be sent to the graue, then to play the dissembler; and he gaue this answere, to them that priuately had giuen him counsell to vse dissimulation for his life: It becommeth not our age, said [Page 105] he, to dissemble, whereby many young per­sons might thinke, that Eleazar, being foure­score yeeres olde and tenne, were now gone to another Religion: and so through mine Hy­pocrisie (for a little time of a transitorie life) they might be deceiued by me, & I should pro­cure malediction & reproach to mine olde age: For though I were now deliuered from the torments of men, De morte patris sui. yet could not I escape the hand of the Almightie, neither aliue nor dead.

And Nazianzene could once say of his Fa­ther that he chastised pride, and loued humili­tie, not fainedly, or superficially, or colorably; and that hee reposed humilitie in the secrete closet of his soule, and not in his garments, or bowing downe of his necke, or lowe spéech, or thicke and long beard, or coloured haire, or graue pace in going: for these things (saith he) are easily deuised, Matt. 21.28. yet quickly repro­ued; for no counterfait thing can be durable. Such men there were once: but where are they now to be found? and how rare are they? Are there not in these dayes farre more, that are like the younger sonne, that being cōman­ded of his Father, to worke in the Vineyarde, saide; I will Sir, yet went not; then that are like the elder sonne, who being commanded to worke in the vineyard, said, I will not, yet af­terward he repented himselfe, and went.

Are there not some, that say, Ier. 7.4. The Temple [Page 106] of the Lord, the temple of the Lord; this is the tēple of the Lorde, & yet they amend not their waies & works, nor execute iudgemēt betwéen a man & his Neighbour, but they oppresse the stranger, the fatherles, and the widow?

Mic. 3.11Are there not some, that iudge for reward, and teach for hyre, and Prophecie for money; and yet will leane vpon the Lorde, and say, Is not the Lorde among vs? As though they would vaile their sin by the vizard of leaning on Gods law. Are there not some, that are ve­ry quick of sight in earthly things, & yet blind in these things which pertaine to the heauen­ly life? Luk. 12.55.56. & that are those Hypocrites, that can discerne the face of the Earth, and of the skie, but cannot discerne the acceptable time & day of saluation. Matt. 6.2. Are there not some, that séeke the praise of men, whē they do good works, blow­ing the trumpet when they giue almes, pray­ing with ostentation and vaineglorie, fasting with sowre and disfigured faces; and that séek to merite their saluation, and to sanctifie their soules, by their outward and dissembled holi­nes? Whereas God abhorreth their coloring and dissimulation, and God looketh vnto him that is poore & of a contrite spirite, Isai 66. [...].3. & trembleth at his words: but their Hypocriticall works hee will reiect, as he reiected the Iewish oblati­ons, when he saide of them; Hee that killeth a [Page 107] Bullocke, is as if he slew a man; he that sacri­ficeth a sheepe, as if he cut off a dogges necke; hee that offereth an Oblation, as if he offered swines blood; he that remembreth incense, as if he blessed an Idole; & the reason is, because they had chosen their owne wayes, and their soule delighted in their abominations.

For they that bragge and vaunt of their owne worthinesse, Prou. 30.12. are that generation that are pure in their owne eyes, & yet are not washed from their filthines: And therefore whē they do good, or lesse ill then others, in that they cast it in Gods téeth, & thinke thereby to win mer­cie, they are foolisher then beggars, Ber. serm. de Aduētu Domini. who when they implore helpe & Almes of men, they shew not foorth costly garments, but sores & naked limmes. When the Emperor Fredericke the third, heard one say, y ^t he would goe into those places, where no hypocrites were, Thou must thē (said he) fly beyōd the remote Sauromates & the ycie Ocean; & yet whē thou cōmest thi­ther, the place wil not be clean without hypo­crisie; vnles thou be a God, & not a man. For perhaps the Emperor remēbred y ^e saying of the mā of God; Euery one is an hypocrite; Isai. 9.17. & ther­fore affirmed that Hypocrisie aboūdeth euery where. Our dayes were happy, Psal. 50.16.17.18 19.10.22 if it might be said to none; What hast thou to do to declare God ordināces, that thou shouldst take Gods [Page 108] couenāt in thy mouth? seing thou hatest to be reformed, & hast cast his words behind thee: For whē thou seest a thiefe, thou runnest with him; and thou art partaker with the Adulte­rers: thou giuest thy mouth to euill, & with thy Tongue thou forgest deceit; thou sittest and speakest against thy Brother, and slande­rest thy Mothers sonne: ô consider this yee that forget God; least he teare you in pieces, and there be none that can deliuer you.

Is it not found among vs, as Ezechiel found among the Iewes, Ezek. 14.3. that many dissemble, as though they would hearken to the admo­nitions of Gods word, when they haue set vp their Idols of sinne in their harts, and put the stumbling blockes of iniquitie before their fa­ces. Ecclus. 19 25. Is it not found among vs, that some be­ing about wicked purposes, doe bowe them­selues downe, and are sad; when their inward parts burne altogether with deceit? Is it not found among vs, Ier. 5.2.22. that some say, The Lord li­ueth; yet doe sweare falsely? and for all their pretensed pietie, yet doe not sincerely feare the Lord: Nor are afraied of his presence, which hath placed the Sand for the boundes of the Sea, by the perpetuall decree that it cannot passe, and though the waues thereof rage, yet they cannot preuaile: though they roare, yet can they not passe ouer it. Is it not found [Page 109] among vs, that some are named Christians, and thereby beare in hand, that they are full of Faith & good works? but when they speake of the vildenes of sinne, of saluation, of immor­talitie, and of heauenly and spirituall things, they shew, that it comes out of a wrong bowe; they cannot say with the Psalmist: The zeale of thine house hath eaten mee; Psal. 69.9. & 119.139. my zeale hath euen consumed mee, because Gods enemies haue forgotten his words. But as when Cal­lidius said; that he would prooue by witnesses and writings, and examinations, that Gallus went about to poyson him; but hee spake so hainous a matter w ^t so calme a countenance, so fainte voice, and so remisse gesture, that Ci­cero (the Aduocate of the person accused,) ga­thered by his gesture and action, that hée spake fainedly, and therefore saide, Tu, nisi fingeres, Callidî, sic ageres? ô Callidius, Wouldest thou so pleade the cause, vnlesse thou didst dissem­ble? So when these keye-colde Christians say, that they hate sinne, embrace vertue, be­lieue in Christ, loue his Gospell, and their bre­thren; they do it so remissely and faintly, that it may be excepted, & said against them; would you so slenderlie and negligently speake of these things, if you were so well resolued?

On the contrary, there are some so forward in citing scripture, in reprehending of sinne, in [Page 110] glorious protestation of their faith, hope, and charitie, in listning to the Word, read, & prea­ched, as it may be thoght, that they are moun­ted high in the steps of mortification, and that they are crucified to the world, and the desires thereof: but if we approch to the fig-trée, that flourisheth with such faire & gréene leaues, we shall finde no fruite thereon; Matt. 21.19. but shall thinke, that those Iewes are reuiued, that were woont to talke of the Prophet by the walles, and in the doores of houses, Ezek. 33.30.31.32 and to speake one to ano­ther, & euery one to his brother, saying, Come I pray you, & heare what is the Word that cō ­meth from the Lorde; yet when they sat be­fore the Prophet, and heard his wordes, they would not doe them; but with their mouthes they made ieasts, and their hearts went after couetousnes; & the Prophet was vnto them, as a ieasting song of one that hath a pleasant voyce and can sing well: For they heard his wordes, but they did them not.

It were to be wished, that it were not true that one saith, that if the closet of mens hearts were vnlockt, & the cloudes of the countenāce chased away, there would be séene strange mō ­sters lodging in the heart; as strāge as Nilus, and Ganges & Lybia, & C [...]ucasus haue brought foorth. There would be found the bloody Ty­ger, the cruell Lyon, the sauage Wolfe, the ve­nemous [Page 111] Basiliske, the Aspe, that brings into a deadly drowzinesse, the stinging Scorpion, the counterfeiting Crocodile, the false Foxe, and the dissembling Hiena. And it would ap­peare that oftentimes fained godlines couers crueltie, En veterē Pharisais­mū, & re­centē pa­pismum. and a godly shewe shrowdes wicked­nes; whereas on the otherside, naked vertue, is oftentimes coursely attired, and lodgeth in a homely cottage, and boasteth not of lofty ti­tles, and scornes popular applauses, and fol­lowes not great Patrones, but séekes by all means to liue retiredly, in a secret habitation.

If then Hypocrisie be so odious in the eyes of God, and shall bee so sharpely punished in the worlde to come, and bée so daily and v­sually found in the liues of men. For these dayes are no freer then Paules time, wherein there were some, that did professe, that they knewe God, but by workes denyed him, and were abhominable, and disobedient, Tit. 1.16. and vnto euery good worke reprobate.

Let vs stedfastly cleaue to the Lorde, with full purpose of heart; and let vs abandon hy­pocrisie, that wee may please the Lorde; and let vs reiect dissimulation, that wee may be blessed; and let vs auoyde counterfeiting; that wee may not bee fashioned according to this present Worlde; and let vs not pre­sume to carrie the Name of CHRIST, [Page 112] without sinceritie of Faith and christian life, and godlines of conuersation, and continu­ance in well-doing.

For it is not enough to begin well, except we perseuere, Greg. in Homil. Quum desi [...]eria bona concipimus, semen in terram mittimus; When we conceiue goods desires, we cast séede on the ground; and when wée begin to doe well, then springs vp the blade; and when we profite in well doing, then appeare the eare; and when wee are roo­ted and stablished in well doing, then there is full Corne in the eare. Let vs not fall away from well dooing, Gal. 6.9. Chris. in Mat. [...]4. Hom. 53. till the Haruest come that our workes may be plenteously rewarded: for in due time we shall reape, if we faint not.

The money of this world, if it be enclosed in a bag, it remaines alone; but if it be currāt, and goe from hand to hand, it is multiplied by the vse thereof: So the Faith of a Christian, if it be kept close prisoner in the heart, it not onely abides alone, but it is lessened by idle­nes, and waxeth sloathfull, and at last falles to nothing: but if it be daily exercised in the scriptures, and stirred vp by good spéeches, and confirmed by good workes, it will not onely multiplie, but also neuer cease to growe and encrease, till it bring vs to the marriage of the Lambe of God, CHRIST IESVS, in heauen, where wee shall haue the end of our Faith, [Page 113] Euen the saluation of our soules.

The God of peace, that brought againe from the dead, our Lord Iesus Christ, the great Shepheard of the sheepe, Hebr. 13.20.21. through the blood of the euerlasting Couenant, make vs perfect in all good workes, to doe his will, working in vs, which is pleasing in his sight, through Iesus Christ, to whom be praise for­euer and euer. Amen.

Hovv to vanquish Sathan.

MAn naturally is desirous of peace & quietnes, & ab­horreth vexation & trou­ble: yet when he hath ob­tained his desire, being too secure, and yeelding him­selfe a captiue and slaue to the suggestions of the flesh and Sathan, he abuseth ease & tranquillitie to his owne hurt and destruction. And therefore that we may auoide securitie and be héedfull, the scriptures do often shew vnto vs, how full of dangers our life is, in that they compare it, sometimes to a Pilgrimage; sometimes to a Warfare. Note what the Patriarke Ia­cob said, when Pharaoh asked of him how [Page 115] olde he was; Gen. 4 [...].9. The whole time (saith he) of my pilgrimage, is an hundred and thirtie yeeres; fewe, and euill, (and full of trouble) haue the daies of my life bene.

Note what penitent Iob said of his life; Is there not an appointed Time for man vpon earth: and are not his daies, Iob. 7.1.2.3.6. as the daies of an hireling? As a seruāt longeth for the shadowe, and an hireling longeth for the end of his worke; So I haue had as an inheritance the monethes of vanitie; & pinefull nights haue bene appointed vnto me: my daies are swif­ter then a Weauers shittle. Note what Mo­ses, the man of God, saith; Psal 90.3.5.6.10. Thou (ô Ood) tur­nest man to destruction; Againe thou sayest, Returne yee sonnes of Adam, thou hast ouer­flowed them they are as a sleepe; In the mor­ning, he groweth like the grasse; in the mor­ning it flourisheth & groweth, in the euening it is cut downe and withereth: the time of our life is threescore yeeres & ten, and if they be of strength, fourscore yeeres: yet their strēgth is but labour & sorrow; for it is cut off quick­ly, & we flee away. Note what the great Apo­stle & doctor of the Gē [...]iles, Paul saith, Ephes. 6.12.13. We wre­stle not against flesh and blood, but against Principalities, against powers, and against the worldly gouernours: the Princes of the dark­nes of this world, against spirituall wickednes­ses, which are the high places.

And therefore he addes presently, For this cause take vnto you the whole armor of God; that yee may be able to resist in the euill day, and hauing finished all things stand fast. Euen so doth Peter in this present place; de­claring vnto vs the coūterwaites of Sathan; and exhorting vs diligently to beware & take héed of them: And therefore he saith, Besober, and watch: for yuur aduersarie, &c. In which words the holy Apostle doth thrée things: first he exhortes vs vnto a continuall care for our saluation; which care consisteth in Sobrietie, & vigilancie, or watchfulnes, in these words; Be sober, & watch: secōdly, he addes a reason of his exhortation; and therein is contained a description of our grand-enemie Sathan, in these words; For your aduersarie the Diuell, as a roaring Lyon walketh about seeking whō he may deuoure. Thirdly, he shewes what we must doe in this case, in these wordes; Whom resist, stedfast in the faith.

1. We must continually care for our salua­tion.First then, the Apostle commends vnto vs a perpetual care and studie, for the sauing and health of our soules. And because he hath an eye and respect to warfare, he vseth a double metaphore & borrowed spéech, from the things that are requisite, and necessarie in Earth, Warfare, and Militarie discipline.

The first borrowed phrase is this, Be sober: [Page 117] that is, vse temperācie in all your actiōs. For as surfeting & drūkennes makes the body vn­apt for worldly busines. So they that drowne their soules in the sinke of earthly delights & pleasures, they cānot desire & follow the king­dome of heauen. And as the worldly souldior, that stuffes & crains himselfe too full w ^t meate and drinke, cannot readily & nimbly resist his bodily enemie; So CHRISTS souldior that liues intemperately, cannot withstand the e­nemies of his soule, as he ought to doe. And therefore the Apostle sayes, Be sober. When Peter saith, Be sober, hee saith no other, then that which Christ saith; Take heede to your selues, Luk. 21.34.35.39 least at any time your hearts be oppres­sed with surfetting & drunkennes, and cares of this life, & least that day come on you at vn­awares. For as a Snare shall it come on all them that dwel on the face of the whole earth watch therefore, & pray continually, that yee may bee counted worthie to escape all these things that shal come to passe, & that yee may stand before the Sonne of man. When P [...]ter, saith be sober; he saith no other, thē y ^t which Paul saith, It is now time that wee should arise frō sleepe, for now is our saluation neerer, thē when wee belieued it: the night is past, Rom 13.11.12.1 [...]. & the day is at hand, let vs therefore cast away the works of darknes, & let vs put on the armor of [Page 118] light: so that we walke honestly as in the day; not in gluttony, & drūkennes; neither in chā ­bering & wantonnes; nor in strife and enuie. Whē Peter saith, 1. Thess. 5.5.9.7.8. Be sober; it is no other, then that which Paul saith againe; Yee are all the childrē of light, & the childrē of y ^e day: we are not of the night, neither of darknes: therefore let vs not sleepe, as doe other, but let vs watch and be sober: for they that sleepe, sleepe in the night, & they that be drūken, are drūken in the night: but let vs which are of the dai, be sober. Whē Peter saith, Ephes. 4.22.23.24 be sober, it is no other, thē y ^t which Paul saith againe, cast off; concerning y ^e cōuersation in time past, that old mā which is corrupt through the deceiuable lusts; & be renued in the spirite of your minde: & put on the new man, which after God is created vnto righteousnes & true holines. And what is tē ­perācie or sobrietie? It is a vertue that mode­rates the desires of meat & drink; that we may neither by excesse hinder meditation & prayer, & the labors of our calling; nor yet on the other side, hurte our bodily health by too much absti­nēce. Therefore else-where our Apostle saith; Be sober & watching in praier. For what attē ­tion, [...]. Pet. 4.7. or intention cā drūkards vse in praier? & how cā they muse, & thinke deuoutly of God & godly things? S Basil saith truely; Drunkēnes chaseth away the gifts of y ^e no y ^• Spirit▪ smoke [Page 119] driueth away Bees; & drūkennes driuet away the gifts of the holy Ghost. And the Hathe­nish Poet saith well, Corpus onustum.

When the body is surcharged with excessiue diet, it burdens the minde also, and fasteneth to the earth that portion of the diuine breath.

Drunkennesse (saith Austin) is a flattering Diuell, a sweet poyson, a pleasant sinne; In sermons quod. which whosoeuer hath, hath nor himselfe; which whosoeuer commits, not so much commits sinne, as is altogheter made sinne. Drunken­nesse is the bewitching Circe, that metamor­phoseth & turneth men into Swine; & Dogs, and Lyons, & Apes; discouering and setting on fire the vices that were before secret; and drawing foorth into the light of the Sunne those qualities of the minde, which were lur­king in close caues and cabbines.

Then the vnchast professeth and publisheth his disease; then the wanton refraines, Sen. ep. 8 nor tongue, nor hand; then appeares the pride of the insolent; the crueltie of the vnmercifull, the enuie of the malignant; Omne vitium gras­satur, & prodit: Euery v [...]ce then rageth and rusheth foorth. And who becomes not a Beast (in his Drunkennesse?) when [Page 116] [...] [Page 117] [...] [Page 118] [...] [Page 119] [...] [Page 120] he knowes not himselfe, nor others; hée can­not speake plainely & intelligiblie; he speakes to no purpose; hee rowles his eyes; he stag­gars and réeles; hee vtters and vomits his owne secrets and shame; hée féeles the swim­ming of the head; he imagineth one candle to be two; and that the very house whirleth round about him; & he findes that of the Poet verified in himself,

That the great faulte of immoderatie drin­king of wine is this, that like a craftie wrest­ler, it first seekes to trippe vp the héeles.

Drunkennesse makes men worse then beasts: For beasts will not by compulsion take more meate or drinke, then their neede craueth: And therefore Drunkards, & those that enforce others to drinke excessiuely, are in this respect to be iudged worse then Asses, and worse then Dogs, saith S. Chrysostome.

Hom. 58. in Matth.If therefore wee will thinke reuerently of God and his works, and pray zealously, and gouerne & manage our life circūspectly & right­ly, we must embrace sobrietie. The passages and conduits through which our dyet passeth into our bodies are but small, and narrowe, to teach vs moderatiō & temperancie. And what ariseth from immoderate swilling & gurman­dizing, but thicke, grosse, & troublous vapors, [Page 121] which doe manifold hurt to the contempla­tion of the minde: and doe cause almost a con­tinuall giddines and dizzines of the head: and bring forth doting and ioious phantasies: as both daily experience proueth, Hos. 4.11. and the Pro­phet witnesseth, saying: Wine, and new wine take away the heart of man? And. Seneca a­mong many other things, L [...]b. 12. Epist [...]4. which he speakes of the shunning of drunkēnes, saith, Vt [...]ta vino concepta, etiam sine vino durant, that Vices bred in wine, doe continue also after wine: and that continuall drunkennes brings the minde to furie: and elsewhere he doubtes not to call drunkennes wil ful madnes; Epist. 2 [...]. Basilmag. Ser. de ebriet. because men wit­tingly, willingly, and wilfully doe slip into it. Which mooued that learned father to say boldly, That the furious and possessed of an euill Spirit, ib to be pittied; but the drunkard that behaueth himselfe like to the franticke person, is worthie of no pittie; because he ser­ueth the vncleane Spirit of his owne accord. Further, if we wil preserue our bodily health, let vs embrace sobrietie. For one saith well, Chrys. That enough is foode, and health; and plea­sure; but too much is infection, and paine, and sicknes. Doe we not see, how too much watring choakes an hearbe and plant; but moderate moistening quickens it? so many diseases are procured; and bodies weakened, [Page 122] and kild by excesse: but many maladies are auoided by sobrietie. For intemperancie is the breeder and feeder of many infirmities of the body; and where sobrietie hath no place, there Aire, and earth, and water, and fire, are mingled together: that is, there is congested and cast into one paunch the foules of the aire, the fruits ef the earth, the fishes of the sea, and strong wine, hoate spices, and the like enflaming and fierie matter. When the elements are thus confused, variable tempests and thundrings must needs arise in the braine, and rheumes and catarhes are engendred by the continuall ascending of the vapors; for that the stomacke so forced with hoate and cold, moist and drie, soft and hard, heauie and light, cannot but hoyle and tum­ble like a wrestles Sea.

We that will be safe from these stormes, and be vnattainted of diuerse sicknesses, must retaine sobrietie. And it is not onely true, that many diseases are auoided by sobrietie; but more may be also said; that many disea­ses are remedied and driuen away by sobrie­tie: as may be confirmed by the speech of a fa­mous Physitian, Celsus. who saies, that many great [...]i [...]e [...]ses are cured by abstinencie and test: and b [...] the example of Aureli [...]nu [...] the Emperor, of whom it is written, that when he was sicke, [Page 134] he did neuer call the Physition, but cured him­selfe by abstinencie. If we will liue continent­ly and chastly, we must embrace sobrietie: for the drunken are easily thrust forward by Sa­than vnto vncleannes and wantonnes. It is well obserued of an ancient and learned fa­ther, that the drunkennes of one houre, Hier in ep. ad Nepo­tian. made Noah to vncouer those thighes which before he kept couered for the space of sixe hundred yeares. And who is so forgetfull, as not to re­member; or so simple, as not to marke, that Lot committed incest with his owne daugh­ters, Gen. 9.33. when he had drowned his reason and vnderstanding in excessiue wine? Est Venus in vinis, ignis in igne furit: lust lurkes in excessiue wine; and firie desires rage through firie drinkes. If we will shun many enormous actions and spéeches, we must embrace sobrie­tie.

For when men are drunken, for what quarrels, for what slaunders, for what swea­rings, for what blasphemies, for what sinnes and vices are they not fit? If we will be mai­sters and gouerners of our wits and vnde­standing, we must embrace sobrietie. Arist. For the Phylosopher saith, that the Greeke [...] called so­brietie Sophros [...]en as it were Zozo [...]sa [...]ten p [...]ronesin, a preseruer of the vnderstanding and wisedome.

Isocrat. ad Dem. Leotychi­das apud Plutar.And another writes excellently That when the minde is corrupted by wine, it is like a charriot that hath cast off the waggoner. And fitly one answered, when he was asked, Why the Spartanes dranke so litle? that other (saith he) may not consult for vs, and giue counsell to vs, but that we may consult for other, and giue coūsell to other. Wherin he sharply taū ­ted at the intemperate drinker, as at one that is vnfit, either to take aduice, or giue aduice.

But most graphically doth Salomon de­cipher the vnséemelines and effects of drun­kennes, when he saith; To whom is woe? to whom is sorrowe? to whom is strife? to whom is murmuring? to whom are wounds without cause? Prou. 23.29. &c. and to whom is the rednes of the eyes? euen to them that tarrie long at the wine; to them that goe, and seeke mixt wine: Looke not thou vpon the wine, when it is red; and whē it sheweth his colour in the cup, or goeth downe pleasantly: in the end thereof it will bite like a serpent, and hurt like a Cockatrice; thine eyes shall looke vpon strange women, and thine heart shall speake lewd things: and thou shalt be as one that sleepeth in the midst of the sea, and as he that sleepeth in the top of the mast: they haue striken me, shalt thou say, but I was not sicke; they haue beaten me, but I knewe not when I awooke.

Lastly, if we will retaine the grace of God, and his holy spirit, and the inheritance of e­ternall life, we must embrace sobrietie; and we must not be drunke with wine, wherein it excesse, but be fulfilled with the Spirit: and we must beséech the holy spirit of the Lord to endue vs with sobrietie and temperance; Eph. 5.18. Gal. 5.23. for it is his speciall gift, as the Apostle witnes­seth; and let drunkards, and gluttons, and all intemperate persons remember this one most short lesson of the Apostle, Be sober: if they will not, but will runne on still in the same excesse of riot; then let them take this for a cooling carde in the heate of their drinke; that drunkards shall not inherite Christs kingdome, but shall lie without the gates of the celestiall and new Ierusalem. If any craue scripture for this, let him search the 5. to the Ephesians, where the Apostle saies, Eph. 5.5. That no whoremonger, neither vncleane person, nor couetous person, which is an Idolater, hath any inheritance in the kingdome of Christ, and of God: and the 22. of the Reuelation, Reu. 22.15. where the Euangelist saith, That without the gates shall be dogges, and enchanters, and whoremongers, and murtherers, and Idola­ters, and whosoeuer loueth, or maketh lyes. And are not drunkards, that depriue them­selues of reason and common sense; that a­buse [Page 146] the good creatures of God; that de [...] their soules and bodies with vices; and prepare themselues to be as spunges to receiue all iniquitie: are they not comprehended vn­der the name of vncleane persons and dogs▪ If any say, that these are but probabilities and collections: then behold those most cléere places, where the holy Ghost saith by the mouth of the Apostle, 1. Cor. 6.10. Gal. 5.21. that drunkards shall not inherite the kingdom of God; and that drun­kennes, and gluttonie, are manifest workes of the flesh; and that they which do such things, shall not inherite the kingdome of God.

The second Metaphor & borrowed spéech, which the Apostle vseth in his exhortation, is likewise taken from earthly souldiers and warfare; when he saith; and watch. If the soul­diour that lieth in field against his enemie, be not watchfull; but careles and sléepie; how soone may his foes preuent, and circumuent him? so if they that are enrolled souldiours in Christs band, to fight his battels vnder his banner, be remisse, drousie, and negligent, the enemies of their soules may soone ouerthrowe and destroy them. It is necessarie therefore for vs to watch. And why must we watch? We must watch for the comming of Christ our Lord and Maister: for so he commaunds: saying; Watch therefore: for ye know not what houre your Maister will come: If this be [Page 127] sure, that if the good man of the house knew, Matt. 24.42.43.44 at what watch the theefe would come, he would surely watch, & not suffer his house to be digged through: therfore be ye also readie; for in the houre that ye thinke not, will the Sonne of man come. And againe: Let your loynes be girded about: Luk. 12. [...]5.36. and your lights bur­ning: and ye your selues like vnto men that waite for their Maister, when he will returne from the wedding, that when he commeth & knocketh, they may open vnto him imme­diately And why must we watch for Christs comming? because it will be suddaine: for the day of the Lord shall come euen as a theefe in the night: 1. Thess. 5.2.3. for when they shall say peace and safetie, then shall come vpon them sudden destruction, as the trauell vpon a woman with childe, & they shall not escape. And whereto must we watch? we must watch to righteous­nes, godlines, vertue, & good works: for so the Apostle S. Paul doth admonish vs; saying, a­wake to liue righteously; & sinne not. 1. Cor. 15.34. As if he had said: sin is like the Aspe: for as that Ser­pent, when it stings any, it brings them into a drousines, and they die sléeping: so they that are hurt with the sting of sinne, fall into a drousie forgetfulnes of God & godlines, and (except the Lord touch their hearts with re­pentance,) they senselesly sléepe vp into the [Page 128] second death. Ephes. 5.14. Awake therefore thou that slee­pest; and stand vp from the death of sinne, and Christ shall giue thee light. And why must we watch? we must watch, least Sathan sowe tares among the good séede of Gods word, and take it away out of our hearts; and choake it with the thornes of cares and voluptuous li­uing. Matt. 13.34.25. For Christ saith expressely, That the kingdome of God is like vnto a man which sowed good seede in his field: but while man slept, there came his enemie, and sowed tares among the wheate, and went his way.

Briefly, wherein must we watch? we must watch in praier: for so our Sauiour taught his disciples; Matt. 26.41. Luk. 21.36. saying, Watch and pray, that ye enter not into temptation. And again; Watch therefore, and pray continually, that ye may be counted worthy to escape all these things that shall come to passe, and that ye may stand before the sonne of man.

And so Saint Paul commaunds; continue (saith he) in prayer, Col. 4.2. and watch in the same with thanksgiuing. And iustly might he com­maund vs to pray continually: for what else is praier to the soule, but that which the kéele is to the ship, & the foundation to the house, and the moisture to the tree, and the sinewes and ioynts to the body? Take the kéele away, and the ship is dissolued: take the ground­worke [Page 129] away, and the edifice falles: take the moisture from the trée, and there comes no fruit: take away the sinewes, and cut the ioynts of the bodie, and the members will not hange together: and take away prayer from the soule, and it is exposed as a preie to euery Enemie. Praier to the Christian is as a sword to the traueller, that chaseth away the théefe; and the bowe of the hunter, that kils the sauage beast: and the fortresse and bulwarke, that defends the cittie and castle: for the wicked spirits are put to flight, when they see our soules armed with supplication; and the enemies that (as gréedie beasts) would deuoure our soules, are driuen off by the spirituall arrowes of zealous praier; and the castle of the soule is protected by praier, and thereby made inexpugnable: Chrys. de diuersis. and there­fore if praier be taken from the soule, perinde est, ac si piscem ex aqua traxeris: vt illi vita aqua, ita anima preccs: it is as though a fish were drawne out of the water; As water is life to the fish, so prayer is life to the soule.

Art thou in tranquillitie? pray to God, that thy tranquillitie may be permanent. Dost thou sée a gréeuous storme comming? pray to God, that he would auert it, and turne it in­to calmenes. Art thou heard? thanke God for hearing thée.

Art thou not heard? perseuere, that thou maiest be heard. For although God defer for a little space: yet he doth it not of hatred to­wards thée, neither for that he reiects thée, but by deferring, he keepes thee the longer by him: Chrys. de profectu euangelij. as fathers are woont not to grant pre­sentl [...] to their children whō they loue entire­ly, [...]he things which they desire; but to put them off with some delay, that they may tar­rie the longer with them; and desire it the more feruently, and estéeme it the more re­gardfully, when it is graunted.

Wherefore since prayer is so profitable and necessarie for vs, let none passe away the time ordained for prayer in sléepe and tri­fling, and in worldly cares and musings, or in vttering the words of prayer coldly and negligently, and with a roauing and wan­dring minde, onely vsing his lips; but let vs powre foorth our praiers before the Lord with attentiue mindes and carefull hearts. Cy­prian saith well, Let the minde muse on nothing else, then that which it praieth for. And againe, How canst thou desire to be heard of God, when thou hearest not thy selfe? Vis esse deum memorem tui, cum tu ipse memor tui non sis? Wilt thou haue God to re­member thee, when thou remembrest not thy selfe? Bernard also hath a memorable sen­tence; [Page 131] I offer (saith he) great iniurie to God; when I pray him, to heare my prayer, which I doe not heare, that vtter it forth: I beseech God to giue heede to me; when I my selfe giue heede, nor to him, nor to my selfe; but (which is much worse) by tossing vncleane and vn­profitable things in my heart, I bring before his sight an horrible stinch And another said as fitly, that as in a garland it is not enough, Chrys. hom. 4. cum esset presbyter designatus. for the flowers to be pure and cleane, ex­cept the hand that ioynes and binds them vp, be pure and cleane also: in like sort in the prayses and prayers offered to God, not onely the words must be godly, but also the minde whence they proceed.

The second thing to be considered in Saint Peters words, is a reason of his exhortation; 2. A de­scription of Sathan. and therein a description of our arch-enemie Sathan; in these words: For your aduersarie the D [...]uell, as a roaring lyon walketh about, seeking whom he may deuour. S. Peter saies, that we are souldiours, & must fight as long as we remaine in this world; and doth admo­nish vs, that we haue to do, not with a cōmon enemie, but with one, that like a lyon runnes hither & thither, readie to deuoure: & therefore he infers herevpon; that we must be sober, and watch. And héere we may sée, what thing our life is, & how the Apostle doth paint it out, [Page 132] as that none regenerate by Gods spirit, will not wish continually to be dissolued, and to be with Christ. For we are heere exposed to the assaults of Sathan, like a traueller that is to enter into an Inne, full of theeues and rob­bers.

Without doubt, before he entered into that house, if he must néedes enter, he would arme and furnish himself as much as he might, and he would sléepe very little in it, that he might depart againe out of it without hurt. Euen in the like danger doe we liue heere on the earth: where Sathan beareth great swaie, and so ruleth in the hearts of worldlings, as that he holdes them captiues at his owne pleasure. This is a terrible matter, if it be duely consi­dered.

And therefore blessed Peter labours to put vs in minde, that we looke to our selues care­fully and earnestly; that is, that we be sober, and watch. For we often abuse peace and qui­etnes, vnto idlenes and sloath: and thence it comes to passe, that now and then the Ene­mie beguiles and oppresses vs: because thin­king our selues frée from all daungers, we passe ouer our time in delights and pleasures, as the flesh desireth. How néedfull is it, that we should watch? since we haue an Enemie: and what Enemie? that eminent and nota­ble [Page 133] aduersarie the diuell. And what is he? a lyon: and what lyon? a roaring lyon: and what roaring lyon? a roaring lyon wandring vp and downe: and why wandring and wal­king vp and downe? that he may spoile and deuour the soules of men. Matt. 4.3. Ioh. 12.31. 2. Cor. 4.4 Matt. 12.29. Isa. 27.1. Reu. 12.3. Luk. 10.18. Heb. 2.14. This aduersarie is a tempter to impietie: he is the Prince of the world: he is the God of this world: he is that armed man that kéepes his house with mu­nition; he is the hugie and hideous whale, that doth swallow the vngodly in the gulfe of perdition: he is that great dragon and old serpent: he is like to lightning, that will pierce most nimbly and straungely, and doe wondrous things, contrarie to all expecta­tion: he hath the power of death: for from him came sinne, and sinne brought forth death: he it is of whom Saint Iohn saith; He that ommitteth sinne is of the Diuell; 1. Ioh. 3.8. for the diuell sinneth from the beginning. And it is to be marked, that he saies not, the Diuell hath sinned; but, the Diuell sinneth; to teach vs, that he doth nothing else but sinne, and entice to sinne.

One cals him magnum illum Peripateticum, that great Peripatetick, or walker. And he may wel be so called: for when he stood among the children of God, Iob. 1.6. The Lord said vnto Sa­than, whence commest thou?

And Sathan answered the Lord, saying, from compassing the earth too and fro, and from walking in it.

Yea, but if Sathan be such a wanderer and compasser of the earth; how can that place of Saint Peter stand, 2. Pet. 2.4. where he saies, that God spared not the Angels that had sinned, but cast them downe into Hell, and deliuered them into chaines of darkenes, to be kept vn­to damnation? If the wicked Angels are de­liuered into chaines of darkenes, and so kept; how can they wander vp and downe? The answere hereunto is; that God in the begin­ning, assoone as the Angels had rebelled and sinned against him, he thrust them into H [...]ll, and the depth vnder the earth; and yet in that sort, that as often as it pleaseth him, he suffe [...]s them till the last iudgement to goe forth vp­on the earth, and againe after a time shuts them vp into the d [...]pth, that they may hurt no more, nor no longer, then it seemeth good to his heauenly wisedome. Reu. 9.1. For where we reade, that the keye of the bottomles pit, that is, of Hell, was giuen to an Angell, and when the pit was opened, destroying grasse-hop­pers came foorth: that is infernall and hellish spirits, whose king was the Angell of the bottomles pit, and was called in Hebrewe, Abaddon: and in Greeke, Apollyon: that is, a [Page 135] destroyer: and that power was giuen them to vexe and disquiet men for a certaine time: and where we ceade, Reu. 20.1. that an Angell descen­ded from heauen, which had the keye of the bottomles pit, and a great chaine in his hand, with which he bound Sathan for a thousand yeares, that he might deceiue the nations no longer, vntill the 1000. yeares were accom­plished: for afterward he must be loosed a­gaine for a small space: what may be learned out of this, but that the hellish spirits are so enclosed in their prison, that is, in Hell, and in the depth vnder the earth, that now and then they are sent foorth vpon the earth, and then againe shut vp and bound at Gods plea­sure?

But while Sathan is suffered so to com­passe the earth, he neuer ceaseth, nor neuer resteth to assaye all enterprises, and vnder­take all courses, that he [...] [...]lest the god­ly, make himselfe sure of the wicked, and so encrease the subiects of his infernall king­dome. Gen. 3. He beguiled Euah in the person of a subtile Serpent. If Paradise had no priui­ledge; and if the first woman created holy and vnspotted of sinne, were subiect to his allure­ments: who can promise securitie to him­selfe? He deceiued Saul in the forme of the old, sacred, & graue Samuel: he seduced Ahab [Page 136] by the mouth of Prophets: 1. Sā. 28. 1. King. 22. 1. Chron. 21. 2. Cor. 12.7. Luk. 22.31. Luk. 4.13. he stird vp the Patriarke Dauid, to number the people: he mooued Paul to be proud of the vision: he sought to winnow the Apostles as wheate, to sift them to and froe, and to cast them out: he tempted Christ himselfe: nay he often temp­ted him; for it is said, that the Diuell depar­ted from him for a little season.

If this be done in the gréene trée, what shall be come in the drie? He that tempted Christ our Maister, will also tempt his ser­uants, either not to doe good, or if they doe good, to be proud of well doing: and so through pride to poyson their vertuous actions: that as the moth is bred in the garment, and eates the garment: and as the worme ariseth on the hearbe, & consumes the hearbe: so the haugh­tie conceit and reputation which they haue imagined of their owne workes, may cause them to loose the things which they haue wrought, 2. Chron. 6.30. and not to receiue the reward. It is he, that though he cannot see the thoughts of the heart, (for that is proper to God alone,) yet because he searches out the affectiōs of the minde, by our spéeches, and gestures, and out­ward behauiour, and constitution and com­plexion of body, he labours busily to steale the hearts of men from God, 2. Sam. 15. as Absolom did the hearts of the Subiects from his father Dauid. [Page 137] As the Cole takes fire, when it is put to it, for that it was apt & fit to take fire: so sathā notes the inclination, and tempts accordingly; some to Anger, some to wantonnes, some to glut­tony; some to pride; some to contention; some to couetousnes; & if resistance be not made, the flame followes, y ^t bellowes & the motiō breaks out into performance. Aug. super Gen. li. 10. And yet oftentimes Sathan is deceiued by y ^e outward lineaments of the bodie, and the coniectures that hee ga­thers therevpon; for if he could sée the inward Faith, Constancie, and other qualities of the minde, there are manie whom he would not tempt; and if he could haue seene the admira­ble patience of Iob, he would neuer haue bene so often foyled and discomfited. But when hee hath ensnared and bound anie in the Fet­ters of sinne; as the Poet sayes of Mezentius the Tyrant;

That hée ioyned dead bodies w ^t liuely bodies, laying hand to hand, and mouth to mouth; to the ende the dead should defile and corrupt the liuing: So this cruell Tyrant and torturer of soules, linkes the liuing soule to the loue of the world, and the pleasures of sinne, as to a rotten carkasse; that at the last also the soule may be holden of eternall death. It is he that [Page 138] knowes that we are born anew of the immor­tall seede of Gods worde; and therefore he en­deuors, either to steale the worde out of our hearts, Luk. 8.12 that it may not be rooted; or hée with­drawes vs from the Loue, hearing, & reading of it; or else hee procures hatred & slaunder a­gainst the minister, that his person may make vs to loth the word. It is he that trāsfigureth himselfe into an angell of light not in regard of his substāce; 2. Cor. 11.14 for he is stil an angell of dark­nes; but in regard of his colouring & counter­feiting: For by his glozes, shifts, & supersti­tions, hée will faine himselfe to be an angell of glorie, sent from God out of heauen; and will perswade men to obey his counsels.

It is he that alledgeth Scripture to seduce soules the rather, and pretendeth pietie, vnder the bare shew of Gods word; but he bewraies hīselfe to be a subtle sophister. For as Procra­stes the Tyrant of the citie Corydallus, dealt with his guests, making them alwayes fit for his bed; for if they were too long he cutte them shorter; if they were too shorte, he lengthened them with pieces of their owne bodies: So Sathan, (in whose steppes also the Heretikes of all Ages haue walked,) applies scripture to his wicked purpose; either omitting parte thereof, if it serue not his Argument; or else adding somewhat theret [...], and interpreting, [Page 139] and wresting it to a wrong sense.

So hee cited Scripture in the tentation of GHRIST, when hee set him on a pinacle of the Temple, and saide vnto him; Matt. 4.6 If thou bee the Sonne of God, cast thy selfe downe. For it is written, that he will giue his Angels charge o­uer thee, and with their handes they shall lifte thee vp, least at any time thou shouldest dash thy foote against a stone.

He produceth indéed a place of the Psalme: Psal. 91.11. as though God promised, that his Angells should safegard and defend his children; euen when they do despise the meanes that he hath ordained; and when they prooue whether God will, (or can) saue them without those meanes: whereas God promiseth succour on­ly to them that walke in their wayes, which God hath set downe vnto them, and there­fore do obediently vse the meanes which God hath ordained.

For this cause, he abridgeth, or rather man­gleth the Word, and leaues out these words, (in all thy waves;) whereas hee should thus haue produced the intier Scripture; Hee shall giue his Angells charge ouer thee, to keepe thee in all thy waves. And therefore, when the diuell abuseth Scriptures, in tempting of vs, the safest way is, to oppose Scriptures againe vnto him, as CHRIST did: [Page 140] Because it is certaine, that God doth not con­tradict himselfe in scripture: and therefore the Diuell citeth scripture in a false sence, when hee alledgeth it, to perswade vs to that which is repugnant to the manifest word of God.

It is he that is the spirituall Pharaoh, that studieth how to stay all the male chidren of the Israelites, Exo. 1.16▪ in the very byrth. That is, he goeth about to choake & smoother (euē; a good thought as soone as it ariseth in the minde) that it may not growe to full age and ripenes. It is hee that is the mightie Nimrod, and Hunter of soules; Luc. Flor. de gest. Roman. li. 1. cap. 7. and that famous Robber, that séekes for the worthiest booties & preyes, and strikes off the heads of the Poppies, with Tarquinius Superbus. Robbers and Thieues goe not thi­ther, where there is hay and strawe, but where there is Golde and siluer; saith S. Chryso­stome: Chrysost. hom. 4 in Isai. so Sathan bends all his might and maine to the sacking & destroying of the best of all. And as it is séene among Saylers, that they which haue an emptie shippe, feare not the assaulte of Pyrates, who come not to sinke or take a shippe that carries no wealth; but they feare Pyrates, that haue a shippe fraught with Marchandize and riches: be­cause Pirates couet to come where there is golde, siluer, and precious stones: so Sathan doth not so much pursue a sinner, that is de­uoide [Page 141] of vertue and godlines, as the holy, Chrysos. homil. 9. de Ozia. god­ly, and righteous, that possesse the true Trea­sure. And as Pyrates doe not set vpon the ship, that is sailing foorth of the Harborough, when they know it is vnfurnished of substāce; but then they endeuor by all assayes to appre­hend it, when it returnes home to the Harbo­rough, being loaden with varietie of store. So the enuious and vncleane spirite, inuades vs most, and labours to spoyle vs, when hee per­ceiues that the shippe of our Soule is repleni­shed with the Iewels of godlines, and our life is beautified with manifold good works, testi­fying that we loue and feare God vnfainedly. For did not y ^e Dragons tayle draw the third part of the starres of heauen, Reu. 12.4. and cast them to the earth? Was not Apollinaris so cast downe? and Nestorius so cast downe? and Ph [...]tinus so cast downe? and Origene so cast downe? & Tertullian so cast downe? though they were men of incomparable, Contra haeres. cap. 15.16.23 24. and admira­ble learning, iudgement, eloquence, and expe­rience; Yet they were both tempted by er­rors themselues, and did grieuously tempt o­thers: as Vincentius Lyrinensis largely and learnedly shewes.

If it fare thus with the Cedars of Libanon, and the Oakes of Bashan, and the Shippes of Tarshish; shal not the shrubs looke about them?

Who can sléepe in the mids of Snakes, and serpents, and rauenous beasts? As the neigh­bor enemies of the Iewes did still gape for their blood; the Ammonites in the East, the Phili­stines iin the west; the Syrians in the North, the Aegyptians in the South: So wee haue an Aduersarie that continually besiegeth the Castle of our heart, and takes aduise how hee may ransack it. We must fight wi [...]h an armie of vices; If we put downe couetousnes, incon­tinencie will rise vp; if wee vanquish inconti­nencie, ambition will succéede; if wee discom­fite ambition, Anger, Hatred Malice, Enuie, Pride, Drunkennes, & what not? will bande themselues in a pernicious Troupe, and lay siege to batter the faithfull Forte.

If our enemie finde vs fortified on the one side, hee will presently assaile vs on the other side; if he cannot preuaile this way, most spée­dily hée presseth vs that way; & neuer ceaseth, neuer takes Truce, neuer intermittes strata­gems, or omits the battell.

It was truely saide of Gregorie the great, That either hee spoyles by open violence, or flies hither and thither, by counterwaites, or flatters by perswasion, or terrifieth by threat­ning, or dismayes by distrust, or beguiles by promises. If any aske why Sathan hath such an implacable malice against all mākind, and [Page 143] specially against the godly? The Answere is, that hee doth it of hatred towards God; and because he [...] is not able to hurt God, he malig­neth those that are created after the Image of God; as hee that cannot violate the person of a prince, will abuse his feature and repre­sentation.

Saint Basill saies, In sermo [...] in aliquo [...] scripturae locos. that he hath partly séene it, partly heard it, and that it is an vndoubted thing, that the female Libarde is such an ene­mie to man, that if but the image and portrai­ture of a man bee shewed foorth vnto her, shee wil rend it in pieces, as though it were a man himselfe: So the Diuell (saith hee) not being able to touch GOD, he makes warre with the godlie, & pursueth the image of God in man, after which hee was once created.

And another compares Sathan to a mali­cious and coozening man who seeing an Or­phane to haue his Fathers substance, Chrysost. hom. 2 [...]. Matth. hee of­ten bestowes bāquets vpon him, or giues him faire garments, or flatters him with enticing spéeches, till he haue defrauded him of his pa­timonie: So Sathan (saith hée) seeing man to haue an heauenly treasure that is (an immor­tall soule) & heauenly wisedome, laid vp in an earthen chest; he shewes him money, & costly cloathes, and delicate dishes, and glorious ho­nors, and the desireable things of this world, [Page 144] that bringing him vnder the yoke of pleasure, hee may depriue him of his soules saluation, and bereaue him of the grace of God.

For albeit the sinne of the wicked Angels, for which they were exiled out of heauen, and thrust into hell, bee not expressely mentioned in the scripture; yet it may be collected out of the third of Genesis, that it was rebellion a­gainst God, springing from pride & hautines. For there we reade how the diuell caused our first parents to be cast downe frō their state of Innocencie; Namely, by breathing into them the poyson of pride, that they should presume to aspire to a paritie and equalitie with God in wisdome; saying vnto the woman: When yee shall eate of the forbidden fruit, Genes. 3.5. your eyes shall be opened & yee shall be as Gods know­ing good and euill. It is very likely that Sa­than sought to dispossesse man of his felicitie, by the same way and meanes that he was dis­possessed of his owne felicitie. And he knew, that God is still like himselfe, and that hée in­flictes like punishments vpon like Offences: therefore he endeuored to drawe our first Pa­rents to his owne rebellious pride, and he cea­seth not hitherto, nor will cease till the end of the world, to allure and perswade mankinde, to oppose themselues against the will and cō ­mandement of the Lorde, that as they partici­pate [Page 145] with him in Pride and rebellion, so they may also participate with him in plagues and destruction.

Why then, if the case so stand with all men generally, and with true Christians and the faithfull sonnes and seruants of God spe­cially, wée must séeke for furniture & weapons to defend our selues. And we néed not to séeke farre: for they are at hand for vs; & are framed and fashioned of the holy Ghost, by the mouth of the Apostle. And what are they? they are cō ­tained in these wordes; Whom resist, stedfast in the Faith.

As the power of that Aduersarie ought to whet vs, & make vs more circumspect; 3. Weapōs against Sa­than. so it is to be feared, least our mindes being attainted w ^t immoderate feare, would be cleane discou­raged, if hope of victorie should not be shewed vnto vs. Therefore now the Apostle labours, that we may know, that the euent and issue of the battell shall be prosperous if we fight vn­der Christs banner. For whosoeuer armed with Faith shal enter the combat, the Apostle pronounceth, that vndoubtedly he shall haue the victorie. Resist; (saith hée) if any aske how? he answeres, that there is might and strength enough in faith. For Sathan is powerfull a­gainst vnbelieuers, weake against beléeuers.

For when thou receiuest Gods worde into thine [Page 146] heart, and cleanest faithfully vnto it, the Di­uel cannot vanquish thée, but must néedes flie. For how soone did he betake himselfe to flight whē Christ beat him off with the weapons of holy scripture: Matth. 4. When thou canst say, Scrip­tum est; it is written; Thus saith the Lorde; Heere I stand last, To this I sticke; This is my Fortresse & Shielde: presently thou shalt sée him depart; and sadnes, & euill desires, and Anger, and Auarice, and faintnes of hart and distrust to vanish away with him. But such is the craftinesse of Sathan, that hee is most vnwilling that wee should come to his safe­gard; and therefore hee chiefly endeuours to depriue vs of this sworde. And this he easily brings to passe, when hee makes vs sluggish; our bodie being now vnfit for battell, and en­clining to ease and deliciousnes. For so with little adooe, hee wresteth out of our hand the sworde of the Spirite, which is, the Word of God, as he preuailed against Euah.

She had the word of God; if she had stickt vnto it, she had not fallen. But when Sathan saw that she was somthing careles in kéeping Gods word; and that she turned the absolute commaundement of God into a conditionall peraduenture; hee tooke the Word out of her heart; And so soone as shee yéelded a little vnto him, hee had the victorie.

Therefore, Resist, stedfast in the Faith. Paul rehearseth the whole furniture of a Christian Soldiour, & all the parts thereof; whē he saith; Stand therfore, Ephes. 6.14.15.16 17.18. and your loynes girded about with Veritie, and hauing on the Brest-plate of Righteousnes; & your feete shod with the pre­paration of the Gospell of peace; Aboue all, take the Shielde of Faith, wherewith yee may quench all the fierie dartes of the wicked; and take the helmet of saluatiō, & the sword of the spirit, which is y ^e word of God; & pray alwaies, with all māner praier & supplicatiō in the spi­rite. The weapons of a Soldiour must partly defend, partly offend; and with both these the Apostle armeth the Soldiour of Christ. Hee props & girds vs vp with truth, that we may stād; For w ^tout Truth, which is Christ him­selfe, all other Vertues fall: Least our breast shuld be woūded, & we becom forgetfull of our dutie, he gardes vs w ^t Iustice, that giues to e­uery one his owne: our feete must be couered, (that is) the whole race of our life must bee so ordered, y ^t we may rūne in the gospell of peace, not following our affections, but Gods word, that bréedes trāquillitie of consciēce: that wee may repell y ^e darts of distrust & concupiscence, he armeth vs with the shield of Faith, which expels distrust, bridles concupiscence, & makes vs to leade a life (worthie of our profession:) [Page 148] And that Sathan may not strike the head and trouble the reason of man, he giues the helmet of saluation, that is, Iesus Christ the head of the Church, and Sauiour of the whole bodie.

If anie say, I haue not those weapons, I am vnarmed; Whence shall I get them? Hee shewes that they are gotten by Prayer: & that God giues his giftes to them that pray for them. So that Paul is larger in this point thē Peter, 1. Ioh. 5.4. but the sense is one; for Faith onely is our victorie against the world. For all that is borne of God, ouercommeth this world; and this is that victory that hath ouercome this world, euen our Faith; as S. Iohn affirmes.

Marke, that he vseth the time that is past, saying, that Faith hath ouercome this world; to giue vs to vnderstand that though as yet we be in the battell, yet questionles we shal be conquerors: and we may assure our selues of the victorie. For Faith is the instrument, and (as it were) the meane and hand whereby we lay holde vpon him, that hath indéede perfor­med it, euen Christ Iesus.

It is but to resist in Faith, and immediat­ly the fielde is wonne, as saint Iames witnes­seth; Resist the Diuell (saith he) and hee will flee from you. If we flie, he is a Lyon; if we stand stoutly and manfully; Iam. 4.7. He flées as a flie: and why not? for he is Beelzebub: that is, [Page 149] the God of Flies. For if anie should say, If Sa­thā thā be bound, why doth hee preuaile so much?

It is true indéed, that he preuaileth much; but he dominieres but on the lukewarme and negligent, and them that doe not feare God in truth.

Hée is tyed like a dogge, bound in chaines, & he cā hurt none, but him that securely comes too néere vnto him And how foolish is the man that is bitten of a dogge bound vp in chaines?

Ioyne not thy selfe to him by the pleasures and desires of the world; Aug. serm. 197. de tempore. and then hee will not presume to approach vnto thée. He may barke, he may allure, he can byte none, but such as are willing. For hee hurtes not by enforcing, but by perswading; and hee doth not extort a consent from vs, but hee begges and dsires it. He can doe much indéede; but not without Gods sufferance.

If his power were not bounded, Psal. 141. hee would molest and destroy the whole worlde, and not suffer one godly person to remaine aliue. But hee that kéepeth Israell, will neither slumber nor sléepe: the Lorde himselfe is the kéeper of the godly: so that the Sunne shall not burne them by day, nor the moone by night: the Lord shall preserue their going out, and their cōming in for euermore. Iob. cap. 1. & 2. Sathan could not afflict Iob, either in body or goods, w ^tout leaue [Page 150] graunted him of God; 1. King. 22 hee could not seduce A­habs prophets, without leaue granted him of God; he could not enter into y ^e Heard of swine, without Christs permission. Mat. 8.31 Let vs therefore bee couragious, for the haires of our head are numbred; & the Dragon, that old Serpent is bound & cast into the bottomles pit; & cannot come out, Reu. 20. till the Lord appoint a time for his losing. He is a busie tēpter indéed, but fixe thy Faith on CHRIST: Matth. 12 29. Col. 2.15. for he hath bound y ^e strōg man, & spoyled his house; hee hath spoyled the principalities & powers, & hath made a shewe of them openly, and hath Triumphed ouer them in the crosse; hée is the Sonne of God, that was made manifest for this purpose, 1. Ioh. 3.8. that hee might destroy the workes of the Diuell.

And he not onely conquers himselfe; but al­so hee imparts the conquest on them that be­léeue in him. 1. Ioh. 2.13.14 And therefore Iohn writes to the young men, because they had ouercome that wicked one; & because they were strong, and the Word of God abode, in them, where­by they ouercame that wicked one.

He is a walker, and wanderer, and compas­ser of all the Earth indéed; but he walkes one­ly, 2. Pet. 2.4 when God permits him to goe out of his Dungeon and prison, for otherwise he cannot stirre, being fast bound in chaines of darknes.

Hee is an accuser of the godly indéede: but [Page 151] who shall lay any thing to the charge of Gods chosen? It is God that iustifieth; Rom. 8.1.33.34. who shall condemne? It is Christ which is dead, yea, or rather, which is risen againe; who is also at the right hand of God, and maketh request also for vs: And there is no condemnation to them that are in CHRIST IESVS.

He is a deceiuer indeede, but he cannot pre­uaile against Gods Elect. Mat. 7.24. The windes may blowe, and the Rayne fall, and the Floudes beate vpon the faithfull; but their Faith is built on the sure ground, and therefore it can­not be demolished.

The godlie may be afflicted: Ioh. 16.21. but their sor­row shal be turned into ioy, as the sorrow of a woman vanisheth away, whē a child is borne.

The billowes and surging Seas may dash against Christs Church; Matt. 16.18. but for that it is sta­blished and setled on CHIST the Rocke, the gates of Hell shall not preuaile against it. For as Physitians vse Serpents & Vipers in Tria­cle, for the help of men; so God vseth Sathan in tentation, for the profite of his childrē, and for this purpose, so ordereth his tentations, that as he should blind the hearts of the diso­bedient, and at last punish them eternally; so he should only trie & make knowne the Faith, Hope, Patience, and Constancie of the godly, that Gods Grace may be sufficient for them: [Page 152] and that after they haue bin tryed for a while, they may receiue the crowne of glorie that ne­uer withereth.

Therefore, if hee would friendly insinuate himself, pretending to do vs good, that he may the sooner drawe vs out of the narrow way; let vs oppose the expresse will and commande­ment of God against him, & not depart there­from, either to the right hand, or to the lefte hand. If he go about to rip vp our conscience with the knife of the Law, & to daunt vs with the vglinesse and haynousnes of our sinnes; Gen. 4. Matt. 27. 1. Ioh. 1.9. as hee dealt with Cayne and Iudas; let vs re­member, that if wée faithfully and penitently acknowledge our sinnes, God is faithfull and iust to forgiue our sinnes, and the blood of IE­SVS CHRIST, his Sonne, clenseth vs from all vnrighteousnes. And to the beléeuer, God hath twise thundred this most comfortable voyce frō heauen; Mat. 3. & 17. This is my beloued sonne, in whom I am well pleased. If he perswade vs to murmure in dearths; or be discontent with the flourishing state of some vngodly persons; as he threw this stūbling block before Dauid, Psal. 33. & 73. Iob. 27.7. Ierem. 12. and before Iob, & before Ieremias; let vs sub­mit our selues vnder Gods mighty hand, and cast all our care vpon him, for he cares for vs all, and not feare, because it is our Fathers pleasure to giue vs a Kingdome.

If he would puffe vs w [...]th pride for well doing, and make our hearts swell with pros­peritie; let vs consider, that when we haue done all, we are vnprofitable seruants; and that we are but stewards of Gods gifts, and shall one day be called to an account for our stewardship. If when he is expulsed once or twise, yet he returne againe: Exod. 14. for as Pharaoh stird vehemently to bring backe the Israe­lites, when they were departed out of Egypt; and as the spirit raged and fomed mightily, when he was expelled out of him whom he had possessed from his infancie; Matt. 9.20.21. so the Pha­raoh that tyrannized ouer the soules of sin­ners, if he léese his praie, he vncessantly at­tempts to winne it againe: and generally, (as our Sauiour witnesseth, Matt. 12.43.44.45.) when the vn­cleane spirit is gone out of a man, he walketh throughout drie place, séeking rest: and fin­ding none, he saith, I will returne into mine house from whence I came; and if he finde the roome emptie, swept, and garnished, he ta­keth seauen other spirits worse then himselfe, and they enter in, and dwell there; and the end of that man is worse then the beginning: therefore to escape that lamentable pernition, if Sathan returne after his expulsion, let vs betake our selues to earnest prayer: and then as the Lyon feares at the sight of a Cocke, and [Page 154] flies at the crowing of a Cocke; so this roa­ring and ramping Lyon feares at the sight of a faithfull person, and flies at his prayer. For as some remedies against poyson are hoate, and some cold; so the remedies against tenta­tions and troubles, are either the mildnes and coldnes of patience, or the vehemencie and ardentnes of prayer.

What if thou canst not still vse long and set prayer, and vttered with tongue, either for that thou art vnlearned, or for that thy busi­nes hinders and stops it, or for that the time and place forbid it? Yet pray continually in heart, and pray earnestly in minde, and pray zealously in spirit; August. ad Probā. as it is reported, that the Christians in Egypt were accustomed to vse often, yet short prayers, and to vtter them forcibly, yet spéedily, least the intention and heedfulnes, which is requisite for him that praieth, per productiones moras euanescat & he­bitetur, should vanish away, and become dull by long staie: doe this, and thou shalt trie vn­doubtedly, that such prayer, though bréefe, yet it is an ayde to the soule, a sacrifice to God, a scourge to Sathan.

For though while our life is in this pil­grimage, it cannot be without sinne and ten­tation; for our profiting is knowne by ten­tation; neither doth any knowe himselfe, [Page 155] except he be tried: neither can any be crow­ned, except he ouercome; neither can any o­uercome, except he striue; neither can any striue, except he haue an enemie and trials: though then the Sea can no more be without tempests, then the world without tentati­ons: yet we must valiantly by vehement prai­er resist the assault and batterie: and when the surge of triall flowes vpon vs, we must call and crie with the Apostles when the ship was couered with waues, Maister saue vs, Matt. 8.25. we perish: and then we shall sée, that the windes and stormes will cease, and that he doth n [...] sléepe, that séemed to sléepe for a little season. And aboue all things, we must take héede, that we resist Sathans suggestions and allurements in the beginning: for he could not preuaile ouer vs, vnles we did en­crease his strength by our vices, and did giue him roome to enter in and dominiere in vs by our iniquities.

For this cause the Apostle speaking of an­ger, saith: Ephes. 4.26 that the Sunne must not go downe vpon our wrath, and that we must not giue place to the Diuell.

As if he said, that anger, or any other sinne will growe past cure, (like a wound that by delaie waxes incurable,) if it be not re­pressed spéedily: and because continuance in [Page 156] sinne makes an entrance for Sathan, who hauing entered vpon our hearts doth péece-meale at last wholy possesse them, therefore we must betimes shut the doores against so hurtfull a guest. For as a Serpent easily con­uaies in the rest of his body, if he get an en­trance for his head: so Sathan that subtile and slippery serpent, if we permit one sinne to créepe into vs, and giue consent thereunto, he insinuates his whole traine, and he drawes vs from consent to practise, from practise to delight, from delight to custome, from cu­stome to boasting in sinne, from boasting in sinne, to obdurate hearts.

Hier. in epist. Dum paruus est hostis, interfice, vt nequitia elidatur in semine kill the Enemie of the soule, while he is but little, that vngodlines may be crusht in the séede: as the Cockatrice is most safely slaine in the shell, before he be hatcht and brought forth. Suppose that we had séene Adam in his tentation, when thoughts arose in his heart, and when he was straitned be­twéene the commaundement of his Creator, and the request of his yoke-fellowe; should we not haue cried out and said vnto him; ô thou wretch, Bernard. inser. om. sanct. take heede to thy selfe; see thou doe it not; the woman is seduced; beleeue not her entisements? Should this haue béene our perswasion to Adam, that he should looke to [Page 157] himselfe, and shal we not perswade our selues after the same manner, when we are com­passed & thronged with the like tentations? As the dogge that stands by the table, Chrys. hom. 3. de Laz. if he that eateth cast some bone or crust vnto him, he tarrieth and waites still for more; but if nothing be giuen him, at length he departs, and waites for sustenance no longer: so Sa­than that gréedie and biting dogge, standing about our life, if he receiue from vs some vn­godly spéeches, or wicked doings, he remaines and expects longer; but if we nourish him not by word, nor déede, he forsakes vs, and séekes after another preie.

Therefore if we will subdue Sathan, we must quickly flée all appearance of euill; 1. Thess. 5.22. we must spéedily flée the time, the place, the op­portunitie to commit sinne: we must by and by feare the baite, suspecting that it couers the hooke; and we must neuer forget that the fow­ler carries himselfe most guilefully, when he calls and allures most pleasantly. And this is the adiuration and coniuration that repels Sathan; namely, a true and stedfast faith, that knowes the mercies of God towards mankinde, reuealed in Gods word: and that assureth and perswadeth vs of those mercies towards our selues also: and that depends and relies wholly vpon those mercies: and [Page 158] that is not barren, idle, or dead, but aboun­ding with good workes.

The summe of all is this: we must liue so­berly, and watchfully: and w [...]y? because we haue an Aduersarie: to witt, the Diuell: that as a roaring Lyon doth walke about, seeking whom he may deuoure. But we must be of good courage; and cōstantly beléeue on Christ, the séede of the woman, that hath bruised the Serpents head: and hath not onely vanqui­shed the infernall powers, but also is our grand-captaine in these spirituall wars: and hath promised victorie to those that fight va­liantly vnder his banner: Ioh. 16.33. and hath willed vs to be of good heart, because he hath ouercome the world: and commaunds his holy Angels to pitch a campe round about the godly, and to put those wicked spirits to flight. We reade, 2. King. 6.14. that when the king of Aram had sent horses, and charets, and a mightie hoast, and they came and compassed the citie Dothan by night, where the Prophet Eliz [...]us lay: and when the seruant of the man of God arose early to goe out, & saw the citie cōpassed with horses and charets, he said vnto Elizans, alas Maister, how shall we doe? his Maister an­swered, feare not; for they that be with vs, are moe then they that be with them. Then Eli­zeus prayed, and sad, Lord, I beseech thee o­pen [Page 159] his eyes, that he may see: and the Lord opened the eyes of the seruant, and he looked, and behold, the mountaine was full of horses and charets of fire round about Elizeus Euen so forasmuch as we are weake of our selues, and vnable to defend our selues: and we haue a great companie of spirituall foes, which in­uent a thousand waies to entrap vs, and to bring vs to euerlasting shame: and lay waite to ensnare vs both in wealth and pouertie: both in pleasure and affliction: both in our words and in our workes: and are vigilant when we are negligent: let vs beseech our mightie and mercifull God, to haue mercie on vs, and to encrease our faith: that being har­nessed in compleate Armor, we may doe vali­antly, and tread downe Sathan our Arch-enemie vnder our feete: and we may haue the eyes of our minds opened, to behold the in­uincible charets and spirituall horsemen, that are on our side: and that being strengthened through the power of his might, we may be able to resist, and stand against all the assaults of that wicked one: and that holding the faith, and finishing our course, and fighting a good fight, we may in the end triumph eternally with our Sauiour Christ Iesus in the king­dome of Heauen. Amen.

PRACTISE MVST ACCOMPA­nie profession.

AS he cānot rightly be cal­led a good Citizen or com­monwealths man, that doth not obserue y ^e lawes of the cittie or common­wealth: so he cannot be truely called a Christian, that followes not the direction of the Christi­an faith, and of the Church of God. And that we may followe this; it is necessarie that we knowe what it is. What it is, the Apostle declares a little before; Verse. 3.4.5.6.7. saying: We our selues also were in times past vnwise, disobedient, [Page 161] deceiued, seruing the lustes and diuerse plea­sures, liuing in maliciousnes, and enuie, hatefull, and hating one another: but when that bountifulnes, and that loue of God our Sauiour toward man appeared: not by the worke of righteousnes which we had done, but according to his mercie he saued vs, by the washing of the new birth, and the renu­ing of the holy ghost; which he shed on vs abundantly, through Iesus Christ our Sa­uiour: that we being iustified by his grace, should be made heires according to the hope of eternall life.

In which words the holy Apostle shewes, first, what we are by nature: namely, vnwise, disobedient, deceiued, seruing lustes and di­uerse pleasures, liuing in malitiousnes, spight, and hatred.

Secondly, he shewes the cause of our sal­uation: namely, the bountifulnes and loue of God our Sauiour: by which two, namely, our owne vildenes, and Gods mercy, he ex­cludes vtterly in the matter of saluation, our righteousnes, and our merites.

Thirdly, he shewes the manner how we are saued; namely, by regeneration, and the renuing of the holy ghost: and in Christ we haue aswell the one as other.

Out of all which this may be gathered; [Page 162] that this is the summe of our saluation, that God so loued the world, Ioh. 3.16. that he hath giuen his onely begotten sonne, that whosoeuer beleeueth in him, should not perish, but haue euerlasting life.

And therefore whosoeuer haue not this faith, they are destitute of the spirit of God; For heereby shall we know the spirit of God: 1. Ioh. 4.2.3. euery spirit which confesseth, that Iesus Christ is come in the flesh, is of God: and euery spirit that confesseth not, that Iesus Christ is come in the flesh, is not of God; but this is the spirit of Antichrist. But because in this summe of the Christian faith, either di­strust and doubling, or carnall securitie and the libertie of the flesh doe assaile vs; S. Paul preuents and stops both those, when he saith; This is a true saying; and these things I will thou shouldest affirme &c, First he remooues doubtfulnes, in that he saith, that it is a true saying▪ that we are saued by Christ Iesus. As though he should thus say; there is no doubt to be mooued in this spéech; for that is before spoken is firme, and vndoubted, and certaine, and cannot deceiue any: and therefore fare­well they, that make doubtes touching the maine points of the Christian faith. For these words, this is a true saying, may fitly be re­ferred to the foregoing words, which entrea­ted [Page 163] of the pith and summe of our saluation. And by this phrase he shewes the certaintie of his doctrine; like as Christ in the gospell de­clares the infallibilitie of his doctrine, when he saith: Verily, verily, I say vnto you.

Wherefore the faithfull must diligently note and remember this singular comfort, in whatsoeuer troubles and afflictions. For our faith is continually battered and beaten on, by manifold tentations and trials. Christ saies, That the time shall come, Ioh. 16.2. that whoso­euer killeth the godly, will thinke that he doth God seruice: and that the godly shall be betraied of their parents, Luk. 21.16.17. and of their bre­thren, and kinsmen, and friends, and shall be hated of all men, for his names sake. And when Paul had made report of his owne per­secutions and afflictions which came vnto him at Antiochia, at Iconium, and at Lystri: 2. Tim. 3.11.12. he adds presently a generall conclusion: Yea, and all that will liue godly in Christ Iesus, shall suffer persecution. Now in the mids of these afflictions and aduersities, what can staie and helpe vs: but a cléere, and a good, and a sound, and a setled conscience, grounded on the faith of Christ Iesus? And therefore the Apostle witnesseth, that the faith in Christ Iesus, is a most sure and vndoubted faith: this is a true saying.

And this summe of our saluation may be easily prooued: because the whole scripture doth agrée therein.

For that man is naturally wicked and ill disposed, Psal. 14.2.3. how plainely doe Dauid and Isaiah teach? Dauid, when he saith, that the Lord looked downe from heauen vpon the chil­dren of men, to see, if there were any, that would vnderstand, and seeke God. And what was the sequele of Gods search? All are gone out of the way, they are all corrupt, there is none that doth good, no not one. Isaiah, when he saith, Isai. 64.6. that we haue all beene as an vncleane thing, and all our righteousnesse as filthy cloutes, and we all doe fade like a leafe, and our iniquities like the winde haue taken vs a­way. Man being so polluted, was not able to saue himselfe: for then sacrifices could haue appeased and pleased God; but sacrifices were not able to performe that: Psal. 50.5.9.10.11.12.13. for it is said in the psalme by the Lord, That he will not re­proue for sacrifices, or burnt offrings, that haue not beene continually before him: I will take no bullocke out of thine house, saith God, nor goates out of thy foldes: for all the beasts of the forrest are mine, and the beasts on a thousand mountaines: I know all the foules on the mountaines, & the wild beasts of the field are mine; If I be hungrie, I will [Page 165] not tell thée; for the world is mine, and all that therein is: will I eate the flesh of [...]ls, or drinke the bloud of goates? And another Prophet saith; Isai. 1.11.12.13. what haue I to doe with the multitude of your sacrifices, saith the Lord? I am full of the burnt offrings of rams, and of the fat of fed beasts, and I desire not the blood of bullocks, nor of lambes, nor of goates: when ye come to appeare before me, who hath required this of your hands to tread in my courts? Bring no more oblations in vaine: incense is an abomination vnto me: I can­not suffer your new moones, nor Sabbaths, nor solemne daies, (it is iniquitie,) nor so­lemne assemblies.

And most euidently speakes the holy ghost by the mouth of Paul; Heb. 10.1.2.3.4. that the lawe hauing the shadowe of good things to come, and not the very Image of the things, can neuer with those sacrifices, which they offer yeare by yeare continually, sanctifie the commers ther­vnto. For would they not then haue ceased to haue bene offered, because that the offerers once purged, should haue had no more consci­ence of sinnes? But in those sacrifices there is a remembrance againe of sins euery yeare. For it is vnpossible that the blood of [...]uls and goats should take away sinnes. If then legall sacrifices and ceremonies were insufficient to [Page 166] abolish and take away our naturall corrup­tion; there must of necessitie be some other meanes. This meanes is Iesus Christ, who is all in all; Col. 1.19.20. for it pleased the father, that in him should all fulnes dwell, and through peace made by that blood of that his crosse, to reconcile to himselfe through him, all things, both which are in earth, and which are in hea­uen. Gen. 3.15. & 22.18. & 49.10. God promised, that Christ the séede of the woman should breake the Serpents head: and that in him all the kinreds of the earth should be blessed: and that the scepter should not depart from Iudah, nor a lawgiuer from betwéene his féete, vnto Shiloh, that is, Christ the Messiah come, and the people shall be gathered vnto him.

Dut. 18.18. Act. 3.22.Christ is he, at whom Moses pointed, when he foretold the children of Israel; that the Lord their God should raise vp vnto them a Prophet, euen of their brethren, like vnto him.

Christ is he, whom the types and ceremo­nies of the lawe prefigured and signified; and namely the Paschall lambe; for the Baptist cryes: Ioh. 1.29. Matt. 27.51. Behold that lambe of God, which ta­keth away the sinnes of the world.

And therefore the vaile and partition of the holiest place, from the vtter part of the tem­ple, did rent from the top to the bottome, [Page 167] when Christ suffered: to shew, that now there is no more distinction of nations, Act. 10.34.35. and God is no accepter of persons; but in euery nation he that feareth him, and worketh righteousnes, is accepted with him. Christ is he, which hath this testimonie of God the father from hea­uen; This is that my beloued sonne, Matt. 17.5. Ioh. 8.12.51. in whom I am well pleased, heare him. And he himselfe cals vs vnto him, saying, that he is that light of the world, and he that followeth him, shall not walke in darkenes, but shall haue that light of life: and that if a man keepe his word, he shall neuer see death.

He saies of himselfe, that he is greater then the temple; greater then Ionas; Matt. 1 [...].6.1.22. greater then the wise Salomon.

And in the great and last day of the feast of the tabernacles, he cried, saying; If any man thirst, let him come vnto me, and drinke. Ioh. 7.37. Ioh. 17.11 15.17.21.24. And to make it manifest, that our saluation is most déere vnto him, he praies most earnestly for the faithfull, that they may be kept in the name of God; and that they may be kept from euill, and that they may be sanctified by the word of truth; and that they may liue in vnitie and concord; and that at last they may be with him in heauen, to be hold his vn­speakable glorie.

This is he, Matt. 13.2. vnto whom the multitudes [Page 168] resorted; and that taught with authoritie: and at whose doctrine they were astonied, and at whose gratious words they maruai­led.

And Christ is he, whom the Apostles prea­ched; Act. 4.11.12. namely, that he is the stone cast aside of the builders, which is become the head of the corner: neither is there saluation in any other; for among men there is giuen none other name vnder heauen, 1. Tim. 2.5.6. whereby we must be saued: And that there is one God, and one Mediator betwéene God and man, which is the man Christ Iesus; which gaue himselfe a ransome for all men, to be that testimonie in due time: 1. Ioh. 2.1.2. And that if any man sinne, we haue an aduocate with the father, Iesus Christ, the iust: and he is the reconciliation for our sinnes: and not for ours onely, but al­so for the sinnes of the whole world.

Ioh. 14.6.So true is it which our Sauiour saies to Thomas; I am the way, and the truth, and the life.

Aug. super. Ioan.Which words Saint Austin thus inter­prets: Ambulare vis? ego sum via: falli non vis? ego sum veritas: mori non vi [...]? ego sum vita: Wilt thou walke? I am the waie: wilt thou not be deceiued? I am the truth: wilt thou not die? I am the life. Man is héere a pilgrim, and a soiourner, and a traueller: and hath no [Page 169] abiding Citie; and the place we séeke for, and aspire vnto is Heauen.

Euery Christian aimes at this marke, and sailes to this Harborow; and runnes to this goale: yet there is but one right way, path, & course, Namely, CHRIST IESVS. And there­fore Christ sayes to Thomas, that hée is the way to the heauenly Father, and to euerla­sting ioyes.

If any be trauelling towards Rome, Cōstan­tinople, Ierusalē, or any other famous place; that he may trauell the beter, he enquires the certaine way: So they that will trauell to Heauen, must learne the true way; which is, to walke in Christ, and by Christ, & through Christ. Man is sinfull, and heauen is purer man is mortall, & the ioyes of Heauen eternal: man is carnall, and cannot discerne spirituall things: And therefore since flesh and blood, as it is méerely naturall & vnregenerate, can­not inherite the Kingdom of God; man must néedes walke in the right and straight path, CHRIST IESVS.

And Christ is mot onely the way to Hea­uen; but also the doore of Heauen; as he sayes, Ioh. 10.9. I am the doore; by mee if a man enter in, hee shall be safe, and hee shall goe in and out, and finde pasture. Christ is not onely the doore of heauen, but he hath the Keye of heauen; Reu. 3.7. for [Page 170] hée is y ^e holie one & the true one, who hath the key of Dauid, who opēs, & none shuts; & shuts, & none opēs. CHRIST hath not only the key of heauen, but hée is the Light of heauen; For that Citie néedes nor Sunne nor Moone to lighten it, Reu. 21.23. but the glorie of God doth enligh­ten it; & the light thereof is the Lambe Christ Iesus. CHRIST is not only the light & bur­ning lampe of Heauen; but the leader & féeder of the heauenly Saints; for they shall hun­ger no more, nor thirst no more; neither shall Sunne, or any heate scorch them; because the Lambe which is in the mids of the Throne, Reu. 7.16 17. shall féede them, & leade them to the fresh and liuely Fountaines of waters; and God shall wipe away all teares from their eyes.

CHRIST is not onely the gouernour and leader of the heauenly soules, but heauen is his kingdome; And therefore the théefe saide to Christ hanging on the Crosse; Lord, remē ­ber me, when thou cōmest into thy kingdom; And Christ presently answered him, Today thou shalt be with me in Paradise: Luk. 23. to teach vs, that as the first Adam (for sin) was shut out of earthly Paradise, & the Cherubims, or Angels kept the gate thereof w ^t a flaming sword; Gen. 3. So Christ, the secōd Adam hath satisfied for sin; & hath sheathed y ^e sword of Anger in y ^e scabberd mercie; & hath opened the heauenly Paradise to [Page 171] all belieuers. CHRIST is the true Iordane, that doeth wash away the spots of our sinnes, like Naamans leprosie: and the true Arke that saues our soules frō sinking in iniquitie: and the true ladder of Iaacob, whereby we mount to heauen: and the true Ioseph, that féeds our soules in the naturall famine and scarcitie of grace and godlines: and the true Moses, that conducteth vs through the wildernes, & mani­fold Assaults of this wicked world: & the true Ioshuah, that leades vs into the land of Pro­mise, and the heauenly Canaan, flowing with milke and honie; & the tender-harted, & com­passionate Samaritane, that powreth into our wounds of minde, both corrasiue wine, to fret & clense them, & restauratiue oyle, to heale & cō ­fort them. Therefore since man is by nature odious in the sight of God; since man cannot saue himself; since sacrifices & oblatiōs are vn­auaileable; since Christ is that alone recōciler of God & man, promised before the law, expres­sed & represented in the ceremonies of the law, preached vnto all Belieuers, by God himselfe frō heauē, & by the blessed Apostles in their ser­mons & writings: Let vs all relie on this sure foundation; & say w ^t Paul, God forbid that wee should reioice, but in the Crosse of Christ Iesus. Gal. 6.14. For this is a true saying, that we sinners are saued, not by our own works of righteousnes; [Page 172] but by the bountifulnes & mercie of the Lord, in Christ Iesus our Sauiour. 2. Tim. 3.16. And without controuersie, great is the mysterie of godlines; which is, GOD is manifested in the flesh, iu­stified in the spirite, séene of Angels, preached vnto the Gentiles, belieued on in the World, and receiued vp in glorie.

Secondly, the holy Apostle stops the securi­tie & libertie of the flesh, when he saith; These thinges I will thou shouldest affirme; That they which haue beleeued God, might bee carefull to shew foorth good works. It is na­turally engraft in all men to pamper the flesh, and the concupiscences thereof; and they are loth to haue their pleasing Appetites and Af­fections brideled. But it is the dutie & part of the minister to rebuke sinne, and to perswade to holines of life.

Trusse vp thy loynes (saith the Lord) to Ie­remiah: Ier. 1.17.18. And arise, and speake vnto them, all that I commaund thee; Bee not afraide of their Faces; least I destroy thee, before I destroy them. For I, behold, I this day haue made thee a defenced Citie, & an yron Pillar, and walles of brasse against the whole land; a­gainst the Kings of Iudah, & against the Prin­ces thereof, against the priests thereof: and a­gainst the people of the Land. And the word of the Lord came to Ezekiell, saying: Sonne of [Page 173] man, Ezek. 3.17.18. & [...] I haue made thee a watch-man vnto the house of Israel; Therefore heare the Word at my mouth, and giue them warning from me. When I shall say vnto the wicked, thou shalt surely die: and thou giuest not him warning, nor speakest to admonish the wicked of his wicked way, that hee may liue: the same wic­ked man shall die in his iniquitie, but thou hast deliuered thy soule. Likewise, if a righ­teous man turne from his righteousnes, and cōmit iniquitie, I will lay a stumbling blocke before him, and he shal die; because thou hast not giuen him warning, he shall die in his sin: and his righteous deeds which he hath done, shall not bee remembred; but his blood will I require at thine hand. Neuertheles, if thou admonish that righteous man, that the righ­ous sinne not, and that he doth not sinne, hee shal liue, because he is admonished; also thou hast deliuered thy soule. Ezek. 33.3. &c. If when the watch­man seeth the sword come vpon the land, he blow the Trumpet, & warne the people; then he that heareth the sound of the trumpet, and will not be warned, if the sworde come & take him away, his blood shall bee vpon his owne head: For, hee hath heard the sound of the trumpet, & would not be admonished: there­fore his blood shalbe vpon him: But he that receiueth warning shall saue his life. But if the [Page 174] watch-man see the sword come, and blow not the trumpet, and the people be not warned: if the sword come & take any person frō among them; he is takē away for his iniquitie; but his blood will I require at the watch-mans hand; So thou, ô sonne of man, I haue made thee a watch-man to the house of Israel, (saith the Lord to Ezechiel.) This straite charge laide on the Ministers of the worde of God, made the Prophets to rebuke vice and wickednesse without feare.

How boldly did Eliah reprehend Ahab? How boldely did Nathan reprehend Dauid? 1. King. 18 2. Sam. 12 Isai. 1.5.6 10. How boldly did Isaiah reprehend the whole state of Iudah? when hee called the chiefest Rulers the Princes of Sodome? and when he saide of all the inhabitants of the Land generally, The whole Head is sicke, and the whole heart is heauie; from the sole of the foote, vnto the head, there is nothing whole therein, but woundes, and swelling, and sores full of cor­ruption; they haue not bene wrapped, nor bound vp, nor mollified w ^t oyle. How boldly did Ieremiah reprehend the Iewes? blowing his Trumpet, & saying; That the Lord would bring a great destruction frō the North? [...]ere 4 7. The Lyon is come vp from his denne, and the de­stroyer of the Gentiles is departed, and gone forth of his place to lay thy land waste, & thy [Page 175] Cities shalbe destroyed without an inhabitant. Iere. 7.33 34. The carkasses of this people shalbe meate for the foules of the heauen, and for the beasts of the earth, & none shall fray them away: Then I will cause to cease from the Cities of Iudah, and from the streetes of Ierusalē the voice of mirth, and the voyce of gladnes, the voice of the Bridegroome, and the voyce of the bride: for the Land shalbe desolate. Luk. 3.19. How boldly did Iohn Baptist reprehend Herode, for all the e­uill déedes which he had done? Matth. 23 How boldly did OVR SAVIOVR reprehend the hypocrisie, dissimulation, pride, couetousnes, & false Do­ctrine of the Scribes & Pharisees? And how boldly did the Apostles reprehend the Idolatry and iniquitie of the Nations, among which they preached the Gospell?

Séeing therefore it so déepely concernes the ministers of the word and gospell, Ioh. 21.15 to féede the flocke and lambes of Christ, Act. 20.18. & to take héede to the flocks, whereof the holy Ghost hath made them ouerseers: it is no maruell y ^t Paul wills Titus, & in Titus al other shepheards of soules, to stirre vp all professors of Christ to lead their liues in godlinesse, & in the feare of the Lorde. ‘I will (saith the Apostle) that thou shouldest affirme:’ That is, that y ^u shouldest auouch it, as a thing most certaine, and in no case to be doubted of: [Page 176] For the fore-going words, (This is a true say­ing,) may also bee referred to that which fol­loweth. For Paul is accustomed to vse this sort of speaking, when he earnestly affirmes a matter ensuing: As when he sayes; This is a true saying, and by all meanes worthy to be receiued, that Christ Iesus came into y ^e world to saue sinners: 1. Tim. 1.15. And when he saith, This a true saying, If any mā desire the office of a Bishop, he desireth a worthy worke. And therefore, when he saith, 1. T [...]m. 3.1 I will that thou affirme; Hee sayes thus in effect; I will that thou affirme these things couragiously, and with authori­tie; and that thou vrge this, & insist on this, and omit Fables, & other vaine things, which some do deliuer. Auouch these things, because they are true, and worthie to be belieued.

Here wee are admonished, that Ministers must stoutlie affirme, that which concernes Faith, and the edifying thereof. And we may gather, that the Minister must affirme no­thing, but that which is vndoubted & certain; and that nothing must be taught & preached in the Church of God, besides the word of God. For who can be an affirmer, or an auoucher, but hee that is assured, that he preacheth not the doctrines of men, but the Word of God?

And what is it, that the Minister must so firmely affirme? That they which haue belie­ued [Page 177] God must be carefull to shew forth good works. That is, that they which haue belie­ued God, should meditate on true, iust, & good things. For it becomes those that boast, that they are deliuered from their sinnes, by the frée mercie & goodnes of God, so to passe ouer their liues, as that they may answer the profession of Christ, and not appeere contrary to so great and glorious promises. For they that haue the Name of Christ in their mouth, & doe not follow his example in their life, are not vnlike the trees, that floorish euery yéere with leaues, but neuer bring foorth fruite. They are gréene indeede as the Boxe trée; but they yéeld either no fruite, or little fruite. For they séeke their owne, and respect their owne; but they do not seeke and respect that which concerns the glo­rie of God, and the good of their neighbour.

Neither is Paul so carefull of good workes; as to neglect the roote, which is Faith; while he gathers the branches and fruits, which are good works: but he hath regard to both parts; and (as it is méete) he giues and allots the first place to Faith. For he saith, that they which haue belieued, should be carefull to shew foorth good works.

Whereby he meanes that Faith must goe first, and workes must followe. For those workes onely are acceptable to God, that [Page 178] pro­céede from Faith, Heb, 11.6 without which, none can please God: Nay, they alone doe know what good works are, and are able to doe them, who doe belieue in Christ: whereas all other, are both blind in knowing, and vnable in perfor­ming any manner of thing that is good.

And the Apostle stayes not heere, but hee addes, These things are good and profitable vnto men. In which words hee yeeldes the reason, why he commands Titu [...] to teach and affirme these things in his Church; to wit, because they are things true, and good, and right, and honest, and comely, and profita­ble. And withall hee intimates and signifies, that whatsoeuer other things are deliuered, they are not to be esteemed; because they are vnprofitable and vnfruitfull: as on the con­trarie, all that is commendable and praise­worthy, 1. Tim. 4.8. that auaileth to saluation, and pro­moteth godlinesse, which is profitable to all things, and which hath the promise of the life present, and of that that is to come.

Now that this exhortation of the blessed Apostle may bee the better perceiued and per­formed of vs; let his words be diligently con­sidered. Good worke (saith he) are good, or conuenient, or comely or such as [...]eseeme Christians. Mal. 1.6. For why? A father must be ho­nored; and a Lord & Master must be obeyed: [Page 179] but GOD is our Father, & wee are his sonnes by grace and Adoption in CHRIST; and God is our Lord and Redéemer, who ransomed vs from the thraldome of the spirituall Pharaoh & Aegypt of sin, by the death & pretious bloud of his most dearely beloued Sonne CHRIST IESVS. Since then our sanctification is the will of God our heauenly Father, 1. Thess. 4.3. & it is his pleasure, that we should liue godly; shall wee not obey his will & commādement? In great horses prepared for the warres, it is chiefely regarded, that they be flexible, and easie to be turned with the bridle: For what is it worth, if an horse runne a faire race, either out of the way, or else not as y ^e rider wil, but as himselfe will? So in the faithfull & true Christians, ordained for the spirituall warres of Christ, no vertue and good qualitie is more required, then prompt and ready obedience, to submit our wills to the Lords will.

We are by nature fléeting, and running af­ter all vanitie and wickednes; and therein wee are like to water, and wee must be stay­ed, as the water is. And how is that?

The water is very hardly staied, and scarce stayed with it owne bondes; because natu­rally it floweth abroade; but it may well bee limitted and bounded by some other thing, and kept from continuall fleeting: [Page 180] So our nature, that flits still after the transi­torie vanities of this world, is very dāgerous­ly bounded by our owne will; For it so flowes continuallie a [...]ter concupiscences & pleasures; but it is best stayed onely by the will of God; after whose similitude and likenesse it was at first created. The Smith when he prepares a­ny worke, thinkes on him for whom he pre­pares it; that hee may fit it after the breadth, and length, & proportion prescribed vnto him; For if either he forget the form deliuered him; or else doe willingly despise it, he must néedes erre in the performance of the worke: in like manner, we must alwaies carefully retaine in memorie, and obediently practise the will and commandement of God; or else wee shall erre in the actions of our calling. Who knowes not, 1. Cor. 12.27. that Christ is the head; and the faithfull are the members? Let vs therefore be sound members, & not sicke of the palsie. For as the partes of the bodie that are attainted with the Palsie, doe not mooue, as the head directs: so those Christians are holden of the palsie of soule, that do not mooue as CHRIST the head commaundes: but as perfect & sound parts of y ^e bodie are easily moued, as the sense & reason of the head doth lead; So sound & true Chri­stians are moste readie to accomplish those things which Christ the head enioynes. Are [Page 181] not also our good workes due vnto God? and must wee not doe them, to declare our thank­fulnes towardes him, of whome wee haue re­ceiued so manie and so great Blessings, both temporall and eternall? Wee are debters, not to the flesh, to liue after the flesh: Rom. 8.12. For if we liue after the flesh, wee shall die; but if wee mortifie the deedes of the bodie, by the spirit, we shal liue. Luk. 1.74.5. And why hath the Lord deliuered vs out of the hands of our enemies; but that we should serue him w ^tout feare, all the dayes of our life, in holines and righteousnes before him? We are iustified, we are the sonnes of God, we are the holy temple of the Lorde, we are made in CHRIST Kings & Priests we are anointed by the holy Ghost: and to what pur­pose haue we obtained this dignitie? not that we should liue as wee list; but that being clo­thed with the righteousnes of the newe man, we should with minde, mouth, life, profession, and practise, set foorth the praise of God. For how cā iustification & sāctification be sundered If we be good Trées, wee will bring foorth good fruits: if we be the sonnes of God, Mat. 7 17 Rom. 8.14 1. Io. 3.9. we will be led by the spirit of God: if we be borne of God, we will not cōmit sinne, w ^t delite & gréedines: but on the contrarie, we will studie to liue ho­lilie: for the séed of God abideth in vs: that is, the holy spirit of God, which is called holy, be­cause [Page 182] he works holines in vs, & by his vertue and operation as by a certain séede, we are re­generate & made new men. We must remem­ber, that we are enrolled soldiours in Christs Campe, to fight his battels against the Flesh, the World, & Sathan. Let vs therefore, not receiue the grace of God in vaine; let vs hold fast the Faith; let vs fight a good fight; let vs finish our course; let vs seeke to please him, that hath chosen vs to be Soldiours. A good soldiour must bee obedient & faithfull: obedi­ent to execute his commandement; Faithfull to sticke to his Captaine in all dāgers. Scipio Major pointing at his soldiours that hee had in Sicilie said that there was not one of them, Plut. in Rom. Apoph. that would not ascend into a tower, and from thence cast himselfe head [...]ong into the Sea, if hée did command it. Bapt. Tul­gosius. l. 1. c. 1. rerum memorab. And one remembers an exāple of such obedience: For when y ^e [...]a [...]le of Campania, was Ambassador to the Prince of the Assasines in Sy [...]i [...]; the Prince to shew the great obedience of his people, shewed the the Earle certaine men that stood on the top of a tower, and called one by name, cōmanding him to leape downe from the tower: the fel­low immediately obeied the commandement, and died with the fall: and the Earle could hardly refraine the Prince from commaun­ding the rest also to doe the like.

Shall there bee such obedience giuen to Earthly rulers; and shall wee refuse to o­bey the commaundement of our Heauenlie King? specially when hee craues, not that wee should vainely spend our liues, but that we would subdue our affections, our corrupt desires, our inordinate concupiscences, & vn­godly motions. Let vs not therefore be bare protestants, and not performers; Let vs not liue in the reformed Church, and haue defor­med manners; Let vs not bee entertained in Christs Campe, & beare his colours; yet wish the enemie well; & promote the cause of the enemie; and séeke opportunitie with Iudas to betray CHRIST; & with the traiterous soldi­our to flie to the enemie. What is profession worth, except practise bee coupled therewith? We know what S. Iames saith; Iam. 1.22.23.24.25 Be yee doers of the word, and not hearers onely, deceiuing your owne selues: For if anie heare the word, & do it not, he is like vnto a man that behol­deth his n [...]turall face in a glasse: for when hee hath considered himself, he goeth his way, & forgetteth immediately what manner of man he was: but who so loketh in the perfect lawe of libertie, & cōtinueth therein, he not being a forgetfull hearer, but a dooer of the worke, shalbe blessed in his deede. And wee knowe what y ^e lord saith; Mat. 7.21 Not euery one that saith vn­to [Page 184] me, Lord, Lord, shal enter into y ^e kingdome of heauen; but hee that doth my Fathers will which is in heauen. And what gaines that ser­uant that knowes his maisters will, & doth it not; August. but to be beaten w ^t many stripes? Hee is thy best seruant (saith an anciēt Father, spea­king to God) not y ^e desireth to heare of thee, what he would; but rather y ^t is willing to per­forme what he heareth. And therfore whereas the poet Hesiod [...] was much cōmended by most men for his deuise, in that he gaue the chiefest wisdom, to him that knowes of himselfe what is good and méete; & the next to him that hear­kens to another, when hee himself is ignorāt.

Diog. Laert. Zeno Citticus did correct that sentence of Hesiode, and did attribute the chiefest wise­dome to him, that heares the good counsell of another; and the next to him, that is wise of himselfe: And his reason for the animaduer­sion was; because he that is wise of himselfe, and giueth aduise to another, hath but the vnderstanding and knowledge of the matter: but hee that hearkens to counsell deliuered, puts the thing in execution and practise. Besides this, y ^e Apostle saies, that goodworks are profitable. And to whome are they profi­table? to our Neighbours, and to our selues.

Good workes are profitable to our brethren; in that wee comfort and relieue them by our [Page 185] good déedes; and we stirre them vp by our ex­ample to feare the Lord; and they are caused to praise God, for bestowing such grace vpon vs. And good workes are profitable to our selues, in that they are the fruits of our faith; 2. Pet. 1.10. Iam. 2.17. and thereby they assure vs of our election and vocation; & being by them declared to be new creatures, we cherish in our selues the hope of eternal life. As for the cōmodity that we reape by good works, what spéech can be answerable thereunto? since the Lord hath promised, to re­ward our good works most largely & plētiful­ly, w ^t blessings aswell temporall as spiritual? Deut. 28. Leu. 26.3.

Let vs not therefore be wearie of well do­ing; but let vs behold the recompen [...]e of the reward; for in due season we shall reape, Gal. 6.9. if we faint not. If we be not carefull to shew foorth good workes, we must not expect the reward: if we doe not trim and prepare our lampes with oyle, Matt. 25.2. against the comming of the bride­groome, we shall not enter into the palace of glory: if we doe not worke, while we haue the light, the darkenes will come; Ioh. 12.35. And he that walketh in the darke, knoweth not whi­ther he goeth. It is not enough to abstaine from euill, but we must also do good. Remem­ber, Matt. 25.30. how the vnprofitable seruant was cast into vtter darkenes: and why? not because he was wicked, but because he was idle; and [Page 186] not for that he committed ill, but because he omitted good. Indeed it is hard to doe well, and to perseuere in well doing: For there are many intisements and allurements to ini­quitie. But let vs heare our Sauiour: Striue to enter in at the strait gate: Luk. 13.24. Matt. 7.14.8. because the gate is strait, and the way narrow that leadeth vnto life. Though the gate be straite; yet if we struggle and striue to enter▪ we shall finde an entrance: for whosoeuer asketh, receiueth: and he that séeketh, findeth: and to him that knocketh, it shall be opened. The eshnick Greeke Poet partly perceiued this by the glimmering light of naturall reason, and therefore said; Hes. Tes [...]' hàrerés id [...]òta the [...]ì pro­paroithen èthecan àthánatei: That God had put sweate before vertue: and that the way vnto it was long, and tedious, and rough at the first: but after one aspired to the top, it was as easie then, as it was vneasie before. And the Latine Poet could also say.

He that hath begun, hath halfe ended: be conragious to followe vertue: begin once. There must be a beginning attempted, to doe well: and when the yee is broken, the wading [Page 187] thorough is not difficult. And thereupon an­other wittily discanteth.

Begin (saith he,) for to begin, is to end halfe; and when thou hast begun, if there re­maine halfe, begin againe, and thou shalt end all. Vertue is like the Palme trée, and the Lote trée the Palme hath a sharpe and rough rinde, and the Lo [...] hath a bitter pill; but both the one, and the other haue most swéete fruite. Chrysostome saies notably, Orat. 4. Aduersus Indaeos. that as in mo­nies, he that hath gained two crownes, is rea­die to gaine tenne, or twentie crownes, so it fals out in vertue; he that doth a good worke once, and once performes his dutie, he is ther­by encouraged and stirred vp to do more good, and to adde ver [...]ue to vertue. And another saies, Stobaeus ser. 1. de Vir [...]. that as they that begin to climbe a lad­der, goe from round to round, till they aspire to the top; so he that hath once begun to doe well, mounts higher and higher. We sée the most gay picture, begins from rude draughts, and lines, and shadowes, and procéedes from colour to colour, till at last it be absolute: so vertue and the habite of well doing, is not presently engraft in vs; but it riseth to full [Page 188] groweth by daily encreases. Epist. 86. It was ingeni­ously applied of Seneca; that as Phidias was skilfull to make statues and Images, not onely of marble, and of brasse: but if he had vilder and courser matter, he could likewise make a statue thereof, as good as the matter would permit: so (saith he) a wise man, (and why not a Christian?) endued with vertue, will shew it in riches, if he be rich: in pouer­tie, if he be poore: in authoritie, if he be a Ma­gistrate: in health, or sicknes, according to his place: quamcun (que) fortunam acceperit, aliquid ex ca memorabile efficiet; in whatsoeuer state he liue, he will doe some praiseworthy thing therein.

On the other side, as good workes are good and profitable, so euill workes are dangerous and vnprofitable. Psal. 5.6. Rom. 2.25. 2. Tim. 2.6. Eph. 4.30. For euill déedes are displea­sing to God, that hates all the workes of ini­quitie. Euill déedes disgrace our profession, and Gods glory: what lies in vs. Euill deedes make vs the slaues and vassals of Sathan: and by them he dominéers ouer vs. Euill deedes hinder all spirituall exercises: Deut. 28. for by them faith faints, the conscience is hurt, prai­er ceases, and the holy spirit of God is gree­ued. Euill déedes doe procure and pull on vs punishments, both publike and priuate: as warres, famines, pestilence, and the like. At a [Page 189] word, euill deeds do merite eternall torments after this life; For they that doe commit euill works, haue no parte in Christs Kingdome, Gal. 5.21. 1. Cor. 6.10. neither shall possesse it. And is it so? Is death the stipend and wages of iniquitie? What exhortation then is fitter, then that of the holie Apostle? Let not sinne therefore raigne in our mortall bodie, that we should o­bey it in the lusts thereof. That is, Rom. 6.23 let vs not fréeze in the dregges of vngodlinesse: Let vs not wallow & welter in the puddle of wicked­nes: Rom. 6.1 [...] Let vs compare and examine our liues and doings by the rule & line of Gods lawes and statutes: and where we finde our faulti­nes and imperfection; (and who will be able to say, My heart is cleane? Since y ^e righteous falles seuen times in a day:) therefore let vs hartily repent for the same; and beséech God the Father to forgiue our offenses, for the merites and Passion of his dearely beloued Sonne CHRIST IESVS. Let the swearer and blasphemous person forsake his Oathes, and vaine prophaning of Gods sacred name: Let the abuser of the Sabbath, and neglecter of Prayer, and Sermons, and Sacraments, reclaime himselfe, & sanctifie the Lords Sab­bath: Let the enuious and malicious person lay aside his hatred and spitefulnes: Let the couetous and gréedie mizer, forsake his inor­dinate [Page 190] loue of money, which is the roote of all euill: Let the drunkard abstaine from drun­kennes, & the fornicator from vncleannes; and the hypocrite from counterfeiting; and the lyer from slaunderous & vncharitable reports; and the brawler & contēder from strife and d [...]ssen­tion: To be short, let the ignorant of the my­steries of their saluatiō, seeke to be filled with the knowledge of Christ, & spiritual vnderstā ­ding; And let the breaker & offender of Gods Lawes perswade himselfe, that it is sufficient to haue spēt the time past in wātonnes, lusts, concupiscences, & abhominable trāsgressions; and let him not suffer sinne to raigne & swaye longer in his mortall bodie. CHRIST our high Priest, Heb. 7.26 that offered a full, perfect, & suffi­cient sacrifice for our Redemption, was holie, innocēt, vndefiled, separate frō sinners, & high­er then y ^e Heauēs. And this our holie, & high Priest hath sāctified vs by his Sacrifice, that we should also be holy, innocent, & vndefiled; For, Heb. 2.11 He that sāctifieth, & they which are sācti­fied, are all of one. And CHRIST gaue him­selfe for vs, that he might redeeme vs from all iniquitie, Tit. 2.14. & purge vs to bee a peculiar people vnto himselfe, zealous of good workes. Therefore we ought also (as being sanctified by Christ our redeemer, as being members of so worthy an head, as being made conforma­ble [Page 191] to so excellent an Image;) wée ought also to loath, detest, and abhorre sinne & iniquitie. F [...]e from si [...]ne as frō a serpent for if thou cō ­mest too néere it, it wil bite thee: Ecclus. 21.2.3. the teeth there­of are as the teeth of a Lyon, to slay the soules of men: All iniquity is as a two edged sword, the woundes therefore cannot bee healed: saith the Wise man.

Consider, how pestilentiall, how horri­ble, how fowle a thing sinne is; and tell, whe­ther it bee a fit guest to be harbored & lodged of vs, or not. What is it, that makes a se­paration betwéene God and our sillie soules, but sinne? Hearken what the Lord saith by his holy Prophet: Beholde, Isai. 59.1.2. the Lords hand is not shortned, that it cānot saue; neither is his Eare hea [...]e, [...]hat it cannot heare; but your ini­quities haue separated betweene you & your God, and your sinnes hau [...] hid his Face from you, that hee will not heare. And how vn, speakeable a losse is it, to be separated and di­uorced from GOD? As almost euery one of­fers wrong to a Widowe, because shee wants a protector: So euery vncleane spirite, and euery creature riseth vp against the soule that is a widow: Psal. 70.10.11. that is depriued of the GRACE OF GOD; And the spirituall Foes that seeke such a soule, take counsell together, and say: God hath forsaken that Soule, [Page 192] Persecute and take it; for there is none to de­liuer it.

The Shippe that hath lost her Mast, and Rudder, and Gouernor, yeeldes to the flawes and flouds, is driuen hither and thither, and tossed by euery Tempest, and at last is da­shed against a Rocke, and is broken in pie­ces: and the Citie that is besieged of most cruell enemies, hauing no Walles nor Bul­warkes to defend it, and no Garrison nor strength of Soldiours to protect it; but the Citizens that are in it are in hostilitie and ci­uile discord; this cittie must néeds be sacked and ransacked: Euen so the wretched soule, destitute of the loue and fauour of God, it is exposed to innumerable flouds of tēptations, and is néere to shipwrack; it is as a prey rea­die to bee torne and rent by her enemies, Sa­than, the world, and the Flesh; and it is cast foorth, by the very bodie that it quickeneth, to vncleane spirites to be deuoured.

When the King remooues his Court, all the Kings houshold, and all the Courtiers de­part with him; and we say, that the Court is remoued; Ezek. 18.14. So when God departs from the soule, all the Angels that are Gardians to the soule, & celestiall Courtiers, depart also from it; and the very good works which were for­merly done, are forgotten, and doe léese their [Page 193] reward. For so saith the Prophet; If the righ­teous man turne away from his righteousnes, and commit iniquitie, and doe according to all the abhominations that the wicked man doth, shall he liue? all his righteousnesse that he hath done, shall not be mentioned; but in his transgression that he hath committed, and in his sinne that he hath sinned, in them shall he die.

Of the departing of this heauenly Court Saint Basin thus saies, In Psa. 33 Like as smoke driues away Bees, and a stinking smell chases away Doues: so the noysome smell of sinne puts to flight the Angell, that is appointed to defend vs. And so Iosephus writes, De tello Iudaico Li. 7. c. 12. that when Ieru­salem was to be besieged of the Romanes, in which siege it was destroyed, before Vespasian came with his traine, there was a voyce of Angels heard therein, crying, Migremus hinc, let vs depart hence. Cyp [...]ian therefore saies pithily; Hoc sunt peccata lapsis, Ser. 5. de lapsis. quod grando fru­gibus, quod turbidum sydus arboribu [...], quod ar­mentis pestilens vastitas, quod nauigijs saeua tem­pestas: sinne to the offender, is as haile to corne, as a scorching starre to trées, as a mur­raine to beasts, as a fierce tempest to ships. For sin destroyes the fruite of all good worke, corrupts the powers of the soule, and brings man wholly to destruction. If a Marchant [Page 194] after long and perillous sayling from the In­dies, bring home gold, siluer, and many preti­ous commodities, and the next day after his returne, doe hazard all his wealth at one cast of the dice, and so loose it: who wil not call him, both foolish, and wretched? but in the same case, and farre worse is he, that will leese the good things which he hath alreadie wrought, for the pleasure of sinne, and by suffering it to raigne in his mortall body? If then we will not be diuorced and diuided from God; if we will not be a prey to all our spirituall ene­mies; if we will not chase away the holy An­gels of God, which are the ministring spirits to the heires of saluation; Heb. 2.14. if we will not haue our former good déedes forgotten and vnre­warded; let vs not suffer sinne to rule, ma­nage, and gouerne vs: but let vs set before vs the example of Lysimachus the King of Macedonia, Plut. in lib. de [...] ­enda bona valetu­dine. who waging warre among the Scythians, being enforced by extreame thirst, to yéeld both himselfe and his hoast to his ene­mies; after he had dranke cold water, he burst out into these words; Good God! for how short a pleasure, how great a kingdome haue I lost? so let euery sinner say, when the plea­sure of sin is past; O what an heauenly king­dome haue I lost, for short pleasures sake! let him sincerely say thus, and be truly sorrie, [Page 195] and rise by vnfained repentance, and not throwe his soule againe into the like danger, by suffering sinne to haue the vpper hand, and to raigne in his mortall body. For there is almost no sinner, but if he be demaunded, why hee committeth sinne, hée will alleadge pleasure and delectation for a reason. Call the drunkard to an account; he will speake of the strength and pleasantnes of his liquour. Call the vnchast to an account; hée will speake of the Syrens Song, and alluring baite of in­continencie. Call the couetous and gréedie to an account; and he will speake of the cordiall glittering and tentation of money. Call the proud and ambitious to an account; and he will speake of the tickling and prouocation of honour and reputation. Call the malitious reuenger to an account; and he will speake of the delitiousnesse of reuenge; and how it is swéeter then life it selfe, to tread downe, and to subdue an Enemie. Thus pleasure tempts a sinner to commit iniquitie: but what is the end and sequele of this delight? What but this? that the pleasure of sinne, which in the beginning is as swéet as the honey combe, in the end becomes as bitter as gall and worme­wood. When sinne is permitted to raigne, and hath the reines loosed vnto it, then at last commeth the worme of conscience, then com­meth [Page 196] the iudgement of God, which the vn­godly cannot escape, Pro 2 [...].1. [...]s [...]. [...]7 [...]0 1 [...]o. 3 2 [...] then the wicked flee, w [...]en none pursues them; then the wicked are as a tumbling sea, which cannot rest then the conscience hath no tranquility and peace: for destruction and vnhappinesse are in the waies of the obstinate and obdurate sinner, and the way of peace haue they not knowne: and because they haue eaten the sowre grape of iniqui [...]ie, their teeth are set on edge, and t [...]ey cannot discerne and taste, I [...]r. 31.3 [...] how good and gratious the Lord is. Behold [...]osep [...]s bre­thren: when they went first into Egypt and had endured some vexation, they presently re [...]embred the sinne which they had com­mitted twentie yeares before against their brother Iosep; Gen. 42.11. saying, We ius [...]ly suff [...]r this, [...] w [...] [...]ed ag [...]inst our Brother We th [...] w [...]llowed in sinne, shall feare the ratling o [...] [...] leafe: shall thinke euery bush to be a tor­me [...]ter; shal imagi [...]e that the flashes of light­ni [...]g shall presently consume him. This is that which the Psalmist saies; Beho [...]d, hee sh [...]ll trauell with wickedne [...]: Psa. 14.1, for he hath con­c [...]iued misch efe, but he shall bring forth a lye: he hath made a pit, and digged it, and is f [...]llen into the pit that he made. Vpon which Saint [...]hr [...]s [...]stom [...] saith, that the trauell of a sinner, is not like the trauell of a woman [Page 197] with childe: for a woman, though she endure extreame paines in her trauell, yet for ioy that a man is borne into the world, shee [...]emem­bers her sorrowes no more: but [...]he [...]rauell of a sinner is like the hatching of the viper, wherein the young broode gnaweth out the damnes belly; & though there be del [...]g [...]t and pleasure in the conception, nourishment, and bringing forth of wickednesse, yet when the sinner be holds the vgly and deformed childe of sinne, he is touched with [...]nguish and re­morce of conscience. And so Saint Austen speakes truly; Vo uisti Domin [...], Confes. l. 1. c. 1. & ua [...]st▪ vt om­nis animus mordinatus sibi ipsi sit [...]ae [...]; O Lord, it is thy will, and to it comes to p [...]sse, that euery inordinate a [...]d sinfull minde should be a pu [...]ishment to it selfe. Therefore since the raigning of sinne in our mortall bodies, doth cause the sting and worme of conscience at the last; let it not suffer it to raigne in our mor­tall bodies; neither giue our selues ouer to vngodlinesse, to commit sinne euen with grée­dines; that wee may enioy that peace with God, and quietnes of minde, Pro. 19.13.15. which is a con­tinuall feast and most daintie banquet, more to be desired and embraced then all the gold and treasures of the rich Indies.

Thus we haue seene good and bad, life and death, cursing and blessing: and who will now [Page 198] doubt, what to chuse, and what to refuse? But as when the swéetnes & profit of meat is com­mended to one that is hungrie, & the comfort of drink is declared to the thirsty; this is no re­medie, but rather a greater griefe to the hun­grie and thirstie; except a way be shewed them, how they may satisfie their néeds: so all the ex­hortation to good works, & commendation of them, shal be vneffectual; and rather meat and drinke shall be shewed to the hungry & thirsty, then leaue giuen them to eate & drink, if it doo not appeare, what good works are to be done, and whence they are to be learned. The Law and cōmandements of God, are the path that we must walke in; and the lanterne that must direct our steps; and the goale that we must runne at; and the looking-glasse, wherein we may sée what good works are required of vs. It is hard to finde out, Nazianz [...]orat. de [...]aupertate what vertue is most excel­lent, that we may attribute the chiefe praise vnto it; saith Gregorie the Diuine: as it is hard in a medowe or garden replenished with diuers & fragrant flowers, to discerne the flo­wer that is fairest, and smels most swéetly; since this flower, and that flower doth allure our eye, and smelling vnto it, and doeth (as it were) desire that it may be pluckt first. Lacke we patience? we shal learne it out of the word of God? Lacke we humilitie? there we shall [Page 199] learne it. Lacke we sobrietie and temperance, there we shall learne it. Lacke we wisedome and vnderstanding in the knowledge of sal­uation? there we shall learne it. Lacke wee zeale to the Gospel, and prayer? there we shall learne it. Lacke we repentance for our sinnes and vngodlinesse? there wee shall learne it. Whatsoeuer we lacke or desire to know, tou­ching our dutie to God, or man, there we shall learne it abundantly. For the law of God is perfect, conuerting the soule; Psalm. 19.7.8. the testimonie of the Lord is sure, and giueth wisedome vnto the simple: the statutes of the Lord are right, and reioyce the heart: the commandement of the Lord is pure, 2. Tim. 3.26.7. and giueth light vnto the eyes. And the whole scripture is giuen by in­spiration of God, and is profitable to teach, to conuince, to correct, and to instruct in righte­ousnes; that the man of God may be absolute, being made perfect vnto all good works.

Wherefore let vs embrace the Word of God, and muse thereupon day and night: Let vs loue God with all our heart, soule, minde and power: Let vs be truely penitent for our offences, that the miserie which our sinnes haue committed may be taken away: Let vs be feruent in prayer and supplication; and a­boue all things, let vs pray CHRIST IESVS [Page 200] who is the inuincible Lyon of the Tribe of Iudah, to strengthen vs against that coaring Lyon, who continually walkes about seeking whom he may deuoure; and who is that sa­uing Serpent, lifted vp first on the word of the crosse, & after on the theater of the world by the preaching of his Gospell, to make vs wise against the assaults of that old and sub­tile serpent? and who is that white and im­maculate Lambe, that hath vanquished the tyrannie of Sathan, to grant vs his silly shéepe the assistance of his sacred spirit, that confirmed and strengthened by him, we may gloriously ouercome and triumph ouer all the attempts of our ghostly enemies; and that from our hearts we may obey the Lord, wal­king in newnes of life; and from henceforth liue not after the lusts of men, but after the wil of God? Finally, let vs heare the summa­rie abridgement of all: Whatsoeuer things are true, whatsoeuer things are honest, whatso­euer things are iust, Phil. 4.8.9. whatsoeuer things are pure, whatsoeuer things are worthy loue, whatsoeuer things are of good report, if there be any vertue, or if there be any praise, Iews thinke on these things, and doe these things, and the God of peace shall be with vs. Amen.

THE CVR­BING OF COVE­TOVSNES.

GOd of his infinite wise­dome hath so ordained, that no man should liue in this world, so furnished with all things necessarie, but that hée should stand in néed of some one thing, or other, which other men may affoord vnto him. Diuerse are gods gifts, whither we respect the soule or the body, or the blessings of the earth, that doe comfort both: [Page 202] and diuersly doth the Lord bestowe these his gifts, distributing seuerally as he listeth; vn­to some more, vnto some lesse, vnto euery one something: vnto no man al things. For why? as God hath tempered and disposed the bodie of man, 1. Cor. 12.14. &c. that euery member should haue & exe­cute his distinct and proper dutie and functi­on; so that the eye seeth for the whole bodie, and the hand worketh for the whole body, and the foote goeth for the whole bodie, and euery member is delighted and sympathizeth, and suffereth each one with the other; least other­wise there might be dissention in the body, if one part were not beholding to another: So also God hath ordered, for the preseruation of societie, loue, and amitie among men, that one should want wealth, and another haue riches to aid the needie; one should want coun­sell, and another haue discretion to aduise the simple; one should want strength, and an other haue might to defend the weake; one should lacke this, or that, and therefore séeke to buy; and another haue store; and therefore be readie to sell. If all were full, if all had plentie, if all did abound; where would loue and charitie be; which ariseth from nothing more, then from the necessitie that is cast vp­on vs, to be beholding one to another?

But such is the malice of Sathan to man­kinde, [Page 203] that what God hath appointed for the good of men, and for their mutuall societie and concord, he labours by all meanes to turne to the damage and hurt of mankinde. For where Gods prouidence hath decréede, that some should abound, and some lacke; and some should buy, and some sell; to the end we might the more regard and estéeme one of the other; Sathan vpon this necessarie entercourse and trafficke of busines betwéene man and man, takes occasion to bring in vio­lence, and wrong, and oppression, and craft, and deceite, and subtiltie.

And therefore the Apostle Saint Paul to reduce things to their right order and perfor­mance, tels the Thessalonians, and in them all other Christians, That this is the will of God, that no man oppresse or defraude his brother in any matter: for the Lord is auen­ger of all such things; as he had tolde before­time, and testified.

In which words there is a prohibition, not to deale vniustly, a reason, why no vn­iust dealing should be vsed; and an insinu­ation, or implication of the dutie of the Mi­nister. The prohibition is in these words; This is the will of God, that no man oppresse, or defraude his brother in any matter: the reason of the prohibitioa is in these words; [Page 204] For the Lord is auenger of all such things: the insinuation of the Ministers dutie is in these words, As we also haue told you before time, and testified.

The pro­ [...]tion. This is the will of God, that no man op­presse, or defraude his brother in any matter. When one vpbraided Lysander the Lacede­monian Captaine, that he wrought many ex­ploites by fraude and subtiltie; it is reported, that he answe [...]ed smilingly, [...]. that when a man could not obtaine his purpose by a Lyons skin, he must sowe a fores skin vpon a Lyons skin: meaning, that if an intent could not be attainted by rigour and seueritie, it must be atchieued by craft and subtiltie. Cic. Offic. lib. 1. And agréea­bly thereunto said the Romane Orator, That a wrong is done two waies; either b [...] force, or by fraude: and th [...] fraude is the Foxes, and force the Lyons. But he cretically censureth aswell the one, as the other; and saith, That both thes [...] wa [...]es of doing wrong must be most f [...]r off f [...]om a Man. Both these kindes of wronging are héere forbidden by the Apostle, when he saith, This is the will of God, that no man oppresse or defraude his brother in any matter For by oppression he meaneth open violence of the Lyon, when the stronger ap­parantly presumes to hurt the weaker: and by defrauding, he meanes the craft and subtil­tie [Page 205] of the Foxe; that secretly créepes in, and couertly vndermindes pretending one thing, and entending the contrarie.

For so Saint Basil defines defraud [...]ng; in Psal 33 Fraud (saith he) [...]s a close doin [...] of [...]ll, offe [...]d to any vnd r [...] shew of good things.

And thereunto subscribes the Ciuilian, Seruius. when he saies; That fraud is a practise to de­ceiue an [...]ther, when one thing is done, and an other thing is fained to be done. So that this is the sense of Saint Pauls words; that it is the will and commandement of God our heauenly father, that we should doe no man­ner of iniurie to our brethren & fellow Chri­stians: either by open oppress [...]on and vio­lence, if we be stronger then they: or by secret guile and cunning, if we be wiser then they. Neither let any aske, why he should doe so? for this is a cause vrgent and inforcing e­nough, to vse plaine dealing and sinceritie; be­caus [...] it is the will of God. For if a subiect, and a seruant, and a Tenant, and a childe, haue sufficient cause, to auoid this or that enormi­tie and vnlawfull déed; for that it displeaseth, and is strictly forbidden by his Prince, mai­ster, Land-lord, or father: who can be so sense­les, as once to thinke; or so shameles, as once to say; that the will and pleasure of our eter­nall king, maister, Lord, and father, is not a [Page 206] motiue powerfull enough, to compell vs to vse iust and vpright dealing? Leu. 19. [...]5.36. And that it is Gods will; see the 19. of Leu. where it is thus written: Ye shall not doe vniustly in iudge­ment, in line, in weight, or in measure: you shall haue iust balances; true weights; a true Epah, and a true Hin: as though it were said for our capacitie, that we must haue a true yard, a true elle, a true bushell, a true pecke; a true quart, Pro. 11.1. a true pinte. Sée the 11. of Salo­mons prouerbs; where it is thus written: False balances are an abomination vnto the Lord; but a perfite weight pleaseth him. Sée the 6. of the prouerbes; Pro. 16, 11. where it is thus written: A true weight and balance are of the Lord: all the weights of the bag are his worke: as if he should say; if weights be true and iust, they are Gods worke, and he de­lights in them: but if they be false, they are the worke of the diuell, and to their condem­nation that vse them. See the 2. of the pro­uerbes; Prou. 20.10. where it is thus written: diuerse weights, and diuerse measures, both these are euen abomination vnto the Lord: that is, it is odious to the Lord, when we vse variable weights and measures; a greater and a lon­ger to buy withall, and a lesser and a shorter to sell withall. [...] 6.11 [...] 1 [...]. Sée the 6. of Micahs prophecie; where it is thus writtē: Shal I iust [...]e the wic­ked [Page 207] balances, & the bag of deceitfull weights? saith the Lord; nay, where men are full of cru­eltie, & speake lies and haue deceitfull tongues in their mouth, God will make them sicke, in smitting them, and in making them desolate, because of their sinnes: they shal eate, but they shall not be satisfied; they shall sowe, but not reape; they shall treade the Oliues, but not be annointed with the oyle; and they shall make sweete wine, but they shall not drinke wine. By all these places we sée cléerely, that it is Gods will, that we should decline from frau­dulent and false dealing.

And whence procéedeth violēce & defrauding but from coueting & vnlawfull desiring of our neighbours goods & commodities? Therefore when the Apostle saith, that we must not op­prsse, or defraude our brother in any matter; he saies this also, that we must not couet, and be gréedie of that which is not ours. Luk. 12.15. The same lesson Christ our Lord giueth vs: Take heed, (saith he) and beware of couetousnes: for though a man haue aboundance, yet his life standeth not in his riches. The same lesson the Apostle giueth: Heb. 13.5 Let your conuersation (saith he) be without couetousnes, and be content with those things that yee haue. Eph. 5.3. The same les­son the Apostle giueth againe: fornication (saith he) and all vncleannes, or couetousnes, [Page 208] Let it not be once named among you, as it becommeth Saints. The same lesson the A­postle giueth againe: Col. 3.5. Mortifie (saith he) your members which are on the earth, fornicatiō, vncleannesse, the inordinate affection, euill concupiscence, and couetousnes, which is I­dolatrie. And why doth he cal couetousnes I­dolatrie, & worshipping of Images? because y ^e couetous person doth trust in his money, & a­dore his money, & make it his Idole, and call it his god, and feare to touch it, and empaire it, as the Idolater doth his holy Relique.

Ser. 9 ide pass. Leo saith, That the soule which is greedie of gaine, will not feare also to perish for a lit­tle; and that there is no signe of Iustice in that hart in which Auarice hath taken vp her dwelling place. H [...]mi. 13. in [...]. Mat. Chrysostome saith, That there is nothing that maketh a man so much subiect to the D uell, as to be ouercome with the desire of hauing. Timon called vnsatia­blenes (elementu malorum,) the beginning and first originall of euils. Stob Ser. 10. B [...]on called Co­uetousnes (Improbitatis Metropolin) the mo­ther and chiefe Metropolitane citie, in which all iniquitie dwelleth. Act. 2 in Verrem. Cicero saith, That there is nothing so holy, that may not be prophaned; Nothing so defensed, that may not be vanquished by money. Therefore the oracle of Apollo Pythius answered, & foretold; [Page 209] (He philochrematia Spartan hèloi, allo de oudèn:) that Sparta should be ouerthrowne by no­thing but Auarice. And that there be not one­ly a bare affirmation in words, but also a far­ther confirmation by examples and proofes; let vs consider the fruits and effects of coue­tousnes. Iosh. 7. Couetousnes made Acha [...] to steale the Babylonish garment, the 2 [...]0. shekels of siluer, and the wedge of gold; whereby he prouoked the anger of God against the whole hoast of Israel. Iudg. 16. Couetousnes made Delilah to deceiue Sampson, and to deliuer him into the hands of the Philistims. Couetousnes made Gehazi the seruant of Elizaeus, 2. King. 5. to runne after Naaman the Syrian Captaine, and to forge a lye vnto him, for two talents of siluer, and two chaunge of raiments. Matt. 26.15. Couetousnes made Iudas Iscariot to sell his Maister, and our Sa­uiour Iesus Christ, for thirtie péeces of siluer. Couetousnes made the souldiours that guar­ded Christs tombe, Matt. 28.13. to denie the resurrection of Christ, and to noyse abroad this saying among the Iewes, that his disciples came by night, and stole him away while they slept. Couetousnes made the Pharisees to scoffe at Christs doctrine. Luk 16.14. Act. 5. Couetousnes made Ananias and Sapphira to lye to the holy Ghost, and to interuert part of the price of their possession. Couetousnes made Vespasian the Romane [Page 210] Emperour to disgrace his high estate with base indignitie: Su [...]tón in Vespas. for when he had appointed a reuenew to be paied for vrine; and his sonne Titus had admonished him, that it did dispa­rage his place; he gaue no answere, till the first payment was made; and then holding that monie before his sonne; Lucri bo­nus estodor ex re qua­libet. he asked, whi­ther t [...]e smell offended him? and when his sonne said, No: yet (said he) this came of v­rine. Againe, when certaine Ambassadors had tolde him, that there was a decrée made, for erecting of a Statue for him of a great price; he commaunded them to erect it pre­sently: and shewing forth his hand folden vp together: behold (saith he) a prop and pillar for the Statue: meaning, that what monie they had decréed to expend on his Statue, when he was dead, they should deliuer into his hand, while he was aliue.

Againe, when his Muletour lept downe in trauell, as if he would shoe his Mules: but in déed to giue time and space to one that had a plaint in lawe, to haue accesse to the Emperour: Vespasian suspecting the fetch, asked of the Muletour, what was the price of the shoeing? and tooke part of the gaine.

Againe, when one of his deare seruants had made intercession for one, (whom he fai­ned [Page 211] to be his brother,) that an Office might be committed vnto him: the Emperour per­ceiuing the purpose, called the Suter priuate­ly to himselfe, and crauing the money which he had promised to the Intercessor, he forth­with granted his request. The seruant igno­rant héereof, made sute againe for his bro­ther: the Emperour said; Seeke thee another Brother; this, whom thou thinkest thine, is become my Brother.

This explaines the Philosophers saying, Bion apud Laert. l. 4. cap. 7. Stob. ser. 8. de in­iustitia. when he said, that a certaine rich man did not possesse his goods, but his goods possessed him. And Diogen [...]s therefore compared co­uetous persons to those that are sicke of the dropsie: for couetous persons the more monie they haue, the more monie they desire; as they that are sicke of the dropsie, the more they drinke, the more they thirst. And one saith, Chrys. hom. 40. in Matt. that as Pharaoh compelled the children of Is­rael to gather stubble; and the stubble when it was gathered, did but kindle a fire, and bake bricke: so the diuell doth stir vp men to get siluer and gold; and these when they are gotten doe but encrease couetous desires; and defile those that possesse them with vnsatia­ble gréedines; as the claye and bricke did defile the Hebrues For riches to many are as an ill Physition; who depriues them of their [Page 212] sight, that could sée, when he came vnto them. Couetousnes made Pygmalion to kill Si­chaeus his owne sisters husband, Virgil. auid. l. & 3. for his mo­nie: and it made Polyma [...]ster the King of Thracia to kill Polydorus his wiues brother, for his gold and riches▪ Cic. de Natura D [...]r. l. 3. Aelian. lib. 1. var. hist. Val. Max. li. 1. cap. 1. Couetousnes made Dyonisius the Tyrant to spoyle the temple of Proserpina at Locri; and to pull off the gol­den cloake of great weight from Iupiter Olympius; and putting his wollen garment vpon him, to say, that the golde [...] cloake was heauie for Summer, and cold for winter; but that his wollen garment was méeter for both seasons: and it made him to shaue off Aescu­lapius golden beard; saying, that it was not fit, that A [...]ollo the father should be beardles, and his sonne Aescula [...]ius haue a long beard: and it made him to take away tables of gold and siluer, and platters and crownes of gold, which the Images bare vp in their stretched out hands; saying, that he receiued these things kindly, and tooke them not away vio­lently; and affirming, That it was follie, not to take good things of them, to whom we pray for good things. Plut. in Reg. & Imper. apoph. Couetousnes made Darius to rip vp the monument of Semiramis once Quéene of the Carians; that is reported to haue built Babylon; and to haue caused these words to be engrauen vpon her Sepul­cher: [Page 213] Wh [...]tsoeuer king shall want money, let him open this [...]ument, and take as much as he [...] winning the citie, and be­leeuing [...]ericle, with much ad [...]e moouing a­wa [...] great sto [...]e wherewith the Monument was shut v [...], he found no money at all; but on the [...]ther side of the stone he sawe this written; Except thou were an ill man, and such a one as could [...]t be satisfied with mo­ney, thou wouldest not trouble the graues of the dead. Ioseph [...]. Couetousnes made the Romane souldiours to massac [...]e the Iewes most inhu­manely and sauagely; for while Titus did be­siege Ierusalem, his souldiours, vnderstan­ding that some of the Iewes fléeing out of the citie by enforcement of famine, had swal­lowed downe péeces of gold, that they might so kéepe them from the enemie; they cut them in péeces with their swords, that by that meanes they might find in their intrailes the gold which they had swallowed: and through too much gréedines, not staying a small time, wherein the gold would haue bene exonera­ted, they slew two thousand of the Iewes in two daies, after this sort; and would haue slaine more, vnles Titus had forbidden it vn­der a gréeuous punishment. Couetousnes choakes friendship, kindred, neighborhood; and bréedes enuie, malice, swearing, forswea­ring, [Page 214] lying, contempt of Gods word; and what not? Couetousnes plots and enterpri­ses any treasons; and oftentimes effecteth them. Plutar. in regum & imperator. apoph. Therefore Philip King of Macedonia thought no citie so well fensed, into which he might not driue an Asse laden with gold. Therfore Lewes the eleuenth King of France, said, that he often wonne the Victorie, when he fought with golden or siluer speares and lances.

Therefore when the Heluetians bragged, that their countrie of Heluetia was so en­rounded by rocks, the [...]owie Alpes, and high hils, as that it could not be vanquished; the French answered, that they could easily climbe those mountaines, & ouercome those craggie rocks, if they had guns that could shoote forth golden bullets. Deut. 16.19. Couetousnes and a gift in secret peruerts iustice, & blindes the eyes of the wise: as the famous Lawyer confessed, who refusing a while to patronise a cause not very good, when the Sollicitour cast downe before him a great summe of pée­ces of Hungarian gold, on which were en­stan ped the Images of armed souldiours, Splinx ph [...]los. cap. [...]2. he thus cried out; Thou hast taken me captiue: for who can resist so many armed men? In regard of all this, had not the Poets great cause to exclaime?

O execrable hunger of golde, what doest thou not enforce mens hearts to doe! And; Ouid. Opes irri [...]imenta malorum: wealth is a prouo­cation to wickednes. But most chiefely had not Saint Paul great reason to say? that They that will be rich, 1. Tim 6.9.10. fall into tentation and snares, and into many foolish and noy­some lusts, which drowne men in perdition and destruction: for the desire of money is the roote of all euill, which while some lus­ted after, they erred from the faith, and pierced themselues thorough with many sorrowes And most aptly cals he couetousnes the roote of all euils. For as from the roote spring branches, boughes, and fruits; so from Auarice spring all sorts of wickednes: as from the roote nourishment is sent and conueied to the whole tree; so Auarice nou­risheth all iniquitie: as by the roote the Tree stickes fast to the earth; so our mindes a [...]e fixed on earthly and transitorie desires, and lye groueling in them, by meanes of vnsatia­ble Auarice.

Therefore since couetousnes is so perillous a Vice, breeding impietie, periurie, dissimu­lation, [Page 216] falsehood, treacherie, oppression, and fraude: let this prohibition of the holy Apo­stle neuer slide out of our mindes, wherein he teacheth, that it is the will of God, that no man oppresse, or defraude his brother in any matter. Matt. 7.22. And somuch the rather let vs beware of couetousnes; because it procéedes from the naturall corruption of the heart; as Christ affirmes: and therefore being all by nature corrupt in our desires▪ we haue much more néede, then the holy Prophet D [...]uid had, who was a man regenerate and framed by the spi­rit of God, Psal. 119 36. to pray thus to the Lord; Encline mine heart to thy testimonies, and not to Co­uetousnes. For as the Diamond layde by the loadestone, debarres the loadestone from drawing of yron; or if the loadestone haue drawne it, the Diamond puls it backe againe: so couetousnes dissents from Christian god­lines, and by all meanes drawes from Vertue and the law of God, and suffers not the minde to sticke fast to Christ.

2. The rea­son of the prohibiti­on. For the Lord is auenger of all such things. Read the 5. of Ieremiah: Among my people (saith God) are found wicked persons, that laye waite as he that setteth snares: they haue made a pit, to catch men: as a cage is full of birdes, Ier. 5. [...]6.2 [...].28.9 so are their houses full of deceit: there­by they are become great and waxen rich: [Page 217] they are waxen fat and shining, they doe ouer­passe the deeds of the wicked: they execute no iudgement; no not the iudgement of the fatherles: yet they prosper, though they exe­cute no iudgement for the poore: shall I not visite for these things, saith the Lord? or shall not my soule be auenged on such a nation as this? Here we sée, that God is auenger of vio­lent and fruadulent dealing. Reade the 8. Amos 8.4.5.6.7.8. of the Prophet Amos: Heare this, ô yee that swallowe vp the poore, that ye may make the needie of the land to faile? saying, when will the new moneth be gone, that we may sell corne? and the Sabbath, that we may set forth wheate, and make the Ephah small, and the shekell great, and falsifie the weights by de­ceit? That we may buy the poore for siluer, and the needie for shoes: yea and sell the re­fuse of the wheate? The Lord hath sworne by the excellencie of Iacob; surely I will neuer forget any of their workes: shall not the land tremble for this, and euery one mourne that dwelleth therein? Here we sée, that God is auenger of violent and fraudulent dealing. Reade the [...]. of the Prophet Habakuk: Heb. 2.6.7.9.10.11.12. how he that encreaseth that which is not his? how long? and he that ladeth himselfe with thick claye? shall they not rise vp suddenly that shall bite thee? and awake, that shall stirre [Page 218] thee? and thou shalt be their praye? Ho, he that coueteth an euill couetousnes to his house, that he may set his nest on high, to escape from the power of euill: thou hast consulted shame to thine owne house, and hast sinned against thine owne soule: for the stone shall crye out of the wall, and the beame out of the timber shall answere it: Woe vnto him that buildeth a towne with blood, and erecteth a citie by iniquitie. Here we see, that God is auenger of violent and fraudulent dealing. Reade the 15. Psalme: there we shall sée, that he that vseth deceit in his tongue; that doth euill to his neighbour; that sweareth to his neighbour, and disap­points him, if it be to his damage; that frets out and bites with vsurie, and takes reward against the innocent; shall not dwell in Gods tabernacle, nor rest vpon his holy hill. And no maruell, that no deceitfull person shall dwell in Heauen: for Dauid, that was but a man, though a godly man, protesteth, Psal. 101.7. that there should no deceitfull person dwell within his house; and that he that tolde lyes, should not remaine in his sight. Reade the 2 [...]. of the Prouerbs: the bread of deceit is sweete to a man, (saith Salomon) but afterward, Pro. [...]0.17. his mouth shall be filled with grauell. Here we see, that God is [Page 219] auenger of such things, Reade the 6. of the 1. to the Corinthians: 1. Cor. 6.9. Knowe yee not (saith the Apostle,) that the vnrighteous shall not inherite the kingdome of God? be not deceiued: neither fornicators, nor Idolaters, nor adulterers, nor wantons, nor buggerers, nor theeues, nor couetous, nor drunkards, nor traytors, nor extortioners, shall inherite the kingdome of God. Reade the 5. to the Ephesians: For this ye knowe, (saith Paul, Ephes. 5.5.) that no whoremonger, neither vncleane per­son, nor couetous person which is an Idola­ter, hath any inheritance in the kingdome of Christ, and of God. Here we sée, that God is auenger of such things. And though God permit Pharaoh to tyrannise and oppresse his children for a while; yet, (as the olde and true prouerbe affirmeth,) cum duplican­tur lateres, tunc venit Moses: when the num­ber of bricke is doubled, Ex. 5.9. & 6.1. &c. then commeth Mo­ses; that is, when oppression encreaseth, deliuerance is at hand; and the more cru­elly that tyrants rage, the néerer is Gods helps.

Yea but some doe flourish, that are op­pressers and guilefull; and they come not into the misfortune of other men; and there is a continuall course of their prosperitie without interruption; where then is this vengeance [Page 220] of God? Indeed Dauid himselfe did fret at the prosperitie of the vngodly; when he sawe them not in trouble as other men, neither plagued with other men; Psal. 73.7.8.9. &c. when he sawe pride as a chaine vnto him, and crueltie to couer them as a garment; when he sawe their eyes to stand out with fatnes, and to haue more then their heart could wish; when he sawe them licentious, speake wickedly of their op­pression, talke presumptuously, set their mouth against heauen, walke with their tongue through the earth, saying, How doth God knowe it? or is there knowledge in the most high? And he was almost forrie, that he had clensed his heart, and washed his hands in innocencie; and that he was punished and chastised euery morning for his offences. But when he went into the sanctuarie of God, then he vnderstood the end of the wicked how that God hath set them in slipperie places, and casteth them downe into desolation; how they are suddenly destroyed, perished, and horribly consumed, as a dreame, when one awaketh; and how God maketh the Image despised. The oppressors and defrauders flou­rish, indéed outwardly; but we see not their inward anguish and worme of conscience. They flourish for a time in this world, but how vnspeakable are the tortures prepared [Page 221] in the world to come, for such as continue still in sinne, and wallowe in wickednes? They flourish themselues: but what saith the holy Prophet? Ier. 17.11. As the Partrich gathereth the young which she hath not brought forth: so he that getteth riches and not by right, shall leaue them in the midst of his daies, and at his end shall be a foole: that is, as the Par­trich by calling gathereth others which for­sake her, when they see that she is not their damme; so the couetous man is forsaken of his riches, because he commeth by them false­ly. So true is it, that ill gotten goods are ill spent; and that the third heire reioyceth not of things ill gotten. Ambrose saies, Luk. 4.5. that it is fitly spoken, that the diuell did shew Christ all the kingdomes of the world in a moment, Or in the twinckling of an eye; Lib. 4 in Luc. [...]. 4. for thereby is not the quicknes of light so much shewed, as the frailtie of fading power expressed: for all those things passe away in a moment, and of­tentimes the honour of this world goeth a­way, before it come. What can abide long in the world, since the world it selfe abideth not long? The world before God, Wisd. 11.19. is but a small thing that the balance weigheth. The voyce of God commaunded the Prophet to crye; All flesh is as grasse, Isai. 40.6.7.8. and all the grace thereof is as the flower of the field: the grasse withe­reth, [Page 222] the flower fadeth, because the spirit of the Lord bloweth vpon it; surely the people is grasse: the grasse withereth, the flower fa­deth: but the word of our God shall stand for euer. 1. Ioh. 2.16.17. All that is in this world, (As the lust of the flesh, the lust of the eyes, and the pride of life,) is not of the father, but is of this world: and this world passeth away, and the lust thereof; but he that fulfilleth the will of God, abideth euer. What is our life? Iam. 4.14 It is euen a vapour, that appeareth for a little time, and afterward vanisheth away. Well said Seneca: Why doest thou mar­uell; Epist. 111 why art thou amazed at the riches of this world? It is but a pompe, or glorious spectacle: these things are rather shewed, then possessed: and they passe away, while they delight vs.

Doest thou not see, how that order of the Pompe though proceeding slowly, and con­triued in due maner, yet it passeth away with­in few houres? such is the glorie of this world. Heraclitus describing the fléeting a­way of earthly glorie, Apud Se­necam E [...]. said, that we goe not downe twife into the same Riuer: for albeit the name of the Riuer remaine, yet the wa­ter slideth away. This is most manifest in the water: and somewhat cléere also in the goods of this world.

For consider, within the memorie of man, how many owners there are sometimes of one house, or Tenement, or Mannor: and who cannot perceiue the sliding away of Heraclitus Riuer? They haue seene and ac­knowledged this fading glorie of the world, who haue chiefely enioyed it. Sueton. in Aug. Augustus Caesar being néere to his death, when he had bene Ruler ouer the whole world aboue 5. yéeres, said thus to his friends: Doe I not seeme to haue played my part fitly enough in this Enterlude of the world? Valete ergo, & plau­aite: farewell then, and giue me an applause. Saladine the Sultan of Asia, Syria, Bapt. Fulgos. l. 7. c. 2. and Aegypt, commaunded at his death, that his inner linnen garment should be hanged on a long speare, and carried through the Campe; and that he that carried it should cry out thus with a lowde voyce: Saladine the subduer of Asia, doth carrie away with him but this lin­nen garment, of all the riches of Asia, Syria, and Aegypt.

Gelimer king of the Vandales being ta­ken captiue in Affrick by Belisarius, Paulus Diacon. l. 6. hist. and brought to Iustinian the Emperour; when he came into the horse race, and sawe both the Emperour sitting aloft in a chaire of state, and the common people standing on either side, he ceased not to laugh, and to cry out; [Page 224] vanitie of vanities, Eccles. 1.2. all is vanitie: for affliction and aduersitie opened his eyes, which ease and prosperitie had before blinded. Therefore let vs not account such to be happie; as flou­rish for a short space in this world, like the gréene baye trée: for though in their momen­tany iolitie, they spread their iniquitie with transitorie glorie; Psal. 37.36.37.38. Yet they passe away, and are gone; if they be sought, they cannot be found: but marke the vpright man, and be­hold the iust; for the end of that man is peace: but the transgressors shall be destroyed toge­ther, and the end of the wicked shall be cut off. Pro. 6.8. Matt. 16.26. For better is a little with righteousnes, then great reuenues without equitie. And what shall it profit a man though he should win the whole world, if he lose his own soule? or what shall a man giue for recompence of his soule? Lacr. lib. cap. 4. Stob. ser. 2 And therefore Chilon well resol­ued, That damage and losse is better then vn­iust gaines: because losse greeues but once; but vniust gaine stings the minde continu­ally.

Yea but (may some say) if we be perswa­ded to iust dealing, we be perswaded to follie: for how can wisedome and iust dealing stand together? He that hath a fugitiue seruant, and an vnwholesome and pestilent house; and knowes these faults himselfe alone; when [Page 225] he is minded to put them away; if he conceale it, to haue the greater price, he is vniust; if he confesse it, and haue the lesser price, or else sell them not at all, he is foolish. He that méetes with one that selles golde, thinking it to be copper; or siluer, thinking it to be lead; if he admonish the seller thereof, and so buy it the the cheaper, he is vniust. Hée that in a ship­wracke at sea, is in perill of drowning, and sees one weaker then himselfe floating on a planke; if hee thrust the weake person from the planke, to saue his owne life, he is vniust; if he doe it not, since there is none to witnesse against him in the Sea, he is vnwise. He that in a flight from the enemies in warre, while the enemie pursueth, shall finde one of his fellowe souldiours riding an horse, and by reason of his woundes but weake; if he cast him from his horse, to escape himselfe there­on, hee is vniust; if hée doe it not, he is foolish. These were the arguments of crabbed Carne­ades, to prooue that wisedome and iust dea­ling cannot stand together. Li. 5. c. 17. And Lactantius saith of them; argula haec planê & venenata sunt, & quae M. Tullius non potuerit refellere; sed irre­futata haec tanquam foueam est praeter gressus: These reasons (saith he) are wittie and pesti­lent; and such as Tully could not confute, but [Page 226] passed by them without refutation, as it were by a dangerous ditch. Indéed this is the wise­dome of the world, to doe ones selfe good, though with the hurt of others; and to rise, though with casting downe of others; and to swimme, though with sinking of others. These are sine subtilties indéede, but vnrigh­teous; Ecclus. 19 24. 1. Cor. 3.18.19. as the sonne of Syrach. And what saith the Apostle? Let no man deceiue him­selfe: if any man among you seeme to be wise in this world, let him be a foole, that he may be wise: for the wisedome of this world is foo­lishnesse with God: for it is written, he catch­eth the wise in their owne craftinesse; and againe, the Lord knoweth that the thoughts of the wise be vaine. To aduance and enrich our selues by whatsoeuer meanes, is wise­dome indéede: but what wisedome? not that that commeth downe from aboue, Iam. 3.15.17. which is first pure, then peaceable, gentle, easie to be entreated, full of mercie and good fruites, without iudging, and without hypocrisie; but it is the wisedome that is earthly, sensual, and diuellish Howsoeuer flesh and blood allure vs to gaine by others losses; yet the true and eternall wisedome of God teacheth vs, Mat. 7.12 to doe to other, whatsoeuer we would that other should doe to vs. If thou were to buy or sell thy selfe: wouldest thou be beguiled? If thou [Page 227] were on a planke thy selfe in a shipwracke: wouldest thou be thrust from it? If thou were on horse-backe, and in flight from the enemie: wouldest thou be cast from thy Horse? Why then doe to other, in this, or the like case; as thou desirest that other should doe to thée. This is the law of God; and the law that Na­tures finger hath engrauen in the heart of eue­rie one.

Yea, but in these dayes (will some say,) men are generally so addicted to deceit, that it is euen necessarie to vse fraud and subtiltie: for other deceiue vs, say they: and were it not as good to deceiue, as to be deceiued? We can­not liue, except we faine, and flatter, and face, and lie for aduantage. Yea, but it is not méet that we should liue, if we distrust Gods pro­uidence, that he cannot, and will not main­taine vs, in the lawfull discharge of our place and calling, and vn [...]esse wee vse oppression and fraud.

Hee that chose vs before the world was; created vs, when wee were not; redéemed vs, when wee were vtterly lost; ordained the Heauens aboue to shine vpon vs, and the earth, and the Sea, to beare vs vp, and féede, and comfort vs: is not hee able to sustaine vs, except wee vse sleights, and shifts, and vnlawfull practises inuented by [Page 228] Sathan, the Arch-enemie of God, and of our saluation? What if the world be full of fraud? Wilt thou say then; Why may not I conuert my goods and commodities to my best ad­uantage, as well as others? I thinke, thou wouldest say, Why should I not conuert my goods to mine aduantage, as in as others? What if other doe wrong? can that excuse thy doing of wrong? What if other wallowe in dirt; wilt thou beare them companie? What if the world lye in wickednes? 1. Io. 5.19 Math 10.16. yet shall we forget, that wee must be wise as Serpents, and innocent as Doues? that is: though wee must be wi [...]e as serpents, to auoid hurt: yet wee must not be wise serpents, to doe hurt: but simple and sincere, as Doues: and shall we forget? 1 Pet. 2.9. that wee are a chosen generation, a royall Priesthood, an holy nation, a people set at libertie, that wee should shew forth the vertues of him that hath called vs out of darknesse into maruellous light: and shall we forget? that wee must be blamelesse, and pure, Phil. 2.15 and the sonnes of God without rebuke in the midst of a naughtie and crooked nation, among whom wee must shine as lights in the world.

It shall be vaine to say: that we vse guile but in small things: and that we doe it to win estimation among men; since euery man is [Page 229] so much accounted of to other, as he is worth to himselfe. For a learned Father saith, Chrys. hom. 3. in 2. ad Tim. pe­remptorily, That as he is more an adulterer, that sinneth with a base and beggarly perso­nage, then hee that sinneth with a noble and great personage; in that her wealth, beautie, and brauerie were incitements; but there, no such thing was found: and as he is more a drunkard, that is drunken with any common wine, then he that is drunken with the stron­gest wine: so he is more couetous, and more vniust, and more a theefe, that spoyles and deales wrongfully in small things: for he that takes the greatest things, will perhaps con­temne the lesser; but he that deceiues in little, will doe it much more in great things. As touching the estimation, that riches and worldly wealth procureth; it is true indéede, Chilon apud Stob. ser. 89. that as vilde purses though of no worth, yet are accounted of, according to the money which they containe: so rich men that are voyde of vertue, are priced after their posses­sions. And as Bucephalus, the Horse of the Great Alexander, as often as he was naked, Plin. l. 8. cap. 42. hee suffered euery one to ride him; but when hée was adorned with trappings, hée would beare none but Alexander, and raged against all other: so some in their pouertie, can beare any, and apply themselues vnto them; but [Page 230] when they are enriched, they despise the vulgar sort.

Therefore to obtaine this reputation pro­cured by riches, many care not what craft, what deceit, what oppression, what cunning they practise: nay, as Agrippina the mother of Nero, when the Astrologers tolde her, that her sonne should be Emperour indéede, Sueton. in Mer. but should slay her in the time of his Empire; aun­swered, Occidat, modô imperet:) Let him kill me, so he may be Emperour; and both things came to passe: so where many will say, Let me loose my soule, let me loose Christ, let me loose heauen, so I may be rich and esteemed on earth; let them beware, least these things be accomplished, as well the one, as the other.

Sen. de vi­ta beat. c. 26.What is an horse the better for his golden bridle? What is a shipmaister the skilfuller for a faire and large vessell? What is a man the better for his golden, great, and rich e­state? When Philip King of Macedonia was proud, and insulted in his letters written to the Lacedaemonians, Plutar. in Lacon. for a victorie obtained ouer them; Archidamus the Lacedaemoni­ans aunswered him; If (saith he) thou mea­sure thy shadowe, thou shalt finde it no grea­ter then it was before the victorie: the like [Page 231] may be said to those, that being aduanced to offices; promotions, and wealth, doe rec­kon themselues worthier and greater then other.

If thou sée a Viper, or Aspe, Epictesses apud S [...]b. ser. 3. or Scor­pion, in an Iuorie or golden boxe; thou doest not loue them, or greatly account of them, for the pretiousnesse of the matter wherein they are contained; but thou ab­horrest and detestest them for their perniti­ous nature and qualitie: so when thou séest a malicious minde compassed with ri­ches and earthly pompe; wilt thou admire the outward brauerie, or contemne the in­ward impietie? But howsoeuer the ambi­tious themselues doe more estéeme of false and transitorie honour, then of true glo­rie; that procéedes from vertue; as chil­dren account more of pennie Cocke horses and Puppets, then of true horses, and true pictures: and howsoeuer men are common­ly deceiued in valuing of a man; Seu. epist. 77. for that we estéeme him not, by that hee is to be estée­med indéede, but by the outward orna­ments; Whereas none of those (as the Phi­losopher saith) whom riches and honours doe aduaunce, is great, but seemeth to be great, for that wee measure him with the Base and pillar whereon hee stands; for [Page 232] (paenilio magnus non est, licet in monte constiterit; Colossus magnitudinem suam seruabit, etiam si steterit in puteo:) A Dwarfe is not great, though he stand vpon a [...] Hill: a Colosse and G [...]ant-like Image will retaine his bignes, though he stand in a pit: Howsoeuer men respect the ex­ternall appearance; yet God the incorrupt Iudge, is no respecter of persons, and out­ward shewes; and accepts not the rich for his wealth, or the faire for his beautie, or the no­ble for his honour; neither disdaines the poore for his beggarie, Act. 10.35. want, and basenes; But in euery nation he that feareth him, and wor­keth righteousnesse, is accepted with him. Questionles the swéetnes of lucre, the desire of reputation, and the example of the world, will tempt vs earnestly to oppresse and de­fraude. For as he that walkes betwéene two enemies, Hom. 38. in Matt. (saith Saint Chrysostome) if he couet to content both; must néedes be a turne­coate to them both, and speake ill of the one to the other, on each side: so he that vseth buy­ing and selling, can hardly auoyd lying and forswearing: for the buyer commonly saies and sweares, that it is not worth the price; and the seller saies and sweares, that it is worth more then he asketh for it. And there­fore the same Father saith, that as when wheate, or some other gaine is winnowed [Page 233] and tossed too and fro in the sieue; all the corne fals through the sieue by little and little, and at last there is left but trash and chaffe in the sieue: so the substance of the world passeth a­way in buying and selling; (Et in nouissime nihil remanet negociat oribus nisi peccatum:) and at last, nothing but sinne remaineth to those that trafficke. And since the case so stands with buyers and sellers, by the iudgement of Chrysostome; as Zeno, Max. ser. 5. when his friends as­ked him, how they might still retaine iustice, and neuer doe any wrong; Answered, If you shall suppose, that I am alwaies present with you: so if any be desirous to know, how he may auoid oppression and defrauding; it may be answered, if he remember, and thinke, that God is present euery where, and seeth al things, and is (as the Apostle saith) auenger of all such things.

As we also haue told you before time, 3. The Ministers duetie. and testified, When Saint Paul was abding a­mong the Thessalonians, he had told them, that they ought to auoid couetousnes, which bréedeth oppression and defrauding; because God is auenger of all such things. And this is not all: he did not onely tell them so, bare­ly and coldly; but he did testifie it; that is, he did vehemently and earnestly foretell it, and with comminations and threatnings. [Page 234] And this must specially be marked of vs. For such is the flownes and backwardnes of men, that except they be egged & stirred forwards, they will be touched with no sense of Gods iudgements. And therefore the Ministers and ouerseers of soules, must not coldly, & sleightly inueigh against the sinnes of men; but they must constantly and couragiously (not with­out threatnings contained in holy scripture) oppose and set the vengeance of God against iniquitie and wickednes. But peraduenture there is no such occasiō to preach these things among vs, as there was for Paul to preach then at Thessalonica. Dauid affirmes, that in his time, there were eaters of men; that did eate vp the people of God, Psal. 14.4. Prou. 3.1.15. as bread. And Sa­lomon affirmes, that in his time there were horseleaches, a generation whose teeth [...]ere as swords, and their iawes as kniues to eate vp the afflicted out of the earth, and the poore from among men: and that cr [...]ed, Giue, Giue: being as vnfatiable, as the graue, and the bar­ren wombe, and the earth that cannot be sa­tisfied with water, and the fire that sayeth not, It is enough: and some that did spread nets, (as the net is spread to catch birdes, Pro. 2.17.) that they might get profite and aduantage, euen by taking away of the life of the owners ther­of: Pro. 20. [...] and buyers that would say, It is naught, [Page 235] it is naught; but when they were gone apart, they would boast of their good cheape penni­worthes. Were their times so corrupt, when there were so good Prophets and instructors? and are our times holy and vnblamable? It is to be wished, that it were so; but daily and too common experience teacheth, that it is not so. For consider our markets, our faires, our priuate contracts and bargaines, our shops, our cellars, our weights, our measures, our promises, our protestations, our politicke trickes and villanous Machiauilisme, our enhauncing of the prices of all commodies: and tell, whether the twelfth Psalme may not as fitly be applied to our times, as to the daies of the man of God? in which the fai­ning, and lying, and facing, and guile, and subtiltie of men, prouoked the Psalmist to cry out: Helpe Lord, Psal. 12.1.2.4. for there is not a godly man left: for the faithfull are failed from a­mong the children of men: they speake de­ceitfully euery one with his neighbour, flat­tering with their lips, and speake with a dou­ble heart: which haue said, with our tongue we will preuaile; our lips are our owne; who is Lord ouer vs? If we looke into the ordina­rie dealing of most men; we may say, Terras Astraea reliquit; Iust dealing hath forsaken the earth: and that this is the yron age, in which

Shame, and ruth, and fidelitie, are fled a­way; and craft and deceit, and counterwaits, and violence, and a wicked desire of hauing, are gotten into their ro [...]me. But if we looke on the gréedines and couetous desires of ma­ny men; we may say on the contrarie,

Now is the golden world indeed: for (a­mong some) Honour, Loue, Fidelitie, Lawe, and Shame, are Bought, Procured, and van­quished by Gold.

Herod.When Alemaeon was willed by Croesus, to goe into his treasure-house, & take away as much gold as he could carrie; he prouided a long hanging garment for that businesse, downe to his Anckles, and great Bootes, and filled them both: Nay, he stuffed his mouth with gold, and tyed wedges of gold to the very locks of his head. The gréedie Alcmaeon [Page 237] yet liues, and hath a bottomles bag; the more it receiues, the more it desires, and were it not for hurting his braine and belly, he would forse the skull of his head, and the bowels of his body with monie. Who is there, that will not say, he loues iust and true dealing; and abhorres couetousnes, and the loue of monie? But if his actions be scanned; this iustice ap­peares but seldome, and in matters impor­tant, vnto which many haue an eye. Agis hea­ring some to commend the [...]lei, Plut. in Lacon. for their iust iudgement in the games of Olympus: said, What maruell i [...] it, if once within fiue yeeres they be iust? for those games were celebrated onely once within fiue yéeres. And when they continued to praise them; As if (saith he) it were maruellous, to vse iustice in a noted thing The wiseman meant that the praise of Iustice cannot agrée to him, that deales not iustly in al his actions, throughout his whole life. Many hold fraudulent and vniust dea­ling to be vnlawfull, Plutar. in Lace. as the old Lacedaemoni­ans by Lycurgus lawes held theft to be vn­lawfull. For theft among them was not pu­nished, if it were carried secretly; but he that was discouered for stealing, was punished, not for stealing, but for behauing himselfe no more warily and aduisedly in stealing. So there are, that thinke fraude no fault; if they [Page 238] can conuey it cunningly, and smoothly, and closely. And there is a generation of people, that plot most falsehood, when they protest most plainenes. Laent. l. 1. c. 9. ènàgorâ [...]psudein. Anacharsis said, that he did much maruell, that the Athenians hauing a lawe, that did commaund, not to lie in the Market; yet did vse such lying and dissimula­tion in their trafficke. How would he mar­uell, if he were now aliue, and should finde worldlings to lye most, when they make most shew of saying truth? Virgil. Georg. 4. Proteus in the fa­ble, turned not himselfe into more shapes; (sometimes resembling a Lyon, sometimes a Foxe, sometimes a Wolfe, sometimes Fire, sometimes Wat [...]r, that he might delude those that would take hold on him;) then the co­uetous person; who will sell his soule for gaine, and sweare, and flatter, and lye, and protest simplicitie, that his fraude may not be perceiued. These that couer their Iniustice vnder the vaile of Iustice, are the vniustest persons in the world; and that [...] the [...]erdict of the Ethnick writer: Cic. Off. li. 1. of all iustice (saith he) there is none more pestilent, then of those, who when they deceiue most, d [...]e beare men in hand, Petrach. dial. 62. that they deale well. If any in these daies, should wonder, when he is deceiued, he is rather to be wondred at himselfe; for that he supposeth, that he may conuerse a­mong [Page 239] men and not be deceiued. Fidelitie is banished; fraude swaies; and the Hunters and Hawkers haue not so many nets and snares, to entrap beasts and birds, as craftie men haue to entrap the simple. He is recko­ned wisest, that is most cunning to beguile: and therefore if any be loth to be deceiued, he must either d [...]e, or flée the conuersation of men. He that is deceiued in this age, must leaue of to complaine; and learne to beware in whom he reposeth confidence; and remem­ber, that guile and falsehood of other must sharpen, exercise, and stir vp his wit to cir­cumspection. If any should reply, and say; that he was deceiued, whence he thought not: it may be asked, whether he himselfe haue not at another time deceiued other, that thought not of deceit. We are prone to de­ceiue, and yet cannot take at the hands of other, that our selues doe to other. If any re­ply againe, and say; that he was deceiued of his friend; it is to be aunswered, that there is an error in that spéech: For in friendship is no deceit. But we deceiue our selues, thin­king those to be our friends, that are not our friends. We conclude too soone vpon friend­ship; either vpon a feast, or a conference, or two; and so wee loose friendship before we haue it: and where we had not true friends, [Page 240] we say, friends deceiued vs, laying the blame of mens falsehood on friendship, a most pre­tious and inualuable Vertue.

Cic. pro. Milone. [...]s thus it remaines true, that one saies; There are many creekes & Labyrinths in the mindes of men; and that mans nature is clou­ded vnder many vailes and curtaines of dissi­mulation; Cic. ad Q fra­trem. and that (frous, oculs, vultus persaepe mentiuntur:) the forehead, eyes, and counte­nance doe many times lie.

Therefore since men in our age, are men as were in elder ages, and in Saint Pauls time; is it not conuenient, that we be admo­nished with Saint Pauls words? Th s is the will of God, that no man oppresse, or de­fraude his Brother in any matter: and that it be not coldly once spoken, but iterated, and inculcated, and earnestly testified, that God is auenger of all such things? Saint Augustine wished to haue séene thrée things; Christ in the flesh; Paul in the pulpit; Rome in her pompous prosperitie. It were vanitie, to wish for things, which by time and nature are impossible: but indeed it were to be wi­shed, that we might see Christs doctrine, and Saint Pauls preaching beléeued and perfor­med. And why should it not be wished? since it is so requisite and necessarie, that it should be so? For Christ is our Lord and maister, [Page 241] and we are his disciples and schollers: there­fore since Christ is voide of deceit, and no guile was found in his mouth; if we desire to be true Christians, 1 Pet. 2.1. 1 Cor. 14.20. Ioh. 13.36 1 Cor. 13.5. 1 Tim. 6.6.7. let vs lay aside all dissimu­lation and guile: let vs be children in mali­tiousnesse; but of ripe age in vnderstanding: let vs remember, that if we will be Christes schollers, wee must be knowne by loue: and if wee haue true loue, loue is voyd of deceit, and thinketh no euill: let vs not forget, that Godlinesse is great gaine, if a man be con­tent with that hee hath; for wee brought no­thing into the world, and it is certaine, that wee can carrie nothing out: Luk. 6.38 let vs giue good measure to other, if wee desire good measure from other; and then wee shall haue measure pressed downe, shaken together, and running ouer: let vs not pinch the weight, the size, the lawfull measure of any commoditie: one­ly let vs abate the measure of one thing: and what is that? it is the measure of our iniqui­tie and vngodlinesse. For such measure as we meate thereof vnto God, such measure will he returne: if we fill out our measure of sinne, God will not spare and pinch the measure of punishments: Gen. 15.16. though God suffer the Amo­rites for a time; yet his vengeance falleth, when the measure of their wickednesse is full: and though the vngodly suppose to continue [Page 241] alwaies in their iniquitie; yet God can cast a talent of lead vpon the mouth of the Ephah, in which th [...] Woman sitteth; that is, God kéepeth wickednes in a measure, and can shut it, or open it at his owne pleasure. And aboue all things, let vs not forget, that our life stands not in riches and possessions: but that our daies are as a span, a skadowe, a flower, a dreame: and therefore we must prepare our selues: for wée know not, how soone we shall be called to the Barre of Gods Iustice, and shall heare that voyce; Luk. 16.2 Giue account of thy stewardsh [...]p, for thou mayest be no longer steward. Let vs beare in minde the terrible­nes of the last dreadfull iudgement: wherein no bribe shall cleare vs: no spokesman pleade for vs: no shift and euasion discharge vs: but all crafts shall be displayed, and ill gotten goods shall giue euidence against the vniust owners: and the bookes and recordes of mens owne consciences shall condemne them; and then they shall wish too late: O that we had neuer oppressed and defrauded! for now wee feele too truely, that GOD is auenger of all such tshings.

Lastly, let vs still call to minde the vanity of earthly riches, wealth, and promotions: when they are at length gotten by swearing, lying, wrong, and deceit: and the eternitie [Page 243] and incomparable ioyes of Heauen, which God hath promised, and Christ hath purcha­sed for the godly, and true repenters. For what is gold and siluer? but the bowels of the earth. And what is worldly glory? but a vanishing aire and breath. And what is belly cheare? but the foode of wormes. Christ is a King: and he will enrich vs, and glorifie vs, and nourish vs. One saith well: Bernard. ser. 4. de aduentu domini. O ye sonnes of men, you couetous generation! What haue you to doe with gold and siluer? which are neither true good things, nor yet your owne good things. For what is gold, but red earth? and what is siluer, but white earth? And what makes them pretious, but the co­uetousnesse of the sonnes of Adam? which co­uetousnesse, if it were taken away, they would not be pretious. If they be your owne, take them out of the world with you. Psal. 49. But as you come naked out of your mothers wombe, when you were borne; so you shall returne naked to the earth, the common Mother of all flesh, when you die.

And it is easie to prooue, that mans opini­on makes money pretious: for the things that are faire by nature, doe obtaine estima­tion alike among all people; as the brightnes of the Sunne, the beautie of the heauen, the profitablenes of the water & other Elements: [Page 244] but among the Indians and Ethiopians (as Tertullian witnesseth, De culta mulier.) gold, siluer, and Iew­els, were accounted as dirt; and were woont to be worne but in [...]a [...]ups and shooes, onely for contempt; and among the Ethiopians ma­lefactours were bounden chaines of gold. In the land of H [...]uilah, Gen. 2.12. there is good gold. In the land of Promise, in the heauenly Ierusa­lem, in the land of the liuing, there is gold indéed: Reu. 3.18. Mat. 6.20 gold tried in the fire; gold which nei­ther moath, nor rust can corrupt; gold of more value then the richest mines of the whole earth can yéeld vp. If wee must needes thirst after gold. O let vs thirst after this gold; let vs be couetous after these durable riches; let vs lay vp treasure for our selues in Heauen, and of vnrighteous Mammon, perhaps not well gained, and ill kept, and worse laied out, let vs make friends in time, that when wee shall want, Luk. 16.9 they may receiue vs into euerla­sting habitations. If we were Ethnicks, and hoped for no life after this, it might perad­uenture be hard to cast aside our affection to earthly things. But in that we looke for Hea­uen, and those things which are in Heauen, how can this be hard vnto vs? Chrys. hom. [...]. [...]n A [...]. A­post. If one should say thus on the contrarie; Loue, and desire riches▪ a Christian should be offended there­at, and say; How should I desire gold and [Page 245] earthly riches, since I looke for Heauen, and they hinder me from heauen? Chrys. super. Psal. 24. Euery thing that groweth, when it is come to a due and conuenient measure of stature, leaueth off to growe; but the money of the couetous ne­uer cealeth to growe. But let not our desire be vnsatiable, resembling the fire, the water, the fishes: the fire, Chrys. in aliquot scrip. loca. Basil. [...]om. 7. in aua­ros. B [...]sil. hom. 7. Hexam. that is so vehement in en­creasing it strength, that it takes hold on all things néere vnto it: the water, which rising from a small beginning, encreaseth so fast, that it swéepes away euery thing it méetes withall: the fishes, that deuoure and consume one another, according to their strength and greatnes: so let vs not oppresse and ouer­throwe the weaker and poorer sort, when our store and plentie is encreased. Let vs put off the loue of the things of this world, that the loue of heauenly things may enter vnto vs; Exod. 3.5 as Moses put off his shoes, y ^t he might talke with God: let vs not put trust in the fléeting and fading ioyes of this life, but despise them in comparison of colestiall and true pleasures; as the woman of Samaria left her pitcher, Ioh. 4.28. 1. Ioh. [...].15. when she had heard Christ: Let vs not loue the world, neither the things of this world: if any man loue this world, the loue of the Father is not in him: Iam. 4.4. for the amitie of the world is the enimitie of God: and whosoeuer [Page 246] will be a friend of the world, maketh himselfe the enemie of God: Let vs remember, that wee are in the latter end of the world; And therefore they that haue wiues, 1 Cor. 7.29.30.31 must be a [...] though they had none; and they that weepe, as though they wept not: and they that re­ioyce, as though they reioyced not: and they that buy, as though they possessed not: and they that vse this world, as though they vsed it not: for the fashion of this world goeth away: that is, let vs not fixe and tie our affec­tions on earthly things: Heb. 13. [...]4. For we haue h [...]ere no continuing Citie, but wee seeke one to come: but let vs hunger and th [...]rst after [...]igh­teousness [...] that we may be filled with eternall blessednesse through our Lord and Sauiour Christ Iesus. Amen.

KNOW THIS, THAT GOD WILL bring thee to iudgement.

WHen our Sauiour had shew­ed the terriblenesse of that last and great day, wherein hee will come to iudge all flesh, and to giue to euery one after his doings: hee exhorts all men to haue these things in continuall re­membrance, that they may attaine to eternall blessednes, & escape euerlasting wretchednes. For they that are drawne from sinne, neither by the loue of God, nor the desire of heauen­ly blessings, nor by the embracing and fol­lowing of vertue: yet, if they giue héede to that they heare, they must néedes be terrified, and consequently something refrained from [Page 248] euill, by the expectation, and looking for of this dreadfull iudgem [...]nt. And therefore our Sauiour propounds this as a meane [...], to re­claime obdurate and obstinate offenders; and concludes the fearefull description of the day of doome, with this admonition; Watch, ther­fore, and pray continually, that ye may be counted worthy to escape all these things that shall come to passe, and that wee may stand before the Sonne of man. And that which in this Euangelist is spoken briefely, in Saint Matthew, is expounded and ampli­fied more largely, where Christ saith; Watch therefore; Matt. 24.42. &c. for ye knowe not what houre your Maister will come: Of this be sure, that if the good man of the house knewe at what watch the theefe would come, hee would surely watch, and not suffer his house to be digged through: therefore be yee also readie; for in the houre that yee thinke not, will the sonne of man come. Who then is a faithfull seruant and wise, whom his Maister hath made ruler ouer his household, to giue them meate in season? Blessed is that seruant, whom his Mai­ster when he commeth, shall finde so doing. Verily I say vnto you, he shall make him ru­ler ouer all his goods. But if that euill seruant shall say in his heart, my Maister doth deferre his comming, & begin to smite his fellowes, [Page 249] and to eate, and to drinke with the drunken; that seruants Maister will come in a day, when he looketh not for him, and in an houre that he is not ware of, and will cut him off, and giue him his portion with hypocrites: there shall be weeping and gnashing of teeth. Like­wise our Sauiour saith in S. Marke; Take heede, watch, and pray: Mar. 13.33.34. &c. for ye know not when the time is. For the Sonne of man is as a man going into a strange countrey, and leaueth his house, and giueth authoritie to his ser­uants, and to [...]uery man his worke, and com­mandeth the porter to watch. Watch yee therefore, (for yee know not when the Mai­ster of the house will come, at euen, or at mid­night, at the cocke crowing, or in the daw­ning,) least if he come suddenly, he should finde you sleeping. And those things that I say vnto you, I say vnto all men, Watch.

Now to the end we may be the more pre­pared, and the more watchfull, and the more earnest in praier; let vs weigh with our selues; first, the dreadfulnes of the last iudge­ment; secondly, why the day thereof is not knowne; thirdly, whereunto the expectation and remembrance thereof is profitable. 1. The dreadful­nes of the last iudge­ment.

The fearefulnes of the last iudgement, the Lord describes in the foregoing words, when he saith; Then there shall be signes in the [Page 250] Sunne, and in the Moone, and in the Starres, and vpon the earth trouble among the nati­ons with perplexitie, the sea and the waters shall roare: and mens hearts shall faile them for feare, and for looking after those things which shall come on the world: Luk. 21.25.26.27 for the pow­ers of heauen shall be shaken; and then shall they see the Sonne of man come in a cloud, with power and great glorie. Thus also it is expressed in Saint Matthew; Matt. 24. [...]9.30.31 And immedi­ately after the tribulation of those daies, shall the Sunne be darkened, and the Moone shall not giue her light, and the Starres shall fall from heauen, and the powers of heauen shall be shaken. And then shall appeare the signe of the Sonne of man in heauen: and then shall all the kinreds of the earth mourne, and they shall see the Sonne of man come in the clouds of heauen with power and great glorie. And he shall send his Angels with a great sound of a trumpet, and they shall gather together his elect, from the fower windes, and from the one end of the heauens vnto the other. The substance of Christs words is this: that then all Ele­ments and heauenly bodies, shall both suffer strangely in themselues, to affright the wic­ked; and shall also work strangely on the wic­ked, by casting vpon them diuerse torments, [Page 251] as well of soule, as of body: and that all Crea­tures aboue and beneath, shall be cryers and trumpetters to summon men before that hor­rible Tribunall seate; which because they haue contemned, therefore they haue persisted still in all vngodlines. How the Sun shall be darkened, & the Moone shall not giue her light, and the starres shall fall from heauen, and the powers of heauen shall be shaken, and the sea and floods shall roare in such ghastly sort, that men shall be readie to yeeld vp the ghost through feare and anguish; At this time we canno [...] coniecture, but the euent it selfe will declare; and though the manner thereof be not knowne to vs, yet to God it is well knowne. But howsoeuer it shall be; because the vse of the scripture is, by the darkening of the Sunne, Moone, and Starres, and by the like things as Christ héere foretels, to disci­pher and signifie the extreame stormes and tempests of Gods wrath & vengeance; there­fore those threatning predictions in the old Prophets, may be applied to the last day of Iudgement, in which they prophesie, that the world shalbe in such anguish & perplexitie, as that men shal thinke the Sun to be darkened, the Moone to be bloodie, the Sars to léese their brightnes, the earth to tremble, the Sea to roare, and all things else to manace a present [Page 252] ruine; not, as if it were so indéed; but because men shall be so straitned, as that they shall thinke it is so.

And because those notable reuengements of God on the Babylonians, Tyrians, Egypti­ans, Iewes, & other nations, were (as it were) paintings out of the great day of iudgement, and forerunners thereof; we may fitly apply vnto that day, such descriptions as the Pro­phets haue made of those reuengements. Be­hold then what Isaiah saith, speaking of the punishment of the Babylonians: Behold, the day of the Lord commeth, Isa. 13.9. &c. cruell, with wrath and fierce anger to lay the land waste, and he shall destroy the sinners out of it: for the stars of heauen, and the planets thereof, shall not giue their light; the Sunne shall be darkened in his going f [...]rth, and the Moone shall not cause her light to shine. Therefore I will (saith the Lord) shake the heauen; and the earth shall moue out of her place, in the wrath of the Lord of hoasts, and in the day of his fierce anger: and it shall be as a chased Doe, and as a sheepe that no man taketh vp: and I will visite the wickednes vpō the world, and their iniquitie vpon the wicked, and I will cause the arrogancie of the proud to cease, and will cast downe the pride of ty­rants? Behold againe, what the same Pro­phet [Page 253] saith, speaking of the punishment of all vngodly enemies of the Lords Church; Isai. 34.1.2. &c. Come neere, yee nations, and heare; and hearken ye people: let the earth heare, and all that is therein; the world and all that proceedeth thereof: for the indignation of the Lord is vpon all nations, and his wrath vpon all their armies; he hath destroyed them, and deliue­red them to the slaughter: and their slaine shall be cast out, and their stinke shall come vp out of their bodies, and the mountaines shall be melted with their blood: and all the hoast of heauen shall be dissolued, and the heauens shall be folden like a Booke, and all their hoasts shall fall as the leafe falleth from the vine, and as it falleth from the figge tree. Behold againe, what Ezekiel saith, Ezek. 32.4. &c. speaking of the punishment of Egypt; I will leaue thee vpon the land, (saith the Lord God,) and I will cast thee vpon the open field, and I will cause all the foules of the heauen to remaine vpon thee, and I will fill all the beasts of the field with thee: and I will lay thy flesh vpon the mountaines, and fill the vallies with thine heigth: I will also water with thy blood the land wherein thou swimmest, euen to the mountaines, and the riuers shall be full of thee: and when I shall put thee out, I will co­uer the heauen, and make the starres thereof [Page 254] darke, I will couer the Sunne with a cloud, and the moone shall not giue her light: all the lights of heauen will I make darke for thee, and bring darkenes vpon thy land, saith the Lord God. Behold againe, what the Pro­phet Ioel saith, speaking of the plagues that should light vpō the Iewes; Ioel. 2.1.2.31. Blowe the trum­pet in Zyon: and shoute in mine holy moun­taine: let all the inhabitants of the land trem­ble: for the day of the Lord is come: for it is at hand: a day of darkenes, and of blacknes, a day of clouds and obscuritie: the Sunne shall be turned into darkenes, and the Moone into blood. When we behold these, and the like spéeches, let vs suppose, that they are fore­tellings of the last iudgement. When the Psalmist saith; The God of Gods, euen the Lord hath spoken, and called the earth, from the rising vp of the Sunne, Psal. 50.1.3.4. vnto the going downe thereof: our God shall come, and shall not keepe silence: a fire shall deuour before him, and a mightie tempest shall be moued round about him: he shall call the heauen a­boute, Zephan. 1.14. &c. & the earth to iudge his people. When the Prophet Zephania saith; The great day of the Lord is neere: it is neere, and hasteth greatly, euē the voyce of the day of the Lord: the strong man shall crye there bitterly: that day is a day of wrath, a day of trouble & hea­uines: [Page 255] a day of destruction & desolation: a day of obscuritie & darkenes: a day of clouds and blackenes: a day of the trumpet & alarme a­gainst the strong cities, and against the high towers: and I will bring distresse vpon men, saith the Lord, that they shall walke like blind men: because they haue sinned against the Lord, and their blood shall be powred out as dust, and their flesh as the dongue: neither their siluer, nor their gold shalbe able to deli­uer them in the day of the Lords wrath, but the whole land shalbe deuoured by the fire of his iealousie: for he shall make euen a speedie riddance of thē that dwell in the land. When the Prophet Daniel saith; I behold, Dan. 7.9.10. till the thrones were set vp, and the ancient of daies did sit, whose garment was white as snowe, and the haire of his head like the pure wooll: his throne was like the fiery flame, & his wheeles as burning fire: a firie streame issued, & came foorth from before him: thousand thousands ministred vnto him, and ten thousand thou­sands stood before him: the iudgement was set; & the bookes opened. When these things are spoken: what else is it, but that the Di­uine saith? And I sawe a great white throne, Reu. 20.11.12.13 and one that sate on it, from whose face fled a­way both the earth & heauen, and their place was no more found: and I sawe the dead, both [Page 256] great & small stand before God: & the bookes were opened; & another Booke was opened, which is the booke of life: and the dead were iudged of those things, which were written in the bookes, according to their workes; And the sea gaue vp her dead, which were in her: and death and hell deliuered the dead, which were in them: and they were iudged euery man according to their workes.

This is the second comming of Christ, much differing from his first comming. For in his first comming, he appeared humble in the shape of a seruant; in his second cōming, he shall appeare stately in the shape of the King of Kings, and Iudge of all; in his first cōming, he was subiect to reproach; in his se­cond comming, he shall shine in glorie: in his first cōming, he appeared weake; in his secōd comming, he shall appeare in heauenly pow­er: in his first comming, he did vndergoe the iudgement and condemnation of the repro­bate; in his second comming, he shall iudge and condemne all the wicked and reprobate. In his first comming, he fought like little Dauid against Goliah, without worldly fur­niture: in his second comming, he will des­cend like armed and angrie Dauid, 1. Sam. 25 21.22. against vnthankefull Nabal; and will say, as Dauid said of Nabal; Indeed I haue kept all in vaine [Page 255] that this fellowe had in the wildernes, so that nothing was missed of all that pertained to him; for he hath requited me euill for good: so and more also doe God vnto the enemies of Dauid: for surely I will not leaue of all that he hath, by the dawning of the day, any that pisseth against the wall. Euen so Christ may say: Indéed in vaine haue I bestowed so ma­ny benefites on wicked and obstinate man­kind; in vaine haue I shewed so many mer­cies: in vaine haue I taken flesh for vngodly and vnfaithfull men, and suffered death, and preach the Gospell, and sent my Apostles, and offered the graces of my holy spirit, and instituted my Sacraments, and winked at them so often, and imparted on them so ma­ny good things of nature and of the earth, and (what lay in me for my part) I haue caused, that nothing hath perished of all that pertai­ned to man: in vaine haue I done all this for vngodly and vnfaithfull men, since they re­quite euill for good. Vngratefull and foolish men, are like to sottish Babel: for they haue receiued my benefits, yet haue se [...]ued Sa­than and the flesh: and when I sent my chil­dren, my poore, and my distresied members vnto them, they did not couer the naked, nor féede the hungrie, nor comfort the afflicted. God doe so, and more, also vnto mine ene­mies: [Page 258] For I will destroy them, and make them know, how dangerous a thing it is, to fall into the hands of the liuing God, who is euen a consuming fire. Abigail met with an­grie Dauid, Heb. 12.29. and appeased him, but in the last Iudgement, when Christ shall descend to re­uenge the contempt of the vngodly, that re­garded not his saluation offered vnto them: No Abigail shall make Intercession for sin­ners; as S. Chrysostome prooues clearely out of the Scriptures. Hom. 22. ad pocul. Antiochē. Behold (saith he,) how he that was not arrayed with the Wedding robe, was cast out at the doores, and none was a pe­titioner for him: Behold, how he that gained not with his Talent, was punished, and none made Intercession for him: Behold, how the fiue foolish Virg nes were excluded, and their fellowes made no request for them. Therfore the terror of this day is vnutterable, and can­not be expressed, because the Iudge shall be in­exorable, and cannot be intreated. Then shall be heard the great and loude voyce of the Archangell, and the Trumpet of God, which all the Elements obey; which cleaues the Rockes; opens Hell; breakes the bondes of the dead; Chrys. sup. 1. Cor. 15. calles soules out of the depth, and ioyned them againe with their bodies: and all this it doth, sooner then an Arrow doeth flie through the Ayre; For the Apostle saith, that [Page 259] it shall be done in a moment, or twinkling of an eye.

Then shall come the time, when the vnbe­léeuing and vnrepenting shall say to the hils, Fall vpon vs; & to the Mountaines, Couer vs; Luk. 23.30. and shall hide themselues from the presence of him that sitteth on the Throane; and from the wrath of the Lambe; and shall séeke death, Reu. 6.16 Reu. 9.6. and shall not finde it; and shall desire to die, and death shall flie from them; and shall goe into the holes of the Rockes, Isai. 2.19. and into the Caues of the earth, from before the feare of the Lord, and from the glory of his Maiestie, when hee shall arise to destroy the earth. Then there shall be a most strickt examination. For what is lesse then an idle word? yet the Lord saith, Mat. 12.39. That of euery idle word, that men shal speak, they shal giue account therof at the day of Iudgement.

Then the hidden and secret cogitations shall be disclosed: 1. Cor. 4.5 For when the Lord doeth come, hee will lighten things that are hid in darknes, and make the counsels of the hearts manifest; and then shal euery man haue praise of GOD. Then shall bee done to the wic­ked and impenitent sinners, which Nathan threatned to Dauid; Thou didst it secretly, 2. Sam. 12 12 but I will doe this thing before all Israell, and before the Sunne; That is, the lur­king sinnes of the vngodly shall be displayed [Page 260] before the view of the whole world. 2. Cor. 5.10. Then we must all appeare before the iudgement seate of God, that euery man may receiue the things which a [...]e done in his body, accor­ding to that he hath done: whither it be good, or euill: Eccles. 12.14. for God will bring euery worke vnto iudgement, with euery secret thing, whether it be good, or euill. Then Ierusalem shall be searched with lanterns: Ezek. 8.12. and the wall shall be digged downe: and the abominations shall be seene at an open doore, which sinners haue done in the darke, and in their priuie cham­bers, when they fondly said in their imagina­tion, The Lord seeth vs not, the Lord hath forsaken the earth.

Then the Sonnes of men shall be called to a reckoning for all their workes; as schollers are brought to repetitions in the end of the weeke; and laborers receiue their wages in the euening; and merchants pay (when the faire is done,) for the wares which they haue staied and taken vp. Then the wicked shall feele the sh [...]rpenes of the two edged sword of Gods wrath, which now is shut vp in the scabberd of mercie: and the burning flame of Gods displeasure, which is now couered (like the Sunne) vnder the cloude of long suffe­ring: and they shall no more be able to resist Gods firie anger, Matt. 3.12. then the chaffe can resist the [Page 261] fire: for they are the chaffe, that shall be burnt vp with vnquenchable fire. Then Sathan will conuince the obdurate transgressor by his owne offences, and charge him with the debts he oweth him, euen as the Creditor conuinceth his debter by his owne hand-wri­ting. Then the sinnes of the vnbeléeuers shall be opened, as a fardell in the market, and shall appeare in iudgement against them, and like bastard children borne of wickednes, Wisedom. 4.6. shall be witnesses of the wickednes against their pa­rents, when they be asked. If any should haue his secret faults reuealed in an open assembly in this world, Chrys. hom 5. ad Rom. would he not rather wish to die, and to be swallowed vp quicke of the earth, then to haue so many witnesses of his sinnes? What then shall become of wretched sinners, when all their doings shall be disclo­sed to the whole world, vpon an open and perspicuous stage, and shall be séene of infi­nite thousands, whom they neuer knewe? Now the sinnes of the wicked are so hidden, as if they were written in Gods booke, not with cléere Inke, but with the iuyce of a ci­tron, or orenge. Those things which are writ­ten with the iuyce of an orenge, appeare not, till they be brought to the fire, and then they may be read plainely: euen so the secret ini­quities of the vngodly, shall clearely appeare [Page 262] in the fire of the last iudgement, For in Fire shall God iudge the world.

This made Dauid to say; Oh Lord, thou hast tryed me, Psal. 139 1.2.3.4. and knowne me: thou know­est my sitting, and my rising; thou vnderstan­dest my thoughts a farre off: thou compas­sest my pathes, & my lying downe, and art ac­customed to all my waies: For there is not a word in my Tongue, but loe, thou knowest it wholy ô Lord.

And this made Iob to say, that his steppes were numbred; Iob. 14.16.17. & his sinnes were not delaied, and his iniquitie was sealed vp, as in a bagge.

If God doe this in this fléeting life, much more will he doe it in the great iudgement? If God doe thus in Dauid and Iob how much more will he doe it in the wicked? If the righ­teous can scarcely be saued, Bern. Ser. 15. in Cāt. Greg l. 27 Moral. in Iob. where shal the sin­ner appeare? Quid in Babylone tutum, si in Ie­rusalem manet serutimum? Qui [...] facient [...]abulae, quando [...]remuns Columna? If the search be so narrow in Ierusalem: what can be hidden in Babylo [...]? If the Pillars of the house trem­ble, what shall the weake planckes doe? That is, If God so deale with his deare children in this life, and so punish oftētunes their sinnes in this world, where there is a place for mer­cie; how seuere shall his sentence be against the wicked in the world to come, where one­ly [Page 163] iustice shall be found?

Vnlesse perhaps, there be any so faithlesse, and so prophane, as to call into question the last iudgement, and to doubt, Aristotle. whether the world shall haue an end or not. Indéed the Philosopher affirmed, that the world was e­ternall, without beginning, without ending: and another spake as impiously; ‘Non alsuno videre patres, aliúmne minores Aspicient?’

Our Fathers (saith he) saw none other world; Mani [...]s. And shall our posteritie see any other?

But to these Infidels and Ethnicks, may be opposed the Tradition of the Gentiles them­selues; who by the direction of anciēt Oracles, did maintaine, that Iupiter was the chiefest of the Gods: and that his sonne was the Iudge of the soules of men in Hell; And yet that this Sonne was not Apollo, Liber, or Mercurie; who were accounted heauenly: but he was Minos both a King, & Law-giuer; As if they had meant, that the Sonne of God should be Iudge of the world; but yet such a one, as was both a Man, and iust; to wit, a Media­tor; That was, both God and Man.

Against a Poet may be cited another Po­et, which saith;

That the time shall come, in which the Sea, earth, heauen, and whole frame of the world shall be burnt with fire. And aboue all Poets, the eminent Prophetisse Sib [...]ll, prooues the finall and generall iudgement, in her Acrostich verses; Lib. 8. Iesoûs Christós theoú üios sotèr stau­ros. where the first letters make vp these words in the Greeks tongue, whe [...]in she wrote, Iesus Christ, the Sonne of God, our Sauiour, that suff [...]red on the Crosse; and where (agréeably to y ^e scriptures) she shewes, that Christ shall come to iudge all flesh: and that the trumpet shall blowe, and that the dead shall be raised vp, and shall sée Christ, and mourne before him: and that all secrets shall be reuealed and that the Sunne, Moone, and Stars shall loose their light; and that hea­uen, earth, and the Sea, shall be burnt with fire; and that the Saints shall be set at full libertie, but the wicked horribly punished. But of those mockers of the last day, that say; 1. Pet. [...].4. Where is the promise of Christs com­ming? for since the fathers died, all things continue alike from the beginning of the creation: of those mockers, what should be [Page 265] asked but this? whether, they doe not beléeue the Article of the Christian faith, which hol­deth, that Christ shall come in the end of the world from heauen, to iudge both quicke and dead? and whether, if they beleeue the Resur­rection, they must not of necessitie also beleeue the last iudgement: for that God may iudge al the dead, he must raise them vp from death: and why should he raise them from death, but to receiue their iudgement? and whether Nature doe not demonstrate this principle vnto vs, that God is iust, and therefore the good must of necessitie be blessed for euer, and the wicked cursed for euer: which thing since in this world it comes not to passe, (where the [...]e are so many wicked men, and Atheists, vpon whom God doth not shew vengeance in this life and where on the contrarie, godly men, and sincere worshippers of the Lord, are so farre from a recompence in this life, 1. Cor. 15.19. that of all men they seeme to be most miserable;) there must néedes remaine a certaine and in­fallible iudgement, wherein the wicked shall be punished, and the iust shal receiue a reward of their pietie. Lastly, what should be asked of these mockers, but this? whether they will not beléeue the holy scripture, which in mani­fold passages inculcates y ^e great iudgement? as when it saith: that God shall iudge the [Page 266] world in righteousnes, Psal. 9.8. and shal iudge the peo­ple with equitie; and when it saith; that the Lord will iudge with fire, Isa. 66.15 and with his word all flesh; and when it saith, that nothing is se­cret, Luk. 8.17 Ioh. 12.48. that shall not be euident; neither any thing hid, that shall not he knowne, & come to light; and when it saith, that he that refuseth Christ, and receiueth not his words, hath one that iudgeth him; the Word that Christ hath spoken, Rom. 2.16 it shall iudge him in the last day; and when it saith, that at the last day, God shall iudge the secrets of mens hearts by Iesus Christ; Heb 9.17 and when it saith, that it is appoin­ted vnto al men, that they shal once die, & after that cōmeth the iudgement: Iude. 14.15. & when it saith, that the Lord commeth with thousands of his Saints, to giue iudgemēt against al men, & to rebuke all the vngodly amōg them, of all their wicked déedes, which they haue vngodly com­mitted, & of all their wicked speakings, which wicked sinners haue spoken against him; and when it settes downe the whole procéeding, Matt. 25. manner, and execution thereof at large.

Besides this; Is not the sentence of death pronounced against the trāsgressor of the law, Gen. 2.17. before the fall of Adam; and the repetition of the same sentence by the mouth of God in the Lawe, Deut. 26. [...]6. a Fore runner, and Herauld of the last Iudgement?

Is not the Hand writing of God, Gal. 3.10. engra­uen in mans consciēce whereby his thoughts do either accuse him, or excuse him, Rom. 2.15 a summo­ning to the last Iudgement? Are not the ex­amples of Gods wrath heretofore executed on the World, (as the Flood, the burning of So­dome; the reiection of the Iewes; the destruc­tion of erusa [...]em, and the like;) demonstrati­ons of the last Iudgement? And are not dai­ly calamities, both publique & priuate, and the death of the bodie; are not these representati­ons & Images of the last iudgement? Where­fore since it is so certain, that the day of iudge­ment shal come, at the time prescribed of God; and since that day shall be so searefull and ter­rible; Let vs watch and pray continually, that we may be counted worthie to escape all these things that shall come to passe; and that we may stand before the Sonne of man.

Secondly, we must note, The day of iudgemēt not known, and why. that the day and houre of the day of Iudgement is vncertaine and vnknowne. For this our Sauiour tea­cheth most euidētly. For whē the disciples as­ked, what signe there should be of his cōming, and of the end of the world? Christ did not answere, when his comming should be, but after what manner it should be. He decla­reth the fashion of it, but he concealeth the season of it. If any shall say, that the [Page 268] approaching of it, may be discerned by the signes and tokens, which our Sauiour him­selfe hath set downe: and that therewithall the time of it may be somewhat coniectured: It may be answered, that the prognostica­tions and signes of the day of iudgement are of two sorts: some are precedent, an [...] going before it; and some are conioyned, and going with it. And of the foregoing tokens, some goe long before it; and some goe not long be­fore it. The signes that goe long before the day of iudgement, Matt. 24.24.3 [...].38. are these: First the prea­ching of the Gospell, throughout the whole world, and among all nations: secondly, that strange securitie and gluttonie, such as was in the daies of Noah before y ^e flood: thirdly, a departure from sound doctrine, of which Paul speakes, 1. Tim. 4.1. when he saith, That the spirit spea­keth euidently, that in the latter times some shall depart from the faith, and shall giue heede vnto spirits of error, and doctrines of Diuels fourthly, a wonderfull disorder and corruption in manners: for in the last daies (saith the scripture) shall come perillous times; 2. Tim. 3.1.2.3.4 for men shall be louers of themselues, couetous, boasters, proud, cursed speakers, disobedient to Parents, vnthankefull, vnho­ly, without naturall affection, truce-breakers, false accusers, intemperate, fierce, no louers [Page 269] at all of them which are good, traitours, hea­die, hie-minded, louers of pleasures more then louers of God: fiftly, y ^e reuealing of that notable Antichrist, for the Apostle saith; 2. Thess. 2.3. That no man must deceiue vs by any meanes; For that day shall not come, except there come a departing first, and that that man of sinne be disclosed, euen the sonne of perdition: sixtly, Luk. 2 [...].12. Matt. 24.10. Matt. 24.11. the persecution of the godly, and betraying of them for the name of Christ: seuenthly, pub­like and notorious scandales and offences: eightly, many false Christs & false Prophets, saying, I am Christ: that is, vsing the name of Christ; or faining, that they are sent of Christ; or that they are, that which Christ is: shewing forth signes and wonders, to de­ceiue the very elect, if it were possible: ninthly, neglect of loue and charitie, and a falling from the faith.

The signes going néerely before the day, yet such as the day shall not presently follow, are these; First in heauen, Mar. 13.17.24. the sunne shall be darkened; that is, there shall be eclipses of the Sunne, the Moone shall loose her light, the Starres shall fall from heauen, that is, shall séeme to fall; the powers of heauen shall be shaken. Secondly, in the earth, there shall be great earthquakes, sturs, and tumults; na­tion shall rise against nation, and kingdome [Page 300] against kingdome; Luk. 11.9.10.15. Mar. 13.7.8. Luk. 21.23. no place shall be frée from wars, pestilences, famines, persecutions, and vexations. 3. In the sea, there shall be feare­full roaring, sounding and flowing. 4. In the aire, there shall be dreadfull and terrible tempests.

In a word, the heauen, earth, and all Elements shall expresse the face of an angrie Iudge, that sinners may be warned to re­pent, Super. Matt. 24. except they will perish suddenly. And therefore Saint Chrysostome saies; When the good man of the house dieth, the familie lamenteth, & apparelleth it selfe with blacke garments; so when mankind drawes to an end, the powers of heauen, which were made for mankind, doe mourne, and putting aside beautie, are ouerwhelmed with darkenes. When the king of heauen ariseth to iudge the quicke and dead, the Angelicall powers shall be moued; and the terrible seruants shall goe before the terrible Lord. Vnto these forego­ing signes may be added the conuersion, or gathering of Israel to the faith, that is, of the whole Iewish nation to the Church of Christ, Luk. 21.24. Isai 59. Rom. 11. when the fu [...]s of the gentiles is come in: of which conuersion, both the Pro­phet, and the Apostle maketh mention; and the which, how, and when it shall be, none knowes but God. These are the signes, that [Page 301] goe before the second comming of Christ. The tokens conioyned and going with the day of iudgement are; the wayling of the kin­reds of the earth; Matt. 24.30. and the signe of the Sonne of man, which shall be seene in the heauen, when the Lord shall come in the cloudes, which some take for the signe of the Crosse; and some take for the excellent glory and Ma­iestie, which shall giue witnes, that Christ is come to iudge the whole world. Now by the accomplishing of the foregoing signes which we haue scene, and doe see daily performed, we may gather the néere approaching of the day of iudgement; but of the signe that shall goe with it, the time is vncertaine: and there­fore our Sauiour saith; Matt. 24.33. When ye see all these things, knowe that the kingdome of God is neere, euen at the doores: and he addes pre­sently: but as the daies of Noah were, Verse. 37.38.39. so like­wise shall the comming of the Sonne of man be: for as in the daies before the flood, they did eate, and drinke, marrie, and giue in mar­riage, vnto the day that Noah entered into the Arke, and they knewe nothing till the flood came, and tooke them all away, so shall also the comming of the Sonne of man be. And he ads withall: of this be sure, Verse. 43.44. that if the goodman of the house knewe, at what watch the theefe wold come, he would surely watch, [Page 302] & not suffer his house to be digged through; therefore be ye also readie; for in the houre that ye thinke not, will the Sonne of man come.

2. Pet. 3.10.This Peter learned of his Maister Christ, when he said, That the day of the Lord will come as a theefe in the night. And likewise Paul, Thess. 5.2.3. when he said, That the day of the Lord shall come, euen as a theefe in the night; for when they shall say, peace, and safetie, then shall come vpon them sudden destruction, as the trauell vpon a woman with childe, and they shall not escape. Luk. 21.35. And our Sauiour saith also, that that day shall come as a snare, on all them that dwell on the face of the whole earth.

Very fitly may the comming of that great day be compared vnto a snare. For as a bird, or beast, feares nothing lesse then the snare; but they flee and w [...]nder freely and without feare, in the fields and woods, seeking their foode; and yet by the c [...]aft and Arte of men, of which they are not aware, they fall into traps and snares, and so are slaine: euen so vpon earthly men, which dwell vpon the face of the earth, and which still gape on gaine of the world, the prouidence of God, which such people thinke not of, brings the iudgement of God suddenly, and so holdes them entangled [Page 303] in eternall condemnation. The day then of iudgement must néedes be vncertaine: since Christ sets it forth by very sudden things; to wit, Noahs floud, a théefe, a snare. And the cause of the vncertaine day thereof is, that we should take héede, beware, watch, pray, and be prepared. If the bird, or beast did know of the snare before hand, how carefully would they auoid it? For if the bird, or beast once escape out of the snare, they will hardly re­turne to that place againe. Against théeues men build strong houses: and shut their doores with lockes and barres; and kéepe their dwellings with dogges, and watchmen, and weapons. If there were as great care for the soule and eternall saluation, as for the life temporall, and earthly treasures and possessi­ons, who would not be readie for the day of iudgement?

And as God hath hidden the time of this last iudgement from vs, that we should daily and hourely expect Christs comming; and be watchfull, that that day finde vs not vnrea­die, and that the number of the elect may be fulfilled, 2. Pet. 3.9 Reu. 6.11. and the remnant of the faithfull may be called by the Gospell to the Church of Christ; and that our faith, hope, and pati­ence may be tryed, and we stird vp to repen­tance: and that the vngodly, that contemne [Page 304] the lenitie of God, Rom. 2.4.5. and the space that he hath so bountifully granted for their amendment, may be made more and more inexcusable; 2. Pet. 3.8.9. so also God hath hidden the time of the iudge­ment from vs, to bridle our curiositie, that we should not enquire after his hidden and secret Counsels. For Christ himselfe saies, That of that day and houre knoweth no man, Mar. 13.32. not the Angels which are in heauen, neither the Son himselfe, but the Father.

In which words our Sauiour would hold the mindes of the faithfull in suspence, least by false imagination they should prefixe a day and certaine time for the last redemption. For such is mens curiositie, that neglecting things necessarie to be knowne, they most scrupulously desire to know that which God hath not vouchsafed to reueale vnto them. The Apostles themselues were attainted of this curiositie; and for this cause Christ said vnto them; when they asked, whether hee would restore the kingdome to Israel; It is not for you, Act. 1.6.7 (said he) to know the times, or the seasons, which the Father hath put in his owne power.

Therefore to draw vs from this curiositie, and to cut off all occasion of enquirie, after that Christ had discouered of his comming, and the occurrences thereof, hee presently [Page 305] speakes of the vncertaine day and houre ther­of. For hee would haue the day of his com­ming to be so looked for and hoped for, as that none should presume to enquire, when hee would come; and he would haue his disciples to walke in such light of faith, as that being vncertaine of the time, they should patiently waite for the reuelation thereof. And there­fore we must take héede, that we be not more carefull and curious, in the seasons, and mo­ments of time, then the Lord doth permit. For the chiefest part of Christian wisedome consisteth herein, that we containe our selues within the limits and precincts of the word of God. And therefore when the Apostle for the consolation of the godly, had fore-tolde some things of the last times and Christes com­ming, hee immediately addeth against this curiositie; But of the times and seasons, 1. Thess. 5.1. bre­thren (saith he) yee haue no neede that I write vnto you. Yea, why should it gréeue men to be ignorant of that day, since the Angels of GOD know it not? Were it not too great pride, and too importunate desire, for vs wormes and wretches that créepe on the earth, to séeke to know more then the Angels of heauen? Therefore let vs be willing to be ignorant of that, of which God would haue vs to be ignorant.

Yea, were it not the extreamest folly, to be vnwilling to submit our selues to that igno­rance, which the very Sonne of God himselfe hath not refused to vndertake for our sake? Indéede for that many haue thought, that it becommeth not Christ, to be ignorant of any thing, they haue endeuoured to mollifi [...] the hardnesse of the spéech, (as they accounted it,) with their owne inuention.

And it may be, that the malice of the Ar­rians, who by this place laboured to prooue, that Christ was not the true and onely God, enforced them to this starting hole, as to say, that Christ knew not the houre of the Iudge­ment, because he would not reueale it vnto other.

But séeing it is cleare, that an ignorance is attributed to Christ, common with the An­gels, some other fitter meaning must be sought out of these words. For it is nothing to say, that Christ is God, and God is igno­rant of nothing: for there are in Christ two natures, so ioyned in one person, that each nature retaineth it owne proprieties; and specially the Deitie did (as it were) rest, and not shew it selfe foorth, as often as for the ac­complishing of the office of the Mediator, it was requisite, that the humane nature should by it selfe worke that which appertained vnto [Page 307] it. Therefore it is no absurditie, for Christ that knew all things, as hee is God, to be ig­norant of something, as he is man. How else could he haue beene like vnto vs, and subiect to griefe and heauinesse? And it is a great ab­surditie for any to reply; that ignorance, which is the punishment for sinne, beséemeth not Christ. For first, it is folly, to thinke, that the ignorance, which is here ascribed to the Angels, procéedeth from sinne, and againe it is folly, not to acknowledge, that Christ tooke vpon him our flesh, to the end he might vnder­goe the punishments that were due to our sinnes. And that Christ knew not the day and ha [...]re of the last iudgement, according to his humanitie, it derogates no more from his di­uine nature, then that hee was once mortall and subiect to death.

Now questionlesse, Christ in attributing this ignorance to himselfe, had respect to the office enioyned him by his Father: as he did, when he said, that it was not his part, Math. 20.23.24. to place any on his right, or left hand, in the kingdome of heauen.

For he doth not there absolutely derogate that authoritie from himselfe, but the sense is, that he was not sent from the Father, with this commandement, while hee liued among men: so héere also we must vnderstand, that [Page 308] as hee descended to be our Mediator, till he had executed that office, he had not that giuen him, which he receiued after his resurrection. For hee affirmeth, that then the power ouer all things is giuen vnto him. Math. 28.18. And therefore as he tooke on him all other things pertaining to mans infirmitie, Heb. 2.17.14.15. being in all things like vnto men, sinne excepted; so he tooke on him also the knowledge, and ignorance, and rea­son, and vnderstanding of man; which by de­grées is encreased, and diminished; and in re­spect whereof, he is said, not to know this, or that. Luk. 2.52. As else-where it is written, that Iesus encreased in wisedome, and stature, and in fa­uour with God and men.

Where are they now, that professe their knowledge of the yeare of the last iddgement; when Christ the onely Sonne of God con­fesseth, that he is ignorant of it? Some Ana­baptists haue boasted of their prophecies & re­uelations to the simple multitude, and haue not doubted to prefixe the certaine yeare, moneth, and day of the iudgement: some haue calculated the day by iudiciarie Astrologie, and by the position and aspect of the starres, or by Arithmaticall and imaginarie supputati­ons of numbers and times: some haue béene indured, or rather seduced to determine the day by ancient and friuolous predictions of [Page 309] others: but of these it may be said, as the acute and excellent Epigrammatist taxeth a for­ward Calculator.

That they are wise in setting the day so far off, least otherwise in their life time they shuld be conuicted of lying. Some haue béene misled by weake coniectures; producing the Oracle receiued by the tradition of the Iewes, which they refer to Eliah and to his schoole; namely, that the world shuld last sixe thousand yeares: so distributing those yeares, that two thou­sand should be spent before the law, two thou­sand vnder the law, and two thousand vnder the kingdome of the Messiah; and adding, that these last two thousand yeares shal scarce haue full consummation, because of the most grée­uous iniquities of the world: but these must know, that that prophesie is vaine; because there were before the law two thousand fiue hundred and thirtéene yeares; and much lesse then two thousand yeares vnder the lawe. Some haue fained, that the world should con­tinue sixe daies, as it was created in sixe daies; [Page 310] but for euery day they haue allotted a thou­sand yéeres, Psal. 90.4. as though Dauid meant so, when he said; That a thousand yeeres in the sight of the Lord, are as yesterday, when it is past. Some other haue supposed, that the myste­call body of Christ, which is the Church, shall abide on earth thirtie thrée yeeres: be­cause Christ, in regard of his body which he tooke of the Virgine, abode so long in this world; and for euery yeere they appoint fiftie vsuall yéeres, that they make vp the yéere of Iubilee; but these are to vnderstand, that the end of the world depends not on the lawe or course of nature, or from any other secon­darie cause, but on the pleasure and secret de­termination of the Lord.

Some on the contrarie, are so farre of from calculating of a certaine yeare and day, as that they feare not to make a flat doubt, whe­ther there shall be an end of the world or not: 1. Pet. 4.7. Iam. [...].8. because Saint Peter saith, that the end of all things is at hand; and Saint Iames saith againe, that the comming of the Lord draweth neere; and yet Saint Paul doth plainely contradict them, as they thinke; af­firming that the day of the Lord should not yet come: but these must remember, that the Apostles are not cōtrarie among themselues: for they speake not of the same things, nor [Page 311] in the same respect. For S. Peter & S. Iames say, that the day of iudgement is at hand, in respect of God, with whom a thousand yéeres are but as one day; Whereas S. Paul denieth, that the day of the Lord was at hand: in his Age, and while he liued; disputing against the false Prophets, nor prefixed a meere and cer­taine time; and yet he denieth not, that the comming of the Lord drew neere; or that these are the last times in comparison of former A­ges, and of the appearing of y ^e Messiah, which no other time shall in such sort succeede, nor haue so long continuance, as was the conti­nuance from the creation of the world to the Birth of Christ. And though that houre be so vncertaine, as that we neither may, nor ought to search after it; yet by the fore-going signes, which we daily see accomplished, and by the deprauation and vngodlinesse of man­ners, which is come to the very top, it is eui­dent enough, that the day of Christ is not far off euen as the buds of trées declare the ap­proaching of the Summer, and the Husband­man gathers by y ^e waxing yellow of the Eare, that Haruest is néere at hād: and these signes are (as it were) Criers & Apparitors to sum­mon men to Christs Tribunall seate; though touching y ^e Yéere, Moneth, Day, Houre, and momēt, men know nothing, because in scrip­ture [Page 312] there is reuealed nothing. For Austen saith well, That as the last age of man, which is his old age, cannot be limited by a certaine nūber of yeeres, like y ^e rest of the ages: name­ly, Child-hood, youth, constant & setled age; So the last age of the world cannot be deter­mined by certaine yeeres. Wherfore we must reiect curious, superstitious, and vnprofitable questions, wherein sathan entangleth many, that they should neglect faith, hope, charitie, & the necessarie offices of vertue; and when we heare mention of the last iudgement, we must prepare our selues to watch and pray, that by the vnlookt for comming thereof, we be not oppressed suddenly. For this sudden cōming of the day of iudgement cuts off all delaies, that are commonly made for leading our liues in the feare and awe of God. Let none say, that so many threatnings haue past of that day of iudgement, and that it is not yet séene; and therefore that they may liue se­curely: for how farre off, or neere soeuer the generall iudgement be; yet the day of death, which will bring thée to thy particular iudge­ment, may be very nigh; and because of the shortnes of mans life on the earth, cannot be many yéeres off. If a king should giue thée a Lordship, on this condition, that within one houre, thou shouldest dispatch the letters of donation; and cause the great Seale to be [Page 313] annexed thereunto: what diligence and spéede wouldest thou vse, by thy self and thy friends, to performe that condition? This life is as it were an houre, (neither canst thou assure thy self of one houre;) & it is promised thee of God, that thou shalt obtaine the euerlasting in heri­tance, if thou watch and pray. Why then dost thou cease to watch against sin, & to pray for Gods grace & mercy, that thou maist be coun­ted worthy to escape all these things, & to stād before the Sonne of man? That is, to appeare boldly, to obtaine fauor of the iudge, and not to be reiected, either in the general iudgment, when all flesh shall receiue their doome, or in the particular iudgment of thy soule, when it shalbe separated from the tabernacle of the bo­die by death? But perhaps, because thou seest many to liue long; y ^u doest promise to thy selfe ling life, & therefore dost deferre to prepare for thy iudgement. And doest thou not also sée, that many are takē hence in their flourishing Age, and on the sudden?

Who will not beware of a madde Dogge, that bites all that passeth by? Death is like a furious Dogge, that spares none, and warnes fewe. But in this regard we are like vnto Swine. For when Swine sée their fellowe killing, and heare his grunting; they all run about him, and grunt, and make a great sturre; but when their Fellowe is killed, [Page 314] and cryes no more, presently they returne to the dyrt and dongue, and care no longer for it: So worldly, carnall, and voluptuous men, when one of their acquaintāce dyeth, as long as the Funerals last, they are mooued, and ser­rified, and troubled, but anon after the Fu­nerals are finished, they soone forget it, and re­turne againe to the filthinesse of their plea­sures, and former iniquities.

The deferring of repentance, and doubling of sinnes, is most perillous. A Shippe b [...]eares many burdens; yet it may be laden so long, till it sincke againe. God is gratious, but if he be prouoked euery day; he will whet his sword, and bend his Bowe, and shoote his Ar­rowes, against the obstinate offenders. Pati­ence too much wronged, Psal. 7. [...] is turned into Furie at last.

It is reported of the Diamond, that it is the hardest of all stones; but when it is bro­ken, it is scattered into most smal pieces, that can hardly be discerned with the eyes, and can neuer be ioyned together againe. Let vs be­ware, that the Lord be not by so much the more seuere against vs, if we abuse his louing kindnes; by how much the more fauour he hath formerly shewed vnto vs. He that heares the Thunder, is afraid of the lightning. The preaching of the word, is a thundring of the [Page 315] iudgemēt to come: Let vs next feare the light­ning of the iustice of God. The lōger we haue liued, and the more punishments we haue e­scaped, that were due to our sinnes; the more let vs expect the iudgement that will come spéedily and surely.

T [...]eramenes, a Citizen of Athens, when he had auoided the fall of an house, which fell as soone as he was out of it, cryed out, Aelian. de vaer. histor. l. 9. O Iupi­ter, cuinam metempor [...]reseruea? ô God, for what time doest thou keepe me? And anon after, he was compelled by the thirtie Tyrants to drinke poyson, and so dyed.

The like thing must the sinner expect, that remaines impenitent, and hath not yet felt the hand of God. Wherefore, say not, Ecclus [...].4, 5.6.7. I haue sinned, and what euill hath come vnto me? for the Almightie is a patient rewarder; but he will not leaue thee vnpunished: because thy sinne is forgiuen, be not without feare to heape sinne vpon sinne; and say not, the mer­cie of God is great, he will forgiue my mani­fold sinnes: for mercy and wrath come from him, and his indignation commeth downe vpon sinners. Make no tarrying to turne vn­to the Lord, and put not off from day to day: for suddenly shall the wrath of the Lord breake forth, and in thy securitie thou shalt be destroyed, and thou shalt perish in time of vengeance.

Thirdly, Let vs sée to what the remem­brance, 3. To what the remembrance of the iudge­ment auai­leth. the Feare, and the expectation of the last iudgement auaileth.

To meditate on the day of iudgement, will bridle and refraine the desire and delight in sinning. And therefore, Saint Basil saies well; If thou perceiue thy selfe to be prouo­ked to any sinne, saith he, call to minde that fearefull iudgement of Christ, which no mor­tall man may endure, and stay thy soule, as it were (with this bridle.) For as the Sunne ob­scures and darkens all the Starres with his brightnes; In Psal. 33 So the remembrance onely of this iudgement, puts out all the concupiscences of the soule, by the terriblenes thereof.

And therefore the Prophet Dauid shewes, that the forgetting of this iudgement is the cause of sinne. For when he had said, that the vngodly doeth persecute the poore, make boast of his owne hearts desire, is so proud, that he cares not for his God, hath his mouth full of cursing, deceit, and fraude; He yéeldes the reason, Psal. 10.6.11. when he saies, That Gods iudge­ments are farre aboue out of his sight; For he hath said in his heart: God hath forgot­ten, he hideth away his face, and will neuer see it; I shall neuer be mooued, nor be in danger.

Therefore, when we are allured and temp­ted [Page 317] to euill, let vs resist temptations, and say to our selues: I will not doe this euill; and I will not commit this sinne; For a day will come, wherein I shall not be able to answere for it; in which the Heauen and Earth, the Aire, and water, and whole world will stand vp, and giue witnesse of my sinnes; and though all things should hold their peace, yet my very thoughts and workes shallbe before mine eyes, and shal accuse me before the Lord. When Sathan shall perswade vs, that we shall finde fauour in that day, though we per­sist and wallow in vngodlines; let vs oppose and set against this assault, the sort and qua­litie of the last iudgement; which shall be horrible, intollerable, vnauoydable, sudden, and wherein the iudge shall not be miscarried by fauour and entreatie.

For on the right hand shall be sinne, to ac­cuse; On the left hand, infinite Diuels to torment; Vnder, the hydeous Gulfe of Hell; Ouer, an Angrie Iudge; Without, the World, flaming; Within, Conscience bur­ning.

There the Righteous shall onely be saued: Ah, wretched Sinner! whither wilt thou flie, being so taken? To be hidden, it is im­possible; To appeare, it is intollerable. No­thing can be so auaileable, to leade our life [Page 318] in the feare of God, Ambros. de Gffic. as firmely to beléeue, that he shall be the iudge, whom no secret thing can deceiue, and none offence hurt, and who is delighted with vertue, godlines, & the feare of the Lord. And if when our cause is to be heard of an earthly iudge, we be so heedefull to prepare an Aduocate, and to make readie all proo [...]es that may doe vs good: how diligent should we be to haue our faith fixed on Christ our Mediatour and Aduocate, and to declare our faith by vertue and godlines of liuing, that we may be absolued and preuaile against the daungerous enemies and accusees of our soules in the last and great day of iudge­ment? For where our Sauiour saith, That the houre shall come in the which all that are in the graues shall heare his voyce: Ioh. 5.28. we must attentiuely consider, that it is said, that the houre of the last day shall come. For because we doe often so much pursue the vanitie of this world, & therein passeth away the tedi­ousnes of houres and times; in that we are taught, that the houre of iudgement shall come, and we knowe not how soone, this must make vs carefull and watchfull in the loue and embracing of godlines. For they that af­firme, that all shall at the last be said, how can they aunswere to that spéech of him, that can­not lie; when he speaketh of the resurrection [Page 319] and last iudgement? saying, They shall come foorth, that haue done good, Ioh. 5.29. vnto the resur­rection of life; but they that haue done euill, vnto the resurrection of condemnation. In which words Christ sheweth, that the two­fold state of men shall appeare in the end of the world also: and not without iust cause. For as men haue béene diuerse in this life, some elect, some reprobate; so euery one shall haue his reward; and Christ shall gather all nations before him, and separate them as the Shepheard separates the shéepe and goates; setting the shéepe on the right hand, and the goates on the left hand. All shall liue indéed after the generall iudgement; but there shall be a distinction of this life, by the iudgement of Christ the iust Iudge. For Christ béeing God, that taketh no pleasure in iniquitie, when he hath gathered the wheate into his gainer, that is, when he hath called and re­ceiued the faithfull and godly to the perpetu­all possession of his kingdome; Matt. 3.11. then he will burnethe chaffe, that is, vnfruitful persons, & workers of iniquitie, with fire that cannot be extinguished; and the Angels shall goe forth, and separate the euill from the iust, Matt. 13.41. Mar. 9.41. and throwe them into the fornace of flaming fire, where shall be wéeping and gnashing of téeth, and the worme will neuer die

This the Diuine expresseth in these words; He that ouercometh shall inherite all things, and I will be his God, [...]eu. 21.7.8.27. and he shall be my son; but the fearefull and vnbeleeuing, and the abominable, and murtherers, and whore­mongers, and sorcerers, and Idolaters, and all lyars, shall haue their part in the lake which burneth with fire and brimstone, which is the second death: for none vncleane thing shall enter into Heauen, neither whatsoeuer wor­keth abomination or lyes: but they which are written in the lambes booke of life. The Apostle preaching to the Athenians, Act. 17.31. said, that God hath appointed a day, in the which he will iudge the world in righteousnes. As if Saint Paul had said, that the circumstance and consideration of y ^e time must stir vs vp to repentance and amendment of life: for this is the time of grace, in which men may be par­takers of Gods mercie, if they repent. But if men stubbornely reiect the mercie of the Lord offered vnto them; they must knowe, that all men shall in the prefixed day, be ar­raigned before Gods Tribunall seate, which can neither be auoyded, nor refused.

For albeit God suffer the vngodly for a time; yet he doth it not, for that he allow­eth their wickednes, but that by his forbea­rance he may allure them to repentance: and [Page 321] if they contemne his kindnes and long suffe­ring, when he inuiteth them to his feare; at length, will they, nill they, they shall finde him a sharpe and seuere Iudge.

As he patiently for a long time expected the conuersion of the old world in the daies of Noah; but at last said, Gen. 6.3. That his spirit should not alway striue with man, because he is but flesh; and that his daies should be an hundreth and twentie yeares; that is, be­cause men could not be wonne by Gods le­nitie and long sufferance; whereby (as it were) he stroue to ouercome them; he would no longer stay his vengeance, but definitely prescribe the terme of an hundreth and twen­tie yeares in which y ^e inhabitants of the earth might rep [...]nt, before the Earth were destroy­ed: Gen. 19.19.24.25. and as God patiently for a long time ex­pected the conuersion of the Sodomites, in the daies of Lot; but at last for their hardnes of heart, consumed them with fire and brimstone from heauen, and their cities, and that that grew vpon the Earth: and as God patiently expected for a long time the conuersion of the Israelites, sending his seruants the Prophets daily vnto them, that they might be spared; 2. King. 17.13.14. but at last for reiecting and contemning of his admonitions and threatnings, he destroyed Samaria & Ierusalem: so whosoeuer shall doe [Page 322] wickedly, and yet shall thinke to escape Gods iudgement, Rom. 2. [...].4 5.6.7.8. [...].10 despising the riches of Gods bountifulnes, and patience, and long suffe­rance, not knowing, that the bountifulnes of God should lead him to repentance; he af­ter his hardnes, and heart that cannot re­pent, heapeth vp (as a treasure) vnto him­selfe, wrath against the day of wrath, and of the declaration of the iust iudgement of God, who will reward euery man according to his works; that is, to them which through patience in well doing, séeke glorie, and ho­nor, and immortalitie, eternall life; but vnto them that are contentions, and disobey the truth, and obey vnrighteousnes, shall be indignation and wrath: tribulation and anguish shall be vpon the soule of euery man that doth euill, of the Iew first, and also of the Grecian: but to euery man that doth good, shall be glorie, and honour, and peace, to the Iewe first, and also to the Grecian. And why is the separation of the good and bad expressed by the comparison of the shéepe and goates; [...] but partly for the consolation of the godly; who in this mixture of good and bad, are manifoldly molested by the repro­bate, as the shéepe are by the goates; partly for the instruction and admonition of the godly, that we should be most studious in [Page 323] this life, to cast aside the manners and ma­lice of goates, and to expresse the simplicitie and innocencie of shéepe?

When the world goes about to draw vs to the pleasures of youth; and by addicting our selues to vanitie, to forget God and his worship; let vs call to minde what Salomon saith of this matter; reioyce, saith he, Eccles. 11.9. ô young man in thy youth, and let thine heart cheere thee in the daies of thy youth, and walke in the waies of thine heart, and in the sight of thine eyes; but knowe, that for all these things, God will bring thee to iudgement.

When the loue of the world, and the de­sire of riches and honour shall moue vs, to be vnconscionable, vnmercifull, readie to say and sweare falsely, for hatred, fauor, or gaine; let Malachies prophecie he remem­bred; where the Lord saieth thus; Mal. 3.5. I will come neere to you in iudgement, and I will be a swift witnes against the southsayers, and a­gainst the adulterers, and against false swea­rers, and against those that wrongfully keepe backe the hirelings wages, vexe the widowe, and the fatherles, and oppresse the stran­ger, and feare not me, saith the Lord of hostes.

For what shall it profite a man, Matt. 16.26. to win [Page 324] the whole world, and to loose his soule? or what shall he giue for a recompence of his soule? Bernard. since that day shall come, (in quo plus valebunt pura corda, quam astuta verba, con­scientia bona, quam marsupia plena.) in which a cleane heart shall more auaile, then a sub­till tongue, and a good conscience more then a full purse; Because that Iudge will neither be deceiued by wordes, not be wrested by gifts.

For the great and last iudgement shall be after another manner, then the iudgements that are holden in this world.

Rom. 14.10.11.12.It shall not auaile to run away; For we shall all appeare before the iudgement feare of Christ, and euery one of vs shall giue ac­counts of himselfe to God.

Dan. 7.9.10.It shall not auaile to denie the faults; for the booke of euery mans conscience shall be opened, and euidence giuen of euery mans doings.

It shall not auaile, to endeuor to beguile the Iudge; for Christ knoweth all men, And hee needeth not that any should testifie of man; Ioh. 2.25. 2. Pet. 3.7. for he knoweth what is in man. It shall not auaile to trust in riches, honours, and treasure; for the earth, with all the riches and workes thereof, shall be burnt vp. What is it then that will auaile at that day? E­uen [Page 325] this, that Christ acknowledge vs for his owne seruants: and Christ will acknowledge and confesse those onely to be his, Matt. 10. [...]2.33. who haue beléeued in him, and confessed him before men. Saint Ieromes words are most worthy of obseruation, when he thus speakes of him­selfe; Whether I eate, or drinke, In com. in Matt. or doe any other thing, alwaies that voyce seemeth to sound in mine eares, Arise ô yee dead, and come to iudgement: as often as I muse on the day of iudgement, so often doe I tremble with my whole heart and body: for we must after such a manner passe ouer the pleasant­nes of our life, as that the bitternes of the iudgement to come be neuer forgotten.

Againe, as the remembrance of the day of iudgement will curbe vs from hardnes of heart, and continuing in sinne; so it will com­fort and chéere vs in our afflictions and mi­series. And therefore our Sauiour proposed the parable of the fig-tree; saying; Luk. 21.28.9. [...]0.31. Behold the fig-tree, and all trees; when they now shoote foorth, ye seeing them, knowe of your owne selues, that summer is then neere: so likewise ye, when ye see these things come to passe, knowe ye that the kingdome of God is neere: And when these things begin to come to passe, then looke vp, and lift vp your heads; for your redemption draweth neere.

In which words Christ not onely meanes, that those troublesome times shall be as cer­taine a signe of his comming, as we certaine­ly knowe that summer approacheth, when trées bud foorth; but he signifieth another thing besides. For whereas in winter, trees being drawne together with roughnes of colde, séeme to be the stronger; but when in the spring that hardnes is dissolued, they ap­peare weaker, and (as it were) clouen and opened, that new tendrels and springals may breake out: so the strength of the Church is not hindred, when afflictions doe soften it in the eyes of men. For as the inward iuyce dis­persed through the whole trée, when it is soft­ned it encreaseth force to renew that which was before (as it were) dead: so the Lord doth bring foorth the full restoring of his chil­dren from the corruption of the outward man. The summe is this; that by the feeble and fraile state of the Church, we should not coniecture a destruction and decay, but rather hope for immortall glorie; vnto which the Lord prepareth his eiect by the crosse and tri­bulation. For that which the Apostle spea­keth of the seuerall parts, must be applied to the whole body of the Church; 2. Cor. 4.16. namely, That though our outward man perish, yet the in­ward man is renewed daily.

In the meane time, art thou afflicted with pouertie, want, and scarsitie? bee of good com­fort; a day is at hand, when thy Sauiour will came to giue thee the glorie of Heauen, that ex­ceedes pearle, pretious stones, all the golde and treasure of Ophyre, & all things of this world most desireable. Art thou molested with sick­nes, and infirmitie of bodie? Be of good com­fort; a day is at hand, when thou shalt be par­taker of that Kingdome, where is no sicknes, no sorrowe, no enemie, no enuie, no danger, no death, no feare of death. Art thou falsely slandered, and vniustly accused, and oppressed wrongfully, and depriued of thy right? Be of good comfort; a day is at hand, when the cause of the Poore, and Fatherles, and widow, shall be righted; And no Bribes, no partialitie, no gloses, no fleights, no fetches, shall either sup­presse trueth, or oppresse the true. 2. Thess 1.6.7.8.9.10. For it is a righteous thing with GOD, to recompence Tribulation to them that trouble the godlie; & to them which are troubled, rest, when the Lord IESVS shall shew himselfe from Heauē, with his mightie Angels, in flaming Fire, ren­dring vengeāce vnto them, that doe not know God, & which obey not vnto y ^e Gospel of our Lord IESVS CHRIST, which shall be puni­shed with euerlasting perdition, from the pre­sence of the Lorde, and from the glory of his [Page 328] power; when hee shall come to be glorified in his Saints, and to be made merueilous in all them that belieue in that day.

And when the royall Psalmist saieth, That precious in the eyes of the Lord is the death of his Saints; Psal. 116.15. He giues vs notable cōsolation, and doeth defend vs (as it were) with a Buck­ler, not onely against the terrors of death, and dartes of Sathan, in the publike persecutions of the Church, but also against priuate griefe and sorrow.

1 For he witnesseth, that the Church is sub­iect to the Crosse and afflictions; but yet that the godly can neuer bee brought so neere the gates of Death, that they can see nothing but death and destruction before them: 2 And he admonisheth, that those afflictions and griefes of the godlie, are not tokens of Gods Anger, and of their casting off from the face of God, as worldlings iudge; who when they sée the godly to be vexed, & outwardly destitute of all succour, they assault them the more vehemēt­ly, and insult vpon them the more proudely: and hee teacheth, 3 that though now and then some members of the Church are slaine by E­nemies and Tyrants; yet that such death and tribulations are not a reproach vnto them, but a thing glorious in Gods sight, and plea­sing vnto him; Rom. 5.3. Therefore the Apostle saieth, [Page 329] That we reioyce in Tribulations; That is, we iudge afflictions to be a glorious thing, which God will after chaunge into glorie; and this is the peculiar wisdome of the Church, which the world perceiueth not.

4 Lastly, hee affirmeth, that there remaines a life and iudgement, after the death of the bo­die. For if the death of the godlie be not neg­lected of God, but is pretious in his sight; and on the contrarie, Mors impiorum, pessima. vulgata translatio, ex Graeco. Psal. 6.8. If the death of the vn­godly bee euill, there must néedes remaine a iudgement, wherein this shall bee made ma­nifest to all; & Tyrants shall receiue punish­ment for their crueltie: but the godly shall be [...]dorned w th eternall glorie.

For if God number the teares of the faith­full and put them into a Bottell; Ps. 34.21. How can he suffer the blood that is shed for the confessi­on of his diuine Name, to perish and vanish away to nothing?

Doest thou quake and tremble at the re­membrance of that horrible day? 2. Pet. 3.10. in which the Heauens shall passe away with a noyse, and the Elements shall melte with heate, and the earth with the workes that are therein, shalbe burnt vp? Bee of good comfort, For thy Iudge is also thy Sauiour; he is thy Brother; he is thy head; and thou a member of his bodie; Hee loues thée most ardently; hee is thy Iesus, [Page 329] That is, SAVIOVR, Patrone, Aduocate, Re­deemer, Intercessor; Hee layed downe his life for thée; Ioh. 5.24. He hath sworne with an oath, that if thou belieue in him, thou shalt haue eternall life; He maketh request for thée, and who shall condemne thée? He cōmeth to finish the trou­bles of the World, and to auenge himselfe of his enemies, and to deliuer the godly from the hands of sinners; and he commeth not to con­demne thée, but to absolue thée; and not to tor­ture thée, but to rid thée from all miserie, and to make manifest thy full Redemption, and to frée thy bodie also from all calamities, & to per­forme that promise of eternall life, which so of­ten he hath made vnto thée, in his sacred word. For he that heareth his word, & belieueth God, that sent him, hath euerlasting life, & shall not come into condemnation, but hath passed frō death to life. Therefore as Christ saith, Sure­ly, Reu. 22.20. I come quickly; So thou mayest say w ^t the Euangelist; Amen; euen so, come Lord Iesus. It is for the wicked y ^t haue no part in Christ, to tremble and be dismaied, at the very menti­on of the great day. For what haue they to doe with it? Amos. 5.18.19.10. the day of the Lord is as darknes, and not light: as if a man did flie from a Lyon, & a Beare met him; or went into the house, and leaned his hand on the wall, and a Serpent bit him: shall not the day of the Lord (to the wic­ked) [Page 330] be darknes, & not light? euen darknes, and no light in it? Zach. 9.9. But the Prophet Zachariah bids the Daughter of Zyon to reioyce, for the comming of her King. And vpon good reason: Isai. 35.4. for (as another Prophet testifieth;) The same day that brings wrath & vengeance to the vn­godlie, brings a recompence and saluation to the godly. For which cause the holie Apostle Paul sets this downe for a marke of the faith­full, by which they may be knowne; Namely, 1. Cor. 1.7 2. Tim. 4.8. y ^t they wayre for the appearing of CHRIST, and loue his comming. Therefore if we shall happē to liue at such time as Christ shall come to Iudgement; against the beholding of those ghastly signes, which shall be ioyned with his Cōming, we must cōfort our selues w ^t Christs promise; that then our Redemption draweth neere; that is, that he will take vs to himselfe into heauen: & finally deliuer vs from all mi­series. In the meane time, let vs belieue with the Apostle, That there is layed vp for vs the crowne of righteousnes, which the Lorde the righteous Iudge shall giue vs at that day; & not to vs only, but vnto all them that loue that his appearing. And when we sée the clowds of the Heauen, let vs be admonished of these things. For as when Christ Ascended, Act. 1.11. a clowde tooke him out of sight; and as Christ shall so come a­gaine, euen as he was takē vp; that is, in the [Page 332] clowds; 2. Thess. 4.17. so the clowds shall as a Charret to lift vs vp to eternal glorie, and we shalbe rapt vp into the clowdes, to meete the Lorde in the Aire.

Psal. 20.3. &c.When we heare the Thunder which is the terrible and mightie voice of God; let vs sup­pose, that we heare the lowde voice of the high Iudge, pronouncing the Sentence both of the shéepe and goates. When wee sée the swift, and bright, and sudden flashes and flakes of lightning; Let them call to our mindes the sudden and vnexpected, and Epiphá­neian 2. Tim. 4.8. cleere, and per­spicuous comming and appearing of the su­preme Iudge; For as the lightening that ligh­teneth out of the one part vnder heauen, shi­neth vnto the other part vnder Heauen, so shall the Sonne of man be in his day.

Luk. 17.24.And since these things must be so; (For hea­uen and earth shall passe and be changed, but the word of the Lorde abideth for euer;) what manner persons ought wee to be in holy con­uersation & godlines? looking for, and hasting vnto the cōming of that day of God, by which the heauens being on fire, 2. Pet. 3.11.12.13.14. shalbe dissolued, & the Elements shall melte with heate? But we looke for new Heauens and a newe Earth, ac­cording to his promise, wherein dwelleth righteousnes. Wherefore, seeing we looke for such things, Let vs be diligent, that wee may [Page 333] bee found of him in peace; without spot and blameles. Let vs take heed to our selues, Luk. 21.34. least at any time our hearts be oppressed with sur­fetting and drunkennes, and cares of this life, and least that day come on vs at vnawares.

There are thrée Robes and Garments be­longing to a true Christian: The first is, a Purple robe: the second is, a white robe: the third, is a golden robe. If we will attaine to true happines and holines; Iude. vers. 23. wee must cast off our owne polluted rags, and denie our selues, and we must put on these rich & pretious gar­ments. First, we must be arraied in a purple garment, dyed, and dipped in the blood of the Sonne of God; That is, Gal. 3.27. wee must fréely re­ceiue forgiuenes of sinnes, and be reconciled to GOD, through CHRIST, and Faith in his blood; and this is our Iustification.

Next, Rom. 13.13. wee must be clothed with a white robe; That is, it becomes vs to be renued in the spirit of our mind, and to serue God in ho­lines and righteousnes; and this is our San­ctification.

And thus if wee put on, first, Isai. 61.10. Ezek. 16.10.11.12.13. Psal. 4 [...].13.14. the Pur­ple robe, and then the white robe; At last, wee shall be adorned with the Golden robe; which is the glittering Garment of perfect Righte­ousnes, and eternall life in Heauen; and this is our glorification.

They therefore that haue these purple & white robes, are to be coūsailed, that they defile them not; but y ^t they walke in white, that they may be worthie, Reu. 3.3.4. & watch for y ^e cōming of him that wil come as a Thiefe in the night; & they are to be admonished, that haue not these purple and white garments, that they beg them deuoutly & earnestly of God, that they may be clothed, & that their filthy nakednes doe not appeare: Reu. 3.18. and out of Gods word, they are to be pronoū ­ced Blessed, that watch, & keepe their garmēts, lest they walke naked, Reu. 16.15. & mē see their filthines. For he that is arraied with the purple robe of Christs righteousnes, & the white garment of Newnes of life, in this world, shall (w ^tout all doubt and peraduēture) in the end be garnisht and clad w ^t the goldē robe of immortalitie and glorie in the kingdome of heauen. Whe [...]efore, whither we be young, or olde, rich, or poore; at home, or abroade; buying, or selling, sicke, or healthy; ioyfull, or heauy; acting or contēpla­ting; let vs all stil beare in mind this lessō giuē vs, of our SAVIOVR IESVS CHRIST, euen this; Watch therefore, & pray continuallie, that yee may be counted worthie to escape all these things, that shall come to passe; and that yee may stand before the Sonne of man.

AMEN. Vni-trino Deolaus & gloria.

SPIRITVALL BALME FOR THE afflicted.

CHrist had before said to his disciples; a little while, Verse. 16. and ye shall not see me, and againe a little while, and yee shall see me; for I goe to the father. In which few and somewhat [Page 336] darke words he foretold two things, to wit, his death and his resurrection. First of his death, he thus saith; a little while, and ye shall not see me: that is, after a little while you shall not sée me; for too morrowe I shall be crucified and shall be hidden in my sepulcher. Secondly, of his resurrection he thus saies; and againe a little while and ye shall see me: that is, after a little while, to wit, the third day, you shall sée me againe; because then I will rise from the dead, and shew my selfe vn­to you.

Now when the disciples had mused and reasoned of these words; saying among them­selues, Verse. 17.18. What is this that he sayeth vnto vs, a little while, and ye shall not see me; and a­gaine a little while, and ye shall see me; and, for I goe to the father. What is this that he sayeth, a little while? we knowe not what he saith.

Christ preuented their asking of the que­stion, Verse. 19. what he meant, and said vnto them; Doe ye enquire among your selues, of that I said, a little while, and ye shall not see me; and againe a little while, and ye shall see me? Veri­ly, verily I say vnto you, that ye shall weepe and lament &c. In which portion of scripture the Lord first replaines his former spéeches, in the 20. verse. And he doth not openly [Page 337] name his death and resurrection; but he insi­nuates and signifieth both of them by the ef­fects following: his death, by the weeping, la­mentation, and sorrowe of his disciples, and the ioy of the world, that is, of the wicked Iewes: his resurrection, by the ioy and glad­nes of his disciples. Secondly, he illustrates and depaintes that sorrowe and ioy of his dis­ciples, by a similitude, in the 21. verse. In which words he compares the sorrowe of his disciples for his death, to the sorrowe of a wo­man in trauell; and on the other side, he com­pares their ioy for his resurrection, to the ioy of a woman, which hath brought forth a child into the world. Thirdly, he applies that com­parison to his disciples, in the [...]. verse In which words Christ doth promise, that he will rise againe, and shew himselfe vnto them: and he amplifieth the gladnes that should thereby growe vnto his disciples; partly by the greatnes thereof, when he saith, your harts shall reioyce; partly by the perpetuitie and eternitie thereof, when he saith, and your ioy shall no man take from you. As if our Saui­our should thus say: you that are my disciples shall be tempted hardly and heauily; for when I shall be put to death, the wicked peo­ple of the world shal triumph, and you shal la­ment; and the vngodly worldlings shall iudge [Page 338] themselues happie, and repute you misera­ble.

But by the operation of the holie Ghost, your sorrow shall be turned into ioye; not as though you should liue exempted from all sor­rowe; (For, as long as you dwell in these earthly Tabernacles, you shall fight a harde fight, and you shall feele and beare indignities, and you shall haue many occasions of Lamen­tation, and you shall Fast and wéepe, when the Bride-groome is taken from you: Mat. 9.15.) but yet with whatsoeuer sorrow you shall be bur­thened, spirituall ioye shall swallowe it vp, and you shall be so renued by the power of the holy Ghost, that you shall put off all former féeling of infirmities, and with Heroicall cou­rage & magnanimitie, you shall treade downe all euills that shall rise vp against you

Consider how Weomen are griped with sudden griefe, when the time of Trauell ouer­takes them; and how their griefe is so great, that they are little distant from death; but when they haue brought foorth a Childe, their ioye is by so much the greater, by how much their anguish was the extreamer. So you, that are my Disciples, & are in trauell, that is, shalbe renued by the regeneration of the holy Ghost, you shall first be vehemently distressed and afflicted: And because the Lorde shall [Page 339] withdrawe his helpe, and séeme to stand on your Aduersaries parte, you shall reckon your condition to be forlorne and desperate; But when the day of Redemption shall come, you shalbe refreshed with vnexpected ioy, and your perplexitie shall not bee comparable to your consolation.

And when I shall sée you, and visite you, by the graces of the holy Ghost, this your ioy shall not be Fléeting and transitorie, like the worldly ioye: but true, solide, and permanent.

The world must needes be quickly depri­ued of their ioyes; because they seeke them, and repose them in fickle and fading things: But I am the ioye and comfort of beléeuers: and therefore their ioy is perpetuall, because I am perpetuall: Rom. 6.9. For though I shall bee Crucifi­ed, yet I will rise the third day, and die no more: Death hath no more dominion ouer me.

Therefore it is not sorrow indeede, which is turned into eternall ioy; Nor it is not ioy indéede, which is turned into eternall sor­row:

Therefore the wicked are not blessed, which reioyce in this world, & in the world to come, shall for euer be sorrie, wéepe, and howle; Nei­ther are the godly miserable, that in this life are sorrie, wéepe, and lament, but in the [Page 340] world to come shall reioyce for euer: therefore faint not in tribulation, knowing this, that though your outward man perish, yet your in­ward man is renewed daily: 2. Cor. 2.10. Iam. 1.2.12. and account it ex­céeding ioy, when ye fall into diuerse tentati­ons: for blessed is the man that endureth ten­tation; for when he is tried, he shall receiue the crowne of life, which the Lord hath promi­sed to them that loue him. And this is the summe and substance of Christs words to his disciples.

Neither did Christ speake this onely for his Apostles, that they should sorrowe and lament in this life, and that their sorrowe should be turned into gladnes; but it is to be applied to all Christians, who shall weepe, and lament, and be diuersely troubled, as long as they carrie about this body o [...] death.

Who hath not heard of the tribulation of Iaco [...], of Ioseph of Dauid of [...]o [...], of the rest of the Saints recorded and mentioned in holy scriptures? And why were they afflicted? it was that their faith and godlines might be tried and exercised, as being the elect people of God, and those that should be crowned in the world to come. But we read not of the afflicti­on of Esau and other, that were reiected and not beloued of God; G n. 15.16. for they were suffered to fill out the measure of their iniquitie. The [Page 341] time is come, saith Saint Peter, that iudge­ment must begin at the house of God. 1. Pet. 4.17.18. If it first begin at vs, what shall the end be of them, which obey not the Gospell of God? And if the righteous scarcely be saued, where shall the vngodly and sinner appeare? It is the lote of euery creature; Rom. 8.22. not onely of those that haue the first fruites of the Spirit; vnto the day of the last redemption; what to doe? not to re­ioyce: but Sustená­zein caì sunodinein to groane and trauell in paine; and not to be pinched with sleight paine, but with such smart as frets and consumes the heart with carefulnes and anxietie.

If all creatures; why then the godly must be héere pressed also, vntill being fréed from the continuall miseries of this present life, they openly behold the fruit of their faith. For the faithfull that are regenerate in Christ, when they are entered into the kingdome of hea­uen, and that blessed life, they are like to wo­men that haue brought foorth children; but they are like to women great with child, and trauelling with child, while they are held cap­tines in the prison of the flesh, and doe aspire vnto that blessed state, that now lieth hidden vnder hope.

Fiftly saies Gregorie; Lib. 21. [...] 4. Mo­ral. in Iob. the righteous are refrained from the swéetnes of transitorie de­light; as the stire which shall liue vnder la­bour, [Page 442] is kept vnder the yoke; but that which shall be for the shambles, is fed in frée pa­stures. As fruitfull trées are shaken, and bro­ken, and despoiled, when their fruits are ga­thered; yet those trees are suffered to growe longest; contrarily vnfruitfull trées are not so vexed and broken, but they are sooner cut downe, and cast into the fire: as the physitian will not permit the sicke person, in whom there is some hope of recouerie, to take what­soeuer he desires; but he forbids nothing, and restraines nothing, from those that are despe­rately sicke: as pa [...]ents doe chastice the chil­dren of whom they haue expectation of good proofe; and whom they correct, for them they prouide inheritance; but the incorrigible and forlorne they leaue to themselues, and depriue them of their possessions: so for the most part, they which shall perish eternally, are pampe­red héere with the good things of this world, and doe enioy their pleasurable desires; but those whom the Lord hath ordained to life immortall, they are heere shaken, and bruised, and afflicted, and exercised, and bereaued of many good things which the world desireth. It is written of Demonax the Philosopher, that when one of his acquaintance did lament immoderately for his dead sonne, and would not be comforted, he surely promised, to rise [Page 343] vp his sonne to life againe, if among all men he could name thrée vnto him, that either had neuer lamented the death of any friend, or ne­uer had felt any aduersitie. But when the fellowe had carried his thoughts on all which he knew, and could finde no one such man; Demonax replied; Why doest thou then so vexe and disq [...]et thy selfe, as though thou hadst suffered some rare and vnaccustomed thing? In our afflictiō let vs also make enqui­rie, whether euer any thrée were discharged and acquited of all sorrowe and trouble: and if we finde it, (as we shall finde it,) to be the portion allotted to all the godly and to all Christs disciples, to wéepe, and lament, and be sorrie in this world; what reason haue we to looke for a priuiledge and immunitie? And héerein we must behold the example of our Maister Christ, and walke in his steps: 1. Pet. 2.20. &c. for heereunto were we called, that as Christ suffe­red for vs, and when he did no sinne, neither was there guile found in his mouth; yet when he was reuiled, reuiled not againe, when he suffered, he threatned not, but committed it to him that iudgeth righteously; so forasmuch as Christ bare our sinnes in his body on the trée, that we being dead to sinne, should liue in righteousnes; and since by his stripes we were healed; for we were as shéepe going astray, but [Page 344] are now returned vnto the shepheard and Bi­shop of our soules; when we doe well, yet we must suffer wrong, and take it patiently; for this is acceptable to God.

Although this be the portion of the godly, to wéepe and lament in this world, Psal. 112.4. yet there springs vp to the righteous ioy in their trou­ble, and light in their darkenes. For God is the father of mercies, 2. Cor. 1.3.4. and the God of all com­fort, faith Saint Paul; which comforteth vs in all our tribulation. He saith not, in one, or two tribulations: but in all our tribula­tions. Rom. 15.5. Therfore the scripture calleth God, the God of patience and consolation; because he engrafts patience in our hearts, that other­wise would rebell against his decrées; and be­cause he comforts vs, both by the swéete pro­mises reuealed in his word, and by that com­forter, Ioh. 14.16.17.26. and Ioh. 16.13. that abideth with the godly for euer; euen the spirit of truth, who shall leade into all truth: and teach the faithfull all things requisite to their saluation, and bring all things to remembrance, that Christ hath told vs. Matt. 5.4. Christ saies expressely; Blessed are they that mourne, for they shall be comfor­ted. One Prophet thus comforts the Iewes; Sorrow and mourne, Micah. 4.10. ô daughter Zion, like a woman in trauell: for now thou shalt goe forth of the citie, and dwell in the field, and [Page 345] shalt goe into Babel, but there shalt thou be deliuered: there the Lord shall deliuer thee from the hand of thine enemies. And another Prophet thus; Isay. 54.7.8. for a little while haue I forsa­ken thee, but with great compassion will I ga­ther thee: for a moment, in mine anger, I h [...]d my face from thee for a little season, but w [...]th euerlasting m [...]rcie haue I had com­passion on thee, saith the Lord thy Redée­mer.

And another Prophet thus; Come, Hos. 6.1.2. and let vs returne to the Lord; for he hath spoy­led, and hee will heale vs; hee hath woun­ded vs, and hee will binde vs vp: after two daies will he reuiue vs, and in the third day w [...]ll hee raise vs vp, and we shall liue in his sight.

These words are fully fraught with heauen­ly consolation, and may be appropriated to all and euery one of the faithfull.

Sée the truth héereof in the beggar Laza­rus, who though he were full of sores in this world; yet he was after this life in Abra­hams bosome; but the rich glutton, though he fared deliciously, and were clad gorge­ously euery day, yet after this life he was in hell, tormented in firie flames. And héereof Abraham yéeldes no other reason but this; Sonne remember, Luk. 16. [...] 26. that thou in thy life time [Page 346] receiuedst thy pleasures, and likewise Lazarus paines; now therefore is he comforted, and thou art tormented. Wherefore as in the workes of nature God declares his proui­dence, not in taking away diseases vtterly from mens bodies, but in prouiding fit reme­dies for all maladies: so in the workes of grace, God declares his goodnes; in that he hath not altogether taken away tribulation from his elect, neither would he haue them ex­onerated from all sorrowes; but against all afflictions and crosses, he hath giuen vs the certaine expectation of the life to come, as a shield and rocke of defence; and therefore Christ saith, your sorrowe shall be turned to ioy.

As it is appointed for the godly, to be sor­rie in this world, and then to reioyce; so on the contrarie, the vngodly reioyce héere, but at length their gladnes is chaunged into sor­rowe.

Isay. 65.13.14.So saith the Lord by the Prophet Isayah; Behold my seruants shall eate, and ye shall be hungrie; behold my seruants shall drinke, and ye shall be thirstie; behold my seruants shall reioyce, and yee shall be ashamed; behold my seruants shall sing for ioy of heart, and ye shall cry for sorrowe of heart, and shall houle for vexation of minde. Reu. 18.6.7.8. Ihon the Diuine saith of [Page 347] the great whore of Babylon; reward her, euen as she hath rewarded you, and giue her double according to her workes; and in the cup that she hath filled to you, fill her the double: in as much as she glorified her selfe, and liued in pleasure, so much giue you to her torment and sorrow: for she saith in her heart, I sit be­ing a Queene, and am no widdowe, and shall see no mourning: therefore shall her plagues come at one day, death, and sorrowe, and fa­mine, and she shall be burnt with fire; for that God which condemneth her, he is a strong Lord. As it is said of the godly, Matt. 5.4. Luk. 6.25. Blessed are they that mourne, for they shall be comfor­ted: so also it is said of the vngodly, woe be to you that are full, for ye shall hunger: Woe be to you that now laugh, for ye shall wayle and weepe. Worldlings desire to conforme and fashion themselues according to this present world; to fulfill the lusts of the flesh; to walke after the flesh; to reioyce in strife, enuying, chambering, wantonnes, drunkennes, glutto­nie, deceit, guile, lying, couetousnes, backbi­ting, reuenge, hatred, malice, & anger. These are the workes of the old man; these are the desires of y ^e world; these are the reioycings of the vnregenerate, & of the children of disobe­dience. But all this, what is it, but to heape vp wrath against the day of wrath, and of the [Page 348] declaration of the iust Iudgment? For though the wicked act their parts neuer so plausibly; yet when the Tragedie is ended, and the stage broken downe, then they shall crie out one to another; We haue wearied our selues in the way of wickednes and destruction, Wisd. 5.7.8. &c. and wee haue gone through dangerous wayes; but wee haue not knowne the way of the Lorde. What hath pride profited vs? or what profite hath the pompe of Riches brought vs? All those things are passed away like a shadowe, and as a Post that passeth by: As a ship that passeth ouer the waues of the water, which when it is gone by, the trace thereof cannot be found. neither the pathes of it in the Floods: or as a Bird that flieth through the Ayre, and no man can sée any token of her passage, but onely heare the noyse of her wings, beating the light winde, parting the aire, through the vehemencie of her going, and fléesh on, sha­king her wings, whereas afterward no token of her way can be found: or as when an Ar­row is shotte at a marke, it parteth the Aire, which immediatly commeth together againe, so that a man cannot knowe where it went thorough.

Euen so wee, as soone as we were borne, we beganne to drawe to our ende, and haue shewed no token of vertue, but are consumed [Page 349] in our owne wickednes. And how can it be otherwise? For the hope of the vngodly is like the dust, that is blowne away with the winde, and like a thinne fome that is scattered abroade with the storme, and as the smoke, which is dispersed w ^t the winde, and as the re­membrāce of him passeth, that tarrieth but for a day. Is the matter euen so? why then it is vanitie to trust in the ioyes of the world: For all the imaginations of worldlings, of their golde and siluer, of their honors and promoti­ons; of their houses and possessions; of their wiues and children; of their Banquets and sportes; doe fade away in a moment, as if they had nere bene.

What are the ioyes of the world, but the dreames of them that sléepe? For so saith the Prophet; Isay. 29.8. And it shall bee like as an hungrie man dreameth, and behold he eateth; & when he awaketh, his soule is emptie; or like as a thirsty man dreameth, and loe, he is drinking, and when he awaketh, behold, hee is faint, and his soule longeth: So shall the multitude of all Nations be, that fight against Mount Zion.

This is true generally, of all the ioyes of the vngodly; although Literally, the Pro­phet compares onely the glorie and power of the Assyrians, and their Adherents, that oppugned the Churche of GOD, to the [Page 350] pleasure of those that dreame they eat & drinke; whereas it is a false and illuding pleasure.

In a Mappe or Chart, are seene King­doms, and Prouinces, and Cities, and Seas, and diuerse Countreyes: and yet all this is paper and ynke, which is blurred & corrupted with one drop of water.

The heart of man possessed with the vaine delites of the world, is such a map: Hee that thinks, that he shall, or doth possesse Towers, and Castels, and honors, and Treasures, and what not? shall find all these to be but as pa­per and yuke, and a table painted in the ima­gination, which one Ague or other sicknes, by the approching of death, vtterly defaceth and dissolueth.

Let the wicked flatter himselfe neuer so much; Iob. 20.6.7.8.9. yet his reioycing is short; and the ioye of Hypocrites is but a moment: though his excellencie mount vp to the Heauen, and his head reach vnto the clowdes: yet shall he perish for euer, like his Dung, and they which haue séene him shall say, where is he?

He shall flie away, as a Dreame, and they shall not finde him; and shall passe away as a vision of the night; so that the eye which had séene him, Hom. 2. ad popul. An­tioch. shall doe so no more, and his place shall sée him no more.

Therefore S. Chrysostome affirmes, that in [Page 351] he hath laughed at the follie of some men, who in their last Wils and Testaments, haue be­queathed the vse of some Houses and Fieldes to one man, and the Lordship of them to an o­ther man: whereas in trueth, the vse onely of these things is granted vnto men, and not the Lorship: For the earth is the Lords, and all that is therein.

Howsoeuer men perswade themselues; yet we are in this life but Guests, Strangers, and Pilgrims; and we haue the world, for a lodging place, not for an abiding Citie. Let vs therefore vse this world, as if wee did not vse it: for the fashion of this world passeth a­way; Let vs not set our hearts on riches, though they encrease: Let vs not set our af­fections on earthly things, but on heauenlie things; Fixing our heartes there, where true ioyes are found.

Againe, on the other side, when we are af­flicted, we must not be dismaied; but we must remēber, that afflictiōs are very profitable vn­to vs For they stirre vs vp to praier they trie and prooue our Faith, whither it be true, or temporarie onely; they worke Patience in vs, which the holie Ghost powreth into our hearts, by suggesting and affoording manifolde consolations; They cause vs to yéeld obedience to the commaundements of [Page 352] God; they humble vs, in that they shew vn­to vs our weaknes, and enforce vs to depend vpon God, they mooue vs to repentāce, & clense away the drosse of iniquitie, that hangs so fast on; they bréed at length the praises of God in our minds & mouthes; and instruct vs, both to comfort other, with that comfort, wherewith wee our selues are comforted of God, and to Sympathize, and be compassionate towardes them, that are in other, or the like case.

And who will not with patience endure af­flictions, if he consider that they are sent from the gratious prouidence of God, which mea­sureth them out vnto vs, according to our strength; and as hee foreséeth, that they will redound to our saluation? For as the best and skilfullest Physitians do heale dislike diseases by dislike curings; remoouing some by swéete medicines, some by bitter; & though to some they applie searing, to some launcing, to some oyle, to some gentle Plaisters, yet by most va­riable meanes, they seeke one and the same health.

So GOD, if hee scourge vs seuerely, hee cures our soules, (as it were) by Searings and cuttings; if he refresh vs with prosperity, hee comfortes vs, (as it were) with oyle, and pleasant plaisters; working by diuerse cour­ses, one and the same saluation.

If Tribulation pricke thée; and thou wilt deriue the name thereof from a Tribulus Thistle; yet the Lord will so order it, that it shall but pricke thee to amendment, and forsaking of sinne; or pricke thee to runne the race that is set be­fore thee to eternall life, with more diligence and watchfulnes.

Or if thou account Tribulation to be as a Threshing-toole, as the Tri [...]la. name thereof also may seeme to importe; Yet as the Threshing toole doeth not crush or bruise the good graine, but onely exempts it from the d [...]r and chaffe, that after the Chaffe is separated and blowne away from the good Corne, it may be conuer­ted to Bread, the strengthening of mans hart: So Tribulation, by the gratious appointmēt of the Lord, shall not extinguish our Faith and godlines; but by little and little, abandon and chase away the relicts of our naturall polluti­on, that our vertue and good workes may bee layde vp in Gods garner, and we obtaine the ende of our Faith, euen the saluation of our soules.

This is euidently declared by Saint Peter, when he saieth, that Affliction is layed vpon vs, for the triall of our Faith, 1. Pet. 1.7. that it being much more pretious then Golde that peri­sheth, (though it bee tried with Fire,) might be found to our praise, and honor, and glorie, [Page 354] at the appearing of Iesus Christ. And he v­seth a most apt similitude, in comparing af­fliction to a fire. For as fire workes diuerse effects vpon things of diuerse natures, for it melts waxe, and hardens claye: it purgeth gold, and burneth drosse; so affliction hath di­uerse operations according to the persons on which it is inflicted: for it consumes the wic­ked with impatience, or obdurates them with distrust; but the godly are thereby mollified, to mortifie their concupiscence, to cal on God, to fashion themselues to his holy will, to ma­nifest their faith in taking tribulation pati­ently, that the Lord may temper the bitternes thereof with his loue and gentlenes. If then affliction be but a purging fire, it is to be fea­red of chaffe, and not of pure metall. For it is the chaffe that is burnt and turned into ashes in the fornace; but gold is there purified and refined. Aug. in Psal. 60. The fornace is the world, the gold are the righteous, the fire is tribulation, the gold­smith is God. The goldsmith doth what he listeth: and when he punisheth, we must suf­fer; for he commaunds vs to suffer, and he knowes how to purge vs. Although the chaffe flame, to burne and consume vs: yet the chaffe is turned into ashes, and we are made cleane thereby. And therefore séeing affliction is so beneficiall to our saluation, and God vseth it [Page 355] as a remedie to reforme our imperfections; it must be so far off from our hearts, to suppose our selues miserable in wrestling with tribu­lations, that with the Ethnick, Democri­tus apud Sen. de prou. we must ac­count them wretched, that haue neuer bene wretch [...]d: Et nihil infalirius eo cui nihil aduênit vnquam aduersi that he is most vnhappie, that was neuer crost with any aduersitie.

How can the godly be wretched in their afflictions? since God our mercifull father doth so guide and moderate them, that they cannot exceede that measure which he prescri­beth, nor transgresse the limits and bounds which he prefixeth. Chrys. hom. 4. de diuers. We sée the Musitian nei­ther to straine y ^e string, that it should breake: nor to slacken the string, that it should marre the melodie; but to wrest it temperately, that the tune may be proportionable: so God be­stowes vpon vs, neither continuall prosperi­tie, nor continuall aduersitie; but according to his endles wisedome, he dealeth with vs; so as neither continuall prosperitie may make vs slothfull: nor continuall aduersitie make vs dismayed. It is not still winter, nor still summer: it is not stil tēpestuous weather, nor still calme weather: it is not still night, nor still day so tribulation shall be, but it shall not be alwaies. Art thou beaten with the stormes of winter? be of good comfort: there will come [Page 356] a spring. Art thou thronged in the rough bushes of calamitie and trouble? be not daun­ted: there growes some wholesome hearbe in those hard briars. Art thou pursued by the swelling surges of aduersitie? take courage to thée: for though the flouds rage horribly, yet the Lord commaunds the seas and windes, and they obey; and though the waues swell fearefully, yet God hath limited them their bounds; and hath said, thus farre you shall come, and no further. For it is he that mitti­gateth our miseries, & asswageth our griefes, either by taking of them away vtterly, or by assisting and comforting of vs in our distresse most fatherly. The Israelites were straightly enrounded, hauing before them the red sea, behind them their enemies the Egyptians, on either side mountaines: so that (conside­ring their imminent perill) they said to Mo­ses; Hast thou brought vs to die in the wil­dernes, because there were no graues in E­gypt? But what was the answere of Mo­ses? and what deliuerance did the Lord pro­mise and performe? Feare ye not, (saith Mo­ses, Exod. 14.11.13.14.) stand still, and behold the saluation of the Lord, which he will shew to you this day: for the Egyptians, whom ye haue seene this day, ye shall neuer see them againe: the Lord shall fight for you this day; therefore hold [Page 357] you your peace. Act. 12. When Peter slept betwéene two souldiours bound with two chaines, and the kéepers before the doore kept the pri­son; what way could the vnderstanding of man espie for his escaping? yet the Angell of God did wonderfully deliuer him; so as (for the present) Peter himselfe knew not that it was true, which was done of the Angell, but thought he had séene a vision. Euen so, when we are in perplexitie, and can sée no way to passe out; yet if we faith­fully trust in God, and zealously call vpon him, he will giue an issue and euasion for our escaping; and deliuer vs out of daun­ger, as out of the lyons mouth; and shake all feare from our hearts, as the chaines fell off from Peters hands.

For why? 2. Cor. 1.10. God hath deliuered his chil­dren from great daungers, and doth deli­uer them, and will deliuer those that trust in him: 2. Tim. 4.17.18. God will assist and strengthen them, and deliuer them from euery euill worke, and will preserue them vnto his heauenly kingdome: 2. Pet. 2.9. God knoweth to de­liuer the godly out oftentation, as he deliue­red iust Lot vexed with the vncleanely con­uersation and vnlawfull déeds of the wicked: and God the author of all grace, 1. Pet. 5.10. which hath called vs to eternall glorie by Christ Iesus, [Page 358] after that we haue suffered a little while, will make vs persit, confirme, strengthen, and sta­blish vs. And the Apostle may well say, that we suffer but a little while: for how can our suffrings belong in so short a life? Psal. 90.5.6. [...]0.13.14.1 [...]. Man grow­eth vp like grasse, which in the morning flou­risheth and groweth, but in the euening it is cut downe and withereth: for our daies passe away as a thought; the time of our life is thrée­score yéeres and tenne, & if men be of strength, fourescore yeeres: yet their strength is but la­bour and sorrow; for it is cut off quickly, and we flee away. Therefore we must hope, that the Lord will returne, and be pacified to­wards his seruants and fill vs with his mer­cie, that we may reioyce and be glad all our daies; and that he will comfort vs according to the daies that he hath afflicted vs, and ac­cording to the yeeres that we haue séene euill. Wherefore when D [...]u [...] had said of himselfe out of his owne experience, that when he had sought the Lord, he was heard, and deli­uered out of all his feare: he infers generally, the Angell of the Lord pitcheth round about them that feare him, Psal. 31.7.8.15.17.18.19.20. and deliuereth them; taste and sée, how good and gratious the Lord is: the eyes of the Lord are vpon the righte­ous, and his eares are open vnto their crie: the righteous crie, and the Lord heareth them, [Page 359] and deliuereth them out of all their troubles: The Lord is néere vnto them that are of a con­trite hart, Psalm. 94.12.13.14. and will saue such as be afflicted in spirite: Great are the troubles of the righte­ous, but the Lord deliuereth him out of them all: He keepeth all his bones, not one of them is broken. Blessed therefore is the man whom the Lord chastiseth, and teacheth in his Law; that he may giue him rest from the dayes of e­uill, whiles the pitte is digged for the wicked: Surely the Lord will not faile his people, nei­ther will he forsake his inheritance.

If then God doe deliuer his children out of their afflictions, Pathé­mata. Mathé­mata. Aduersitie may be called an Vniuersitie, and Schoole of the holie Ghost, where we are instructed to pray earnestly, and to the Lorde alone. And that wee should be the readier to pray, God hath commanded vs to repaire and flée to him in our distresse, and promised that wee shall be heard: Psal. 50.5. Call vpon mee in the day of trouble, So will I deliuer thee, and thou shalt glorifie mee. And to whome should we pray, but to the Lord God; that féedeth his Flocke like a Shepheard and gathereth the Lambs with his arme, Isay. 40.11 12.15.22.23.29.30.31. and car­rieth them in his bosome, and guideth them with young? who hath measured the waters with his fist, & counted heauen with the span, and comprehended the dust of the earth in a [Page 360] measure, and weighed the Mountaines in a weight, and the Hills in a ballance: Behold, the Nations are as a drop of a bucket, and are counted as the dust of the ballance; Behold, he taketh away the Isles as a little dust: hee sit­teth vpon the circle of the earth, and the inha­bitāts thereof are as grashoppers, he stretcheth out y ^e Heauēs as a curtaine, & spreadeth them out as a Tent to dwell in: Hee bringe [...]h the Princes to nothing & maketh the Iudges of the earth, as vanitie: He giueth strength vn­to him that fainteth, and vnto him that hath no strength, hee increaseth power: euen the young men shall fainte, and be wearie, and the young men shall stumble and fall; but they that waite vpon the Lorde, shall renue their strength; they shall lift vp the wings as the Eagles; they shall runne, & not be wearie; and they shall walke & not fainte. And thus saith the Lord, Cursed bee the man that trusteth in man, and maketh flesh his Arme, & withdraw­eth his heart from the Lord: Ier. 17.5.6.7.8. For hee shall be like the Heath in the wildernesse, and shall not see when anie good commeth; but shall inha­bite the parched places in the wildernes, in a salte land, & not inhabited: but blessed is the man that trusteth in the Lorde, & whose hope the Lord is: for he shalbe as a tree that is plāted by the water, which spreadeth out the rootes [Page 361] by the Riuer, & shall not feele when the heate cōmeth; but her leafe shall be greene, & shall not care for the yeere of drought, neither shall cease frō yeelding fruite. If we should trust in man, in whome should wee trust, rather then in Princes?

But what saieth the man of God? Put not your trust in Princes, Psal. 146.3.4.5.6. nor in the sonne of man, for there is no help in him: his breath departeth, and he returneth to his eatth: then his thoughts perish: blessed is he that hath the God of Iacob for his helpe, & whose hope is in the Lorde his God; which made Heauen and Earth, the Sea, and all that therein is: which keepeth his Fidelitie for euer.

But although we are to implore the aide of God alone in our troubles; & although God hath promised to heare vs, & to assist vs with his helpe; yet we must beware, that we nei­ther murmure against God, if hee answere vs not as we thinke fit; nor appoint & set downe a time of our deliuerance; but we must abide the Lordes leisure.

Thou wilt not appoint a time to the Phy­sitian of thy bodie, when, or what, or how, he shall minister vnto thee: and when thou art seared or launced, thou endurest; and if thou call on the Physitian, hee heares not as y ^u li­steth, but as he iudgeth fittest for thy recouery

And wilt thou bee offended, if God satisfie not thy request by and by? Or wilt thou de­figne a time, when hee shall ease thy sorrowe? forgetting that GOD is the Physitian of thy soule; In Psal. 2 [...] and that Tribulation is Medicamen­tum ad salutem, non poena ad damnationem, A Medicine to saluation, not a punishment to damnation; as Saint Austin saith.

Hieron. in Proumio, in Abakuk prophet.If hee that is sicke of a burning Feuer, call for colde water, and say to the Physitian, I am g [...]ieued, I am tormented, I burne, I am astonished: How long shall I crie vpon thee, and thou wilt not heare?

What will the wise Physitian aunswere him but this? I knowe when I ought to giue that thou c [...]auest; and I take no pittie vpon thee nowe; because this pittie were cruel­tie and thy will doth wish thine owne damage.

Euen so, our God knowing the weight and measure of his owne mercie, doth sometimes not heare him that calls vpon him, that hee may trie him, and prouoke him to more ear­nestnes in prayer; and make him more righ­teous and cleane: as it were refined by the fire of tribulation.

The Heathenish Poet, that neuer knewe the truth of God, but onely gro­ped after it, by the light of corrupt Rea­son, could say:

Wherein hee rebukes those that refuse wholesome counsell, restraining from the de­lectation of vice; and yet can tollerate bitter potions, and the Chyru [...]gians instruments, and thirst, to be strong in bodie; and sayes; that it is a shame for them to endure all this for the bodie, and to suffer nothing to bee sounde in minde; séeing that part of man is farre more precious then the bodie.

Wherefore, though wee see no effect of our petitions presently; Heb. 10.35.36.37 yet wee must not cast a­way our confidence, which hath great recom­pence of reward; For wee haue neede of Pa­tience, that after wee haue done the will of God, wee may receiue the promise; For yet a very little while, and he that shall come, will come, and will not tarrie.

But thou saiest, that thou canst not subdue thy passions, & digest the bitternes of thy tri­bulation. Yet wee sée, that tamers of wilde beasts, doe so manage and breake their sauage [Page 364] nature, Epist. 86. that they become méeke and milde.

Seneca sayes, that some tamers of Lyons and Tigres, haue made them so gentle, that they haue put their hands into their mouthes, and layd their owne mouthes vpon the beasts mouthes; & that, Elephātem minimus Aethiops iubet subsidere in genua: The least Aethyoptan commands the Elephant to sit on his knees: and he concludes hereupon; why should not a wise man bee so cunning to tame his aduersi­ties and troubles, as that griefe, and pouertie, and slaunders, and prisonment, and exile, and whatsoeuer terrible things when they happen, may be conquered, and not trouble the minde, may be ioyfully entertained?

When Children are afraide of maskes and vizards, we put them into their hands, & turne the inside out, and make them to handle them, that so they may cast away their vaine feare: and men are woont cōmonly, when their horse either starts, or will not goe forwardes, at the fight of a stone blocke, or bright thing in the way, to spurre him on vehemētly, and to driue him forciblie, vpon that which terrified him, that so by approching néere vnto it, or by trā ­pling on it, hee may not be dauuted. Ioshuah commāded the chiefe men of Israel to put their féet on the necks of those fiue kings of Canaan, & to tread them downe; Iosh. 10.35. saying, Feare not, nor [Page 300] be faint hearted; but be strong, and of a good courage: For thus will the Lord doe vnto all your enemies against whome yee fight.

Euen so if we narrowly note the fruite and benefite of aduersitie, that redoūds to the god­ly, & looke aduisedly into the nature of things as they are indeed; wee shall finde afflictions to be wilde beasts, yet such as may be tamed; & to be vgly maskes, yet such as appeare more hideous and fearefull, then they are in trueth; and to be blockes in the way, yet such as may be past by; and to be terrible Tyrants in out­ward shewe, yet as easie to be vanquished by the true Israelites, and faithfull Christians, as the fiue Kings were troden downe by the olde Israelites Wilt thou say, that affliction grinds thée? It is for thy amendment and reforma­tion; that thy Faith and Hope, and patience, and other good qualities that are in thée, may be brought to light; and that thy example may edifie & profite others; Euen as the strength of spites, when they are ground & beaten small is [...]ace more euidēt & effectuall. Wilt y ^u say, that aff [...]iction blowes & beats vpon thée as a bluste­rous wind? It is, that y ^u maist remēber, y ^e thou art like a ship at Sea, still in danger of rocks, quick-sāds, waues, storms, pirates, lack of vi­ctuals, & other incumbrāces, & that can neuer be at rest, till shee arriue in the Harborough.

Who will praise the skill and courage of a ship maister, that feeles no tempests, and that directeth his course without tossing of stormes? but men praise him, that scriueth against the winds, and workes earnestly a­gainst the slouds, and that feares not, either when he is mounted vp to the heauen, or when he descendeth to the depth: so that go­uernor and guider of his owne soule is to be praysed, that vanquisheth aduersitie with pa­tience, and ouercomes it with courage, and is not puft vp with prosperitie, nor broken with aduersitie. Be not dismayed therefore when the minde is troubled, and thy soule stagge­reth; but guide thy ship by the rudder of long suffering; and at last thou shalt arriue, where there is no pirate, no robber, no oppressor, no enemie, no night, no death. Wilt thou say, that thou art iniuriously depriued of thy goods, substance, and liuings? It is for thy triall, Heb. 10.34. and for thy reward; that if thou en­dure a great fight of afflictions, and suffer with ioy the spoyling of thy goods, thou maiest receiue in heauen a better, and an enduring substance. Hom. 35. super euā ­gel. cum audieritis praelia. For (as Gregorie well notes) our patience is prooued thrée waies; some things we suffer from God; some things from that ancient enemie of mankind; some things from our neighbours. We suffer persecutions, and [Page 357] losses, and reproaches from our neighbour: we suffer tentations from that old Enemie; we suffer chasticements from God. But in all these waies of triall, the soule must heedfully haue an eye to her selfe, least by the iniuries of a neighbour, it be drawne to the requital of euill; least by the tentations of the spirituall foe, it be seduced to delight in sinne, & to giue consent thereunto; and least by the correction of our Creator, it breake foorth into repining and murmuring. When a schollar of Zeno returning home to his father, was asked by him, how he had profited in the studie of Phi­losophie, I will shew thee; saith he. And be­cause he said no more, his father boyling with wrath, and supposing that his charge was lost, began to beate his Sonne. The schollar bare most contentedly this seueritie of his fa­ther: and when his father craued againe some shew and token of his profiting, and expected some notable and wittie conclusion; This fruit (said his sonne) haue I reapt by Philoso­phie, that I can quietly endute my fathers an­g [...]. In like sort, we shall declare how well we haue profited and proceeded in the schoole of Christianitie, and the feare of the Lord, by dearing patiently the chasticements of our heauenly father layed vpon vs, either imme­diatly by himselfe, or mediately by our neigh­bours [Page 358] and brethren. Wilt thou say, that thou art wronged & slandered without cause? 2. Pet. 2.20. It is thy greater praise, when thou doest well, and takest thy wronging patiently: for what praise is it, if when we doe ill, and are puni­shed for our faults, we take it patiently? In such case, Plut. in Lacon. may not the spéech of Agesilaus be renued? who when he heard that a malefac­tor had constantly endured punishment and torture; What a notorious wretch (said he) was that fellowe, to bestowe such patience on so wicked and vild things? What if thou be railed on vndeseruedly? shew no token that thou art moued & troubled, and thine enemies will soone surcease from rayling; Laert. l. 6. as Diogenes gaue counsell to a young man once, that told him he was troubled by many Aduersaries. And if thou desire to repaie thy backbiter or reproacher; heare what S. Iohn Chrysostome will tell thée, Si vindicare vis, sile, & funestam ei dedisti plagam; If thou wilt auenge thy self on a contumelious person, refraine thy tongue, and thou hast giuen him a deadly blowe. For long sithens a man wise but in worldly wise­dome, obserued this,

That the slaunder recoiles on the slande­rer, if he that is slandered, doe not make shew that he is mooued.

Say not, that it gréeues and gaules thée, that thou canst not giue requitall: Sen de ira. c. 15. for he hath a great and noble minde, that like a great palfry cares not for the barking of lit­tle dogs: and it is the part of a base and wretched man, to runne to euery one that bites him; like mise and pismires, that turne their mouth to the hand that touch­eth them neuer so slightly.

If thou be adorned with true magnani­mitie, Sen. l. 4. de virtut. thou wilt neuer thinke thy selfe to be reproched: and thou wilt say of thine ene­mie; he hath not hurted me, but he had onely a minde to hurt me: and when thou shalt see him in thy power, thou wilt sup­pose it reuenge sufficient, to be able to re­uenge: For to pardon is a great and commen­dable kinde of reuengement.

And that we may accomplish this the bet­ter, we must estéeme and weigh afflictions by the first cause, from which they procéed, that is, from the prouidence and dispensa­tion of God.

If we respect outward causes and occa­sions, we shall be impatient: but if we looke on the ordinance and appointment of the Lord, [Page 360] we shall beare tribulation patiently. Mat. 10.29.30.31. For we are taught by him that cannot lye, that two sparrowes are sold for a farthing, and yet not one of them falleth to the ground without our heauenly father; yea, that all the haires of our head are numbred: and therefore that we must not feare, because we are of more value then many sparrowes. Gen. 45.5. & 50.20. This consideration made Ioseph, to forgiue the crueltie and ma­lice of his brethren: in that he turned his eyes from their hard handling of him, vnto the diuine ordinance: saying, that God sent him before into Egypt for their preseruation; and that when they thought euill against him, God disposed it to good. This considera­tion made Iob not to make mention of the Shabaeans and Caldaeans that robbed him of his oxen, asses, and camels, but to ascribe the whole calamitie to the Lord: Iob. 1.21. saying, The Lord hath giuen it, and the Lord hath taken it. This consideration made Moses to with­draw his conceit from Korah, Dathan, and Ab [...]ram, that conspired against him, and from the people that murmured against him, and to rest well pleased with Gods appointment; and therefore when wrath was gone foorth from the Lord, and the plague begun, to say to Aaron, Num. 16.46. that he should make an attonement for the people, with his censer filled with in­cense [Page 361] and kindled with fire of the Altar, and that he should stand betwéene the dead and them that were aliue, that the plague might stay.

This consideration made Dauid to curbe the reuenging of his seruants, that would haue smit [...]en Shimei, that cursed him, and to humble himselfe vnder Gods rod, 2. Sam. 16.10. Psal. 38.12.13.14.15. acknow­ledging the iudgement of God in that be­halfe; and saying, He curseth, euen because the Lord hath bidden him curse Dauid. And therefore when his life was sought after, and snares laid, and his enemies went about to doe him euill, and talked wicked things, and imagined deceit continually; he became as a deafe man, that heareth not; and as a dumbe man, that openeth not his mouth, and vtte­reth no reproofes; and because it was Gods doing to chastice him, he waited on the Lord, his saluation.

And what should make Paul to call himselfe the prisoner of Iesus Christ, Phil. v. 1. but this consi­deration? Act. 21. For he was deliuered by the Iewes into the power of Caesar, and reserued to the examination of Augustus: and yet because his affliction was ordained and ordered by God, and for the aduancement of Christs Gospell, and the edifying of the Church, he turneth his thoughts from the Iewes ma­lice, [Page 362] and Caesars authoritie, and termeth him­selfe the captiue of Iesus Christ. Wherefore since our portion of affliction is duely propor­tioned vnto vs by the vnspeakable wisedome and decrée of God, for his owne glory, and our good, and the encouragement of other by our constant faith and patience; 2. Tim. 2.3.4.5.6.11.12. let vs suffer af­fliction as good souldiours of Iesus Christ; coueting to please him that hath chosen vs to be souldiours; and remembring, that as if any man striue for a maisterie, he is not crow­ned, except he striue as he ought to doe; and as the husbandman must labour before he re­ceiue the fruit: so if we will liue together with Christ, we must die with him; and if we will raigne together with him, we must also suffer affliction with him.

Let vs not thinke it straunge, when we are afflicted, as though some strange thing were come vnto vs; 1. Pet. 4.12.13.19. but let vs reioyce, in­asmuch as we are partakers of Christs suffe­rings, that when his glorie shall appeare, we may be glad and reioyce; and let them that suffer according to the will of God, com­mit their soules to him in well doing, as vn­to a faithfull Creator.

Iam. 5.7.8.9.10.11.Let vs be patient vnto the comming of the Lord: behold the husbandman waiteth for the pretious fruit of the earth, and hath [Page 633] long patience for it, vntill the former and the latter raine. Let vs be patient therefore, & set­tle our hearts; for the comming of the Lord draweth néere; behold, the Iudge standeth be­fore the doore. Let vs take the Prophets for an example for suffering aduersitie, and of long patience, which haue spoken in the name of the Lord: Behold, we count them blessed, (saith blessed Iames,) which endure. We haue heard of the patience of Iob, and haue knowne what end the Lord made: for the Lord is ve­rie pittifull and mercifull. Finally, Matt. 7.24. that our house may not be founded on the sand, and so fall when the raine falls, and the flouds come, and the windes blowe, and beate vpon it; but may be grounded on the rocke, that no tem­pest, nor waue can shake, or remoue; let vs sticke fast and cleaue firmely to this consola­tion and promise of our Redéemer & Sauiour Christ Iesus, that though while we soiourne in these brittle tabernacles of claie, we shall wéepe, and lament, and be in sorrowe; yet in this life the assistance of Gods spirit will sup­port & prop vs vp, that our harts shall reioyce in y ^e midst of tribulation, & shalbe replenished with true & sound gladnes, that no man shall take from vs: & that though affliction fal vpon vs, as trauel vpon a woman with child; yet as the mother forgets her paine of trauell, whē a [Page 364] child is borne into the world; so after these transitorie troubles and trauels are vanqui­shed and vanished, we shall reioyce for the eternall inheritance that is reserued for vs in heauen. Amen.

A TRIVMPH OVER TRIBVLA­tion.

THey that are righteous in y ^e sight of God, Rom. 5.2.3 4.5. by an assu­red faith in Iesus Christ, being perswaded, y ^t they are y ^e children of God by grace and adoption, haue peace of cōsciēce towards God, and reioyce vnder the hope of heauenly glorie. Neither this only, but also they reioyce in tribulation; knowing y ^e tribulation brin­geth foorth patience; & patience experience of Gods mercie in strengthening their weake­nes; & experience hope, that they shall euer be comforted; & this hope will neuer deceiue, nor shame them: because the loue of God and his vnspeakable fauor is shed & spread abroad in their harts. And although flesh & blood cannot yéeld a reason, of this reioycing of the godly in their tribulatiōs; more thē it cā shew a cause, [Page 372] why a candle should burne in the midst of water: yet if we withdraw our mindes to the contemplation of heauenly things, we shall easily finde true reasons of this straunge ioy; and withall motiues and prouocations there­vnto. For why? whence come our afflictions vnto vs? doe they come vnto vs at aduen­ture? Doe they come vnto vs without the knowledge of our heauenly father? If we say so, we denie the prouidence of God: nay, we denie God to be God, that ordereth and ap­pointeth all things in heauen and earth. It is certaine then, Matt. 6.26.28. & 10.29.30. that he which feedeth the fowles of the heauen, and cloatheth the [...]ies of the field, and so regardeth the sparrowes, that not one of them falleth to the ground without his knowledge, Psal. 121.4.6. he also hath num­bred the haires of our head; and the Sunne shall not burne vs by day, nor the Moo [...]e by night; because God that kéepeth Is [...] will neither slumber, Psal. 56.8.10.11. nor sleepe. Since then our afflictions are allotted vnto vs of God, and he puts our teares into his bottell, and notes all things in his booke: why are our soules so heauie, and so disquieted within vs? and why doe we not say with holy Dauid? In Gods word will I reioyce; in the Lords word will I comfort me; yea, in God haue I put my trust, I will not be afraide, what any trouble can doe to me.

And why should we not say so, and beleeue so? 1. Cor. 10.13. since God is faithfull in kéeping his pro­mise, and will neuer suffer his children to be ouer tempted. Consider well the bands, Heb. 11.33.34. &c. the imprisonments, the rackings, the scour­gings, the banishments, the mockings, the manifold and maruellous tribulations of the faithfull; and how God desended, and pro­tected, and succoured them in all their distres­ses: so that by faith they subdued kingdomes, wrought rigteousnes, obtained the promises, stopped the mouthes of lions, quenched the violence of fire, escaped the edge of the sword, of weake were made strong, waxed valiant in battell, turned to flight the armies of the Aliants. Consider these things well, and may we not truely say, Rom. 8.28.35.36. &c. that all things worke together ioyntly, for the good and saluation of them that loue God? and may we not say; who shall seperate vs from the loue of Christ? shall tribulation, or anguish, or persecution, or famine, or nakednes, or perill, or sword? In all these things we are more then conque­rors, through him that loued vs. For we must be perswaded with the Apostle, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor heigth, nor depth, nor any o­ther creature, shall be able to separate vs [Page 374] from the loue of GOD, which is in Christ Iesus our Lord.

We thinke amisse, if we thinke, that God doth chastise vs by crosses, because hee hateth vs. Was not Abraham beloued of God? & the Patriarkes beloued of God? and Moses, and Dauid, and the Prophets beloued of God? yet all these sayled in the Sea of Tribulation. Luk. 22.40.41. &c. & 24 26. Which is most of all; was not CHRIST our Sauiour most déerely beloued of GOD? yet was he not afflicted, troubled, tossed, tormen­ted? and doth not the Scripture testifie, that he must suffer many things, and so enter into his glorie.

Wherefore by Tribulation the Lord ma­keth vs like the Image of his own Sonne; and being faithfull, we are the children of God; and if wee be Children, Rom. 8.17.18. wee are also heires, euen the heires of GOD, and heires annexed with Christ: if so bee that wee suffer with him that we may also be glorified with him. For wee must count, that the afflictions of this present time are not worthy to be laied in comparison with the glory that shall be shewed vnto vs. Let vs then run with patience, the race that is set before vs; Hebr. 12.1.2. &c. looking vnto IESVS, the Author and finisher of our Faith, who for the ioy that was set before him, endured the Crosse, and despised the shame, and is set at the right hand [Page 375] of the Throne of God. Let vs consider him that endured such speaking against of sinners, least we shuld be wearied & faint in our minds For whom the Lord loueth he chasteneth, and he scourgeth euery sonne whom he receiueth.

If we endure chastening, God offreth him­selfe to vs, as vnto sonnes; for what sonne is it whom the father chasteneth not? If there­fore we be without correction, whereof all are partakers; then are we bastards, and not sonnes.

When fathers chastise their vnruly sonnes, by remouing them from their table, by cor­recting them with stripes, by giuing them vilde and reproachfull termes, or after a­ny other fashion; yet when they doe thus, they loue their sonnes, and cease not to be fathers; nay they shew themselues most of all to be fathers, when they doe these things.

Shall men, that are often transported with furie and rage, be thought to punish their sonnes, (whom they loue,) not of crueltie, but of care and loue? and is it not much more méete to thinke, that the loue of God in afflicting his children, doth excéede the greatest loue and affection whatsoeuer of earthly and naturall fathers? for as Pa­rents, when their children are too much [Page 376] delighted with their play mates, & thereby de­parte farther from them then they should, doe cause their Seruants, or some other, to fraye them, that being terrified, they may runne home to their parents, and wander no farther. So God oftentimes, not onely permits other things to afflict and molest vs; but also him­selfe now and then séemes to threaten vs, and to shew an angrie and seuere countenance to­wards vs, not to confound and discourage vs, but to reclaime and bring vs home vnto him­selfe againe.

Gregor. in Iob. lib. 23. cap. 22.And what is this life, but a way to Heauen, our abiding Citie, and desired Countrey? and therefore we are often exercised with tribula­tion, to the end we should not loue the way to our countrey, more then our countrey it selfe.

We sée manie Trauellers, when they be­hold plesant and alluring Fieldes in the way, to turne aside, and to fall from their former haste: and to preuent this, God doth make the way of this world rough & vneasie to his Elect that are trauelling towards him; least whiles they are delighted w ^t the ioyes of this present life, they should forgot their Countrey to which they trauell.

Solon, one of the seuen Sages of Greece, when his friend bewailed his miserie immo­derately, hée tooke him with him into the Ca­stle [Page 377] of Athens, from which he might behold the Citie vnder him; and hee willed his friend to cōsider, what sorrow there had bene, and then was, & would be after, vnder so many Roofes; thereby admonishing him, to take griefe and miserie more patiently, that was generally incident to all mankinde. And hee said also, that if all men should lay their Troubles into one common masse and heape, out of which e­uery man should take his equall portion; Hée that did endure great anguish, were better to rest content with his portion that befalleth him, then take it by due proportion out of that generall heape.

If then no new thing happeneth vnto vs, when we are afflicted, but such as agréeth with the nature & condition of man; we must arme our selues with patience, that thereby we may possesse our soules, and declare our selues to be the Sonnes of God. For God afflicteth the Faithfull and the vnfaithfull also; but yet in diuerse manners. The Faithfull he af­flicteth as a Father, y ^e vnfaithfull as a Iudge.

And therfore the Faithfull haue comfort in their sorrow, knowing that light will rise out of darknes; and that their bitter potion will bréede health of soule: but the vnfaithful mur­mure vnder the hand of God, & increase their affliction with impatiencie, as the Horse that [Page 378] is fallen vnder the loade, hurts himselfe by too much strugling.

Saint Austin sayes excellently; As by one and the same fire, De Ciuit. Dei, lib. 1 cap. 8. Golde shineth, and Chaffe smoketh; and vnder one and the same thre­shing instrument, the stubble is broken; and the graine purged; and the Fome is not mix­ed with the Oyle, because it is wroong out, vnder one and the same presse: So one and the same force of Affliction, when it comes, it approoueth, purifieth, and clarifieth the good; but it condemnes, spoyles, and destroyes the wicked.

And therefore in one and the same afflicti­on, the wicked doe detest and blaspheme God, the good doe pray, and praise God.

So great is the difference; not what things euery one suffereth: but what manner of per­son euery one is that suffereth. For wish the like agitation and moouing, the Puddle stinckes loathsomely, and the Oyntment smells fragrantly.

One sayes of pleasures, that we must looke on them, not when they are cōming towards vs, but when they are departing from vs: for they come with a smiling countenance and doues face, but they leaue behind them sorrow and repentance, as the scorpions taile.

So it may as well be said of afflictions, that [Page 379] wee must not looke on them, when they are comming, but when they are departing; For they come with a grim and sadde countenāce, but when they depart, they cast ioye and glad­nes on as manie, as haue employed them, as they ought to doe.

For what is Tribulation to the godly, but a plough, that rips and opens the soyle of their hearts, that the seede of vertue & godlines may take roote an [...] find nourishment, & that nociue wéedes of vices may be extirpated and abando­ned? Euen as the plough breakes the ground, that wéedes may wither, & good séede be recei­ued into the bosome of the earth, for the better tructifying thereof. Chrysost. Hom. 4. de Po [...]nit. And an ancient and holie father calleth tribulation A spirituall marchā ­dize. For as they that desire to gaine money, and to traffique in worldly marchandize, can­not augment their wealth, except they endure many perils of Land and Sea: For they must néedes willingly beare the counterwaites of Robbers, and the assaults of Pirates, and all other incumbrāces, for the expectation of pro­fite, and they doe not make moane at the fée­ling of any inconueniences.

Euen so wee must reioyce and Triumph, when wee consider the Inualuable riches of this Spirituall marchaundize, and those vnconceiueable and Inuisible good things, [Page 380] which shall succéede the transitorie troubles of this wretched world. Ioh. 16.21 22.

A Woman when shee trauaileth hath sor­row, because her houre is come: but assoone as shee is deliuered of the childe, shée remembreth the anguish no more, for ioye that a man is borne into the world: And the godly in this life are in sorrow and heauines, but by Faith, Repentance, and Prayer, (in which the Spi­rite of God helpeth their infirmities,) their sorrow shalbe turned into ioy, and their harts shall reioyce, and no man shall take their ioye from them. 2. Cor 4.17.18. And how can wee but reioyce in tribulation? For our light Affliction, which is but for a moment, causeth vs a farre more excellent & an eternall weight of glorie: while we looke not on the things that are séene, but on the things that are not seene; for the things which are seene are temporall, but the things which are not seene are eternall.

Indeed this ioy in Tribulation ariseth not in vs, of our own nature, which is corrupt, & still repineth against the correction of our heauen­ly Father; Neither doth it arise from the na­ture of Tribulation it selfe, which hath enfor­ced euen the holy Patriarks and Saints, that shined as glittering Lamps & Starres in their ages, Iob. 3.2.7.8.9.11.12 to groane vnder the burden of miserie.

Iob was the liuely picture of patience; yet [Page 181] how bitterly did hee inueigh against the verie day of his Natiuitie? and how earnestly desi­red he, that the Holie one would destroy him, and cut him off.

Dauid was inspired by the holie Ghost, Psalm. 6.3 & 32.4. & 102. & 88. & 58. & 6 [...]. & 77.7.8. &c. yet how doeth hee make his moane, that his foes oppressed him; and that hee seemed euen forsaken; & therefore exclaimeth on this sort: Will the Lord absent himselfe for euer; & will he be no more entreated? Is his mercie cleane gone for euer; and is his promise come vtter­ly to an end for euer? Hath God forgotten to be gratious; and will hee shutte vp his louing kindnes in displeasure? Eliah was a Prophet of such holines, that he obtained y ^e priuiledge of Enoch; which was, to be rapt vp into Hea­uen aliue, & not to be takē hence after the ordi­narie sort of other men: yet when he fled from persecuting Iezabel, 1. King. 19.4. he sat downe vnder a Iu­niper-tree, & desired that hee might die, & said, It is now enough: ô Lord take my soule, for I am no better then my Fathers. Ierem. 11.5. & 15.10. & 20.14.15. Ieremiah was a man sāctified frō his mothers wombe; yet he crieth out, wo is me, that my mother bare me! Cursed be the day wherin I was borne; Cursed be y ^e mā that shewed my father saying; Aman childe is borne vnto thee. How did Ionah frette, Ionah. 3.3 for that the ruine of Niniuie did not accompa­nie his commination? O Lord (saith he) take, [Page 382] I beseech thee, my life from me; for it is bet­ter for me to die, I [...]n. 4.9. then to liue. And when he was inflamed with anger, for that the vehe­ment East wind had smitten his gourd; and God had asked him, whether he did well to be angrie for the gourd; he answered, I [...]oe well to be angrie, 2. Cor. 1.8. vnto the death And blessed Paul the chosen vessell of Christ, complaineth, that by his affliction in Asia, he was pressed downe out of measure passing strength; so that he al­together doubted euen of life. Matt. 26.38 and 27.46. Yea, how did Christ himselfe, the head and generall Cap­taine of all beleeuers, faint & feare in the gar­den, when he said, that his soule was heauie euen to the death? and how lamentable was his crye on the crosse; My God, my God, why hast thou forsaken me? If this were donne in the gréene trée: what shall be donne in the drie? If the hard séeme to shrinke, what shall the members doe? If the sonne himselfe be shaken, how shall the seruant quake? If those patternes of righteousnes were somewhat impatient, & discouraged, & euen almost drou­ped, that they might sée their owne infirmitie, and not trust in themselues, but in y ^e liuing God, that doth raise the dead; it must not dis­may vs, that are but Nouices & young souldi­ours in Christs warres, if now and then the weaknes of the flesh, & the vnperfectnes of our [Page 383] Regeneration, doe seeme to eclipse this spiri­tuall reioycing in Tribulation.

For as long as wee carrie about vs this fraile Tabernacle, we know but in parte, and see through a Glasse darkely, and we thinke, 1. Cor. 13.9. speake, and vnderstand, as children in heauen­lie misteries; and there is a continuall and vnappeaceable battell betwéene the spirit and the flesh; Rom. 7.19 So that the good which wee would doe, that wee doe not, but the euill which we would not doe, that we doe. So that this spi­rituall ioy procéeds not from Musicke, or from pleasant company, or from respite and space of Tim [...], (which some affirme to cure & asswage griefe,) or from our selues any way; but it proc [...]edes from the holy Spirit of the Lord.

And that we may conceiue the matter more plainely, we must ponder and remember, 2. Cor. 4.16. that in the faithfull there is a double man; to wit, the outward man, and the inward man. And as there is a double mā; so there is also a dou­ble iudgement, & a double will; one of the spi­rite, and another of the flesh. Christ our Sa­uiour was not ashamed to confesse this, when hee saide in his Agonie, Matt. 26.39. speaking to his Fa­ther; Yet not my will be done, but thy will.

So that while the godly are afflicted they do complaine to God; and yet for all that, they submitte themselues vnder Gods hand: and [Page 384] when they are humbled and cast downe suffi­ciently, the spirite of God, (which doth neuer forsake them,) doth withdrawe their mindes from troubles, to ponder the loue of God to­wards them, which will not suffer any thing to betide them, that shall not worke for their saluation. And therefore they do so retire their soules from sorrow, as that they doe not onely cease to lament; but they doe also begin to re­ioyce; and doe account Affliction to be a note and testimonie of Gods fauor & mercie. And at length, when the spirite hath vanquished and subdued the fraile flesh, they can sing with the Prophet; Psal. 119.7 [...]. Psal. 71.7. It is is good for mee, that I haue bene afflicted, that I may learne thy statutes: I am become as a [...]ōster vnto many, but thou art my sure trust. Wherefore it may be truely affirmed, that affliction makes the godly to be Trumpets, to found out the praise and glorie of God. For as the Brasse is molten & formed into a Trumpet, that sounds swéetly; where before it had no such forme, Aug. in Psal. 94. nor yéelded out such a sound: So the knocking, and hamme­ring, and framing of Tribulation and Afflicti­on, [...]akes t [...]e godly (as Trūpets) to exalt and extoll the honor and praise of the liuing God. And therefore, as the Arke of Noah, the more the waters of the Flood aboūded, the higher it floated; So the godly, the greater the waues [Page 385] of Tribulation are, the farther they are from sinking. The Sunne may bee couered with clouds for a season, but at last he displayeth his beames & brightnes in greater measure: So Affliction as a vaile, may couer the ioy of the Faithfull for a small space; but at length the vaile will be rent with succéeding com [...]ort.

And albeit affliction affright the outward man with it gréesly looke; yet by the assistants of Gods spirite, the inward man is strengthe­ned thereby, & Tribulation becomes as a fire, not to confound, but to conforme. For like as waxe, when it is brought to the fire, it is mol­lified, and léesing the print of the old Seale, re­ceiues a new: so our hearts (being brought to the fire of Tribulation, are softened, and lay­ing aside their former Vices, they are framed and fashioned according to the new man.

It is euident then, that Affliction comes from God, and not by chaunce: and that God wil not suffer vs to be afflicted aboue our pow­er; but will strengthē vs in the greatest heate of tribulation: and that tribulation is not cast vpon vs, because God hates vs, but because he loues vs, and labours by chastisement to re­claime vs, and to reforme vs; that we may a­mend our imperfections, & consequently, not be condemned with the vngodlie, & vnrepen­tant Worldlings: and that the Regenerate, [Page 386] and Saints, 1. Cor. 11 32. doe sometimes croutch vnder the weight of Tribulation, and euen murmure in bitternes of griefe: and that it is impossible for Flesh and b [...]o [...]d to reioyce in Tribulation, ex­cept the holie Spirite of God doe bring foorth Patience, and Consolation.

What is the conclusion then of all this? but to remember, what Saint Iames saith; Is anie among you afflicted, Let him pray And why must he pray? Iam. 5.13. Iam. 1.4.5.6.7. That patience may haue her perfect working; and that hee may be en­tier and perfect, and lacke nothing. For if a­nie lacke Wisedome, let him aske of God, which giueth to all men liberally, and repro­cheth no man, and it shall be giuen him. But let him aske in Faith, and wauer not: For he that wauereth, is like a waue of the Sea, tost of the winde, and carried away; neither let a­ny man thinke, that he shal receiue any thing of the Lord. In which wordes, the blessed Apostle doth most highly commend Patience, in that he calls it wisdome; because it is wise­dome to submit our selues to Gods hand, and and not to resist his Will, which must needes be accomplished; and in that he saith, that the patient person is absolute, entier, perfect, and lackes nothing. For Patience is Armor of proofe, which repells all the dartes of whatsoe­uer Tribulation; and makes her Owner to [Page 387] crie out, and say; Come Life, come Death, come griefe, come sorrowe; come Crosses, come losses; come what can come, I am fixed on the loue of God the Father, who made me; of God the Sonne, who redeemed me; of God the holie Ghost, who is my eternall directer and comforter: and therefore what anguish can breake this threefolde corde of Comforte? Let vs therefore beseech the Almightie & mer­ciful God, which is the strength of the weake, the stay of the feeble, the Ioy of the pensiue, the refuge of the troubled, the helpe of the af­flicted, the GOD of Patience & Consolatioon; to strengthen our soules with Patience, that we may abide constant in his Feare & Faith; and that in all our troubles wes may haue a tast of his Fatherly affection towards vs; and that wee may bee confirmed with all might, through his glorious power, vnto all patience, and suffering; and that wee may praise him for euermore; Be it in prosperitie, or aduer­sitie, in ioye, or miserie; that so, suffering in this worlde with CHRIST; wee may also together with him, raigne for euermore, in the kingdome of Heauen.

AMEN.

MINISTERS OVGHT TO MOVE TO MERCIFVLNES.

SAint Paul hauing before-shewed, howe his Office and Apostleship was ap­prooued by Iames, Peter, and Iohn, that were coun­ted to be Pillars, and the chiefest in the Church; in­somuch that they gaue to him and Barnabas the right hands of Fellow­ship; that as the other did preach to the Iewes, so they should to the Gentiles: In these words he sheweth what warning and Memorandum, Iames, Peter, and Iohn, gaue to him and Bar­nabas, to bee obserued in the Peregrination and Preaching among the Gentiles. Namely, that they should remember and care for their [Page 389] poore of Iudaea, and procure for them among the Gentiles, almes, collections, and beneuo­lences. And as Iames, Peter, and Iohn were earnest to admonish Paul and Barnabas, to haue regard of their poore; both because they knewe the penurie & necessitie of their poore; and because they knew, that the Gentiles a­bounding with riches and store, might easily and liberally affoord reliefe; and besides Paul and Barnabas might iustly craue it; for if they did sowe among them spirituall things, they might lawfully reape their carnall things; so on the other part, Paul was as diligent to per­forme it; and it is not likely, Act. 11.24. that Barnabas being a good, and a godly man, full of the holy ghost and faith, did forget the warning which was giuen him. But for Pauls readines héere­in, we heare what he saies: Which thing also I was diligent to doe. How diligent Paul was to remember the poore of Ierusalem may be séene, 1. Cor. 16. where he ordaines among the Corinthians, as he had ordained among the Galathians, that euery first day of the wéeke, euery one should put aside and lay vp, as God had prospered him; that when he came, he might receiue their liberalitie, and from thence s [...]nd it, or goe with it himselfe vnto Ierusalem. And they that would knowe more of Pauls diligence on this behalfe, may [Page 390] peruse the 8. and 9. chapters of the latter epi­stle to the Corinthians; where the Apostle moues and excites the Corint [...]s to take com­passion on the needie brethren of Ierusalem, both with arguments and exhortations; and with the example, both of the Macedonians, who though they were much afflicted their selues, yet their extreame pouertie abounded to their rich liberalitie; and of Christ Iesus himselfe, who being rich, for our sakes became poore, that we through his pouertie might be made rich. Neither was Paul onely diligent for the poore of Ierusalem; but he cares for the néedie people of Ephesus, 1. Tim. 6.17.18.19. exhorting Timothie the first elected Bishop of y ^e place, To charge them that are rich in this world, that they be not high minded, and that they trust not in vncertaine riches, but in the liuing God, (which giueth vs abundantly all things to en­ioy,) that they doe good, and be rich in good workes, and be readie to distribute and com­municate, laying vp in store for themselues a good foundation against the time to come, that they may obtaine eternall life. Besides this, he was diligent for the procuring of re­liefe for whatsoeuer poore; for thus he writes to the Galathians; Gal. 6.6. While we haue time, let vs doe good to all m [...]n. Thus we sée, how care­full the chiefe Apostles, Iames, Peter, and [Page 391] Iohn were to marrie Paul and B [...]rnabas to remember their poore: and we sée, how dili­gent Paul was to execute their warning, and by all meanes & waies, both of preaching and writing, to procure reliefe for the distressed Christians. And may it not be inferred héere­vpon, that it is the dutie of euery Minister of the Gospell, to remember the poore, and to stir vp mens mindes to liberalitie toward the ne [...]die? since the Apostles themselues were so diligent in this case, Act. 2. and 4. and 5. and 6. as that they vndertooke the busines at first; and after­ward ordained and selected Deacons for that purpose.

And as it is the dutie of the Minister to perswade and exhort; so it is the dutie of the people to be perswaded, and to suffer the words of exhortation: which that all may be the readier to performe, let vs weigh first the commaundement that we must be liberall to the poore: Secondly, the example of such as haue excelled therein: Thirdly, the reward of liberalitie to the néedie: and lastly threat­nings against the vnmercifull thundred out in the Book [...] of God.

In the lawe written by Moses, First mo­tiue to mercy. Deut. 15.7.8.9.10. God gaue commaundement for prouiding for the poore; charging the children of Israel on this sort: If one of thy brethren with thee [Page 392] be poore, within any of thy gates in thy land, which the Lord thy God giueth thee, thou shalt not harden thine heart, nor shut thine hand from thy poore brother: But thou shalt open thine hand vnto him, and shalt lend him sufficient for his neede which he hath: beware that there be not a wicked thought in thine heart, to say, the seuenth yeare, the yeare of freedome is at hand; there­fore it greeueth thee, to looke on thy poore brother, and thou giuest him nought, and he crie vnto the Lord against thee, so that sinne be in thee: Thou shalt giue him and let it not grieue thine heart to giue him: for because of this the Lord thy God shall blesse thee in all thy workes, and in all that thou putte [...]t thine hand to. And God cōmanded also, that when the Israelites did reape their haruest, Leu. 19.9.10. they should not reape euery corner of their field, neither should they gather the glea­nings of their haruest: and that they should not gather y ^e grapes of their vineyard cleane, neither gather euery grape of their vineyard; but that they should leaue them for the poore and for the straunger. Mercifulnes so much pleaseth God, that whereas fasting is a pre­paratiue to prayer and repentance, and there­by a meanes to obtaine foregiuenes of sins; yet it is distastfull to God, if it be not seas [...] ­ned [Page 393] with workes of mercie; Isai. 58.3.4.5.6.7.8.9.0. and therefore God saies by his holy Prophet to the fasting Iewes: You say, Wherefore haue we fasted, and thou seest it not? we haue punished our selues, and thou regardest it not: behold in the day of your fast, you will seeke your will, and reqiure all your debts: behold ye fast to strife and debate, and to smite with the fist of wickednes: Is it such a fast that I haue cho­sen, that a man should afflict his soule for a day, and to bowe downe his head as a bulrush, and to lye downe in sackcloth and ashes? wilt thou call this a fasting, or an acceptable day to the Lord? Is not this the fasting that I haue chosen, to loose the bands of wicked­nes, to take off the heauie burdens, and to let the oppressed goe free, and that ye breake euery yoke? Is it not to deale thy bread to the hungrie, and that thou bring the poore that wander to thine house? when thou seest the naked, that thou couer him, and hide not thy selfe from thine owne flesh? Then shall thy light breake foorth as the morning, and thine health shall growe speedily: thy righteousnes shall goe before thee, and the glory of the Lord shall embrace thee: then shalt thou call, and the Lord shall aunswere, thou shalt cry, and he shall say, here I am.

Neither is almes and bountifulnes an a­dorning [Page 394] of our fastes onely; but it is an infal­lible note and marke of sincere and vnfained deuotion; Iam. 1.27. as Saint Iames affirmeth, say­ing; Pure religion and vndefi [...]ed before God euen the Father, is this, to visite the fatherles and widowes in their aduersitie. This is the true treasure which our Sauiour [...]ids vs to lay vp in heauen; Matt. 6.19.20. Lay not vp (saith he) trea­sures for your selues vpon the earth, where the moth and canker corrupt, and where theeues dig through and steale: but lay vp treasures for your selues in heauen, where neither the moth nor canker corrupteth, and where theeues neither dig through, nor steale. And neuer to be forgotten is that say­ing of Christ, by those that either ambitiously lauish out their goods, to win praise of men; or else couetously hunt after recompence in all their feastings; when he saith; When thou makest a dinner, Luk. 14.12.13.14. or a supper, call not thy friends, nor thy brethren, neither thy kins­men, nor the rich neighbours, least they also bid thee againe, and a recompence be made thee: but when thou makest a feast, call the poore, the maimed, the lame, and the blinde: and thou shalt be blessed, because they can­not recompence thee; for thou shalt be re­compenced at the Resurrection of the iust. And this commaundement, to shew mercy [Page 395] to the néedie, is perpetuall and still stands in force; and therefore the poore we haue alwaies amongst vs; as God said to the Israelites; Because there shall be euer some poore in the land, therefore I commaund thee, saying, Deut. 15.11. thou shalt open thine hand to thy brother, to thy needie, and to thy poore in thy land. The commaundement to loue one another, and consequently to aid and succour one another, is both new, and old: old, because it was gi­uen in the lawe written by Moses, Leu. 19.18. and engra­uen by the finger of Na [...]ure in the tables of our harts; and new, because it was renued by our Sauiour Christ in the Gospell; Ioh. 13.34. and therefore must neuer waxe old, or decay. Is it not méete, that we should acknowledge, that good things come vnto vs, not by chaunce, but by the good prouidence of God? and how can we acknowledge this better, then by yéelding o­bedience to Gods commandement, that re­quires, to impart of our store on the necessitie of other? If thou confesse, Hom. 1. that temporall good things (saith S. B [...]sill) procéed from the di­uine ordinance: canst thou thinke, that God is vniust in distributing vnequally these tem­porall things vnto vs? Why doest thou a­bound, and another beg? but that thou maiest be recompenced for thy bountie, & he be ador­ned with the strength and arme of patience? [Page 396] It is the bread of the hungry, which thou withdrawest: it is the garment of the naked, that thou layest vp in thy wardrope: it is the shoe of the bare-footed, which rottes in thy custodie: it is the siluer of the needie, which thou possessest: and therefore in not distri­buting, thou destroyest all those, whom thou mayest assist and succour. Shall we daily and hourely receiue good things from our heauen­ly father, and shall we denie benefits to our brethren? Ecclus. 28.3.4. or shall we expect mercie from our maker, that withhold mercie from men like to our selues? Bernard reduceth the mercies of the Lord towards vs vnto the number of seuen; In Cant. ser. 88. saying, that The first mercie is, that God doth stay vs from failing into many sinnes, into which otherwise we should fall: the second is, that God doth beare with vs, when we sinne, and doth patiently expect our conuersion: the third is, that God doth visite our heart with his holy spirit; and cause vs to loath the sinne, which before we loued: the fourth is, that God doth mercifully receiue vs, when we repent; so as we may be found among them of whom the Psalme speaketh; Psal. 32.1. Blessed are they whose iniquities are forgi­uen: the fift is, that God giues vs power, to liue more circumspectly héereafter, and not to commit a relapse; least the last error be worse [Page 397] then the first: these fiue mercies are in deli­uering from euill, the other two are in be­stowing of good: for the sixth is, in that God giues vs the grace to liue in new and holy conuersation; and the seuenth is, in that vp­on so often experiment of his goodnes, he per­mits vs vnworthy and sinfull wretches to assure our selues of heauenly good things. Are these the mercies of the Lord towards vs: and shall we be vnmercifull to our afflicted brethren? H [...]th God so loued vs? 1. Ioh 4.11. and shall not we loue one another? If thou were di­stressed and in necessitie thy selfe, wouldest thou not be glad to be comforted? and woul­dest thou not desire and expect aide from o­ther, that could doe it? Matt. 7.12. Therefore whatsoeuer thou wouldest that men should doe to thee, euen so doe thou to them: for this is the lawe and the Prophets. And that more is; doest thou know, what may betide thée before thou die? Art thou sure of the permanencie of thy flourishing estate? Wilt thou in miserie looke for reliefe, that in prosperitie wert merciles? W [...]th what measure thou metest, Matt. 7.2. Nazianz. in Orati­one de pan­peribus a­mandis. it shall be measured to thee againe. It was grauely spo­ken by that great Diuine long since; as he that saileth is néere to shipwracke; and the néerer, the more audacious he is: so he that is cloa­thed with this mortall body, is obnoxious [Page 398] and subiect to bodily calamities; and the more, the prouder he is, and the more dis­dainefull hee is toward those that lie vnder his féete. While thou say lest, (saith he) with prosperous windes, stretch out thine hand to him, that hath suffered shipwracke: while thou art helthy and welthy, aide the misera­ble. Stay not so long, till thou learne in thy selfe, how great an euill, in humanitie and vn­mercifulnes is, and how great a good thing it is, to open the bowels of compassion to the distressed. How requisite and necessarie then is it, for Christians to shew mercie; that re­ceiue of God such continuall mercie, & stand in continuall néede of mercie? and how high­ly is the commaundement of shewing mercie to be estéemed of vs, since both the law and gospell doe enioyne it so strictly? and since Paul (as a learned father well obserues) doth not barely say, Chrys. hom. 35. ad Heb. Col. 3.12. Antisthe­nes apud Stob ser. 1. de prud. that we must shew mercie; but that we must put on the bowels of mercie; to teach vs, that Almes must be as a garment, which is still about vs: and since the Pagane Philosopher could affirme, that they are a­like impious, that remoue the Altar out of the Temple, and that remoue compassion out of mans nature: and since the Latine Orator could giue no greater commendation to Cae­sar, then to praise him for his mercie; when [Page 399] he said vnto him; Cic. pr [...] Lagar. that among his manie ver­tues, none was more admirable & acceptable then his mercie; For men approach by no­thing so neere vnto God, as by sauing and suc­couring of others; & that in his estate there was nothing greater, then that hee was able; and in his Nature there was nothing better, then that hee was willing, to saue and shewe mercie.

This then is the precept and commaunde­ment, 2. Motiue to mercie. to bee liberall and compassionate to the afflicted and poore: but who hath performed it? Holie, religious, and faith [...]ull men and women in all Ages.

Looke vpon Iob, Iob. 29.12 13.15. [...]6. who in his Golden and Halcyon dayes, deliuered the poore that cryed, and the fatherles, & him that had none to helpe him; & had the blessing vpon him, of him that was readie to perish, and caused the widowes heart to reioyce; and was the Eyes to the blinde, and the feete to the lame, Iob. 31.16 17.19.20 and a Father to the poore; and restrained not the poore of their desire; nor caused the eyes of the widow to faile; and ate not his morsels alone, but the Fatherles ate with him; and suffered none to perish for want of clothing, but the loynes of the poore blessed him, because hee was war­med with the Fléece of his Shée [...]e.

Looke on Obadiah, the Gouernour of [Page 400] Ahabs house, 1. King. 18 13. who, when Iezebel slew the Prophets of the Lord, did hide an hundred of the Lords Prophets, by fifties in a Caue, and fed them with bread and water. 1. King. [...]7. Looke on the widowe of Z [...]rep [...]h [...], which in the great fa­mine nourished and lodged the Prophet Eli­ah. Tob. 2.2. Looke on Tob [...], who when he sawe at his table abundance of meate, he bad his sonne Tob [...] to goe into the citie, and to bring whatsoeuer poore of his brethren he could finde; and would not eate till his sonne re­turned. And these are some of the golden and graue sentences, which he gaue to his sonne, not knowing whether he should euer giue him more: Tob. 4.7.8.9.10.11. My sonne (saith he,) giue Almes of thy substance: and whē thou giuest almes, let not thine eye be enuious, neither turne thy face from any poore, least that God turne his face from thée: giue almes according to thy substance: if thou haue but a little, be not afraide to giue a little almes: for thou layest vp a good store for thy selfe against the day of necessitie: Because that Almes doth deliuer from death, and suffereth not to come into darkenes: for Almes is a good gift before the most high to all them which vse it. Looke on Zichaeus the Publican, who said to our Sa­uiour Christ, Luk. 9.8. Behold Lord, the halfe of my goods I giue to the poore, and if I haue ta­ken [Page 401] from any man by forged cauillation, I restore him foure fold. Looke on Dorcas, which is commended by the holy Ghost to be a woman, full of good workes and almes; Act. [...].39. for whose death all the widowes wept before S. Peter, shewing him the coats and garments which she had made, while she was with them. Looke on Cornelius the Captaine, Act. [...].4. of whose praiers and Almes the Angell giues this testimonie, That they were come vp in­to remembrance before God. Vnto which spéech of the Angell, Homil. 9. super. Matt. S. Iohn Chrysostome séemes to allude, in his description of Almes; when he saies; that it is a friend of Gods, and still néere to God, and hath the gates of heauen opened vnto it; and when it enters in manner of a Queene, none of the Porters or kéepers dare say vnto it, What art thou? or, whence camest thou? but they presently re­ceiue it. Virgo est habent alas aureas; Almes is a Virgine hauing golden wings, adorned with gay colours; and yet so well feathered and nimble, that it still stands before the throne of the superiall king. Act. [...].3 [...].34.35. Looke on the Infancie of the primitiue Church, Where there was one heart and minde, neither any said, that any thing of that which he possessed, was his owne, but they had all things common: neither was there any among them that lac­ked; [Page 402] for as many as were possessors of Lands, or houses, solde them, and brought the price of the things that were solde, and laid it downe at the Apostles feete, & it was distributed vnto euery man according as he had neede.

Act. 11.28.29.Looke on the Church of Antiochia in which Beleeuers were first called Christians; how when Aga [...]us signified by the spirit, that there should bee great Famine throughout all the world: the Disciples, euery man according to his abilitie, purposed to send succour vnto the brethren which dwelt in Iudea. 2. Cor. 9.2. Looke on the Church of Corinth & Achai [...], how readie they were to contribute, & distribute to the necessity of the Saints; so that Pau [...] was bold to boast himselfe of them to Macedonie; & affirms that their zeale had prouoked manie. Looke on Pla­cilla, the most deuoute wife of Theodosius the Emperor; Nicephor. Callist. l. 2. c. 4. who being blamed for visiting the sicke, & ministring to them w ^t her own hands, and giuing them large money; she answered, that it became the Emperor to giue the mony, and it became her to cōsecrate the ministery of her hands to him, that had bestowed the Em­pire on her Husband. Looke on Amadaeus the Duke of Sau [...]y, Munst. lib. 2. Cosmo­graph. who being asked of cer­taine Orators and Embassadors that were before him, whether he kept Hounds, or not? he leckned vnto them, that they shuld returne [Page 403] the next day. And when they were come, Cor. Ne­pos. Plu­tarch. Xenoph. A­madaeus from a Galiery, on a side of his house, shewed them a great companie of Beggars, that sate at meale together, and saide vnto them; These are my H [...]unds that I nourish euery day, and by which I hope to hunt after the glorie of Heauen. Here may be remem­bred also the bountifulnes of Ethnicks to the poore and néedie; as of Pomponius Atticus, that sustained many poore people; Of Cyrus, Ontôs ègò ùmîn Dip­sô charì­zesthai, Plut. Chrémata [...]âsthai mèn ôs chrôto, chréschai dè ós ti­môto. that sware, he was more delighted to bestowe good turns vpon other, then to enrich himselfe; and that sayd, that he did thirst to vse libera­litie; Of Timon the Athenian, that suffered his Fieldes & Orchyards to lye open, that the poore might take of the fruits without asking leaue; and of whom it is reported, that he did get Riches to vse them, and did vse them, to spend them honorably on the néedie.

And of Titus, the Romane Emperor, who vpon a time as hee sate at Supper, remem­bring, that he had the day before done no good turne to any, he brake out into these wordes, Amici, diem perdidi; Friendes, Sueton. I haue lost a day. These Presidents of Ethnick liberali­tie to the néedie, we must endeuour to follow; and those former bright starres of godlines, that shined in the middes of a darke and per­uerse generation, wee must beholde and [Page 404] imitate, if we purpose to obserue the com­mandement of the Lord, and to be partakers of the blessing that accompanieth liberalitie towards the néedie.

Third mo­tiue to mercy. Heb. 13.15.16.And what is that blessing? It is to haue the fauour and loue of God toward vs: for the Apostle saies; Let vs [...]ffer the sacrifice of praise alwaies to God; that is, the fruit of the lips, which confesse his name: to doe [...]ood, and to distribute, forget not for with such s [...] ­crifices God is pleased As if Paul should thus say; Let vs offer the oblations that are now pleasing to the Lord: the old corporall sacri­fices are abrogated and abolished; but the true and spirituall sacrifices remaine, which consist partly in giuing thankes; and partly in liberalitie to the poore; with which sacri­fices God is delighted. Luk. 6.38. Giue, (saith Christ,) And it shall be giuen vnto you: a good mea­sure, pressed downe, shaken together, & run­ning ouer shall men giue into your bosome. Of the mercifull man the Psalmist pronoun­ceth, Psal. 112.9. That as he hath distributed and giuen to the poore; so his righteousnes remaineth for euer. That is, his pietie & righteous dealing shal not only be approued & applauded in this world of God, Angels, and men; but also shall be adorned with eternall reward in that other life. Pro. 19.17. The wise King of Israel saies, He [Page 405] that hath mercie vpon the poore, lendeth vnto the Lord; and the Lord will recompence him in that which he hath giuen. Men desire commonly to commit their money and goods to trusty persons, that will re pay surely ac­cording to promise: In Epist. Therfore (as Saint Austin sayes) If thou wilt be a good Marchant, and a notable Vsurer, giue that which thou canst not keepe, to th'ende that thou mayest re­ceiue, that which thou canst not leese; giue a little, that thou mayest receiue an hundreth folde; giue of thy temporall possession, that thou mayest obtaine the euerlasting inheri­tance. Who is it y ^e will not most gladly Till the Fielde, that will neuer misse to yéelde in­crease? And who desires not to bee guided in his iourney by signes and directions, that hee may not swerue & straye? Heare then, In serm de verb. Do­min. what the same Father sayes; Foecundus est ager pau­perum; The Fielde of the poore is fertile, and soone yeeldes fruite to them that giue: Via coeli est pauper, The poore man is the way to Heauen, by which wee come to our heauenly Father: Begin therefore to bestowe on the néedy, if y ^u wilt not erre from the straight way.

As flowing Wells, Cl [...]m. A­lex. Pe­dag. lib. 5. cap. 7. though they be emp­tied, yet they returne to their former measure and fulnes; and the more they are exhausted, the more they are replenished, & the purer the [Page 406] water is: So giuing to the poore, which is the fountaine of liberalitie, that giues drinke to the thirsty, and succour to the néedy, is encrea­sed & filled againe; Hom. 33. a [...] pop. An­tioch. as milke comes againe in the breasts that haue bin suckt. And for this S. Chrysostome doubts not to call liberalitie to the poore, [...]he gainefullest Arte & Trade in the world. H [...]m. 37. ad pop. An. And he asketh y ^e question, whether a man can be so ignorant as not to know, that God commaunded vs to giue Almes, not so much for the benefite of the poore that take, as for the recompence of them that giue.

Hee that would enter into a Potentates Pallace, procures the Porters fauor to be ad­mitted: wilt y ^u be admitted into the Pallace of Heauen? the poore are the Porters; as our Sauiour witnesseth, when he saies; Make yee Friends with the riches of iniquitie, Luk. 16.9. that when ye shal want, they may receiue you into euerla­sting habitatiōs. He that giues Almes, is like one that agréeth w ^t the owner of an Orchard, to eate as much as he cā w ^tin the Orchard, but to carry no fruite out of the Orchard: which condition because he findes somwhat strict, he eates in the Orchard till he be satiate & carries indéede no apples w ^t him out of the Orchard, yet while he is eating, he now & then flings an apple ouer the Orchard wall or hedge, which when he comes foorth, he may find and enioy.

So they that are rich in the world, and rich in God; though they haue receiued their ri­ches on this condition, that they shall carrie away nothing with them out of the world, yet they shew a godly wisedome, while they vse héere the blessings of this life; and in be­stowing on the poore, they doe (as it were) cast ouer the wall of y ^e Orchard, that which they shall finde recompenced in the world to come. A man that knowes certainely, that after a small time he shall be remooued into a strange countrey where forsaking his natiue soile, he shall liue in neede all daies of his life; if he be not sottish, he will be well content to haue his goods carried before him into that coun­trey where he shall after enioy them, though for a little space he want them where he now dwels: and who will not account them foolish, that knowing the brittle and fading state of this life, and the short abode that they haue héere, doe refuse by Almes and liberalitie to the poore, to send their goods before them into Heauen, where they most assuredly knowe, that they shall liue in all affluence and plentie, and receiue the eternall reward? specially since now we liue, Heb. 13.14. not in our abiding citie and true countrey, but in a strange countrey; and since by libe­ralitie to poore and distressed Christians, [Page 408] our goods are conueyed into our vnmooueable abiding place; What follie is it then, to leaue our riches there, whence we must depart? and not to send it thither before hand, Chrys. in Matth. Hom. 6. whither we shall goe? Place therefore thy substance there, where thy countrey is. Hee that placeth his treasure in Earth, hath not what to hope for in Heauen, Why should hee looke vp toward Heauen, where he hath nothing layed & sto­red vp for him? Manus pauperis est Gazophy­lacium Christi: Petr. Rau. in quadam Serm. The hand of the poore, is the Treasury of Christ; and whatsoeuer the poore receiue, Christ doth accept, as giuen to him­selfe: Giue therefore earthly things to the poore, that y ^u mayest receiue heauenly things; giue a crumbe and piece; that thou mayest re­ceiue the whole; giue to the poore, that it may be giuen to thée; For whatsoeuer thou giuest to the poore, thy selfe shalt haue; whatsoeuer thou giuest not to the poore, another shal haue. And all this the Sonne of Syrach hath sum­marily comprehended in few words, when he saith; Ecclū [...], 19.9.1.11:12.13 16. Helpe the poore for the commaunde­ments sake, and turne him not away, because of his pouertie: Lose thy money for thy bro­thers and neighbours sake, and let it not rust vnder a stone to thy destruction: Bestow the treasure after the commandemēt of the most H [...]gh, and it shall bring thee more profit then [Page 409] gold: lay vp thine almes in thy secret cham­ber, and it shall keepe thee from all affliction: A mans almes is as a purse with him, & shall keepe a mans fauour as the apple of the eye, and afterward shall it arise, and pay euery man his reward vpon his head: it shall fight for thee against thine enemies, better then the shield of a strong man, or speare of the migh­tie.

If the plentifull reward of liberalitie moue thée not; Fourth motiue to mercy. Prou. 21.13. Prou. 28.27. yet haue remorse at the terrible ma­naces against the vnmercifull. Heare Salo­mon; He that stoppeth his eare at the crying of the poore, he shall also cry, and not be heard. Againe; He that giueth to the poore, shall not want; but he that hideth his eyes, shall haue many curses. Doest thou not trem­ble at the remembrance of the fearefull iudge­ment of Sodome, that was destroyed with fire and brimstone from heauen? How grie­uous a punishment was it to be heard of? how grieuous to be séene? nay, how grieuous to be suffered? And wilt thou knowe their sinnes, that caused this horrible punishment? The Prophet tells thée; saying; Ezek. 16, 49. The iniqui­tie of Sodome was, pride, fulnes of bread, a­bundance of Idlenes in her, and her daugh­ters: neither did she strengthen the hand of the poore and needie. Quakest thou not, to [Page 410] muse on the rich Glutton, Luk. 16.15. that once fared de­licitiously euery day, and was clothed gorge­ously in purple and fine linnen; but now lieth in Hel [...] in torments, and desireth to haue his flaming tongue cooled with one drop of wa­ter, and cannot be refreshed? And why is no ruth and compassion shewed vpon him? be­cause he was merciles to the beggar Laza­rus, refusing to giue him the very crumbs which fell from his table. Hast thou forgot­ten, that at the dreadfull day of Iudgement, when all shall appeare before the Tribunal seate of Christ, and shall yeeld an account of their workes, there shall be examination of Almes & workes of charitie? and as the godly shall heare this; Matt. 25.3 [...].41.42. Why, and how the sentence of the last iudgement shall be pro­nounced according to workes, see the treatise following. Come ye blessed of my fa­ther, take the inheritance of the kingdome prepared for you from the foundation of the world; so the mercifull shall heare that; De­part from me ye cursed into euerlasting fire, which is prepared for the D uel & his Angels. For (saith Christ the eternall King & Iudge vnto them,) I was an hungred, and ye gaue me no meate; I thirsted, and ye gaue me no drinke; I was a stranger, and ye tooke me not in vnto you; I was naked, and ye clothed me not; sicke & in prison, and ye visited me not. Then shall they answere him, saying, Lord, when saw we thee an hungred, or a thirst, or a [Page 411] straunger, or naked, or sicke, or in prison, and did not minister vnto thee: Then shall he answere them, and say; Verily I say vnto you, in as much as ye did it not, vnto one of the least of these, ye did it not to me. In schooles those that are desirous to take degree, know­ing that strict examination shall be made of their sufficiencie, they are woont to studie and labour much in that question and poynt in which they shall be examined and sifted; and so they that are but meanely exercised in an Arte or profession, shall be able to vnfold the difficulties of that one point and question. Now since Christ the Iudge hath foretold, that in the last Doome, (where the question shall not be for degrée of momentanie ho­nour, but for the crowne of immortalitie,) the chiefest inquisition shall bee touching Almes and workes of mercie; if we neglect this one worke, may it not be imputed to our owne slothfulnes, if we be repelled in the great and terrible day?

And if they that giue not to the poore shall be so punished: what shall the end be of the oppressour and defrauder of the poore? Prou. 22.23. Prou. 23.10.11. God will defend the cause of the oppressed and af­flicted, and spoile the soule of those that spoile them: and if any remoue the antient bounds, and enter into the fields of the fatherles, [Page 412] he that redéemeth them is mightie, and he wil defend their cause: Ier. 22.13. saith Salomon. Woe vn­to him that buildeth his house by vnrighte­ousnes, and his chambers without equitie, vsing his neighbour without wages, and gi­uing him not for his worke: saith the Pro­phet Ieremiah. Ezek. 22.29.31. On them that vexe the néedie God will powre out his indignation, and con­sume them with the fire of his wrath, and render their owne waies vpon their heads: saith the Prophet Ezekiel. Amos. 4.1.2. Against the kine of Bashan that oppresse the poore and destroy th [...] néedie, the Lord God hath sworne by his holines, that he will take them away with thornes, and their prosperitie with fishhookes: O ye that swallowe vp the poore, Amos. 8.4.5. &c. and ye that make the néedie of the land to faile; making the Ep [...]ah small, and the shekell great, and falsifying the weights by deceit, that ye may buy the poore for siluer, and the néedie for shoes: the Lord hath sworne by the excellen­cie of Iacob, Surely I will [...]euer forget any of these workes: shall not the land tremble for this? and euery one mourne that dwelleth therein? I will turne your feasts into mour­ning, and your songs into lamentation, and I will bring sackcloth vpon all loynes, and baldnes vpon euery head, and I will make it as the mourning of an onely sonne, and the [Page 413] end thereof as a bitter day: Amos. 5.11.16. saith the Lord by the Prophet Amos. Forasmuch as your trea­ding is vpon the poore, and ye take from him the burdens of wheate, (& his foode, by which he should liue,) yee haue build houses of hew­en stone, but yee shall not dwell in them; yee haue planted pleasant Vineyards, but yee shall not drinke wine of them. For the Lord God of Hosts, the Lord saith thus; Mal. 3.5. Mourning shall be in all streets, & they shall say in all the high wayes, Alas, Alas: & they shall call the husbād­man to Lamentation, & such as can mourne, to mourning: as it is in the same Prophet, I will come neere to you to iudgement, and I will be a swifte witnes against the Sooth-say­ers, and against the Adulterers, and against false-swearers, and against those that wrong­fully keepe backe the Hirelings wages, and vexe the Widow and the Fatherlesse, and op­presse the stranger, and feare not mee, Iam. 5.1.2.3.4. saith the Lord of Hostes, by the Prophet Malachy.

Goe too now, (saith the holy Apostle Iames) weepe and howle, for your miseries that shall come vpō you; Your riches are corrupt, (your garments are moath-eaten: your gold and sil­uer is cankered, and the rust of them shall be a witnes against you, & shall eat your flesh, as it were fire: For why, behold the hire of the La­bourers, which haue reaped your fields, which [Page 414] is of you kept backe by fraude) crieth, and the cries of thē which haue reaped, are entred into the eares of the Lord of hosts: ye haue liued in pleasure on the earth, & in wātonnes, ye haue nourished your hearts, as in a day of slaughter. They must remēber this, that depriue the poore of their liuings; that w ^thold the wages of the laborer; that beguile the néedie in bargaining and selling; that smoother & suppresse legacies, that are bequeathed to the poore, intreruerting and conuerting them otherwise then the Te­stators minde was. Let none thinke to thriue thereby: for as the Eagles feathers, if they be laide by the feathers of other bi [...]des they will fret & consume them; So the goods of the poore wrongfully deteined from them, wil consume & confound the residue of mens wealth & sub­stāce. And here is a memorandū for all officers, Collectors, & ouerseers for the poore, that they vse all diligence, plainenes, trueth, & sincerity, to gather & dispose the Rates, for the reléefe of the néedie; knowing that if they performe not their dutie with a good conscience: God is the auenger of such things; Rom. 2.6. but if they deale faith­fully and carefully, God will recompence them according to their workes.

Thus haue we bene perswaded to be liberall to the poore; by the cōmandement of God; by the example of the Faithfull; by the reward of mercie; & by the threatnings against the mer­cifulnes: [Page 415] and if the incompassionate and flinty harted person shall déeply ponder these things, there is hope, that hereafter he will be mollifi­ed & put on the tender bowells of compassion. Sen. lib. de beneficijs. When the Cynick begd a talent of Antigonus he answered, that a talent was too much, for a Cynick to beg; & whē the Cynick asked a pen­nie, he answered again, that it was too little for a king to giue. This was shameful & sophysti­call cauillatiō, to deuise a meanes how to giue nothing: for he respected the Cynick in the ta­lent, & a king in the pennie; whereas he might haue giuen a pēny to the Cynick, & a talent as he was a king. In these dayes also many will forge excuses, why they restrain their liberali­tie frō the distressed; but these excuses are not so soon allowed of God, as deuised of man. For let not the couetous person, that seldom or ne­uer giues to the poore, say: I haue but little, scarce enough for my self, & mine own family. Giue then after thy state; 2. Cor. 8.12. & 9.7. & giue w ^c a chéerfull and single hart, & the Lord will respect thée; not according to that y ^u hast not, but according to that thou hast; if there be first a willing mind: for God accepteth a cheerfull giuer. Luk. 21.2 He that hath praised the widow, for casting of 2. mites into the tresury, hath also promised, Math. 10 42. that if thou giue but a cup of cold water in his name, y ^u shalt not leese thy reward. He y ^t hath noght els to giue, let him [Page 416] powre forth praiers & good wishes for y ^e poor [...] & distressed; Psal. 41.1.2.3. saying, The Lord deliuer him in his trouble, the Lord keepe him, and preserue him, [...]he Lord blesse him, the Lord strēgthen him vpon the bed of his sorrow, and comfort him in his sickenes; and he shall be blessed, that so considers the poore, saith the man of God. So truely saies an anciēt Father, That the Almes is not weighed, Chrys. by the largenes of the things giuen, but by the liberall minde of the giuer. Aug. in Psal. [...]03. And another saith, If thou canst giue, then giue; if thou canst not, then vse cor­teous spéeches: God rewards the inward willingnes, where he findes not outward a­blenes: Naz. in Orat. de pauper. amandis. let none say, I haue not to giue; for charitie is not measu [...]ed by the purse. And an­other saies likewise; Giue some small thing to him that wants; and yet it shall not be small, to him that wants all things: nay, God will not account it small, if thou giue after thy power, account it for a gift; if thou giue com­fortable words: si nihil habes, collachryma: if thou haue nothing to bestow, shed teares with him that is in miserie. Amb in ep. ad Cor. For, non solum quaeritur quantum. sed & de quanto, & quo animo detur. The question is not only how much is giuen, but from what abilitie, and from what minde it procéeded. Let not the couetous person, that seldome, or neuer giues to the poore, say; be­fore I giue to another, I will first sée, whe­ther [Page 417] I shal want my selfe or not. For remem­ber, how the meale in the barrell, and the oyle in the crewse of the widowe of Za [...]ptha, 1. King. 17. fai­led not; though she gaue to Eliah, leauing not for her selfe and her sonne. God hath promi­sed, That the liberal person shall haue plentie; Prou. 1.25. and he that watereth, shal also haue raine. And it was excellently said of the second Tiberius the Emperor, when he was reproued for ex­hausting & spending the treasurie in Almes; That the Treasurie should neuer want monie, as long as there were poore to receiue almes, Let not couetousnes, (which is the roote of all euill: 1. Tim. 6.10. Luk. 12.15. Eph. 5.5. and of which Christ bids vs to take héede & to beware: because a mans life stands not in riches: and which is Idolatrie: for that the auaritious person reposeth in his monie the cōfidence due to God:) let not couetousnes make vs to distrust the promise of God, or the prouidence of God: for he that hath prouided our mot hers milke to nourish vs, before we were borne: and he that hath clothed vs, & pro­uided necessaries for vs, that came naked into the world: will not he féede, & succor, & sustaine vs, when we walke in y ^e obedience of his com­mandements? If we heare y ^t poore, the corne, Ho [...]. 2.1 [...].20.21.22. & the wine and oyle will heare vs: and the earth wil heare the corne & fruits: and the heauens will heare the earth, & the Lord will heare the [Page 418] heauēs, & marrie vs vnto himselfe for euer, in righteousnes, & in iudgemēt, & in compassion, & in faithfulnes. Let not the couetous person, that seldom or nere giues to the poore, say; that he will not giue to the néedie; because they are ignorant in religion, idle, vnruly, théeuish, vn­thankfull, railers: & therefore that he will fol­low the coūsell of the sonne of Syrach, saying, Giue vnto such as feare God, Ecclūs, 12.4. & receiue not a sinner: do well to him y ^t is lowly, but giue not to the vngodly: hold back thy bread, & giue it not vnto him, Vers. 3. least he ouercome thee therby. Indéed these are the words of the sonne of Sy­rach: but what saith he in the same place? He cannot haue good, that giueth 10 Almes, and therfore he speaks cōparatiuely & respectiuely; not excluding altogether the néedie, (though lewd) frō Almes; but shewing the choice & dis­cretion in giuing he bids vs, when we will do good, to know to whom we doe it. For in libe­rality a regard is to be had both of the things & persons of things, Gre [...] in Epist. that all be not giuē to one, but somewhat to euery one; whereby we may doe good to the more; according to that of the Prophet, he hath dispersed and scattered here and there, and giuen to the poore: of persons, that wee giue first to the good, and then to sin­ners vnto whō not w ^tstanding we are prohibi­ted to giue, Non qui homine sed quia p [...]ccatores, [Page 419] not for y ^e they are mē, Gal. 6.10. but for that they are sin­ners. So S. Paul saies, that prīcipally we must doe good to the household of Faith, that is, to the godly: but immediately before he had said, while we haue time, let vs doe good to all men. Therefore there must be wisedome, dis­cretion, & choice in distributing our alms. Niceph. li. 14. ca. 14. For though Atticus the Bishop of Constātinople, when he sent money to Calliopius the Nicene Priest, to be destributed amōg the poore, did bid him in bestowing the money, not to regard so much as religion in the poore, but only to haue an eye to this, that the néedie might be sustai­ned, & not to prefer those that do liue as Chri­stians should liue; yet he addes w ^tall, that they should haue most giuē to them, that did blush to beg, & not that did make a trade & trafficke to beg, Ad Olym­piad. for the filling of their bellies S. Chry­sost. also, prescribing a forme of giuing Alms, saith among other things, that Bountifulnes is to be measured by the need of those y ^e craue. This is y ^e sum; Nazianz. It is far better to do good to the vn­worthy for the sake of the worthy; then not to do good to the worthy, for the sake of the vnworthy. For what if y ^e poore do not their dutie? wilt y ^t ther­fore not do thy duty? Althogh in many respects they are not worthy of alms, yet giue them for Gods sake; for the Cōmandements sake; for Christs sake; for the declaration of the faith & godlines. If y ^t cāst not giue to them as they are [Page 420] faithful belieuers, & people worthy of liberality yet giue to them, as they are men & womē crea­ted of the same God, cōsisting of the same sub­stāce; drawing the same ayre: attainted w ^t the like passions & infirmities; subiect to the same dissolution & death; and due to the same earth, the generall Mother of euery mothers sonne & daughter. Matt. 5.45. Herein y ^u shalt imitate thy heauēly father, & be merciful, as he is mercifull; making his Sun to arise on the euil & the good & sen­ding raine on the iust and vniust. The force of which reasō is so pregnāt, y ^t if cōpelled euen a Pagan to say, that it is the part of liberalitie to giue to euery one that asketh, Sen. lib. de beneficijs. & therin to imi­tate God. If thou doest imitate God (saith he) giue also to the vnthankfull. For the Sun ari­setth vpon the wicked; & the Seas are open to Pyrates, & God the good author of things, be­gins to bestow benefits vpon them that know it not, & holds on to bestow benefits vpō the vngratefull: God ceaseth not to heape vp his blessings, onely w ^t this intent, that he may doe good: let vs therfore imitate him; & let vs giue, though many things be giuen in vaine. Whē thou hast seriously considered the néedie, & cāst find in them nothing worthy of reliefe, yet call to mind, that thogh they are vnworthy of help yet they were created after the image of God, as thy selfe wert: and therefore weigh whe­ther Lactantius speake not fitly, whē he saies; [Page 421] that if the worshippers of the false Gods doe adorne the senseles Images, Lib. 6. c. 13. de vero cultu. and bestowe all their pretious things on that which can nei­ther vse it, nor render thankes for it; how much méeter and righter is it, to adorne the liuing Images of the true God; which as they make vse of it, and yéeld thankes; so God, in whose fight we doe good, will both al­low [...] of it, and also reward our pietie? It is to be wished, that when this obiection is cast against the most part of the poore, it might be answered with a single deniall; that it is false and slaunderous. But he should be conuinced by daily experience, that should absolutely de­nie it. Wherfore as the rich haue bene exhor­ted, to be liberall to the poore, so the néedie are to be admonished, that they endeuour to be worthy of liberalitie, and to be thankfull for charitie & deuotion extended towards them; and to pray for the happie state of their bene­factors, and to carrie themselues soberly, and truely, and humbly, and contentedly in their state of life: that so the graces and blessings of God may be multiplied vpon all, both rich and poore, in this life; and at last, we may be all inheritors of eternall blessednes in Hea­uen, through Iesus Christ our Lord. Amen.

PITTIFVLL PERSONS LEND TO the Lord.

THis goldē Aphorisme and sentence of Salomon, the wise king of Israel, is a most pithie commendati­on of liberalitie towards the poore and néedie; and therewithall an effectuall exhortation to embrace the same. In which spéech two things are pre­sented to our consideration: the first is a de­scription of mercie to the poore; what it is: the second is the fruite and profitablenes [Page 423] thereof; what it brings vnto vs. If any would knowe, what mercie to the poore is; he heares it called héere, A lending to the Lord: he that hath mercy vpon the poore, lendeth vnto the Lord. If any aske, what commodi­tie redounds to the mercifull; he heares it heere affirmed, that the mercifull giuer of Almes shall be rewarded: The Lord will re­compence him that which he hath giuen. So that the wise man mounts by degrées: almes on the poore is no léesing of our goods, (saith he;) but a giuing: it is no giuing away of our goods, neuer to haue them againe; it is but onely a lending of them: it is no hazar­dous lending of them to a debter, either beg­garly, that cannot repaye; or careles, that will be bankrupt; or deceitfull, that will defraude his Creditor, or denie his due: but it is a lending to the Lord of heauen and earth; who is both a faithfull God, and therefore will performe his promise made to the mercifull; and an almightie Lord, and therefore is able to recompence what is bestowed on the néedie. As if Salomon had thus spoken: Hoorde not vp treasure in this world; neither fixe your hearts on the riches of the earth, which is the bro­ken bag that cannot holde. For if treasure be heaped vp on earth, it is vncertaine; [Page 424] it prouokes enuious eyes; it stirs vp those of a mans owne house, and that conuerse fami­liarly with him, to endeuour to spoyle him. But if you desire to haue your riches safely kept, why do you desire and seeke mens helpe? The Lord is readie to receiue them, and to kéepe them, and to recompence them with large vsurie.

None can take them out of his hands; for he will keepe you and your riches safe: and when he hath done it, he craues not a recom­pence for kéeping, as men doe; but he himselfe will bestowe a reward vpon you. If you re­spect gaine, and wish that your coyne may en­crease with great vsurie: behold rare and vn­heard of gaine, promised by him that cannot lye; namely, a large recompence from the Lord of Lords.

Men doe oftentimes lend great summes of monie, vpon hope of gaine and aduantage; and they take but the word, or the band of a mortall man, whose breath is in his nostrils: but you that giue to the poore, lend not to men; nor haue not assurance from men, to be rep [...]ied, but you lend to the Lord, and you haue his word that abideth for euer, and his obligation and hand writing for repaiment. If some great Prince or Potentate should commaund a crier to proclaime, that who­soeuer [Page 425] would lend him monie, should in short space receiue againe, not onely the principall summe, and that interest which the lawe tol­lerates, but far more, namely twise as much; nay, an 0. sold: there would be none, when he should heare of this proclamation, that would not presently lend to that Prince as much monie as he had; and if he had none, that would not sell away his possessions, and so procure monie, that he might obtaine that extraordinarie munificence and recompence of the Prince.

But if perhaps the Potentates promise and proclamation should not mooue some, but that they would kéepe their monies by them at home, and not lend them; they must of ne­cessitie, either be iustly censured of follie, in neglecting of such great gaine; or be conuin­ced of distrustfulnes, in not yéelding credit to so royall promises. Wherefore (saith Salo­mon) since God doth not take away our [...]i­ches, but preserue them & kéepe them for vs, and doth recompence them againe with large and ample vsurie; nay, doth promise for tem­porall and transitorie wealth, eternall and neuer perishing; what excuse can those make, or what pardon can those looke for, that refuse to lend to the Lord, and that regard not the most liberall recompence, which God be­stowes [Page 426] on them, that shew mercie and com­passion vpon the poore and miserable?

And this is the force and meaning of this prouerb of Salomon; which of it selfe is suf­ficient to stir vp tractable and flexible minds, to performe the workes of mercie on the af­flicted. But for that good things cannot be spoken too often, nor dilated too plainely; and in this last age of the world, loue wareth cold, as it did before the destruction of Ieru­salem, Matt 24. according to the words of our Saui­our; it will not be impertinent to amplifie this Argument somewhat more.

For that which we finde in the swellings and infirmities, that sticke déepely in our bo­dies, namely, that there must be long time, much labour, and discretion vsed in apply­ing remedies, that they may be remooued, without endangering the life: the same we may perceiue in couetousnes, and other vi­ces and diseases of the soule. For the gréedie loue of worldly things hath taken such roote in the mindes of many, that it cannot be cu­red by one or two exhortations: but manifold admonition must be vsed; that at last by of­ten compassing with the armies of godly per­swasions, and by lowd blowing the trumpets of seuere threatning, and by bearing the Arke of the word of the Lord, the strong holds and [Page 427] fortresses of couetousnes may be battered and demolished, like the wals of Ierico. Iosh. 6. Plin. i. 32. c. 4. Some write of the Narmensian field, that it is the drier for raine, and the moister for drouth; and therfore Cicero iested thereupon, saying, that in that place, Raine did cause dust, and sun­shining dirt: so there is a generation of peo­ple, that will bend contrarie to the force of ex­hortation, and rowe against y ^e streame of per­swasion, and waxe worse & worse for admoni­tion. But though dogs bite those, Matt. 7.6. y ^t cast holy things vnto them, and swine turne backe and rent those, that throwe pearles before them: and though some stop the eare to the char­mer, like the deafe Adder, Psal. 58.5.6. that will not heare the Enchanters voyce, charme he neuer so cunningly; Matt. 11.16.19. and though some are those stub­borne sinners, that will neither lament, when they heare wéeping; nor daunce, when they heare piping; that is, that regard neither the sharpe manaces of the lawe, nor the swéet comforts of the Gospell: yet wisedome is iustified of all her children: and they that are endued with the grace of Gods spirit, will hearken to the statutes and voyce of the Lord, and will say with the holy Prophet, when they are reprooued; Heale vs, ô Lord, Ier. 17.14 & 31.18. and we shall be whole: saue vs, and we shall be saued: conuert vs, and we shall be conuerted.

The forme of Diogenes supplication when he begd, L [...]r. l. 6. was this: If thou hast before this time giuen to any, giue also to me; but if thou neuer gauest to any, begin now with me: whereby he meant, that he was in the case of other beggars, and therefore desired, that he that gaue to euery one, would also giue to Diogenes: and that it was time for him that was so niggish as to giue to none, at length to begin to giue somewhat. The same sup­plication of beggars may be vsed in our age: and therefore, that we may either learne at length to lend to the Lord, and amend our backwardnes, or else perseuere in liberalitie, and haue the good worke confirmed, which is alreadie begun in vs: it shall be declared, first, why we [...] giue to the poore: secondly, to what poore [...] must giue: thirdly, how, and after what manner we must giue.

First why we must giue.We must haue compassion on the distres­sed, to declare, that we haue loue: and who knowes not, that euery Christian must en­tertaine loue and charitie? For if the most excellent things are to be embraced, as they are indéed: what is more excellent then loue? They that speake with the tongues of men and Angels, 1. Cor. 13.1.2.3.8. and haue not loue; are as soun­ding brasse, or a tinckling cymball: they that haue the gift of Prophesie, and know all se­crets, [Page 429] and all knowledge; yea that haue all faith, so that they can remooue mountaines, and haue not loue, they are nothing: they that féede the poore with all their goods, and giue their bodies, that they be burned, and haue not loue; it profiteth them nothing. When prophecying shall be abolished, and tongues cease, and knowledge vanish away; and when faith and hope shall be determined and ended; namely, when our soules shall come to that blessed life; then loue shall still remaine: for loue doth neuer fall away. Can there be any vertue comparable to loue, that is the soule and life of other vertues; and that suruiues and liues after other vertues doe cease and are abolished? He that hath mercie on the poore, makes it manifest, that he hath loue; and that he loues, 1. Ioh. 3.18. not in word and tongue onely, but in déed and truth. For to say, that we loue our brethren, and yet not to giue to their necessities, is that cold charitie, which Saint Iames reprehends, Iam. 2.15.16. when he saies; If a brother, or a sister be naked, and destitute of daily foode; and one of you say vnto them, depart in peace, warme your selues, and fill your bellies: notwithstanding ye giue thē not those things which are need­full to the body; what helpeth it? This colou­rable loue, is like faith without workes and a [Page 430] painted fire without warmth, and a counter­fait streame without moistnes; and a tree full of leaues without any fruit. Therefore to shew, that we are not void of so rare and ex­cellent a vertue, as loue is; we must haue mercie on the poore. Againe, we must shew mercy on the poore, because we haue obtained mercy our selues; and because when we loue the brethren, we declare, that we loue God. Who is there, that will not loue God; who made vs of nothing: redéemed vs, when we were vtterly lost; preserueth vs daily, and powreth vpon vs his innumerable benefits? He that loueth not, knoweth not God: for God is loue: 1. Io. 4.8. saith S. Iohn. He vseth a most forcible word; when he cals God loue: it is far more, then if he had said; God is mercifull; God is kinde and gratious; God is gentle and fauourable, God loues vs infinitely. God (saith he) is loue it selfe. If God then so loued vs, ought not we to loue him againe? Euery one will héere answere; I loue God: yea but note what y ^e blessed Apost [...]e saith; 1. Ioh 3.17. Whosoeuer hath this worlds good, and seeth his brother haue neede, and shutteth vp his compassion from him, how dwelleth the loue of God in him? 1. Ioh. 4.20. If any man say, I loue God, and hate his brother, he is a lyar: for how can he that lo­leth not his broth [...] whom he hath seene, [Page 431] loue God, whom he hath not seene? By this shall all men know, that ye are my disciples, Ioh. 13.35. if ye haue loue one to another: saith our Sa­uiour Christ. Seruants and souldiours are knowne of what retinue and armie they are, by their badge, cognizance, and colours: loue and compassion is the true badge and cogni­zance of Christianitie: therefore let vs weare these cognizances and colours, that we may be knowne to be the seruants, and souldiours of our Maister Christ Iesus. Hom. 36. de elecnios. As the sonnes of great and rich men doe weare golden ou­ches and iewels about their necks, (saith S. Chrysostome) and doe not put them off, but carrie them alwaies about them, as tokens and testimonies of their discent and nobilitie: so let vs put on, and still carrie about vs the tender bowels of compassi [...]n & mercy, shew­ing our selues to be the sonnes of a mercifull father, of whom we haue receiued vnspeaka­ble blessings: specially, since this our mercy will shew, that we loue God, and dwell in God.

Againe, wee must haue mercie on the poore, because we are members one of an­other; and we that are many members seue­rally, yet are but one body in Christ.

We sée plainely, what an harmonie, sym­pathie, and agréement there is in our bodie: 1. Cor. 12. [Page 432] For if one member suffer, all suffer with it; if one member be had in honor, all the mem­bers reioyce with it. There is no deuision in the body: but God hath so tempered the bo­dy, that the parts should haue the same care, one for another. Verse. 14.15.16. &c. The body is not one mem­ber, but many: If the foote would say, because I am not the hand, I am not of the body; is it therefore not of y ^e body? If the eare would say, because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hea­ring? If the whole were hearing, where were the smelling? But God hath disposed the members euery one of them in the bodie, at his owne pleasure: for if they were all one member, where were the bodie? But now are there many members, yet but one body. And the eye cānot say to the hand, I haue no néede of thée: nor the head againe to the feete, I haue no néede of you. Euen so, since Christians are all members of one body in Christ, one depen­ding vpon the other, and one hauing an inte­rest in the other; let vs weepe with them that wéepe; and reioyce with them that reioyce; let the learned instruct the ignorant; let the wi [...] giue counsell to those that want experience; let the healthy comfort the sicke, let the strong beare with the weake; and let them that a­bound, [Page 433] supply the want of those that néede.

Againe, we must haue mercie on the poore, because in reléeuing the poore, we relieue and succor Christ himselfe: who accounts that gi­uen to himselfe, that is giuen to his afflicted members; & who will reward it plenteously, as giuen to himselfe. If Christ should come vnto our houses poore and naked, hungrie and thirstie, sicke and harborles; who would not extend his deuotion vpon him? But Christ sits at the right hand of God in heauen; and he hath left the poore among vs vnto the end of the world; and he sends them as his Bai­liffes to take vp his rents and reuenues of mercie; and if we denie it to them, we denie it to Christ himselfe; & if we deliuer it to them, they are a sufficient quittance and discharge of themselues. Many refuse to paie rent to these poore Bailiffes, and rather repell them for their néedfulnes, and deride them for their destortion, deformities, and diseases of body, then receiue and entertaine them. But who made them distorted, deformed, and loath­some for their boyles and infirmities? was it not the highest Ruler of heauen and earth, that hath power to inflict that punishment vpon many, or all; that he inflicts vpon any, or some? He that mocketh the poore, Prou. 17.5. & 14.31. re­proacheth him that made him; but he that [Page 434] hath mercy on the poore, honoureth God, saith Salomon. Howsoeuer some leath and contemne the poore; yet the faithfull poore are most pretious and déere in the eyes of Christ. It is written of Lawrence, that constant Martyr and worthy Deacon of the Church of Rome, that when the Tyrant demanded the treasure of the Church, expecting chalices, candlesticks, and other ornaments of gold; he gathered the poore of the citie, the lame, the maymed, the leapers, the attainted with ma­nifold maladies, that were reléeued by the Almes of the Christians, and shewed these to the Tyrant, as the riches of the Church; but when the Tyrant disdainefully frowned, and abhorred those sillie people, Lawrence told him, that they were the beautie, and wealth, and gaines of Christs church, and that though they were ragged and vnséemely now in the eyes of men, yet they should one day shine in incomparable gloriousnes before the throne of God; and that they were not to be detested for their outward infirmities of body, since the inward foulnes, and diseases, and vices of him and other worldlings where far more o­dious & loathsome. Pruden [...]. Peristeph. in Lau­rent. Swelling pride (saith he) is worse then the dropsie: pinching couetous­nes is worse then the gowte, or crampe: filthy incontinencie and fornication, is worse then [Page 435] dirtie fluttishnes: boyling ambition is worse then a burning feuer: an vnbrideled tongue is worse then an itching soare: malice and enuie, is worse then a putrified impostume: superstitious Idolatrie is worse then the Kings Euill.

There is nothing so foule, so leprous, so rotten, as a sinner; the scar that remaines after the wound of iniquitie is neuer whole, but still fresh and rawe, and smels like the den and dungeon of Hell.

To leaue Lawrence: marke what Christ saies in the 25. of Matthew, and sée, whether he doe not there most liuely demonstrate and shew, what he accounts of the faithfull poore, and what estimation he makes of Almes be­stowed on them: for there he saies, Matt. 25.31. &c. that when the sonne of man commeth in his glorie, and all the holy Angels with him, then shall the he sit vpon the throne of his glorie: and before him shall be gathered all nations, and he shall separate them one from another, as a Shep­heard separateth the shéepe from the goates: [Page 436] and he shall set the shéepe on his right hand, and the goates on the left: Then shal the king say to thē on his right hand, Come ye blessed of my father: take the inheritance of the kingdome prepared for you, from the foun­dation of the world. For I was an hungred, and ye gaue me meate. I thirsted, and ye gaue me drinke; I was a stranger, and ye tooke me in vnto you: I was naked, and ye clothed me; I was sicke, and ye visited me; I was in pri­son, and ye came vnto me. Then shall the righteous answere him, saying, Lord when saw we thée an hungred, and fed thée? or a thirst, and gaue thée drinke? and when saw we thée a stranger, and tooke thée in vnto vs? or naked, and cloathed thée? or when saw we thée sicke, or in prison, and came vnto thée? And the king shall answeare, and say vnto them, Verily I say vnto you, in asmuch as ye haue done it vnto one of the least of these my brethren, ye haue done it to me. How terrible shal the day of Iudgement be, to those that are not perswaded that Christ shall bee as well their absoluer and acquitter, as their Iudge & censurer? 2. Pet. 3.10. For the day of the Lord will come as a théefe in the night, in the which the hea­uens shall passe away with a noyse, and the e­lements shal melt heate, and y ^e earth with the workes that are therein shall be burnt vp: [Page 437] and in that great, and generall, and Imparti­all Iudgement, the booke of all offences shall be layed open; the Graue Death, and Hell, shall yeeld foorth all that are in them; all cor­ners shalbe swept, and all plaites and wrinc­kles shalbe vnfolded; the Sunne shalbe dar­kened and the Moone eclipsed, and the starres shall fall from Heauen; Christ the Iudge of quick and dead, shall take in hand the glitte­ring and two-edged Sworde, being readie to throw the Thunderbolts of his fierce wrath; and the vnfaithfull and vngodly shalbe driuen to such straites and extremitie, that they shall crie to the Hills, Fall on vs: and to the Moun­taine, [...]ouer vs: and to the Waters, Swallow vs vp. Happie are they that may stand then boldly in that day: but that loue their poore brethren, shall haue boldnes and confidence in the day of Iudgement: For as hee is, so are wee in [...]his world, (saith the Apostle; that is, 1. Ioh. 4.17. GOD will not condemne those that are like himselfe; but the mercifull in this world are like to God: for God is mercifull and grati­ous: and therefore the mercifull néede not to feare the sentence of condemnation.

And wee must marke, that CHRIST will say, Take the inheritance of the Kingdome: For I was an hungred, and ye gaue me meate. He will not say, enherite the kingdome of hea­uen [Page 438] because ye haue prophecied in my Name, & cast out diuels in my Name: For many that shall say so in the last day, shall heare this An­swere; Mat. 7.23 I neuer knewe you; Depart from me, yee that worke iniquitie: Neither shall Christ say, enherite the Kingdome, because you haue not couered your Neighbors goods: because you haue not committed fornication: because you haue not defiled your handes with blood: although the auoyding of these things be ne­cessarie for Christians; for Fornicators, and murtherers, and vncleane persons, and couetous persons, Gal. 6.21. shall not possesse the king­dome of God. Neither shall Christ say to Abel, because thou hast suffered for righte­ousnes; to Noah, because thou hast built the Arke, for the worlds preseruation; to Abra­ham, because thou hast offered vp thy Sonne; to Moses, because thou hast published the law; to Peter, because thou wast Crucified; there­fore inherite the Kingdome of heauen: But Christ shall only say, enherite the Kingdome, because yee ministred to the poore Saintes in their necessities. Which words of our Saui­our, must not be so taken, as if Almes, or any other of our workes did merite eternall life.

Almes me­rite not, and why mention is made of workes of mercie in the last iudgementFor the Scripture expressely teacheth, that our Election is of grace; and if it be of grace, it is no more of works; or else were grace, no [Page 439] more grace: but if it be of workes, it is no more grace: or else were worke, no more worke: Rom. 1.5. [...]. and the scripture teach­eth, that we are saued by grace, through faith, and not of our selues, it is the gift of God: Eph. 2.8. and the scripture teacheth, that Christ by his merite hath sufficiently obtained for vs eternall life, in that he gaue his life for the ransome of many: Matt. 20.28. and the scripture teacheth, that Christ being an high Priest of good things to come, by a greater and a more perfect tabernacle, not made with hands; neither by the blood of goates and calues, but his owne blood entered once vnto the holy place, and obtained eter­nall redemption for vs: for if the blood of buls and of goates, and the ashes of an heifer, sprinkling them that are vncleane, sanctifi­eth as touching the purifying of the flesh; how much more shall the blood of Christ? which through the eternall spirit offered himselfe without fault to God, purge our consciences from dead workes to serue the li­uing God. Heb. [...].11.12.13.14. This doc­trine clearely taught in holy scrripture, vtter­ly excludes boasting on our part, in the mat­ter of saluation.

For that anie worke of oure may merite; first it is required, that it be freely our [Page 440] owne, and not due to him, to whome it is per­formed: but whatsoeuer good we doe, it is one­ly some parte of our dutie, which wee owe to God: Luk. 17.10. For when we haue done all those things which are commanded vs, we must say, we are vnprofitable Seruants; wee haue done that which was our dutie to doe: Ro. 11.35. And, who hath giuen to the Lord first, and he shall be recom­penced; Rom. 8.12 and, we are debters, not to liue after the flesh, but after the spirit.

Next it is required, that our worke, or gift that we offer, be profitable and commodious to him, of whom wee merite: but no action or worke of ours, can bring any commoditie to the Lord: Psal. 16.2 For the Prophet sayes; My well doing extendeth not to thee ô Lord: And the Temanite, Iob. 22. [...].3. Iobs friend, sayes; May a man be profitable vnto God, as he that is wise, may be profitable to himselfe? Is it any thing vnto the Almightie, that thou are righteous? or is it profitable to him, that thou makest thy wayes vpright? Or what things wants God, that is in our power? Is it the beasts of the Forrest? Psa. 50.12 or the fowles on the Mountaines? or the wilde beasts of the fielde? If I be hun­grie, I will not tell thee, saith the Lord: for all the world is mine, and all that therein is.

Thirdly, it is required, that the thing done, or offered by vs, be equiualent and answera­ble [Page 441] in price and dignitie, to that which we re­ [...]iue againe, and which hee (at whose handes [...]e merite) rewards vs withall: but no works [...]ours are coūteruailable, and méete to be laid [...]n the balance against Saluation and eternall life, which we receiue of God: For what pro­portion can there be betwéene our works and eternall life? Rom. 8.18 which made the blessed Apostle to conclude and count, That the Afflictions of this present time, are not worthy of the glory, Rom. 6.23 which shall be shewed vnto vs. So that our Almes and workes of mercie can merite no­thing with God; Cháris­ma. and the eternall inheritance is the free gift of God.

And therefore, when the Scripture sayes, that God shall render to euery man according to his works; Psa. 62.13 Matth. 16 27. Ro. 2.6. Reuel. 22.12. and that Christ shall pronounce the sentence of the last Iudgement, after the workes of Mercie done, or not done, by the shéepe and goates: The meaning is not, that works are the causes that doe merite saluati­on: but that the Elect shalbe rewarded accor­ding to their workes: not as if they were the causes of life and reward; but as they are vn­doubted effects, arguments, and declarations, giuing true testimonie of the causes, both of the one and the other. For the true and onely causes of life and recompence, are the decree of God from euerlasting; and his calling of vs [Page 442] to life, and iustifying of vs, at the due time.

For in that Christ, when he calls the Elect, and sends them into possession of eternall life, sayes vnto them, Come yee blessed: These words shew sufficiently the cause of their sen­ding into eternall life to bee, for that they are blessed with all spirituall blessings in Christ; and freed from the curse of the law; Eph. 1.13 Gal. 3.14. and heires and sonnes of God by his frée promise, & con­sequently cal ed and iustified: For Adoption, and Calling, and Iustification, are partes of that blessednes, which in due season shalbe re­uealed: And therefore whom Christ first cal­led (Bless [...]d of his Father, Matt. 25.34.37.) he calls after, Righ­teous: and he calls the kingdome of heauen an Inheritance.

Neither must wee suppose, when Christ sayes, (For I was an hungred;) that hee yéeldes a reason of the blessednes of the Elect, that it doth flowe from their Almes & works: but the reason is drawne from the effects, that demonstrate the cause, and beare infalli­ble recorde thereof: As though our Sauiour should say thus: Goe into Heauen; because yee are blessed, and ordained to the Kingdome of heauen: For by your Almes and works of mercie; you haue giuen plaine testimony; that you are blessed and prepared from euerlasting to that heauenly Kingdome. Why then say­est [Page 443] thou) doth he pronounce the sentence in the last doome, after works? because workes are more perspicuous, & better knowne vnto vs; as effects are better knowne, then the causes: For God wil haue all things in the last iudge­ment to be apparent and manifest to our sen­ses; that true and liuely Faith may be discer­ned by her natural properties and true fruits; least otherwise the maske & vizard of Faith, should be pretended in stéed of true and effectu­all Faith.

And Christ speakes onely of the works of mercie, not to shew the cause of saluation; but to commend thsoe works vnto vs; and to ex­cite and encourage vs, to performe & embrace them the more readilie, in that our labour in the Lord, & in the works of godlines, shall not be frustrate, or lost; & to shew, that the inheri­tance & possession of heauen pertaines onely to the Sonnes of God. For who so much prooue themselues to be the sonnes of God & to be like vnto him, as the mercifull doe? Therefore Christ sayes, Bee yee mercifull, as your Fa­ther also is mercifull: And when he calls the Elect to the possession of Heauen; hee sayes, Luk. 6.36 Come in herite the kingdome, as your owne, and duely belonging vnto you, by right of inheritance: For the Sonnes of GOD, ought also to inherite the Kingdome of God. [Page 444] Wherefore if wee will haue mercie, we must shewe mercie: Iam. 2.13 for there shalbe condemnation merciles, to him that sheweth no mercie.

2. To whom wee must giue.Next, wee must impart our Almes, and works of mercie, vpon all those that shall stād in neede of helpe. For wée are commanded to loue our Neighbour as our selues: and who is our Neighbour? but hee that may be suc­coured and ayded by vs, in his distresse; of whatsoeuer state, sorte, or condition hee be. This Christ prooues, Luk. 10.29. by the example of him that fell among Théeues, and was wounded, and robbed, and therefore was to be comforted by anie that should finde him in that pitifull plight: Howbeit the Priest and the Leuite, that passed that way, did disdainefully neglect to affoorde him reliefe, vpon a false supposall, that hee was not ioyned to them by the band of Neighbor-hood; and onely the Samaritane, considering his lamentable case, did estéeme him for his Brother and Neighbour; & there­fore executed on him the offices of kindnes and Charitie. Lib. 6. c. 11 For this cause, Lactantius iustly calls the saying of Plautus detestable, when he sayes,

That is, Hee doth ill, that giues meate to a [Page 445] beggar, for that he giues is lost; and hee pro­longs the miserable life of the beggar.

Indéed the couetous and Machiauillian mi­ser is very ingenious to deuise such reasons, that he may pretend some colourable excuses, why he hardens his hart, and turnes his eyes, and refraines his hands from imparting out of his superfluitie, on the wants of the poore. But we ought not to deuise such causes, why we should withholde our bountie; rather we ought to regard the commaundement of our gratious God and Lord, who commands vs, not to turne our eies from our owne flesh, that is, from the poore; who are made of the s [...]me substance of which our selues are. And there­fore worthilie also Lactantius reprooues that spéech of Cicero: Namely, Ibid. apud Lactant. That wee must often giue of our goods vnto men that neede, if they be meete to receiue: and he checks it, saying, Quid personas eligis? quid membra in­spicis? pro homine tibi habendus est, quisquis pre­catur; ideò qui [...] te hominem putat: Why doest thou chuse persons? why doest thou behold the parts of the bodie? whosoeuer begges of thee, is to be accoūted a man by thee, Li. 6. c. 12 because hee accounts thee a man. And elsewhere hee sayes, Vbicun (que) homo desiderabitur, ibi exigi of­ficium nostrum putabimus: Wheresoeuer the helpe of man shall bee needefull, there let vs [Page 446] thinke, that our dutie is required.

For as hee that doeth any worke, considers in his minde the person of him, for whose sake hee doth it; Chrys. in ca. 6. Mat. So hee that writeth an Epistle, wherein hee salutes his friend, as long as he is writing, hee sees in his thoughts the per­son of his friend, to whom he endites the Epi­stle: So an Artificer that holdes his worke in his hand, alwayes thinkes on him that committed the worke vnto him, that it may be finished accordingly as he enioyned: in like manner, he that doeth Almes for Gods sake, doeth respect the person of none in his heart, but of God, for whom he doth it.

Chrys. ser. de poenit.Consider how the Lord, when many daily blaspheme him, and commit Fornication, and theft, and diuerse enormities, yet hée ceaseth not to be Bountifull; but to declare his mer­cie, hee sendes on them his common Sunne­shining, his common Raine, his common fruits of the earth: so doe thou also: and while there is time of mercie, helpe the poore, féede the hungrie, succour the afflicted, and cast aside curious enquirie.

Hier. in Epist.Whether the distressed bee a Priest, or a Coosen, or of acquaintance; Nihil in illo aliud consideres, nisi paupertatem: Take notice of nothing in him, sauing of his pouertie: Giue in simplicitie to all that néede; not respecting [Page 447] to whome, but for whose sake thou giuest.

It was well answered of Aristotle, when he was blamed, for giuing to a miserable per­son, yet wicked; L [...]ërt. lib. 6. cap. 1, that he pittied not the man­ners, but the man; and that he gaue not so much to the Man, as to the nature of man.

Shall I, (will some say) maintaine those that haue liued wickedly? shall I be liberall to those that shew small godliues or religion? shall I not passe by the vnworthie?

Indeede the best are to be best relieued, and most succoured; the faithfull and zealous are to be preferred before the irreligious and pro­phane: They which in their youth, haue bene honest, true, sober, and painefull, if they fall into penurie and scarcitie, they are to bee better prouided for, then those which haue bene Loyterers, Drunkards, inciuill, and in­ordinate persons: as Saint Ierome sayes well, In Epist. ad Paulin. that Wee must haue regarde of Christs sub­stance, that we doe not foolishly waste it; that is, that wee doe not with inconsiderate iudge­ment, giue the goods of the poore, least (as the wise man saide,) Liberalitie be lost by liberalitie. And we may deseruedly say to the loytering & sturdy beggar, y ^t is able, not willing to get his liuing, by his own paines & labour, Plutare. in Lacon. as that La­cedemonian said, when a certaine beggar asked somwhat of him, If I giue thee ought (saith he) [Page 448] thou wilt continue the longer a beggar; For hee was the c [...]use of this thy reprochfull life, that first gaue vnto thee, and made thee ydle. But yet howsoeuer the poore fall into want, if they suffer want indeede, none are to bee neglected.

But for that the Obiection of the vnwor­thines of the poore, and debarres many from Liberalitie; Let vs note the full Answere therevnto, vttered by the Golden mouthed Father, in his second Homilie of the beggar Lazarus: Chrysoct. these are his words: If it bee the worst person that liues and wants necessarie sustenance, let vs supplie his neede. For so Christ commaunded vs to doe, saying, Doe good to them that hate you, & pray for them which hurt you, and persecute you; Matth. 5.44.45. that you may be the children of your Father that is in Heauen: For he maketh his Sunne to arise on the euill & the good, and sendeth raine on the iust & vniust. The mercifull man is an Harbo­row for those that are in necessitie: & an har­borow receiues all that suffer shipwracke, and frees them from dāger: be they good, be they bad; bee they of what sort soeuer that are in dāger, it receiues them into it bosome. Euē so thou, when thou seest on earth a man falne in­to the shipwrack of pouertie, censure him not, enquire not after his deeds, but ease his misery

Why doest thou procure thy selfe more busines then is needfull? God hath freed thee frō all this curiositie. What excuses & delayes would many make, if God had cōmanded vs to search out the life & cōuersation of the poore, & then to shew mercie on them? But now God hath eased vs of all this care. Why then do we plucke vpon vs vnnecessary cares? It is one thing to be a Iudge, another thing to be a mer­cifull man. When we giue an Almes, though it be to the vnworthy: yet it is an alms. If we be curious about the vnworthy, perchaunce also the worthy may escape vs: but if wee giue to vnworthy, both the one & the other will come to our hands. So it came to passe to blessed A­brahā. Gen. 18.3. Heb. 13.2 For hee not being inquisitiue touching those that came by, & to his house; at length hee lodged Angels also vnawares. Let vs follow Abraham, & Lot also descended frō the same stocke; who so diligently imitated the munificencie of his Ancestour Abraham that he sayes of himselfe, My dore was opē to euery one that came: it was not open to one, & shut to another, Iob. 31.32 but it was open abso­lutely to euery one that came. So let vs do without curious examining of the needy. It is y ^e pouer­tie of a beggar that deserues an almes; & who­soeuer brings this pouertie vnto vs, let vs re­spect no more. We giue not to the manners, but to the man; neither doe we shew compas­sion [Page 450] on any, for his vertue, but for his mise­rie: that our selues may obtaine the mercie of our Lord, and that our selues being vnwor­thy, may receiue kindnes.

For if we will narrowly and precisely search and seeke out the worthines of our fellow-ser­uants; Math. 7.1.1. so will God also deale with vs: for as we iudge, so shall we be iudged again, saith Christ. And thus far out of Chrysostome, to whō we must giue. Now as Paul requires y ^t the rich be charged, that they be not proud, nor repose as­surāce in wealth; 1. Tim. 6.17.18.19 but that they be liberall and abounding in good works, & willing to bestow & cōmunicat; whereby they may lay vp in store for thēselues, a good foūdation, against y ^e time to come, and obtaine euerlasting life: so there is a charge also to be deliuered to y ^e poore. And what is it but this? That if they will haue the welthier sort to contribute to their necessi­ties, they must remoue and take away one of the greatest stops and hinderances of liberali­tie, which is, their owne vnworthines.

They must shew their humilitie towardes their benefactors, & returne thanks for reliefe; not crauing almes as their inheritāce & rents, and expostulating & murmuring, if they cānot haue their humors fed. They must lay aside ignorance, & growe daily in the knowledge of God; first learning the groūde & fundamētall [Page 451] points of Christianitie themselues, & thē brin­ging vp their children & people in the Cathe­chisme & feare of the Lord. They must resort diligētly to the house of God, and pray for the good state of the kingdome, and for the prospe­ritie of those that succour them; & when they come to the doore to beg, they must pray for the happines of that house; & if they refuse to pray, or cānot pray, they are vnworthy of an almes: Nay, it were not amisse to w ^tdraw almes from those that are vnwilling, or vnable to pray. They must be diligēt to apply thēselues to the doing of that work & labour, which they cā do, and educate their childrē in painfulnes & indu­strie, fleeing idlenes, the true breeder of many beggars. And they must forbeare, and refraine their hāds frō picking, purloyning, & spoyling of mens cōmodities; which because oftētimes they doe w ^tout Conscience, good manners, or feare of God, they harden the hearts, & tye the hāds of manie, frō bestowing their liberalitie vpon them. If the poore shall thus reforme thēselues, it is not to be doubted, but the Lord will mooue the Rich to bee compassionate to­wardes them.

As for the manner, 3. How we must giue. how wee must giue our Almes: wee must giue with a sincere and good Conscience; not with Hypocrisie, and ostentation to winne praise of the world. [Page 452] So our Sauiour teacheth, whē he saith; Take heed that ye giue not your almes before men, to be seene of them, Matth. 6.1.2.3.4. or else ye shall haue no re­ward of your Father, which is in heauē: there­fore when thou giuest thine Almes, thou shalt not make a trūpet to be blowne before thee, as the Hypocrites doe in Synagogues and in the streets, to be praised of men; Verily I say vnto you, they haue their rewarde: but when thou doest thine alms, let not thy left hād know what thy right hand doeth, that thine almes may be seene in secret; & thy father that seeth in secret, he wil reward thee o [...]ēly. In which words of our Sauiour, we are to note, that a good thing may be done, and yet it may not be well done: and therefore that old saying is not erroneous, that Aduerbs are b [...]t­ter thē Verbs: Praestant Aduerbia Verbis. that is, that God respecteth more, how a thing is done, thē that it is done. If the worke be not cōmanded of God, but done vpō the inuētion of mans phansie, & a supposed good intent, Isai. 1.12. God will say, Who hath required these things at your hands? If the worke procéed not from a sincere faith, to manifest it before men; (since Faith is as the shekel of the Sanctuarie by which euery thing vowed & Consecrate to the Lord was to be weighed); Leui. [...]7.3 [...] Rom. 14.23. Heb. 1.6. it wil at last be foūd true, that Whatsoeuer is not of Fai h, is sinne: and that without Faith, it is not possible to please God. If the worke be done, to haue a Name [Page 453] blowne abroad with the trumpet of mans praise; and not to honour and glorifie God, but our selues; our Sauiours censure is past vpon it, as vpon the almes of the glorious Scribes, Pharises, and Hypocrites; that when the giuers and doers of such almes and workes haue the commendation of men, which they hunted and sought after, they haue their reward; and all the reward which they shall haue: for God is not pleased, nor appeased with such workes.

And it seemeth, Nóson echeis, chaireis didous. Epichar [...] that the very Ethnick Philosopher had an eye to this abuse in gi­uing, when he said, That he that reioyceth and braggeth in giuing, hath disease and a fault in giuing.

Besides this, we must giue with a chéere­full minde; not vnwillingly, and grudging­ly. And to teach this, in old time they fained, that there were thrée Graces, which signified liberalitie: and the one was named Agla [...]a, that is, cléerenes; the second Euphrosine, that is, gladnes; the third Thalia, that is, pleasure: whereby was meant, that gifts must be be­stowed, chéerefully, ioyfully, and pleasantly. The Philosopher writes therefore excellent­ly, when he saies; Sen. de benefic. That as it is a sauage cruel­tie, to protract punishment; so the gift is the more acceptable, that is quickly bestowed: [Page 454] and as in darts, there is one and the same na­ture and force of the yron; but the ods is in­finite, whether they be flunge forcibly, or faintly; so there is difference in that is giuen; how it is giuen; whether speedily, or sparing­ly. When one (saith he) confers but little vpon me, yet it is to be esteemed; because he could doe no more: but when one giues much; yet with doubting, yet with delaying, yet with murmuring, yet with pride, he con­ferd it vpon his owne ambition, and not vpon me. Moreouer, we must giue bountifully and liberally; not sparingly, and pinchingly; ac­counting all that lost which we giue; and all all that too much which we bestowe. This let vs remember, 2. Cor. 9.6.7. that he which soweth sparing­ly, shall reape also sparingly; and he that sow­eth liberally, shall reape also liberally: as euery man wisheth, (and freely determineth) in his heart, so let him giue; for God loueth a cheer­full giuer.

If thou say, that thy abilitie is but small, and therefore thou canst giue but little: giue then after thy abilitie; if thou abound, giue abundantly; if thou hast but little, bestow ac­cordingly. Prou. 5.16.17. For when Salomon saies; Let thy fountaines flow foorth, and the riuers of wa­ters in the streets; but let them be thine, euen thine onely, and not the strangers with thee: [Page 455] he meaneth, that our inheritance, goods, and possessions must be thriftily dispensed and dis­posed, for the necessarie vses of vs and ours: yet for all that, that we must boūteously helpe the néedie, without great and notable enda­maging of our selues, and those that depend vpon vs. And this moderation S. Paul com­mands to be kept in giuing, when he saies, That other must not be eased, & we grieued; 2. Cor. 8.13. but our abundance must supply the lacke of others. And the truth of an almes consisteth not, either in the partie to whom we giue; whether he be good, or bad, so he be needie and miserable; nor the quantitie of that is gi­uen; whether it be much, or little; but it con­sisteth in our selues; namely, with what minde we giue. The rich may giue much, and they of slender abilitie may giue little; and yet the gift of the rich may not be worthy of the name of an Almes; and the gift of the meaner sort may be iustly called an Almes. Matt. 10.42. Whoso­euer shal giue but a cup of cold water to drink, (and what is lesse?) to a faithful poore person, in the name of Christ, and for Christs sake, shall not lose his reward. And who knowes not Christs verdict of the two mites of the poore widowe? Luk. 21.1.2.3.4. For when he saw the rich men cast their gifts into y ^e treasurie, and a certaine poore widow also to cast in thither two mites; [Page 456] he said, Of a truth I say vnto you, that this poore widowe hath cast in more then they all: for they all haue of their superfluitie cast into the offrings of God, but she of her penu­rie hath cast in all the liuing that she had. Therefore it is not the quantitie of the gift; but the minde and the manner of the giuing, that is respected of the Lord.

But perhaps some will say, I haue wife, children, and familie my selfe: why should I giue? I know not what want I and mine may haue: I haue people of mine owne to maintaine.

The rather for this cause thou must reléeue the poore, that by a small portion which thou giuest, nay lendest to the Lord, thou maiest prouide his blessing and fauour for thy wife and familie after thy departure. If thou wilt haue care for thy familie and children; canst thou doe it better, then in leauing them sure bonds and obligations of debt, not confirmed by the hands and seales of mortall men, but by the vndoubted promise of the king of kings and Lord of Lords? The Apostle prooues out of the Psalme, that he that sparseth abroad, and giueth to the poore, his beneuolence shall remaine for euer, and be euerlasting, and he shall neuer want to giue to the poore: For God that findeth seede to the sower, 2. Cor. 9.9. will minister [Page 457] likewise bread for foode, and multiplie the seede, and encrease the fruit of his beneuo­lence.

And the same Apostle elsewhere wils vs, not to be wearie of well-doing; Gal. 6.9. For that in due season we shall reape, if we faint not. In which places, he compares the bestowing of almes and releefe on the poore, to sowing and sparsing of graine vpon a fruitfull soyle. And S. Chrysostome saith well; Semen vocatur el [...]emosyna, quia res haec non tam sumptus est quam redditus; Almes is called seede, because it is not so much a charge, as a reuenue. Depaenis. 7. ser. If corne (saith he) be shut vp close in the house of the husbandman, it encreaseth not, but is con­sumed of vermine: but if it be sparsed on the ground, it is not onely kept safe, but also en­creased: so the wealth that is shut vp in chests, and kept vnderlocks and bars, soone flées from the owners but if it be distributed in liberalitie to the afflicted, it remaines not onely surely kept, but riseth also to more en­crease.

He that hid [...] is treasure vpon earth, Chrys. hom. 9. in Matt. and sends it not by liberalitie to heauen; doth as if an husbandman should take séede, and not sowe it on fertile soyle; but scatter it into the water; where he can neither enioy it, nor pre­serue it from corruption. Id. hom. 5. in Matt. For where séede is [Page 458] fitly sowne, there followes multiplying of fruits.

And if thou find a fat and fruitfull ground, thou wilt not only manure it, and till it plen­teously with thine owne seede, but thou wilt also borrow seede of other; & reckon it a great losse, if thou shouldest be sparing in tillage thereof: since then if thou be liberall to the poore, thou sowest on a field, that will yéeld encrease with manifold vsurie, linger not, nor procrastinate; but vnderstand this, That by sparing thou shalt leese, and by sparsing thou shalt gather. When we sow our séede, we doe not so much looke vpon the emptying of our barnes, as hope for the fruitfull haruest to come: and that also when we are vncer­taine of the euent; for the rust, and Caterpil­ler, and vnseasonable stormes may frustrate our expectation. Shall we be so chéerfull to commit our seede to the ground; and shall we linger to commit our séed of almes into Gods hands, and into the heauens; where no tem­pests, nor calamities can hurt it, and where vnspeakable fruit shall be gathered? For in sowing of graine, the séedtime and haruest are of one nature; he that sowes wheate, or barlie, or any other graine, shall at haruest reape the same sort of graine: but in sparsing of the séede of almes, it is not so.

For we sparse siluer, and we sparse bread, and we sparse cloathes, and we sparse other earthly things; but (if we sparse in faith, and with a willing minde,) we reape mercie, and we reape a recompence, and we reape heauen, and those incomprehensible blessings that transcend and exceede mans séeing, hearing, and vnderstanding.

Say not, that thou wilt take order on thy Testament, that somewhat shall be bestowed on the succouring of the néedy; & therfore that thou wilt bestow little or nothing while thou liuest. For knowest thou, y ^t thy legacie shall alway be performed according to thy pur­pose? and may not many, that at this pre­sent time stand in néede, depart out of this world before thy Testament be in force; and so thou léese the offered opportunitie of doing good? and is not thy gift after thy death, like a candle lighted at thy backe, that cannot guide thy féete in darkenes? and hast thou forgotten the counsell of the sonne of Sirach? Ecclus. 14.12.13.14.15.16. Defraud not thy selfe (saith he) of the good day, and let not the portion of the good desires ouer­passe thee: shalt thou not leaue thy trauels vnto another, & thy labours for the diuiding of the heritage? giue, and take, & sanctifie thy soule; (worke thou righteousnes before thy death,) for in Hell there is no meate to finde.

Remember that death tarrieth not, and that the couenant of the graue is not shewed vnto thee: doe good vnto thy friend before thou die, and according to thine abilitie stretch out thine hand and giue him Where­fore while thou hast space, be diligent in im­parting thy knowledge in counsell vpon the simple; thy wishes on the desires of them that want; thy power on the helping of the née­die: Nosse in­cōsilijs, vel­le in desi­derijs, posse insubsidijs for these things thy neighbour must haue, if he want them.

Thy life is a race to the goale of eternitie; so runne then, that thou maiest obtaine: and thou shalt runne the nimbler, if thou throwe from thée vpon the distressed, somewhat of this worlds wealth that presseth thée downe so waightily.

Chrysost. hom. 5. de auar.A Lyon, or a Libard, (saith an ancient Fa­ther,) or a Beare, or some other such wild beast, while it is shut and pind vp in the darke, it rageth and fumeth horribly: euen so when riches are shut vp and hid closely, they rage worse then lyons, and trouble all things. But if thou bring them out of darkenes, and sparse them on the bellies of the needy, where before they were sauage beastes, they will be­come shéepe; where before they were rocks, they will become harboroughs; where before they caused shipwrack, they will bréede a [Page 461] calmenes. For as in shipping, too heauie lo­ding sinckes the vessell, but by a moderate lo­ding it hath prosperous sailing: so if we fill our houses with too much & vnnecessarie store, the inuasion of an vnexpected matter may drowne the boate: but if we lay vp what is méete, and bestowe the ouerplus on the poore, though a vehement whirlewind blow vpon vs, yet we shall passe through the waues, and not leese all.

Hoord not vp then too much, least thou leese euen that is necessarie. And that thou maiest accomplish these things the better, ponder earnestly that of the wise sonne of Sy­rach; My sonne, Ecclus. 14.11. Aug. in enchir. doe good to thy selfe of that thou hast.

As if he should say: He that will proceed aright in giuing of almes, must begin from himselfe, and bestow it first vpon himselfe: for almes is the worke of mercy: and if mer­cie be fit for other, is it not for thee? If we must loue our neighbour, as our selues; we must first loue our selues in the feare of the Lord, and with godly and Christian charitie, as we ought to doe, and then secondarily loue our brethren by the same Rule. For charitie begins from it selfe: and none can so loue his neighbour, as he ought to doe, ex­cept he first earnestly loue himselfe, and wish [Page 462] well to himselfe. V [...] [...]en [...]s [...] [...]è [...]. For that which the Philoso­pher spake of the good man, may be much more rightly spoken of the godly man, name­ly, that he is the greatest selfelouer; that is, he loues himselfe most and first with the true loue commanded and allowed of God. Are we commanded then to loue our enemies, and to pray for our enemies, and to blesse and doe good to our enemies: and shall we not loue our selues, and séeke to doe good to our selues? Shall we take remorse on those that are shut vp in prison, and visite them? and shall we be regardles of our sillie soule, and cruell to­wards it; that is fettered by sinne, like a captiue in the chaines of this mortall bodie; and neuer visite it, and consider in what state it is? Shall we féede the hungrie, giue drinke to the thirstie, cloath the naked? and shall we not labour to haue our soules fed with the heauenly Manna of Gods word; and refreshed with the swéete water of the fountaine of life; and apparelled with the robe of Christs righteousnes, by a liuely faith, that it may appeare holy and vnspotted in the sight of God?

Shall we comfort the distrefied with ad­uersitie, giuing them kinde spéeches: and shall we not speake kindly to our owne [...]les; and rehearse and relaie vnto them [Page 463] the manifold and maruellous merceies of God? Shall we haue more care of our bo­dies, that they may be in health, quiet, and good liking? nay, shall we haue more care of the bodies of others, that they want not thinges requisite for this life, which is so fading and fickle; then we haue of our soules, that were bought, not with siluer, and gold, or corruptible things, but with the inestimable price of Christs blood, that immaculate lambe of God; that they may be partakers of the eternall and vnchangeable life?

Wherefore that we may giue bounti­fully to those that want, and as we ought to giue; let vs be first compassionate, cha­ritable, and tender harted towards our owne selues; and let vs be carefull, not to pollute that which the pretious blood of Christ hath purified; and let vs labour to gouerne our vnderstanding, and our will, and our desire, as we ought to doe; and (because our frailtie is such, that we must néedes fall often, while we liue in this world,) let vs beséech our heauenly fa­ther, so to enlighten our vnderstanding, and so to subiect our willes to his holy pleasure, and so to moderate our desires; [Page 464] that we growing in grace, and in the know­ledge of God, and his Christ our Redéemer, may liue godly and circumspectly in this world, waiting for the blessed hope of eter­nall life, through Iesus Christ our Lord. Amen.

A GHEST FOR THE SOVLE.

THe Gospell describing the perillous & slipperie state of mās life in this world, proposeth the parable of the vncleane spirit, Matt. 12.43.44.45 which being cast out of his hold, after many consultations at last entereth into the same person out of whom he was expelled; if he finde him emptie and idle. And we must diligently marke this. For whereas Adam by his fall brought death into the world, and corrupted the whole nature of man, and ther­by we are prone and enclined to all euill and vngodlines: we are deliuered from this pol­lution and miserie by our Sauiour Christ Iesus. Notwithstanding, Sathan retaines [Page 466] his disposition, and we retaine ours. For Sa­than seekes, and hunts, and allures, and laies, counterwaits to deuoure vs; and we are care­le [...], and negligent, and secure; and many times pull [...]to vs occasions to doe euill. And what comes to p [...]p [...]? The last end is worse then the beginning: for to the Lord is woont to punish our contempt, negligence, and vn­thankfulnes. We see then that it sufficeth not, to be once fréed from the spirituall tyran­nie and thraldome of Sathan; but we must striue and endeuour, not to looke backe to So­dome, and not to defile our garments, when they are washed in the blood of the Lambe. It is God alone that doth preserue vs from fo doing; and therefore we daily pray vnto him, That he would not leade vs into tentation. And albeit it is God alone that doth defend vs from backsliding; yet he hath also left vs a meanes and helpe of this defence and preser­uation, in which our selues may exercise our selues. Of this S. Paul entreates in this pas­sage, saying; Let the word of Christ dwell in you plenteously in all wisedome. As though he should thus say: the word of God is the bréeder of faith in your harts, and by faith you apprehend Christ & his merits, and so conse­quently are saued; therefore lay a sure and setled ground worke in this word of God: [Page 467] for if you heare the word and surely kéepe i [...], it wil cause you to growe from grace to grace, from vertue to vertue, from good worke [...]o good worke, till ye come to the full age of per­fite men in Christ.

This is large commendation of the word of God: The cer­ [...]en [...] [...] [...]ui [...] [...] of the [...] of God. but (say some) we would willingly knowe, how we may be assured, that the scripture hath vndoubtedly procéeded from God, and hath béene endited by the holy Ghost: to the end we may giue the more re­uerence vnto it, and the rather receiue it. Let vs then consider the implacable and ir [...]econci­liable hatred of Sathan and the world, wher­with they pursue the doctrine of the scripture, whereas they tolerate other doctrines, though neuer so absurde and impious: and the vtter downefal of the persecutors and haters there­of; (for not one of those cruell Romane Em­perours, that raised the tenne first persecuti­ons in the primitiue Church, escaped a mise­rable end:) and the inconquerable firmenes, whereby the scripture hath stood, and mira­culously triumphed against so many sleights of Sathan & rags of the world; 1. M [...] [...] 59.60. as when Anti­ochus cōmanded, That the bookes of the law which were found, should be burnt in the fire, and cut in peeces; and that whosoeuer had a book of the Testamēt found by him, or who­soeuer [Page 468] consented vnto the law, should be put to death; yet presently these bookes shined (as it were) out of darkenes, and not long af­ter they were translated into the Greeke tongue, and divulged through the whole world: Let this be considered, and who may denie, that the scripture hath procéeded from God? 1. Cor. 2.4 Let vs consider the venerable Maiestie of the spirit of God, which shineth euery where in the scripture, vnder a plaine simpli­citie and humblenes of words, together with an euident appearance of heauēly wisedome: and the subiect and matter of the scripture, which in euery place containes diuine doc­trine, not sauouring of earthly wisedome; and shewes the pure and perfect lawe of the Lord; Deut. 4.6.7.8. Psal. 9.9. and declares that meanes of saluation, which is not repugnant to the glorie and most perfect iustice of God, but appeareth and calmeth mans conscience: and the effica­cie and powerfull working of the scripture in the mindes of men; Heb. 4.12. Psal. 119.11. Act. 12.13. namely, in mans con­uersion, when the scripture doth vnfold an hidden force, whereby a man is striken, and inwardly moued, and so transformed into a new man; and in aduersitie, when it kindleth a liuely and strong consolation in our hearts, as that we regard the scripture more then all other things, and suffer our selues to be [Page 469] separated from it, by no kinde of torments, no not by death it selfe; as appeareth in the Mar­tyrs, with whose blood it hath bene sealed: Let this be considered, and who may denie that the Scripture hath procéeded from God?

Let vs consider the consent of the whole Church generally, and of seuerall godly per­sons particularly, for so many Ages, and in so many Nations, in receiuing and retaining the scriptue: Let vs consider so many and notable miracles, 1. Kings. 17.12. 2. Kings. 4 13. & 17.21. Ex. 14.21 Iosh. 3.15.6. Iosh. 10.12. 2. Kings. 10.11. Exo. 2.7.10. & [...].2 Act. 7.2 [...]. &c. Am. 7.14. Act. 2.11. & [...]. [...]. as well of the Olde Testa­ment (which Sathan could not imitate onely in colour; as the raising of the dead: the di­uiding of the Sea and Riuers: and the stan­ding still, and going backe of the Sunne;) as of the New, which the Iewes themselues can­not denie; though at this day, they say, that Christs Miracles were done by some supersti­tion of the word Schemhamph [...]ras, least they should be compelled to acknowledge Iesus to be the Christ the Sonne of the Virgine Marie, and so yéelde to the Truth: Let vs consider the meruailous calling of Moses, and the Prophets, and the Apostles; of whom the most part were vnlearned and priuate men, and such as had learned nothing in humane schooles, and yet disputed with a maiestie of heauenly mysteries; and the strange conuer­sion of Paul into a new man, being before a [Page 470] professed, cruell, and bloudie enemie; and that these had no regard to their owne estimation and profite, but onely to the glorie of God and of Christ and to the saluation of men: Let vs consider the admirable harmonie and consent of the doctrine of Moses, the Prophets; Christ, the Euangelists, & Apostles; so that as when two Lutes of the same proportion, are tempe­red & tuned alike, at the touching of the one, the other will moue the strings, by reason of the consent and Harmonie; So the olde and new Testament, agreeing in the same tune, being written by the same spirit, if the string of the one be toucht, the string of the other will sound, that is, if we vnderstand the type and figure of the old Testament, we shall pre­sently perceiue the trueth of the newe; and if we perceiue the truth of the new, we shall vn­derstand the type and figure of the olde: Let this be considered, and who may denie, that the script hath procéeded from God? Let vs consider the Euent & accomplishment of the prophecies of the Scripture; as of the Messias, the Sauiour of Mankinde; Gen. 3.15 Of the going downe of Abrahams posteritie into Aegypt, of the bondage of Aegypt, and the deliuerance out of it, Gen. 15. [...]3.14 15 Act. 7.6.7 Gen. 49.8. Isa. 45.22 I [...]ai. 22.1. Ezek. 1 [...] 6. 2. King. 22.4. Dan. 9.3. [...]. Mat. 24. [...]2 Ier 12.15 & 15.11.1 [...]. Isa. 44.23 & 45.1.2 1. King. 13.2. 2. King. 23.15. Dan. 7.17 1 & 11.2. & 5.24.25.26.27 that should be, and was, foure hundreth yeares after it was fore tolde to Abraham; Of the Principalitie and King­dome [Page 471] that should be erected in the Tribe of Iudah: Of the vocation of the Gentiles, af­ter a long time, to the free Couenant of God: O [...] the destruction of Hierusalem; Of the re­turne of the Iewes from the Babylonish cap­tiuitie.

Of the workes of Gyrus fauour towards the Iewes, described an hundreth and seuen­tie yéeres before they were done; Of Iosiah, the King of Iudah, that should kill the Idola­trous Priests, and [...]urne mens bones on the Altar of Bathel, three hundred yeeres before Iosiah was borne, and three hundreth fiftie nine yéeres before it was bone.

Of the Foure Monarchies, and their cour­ses, and periods; Of Antichrist and his doc­trine; Of the end of the world, and the like; and of the comming and death of Christ: All which could not before séene by the quicknes of mans wit, nor be gathered by naturall cau­ses and yet were most surely performed: [...]dde hereunto the antiquitie of y ^e Scripture which deliuers those things, which no Bookes of hu­manitie, haue truely and directly mentioned; As the Time and Order of the worlds Crea­tion: & the Progresse of the world the names and families of the Patriarks: and the causes of the Corruption of the World: and the state and condition of soules after this life: [Page 472] Let all this be considered, and who may denie, that the Scripture hath procéeded from God? Besides this, the Iewes themselues do witnes with one consent, that the books of the old Te­stamēt were giuen by inspiration from God, and therefore they reade and kéepe them stu­diously; For which cause, one calles them, Librarios Christianorum: Aug. the keepers of the Librarie of Christians, in that they haue af­foorded vs the reading of those sacred Bookes, the vsing of which themselues neglect: Yea, the Iewes doe confesse, Ioseph. lib. 18. cap. 4. Antiq. Iu­d [...]c. will they, nill they, that Iesus Christ was famous for Wisedom, and vnheard of Miracles, & was slaine of the peo­ple, and rose againe the third day.

But these reasons, and this testimonie of the Iewes to prooue that God is the author of the scripture, and that it procéeded from him; is nothing to that one inward Testimonie of the holy spirit, which doth speake within, to our hearts; and doeth assure vs, that the scripture was written by diuine inspiration; and doeth seale it vp in our hearts: Isa. 3 1. Matth. 13.11. Luk. 8.10. 1. Ioh. [...]. [...]0.27. For the Arme of the Lord in working mās Redemp­tion, hath not bene reuealed to all; and euery one vnderstandeth not the secrets of the king­dome of Heauen; but whosoeuer are led by Gods spirit, they easily acknowledge the force of the spirit, speaking in the scripture, & they [Page 473] haue an anointing from that Holy one; and knowe all things; and they neede not that any man teach them, but the same true annoin­ting, and not lying, teacheth them of all things; and therefore the Apostle saith, 1. Cor 1.15. That he that is spirituall, discerneth all things.

This testimonie of the spirit doeth chiefe­ly confirme vs, and doth onely satisfie vs, for the certaintie of the Scripture, Ioh. 14.17 and is onely knowne to the Elect; without which, the te­stimonie of the Church auailes nothing: For as God is onely a méete witnes of himselfe, in his word; so his word can finde no credite in our hearts, before it be sealed by the inward witnes of his holy spirit. And this is the Au­thenticke, irrefragable, and vndoubted Au­thoritie of that scripture, of which Paul speakes, when he saith; Let the words of Christ dwell in you plenteously, in all wise­dome; that is, Exercise your selues in the word of God, and put it in practise.

The Word of Christ, is the Doctrine of Christ, and the word of the Gospell, and ge­nerally, the whole Canonicall Scripture; The whole scripture is the word of Christ, be­cause it aimes at him, as a booke doth aime at the Title. which is able to instruct in true Religion, that is in Faith, and loue; and therewithall, to saue our soules. And the word of the Apostle hath a great Emphasis and force; in that he saieth not, Let the word of Christ be in you: [Page 474] but, Let the word of Christ dwell in you. And how? not sparingly, and niggishly, and a little: but plenteously, richly, and aboun­dantly.

His meaning is, that y ^e doctrine of the Gos­pell should be very familiar and well knowne to the Faithfull, and that it should be so farre off from them to be ashamed of the Gospell of Christ, Rom. 1.1 which is the power of God vnto salua­tion, to euery one that beleeueth: as that on the contrarie, 1. Pet. 3.15. they should be readie alwaies to giue an answere, to euery man that asketh them a reason of the hope that is in them, with meeknes and reuerence.

And here we may gather, with what spi­rite they are led at this day, who doe strictly forbid the multitude & common sort from rea­ding and perusing the Scripture: crying out, that there is no greater pestilence to be taken héede of, then the reading of the word of God by the common people. For questionles, Paul speakes héere to men and women of all states and conditions: and he would haue them, not only to take a slender & sleight taste of Christs word, but he chargeth, that it should dwell in them; that is, that it should be rooted and stablished in them; and in all plenteousnes: whereby they may daily profite and procéed in the attainment of euerlasting saluation.

But for that some haue a preposterous de­sire of learning, abusing the word of God, ei­ther to ambitiousnes, or vaine curiositie; or deprauing the sinceritie thereof one way or o­ther; therefore he ioynes immediately in all wisdome. As if he had said: it is not enough to haue the word of Christ among vs, & to han­dle it daily, vnles we doe it wisely, and reason and dispute of it religiously and reuerently.

For there are some prophane and vnreue­rent men, who handling the Scriptures with vnwashen hands, and talking of them with rash tongues, doe speake grossely of God, and things pertaining to God: and doe carnally expound that which cōtaines some secret my­sterie. Therfore prudence, and discretion, and sobrietie is necessarie, for him that will han­dle the word of God profitably, and to edify­ing. For the Scripture doth comprehēd mere Oracles, and sets downe the holy and eternal will of God, and therefore it requires readers and hearers, studious of holines, & addiected to godlines: who with feruēt sighes and groa­nings, and zealous Prayers, conceiued in the feare of the Lord, Psal. 111.10. Prou. 1.7. must desire to be instructed from aboue. For the feare of the Lord is the beginning of Wisedome, (saith Dauid:) and of Knowledge saith Salomon,

And that this precept of the holy Apostle may [Page 457] be the better performed of vs; let vs consider, first, how profitable and necessarie the word of God is for vs: and secondly, after what sort, and with what heart we must heare it.

1. The profitablenes of the Word.First, let vs see the profitablenes and com­moditie of the word of God. If we obserue duely the titles that God hath enstamped on his Word in holy Scripture, we may easily perceiue the inestimable commoditie that re­dounds to vs, by the searching, reading, and hearing thereof. Deut. 8.3. It is the spirituall Manna, that procéedeth out of the mouth of God, and giues life to men; represented by that foode of Angels, and Bread sent from Heauen, readie without labour; Wisd. 20.21. which had abundance of all pleasures in it, and was meete for all tastes, and serued to the appetite of him that tooke it, and was meete to that that euery man would. It is the light, and the Trueth, that leades vs in this world, & that giues direction to the peo­ple that walke in darkenes; Psal. 43.3. Isa 9 2. Ex. 28.18. and shines vpon them that dwell in the Land of the shadow of death, expressed by the bright Carbuncle that was set in Aarons brest plate. It is the pure Wheate, in comparison whereof, the traditi­ons and deuises of men are but chaffe. Ier. 32.28 It is the nourishment and Bread of life, for want and scarcitie of which, Am. 8. there comes y ^e pining, staruing, and death of soule: in comparison [Page 477] whereof the fantasies of men are but huskes fit to nourish swine withall. Psal 23.2. Ier. 36.25 Ier. 2.13. Ier. 32.24. Psal. 119.30. Isa. 22. Psal. 12.6. Matt. 13.43.44. It is the pure water of saluation; in comparison whereof, mens inuentions are broken cesternes that can hold no water. It is the powerfull fire, and the hammer that breakes the rocks; and the word of truth, and the siluer purified and refined from the earth; in comparison where­of the doctrines of men are dreames, and drosse, and impuritie. It is the inualuable pearle and treasure, which no earthly riches can counteruaile; and therefore to be sought and bought of all them that will be prouident Merchants for their soules health. Io. 6.68. Isa. 59.5. 2. Tim. 2.17. Matt. 2.16.17. Luk. 2.62. & 10.42. & 13.34. It is the word breeding eternall life; whereas humane ordinances are but Cockatrices egges, and Spiders webbes, and fretting cankers. It is the new garment, that must not be matched nor patched with old rags; and the new wine that abhorres old bottels. It is the plough, that manureth the Church of God; and the one thing necessarie to saluation; and the nest into which Christ gathers his chickens, and couers them vnder the wings of his merci­full promises; and the yoke, Matt. 11.29. which euery one must vndergoe, that will be the disciple of our Sauiour. It is this word, 1. Pet. 1.23. Io. 15.5. that regenerates and begets vs anew with an incorruptible séede, and that clenseth vs from our pollution; [Page 478] and that (as a christall mirrour and looking glasse) not onely shewes vs our spots, I [...]m. 1.23.25. Ier. 15.16. Io. [...]5.4 Io. 15.7. Heb. 4.12. but also affoords vs water to clense and wash them away; and that replenisheth the hearts of the faithfull with vnspeakable ioy; and that ioynes vs with Christ inseparably; and that makes vs obtaine all things of God; and that is liuely, and mightie in operation, and sharper then any two edged sword, and entereth thorow, euen vnto the diuiding a­sunder of the soule and the spirit, and of the ioynts, and the marrowe, and is a discerner of the thoughts, and the intents of the heart. The summe of all is this; the word of God teacheth vs the knowledge of God; and the word of God is the foode and nourishment of our soules; and the word of God is the spiri­tuall armour, to beate downe our inuisible enemies; and the word of God will make vs absolute, and entire; if we receiue it aright.

If this be true; then Gods word is most vsefull and behoofefull vnto vs; and it is re­quisite, that it dwell plenteously in vs.

But it is most true: for that Gods law doth teach vs the true seruice and worship of God, the Psalmist doth witnes, when he saith; Psal. 19.7.8.9. The law of the Lord is perfite, con­uerting the soule; the testimonie of the Lord is sure, and giueth wisedome vnto the [Page 479] simple: the statutes of the Lord are right, and reioyce the heart; the commandement of the Lord is pure, and giueth light vnto the eyes: the feare of the Lord is cleane, and en­dureth for euer; the iudgements of the Lord are truth; they are righteous altogether. They that are enclosed in a darke Labyrinth and in­tricate roome of many turnings, hope in vaine to get foorth without light: so being in endles windings of sinne, error, and ignorance of this life, we cannot escape out, without the light and guidance of the word of God. And therefore Saint Peter cals it a sure word, which if we followe, we shall neuer stray: we haue (saith he) a most sure word of the Prophets, 2. Pet. 1.19. to the which ye doe well that ye take heede, as vnto a light that shineth in a darke place.

As though he had said; we are compassed a­bout with a night of wickednes and infirmi­ties, and we are tossed as in a sea of surging calamities; and therefore as marriners direct their course by the North starre; least they wander out of the straight course, and fall a­mong sands and rocks; so we must leuell and aime all our thoughts, words, & actions, after the prescription & appointmēt of Gods word. Origine makes an opprouable gradation: Homil. 3. in exod. man (saith he) that is reasonable, though he [Page 480] be voyd of skill and learning, yet if he be com­pared with other creatures, that lacke reason and spéech, he will seeme eloquent. But if he be compared with learned and eloquent men, replenished with all wisedome, he will séeme vneloquent and dumbe. But if a man consi­der the holy scripture, and the diuine wise­dome contained therein, and weigh with himselfe, how great and vnsearchable that learning is: he will confesse himselfe to be more bruite and dumbe before God, then beastes are before men. That is, as farre as a man by naturall wisedome excéedes a beast; and as far as a man by Art and humane lear­ning exceedes naturall wisedome; so far doth the déepe knowledge of the word of God surpasse all humane Arts and learning what­soeuer.

That the word of God is the Mann [...] and foode of our soules, Saint Peter sheweth, As new borne babes (saith he) desire that sincere milke of the word, 2. Pet. 2.2. that ye may grow there­by. Heb. 5.13. [...]4. And likewise Saint Paul saith; Euery one that vseth milke, is vnexpert in the word of righteousnes: for he is a babe. But strong meate belongeth to them that are of age, which through long custome haue their wits exercised, to discerne both good and e­uill.

Which spéech an ancient Father séemes thus to expound and amplifie: Orig. [...] 8. in Lew. not onely (sayth he) vnresonable Creatures doe know their proper and peculiar meates: for the Ly­on vseth one, and the Goate another, and the Oxe another, and the birde another, but in men also there are differences in the desire and appetite of foode.

He that hath an able and strong body, re­ceiues hard meate, and presumes to eate of any thing; and the Babe, though not able to speake, yet by proofe shewes, that it desires but milke.

Thus euery Creature is delighted with proper and competent meate. And so it fares in the sustenance of the soule, which is the word of God, euery one is not nourished with the selfe-same part of the word; one is nouri­shed with milke, that is, with plaine and easie doctrine of morall exhortations, and rudi­ments of Christianitie; and another takes the profounder mysteries and hidden secrets. How plentifull a storehouse then is the word of God, that hath fit foode for euery soule? Some will say; if the word be the foode of our soule, why is it then so darke in many places, as that the vulgar sort cannot any way com­prehend the sense, and the learned themselues striue for the true interpretation? whereas [Page 382] foode should be easie to be perceiued, and easie to be receiued. The answere is; that the scrip­ture is cléere for the fundamentall points of the doctrine of saluation; as the Articles of the faith, Psal. 119.105. and the commandements. And there­fore it is called a lanterne for those, whose hearts the Lord doth open; and it is said by Salomon; Pro. 8.9. That all the words of God are plaine to them that will vnderstand, and straight to them that will finde knowledge. In these points, it is darke onely to them that perish: 2. Cor. 4.3 4 as the Apostle saith. If the Gospel be hid, it is hid to them that are lost; in whom the God of this world hath blinded the mindes, that is, of the Infidels, that the glorious Gospell of Christ, which is the I­mage of God, should not shine vnto them. Howbeit also some things in the scriptures are not manifest to the very elect: and why? partly, that they should not trust to their owne wit, but should pray to God for the vn­derstanding of them; partly, that they should be stird vp to a more diligent search and me­ditation on them; partly, that they should the more estéeme of the ministerie, which is Gods ordinance, for the explanation of the holy scriptures. For though the Ministers of the word are our brethren, and men subiect to the like passions as we are; and therefore [Page 483] in that respect we may say to them, Physiti­ans heale your selues: yet they haue a trea­sure in an earthen vessell; and to animate vs the more to embrace his will, 2. Cor. 4.7. God speakes vnto vs by our owne flesh and blood; and to declare his loue and fauour towards base men, he exalts him to this dignitie, to be a Trumpetter of his pleasure. 1. Cor. 4.1. Ministers are called disposers of the secrets of God; that we should giue eare vnto them, as to them that are sent of Christ, for this end and purpose, that we might receiue (as it were) at their hands, the treasure of saluation, that is drawne out of the secrets of God. They are called Ambassadors in the name of Christ; because they haue the word of reconciliation betwéene God and vs, and are Ministers therof, praying the faithfull in Christs stéede, as if God did pray in them, 2. Cor. 5.20. Eph. 4.11. that they be re­conciled to God. They are called Pastors and féeders of soules, teachers and instructors of the ignorant; and planters of mindes in the Garden of Christianitie; 1 Cor. 3.6. Reu. [...].20. and waterers of hearts, with the showers of godly perswasi­ons; and Angels, that is, bringers and mes­sengers of ioyfull tidings; and Starres, that hold foorth vnto vs the shining light & lampe of the Gospel; which shewes vnto vs, how we should passe the time of our abiding héere; [Page 484] and discouers vnto vs the will and pleasure of God, both what God will haue vs to doe, and how he will be wo [...]shipped of vs; and also what he will doe with vs, and how he will saue vs. 1. Cor. 3.10.11.1 [...]. They are called builders, that must bui [...]d vpon the foundation that is layde, which is Iesus Christ, gold, siluer, and pre­tious stones, 1. Pet. 2.5. that we should suffer our selues to be framed with the hammer of their doc­trine, as liuely stones, and be made a spiritual hou [...] an holy Priesthood to offer spirituall sacrifices acceptable to God by Iesus Christ. They are called the salte of the earth and light of the world; Matt. 5.13.14. that we should suffer our corrupt liues to be seasoned and purged with the salt of their wholesome words; and our steps to be ordered by the brightnes of their exhortations, that we may walke vnblama­bly and circumspectly in this present world, that lyeth in wickednes. Ezek. 33.7 Act. [...]0.28. They are called watchmen and ouerseers, that we should hearken to their warming, when they fore­tell of the counterwaites, and comming, and danger of that old and subtile Serpent, that studies nothing, but for the destruction of the soules of men.

Luk 10.2.They are called labourers in the haruest, that we should remember, by their doctrine to bring foorth the fruit of good workes, that may [Page 485] be gathered into the Lords garner, and be euerlastingly rewarded.

They are called fishers of men; Matt. 4.19. Luk. 5.10. that we should by their preaching of the glad tidings of saluation, be caught in the net of eternall life.

They are called labourers together with God; that is, those that serue vnder him, 1. Cor. 3.9. for the gathering together of the elect; not as if they could do any thing of their owne strēgth, but by the grace of God, that makes them able; and all the encrease that procéedeth from their labour, doth so come from God, that no part of the praise is to be attributed to the vn­der seruant.

Lastly, Obad. v. 21. Rom. 11.14. 1. Cor. 9.22. 1. Tim. 4.16. Iam. 5.20. Isai 43.3. Act. 4.12. the Ministers of the word are cal­led Sauiours, and are said to saue others. Yea but (will some say) is there contrarietie in the scripture? It affirmes, that there is no Sauiour besides the Lord; and that there is none other name vnder heauen, by which we must be saued, but the name of Iesus: What Sauiour then is the Minister? The answere is: that there is no discord nor repugnancie in the scripture: for God is the alone author and worker of our saluation; and we are sa­ued onely by Christs merites and passion; as touching the fountaine and originall sub­stance of our saluation; but the Minister is [Page 486] said to saue his hearers, inasmuch as he is an instrument, that by the doctrine and publi­shing of the Gospell applies the saluation vnto our soules. For there are diuerse steps and degrées of our saluation: we cannot haue saluation, but we must be reconciled to God; we cannot be reconciled to God, without Christ; wee cannot haue Christ, without faith; wee cannot haue faith, without the preaching of the word. Rom. 10.14.15.17. This is cléere by that saying of the Apostle; How shall they call on him, in whom they haue not beléeued? and how shall they beléeue in him, of whom they haue not heard? and how shall they heare without a preacher? and how shall they preach, except they be sent? Out of which he infers this conclusion; then faith is by hea­ring; and hearing by the word of God. If then we haue such helpe by the Ministerie, for the vnderstanding of the mysteries of sal­uation, contained in the scriptures; who­soeuer despise the preaching of the word of God, (which in respect of vs is the first step of saluation,) and contemne the preachers and publishers thereof; doe despise their owne saluation, Chrys. and the meanes whereby they may be partakers of it: séeing (per ipsos Christum induimus; per ipsos dei filio coniun­gimur; per ipsos membra beati ipsius capitis effi­cimur:) [Page 487] by the helpe of the Ministerie, we doe put on Christ; we are conioyned to the sonne of God; we are made members of him, that is the blessed head of the Church.

That the word of God is the spirituall furniture and Armour, that beates downe strong holdes; and discomfites the Arch-enemie of our saluation, Sathan; Eph. 6.12.14.15.16.17. it is eui­dent by Paul, who reckoning vp the weapons that must defend vs, against principalities, against powers, against worldly gouer­nours, against the Princes of the darkenes of this world, against spirituall wickednes­ses, which are in the high places; as the gir­dle of veritie, the brest plate of righteousnes, the leg harnesse of the Gospell of peace, the shield of faith, the helmet of saluation; he names among the rest, the sword of the spi­rit, which is the word of God. Saint Chry­sostom doubts not to say; Ser. 3. de Lazaro. that the very sight of the Bible chaseth and driueth away the diuell.

For (saith he) euen as where there is armour of proofe laid vp in an house; though none vse it yet it bréedes securitie and safetie to those that dwell in that roome; inasmuch as no robber, nor vnderminer of wals, nor any other malefactor dares to assaile that house, where such furniture [Page 488] is kept: euen so, wheresoeuer those heauenly bookes are, from thence all Sathans force is expelled, and the inhabiters want no consola­tion: Heads the reason: (Quando quidem ipse etiam librorum aspectu [...], segniores nos reddit ad peccandum:) forasmuch as the very sight of the Bookes, doth withhold vs from sinning. If the very sight of the sacred Bible in our houses, will cause vs to thinke thus, I will not sweare vainely; I will not blaspheme; I wil not offend the diuine Maiestie, this way, or that way; because yonder lyeth the holy Booke of God, which forbids sinne, and threatens sinners, & shewes the punishment of vngodlines: If the very sight of the Bible doe so much; how will the reading, and per­using, and reuerent meditating on the scrip­tures amend and reforme our manners? Lastly, that the word of God will make vs absolute, Saint Paul teacheth, when he saith to his scholler Timothie; 2. Tim. 3.15. [...]6.11. that the holy scrip­tures were able to make him wise vnto salua­tion, through the faith which is in Christ Ie­sus: for the whole scripture is giuen by in­spiration of God, and is profitable to teach, to conuince, to correct, and to instruct in righteousnes, that the man of God may be absolute, being made perfect vnto all good workes.

As if he had said, the scripture teacheth the truth of the Christian faith; and conuinceth erroneous doctrines; and rebukes vices; and instructs in all godlines and holy conuersa­tion.

And, that more is; Rom 15.4. (as the same Apostle affirmes,) as the scriptures were written for our learning; so they were written for to bréede in vs patience, and consolation, and hope in all our afflictions. If the word of God be able to prepare vs on this wise, to euery good worke; who will not admire the fulnes and sufficiencie thereof? He that would say, that the scripture containes not all things necessarie to saluation; but that some vnwrit­ten verities are to be beléeued equally with the written word; such as were those things that Paul ordered when he came to Corinth; 1. Cor. 11.34. 2. Thes. 2.15. 2. Io. 11. & 3. Io. 13.14. Io. 21.25. and the instructions and traditions that he vttered to the Thessalonians; & those things which y ^e blessed Euangelist would not write with pen, ynke, and paper, but speake mouth to mouth; and those other things which Ie­sus did, the which if they should be written euery one, the Euangelist supposeth, that the world could not containe the Bookes that should be written.

He that would obiect this, to procure au­thoritie to mens deuises, must knowe, that [Page 490] the things which Paul ordered among the Corinthians, were not fundamentall points of Christian doctrine; but such things as per­tained to order and decencie; as place, time, forme of prayers, and other such like; for which the Apostle tooke order in congregati­ons, according to the consideration of times, places, and persons: and he must knowe, that the instructions and traditions giuen to the Thessalonians, were nothing else but the selfe-same doctrine which formerly the Apostle had deliuered vnto them, either by word, or by letter: and he must knowe, that the Euange­list meanes not any other Gospell, 1. Io. 1.1. then that which he had before preached and written, euen Iesus Christ y ^e eternall life, which was from the beginning, which he had heard, and séene with his eyes, and looked vpon, and handled with his hands; but he meanes some particular matters, that priuately belōged to some speciall persons, and were not tending to the edification of the whole Church: and he must knowe, that though all things are not written, Io. 20.31. that Iesus did, yet enough is writ­ten, that we might beléeue, that Iesus is that Christ, that sonne of God, and that in belée­uing we might haue faith through his name; and Christs Church is built vpon the foun­dation of the Apostles and Prophets, Eph. 2.20. Iesus [Page 491] Christ himselfe being the chiefe corner stone; and no reuelations, or apparitions are to be expected, Luk. 16.29. Heb. 1.1. for we haue Moses and the Prophets and must heare them; and albeit at sundry times and in diuerse manners God spake in the old time to our fathers by the Prophets; in these last daies he hath spoken to vs by his sonne; that is, although the former declara­tion of Gods will made by the Prophets was not full, yet nothing must be added to this latter. For the sacred scriptures are the touch­stone, to try truth and falsehood; as Cyprian shewes by an excellent similitude; in which he likens y ^e scripture to a pipe or conduit of wa­ter. If (saith he) a conduit of water do sudden­ly faile, In epist ad Pompeiu [...] cōtra epist. Stephani. which before ran copiously & abun­dantly; doe we not presently goe to the head of the spring, that we may see, whether the vaines encreasing, the head be dried vp; or whether they running ful from thence, it faile in the mid, or meane way? And if we find, that the pipe be corrupted, or broken, we amēd it, that the current of water may runne, as it for­merly did. Euen so must the Ministers of God do: they must keepe them fast by the cōman­demēts of God; that if the truth reele or stag­ger in ought, we may returne to the fountaine of the Lord, & the Gospel, & that which hath bene deliuered by y ^e Apostles; & that a reason [Page 492] of our doing may thence arise, from whence both the order and originall thereof procee­ded. For if we haue recourse to the welspring of Gods ordinance, all error of man ceaseth, and whatsoeuer is obscurely hidden vnder a darke cloud, it is opened by the light of [...]ruth. Since then the word of God is so vsefull and necessarie for vs, Chrys. ser. 3. de Laz let vs follow the custome of Smythes, Carpenters, and other such Arti­ficers.

They haue st [...]ll the tooles and instruments of their science readie and fit; and though dearth or pouertie constraine them; yet they had rather do any thing, then sell their tooles, and so maintaine themselues; and they had rather pay vse for monie, then engage their instruments.

For why? they well know, that if they sell their tooles, their art decaies, and the founda­tion of their gaine fals to ground: but while their tooles are left, and they apply their facul­tie, in processe of time it may come to passe, that they may pay their debt.

But if they doe away their tooles, before they pay their debt; what hope or expecta­tion is left? Of this minde must euery Chri­stian be. And as their tooles, are the hammer, and tongs, and anuile, and the like; so our instrumēts are the writings of the Prophets [Page 495] and Apostles, and the whole scripture giuen by inspiration of God.

As they finish the workes which they take in hand, by their instruments and tooles; euen so by these Bookes we frame our selues, and corrupt our liues, and reforme and renew our soules.

But héerein is the ods: that the Artificer by his craft onely ads a forme and shape, to that he workes on; but he cannot chaunge the substance and matter; for he cannot turne siluer into gold, or yron into copper; but he onely alters the outward shape and propor­tion of them: but a Christian may doe other­wise, and farre more, by the working of the Spirit, that blesseth the studie of the scrip­tures; (nam ligneum vas acceptum, poteris ali­quando reddere aureum:) for thereby thou mayest make that a golden vessell, which thou receiuedst a wooden vessell.

Who will now call into question, the pro­fite that the scripture brings to them that loue it, reade it, heare it, and thinke vpon it? And how brazen are his browes, that dares to affirme, Bellar. tom. 1. l. 1. c. 16. that the translation of the scrip­ture into vulgar languages, is neither ne­cessarie, nor much profitable, but ofttimes hurtfull; and therefore the reading of them is not to be permitted to any, but to such as [Page 496] shall be licensed thereunto by their Ordina­rie? Ioh. 5.49. If Christ commend and commaund the searching of the scriptures: if the Eunuch of Cana [...]ce be neuer to be forgotten, Act. 8.28. Act. 16.11. for busie perusing of the word of God: if the noble Be­raeans did well, in receiuing the word with all readines, and searching the scriptures daily, whether those things were so: Act. 18.24.26. if Apollos, A­quila and Priscill [...] were diligent readers and expounders of the things of the Lord: if he that spake as he was inspired of God, Psal. 1.2. pro­nounce the man blessed, that meditates on Gods law day and night: they that will de­barre men from reading and hearing of Gods word, must be contented to be ranked in the number of those, on whom the man of God doth cast a view, Isa. 5.20. when he saith; Woe vnto them, that speake good of euill, and euill of good; which put darkenes for light, and light for darkenes; that put bitter for swéete, and sweete for sowre.

Doth not the wiseman shew, how necessa­rie the scripture, and the exposition thereof is for the people, in that he writes, that where there is no vision, Prou. 29.18. (that is,) declaration of Gods word) the people decay? doth not Christ shew, that the not knowing of the scriptures is the mother of error; Matt. 22.19. when he saith, that the Saduces beléeued not the Re­surrection, [Page 397] and were wrapt in ignorance, be­cause they knew not the scriptures? Doth not the holy Apostle cleerely beate downe the maintenance of ignorance; 1. Thes. 5.20. 1. Tim. 4.13. when he com­maunds, not to despise prophesie, that is, the exposition of the word of God? and when he chargeth the Minister, to apply reading, ex­hortation, and doctrine? Doth it not mani­festly appeare, that the scriptures were read of Ezra to the people in their knowne tongue? Noh. 8.18. & 9.3. Luk. 21.22. and likewise of Christ himselfe? in that vpon the reading and expounding of a place of the Prophet, when Christ had said, this day is the scripture fulfilled in your eares; they all bare him witnes, & wondred at the gratious words, which proceeded out of his mouth: and likewise of the Apostles, Act. 2.11. & 13.15. who preached to the Greekes and other nations, not in the Hebrewe tongue, but in the Greeke tongue, and in that tongue that was vnderstood of the hearers? But that in old times the com­mon people were commaunded to reade the scriptures, and to read them in that tongue that they vnderstood, Deut. 6.6.7.8.9. it is most euident by that place, where it is said; Heare O Israel, these words which I commaund thee this day, shall be in thine heart; and thou shalt re­hearse them continually vnto thy children, and shalt talke of them when thou tarriest in [Page 498] thine house, and as thou walkest by the way, and when thou lyest downe, and when thou risest vp; and thou shalt binde them for a signe vpon thine hand, and they shall be as frontlets betwéene thine eyes also thou shalt write them vpon the postes of thine house, and vpon thy gates.

Cor. A­grip de [...]an. scient. Incapite Ieiunij.One saith, that is was decréed in the first Nicem Counsell, that no Christian should want a Bible in his house. Augustine speakes thus to his people; Let it not suffice, that you heare the scriptures read in the Church; but also in your owne houses, either reade them your selues, or séeke some to reade them. Chry­sostom speakes thus to his hearers: In Ioan. Hom. 9 [...] [...]p [...] Co [...]os I admo­nish and desire you, to get you Bookes: heare this all ye secular men: get you Bibles, which are medicines for your soules. If you will haue nought else, get you euen the newe Te­stament, the Apostle, the Acts, that are conti­nuall and diligent teachers. Origen speakes thus; In Isai. hom. 2. Would God, that all of vs would doe that is written; Search the scriptures. Ierome speakes thus of the companie of women, that were conuersant with Paule at Bethleem; In epitaph. Paula. It was lawfull for none of them to be ignorant of the Psalmes, and not to learne somewhat euery day out of the holy scriptures. Despir. sancto. c. 1. Basil speakes thus; As much as humane nature [Page 499] can beare, we may be like to God: and the likenes cannot be without knowledge: and this knowledge consisteth of doctrine: and the beginning of doctrine is speech: and the parts of speech are syllables and sounds. As if he had said; Except men know sounds and syllables, they cannot perceiue the speech: except men perce [...]ue the speech, they cannot apprehend the doctrine: except men appre­hend the doctrine, they cannot be like to God.

Iulian that most wicked Emperour obiected to Christians, Cyrill con­tra Iuliad. lib. 6. In fu [...]. Orat. [...]e s [...]r. Gorg. That their women were spite­full in the scriptures: and Nazianzen witnes­seth of his sister Gorgonia, that she was ex­cellently exercised in the old and new Testa­ment. If women, if the common people, if euery fort were commaunded to reade and search, and did reade and search the scrip­tures; who are to be exempted from this du­tie? If Moses wish, Num. 11.29. Psal. 1.9.10. 1. Thes. 4.1. that all the Lords people had knowledge, and could prophecie: if Paul wish to all Gods people daily and large en­crease of knowledge: to call ignorance the Mother of Deuotion, is that heresie, that cal­led Ignoarnce of the truth, knowledge. I [...]en. l. 2. c. 19. For Ignorance is the Mother of all errors: Con­cil. Tol. 4. c. 24. and not to knowe the scripture, is not to knowe Christ: Hier. distinct. 38. fi iuxtra. and they which knowe not [Page 500] those things which pertaine to the Lord, are not knowne of the Lord: Greg. in pastoral. l. 1. c. 1. and it is the greatest torment and paine to the Diuels, to see any to apply the word of God, and studi­ously to seeke out the knowledge of Gods lawe, and the mysteries of the scripture: this is the flame and fire wherein they burne; for they possesse all those that lye in Ignorance: Orig. in Numb. hom. 27. and as the body cannot liue except it breath; so the soule cannot liue, except she knowe her Creator: for not to knowe God, is the death of the soule. Basil. in exhor. ad Baptis. Iud. 16. Wherefore they that will dominere ouer the Church of God, and kéepe the vulgar sort in such awe, as to leade them whither they list; (as the Phi­listimes led Sampson after their pleasure, when they had shauen his haire, and puld out his eyes, though otherwise he were strong and big: Ioh. 12.35.) For he that walketh in the darke, knoweth not whither he goeth: and they that will neither themselues teach the people, nor permit them to reade the scripture, that they may teach themselues: these must appropri­ate those places to themselues; Matt. 23.13. Woe vnto them, that shut vp the kingdome of Heauen before men, neither going in themselues, nor suffering them that would enter, Deut. 27.18. Matt. 15.14. to come in: And, cursed be he, that maketh the blinde to goe out of the way: And, If the blinde leade [Page 501] the blinde, both shall fall into the ditch: And, where there is like people, like Priest, Isai. 24.1.2. the Lord maketh the earth emptie, and turneth it vpside downe, and scattereth abroad the in­habitants thereof: And, Isai. 30.10.11.12.13.14. where there is a re­bellious people, that will not heare the lawe of the Lord; Which say vnto the Seers, see not, and to the Prophets, prophesie not vnto vs right things, but speake flattering things vnto vs; prophesie errors; depart out of the way, goe aside out of the path; cause the holy one of Israel, to cease from vs: Thus saith the holy one of Israel, because you haue cast off this word, and trust in violence, and wicked­nes, and stay thereupon; therefore this ini­quitie shall be to you as a breach that falleth, or a swelling in a high wall, whose breaking commeth suddenly in a moment: And the breaking thereof is like a potters pot, which is broken without pittie, and in the breaking thereof is not found a sheard to take fire out of the hearth, or to take water out of the pit.

Secondly, let vs sée, 2. How the word must be heard. how the word of God must be heard. When meate is conueyed into the stomach, euery member and part of the bo­die receiues his nourishment, and conuerts the sustenance into his owne nature: for ex­ample: that which the liuer receiues, is tur­ned [Page 502] all into blood; that which the gall re­ceiues, is turned all into choller; that which the lungs receiue, is turned all into fleame; and that which the breasts receiue, is turned all into milke: Chrys. hom. 38. in Matt. So when the Ministers of the Church speake the word, all doe receiue it, (vnusquis (que) autem conuertit illud secundum cor suum:) but euery one doth conuert it accor­ding to his owne heart. So as one and the selfesame word in good hearts proceedes to life, in peruerse hearts it bréedes anger, like choller; in some it workes loue, like swéete milke; and in other some it breedes hatred, like bitter gall.

Theodori­tus de cu­ratione infidelium Graecerum ser. 5.It is commonly experimented, that it is the nature of the loade-stone, to suffer any matter and substance to lye quiet, except yron: but to hale or drawe yron to it, and sometimes to pull it vp aloft, and to cause it to hang there, not staied or propped by any thing, or bound aboue by any linke or band, but onely by an hidden force and vertue not seene of man.

Euen another such thing, euery one that giues héede thereunto, may marke in the prea­ching of the word of God. For the greatest part of people will encline the eare vnto it, yet onely the faithfull are delighted therewith and drawne after it: when for all that, vnder [Page 503] them appeares no comfort of worldly felici­tie; neither is there séene any band by which they are tied from aboue; but onely it is by the operation and efficacie of Gods spirit, that secretly frameth the motions of our hearts.

Saint Augustine hath a most excellent say­ing: (quicquid loquimur in Dei nomine, In Psal. 98. quoni­ [...]m Dei est per nos loquentis, imber Dei est: vid [...]te vos, qualis terra sitis:) whatsoeuer we speake in the name of God, because it is the word of God that speakes by vs, it is the showre of God: looke you to it, what kinde of soyle you are.

For when the raine fals on the earth, if it be good ground, it yéeldes good fruit; if it be ill ground, it brings foorth thornes; yet is the raine comfortable, both on the fruits, and on the thornes. He that heares the word, and becomes worse, and by watring bringeth foorth thornes; let him not accuse the raine, but looke to be burnt. But he that is bettered thereby, and brings foorth good fruit out of his good ground, let him commend the raine, and assure himselfe, that his fruit shall be laied vp in the garner of heauen. And what is all this, but that which our Sauiour plainely expres­seth by the séede, Matt. 13. which being sowne fell di­uersely, some by the way side, some vpon [Page 504] stonie ground, some among thornes, and some in good ground: the foules deuoured vp that which fell by the way side; that which fell on stonie ground, withered away for want of depth of earth; that which fell among thornes, was choaked; and that onely fructi­fied, which fell in good ground.

Out of which words, who is so simple, that he cannot gather, that the greater part receiue the word vnprofitably? Some haue open hearts, to lodge and harbour all ill affections and desires, like the common way: some are wrapped and tangled in worldly cares, as with thornes: some are soone ripe, soone rot­ten; spring vp quickly, and wither quickly; because they want déepenes of roote; like corne sowne on stonie ground. Therefore if the séede shall spéede well, it must be sowne in good ground. And what is this good ground? The chiefest and skilfullest manurer and husban­der of the heart doth shew: Luk. 8.15. That which fell in good ground (saith Christ,) are they, which with an honest and good heart heare the word, and kéepe it, and bring foorth fruit with pa­tience.

First then there must be an honest and good heart: honest in the outward shew, and good in the inward qualities and gifts; which not onely séemeth such a one, but is such a [Page 505] one indéed. The Poet saith, Sincerum nisi vas, quodcun (que) infundis acescet: If the vessell be not cleane, whatsoeuer thou powrest into it, it doth léese his sauour. If we put a drop of ho­nie into a great vessell full of vineger; the ho­nie is lost, and the vineger still remaines ea­gre. So where a man lies in wickednes, preach the word vnto him, the word is fruit­les, and his sinne abideth.

When a showre distils on a stone, Chrys. the stone sweates without, but it is drie within; because the moysture cannot piecce it. The worldly and vnregenerate person is like the hard and drie stone; onely the sound of the word beates vpon his carnall eares; but no­thing descendeth into his heart. Psal. 25.14. For the se­crets of the Lord are with them that feare him; and he will not admit the sinfull soule into the mysteries contained in his holy word. If we will haue our hearing of the word to prosper, we must remoue the cur­taine of wickednes from our hearts; 2. Cor. 3.15. else we shall heare without profite; as the Iewes reade the lawe, and vnderstand it not; be­cause the vaile is not taken from them. If we will be rightly instructed and sanctified by hearing the word, and bring foorth acceptable fruit, we must breake vp the fallowe ground, Ier. 4.4 and not sowe among thornes: for if the good [Page 478] séede fall among thornie sinnes, that natu­rally sprout and spring vp in vs, they will choake all the good plants of holy doctrine that are graffed in our hearts. If we will ap­proach néere to God by hearing the word, we must not bring a prophane and a wicked heart; Leu. 10.3. as Nadab and [...]bihu offered strange fire before the Lord; for God will be honored in them that drawe nigh vnto him. If we will growe in grace by our entrance into the Lords house; we must looke to our feete, (how much more to our hearts?) when we come thither; Matt. 22.11. and we must not thrust into the mar­riage feast, not arraied in the marriage robe; that is, we must not presume to heare the word of God, with a polluted, vncleane, and vnsanctified heart.

An honest and vertuous heart rinsed and clensed from the dregs of iniquitie, makes vs chéerefull, and forward, and desirous to heare the word of God. And as hunger is the best sawe for meate; so the desire of the word, is the best motiue and prouocation to the hea­ring thereof; and where that desire is, there the words of the Psalmist shall be heard; How swéete are thy promises vnto my mouth? Psal 119.103. yea more then hony vnto my mouth. To be hun­gry for meate, declares good health of bodie; so to long for the word of God, Hom. 2. in Isai. argueth good con­stitution [Page 507] of soule: saith Saint Chrysostome. And why doe many get so little good by hea­ring? It is because the honest and good heart is not in them, that brings foorth the true de­sire of hearing. When Diogenes was repel­led of [...]n [...]sth [...]nes, he put his head vnder his staffe, and said; beate me, Laer [...]. l. 6. as long as thou wilt; for thou shalt finde no staffe so hard, that may driue me away from thee, as long as thou speakest any thing that I may learne. If our desire of diuine wisedome, were answera­ble to Di [...]genes his desire of humane wise­dome, no labour, no paines, no busines should plucke vs backe from hearing of the word. But therefore doe we neglect to heare, because we desire not to heare; and therefore we desire not to heare, because we know not the true benefite of hearing, and haue not the good heart, that should excite vs to séeke it out. For as the things which we behold a far off, are represented bigger to our view, then they are indéed; and those things seeme big which are néere vnto vs: so to a sinner that loues earthly things, all things pertaining to God, because they are farre from his eye, and the whole knowledge of diuine matters appeares small & contemptible; and the ioyes & commo­dities only of this world séeme fairer & desira­ble, because they are néere to his eye, from this [Page 508] blindnes & proposterous iudgement, springs that difference betwéene corporall foode set on the table, and spirituall foode deliuered in preaching. For when we are inuited to a ban­quet, we doe not refu [...]e, as if we wanted not meate: but when we are inuited to heare the word, we oftentimes refuse, as if we néeded no preaching.

When we sit at table, we would gladly be serued with the best meate, and care not be­fore whom the course meate be set: but in hea­ring the word, (as in the reprehension of some vice, that chiefely makes for the soules health,) we remoue the best from vs, and shift it off to other, saying, this toucheth him, or him, not me. When we sit at table, we would be first: but when we shall heare the word, we care not if we be last. When we sit at table scarce any banquet séemes too long: but when we heare the word, almost euery sermon is tedious.

Lastly, at table we eate often, and almost daily the same foode, without disdaine: but in hearing the word, we can scarse heare one spéech twise vttered without loathing. And what is the cause of all this; but for that our stomackes are queasie, and our appetites de­caied towards heauenly things? Wherefore as the blinde Bartimaeus cast away his cloake, Mar. 10. [...]0. [Page 509] when he should come to Christ, to receiue his sight of bodie: so we must cast off our rags of sinne, when we come to the word, to receiue knowledge and our inward sight of minde. For the feare of the Lord is the beginning of knowledge; Pro. 1.7. Gods graces will not come to the heart, nor remaine in the heart, that is not clensed from wickednes; if we will haue Christ to teach vs, Mar. 4.34. as he expounded all things to his disciples apart, we must also goe apart from iniquitie, and the loue of the things of the world; and we must earnestly beg that honest and good heart, of him that seeth and ruleth all hearts, that our soules being made vndefiled Virgines, Reu. 14.3. may sing the Virgines song, which none can learne, but such as sing it.

Next, we must heare, and kéepe, and re­taine the word in our hearts, that it may dwell in vs plenteously. He that puts bread, or any other meate into his mouth; first chewes it, and then conuaies it into his sto­mack: so when we haue heard Gods word, we must meditate on that we haue heard; and we must consider, what was spoken, and how it was spoken, and to what purpose it was spoken.

There is much adoe to kéepe the word, when it is heard; for the flesh and the diuell [Page 510] fight against the Spirit, that séekes by the preaching of the word to be a new ghest in our soules. 2. King. 9.20. But as Iehu was knowne by his fu­rious marching: so an honest and good heart is knowne by zeale and earnestnes, to finish a good purpose in hearing and keeping Gods word, that it may dwell in vs. And as Iaakob when he wrestled with the Angell, said, I will not let thee goe, Gen. 32.26. except thou blesse me: so a true Israelite will say, when he heares the word, I will sixe it in my heart, and I will not let it depart, till it reforme my minde, and bring foorth fruit.

Neither auailes it ought to heare the word, except the heart kéepe it, and faith en­graue it deepely in the soule. What did it pro­fit Adam, Gen. 3.11. to heare the commandement, to ab­staine from the trée of knowledge of good and euill, when he neither beléeued, nor kept it? What did it profite Lo [...]s wife, to heare that commandement; Gen. 19.17. Escape for thy life, looke not behind thée, neither tarrie thou in all the plaine, escape into the mountaine, lest thou be destroyed; when she disobediently retained it not in her heart? Psal. 95.7.8.9. What did it profite the children of Israel, to heare the voyce of the Lord; when they kept it not; but hardened their hearts, and tempted God, and prooued him, though they had seene his worke? For [Page 511] they that are thirstie, must drawe nigh to the waters, and must encline their eares, and must come to the Lord; if they will haue their soules to liue, and will be partakers of Gods euerlasting couenant, euen of the sure mer­cies of Dauid: and then they shall sée, Isai. 55.1.3.10.11. that as the raine commeth downe, and the snow from heauen, and watereth the earth, and maketh it to bring foorth and bud, and returneth not againe thither from whence it came: so the word of God, that goeth out of his mouth, shall not returne voyde; but shall accomplish that which God will, and shall prosper in the thing whereto it is sent.

What did it profite the hearers of the old Prophets, Ier. 6.8. & 7.24.25.26. to haue their eares beaten on with an externall sound; when they would not be instructed: and when they would not obey, nor incline their eares, nor walke in the waies which God commanded; but went af­ter the counsels and stubburnenes of their wicked heart, and went backward and not forward; and hardened their necke, and did worse then their fathers? Mar. 6.20. What did it profit Herod, to heare Iohn gladly, and to reuerence him, and to doe many things by his prea­ching; when as he imprinted not the word in his heart, nor kept it; Heb. 4.2. and therefore it profi­ted not, because it was not mixed with faith? [Page 512] What did it profite Felix, to heare Paul of the faith in Christ; Act. 24.24.25. and to tremble, when he heard him dispute of righteousnes, and temperan­cie, and of the iudgement to come; when the word of God had no rooting in his heart, and his affection thereunto was but as a sudden flash of lightning in y ^e darkenes, which comes quickly, and vanisheth quickly? For as the blessed Virgine, Luk. 2.33.51. not onely maruelled at the things which were spoken of Iesus, but also kept all those sayings in her hart: so when we heare the word of God, we must not onely re­ceiue it with outward cares, but we must giue it accesse into the closet of our hearts, and kéepe it, Iam. 1.21. Luk. 10.23.24. and graffe it there, if we will haue it to saue our soules. It is a step to bles­sednes, to heare the Gospell preached; for bles­sed are our eyes, which sée that which many Prophets and Kings haue desired to sée, and haue not seene: and to heare those things, which we heare; and haue not heard them: but he is indéed blessed, not that heares the word onely, Luk. 14.35. but that heareth and kéepeth it. Therefore to teach, how profitable a thing it is to heare the word and kéepe it; Christ makes it a marke and cognizance of his elect, that when the name of God is declared vnto them, Reu. 1.3. Ioh. 17.6. they kéepe his word. And that we may learne, that it sufficeth not to heare, ex­cept [Page 513] we heare and kéepe; both Christ, and the disciple whom he loued, Luk. 9.44. Matt. 13.9. Reu. 2.7.11.17. & 13.9. that in his last sup­per leaned on his breast, when they propo­sed things againe and againe to be pondered, they required their words to be marked; and charged, that he that hath eares, should heare; that is, that eares and hearts should ioyne together in receiuing and holding the word of God. For though the word be still salt; yet when it is not well kept, Luk. 14.35. it becomes as salt that hath lost his sauour, and pre­serues not the soule from putrifying in sinne and wickednes, through want of faith in the receiuer. Ezek. 3.1. Ezekiel was commaunded to eate the roule and booke, that was shewed vnto him: to teach vs, that we shall heare Gods word in vaine, vnles we retaine it, and de­light in it. For as meate that is receiued into the stomach, if it be presently discharged out, it nourisheth not the body, nor is tur­ned into the substance thereof: so the word doth the soule no good, when it is heard one­ly, and not kept, and digested, and chewed, and conuerted vnto the soules nourishment. When a trée is planted, it can beare no fruit, if it be shaken and ouerthrowne with stormes and windes: no more can the word bring foorth fruit, when it is planted in the heart, if it be not kept sure, but suffered to be [Page 514] shaken with the winde of euery tentation. Ioh. 4.14. It is not enough to come to the well, but if we will neuer thirst, we must drinke of the wa­ter which Christ giues vs. For as he saith, I am come into my garden, Cant. 5.1. I gathered my mirre with my spice, I ate mine hony-combe with my hony, I dranke my wine with my milke: so he saith also, O friends, drinke and make you merry, O welbeloued: that is, as Christ in his kingdome of grace, like a deli­cious Paradise and garden, into which we enter by the preaching of the word, hath pre­pared a spirituall banquet; so he liberally in­uites all men to the participation thereof, which is obtained by holding fast and kéeping of his word and gospell.

Wherefore since it is not enough, to ad­mire the foode of our soules, and to call it Man, Ex. 16.16. that is, what is this? except we gather it as we ought, and kéepe it as we ought, and eate it as we ought: Let vs beséech God, the giuer of euery good and perfect gift, to endue vs with the honest and good heart, which hea­reth the word, and kéepeth it; that Gods word may euermore remaine in vs. 1. Cor. 3.7. For neither is he y ^t planteth any thing, neither he y ^t wate­reth, but God that giueth y ^e encrease. Except the Lord build y ^e house, Psal. 127.1. they labour in vaine [Page 515] that build it; except the Lord kéepe the citie, the kéeper watcheth in vaine. Therefore Au­stin and Gregorie say agréeably thereunto; Aug. tract. 3. in ep. Ioan. Greg. l. 11. c 5. Mor. in Iob. (Omnia Eeclesiae magisteria forinsecus sonant, ca­thedram habet in caelo, qui intus docet: Mutum est os omne quod loquitur, si Deus interius in corde non clamet; qui etiam aspirat verba quae audiun­tur:) that is, all the teaching of the Church founds without; he that teacheth within, hath his seate in heauen: Euery mouth that speakes is dumbe, vnles God crye within in the heart; who also giues life to the words which are heard.

The third propertie of the good hearer, is to bring foorth fruit with patience. The graine of wheate will being foorth none other fruit, but fruit of his owne nature and sort: so the Gospell and word of Christ, when it is sowne on the good heart, that heareth and kéepeth, will bring foorth none other thing, then that it teacheth and deliuereth. Faith in Christ, amendment of former life, knowledge of God, loue to God and man, are preached and sowne: and where there is the honest and good heart, and these things are heard, kept, and dwell; there these things spring, growe, and flourish.

God required the Israelites, Deut. 31.12. to gather the people together, men, and women, and chil­dren, [Page 516] & the strangers that were within their gates, that they might heare, and that they might learne, and feare the Lord their God, and kéepe and obserue all the words of his law. Hearing, and learning, and fearing the Lord goeth before; and then kéeping and ob­seruing the words of the law commeth after. For God commaunded Moses, to teach his ordinances and lawes to the people; Deut. 6.1.2. that they might doe them, and feare the Lord, and doe all that was commanded. Therefore when the Israelites would promise an absolute and entire worship of God; Deut. 5.27. they said, that they would heare all that the Lord God should say vnto them, Isa. 29.13.15.1 [...]. and doe it. For they that come neere to God with their mouth, and ho­nour him with their lips; but haue their hart remooued from him, and doe not feare him in their workes; are cursed, though they séeke deepe to hide their counsell from the Lord, and doe their workes in darkenes, and say; Who seeth vs? and who knoweth vs? their turning of deuises shall not be estéemed more then the potters clay: for shall the worke say of him that made it, He made me not? or the thing formed, say of him that fashioned it, He had none vnderstanding? That is: for all their craft, they shall not be able to escape Gods hands; no more then the clay that is in [Page 517] the potters hāds hath power to deliuer it selfe. When Christ gaue cōmission to his Apostles to goe and teach all nations, and to baptise: Matt. 28.20. he ads how they should teach thē; teaching them (saith he) to obserue all things, whatsoeuer I haue commaunded you. Iam. [...].22. Ro. 1.13. We must not only be hearers of the law, deceiuing our selues; but also doers of the law: for not the hearers of the lawe are righteous before God, but the doers of the law shall be iustified. We must not onely professe good things; but practise good things: for if we knowe what is good, Iob. 13.17. Luk. 12.47. yet we are blessed, if we doe it; and the seruant that knoweth his maisters will, and doth it not, shall be beaten with many stripes. We must be good trées, that doe not onely beare leaues and blossomes; Luk. 6.44.46. but also bring forth good fruit in due season: otherwise Christ will say vnto vs; Why call ye me Lord, Lord, and doe not the things that I speake? We must not deale with the scripture in performance, as y ^e Papists deale with it in exposition, calling it a nose of waxe; that is, we must not make it serue our wils & affections; beléeuing what is promised, but not doing what is cōmanded. Idle boies sometimes strike fire out of y ^e f [...]int, not to kindle a fire; but to sée, how the sparkles flye out; praising and admiring sometimes these, sometimes those sparkles; & putting no [Page 518] fewell or substance that may fire a flame: so many hearers, more curious then Christian, bring their vnderstanding as a flint, to the preachers voyce which is like the stryking stéele, onely to heare how oratoriously and eloquently he speakes; and not putting there­unto the fewell of their desire, that it may be kindled to vertue and good workes.

When they haue heard many preachers, they will say; He is learned; another is elo­quent; this man is copious; that man is swift in vtterance.

Therefore a Sermon to them is like a Mu­sicall songe; wherein the voyce of the singer is commended; but the subiect of the sonnet is not considered.

And it often fals out, that as when Mu­sicke sounds by night in the stréetes, a man may rise out of his bed, to heare it; but assoone as it is ended, he goeth to his bed againe, and sléepes as erewhiles he did: so many world­ly, couetous, proud, and voluptuous persons, when the Sermon is heard; they profite no­thing therby, but carrie home the same minds which they brought foorth, and lye downe againe to sléepe securely in the bed of iniqui­tie.

But if we will haue the word of Christ to dwell in vs, and be profitable hearers; we [Page 519] must heare with an honest and good heart; and we must heare, and kéepe, and bring foorth fruit.

And how must we bring foorth fruit? with patience. For the chiefest fruit that comes of the right receiuing of the word of God, is the propagation thereof vnto others also; that being freed from Sathans tyrannie, they may be made citizens of Christs kingdome. This cannot be done in the world without crosses, aduersities, and persecutions. There­fore we must haue patience; for without pa­tience this principall fruit of the word cannot be yéelded foorth; 2. Tim. 2.12. forasmuch as all that will liue godly in Christ Iesus, must suffer perse­cution.

This caused the Apostle to say, Ro. 2.7. that the way to euerlasting life, is patience in well do­ing: he saies not, well doing, and no more; but patience in well doing; because without patience we can hardly doe any good. 2. Cor. 6.4. This caused him to reckon Patience, for the first vertue, that must alwaies be in a good Mini­ster of the word; howsoeuer other vertues may not alwaies be in him, nor without ex­ception, vnles it be according to the affection of the minde.

This caused him to say, Heb. 10.36. That we haue néede of patience, that after we haue done the [Page 520] will of God, we may receiue y ^e promise. This caused Christ, when he had foretold many and bitter calamities of y ^e professors of his name; to conclude the spéech with this; Luk. 21.19. By your pati­ence possesse your soules: as though he had said; when you are pressed with miseries on euery side, it will be hard for you to possesse your soules, except ye be valiant, couragious, and beare vp manfully by patience: for Ver­tue without patience is a Widowe. Patience can turne reproaches into ioy, infirmities in­to glorie, tribulations into gladnes: for it made the Apostles to goe away ioyfully, Act. 5.41. for that they were counted worthy to suffer re­buke for the name of Christ: and it caused Paul to take pleasure in his infirmities. 2. Cor. 12.10. Hab. 2.4. Heb. 11.1. Rom. [...].25. Pati­ence is the life of the righteous: for the righte­ous liueth by his faith: and faith is y ^e ground of things which are hoped for: and hope is propped vp by patience, for hoping for that we see not, we do with patience abide for it: there­fore the righteous liue by their patience. Pa­tience encreaseth the reward of weldoing: and therefore Chrysostome well weighing the force of Pauls words, 1. Cor. 3. [...]. (where he saith, Euery man shall receiue his wages according to his la­bour,) writes on this sort: I will say a thing which may seeme to excéed the opinion of many, but it shall not excéed the truth. Al­though [Page 521] a man shall doe some worthy and cou­ragious thing, In epist. ad Olymp. and yet without labour and danger, he shall receiue no great reward. For euery man shall receiue his owne wages, ac­cording to his labour; not according to the greatnes of the worke, but according to the qualitie of the labour and suffering. And he proues this by examples out of the scriptures. For Paul glorieth not, 2. Cor. 12. Iob. 1.1. & 27.6. but in his infirmities and tribulations. Iob before his calamities which he suffered, was a iust man and righte­ous, and that feared God, and of wonderfull godlines; for his heart reprooued him not for his daies past: But all this Sathan accused, and said, Doth Iob feare God for nought? Iob. 1.9.10. hast not thou (O God) made an hedge about him, and about his house, & about all that he hath on euery side? But when he had lost al that he had, and was striken with grieuous boyles, and yet retained patience, Sathan departed, and could cauil and wrangle no more against him. Lastly (saith he) Christ Our Lord bare in his glorious body y ^e marks and scars of his wounds, & carried them into heauen, for none other cause, but to teach vs, that the worke of his passion farre surpassed in dignitie all his other workes & miracles. For as odours doe disperse their swéete smell farther, when they are mooued: so the vertues of the godly being [Page 522] stirred by patience, yéeld foorth a more accep­table sauour, both to God, and men. There­fore that Christs word may dwell in vs, we must haue an honest and good heart; and we must heare the word; and we must heare and kéepe the word; and we must bring foorth fruit with patience.

Wherefore since the word of God is so be­neficiall and profitable for vs; and must be heard after this manner: let vs all beseech our heauenly father, that we may be partakers of that inestimable commoditie of the scrip­tures; and may be right and worthy hearers, readers, and kéepers thereof.

Art thou young? Let the word of Christ dwell in thée plenteously: for if a child be taught in the trade of godlines, Pro. 22.6. he will not de­part from it, Psal 119.9. when he is olde: And wherewith shall a young man redresse his way? but in taking héed thereto according to Gods word: and Timothie knowing the scriptures from a child, 2. Tim. 3.15. 1. Tim. 4.6. and being nourished vp in the words of faith, and of good doctrine, did continually fol­lowe it.

Art thou old? Let the word of Christ dwell in thée plenteously: for it will teach thée, to repent for thy former sinnes; to bewaile the vanities of the world; to prepare for thy disso­lution; to fixe thy faith on Christ Iesus, who [Page 523] hath ordained a Mansion for thée in heauen; and therefore to say with old Symeon, Lord, Luk. 2.29.30. now lettest thou thy seruant depart in peace, according to thy word; for mine eyes haue seene thy saluation.

Art thou vertuous, and a louer of the word? Let the word of Christ dwell in thée plente­ously: let vs be led forward to perfection: Heb. 6.1. let vs followe the direction of the scripture, till we come to heauen; Matt. 2. [...]. as the wiseman trauelled by the leading of the Starre, till they came to Christ.

The kingdome of God is compared to a graine of musterd seede; Matt. 13.31. which at the first is the least of all séedes; but when it is sowne, it becomes first an hearbe; then the greatest of hearbes; then a tree; then the birdes make nests in the branches thereof: so the godly must procéede from the séede of godlines, to the hearbe of godlines; from the hearbe to the trée; from the trée to branches, so great, that birdes may make nests in them; that is, their fruits and good workes must be so manifest, that others may be brought to the feare of the Lord by their president.

When Eliah was gone a daies iourney in the wildernes, and sate and slept vnder a Iu­niper trée, Gods Angell cald vpon him, vp, and eate: and when he slept againe, the An­gell [Page 524] the second time cald vpon him, 1. King. 19.5.6.9.13.15. vp and eate, for thou hast a great iourney: and when he had trauelled 40. daies, and was lodged in a caue, the Lord cald vpon him, what doest thou heere Eliah? and when he was brought foorth to the mount, the Lord said vnto him, What doest thou héere Eliah? goe, and returne by the wildernes vnto Damascus, and doe thus, and thus. So when we are entered into the way of life, we must vp, and eate, and strengthen our selues, first with milke, then with stronger meate; we must walke from vertue to vertue; we must remember, that we haue a great iourney to goe; we must alwaies thinke, that euery blessing of God bestowed vpon vs, is a farther calling and prouocation to godlines; and that we heare a voyce that cals vs forward, thou hast yet a greater iour­ney to goe, what doest thou héere Eliah? Art thou vitious? yet labour and desire, that the word of Christ may dwell in thee plente­ously; and hearken attentiuely to the word, and thou shalt see the admirable efficacie thereof. If Polemon a drunken and intem­perate young man, when he rushed with his complices into Xeno [...]rates schoole, Laert. lib. 4. after a con­temptuous sort; were so altered by the O­ration of the Philosopher, that afterward he [Page 525] embraced sobrietie: much more can the doc­trine of Christ dutifully and héedefully heard, mooue a sinner to renounce wicked­nes.

When the chiefe Priests and Pharises had sent messengers to take Iesus, as he was preaching to the people; the messengers tar­ [...]ying till he had ended his sayings, (not with a purpose to learne, but to entrap him in his words,) were so pricked in heart and changed, that they returned without do­ing their message; and being asked, why they had not brought Iesus; Ioh. 7.46. Confess. l. 5. c. 13. &. 14. they aunswe­rad, neuer man spake like this man. Saint Austen reports of himselfe, that being yet polluted with the errour of the Manichet, hearing Ambrose preaching, not with an in­tent to beléeue his doctrine, but with a pur­pose to marke his eloquence; though he contemned the matter, and was delighted with the words onely; yet with the words which he loued, there came to his minde also the things which he neglected; and when he opened his heart, to consider (quàm di­sertè diceret, pariter intrabat & quàm verè dice­ret,) how eloqently he spake, it entered also into his minde, how truely he spake. There­fore since the hearkening to the word brings [Page 526] such profite; though it shew thy vanities, and spots, and faults, and imperfections; yet de­spise it not, nor throwe it away from thée; as the Ape when he beholds his deformitie in the glasse, doth throw it from him, and seekes by all meanes to breake it. But rather, as when thou art trimmed of the Barber, thou lookest on the glasse, to sée, whether thou a [...]t well trimmed or not: so when thou goest from hearing the word, consider, whether thou be made better, or worse, by the hearing. Art thou learned? Let the word of Christ dwell in thee plenteously; and despise not the preaching and exposition thereof. Though thou know much, yet thou maiest be confir­med in knowledge: though thou reade pri­uately with deuotion; yet that which mooued thée not then, nor séemed worthy to be obser­ued, when another vtters it, may worke on thy soule: 2. Sam. 12.1. though Dauid were a singular Pro­phet; yet Nathan roused him out of his secu­ritie: though Pharaoh remembred his dreame; yet Ioseph made the interpretation thereof cléere vnto him. Gen. 41.17. Art thou vnlearned? pray that the word of Christ may dwell in thee plenteously; and loue it earnestly, and medi­tate thereupon continually; and then thou shalt say with the Prophet; Psal. 119.98.99.100. by thy comman­dements (O Lord) thou hast made me wiser [Page 527] then mine enemies; Psal. 119.98.99.100. for they are euer with me; I haue had more vnderstanding then all my teachers: for thy testimonies are my me­ditation: I vnderstood more then the Ancient; because I kept thy precepts. For true it is, Ean es phi­lomathès, èse polu­mathés. Isocrat. y ^t the Athenian Oratour wrote ouer his schoole doore in golden letters; If thou loue learning, thou shalt attaine to much learning. Art thou poore, or rich? Art thou a father, or a child? Art thou a Maister, or a seruant? Art thou a Magistrate, or a priuate person? Of what ranke, or condition soeuer thou art: Let the word of Christ dwell in thée plenteously. For if thou be tempted to sinne, it will call to thy minde, what is written, and what thou hast read: if thou doubt, what is to be done by thy selfe, or other; it will direct thée in the right way: if thou wouldest reprooue vice, it will teach thee the will of the Lord: if thou woul­dest confirme truth, or confute errour, or com­fort the afflicted; there thou shalt be satisfied, and learne the whole dutie of man.

Wherefore since they that are of God, Ioh. 8.47. 1. Io. 4.6. heare Gods words; and they that despise it, are not his children: let vs shew our selues Gods children by hearing his word: let vs re­mooue from vs the loue of the world, that doth commonly hinder it: let vs shun pleasures and cares, that doe choake it: let vs heare it [Page 528] with an honest and good heart, and a purged minde, and a sincere faith, and a prompt will, and an humble and reuerēt feare of the Lord, and daily and diligent praiers and suppli­cations for the true vnderstanding thereof: let vs kéepe it by continuall meditation, and obedience, and watchfulnes, and profession, and practise: that so lodging the word of God as an heauenly guest in our soule, and suffe­ring it to dwel therein plenteously in all wise­dome in this life; in the life to come, we may dwell eternally with that word, Ioh. 1.1.4. which is God, and which is life; and may sit downe with Abraham, Isaak, and Iacob in his hea­uenly kingdome. Amen.

THE HVM­BLE CENTVRION.

THis is the answere of the Centurion to Christ, whē hee had desired him, to heale his seruāt that was gréeuously pained w ^t the palsie, & when Christ had said, that he would come and heale him. As if the Centurion had thus answered: Maister, I beléeue, that thou art the Messias, and Sauiour of beléeuers; I be­léeue, that thou art the onely sonne of God; I beléeue, that thou art omnipotent, & able with a word to call & remooue sicknesses & diseases from mās body. Euē as I haue my souldiours at cōmand, & when I say to one, go, he goeth; & [Page 530] to another, come, he commeth; and to my ser­uant, doe this, he doth it: so if thou bid sick­nes enter on a man, it enters; if thou bid sick­nes depart from a man, it departs; if thou bid sicknes returne to a man, it returnes; if thou bid sicknes kill a man, it kils him; if thou bid sicknes not to touch a man, it toucheth him not.

Since then I knowe thy Maiestie, autho­ritie, and power, I suppose it needles to en­treate thee to come to my house, as if in thine absence thou couldest not heale my seruant; or as if thou were like other Physitians, that must behold the sicke patient, and consider of many circumstances, that are to be weighed in applying of medicines: but it shall be suf­ficient, if thou speake the word onely. And what should I expect thy comming to mine house, séeing I am a sinner, and altogether vnworthy that thou shouldest enter vnder my roofe? It is doubtfull, which was greater, and more to be admired; whether the Cen­turions faith, or the Centurions humilitie. His faith is highly extolled by Christ him­selfe, Verse. 10. when he said, Verily I say vnto you, I haue not found so great faith, euen in Israel. As if our Sauiour had said; In Israel there are that doe embrace my doctrine; and sticke to me; and followe me; and acknowledge, [Page 531] that I am the lambe of God, that taketh a­way the sinne of the world: but these haue beene alwaies brought vp in religion; and haue continually heard the prophecies [...]ead, that testifie of my comming in the flesh: this Centurion is a stranger borne, & a Gentile, naturally voyde of y ^e knowledge of the lawes written by Moses and therefore forasmuch as he makes so excellent a profession of my power and worthines, I am constrained to maruell, and I must needes say, that I haue not found so great faith euen in Israel Christ hath so fully and plenteously commended the Centurions faith, that it needes no farther ex­planation, or amplification; vnles we should be exhorted to the imitation of it namely, that in all our dangers, troubles, crosses, and afflictions, we relie wholly on the mercie of our onely Sauiour, not distrusting, but that he can and will at an instant and in a mo­ment succour vs, if he speake the word onely, and see, that it shall redound to Gods glorie, and to our saluation. Let vs then see, what edification we may retaine by the Centuri­ons humilitie; when he saith, Maister, I am not worthy, that thou shouldest come vnder my roofe.

If this were the same Centurion that S. Luke writes, Luk. 7.2.4.7. of (as some very learned men [Page 532] haue thought, though there séeme some diffe­rence in the narration;) doubtles he was a Nobleman, and appointed by the Romanes a Gouernour and a president of Capernaum, the chiefe citie of Galile; who so much loued the Iewish nation, that he built a Syna­gogue for them; and therefore the Elders of the Iewes were intercessors to Christ for him, saying, that he was worthy, that he should doe this for him. Yet this Centurion respecting neither the Noblenes of his birth; nor the worthines of his place; nor his de­serts towards Christs nation; nor the loue and fauour of the Iewes, in which he liued, reputes himselfe altogether vnworthy, not onely of the benefite which he desired for his seruant, but euen of the sight of Christ: Wherefore (saith he) I thought not my selfe worthy to come to thee. This most profound humilitie of an Ethnick, is worthy of great obseruation. And in like sort godly men haue alwaies humbly thought, & spoken of them­selues. Iaacob praying, that he might be de­liuered from the hand of his bloodie brother Esau, set vp this supplication to the Lord; O God, Gen. 31.9.10. I am not worthy of the least of all the mercies, and all the truth, which thou hast shewed vnto thy seruant. This was the hu­militie of Iaakob. Iob a iust and vpright man, [Page 533] that feared God, and eschewed euill, Iob. 1.1. confes­seth, that all mans reasons cannot stand vp in disputation with God, but that the most mightie helpes doe stoupe vnto him; Iob. 9.14.15. How much lesse (saith he) shall I answere him? or how should I finde out my words with him? for though I were iust, yet could I not an­swere, but I would make supplication to my Iudge. And when he had séene with the eye, hauing before onely heard of God by hearing of the eare, he could not kéepe in this protesta­tion; Therefore I abhorre my selfe, Iob. 42.6. and repent in dust and ashes. This was the humilitie of Iob. Ioseph, when he was brought to Pha­raoh to interpret his dreame, which none of the Southsayers or wisemen of Egypt were able to interpret; when Pharaoh had said vn­to him, I haue dreamed a dreame, Gen. 41.15.16. and no man can interpret it, and I haue heard say of thee, that when thou hearest a dreame, thou canst interpret it: Ioseph answered submissely, without me, God shall answere for the life of Pharaoh: that is, if I can expoūd thy dreame, it commeth of God; of my selfe I can doe no­thing. This was the humilitie of Ioseph. Wise Daniel in the like case, whē Nebuchad­nezar the Bbaylonian Monarke had said vnto him; Art thou able to shew me the dreame, Dan. 2.26 27.28. which I haue seene, & y ^e interpretation therof? [Page 534] he answered with all lowlines, The secret which the king hath demaunded, can neither the wise, the Astrologians, the Inchāters, nor the Southsayers declare vnto the king; but there is a God in Heauen that reuealeth se­crets, and sheweth the king Nebuchadnezzar what shall be in the latter daies This was the humilitie of Daniel, Dauid, when from the shéepfold he was aduanced to the crowne and scepter, and from the dust to the royall throne of Israel, he was so far off from waxing proud in conceit for his extraordinarie dignitie, that he burst out into these spéeches; 2. Sam. 7.18. Who am I ô Lord God, and what is my house, that thou hast brought me hitherto? This was the hu­militie of Dauid. Peter and Iohn hauing gi­uen perfect constitution and disposition of bo­die to the Cripple, when the people ranne amazed into Salomons porch, to wonder at them, Act. 3.1 [...].16. Peter answered to the people; Ye men of Israel why maruell ye at this? or why looke ye so stedfastly on vs, as though by our owne power or godlines, which had made this man goe? The name of Iesus Christ hath made this man sound; and the faith which is by him, hath giuen to him this perfect health of his whole body This was the humilitie of Peter and Iohn. And when Peter sawe the great multitude of fishes that was enclosed, he fell [Page 535] downe on his knées, saying to Christ; Lord, Luke. 5.8. goe from me; for I am a sinfull man. This was againe the humilitie of Peter. When Paul had healed the Cripple at Lystra; and the people lifted vp their voyces, and said, Gods are come downe to vs in the likenes of men; Act. 14.11.14.15. and would haue sacrificed vnto him & Barnabas; the Apostles rent their cloathes, and with all earnestnes refrained the people from such vngodlines; saying, O men, why doe ye these things? we are euen men sub­iect to the like passions that ye be This was the humilitie of Paul and Barnabas. 1. Cor. 15.8.9. 2. Cor. 12.11. Eph. 3.8. 1. Tim. 1.15. Paul ac­knowledgeth himselfe to be as a man borne out of due time; and the least of the Apostles; not meete to be called an Apostle; and that he was nothing; and that he was the least of all the Saints; and that he was the chiefest of all sinners, whom Christ Iesus came into the world to saue. This was againe the humili­tie of Paul.

Neither let any suppose, that Paul lyed for modesties sake: for he made a true and hum­ble confession, drawne from the inward sense of his heart. But if any should aske, why Paul doth account himselfe the chiefest offender; since he fell onely by ignorance of sound doc­trine, Gal. 1.1 Phil. 1. being otherwise vnblamable before men throughout his whole life? We must [Page 536] know, that in that saying of Paul, we are ad­monished, how hainous and gréeuous a sinne infidelitie is before God; specially when ob­stinacie and rage against the truth, is ioyned thereunto. It had bene easie for the Apostle, to haue extenuated vnder a colour of incon­siderate zeale, all that he confessed of himselfe; but he is not ashamed to confesse, that though he were a man spotlesse before the world, and endued with singular vertues, yet because he was an Aduersarie to the doctrine of the Gospell, and wrapped in stubbornenes and incredulitie, he reckoned himselfe for a no­torious and egregious sinner; to teach vs, that the pompe of hypocrisie preuailes no­thing with GOD, when it frowardly resi­steth Christ; and that God reiecteth incre­dulitie and obstinacie, but accepteth of the obedience of faith. Christs humilitie is most graphically & liuely described of the Prophet, who saith, Isai. 53.2.3 4 [...].7.8. that he had neither form nor beau­tie; that he was despised and reiected of men; that he was a man full of sorrowes, and had experience of infirmities; that he was in­déed as a man plagued and smitten of God; that he was wounded for our transgressions, and broken for our iniquities, and chastised for our peace, and scourged for our healing; that he was oppressed & afflicted, and brought [Page 537] as a shéepe to the slaughter; that he was cut out of the land of the liuing, and plagued for the transgressions of beléeuers, and had his graue made with the wicked. This was the humilitie of Christ our Lord. Eminent is the example of Iohn the Baptist, vnto whome the Iewes sent Ambassadors, to wit, Priests and Leuites from Ierusalem, to know, whether he were the Christ, or not; & to aske of him, Ioh. 1.19. Who art thou? They neuer conferred this honor on Christ; they neuer sent Ambassadors to him; they neuer asked but captiously of him, whe­ther he were the Christ. And why was this? The workes of Christ were greater then the workes of Iohn, for Iohn did no miracle; that Christs glory might be the greater; and that the Iews might the sooner receiue him for the Messias. Christs doctrine was more heauenly then Iohns: for Christ taught as one hauing authoritie, and not as the Pharises, and o­ther Doctors of the Lawe. Ioh. 7.46. The Iewes them­selues confessed, that neuer man spake, as Christ spake. And a principall Pharisie could not but say; Ioh. 3.2. None could do these miracles that thou doest, except God were with him. What then is the reason, that they neglect and despise Christ, and send this solemne, ho­nourable, and noble Ambassage to Iohn, euen from Ierusalem, their Metrapolitane Citie? [Page 538] Was it because Christ did sharpely taxe and reprehend their life? But Iohn did it more sharpely speaking thus to the Pharises; Matt. 3.7 O ge­nerations of Vipers, who hath forewarned you to flee from the anger to come. Surely this was the onely cause, for that they repu­ted Christ vilde, and a Carpenters sonne; but they accounted Iohn a noble man, and the sonne of a noble man; whose father was Zachariah the Priest, and his citie was in Iu­dah: whereas they supposed, that Christ was borne in Nazareth, a base and simple ci­tie in Galile; Ioh. 1.46.47. and therefore Nathaniel, other­wise a iust man, and a true Israelite without guile, said, Can there any good thing come out of Nazareth? The Iewes respected (after the fashion of the world) externall nobilitie; and they had rather acknowledge Iohn for the Messias, that was honorably descended, then Christ, who was borne in humilitie; whether we respect the place of his birth, or the place of his education, or the state and condition of his mother and supposed father Ioseph. For carnal and worldly men are most acute and sharpe eyed in perceiuing, hand­ling, and discerning of worldly things and businesses; but they are blind and ignorant in spirituall matters.

And therefore well writes Saint Basill; [Page 539] As the sight of an Owle preuailes in y ^e night; Hom. [...]. hexae [...] ▪ but when the sunne shines, it is much daze­led and dulled: so the minde of men wise in the things of this world, seemes to be most acute and quicke, to discerne vaine things; but to be dull and darke to perceiue the true light indeed. Howsoeuer it were, and how­soeuer the Iewes were blinded with an ouer­wéening opinion of Iohns excellencie; yea howsoeuer Iohn were extolled of Christ him­selfe, that cannot lye, nor be deceiued; Matt. 11.11. when he was commended, for the greatest Prophet, that arose among men borne of women; yet this Iohn so noble, so excellent, so temperate, so sincere, so commended, how humbly did he estéeme of himselfe? and what was his an­swere to the Ambassadors? Ioh. 1.26.2 [...]. I baptise (saith he) with water; but there is one among you, whom yee know not: he it is that commeth after me, which was before me, whose shoe latchet I am not worthy to vnloose. This was the humilitie of Iohn the Baptist. There is a memorable historie recorded of the seuen wisemen of Greece, how modestly they shifted the name and reputation of wisedome from one to the other; on this manner. Val. Max. l. 4. c. 1. One had bought the draught of fishers, that drew their net in the Milesian coast: there arose a con­trouersie, by reason that a golden Delpian [Page 540] table of great weight was drawne to land: the fishermen affirming, that they had solde the fishes that should be taken; and the fellow saying, that he had bought the fortune of the draught: the case being brought before the whole people of the citie, for the noueltie of the matter, and for the value of the table, it pleased them to aske counsell of Apollo of Delphos, to whom the golden table should be adiudged. Apollo answered, that it should be giuen to him, that surpassed others in wise­dome; in this oracle.

Then the Messias with one consent gaue the table to Thales: Thales gaue it to Bias, Bias to Pittacus; and he presently to another; and after from one to another of all the seuen, it came last of all to Solon; who bestowed vp­on Apollo himselfe, both the title, and the reward of the greatest wisedome.

And thus it appeares, that the better eue­rie one is, the more humble euery one is; and the more he estéemes other better then him­selfe. The fuller the vessell is, the baser sound it yéeldes; but the emptier it is, the lowder it rings. The higher the Sunne is in the hea­uen, the lesser shadowes he makes; and the lower he is, the greater shadowes doe fal from bodies. Sound and full eggs doe sinke in [Page 541] water; but rotten, and putrified, and emptie, doe float and swim. When the bird will mount vpward in flight, she bends downe her head towards the earth, that she may rise the higher; which she doth not, when she walkes on the ground. Wood that in burning yéeldes the greatest smoake, doth giue the smallest heate. The bough whereon fruit hanges, and the eare ful of corne bend downe­ward to the earth; but the bough and eare that are voyde of fruit doe stand vpright. Euen so they that are destitute of true vertue and of good workes, make most ostentation; but the soule that is replenished with vertue and godlines beholds the earth; that is, mans frailtie and earthly condition; from which a­riseth the cause of humbling our selues.

And euery one must confesse, Gen. 18.27. (as Abraham did talking with God,) that he is dust and ashes; not onely in respect of the body, which is most manifest; but also in respect of the soule; and thereby truely abase and humble himselfe. For as ashes are vild and of no re­putation; so the soule by sinne is vild and ab­hominable before God. As ashes are scattered with each blast of winde; so man of himselfe cannot resist a small tentation, but he often fals at the vttering of a small spéech. As ashes cannot returne to the former matter [Page 542] and substance of which it was made; so a sin­ner cannot returne to the state of saluation, from which he fell, but by the grace and mer­cie of God.

The consideration of this is néedfull for vs: for to estéeme too well of our selues, and to be willing to be thought that we are not, and to be vnwilling to be thought that we are, is a disease incident to most men. Which dis­ease, of man Socrates fitly expressed, when he said, Stob. ser. 21. That if vpon the stage any should com­maund all shoemakers to stand vp, shoema­kers onely would stand vp; likewise if car­penters, or weauers, or other particular craf­tesmen were to stand vp, these onely would stand vp; but if wise men, and iust men were commaunded to stand vp, all present would straightway stand vp; because all are willing to be accounted such. And therefore since selfe-loue and selfe-liking is an hereditarie sicknes in vs, it is behoofefull for vs to obserue, what remedies may cure this daungerous infirmi­tie. Surely whatsoeuer we consider; whether the things without vs; or the things within vs; or the things beneath vs; or the things aboue vs; or the things against vs; all these things will teach vs deiection and humilia­tion of our selues. By those things which are without vs we may be humbled; if we con­sider, [Page 543] that other haue more vertue and good­nes in them, then our selues haue.

By those things which are within vs we may be humbled; if we consider our owne of­fences, our wicked inclinations, or defects; or euen our good qualities, which are from God, and not from our selues. By those things which are vnder vs we may be humbled; if we consider the beasts, in that we sée them stronger; the birds, in that we sée them nimb­ler; the fruits, that growe out of the earth, in that we sée them more profitable, and more beautifull thē our selues are. By those things which are aboue vs we may be humbled; if we consider God, whose power we cannot escape, whose wisedome we cannot delude, whose iustice we cannot corrupt, and whose mercie by our owne strength we cannot me­rite, and yet without whose mercie we cannot liue, moue, or haue our béeing. By those things which are against vs we may be hum­bled; if we consider the inconstancie, impor­tunitie, and crueltie of our enemies; the in­constancie of the world, the importunitie of the flesh, the crueltie of Sathan and his adhe­rents: so that euery one may say, Lam. 3.22. It is the Lords mercy, that we are not all consumed. In this so variable consideration, who can be so loftie, not to thinke submissely of him­selfe? [Page 544] yet few doe consider these things. It is commonly said, he that lyeth on the ground, hath not from whence to fall. So it may be said of humilitie: he that thinkes humbly of himselfe, will hardly fall into sinne; doubtles in temporall things he will offend little. Pro. 13.10. For as by pride onely a man makes contention, in seeking a higher place, for which many striue and contend: so humilitie is the brée­der of peace, in séeking a lower place, for which none contends. We must not be puft vp with an opinion of our worthines, for that we are indued with one or other good propertie: but we must call to minde, in how many things we come too short of our dutie, and how farre we are from the goale and marke that is set before vs. Hom. 20. in Matt. 5. If thou call to remembrance but the sinnes of one day, that remembrance will pull downe thy pride: saith Saint Iohn Chrysostome. When the proud Peacock beholds his blacke féete, he presently casteth downe his glori­ous traine, that puft his heart with haugh­tines: so he that weighes his slides, his im­perfections, and his defects, will déeme him­selfe vnworthy, though otherwise he may repute himselfe worthy.

He that couers himselfe onely from the hand-wrest to the elbowe with his garment, [Page 545] being naked in his whole bodie else; may be iustly iudged foolish, if he alwaies looke on that sléeue of his, thinking himselfe well cloa­thed because of that one sléeue, and béeing of­fended with other that looke on his naked­nes and laugh at it: so he that for one or two vertues pleaseth himselfe, and applaudeth himselfe, whereas meane time he aboundeth with many vices, he is worthily derided of men, and iustly reiected of God.

And therefore Ambrose saith swéetly; Lib. 3. de virginit. That as Bees, when they doubt of trouble­some ayre, they oftentimes take vp little stones, and therewith doe ballast themselues in the cloudes, least the flawes of wind should carrie them away: so he that is afraid of the winde of vaine-glorie, least by the force thereof he be drawne aside, let him stay the cogitations of his minde with the conside­ration of his faults and imperfections; that this may thrust him downe, asmuch as vaine praise would lift him vp. This practise is most profitable for vs: specially, since Gods holy spirit resteth in a contrite and humble minds; And God is in armes and fights against the haughtie and proud, Isai. 57.15. 1. Pet. 5.5. Luk. 1.53. but giues grace to the lowly; and fils the hungrie and thirstie after righteousnes with good things, but the rich in their owne cōceit he sends away emptie; & [Page 546] threatens to demolish and pull downe the stately Cedars of Lebanon, Isai. 2.12.13.14.15.16.17. and the okes of Ba­shan, and the high mountaines, and the hils that are lifted vp, and euery high tower, and euery strong wall, and the ships of Tarshish, and all pleasant pictures; that is, the day of the Lord of hoasts shal be vpon all the proud & haughtie, & vpon all that is exalted, and it shall be made lowe; & the haughtines of men shall be brought lowe, & the loftines of men shall be abased, and the Lord shall onely be exalted in that day.

If thou wilt replenish any vessell with some solide liquor, or other substance, thou must remooue the aire and winde: so if thou wilt engraffe any good thing in the minde, thou must cast out haughtines & pride. For as a little gall corrupteth a whole pot of li­quor; so a little leauen of pride leaueneth and depraueth the whole lumpe of Vertue. How can it be otherwise? Ecclus. 10.14. For pride is the foun­taine, head, and originall of all iniquitie: and therefore as before Dauid slew Goliah, the hoast of the Philistimes stood couragious in their rancks; 1. Sam. 17. but whē the monster was van­quished, the vncircumcised Armie was put to flight: so while pride kéepes possession in the soule, the hoast of vices stands strong and en­couraged; but assoone as pride is ouercome, [Page 547] other vices are therewith discomfited. And pride must be rooted out, otherwise sinne can­not be cured, nor remooued. As S. Augustine shewes by a fit comparison; when the Physi­tian (saith he) shakes off a sicknes, In Ioan. tract. 28. if he cure that was bred by another cause, and cure not the cause it selfe that did bréed the sicknes, he séemes to cure indéed, but he cures but for a time. For as long as the cause remaines, the disease returnes. As for example: the humour in the bodie bréedes a scab, or boiles; and there­of there ariseth a feuer and griefe in the body. Some medicines are applied, that may stay the scab, and asswage the heate of the vlcer; and they are applied profitably. Thou seest the man whole, that was before scabbed and full of sores: but because the humour is not expelled, he returnes to the scab againe. The Physitian knowing this, purgeth the hu­mour, and withdrawes the cause, and so there will be no more sores. And whence procéedes the abundance of iniquitie? from pride: cure pride then, and there will be none iniquitie. Therefore the sonne of God came downe from heauen, and was made man, that the cause of all diseases, that is, pride, might be remedied and cured. This saith Saint Au­sten. But it is hard to subdue and expell pride. For when other vices forsake vs, then [Page 548] pride will linke it selfe with our good workes and vertues, as the chaffe mingleth it selfe with the pure graine: and when we begin to aspire to the top, then pride will most assaile vs: and when other troupes of vices are put to flight, then pride will renew the battell. Pride would infect our prayer, our almes, our zeale, our loue to the word, our tempe­rance, our iust dealing; and vnles we be wa­rie, it will depriue vs of the reward of well doing.

Aug. in ep. 56. ad Dioscorū.As when we sinne, we must feare other vices: so when we doe well, we must feare pride: (ne, illa quae laudabiliter facta sunt, ipsius laudis cupiditate amittantur:) least through desire of commendation, those things be lost which were done cōmendaably. And therfore Saint Chrysostome teacheth, that this pesti­lent vanitie is like a shipwracke in the very harborough. Hom. de profectu euangelij. As a ship (saith he) that hath passed many floods, and auoyded many tem­pests, when at last she runs on a rocke in the harborough it selfe, she looseth all the trea­sure that was stored vp in her: so he that af­ter many labours and vertues, hath not re­frained his tongue and minde from the de­sire of praise, he hath suffered shipwrack in the very harborough.

For this cause the Philosopher cals pride [Page 149] the last garment, that the soule puts off: Pl [...]m Timeo. as though he had glimmeringly perceiued, that in putting off the old man, pride is the last ragge. Which another expresseth in words somewhat differing: Isid. de sū ­mo b [...] l. 2. c. 28. Pride (saith he) is first in sinne, and last in conflict: because as it is the originall of all faults, so it is the ruine of all vertues.

Therefore when we are escaped out of Sodome, Gen. 19.30. let vs take héede that with Lot we doe not commit incest with our owne daughters, and so bring foorth an ofspring odious to the Lord: that is, let vs not when we haue shunned sinne, be enamoures and proud of our vertuous doing, least our déedes displease God. And when we haue brought foorth faire male children, let vs hide them in secret, Exod. 1.22. least Pharaoh commaund them to be cast foorth: that is, when we haue done well, let vs not vaunt of it, least Sathan through pride make our workes frustrate. Christ commaunds vs to flée mans praise in our well doing, and therefore saith, That when we giue Almes, we must not make a trumpet to be blowne before vs, Matt. 6.2.3. Chrys. hom. 13. in Matt. oper imperfect. to be prai­sed of men; and that when we doe Almes, the left hand must not know, what the right hand doth: that is, the will of the flesh, which is still contrarie to God, must not know, what [Page 548] is done of the will of the minde and of reason that is subiected vnto God. Matt. opar. im­perfect. The hidden trea­sure is safest from théeues and robbers: so concealed vertue is freest from pride and the snares of Sathan. The fruits that growe by an high way, doe seldome come to ripenes; be­cause gréedie trauellers doe gather them and eate them before due time: so the workes that are done to be séene of men, & of ostentation, neuer growe to soliditie and perfection; be­cause the praise of men makes the doer to swell with an opinion of his worthines, and so he waxeth vnfit, either to procéed in ver­tue, or to vndertake other good workes. The henne that cackles, assoone as she hath layed her egge; giues occasion of taking away her egge, and loosing her brood of chickens: so they that presently extoll their owne workes, as­soone as they are done, or séeke to haue them extolled, bring to passe, that no fruit follow­eth of their workes. 2. King. 20.17. Hezekiah king of Iudah was vehemently blamed of the Prophet, for shewing his riches and treasure to the Baby­lonian Ambassadors; and those things which of ambition and vaineglorie he had shewed, were carried all into Babell; so when we hunt after praise by our well doing, the diuell like the Tyrant of Babell spoiles vs of our trea­sure. It is wisely said of Saint Iohn Chry­sostome, [Page 549] that as when we lay gold and a preti­ous garment in an open place, we prouoke many to lie in waite for them; Hom. 3. in Matt. but if we hide them close, we shall keepe them safe: so if we daily carrie the riches of vertues in open view, as it were to be sold, we arme our ene­mie, and we prouoke our enemie, and we stir vp our enemie to steale and spoyle; but if no other know it, but he that seeth in secret, our pretious iewels are out of all perils. Mat. hist. l. 10. c. 3. & l. 36. c. 19. Plinie re­ports, that the Eagle builds her nest on high; and that the Serpent Parias lies in waite for her yong: but for that he cannot come néere them because of the heigth, he drawes the winde vnto him, and then casteth foorth a poyson, that the infected aire mounting to the yong ones, may so kill them: which mischiefe to preuent, the Eagle of a naturall instinct, puts the ieat stone in her nest, & mooues it al­waies against the wind; which ieat stone dis­pearceth that Serpents poyson. The like care and diligence must we vse, if we will haue our good workes ascend into the presence of God, and be acceptable to him, and not be infected with the venemous winde of pride which that spirituall Serpent will cast foorth against them, we must set the honour and praise of God, as a preseruatiue and pretious stone, betwéene our workes and the winde of [Page 550] vaine-glorie. For whosoeuer studieth by his good workes to please men, is like one that alwaies drawes water, and puts it into a cesterne that is full of holes. For what can be more deceitfull, then the praise and commen­dation of man; and what greater vanitie, then to seeke after it? Chrys. hom. 17. in ep. ad Rom. Is it not follie, when thy state is in Heauen, to choose beholders vpon earth? A wrestler where he striueth, there he seekes to be tryed: thou striuest in high matters, and wilt thou be crowned in lowe things? Let our reioycing be the testi­monie of our conscience, 2. Cor. 1.12. 1. Cor. 4 3. in simplicitie and godly purenes: and let vs passe very little to be iudged of mans iudgement.