Sermons in One Volume, Sermon 6 – To the reader 2
THE WAY TO VVALKE IN.
Rom. 13. 13.
Let vsus walke honeſtly, as in the day, not in gluttonie and dronkenneſſe, neither in chambering and wantonneſſe, nor in ſtrife and enuying, &c.
HAuing alreadie ſhewed you a kingdome, nowe I will ſhew you wherein this kingdome conſiſteth, and in what it doth not cōſiſt, as in the fourteenth of the Romanes, hee ſheweth that it conſiſteth not in meates and drinkes, &c. but in righteouſneſſe, and peace, & ioy in the holy Ghoſt. But becauſe I am to ſpeake of ſome vices which this text calleth me vntounto, I will firſt proceede in them, beſeeching you, as you can heare them to bee condemned, ſo ſpeedily to proceed in execution, to put them to death, and ſo to go forward with the reſt of your ſinnes.
Let vsus walke honestly as in the day, not in gluttonie and drunkenneſſe, &c. As if he ſhould ſaie, know you that I bidde you put away from you the workes of darkneſſe, he nameth not all the workes of darkeneſſe, but chiefly thoſe that doe raigne and are cauſe of more wickedneſſe, that is, gluttonie, drunkenneſſe, ſtrife and enuying, &c. three monſters come out of hell, and trouble the whole worlde, therefore caſt off theſe, and you hauehave caſt off all.
Now to ſpeake of them, I wil begin where the vices begin, and as I point them out vntounto you, ſo I pray you to ſlay them, as if you had marſhall lawe in your handes to put them to death. By this narration the Apoſtle ſheweth the chaine of ſinne, how one ſinne will draw on another after it, for no ſinne is ſo baſe, that it will goe alone, wherefore reſiſt all ſinnes or none, for if you entertaine one ſinne, it will preſently drawe another after it, and ſo the whole houſe will be full of theeues, as Gehezi his pride made him to lye, and Adams fall made him to excuſe himſelfe, & Peters deniall made him ſweare, and after his ſwearing, made him curſe himſelfe, &c. for the ſinner cannot ſtaie after he hath committed one ſin, to commit another, nor till hee hath come to the bottome, euen to the bottome of hell. If I ſhould ſtand to anatomize and paint out all vices in their kinde, I ſhould craue a longer time than is allotted to mee, therefore I will briefly touch them.
As huge as the ſea is, yet one maye taſte the ſaltneſſe of it in a droppe, ſo in one ſinne you may ſee how ill fauoured all the reſt bee, for there is no ſinne but weakeneth the bodie, ſhorteneth the life, corrupteth and conſumeth the goods, preuenteth grace, and maketh vsus odious to GOD and to Angels. You are giuen to hate your enemies, theſe are they, therefore hate them: they keepe you from repentance, leaſt you ſhould bee ſaued, wherefore I wil ſhew you what is in this box, leſt the ſame goe to your eyes and ſo blinde you.
Walke not in gluttonie, drunkenneſſe, & ſtrife, &c. Theſe come lyke fayre Ladies, with preſents in their handes to wooe the vnſtable ſoule of man, Gluttonie commeth with the pleaſure of the fleſh, Drunkenneſſe with the ſatisfying of the thirſt, Strife with the reuenge of the enemie.
And firſt what gluttonie and drunkennes offereth, and how many hauehave bene deceiued with their ſweete meates and ſtrong drinkes, till all hauehave bene turned into a bellie, and ſo turned the body into ſinne, dayly experience teacheth vsus.
Now by the way, the Apoſtle (we muſt note) doth approue ſobrietie & vertue, that as a man may drinke and not be drunken, ſo he may eate that he loueth, and not glut himſelfe; for he forbiddeth not to eate meate, but not to eate too much, leſt thou ſurfet, for the golden meane is good for all things. Salomon doth not forbid to eate honie, but eate not too much, leſt thou ſurfet. As the bodie may not offend the ſoule, ſo the ſoule may not iniurie the bodie, leſt it bee vnfit to ſerue the ſoule.
Manie there bee that thinke they hauehave not ſinned in gluttony til they ſurfet, but this is gluttonie in exceſſe, and puniſheth it ſelfe with many diſeaſes, as dulnes of wit, want of memorie, and ſhortnes of life. Now that you may ſinne in gluttonie, and not to ſurfet, appeareth by the rich man in the ſixteenth of Luke, who fared deliciouſlie euerie day, and neuer ſurfeted, yet for all that hee is called a glutton, to teach vsus that there be gluttons which do not ſurfet. This kinde of ſin much diſpleaſeth God, when men eate and drinke and riſe vp to play, and remember not the afflictions of Ioſeph and Lazarus lying at the doore: many be ſuch banquets, where none do come with a Wedding garment, & where Chriſt is neuer inuited. Manie thinges may perſwade vsus to temperance, & we may learne it of the beaſtes, who deſire no chaunge, nor hoord not, and are content. God prouided meate for all creatures, as hearbes, rootes, and graſſe, before hee prouided anie for man, to teach vsus, what little care wee ſhould hauehave of our belly, for we liue not by bread onelyonly, but by euerie worde that proceedeth out of the mouth of God. Chriſt hath taught vsus to faſt, when he prepared himſelfe thereunto in the wilderneſſe, but hee neuer by anie example taught vsus to feaſt: ſome there be which thinke hee did neuer eate fleſh but in the paſchall Lambe, which although it doth not teach, or debar vsus from eating fleſh, which Peter was willed to eate in the viſion, yet it teacheth vsus to tame the fleſh, leſt Hagar ſhould get the vpper hand of her miſtreſſe.
When the belly is full, the fleſh luſteth, the tongue prateth, the wit ſleepeth, and Satan carrieth away the minde when the vnderſtanding is away: As the moyſt and wateriſh groundes bring forth nothing but frogs and toades, ſo the belly and watrie ſtomacke that is ſtuffed like a tunne, bringeth forth nothing but a drouſie minde, foggie thoughts, filthie ſpeeches, and corrupt affections: therefore the Phiſition ſaith, nothing better for the bodie then abſtinence, the Diuine ſaith, nothing better for the ſoule then abſtinence, the Lawyer ſaith, nothing better for the wits then abſtinence; but becauſe there is no lawe for this vice, therfore it breaketh out ſo mightilie. Whoredome hath a lawe, Theft hath a lawe, Murther hath a lawe, but this ſinne is without law.
Now to the ſecond ſinne, which is Drunkennes: theſe are two ſiſters, betwixt whom there is little difference: in this ſinne ſome are mad, ſome are merrie, ſome doe vomite, ſome doe ſleepe, and ſome doe reele, and then there is no difference betweene a man and a beaſt, ſauing that the one can ſtand, and the other cannot.
As euerie Scripture that maketh againſt Theft, maketh againſt Nonreſidencie; ſo euerie reaſon which maketh againſt gluttonie, maketh againſt drunkenneſſe.
Now after theſe commeth chambering and wantonneſſe, and no meruaile ſayth one, though the impes doe followe, when the diuell goeth before: for fulneſſe of bread went before the ſinne of the Sodomites. So when Dauid had dined and was full, walking vponupon his pallace, his eyes glaunced, his fleſh luſted, his heart conſented, the fire burned, and there was no water to quench it. And therefore in that ſo great a champion as Dauid did fall, let him that ſtandeth take heede leſt hee fall. And ſeeing that thou in thy ſelfe art no ſtronger, or mightier, imitate and followe the example of thoſe that are cunning wraſtlers, who to caſt downe another wil firſt fall downe themſelues: ſo we to ouerthrowe our enemies muſt ſubiect our ſelues, and humble our ſelues firſt by faſting and praier.
Sodome was burned, but the ſinnes hauehave eſcaped. Sweete wordes, ſoft attyre, wanton behauiour, and ſuch like, hauehave conſpired and agreed all together to ſette honeſtie to ſale. And wee vſe dailie to pray that wee bee not ledde into temptation: and yet wee doe leade our ſelues into temptation. For our fayre wordes, wanton geſtures and daintie fare: with manie other pleaſures, doe becken vntounto ſinne: and if there bee no wine why hanges the buſhes? and if there be no wantonneſſe, why is there anie wanton, or vnſeemely, or vngodly attyre?
Let vsus not walke in gluttonie and drunkenneſſe, neither in chambering and wantonneſſes, nor in ſtrife and enuying. It is hard to ſay which of theſe ſins is moſt in the world; happily ſome will ſay, I hauehave bene no glutton, no drunkard, no whoremonger, no murtherer, no falſe image worſhipper, &c. but who can come forth and ſaie, hee is free from ſtrife, for ſtrife hath compaſſed the whole worlde, ſtrife in Countrey, ſtrife in Citie, ſtrife in the Court, ſtrife in the Common-weale, ſtrife in the Church, who can ſay that he is free frō ſtrife, or that he hath not iniured his brother? ſurely that man ſhall ſtand alone, for it wil light vponupon none but Chriſt.
I can but exhort you with the Apoſtle, that you would not walke in ſtrife and enuying, therefore put away theſe among the reſt, for he that hath not put off theſe hath not put on Chriſt, and if he hath not put on Chriſt, hee is then no Chriſtian. Enuie is a ſinne, and it puniſheth it ſelf like gluttonie, for it fretteth the heart, ſhortneth the life, and eateth the fleſh, as a fire conſumeth the wood, it is the mother of ſtrife, and a great worker in the Court, this is it which brought labour and ſickneſſe, and death into the worlde, euen the enuie of the ſerpent, and the diuell, and it will condemne thee in thy conſcience if thou bee an enuious man. Nothing reſembleth God more than louelove; for GOD is louelove: ſo if thou haſt louelove, thou reſembleſt God. But if thou haſt enuie, and art an aduerſarie, thou reſembleſt the diuell: for thou canſt not come neerer the diuell any way, than to bee enuious. As the duſt commeth with the winde, ſo the diuell commeth with enuie; and hee that is poſſeſſed with enuie; is poſſeſſed with the diuell. Why doth the Apoſtle say in the third chapter of his Epiſtle to the Coloſſians, Aboue all things put on louelove? Becauſe louelove is beſt of all. Why doth he call louelove the band of perfection? Becauſe it bindeth all vertues together. If louelove be the band of perfection, to bind al vertues together: then enuie is the band of impietie, to binde all ſinnes together: therefore if we muſt caſt off all but louelove, wee muſt caſt off enuie. Thou canſt not come to the kingdome of peace, without louelove. The kingdome of Satan is at peace, and ſhall not Gods kingdome be at peace? Shall we be at peace with the fleſh, the world, and the diuell, and bee at variance with God, and at ſtrife one with another? Fire is cruell, wrath is raging: but who can ſtand before enuie? Prouerbs 27. And if none can ſtand before enuie, how can enuy ſtand before God?
If thou canſt not forgiue him that dooth offend thee, thou prayeſt againſt thy ſelfe, and askeſt vengeance vponupon thee, therefore the Apoſtle exhorteth thee not to let the Sunne go downe vponupon thy wrath, Epheſ. 5. 26. Charitie enuieth not (ſaith Paul) therefore ſee thou hauehave charitie, leſt thou bee counted an enuious perſon.
The beaſtes of the field are armed with hornes, with hoofes, with tuskes, and ſuch like to take reuenge: but nature hath left nothing for man to put him in mind of reuenge; and yet man aboue al other creatures, is moſt deſirous of reuengment, for he hateth his owne life, therefore it is againſt nature to enuie. Iohn ſayth, he that hateth his brother is a manſlaier and loueth not God, neither knoweth God: if an enuious man (ſayth he) ſay he loueth God, he is a lyar, becauſe he hateth his image: if he ſay he knoweth God, he is a lyar, how canſt thou louelove God, and hate good men? & how canſt thou louelove learning, when thou hateſt the learned? ſo doth the enuious man all both good and bad: therefore this is the worſt ſinne, becauſe it commeth neereſt the ſinne againſt the holy Ghoſt.
Conſider therefore whom thou hateſt, euen thy image. The diuell was appoynted to hate man, and not man to hate man; and if thou hateſt a good man, thou hateſt God: if thou hateſt an euil man, thou hateſt one like thy ſelfe; and if thou hateſt one like thy ſelfe, thou hateſt thine owne ſoule: therefore as S. Paul ſayth, HaueHave peace with all men. Canſt thou not hate the ſinne, and louelove the perſon? as the Phiſition hateth the diſeaſe, and yet loueth the diſeaſed.
As a great manie of Bees can lodge together in a hiue: ſo a legion of diuels can neſtle together in one man, but many although they cannot liue aſunder, yet they cannot liue together.
Wherefore now conſider the pedigree of peace; God is the God of peace, the holy Ghoſt is the Spirit of peace, the Angels are the meſſengers of peace, the miniſters are the preachers of peace, and the Magiſtrate is the defender of peace; ſhall wee then that hauehave the God of peace, the Spirit of peace, the meſſengers of peace, the preachers of peace, the magiſtrates of peace, & (as I may ſay) the Queene of peace, bee at enuie and warre one with another? Meruaile not though I am ſo long vponupon this ſinne; for there is none of you that heare me this day, but you can giuegive mee ſufficient matter to ſpeake hereof. Then can I want words when ye bring matter? Shal I not wraſtle, and ſeeke to ouerthrowe this giant, which challengeth eueryevery man?
As no man finding a Serpent leaueth him before hee bee dead; ſo let vsus ſlaughter this monſter while he is vnderunder the axe, that he neuer riſe anie more. Conſider of the wrong thou doeſt to thy ſelf when thou enuieſt another, for the ſtroake of enuie redounds vntounto thee. It were better thou didſt gratulate them with good things, as good men hauehave done and doe daylie: but in ſtead of imitating their vertues, or commending their gifts, wee enuie them and maligne them, and ſo their ioye is our ſorrow. But the enuious man doth pay for his ſpite, for it requoyles vponupon himſelfe; and enuie is puniſhed with enuie, and hatred alſo with hatred: for hee which hateth all, ſhall bee hated of all. Thus hee is tormented for another, as Herode tormented himſelfe for Chriſt, & the Iewes troubled themſelues for Paul: for enuie is as gall to the heart, as prickes to the ſtomack, and as a canker in the mouth, and euer vexeth thee, as the euill ſpirit of Saul vexed him.
LoueLove is ſo contrary to enuie, as that it hath more ioy of others welfare, then enuie hath of his owne. Therefore an enuious man may bee compared to Cain, who when hee killed his brother Abel, was ſo troubled, that hee ſaid, Whoſoeuer findeth me ſhall kill me.
The couetous man, though hee will not communicate his owne goods, yet he would hauehave others to communicate their goods: the proud man although hee bee proud himſelfe, yet he would hauehave others to be humble: but the enuious man careth not who doth any good.
As the Eagle doth account them baſtards that cannot abide to looke vponupon the Sunne: ſo Chriſt doth account them baſtards which will not take him to bee an example of lowlineſſe.
EueryEvery creature doeth impart his good vntounto man: but the enuious man he hath ſeparated himſelfe from dooing good to any, euen as an Apoſtata.
Euerie vice is the contrarie of ſome vertue, as intemperance to moderation, incontinence to chaſtitie, pride to humilitie, but enuie is contrarie to all. This is the cogniſance of the diuell: for God ſaith, By this ſhal men know that you are my diſciples, if you louelove one another: ſo the Diuell hee ſaith, By this ſhall men knowe that you are my Diſciples if you enuie and hate one another. The proud, the prodigall, the couetous, the laſciuious, they are loued of ſome, but the enuious man is hated of all. And this ſinne is ſo lothſome vntounto him, that hee cannot abide it in any but in himſelfe.
Therefore, if wee louelove our ſelues, let vsus louelove our neighbours; for nothing doth more pleaſe God than louelove: ſo that if the blacke Moore could be cleane, here is water inough to waſh him. But the fleſh of man is more ſtrong then all theſe reaſons.
God hath put enmitie betweene vsus and the Serpent, and the Serpent hath put enmitie betweene man and man.
When Ioſeph had laden his brethren full of corne, and ſent them away, he bade them not to fall out by the way: ſo I would this leſſon, when we hauehave plentie of all things, and are full, had deepe impreſſion in our hear is that we forget it not, Fall not out by the waye.
FINIS.
To the Reader.
WHereas theſe Sermons of Nabuchadnezzar hauehave heretofore been printed by an vnperfect Copie, and by meanes thereof hauehave paſſed through the handes of diuers; hauing in ſome places the minde of the Author obſcured, in other ſome the ſentences vnskilfully patched together: whereby the Authors diſcredit might bee furthered, and the ſale of the Sermons hauehave been hindered. Now as I hauehave cauſed them to be examined by the best Copies, and to bee corrected accordingly: ſo I thought good to certifie thee of the ſame, that the wants which were in the first impreſſion, might not cauſe thee to ſuſpect this impreſſion alſo, and ſo diſcourage thee from acquainting thy ſelfe with the excellent Instructions, offered in theſe Treatiſes.