Touchstone to Determine the True Catholic Faith, Part 41
Our daies are like the daies of Noah and of Lot, Luke 17.26.27.whereof as our sauiour prophecied, the men of the worlde at this day, doe as they did then. Let vsus marke euerie circumstance and euerie word well, and we shall find it so. As our earnest desire and great studie of building, planting, buying, selling, purchasing, banqueting, marying in tender yeares without consent of parents, neglecting degrees of consanguinitie, more then euer heretofore, euidentlie proue. May it not trulie be saide of our daies that wee eate and drink? when as fasting nowe almost in all places and amongst all sortes of men is quite banished. Neither maister nor seruant, nor artificer, nor laborer will fast: If they do fast at any time, it is by constraint and with murmuring.
Luk 18.12The Pharisie fasted twise in the weeke, as appeareth in the gospell; and shall not we christians fast as often? Especiallie seeing our sauiour saith to all christians,Mat. 5.20. that except your righteousnesse exceede the righteousnesse of the Scribes and Pharisies; yee shall not enter into the kingdome of heauen. This terrible sentence shoulde moue vsus to fast.Barthol. George viz. de morib. Turcar. The Turkes hauehave their Lente which they call ORVTS: and they fast one monethmonth and a weeke, eueryevery yeare: and when they fast, they tast nothing, neither bread nor water til the stars appeare in the firmament: And shal not we obserue our Lent? shall they go beyonde vsus in fasting? That were a shame for christians, whome S. Paul commandes euen twise in one chapter,Tit. 3.8.14 Ignat. in epist. ad Phillip. Aug. epist. 119. ad. Ian. Ieron. in 3. cap. Ionae. Brent. in cap. 19… Exod. to excell in good workes. The primitiue church obserued Lent, as Ignatius, Augustine & Hierome do testifie, and our church & Prince now also commands it: and yet such is our intemperancie, that we wil not obserue it. Brentius a learned man of our age writes thus, concerning the fasting of Friday and Saturday, vponupon that place of Exodus, Moreouer the Lorde saide vntounto Moses, Goe to the people and sanctifie them to daie and to morrow, and let thē wash their clothes, and let them be readie on the thirde daie: for the third daie the Lord will come down in the sight of al the people on the Mount, &c. Then Moses went downe from the Mount vntounto the people, and sanctified the people, and they washed their clothes: and he said vntounto the people, Be ready on the third day and come not at your wiues. I thinke (saith Brentius) that from this place our ancestors consecrated to sobrietie and abstinencie the sixt day and the Sabaoth: that on the next Lords day ye people might come pure and prepared to heare the law of God. The superstition of daies is to be misliked; yet this preparatiō and instruction is necessarie, that men may be made more fit to heare the worde of God: we sowe no seeds in the earth vnlesse we plough before, &c. And surelie it is to be feared that for lacke of this preparation, the seede of Gods word, which is so painfullie and plentifullie sowen in all places, at this daie, taketh so small effect & bringeth forth so ltitle fruite. Men come to heare the word of God on the sabaoth daie with vnprepared heartes. It is a seede sowen on land that is not plowed; and can the seed then be it neuer so good, bring forth anie fruit?Trem. in cap. 29. Exod. And Tremelius vponupon the same place writes thus: Nowe altogether applie your selues, that you may be instructed, insomuch that nowe come not at your wiues. And vponupon that place of Samuel, where Abimelecke asketh Dauid if the young men hauehave kept themselues, at least from women:1. Sam. 21.5 This question (saieth Tremelius) is drawn from the Analogy of the commandement Exod. 19.15. and of the Oracle of God, of which mention is made hereafter in the tenth verse, and in the chap. following verse 10. As though hee would say, they which will vse most holie thinges, such as these loaues of bread are: must be endued with that purenesse, which God requireth of them that come nigh to him, and now also he commandeth. They which heare the worde of God, or participate his holie sacramentes, by Tremelius iudgement grounded by that place of Exodus, should abstaine euen from their lawfull pleasures, euen of meates and drinkes, euen from their wiues, before they come to be guests of the Lordes table. But I feare me that before wee come to the Lordes table, either to eate the bread of his worde, or of his sacraments, this washing our garments, this fasting, this abstaining from our wiues is neglected.
In Hebrew, fasting is called Tsom, deriued by transposition of letters, of Mots, that signifieth to sucke out:Dan. 10 2. and surelie so it may verie trulie. For thus we reade of Daniell. Daniell was in heauinesse three weekes: I did eate (saith he) no pleasant bread, neither came flesh in my mouth, neither did I annoint my selfe at all till three weekes of daies were finished, and then Daniell lift vp his eyes, and he sawe a man clothed in linnen, whose loynes were girded vntounto him with fine gold of Vphaz, his bodie was like the Chrysolite, & his face to looke vponupon like the lightening, and his eies as lampes of fire, and his armes and his feet were like to polished brasse, and the voice of his worde was like a multitude. And hee saide to Daniell: Feare not Daniell: for from the first daie, that thou didst set thy heart to vnderstand, and to humble thy selfe before God, thy words were heard. And I am come for thy wordes: and I am come to shewe thee what shall come to thy people in the latter daies. Daniell fasting sawe this strange vision, and euen suckt from heauen that great mysterie, that shoulde befall his people in the latter daies, and thinges that concerne vsus.
Peter also fasting till the sixt houre of the day, that is, till noone:Acts. 10.10. had that great mysterie of ye calling of the Gentiles reuealed vntounto him. And Cornelius fasting til the ninth houre, till three of the clock,verse 3. sawe an Angell appearing vntounto him, and suckt euen by this means, by sending for Peter, faith in Iesus Christ, & the saluation of his soule. In our daies Napier a learned man, that hath taken great paines in vnfoulding the mysteries of the Reuelation, Napier to the christiā readerconfesseth to the glorie of God: that hee found more fruite in searching that high mysterie, in one howres sobrietie, praier, and humble meditation, then in a thousand daies of curious or presumptuous inquisition. And no doubt Philippus de dies, Granatensis, and Ferus amongst the papists: all the iewels they hauehave,Phil. de Dies. Fer. 2. in lit. maior. they hauehave obtained by this meanes of praier and fasting. It is fasting that makes the mind apt to contemplation, as they themselues doe confesse. Granatensis confesseth that the three children in Babilon, Fer. in c. 9. Mat. Granat. de Ieiunio lib. 2. cap. 19▪who despised the kinges delicates and pretious wines, which were brought them euen from the kings own table, being content with pulse and water, by this meanes attained to so great wisdom. And that by the same meanes Saint Bernard gat all his learning, whereas hee was but a little while brought vp at schoole. And that by the benefit of fasting and abstinence, S. Gregorie, who did eate nothing but raw pulse, which his mother holie Siluia did send him, became so wise: So Hierom vsed the same abstinence in his life, as he writeth of himselfe. And S. Basill that most famous preacher, and most eloquent and wise Oratour and Deuine, that euer was in the world: yet in clothing himselfe and sleeping hee was most abstinent. He couered his naked bodie but with one garment, and he slept alwaies on the ground; nay rather hee watched al night, and continued in holie exercises. All these doctours beeing so excellent in wisdome, were no lesse famous for their abstinencie, then for their wisdome. They knewe howe necessarie the one vertue was to obtaine the other. So Thomas Aquinas that subtill disputer (as he at his death reuealed to his companion & brother Reignold, Anto. part. 3. tit. 18. ca. 10.which thing as long as he liued he kept close as a secret) had all his wisdome, by diuine reuelation; and therefore it was his custome, when as he would write or speake any thing, he woulde first go to praier. And comming from praier, hee had that as readie which he should vtter as if he had learned it in some booke. And no doubt he ioined fasting to his praier and merciemercy. And therfore Augustine saieth:Aug. lib. quest vet. & noui testam. quest. 120 Our Sauiour which had no neede to fast, fasted, that he might giuegive vsus an example. For then a man declares that hee would obtaine that which hee desires, when hee punisheth himselfe with fasting. And hereof it is saide, that praier is good with fasting. Therfore that praier may be acceptable, it wil hauehave with it as a companion, fasting. And because neither of these is sure, without pittie: he addeth, And almes with righteousnesse. So great is the force of fasting. If wee would then knowe the secret mysteries of God, let vsus fast.
Basil also of fasting verie excellentlie writes thus. As much as thou shalt take from thy flesh: Basil. ser. 2. de ieiunio.so much shalt thou adde to the liuelie force of thy soule: and the Angels who are appointed keepers of our soules, doe more willinglie and carefullie keepe those which by fasting are purified. Nay, there are angels in eueryevery church and congregation, marking and registring those that doe fast. Take heede therefore least thou be punished for thy short pleasure of thy meate, and least thou make thy selfe guiltie to the Angell the Lordes Recorder, as a runnaway from the Lordes armie. Surelie it were lesse danger for one to throw away his shield in the field, then to slacke to take in his hands the great weapons of fasting. Art thou a rich man? despise not fasting: vouchsafing to bid it to dinner with thee, and make it thy guest, least thou make thy house wherein pleasure and belly-cheere beareth the rule, vile and worth nothing; least thou thy selfe also smart for it, at that Lawgiuers hands, and pay deerely for thy ryot: greater troubles being iustlie laid vponupon thy backe, either by some bodilie sicknesse, or by some other grieuous mischance. Againe, if thou beest a poore man, do not thou despise fasting, when as now thou hast fasting, as thy bedfellow, and thy daily companion. Fasting is as proper to women, euen as the ayre they breath, and that euen by nature. Children as young plants, must be watered with the water of fasting. And the olde acquaintance of fasting maketh it seeme lesse laborious to old men. What can be said more forcibly to perswade all meen to fasting? Angels note in euerie parish who be good fasters. But some will saie perchance, this is but Basils opinion. But I saie more, and that out of the gospell: that euen God himselfe notes and markes those that fast. Doth not our sauiour say?Matth. 6.17. But when thou fastest, annoint thy head, and wash thy face: that thou seeme not to men to fast, but vntounto the father which is in secret: and thy father which seeth in secret, wil reward thee openly. Surelie I feare me nowe, that neither God nor Angels see anie fast. Let vsus remember to fast: for Basil saith that Angels register those that fast. And our sauiour saieth, that euen God himselfe seeth them, and knoweth them euerie one, and will reward them.
And againe, he writes thus:Basil ibidem. Doest thou not see how horsebreakers and masters do tame their horses first, and make them nimble by fasting? But thou euen of set purpose, doest so with fulnesse presse downe and spoile thy selfe, that in gluttony thou goest beyonde the bruite beastes. A full bellie is not fitte for a race, no not to sleepe quietly, because being ouercharged with heauinesse, it causeth vsus not to be quiet, but to tosse ourselues hither and thither. Fasting preserueth children, it maketh young men sober, it maketh olde men comlie, and reuerende, it is the fittest ornament for women, a bridle for them that be lustie and healthfull, the safe keeper of wedlocke, and the nurse of virginity. This is the care, that abstinencie hath in eueryevery particular family. But common abstinence gouerneth our whole life, it bringeth eueryevery citie & people to a good state, it stilleth all quarrels and braules, it rootes out suites, it controwleth all reproches and reuilings: Euen as the masters presence stilleth the noyse of children; so fasting bridles the sturres of cities. Who euer came wanton or desperate from fasting? What company was euer out of order, that vsed fasting? nice scoffings, wanton songes, madde merriments, straight way depart the citie, beeing banished of fasting, as of a seuere iudge. And if all men would vse this in all their affaires, as a counseller; without all doubt, nothing could hinder but that quiet peace shoulde bee thorow the whole world. Here are excellent commodities of fasting, singular commendations and ornamentes to euerie age: nay peace to our common wealth. And no doubt all those troubles which are now so common amongst vsus, arise for want of fasting. The well fed horse, can abide no spurre: so they which delicatelie féed themselues can endure nothing; they will bee reuenged for euerie little iniurie. And surelie hereof no doubt it commeth to passe, that sithence fasting hath not béene vsed: so manie sortes and quarrels hauehave sprung vp amongst vsus. Wine and good cheere engenders hot spirits, which will soone be inflamed to anger. Heraclitus the Philosopher in an vproare of the people, Eras. li. 8. apoph.beeing desired that he would shewe his iudgement how the citie might be brought to concord going vp into the pulpit, he desired a cup of cold water to be giuen him, and he mingled with it a little meale, and a little wilde P…nniryal or some pulse, and drank of that water; and so speaking neuer a word went downe: signifying that if the citie woulde leaue their riot, and be content with a little and simple fare, they would soone bee at vnitie. Thus much the blinde Philosopher could see by the light of nature, and shall not we see so much being indued with gods spirit? Nay faithful fasting turnes away gods plagues from vsus▪ Ahab when he had grieuouslie offēded God,1. King. 21.27 & had heard ye heauie sentence of Eliah, what did he? He rent his cloathes & put on sackcloth, & fasted, & lay in sackcloth, & walked softly. And the word of the Lord came to Eliah, saying; Seest thou not how Ahab is humbled before me? because he humbleth himselfe before me: I wil not bring this euill in his daies. Let vsus marke how Ahabs fasting cried to God for him: we do not reade that he praied; and yet God had respect to his fasting. Wee hauehave manie at this daie as sinfull as Ahab: I woulde to God they would followe Ahabs steppes. The same force had fasting in Niniue,Ion. 3.5. euen when Gods plagues were now readie to fall on their heades. Iehosaphat also when his enemies assaulted him, proclamed a fast thorow his whole land. 2. Chro. 20.3We are in the same case, God threatens vsus manie waies, and shakes his rod ouer vsus our enemies dailie assault vsus: Oh let vsus fast and praie with Niniue and Iehosaphat, that wee may escape all these euils. The flesh is that Eue, Gen. 3.6 Gen. 39.7 Iudg. 16.19 Mat. 26.69that with her pleasant fruit beguiled Adam; that wife of Putiphar, that intised Ioseph; that Dalila, that lulled Sampson a sleep in her lap, and bereaued him of his strength, and put out his eies: that same handmaide, that made Peter denie his maister. Let all Gods faithfull seruants beware of it: let them refuse her pleasant fruit; let them flée from her entisements; let them not be allured with her pleasures; let them not heare her voice; let them tame her with Paul, least they become reprobates. 2. Cor. 9 27They are not wiser then Adam, stronger then Sampson, more couragious then Peter. Eus. hist. eccles. lib. 2. ca. 17The first christian Monkes laide abstinence in their heartes, as the foundation of all vertues, and vponupon that as vponupon a rocke they built all other vertues. Chrys. ho. 18. ad pop. Ant.Surelie in our daies for lacke of this foundation, other vertues are so scarce. Chrysostome writes thus of his daies. I see many glad, and saying among themselues, we are happie now, wee are glad: halfe the daies of fasting are gone. But I exhort such that they should not bee glad, because halfe the fast is past: but rather to consider that if halfe their sinnes bee quite gone and vanquished, and then to be glad; for that is to be reioiced at, and that is the marke that is shot at, and for which all thinges are doone. And after: The corne appearing in the spring, and the trees florishing with leaues; teach the beholders, what profit winter hath brought. Let the same thing be don in vsus We hauehave receiued much raine (of the heauenly grace) in the time of our fast: by continuall preaching, we hauehave receiued seede, and wee hauehave quite cut awaie our thornes; let vsus continue our fast, that we may keepe those thinges we hauehave receiued, that when fasting is done, the fruites of fasting may appeare. Our fieldes may teach our soules: These late yeeres sithence we hauehave lacked the accustomed frost and snow of winter; we hauehave also lacked the accustomed increase of our winter corne. And so no doubt where this frost and snowe of fasting is not, the spring of vertues cannot be. God himselfe, as should seeme, punisheth this our riot: and yet we marke it not. The riuers and the sea (as I hauehave heard) yeeldes not that plentie of fish which heretofore they hauehave doone. We canne digest no fish nowe. All men at all times must hauehave flesh: And God seeing this, therefore diminisheth and takes from vsus that plentie of fish which we hauehave had.
What shall I saie of mariage? May it not also bee verified of our daies, that now we marrie and giuegive in mariage? EueryEvery one now will be maried. There will almost none continue either virgines or widowes: whereas I reade, that in the primitiue church there were manie both virgines and widowes. In the church of Antioch in Chrysostomes daies,Chrys. hom. 34 ad pop. Ant. as he himself reporteth, there were three thousand Virgines and widowes. And in the church of Rome I reade in Eusebius, Eus. lib. 6. eccle. Hist. ca. 34.that there were a thousande and fiue hundreth poore people, and widowes that were relieued of the common stocke of the church. But in our daies, both widowes and virgines are rare to bee found. No father now will kéepe his daughter a Virgine. And whereas in other matters concerning our children we will do the best: in this waightie matter we regard not what is best for them.1. Cor 7.37.38 For S. Paul saieth, Hee that giueth his daughter in mariage doth well: but hee that giueth her not to mariage, doth better. Who regardes this better now? who thinkes of it? who once moues it to his daughters? Philip no doubt the Euangelist had respect to this:Acts 21.9 He had 4. daughters, and they were al Virgines. It had béene a great matter and worthie the marking, if two of them had béene virgines; but that all the foure should bee virgines, was wonderfull. And this saying of the Apostle, and this practise of Philip: made so manie virgines in the primitiue church, of whome Chrysostom and Eusebius do make mention.
And likewise of widowes he saieth: The wife is bounde by the law, as long as her husband liueth: but if her husband be dead, shee is at libertie to marrie with whom she will, only in the Lord. But shee is more blessed, if she so abide in my iudgement. And I thinke that I hauehave also the spirit of God. Euerie widow nowe be shee neuer so old will be maried, despising this counsell of S. Paul. Luke 2.37.38Annah which had liued seauen yeares from her virginitie with a husband being a young widowe) continued a widowe fourescore and eight yeares after. But now a daies young widowes must needes marrie: And the reason is because they will not follow the true widowes,1. Tim. 5 5 whom S. Paul makes mention of, and Annah her footesteps: Of whom it is reported, that she went not out of the Temple, but serued God with fasting and praiers day and night. Our young widowes will not be good church women like Annah, Gen. 34.1but towne women rather like Dinah: They will walke the streetes to see and to bee seene. They will not serue God with fastinges and praiers as true widowes ought to do; but with feastings and pleasures serue the flesh: 1. Tim. 5 6& therefore they must needes marrie. But why was this example of Annah so preciselie set downe? For vsus to reade onelie? nay no doubt, but for widowes to imitate. For whatsoeuer is written, Rom. 15.4is written for our learning, as S. Paul saieth. Nay in mariage now if there bee anie hope of gaine, as though there were no more choise nowe, then in the daies of Adam: wee will come as neare the degrées prohibited as may be, no respect being had, either of consanguinitie, or publike honestie. Neither is there almost anie accounte in mariage made of age. Now euen verie children in yeares will be maried. When was euer so manie stolen mariages heard of as in our daies?Iudg. 14.2. Children now will marie without their parents consentes: Which Sampson would not doe. Sonnes daughters and brothers sonnes will marie together. Nay brother hath maried the brothers wife. Examples of these are to too manifest. We now forget those two manifest histories of the scriptures concerning mariages. Isaac that sonne of promise,Gen 24 3 that great heire of the world: He committed to his father the choise of his wife, And his father committed this great matter to his trustie seruant: Verse 12.but in the feare of the Lorde. And the seruant praied in his iourney, that the Lord would prosper him. And the maid when shee was seene and liked of, and as it were picked out of God, was not conuaied awaie without the consent of her parentes. And her parentes said to the seruant, this thing is comen of God, verse 50.besides his will wee can say nothing to thee. Here is no speech of dowerie; no consideration of beautie: but God is all in all, No doubt if our great heires would be thus ruled by their parents in their mariages, and hauehave God, rather then riches, beautie or worldly respectes, before their eies: they would speede better. But verie manie now adaies followe Sichem the sonne of Hamor the Heuite, his hart claue vntounto the maide, he spake kindly to her, he tooke her and defiled her: and after spake to his father Hamor: get me this maide to my wife. And then he left nothing vndone, that might helpe to bring the matter to passe. This is the course that manie both mightie and simple, take in their mariages at this daie. And few virgines are married, few with ye parents consents: And therfore their mariages thrine so euill. And shall it not be saide of our daies, that nowe we marrie and are giuen in marriage?
What shall I speake of our sumptuous and stately buildings: which at this daie are so common amongst vsus? If wee respect the plaine buildings of our Auncestors in comparison of ours; wee maie be truely said, now to build. And this stately and sumptuous kinde of building hath taken such roote, that nowe euerie one will hauehave such a stately and sumptuous house. The buildings of our forefathers were but, as it were, simple cottages in comparison of our stately pallaces. So that it maie truely be said of our daies, that we build now. But in the scripture we read, that Iechonias the king of Iudah was reprooued of Ieremie the prophet,Ier. 22.15. because he built him a stately house with large windowes, and painted it with vermilion, and seeled it with Cedar. And will God allow excessiue building in meaner men?Es. 2.15.16. Esay prophesieth, that the day of the Lord shall be vponupon eueryevery high tower, and eueryevery strong wall, and vponupon all braue prospects, as Arias Montanus translates it. And the day of the Lord now drawing neare, shall we now build such? Ioel prophesieth, that the land shall be as the garden of Eden, like a paradise, before him: but behinde him he shall make it a desolate wildernesse. Cuspinianus writes this of the Turkes.And doe we not feare this threatning? The Turkes shew great plainnesse in their buildings, hauing no delight in building houses, though they be very rich in gold and siluer: accounting this a vaine thing. And they build their houses seldome of stone: but most commonly of wood, and they laugh vsus christians wonderfully to scorne, when they see our great buildings, which they beleeue we build therfore, Iohannes Stumpsius reports this historie.as though we should liue for euer. And shall we giuegive them any occasion to laugh vsus to scorne? I reade a historie, which I would all our great builders would imitate. Two brethren being Romaines, escaped out of the destruction of a citie called Vindonissa, whereof the one being preferred to be Bishop of Argentine: perswaded his brother with money that he gaue him, to builde a castle neare vntounto Vindonissa, which nowe they call Halspurge, so famous with the petigrees of so many kings and Emperours. The Bishop hearing that the castle was built, comming to his brother when as he saw that the building thereof was very rude and weake; first he began to wonder at the folly of his brother, and after to demaund an account of him of his money. To whom his brother made answere. To morrow you shall see, both the bulwarks of my castle, and also my reckonings. In the meane while the same night, he commanded all the noble men and country men his neighbours, whose landes and seruices hee had redeemed and set free, with his money: to bee ready in the morning armed, as though they would assault the castle. The Bishop not knowing what the matter meant, amased with the sight of such a multitude, as though they had beene his enemies; was tolde of his brother, that those were his walles of yron, which he had bought with his money. I would to God our great builders would make such walles to their houses. Such walles would please God, and protect their builders more surely, then anie walles of stone. But we build now adaies, or care for few such walles.
But some will saie, is it not lawefull to builde then? Surely thereis a time for all thinges, A time to breake downe, Eccles. 3.3.and a time to build, as saith the preacher. But now to beginne to build so curiouslie, so statelie, so costlie:1. Pet. 4.7. when as we are taught by the scripture, that the ende of all thinges is at hand, and that we liue in the daies of Noah; is out of season. This is plainely to gainsaie the gospell, and to saie with the wicked,2. Pet. 3 4. where is the promise of his cōming? And to doe as the men did in the daies of Noah. As we doe inherit our fathers landes, why should wee not, euerie one in his degrée, be content also with his fathers buildings? Do we thinke their buildings too simple for vsus? This our blinde pride doth teach vsus.Gen. 18.1. 1. King. 22 39. Let vsus remember that Abraham our father dwelt in a simple tent, and he entertained Angelles: which thing Ahab in his Iuorie house neuer could doe. And in the psalme we reade of all ye righteous, that in the tentes or tabernacles of the righteous is the voice of ioie and gladnesse. Surely in our stately houses manie times,Psal. 118.15. is not this voice of ioie and gladnes, but rather of sorrow and pensinenesse.Heb. 12.13. The saintes of God account themselues pilgrimes in this world: and therefore as pilgrimes, they make no account of their houses; they doe account them, but as Innes, wherein they shall lodge but a night. Let vsus marke the Paganes in their common wealthes:Pet. Gregor. Tholos. de Rep. lib. 2 ca. 10. howe they bridled this excesse in building. By the Romaine lawes they were not suffered to build the walles of their houses, aboue halfe a foote thicke, and that because they should hauehave but one loaft or flooring aboue them; and their bricke walles but two or three brickes of thicknesse: But now adaies, we build thicker wals and make our houses more loftie. Augustus Caesar the Emperor, although he had a pallace: Suetonius.yet he dwelt sometime in Hortensius houses, which were lowe and simple, without any marble pillars. Such was this Pagane Emperours humilitie. But such houses now will not content Christians: Manie bestowe so much cost on the wals of their houses, that they are not able to bestowe any thing within the walles, as long as they liue after. Will God allowe this prodigalitie? Let vsus rather bestowe our cost vponupon the poore, and liuelie stones of Iesus Christ. 1. Pet 2.5.Let vsus relieue them sufficientlie, which are now sent home, by a good and christian law, to their places where they were borne.Ezech. 16.49. Let vsus strengthen the handes of the poore: as Sodome would not doe: Let them bee well relieued, not only to kéepe life and soule together (as they say) but that they maie be strong to labor, least we be like Sodome in punishment. Let vsus repayre and maintaine Gods house that is the church:Mat. 21.13. which in most places now is ruinous & lieth desolate. That complaint of Agge is verified of our daies most manifestly,Agg. 1.4. we our selues dwel in seeled houses, and Gods house lieth wast. The churches in times past, were the best houses in the towne: but now of all other they are least regarded. This declares the coldenesse of our louelove, towardes the owner of them.Mat. 11.15. Christ when he came to Ierusalem, the first house he went into, was the temple: And doth he regard his houses of praier, that is our churches, lesse now? No, no doubt, at his comming as he whipped the buyers and sellers then out of the temple: so will he also whip out, all those now that buy and sell in his church, whosoeuer they are, and what fine pretence soeuer they shall make to cloake this their Symonie; and will punish the spoyle and desolation of his house. And to let this house lie wast and to build our owne, is not this to build?
The like may be said of purchasing and buying land. Men were neuer so giuen to purchase and buy land, as at this daie. What shall I speake of planting? Heretofore they hedged in their gardens and orchardes: but now we will hauehave our corne fieldes hedged about. So that without all doubt, the daies of Noah are come vponupon vsus: And this prophesie of our sauiour is most euidently fulfilled in our eies. And it is to bee feared, least that as at the first comming of our sauiour, the Iewes hauing a plaine prophesie, that when the scepter should depart from Iudah, then Messias should come; yet they were so blinded with worldlie ambition, that although this prophesie was cleerelie fulfilled, that they would not sée nor marke it, and so perished in their blindnes: so at the second comming of our sauiour, least we, hauing also this plaine prophesie that our daies shall bee like the daies of Noah, and we sée the same manifestly fulfilled, shall bee like them carried awaie with the course of the world; and also perish in our ignorance and carelesnesse. The Lord Iesus open all mens eies that they may marke this. These are the workes of the world: these are not the workes which Iesus Christ commands against the daie of iudgment. Let them that bee godly wise, marke well; least while they followe their steppes, they perish in their destruction. Let the course of the world beguile no man: That because others doe so; therefore we maie doe the like. This reason could not saue the olde world, neither shall it saue vsus. There were but eight persons then saued, who beleeued the Lorde, all the rest that followed the world, were drowned. Let euerie christian therefore learne that lesson of Saint Iames: There shall be iudgment without mercy to him, Ia. 2.13. Mat. 5.7.that sheweth no mercy: And that of our sauiour, Blessed are the mercifull, for they shall obtaine mercy. These lessons then will be accounted worth the marking, let vsus practise them now that we may then obtaine merciemercy, though the practise be neuer so costly.
In this iudgement Enoch prophesieth what our iudge shall reprooue: wicked workes, and wicked and hard wordes against God: Let all christians beware of these two thinges. And here ye works which shall be reprooued, are called in the gréekeaforeign. irreligious works; such as hauehave no taste of religion, or godlinesse, which taste of the dealinges of the worlde. Let vsus beware of such workes: let vsus not be like this wicked world in our dealings;Mat. 7.13. Let vsus not followe the broad way which leadeth to destruction: let vsus striue to enter in at the narrow gate: let vsus followe the light of Gods word, which shineth now most plenteously amongst vsus. But if we shall do so, saith one:Marke 8.36. we shall loose. This counsell is against our profit. O foole, what will it aduantage thee to winne all the world, and to indanger thine owne soule? It is but an apple that here thou now gainest, and thou loosest paradise with Eue: Gen. 3.6,It is but a messe of redde pottage, which thou heere enioiest, and thou loosest thine inheritance with Esau. Gen. 25.33.What great follie is this? But some will saie: do any giuegive harde speeches against God? none is so wicked. Yes, ouer manie. It is a common saying, If anie rebuke a wicked person, and tell him of this iudgment of God: Hee will say, It maketh no matter, if he may escape to that day. Is not this to giuegive hard speeches, euen against the Lord, to decide and set light his iudgment, which eueryevery one ought to quake and tremble a…? which maketh the earth to tremble as Dauid saith,Psal. 18.7. The earth trembled, the very foundations of the hilles shooke, and were remoued, because he was wroth. And in another place,Psal. 119 120. my flesh trembleth for feare of thee, and I am affraid of thy iudgments.