the sea which of his name is yet called the Icarian sea Euen so the Ambitious the higher they rise in glorie the more they approach the heate of Gods wrath and so do melt and fall into the gulfe of eternall confusion Act. 12.21 1. Pet. 5.5 4 As he that is condemned to be hanged hath no liking of the Ladder because he knoweth that the higher hee climbeth the nearer he is to his death and therfore could be content the ladder should be either broken or burned if he might haue his desire Euen so ought wee to detest Ambition and pride and endeauour to denie and mortifie the same as knowing that to desire greatnesse is to desire mishap and that pride and arrogancie is the highest step where-from man is cast headlong into vtter ruine Math. 23.12 2. Sam. 18.9 2. King 11.1.15 5 As a man hath no cause to boast of his wickednesse and miserie So in his vertues doth his Ambition pride grow take encrease and nourishment causing him many times the more vertue he is endued with the more to be proud 6 As poison put into good and wholesome meate maketh it mortall so Ambition and pride taking occasion of Gods graces to boast it self doth by such sacriledge turne vs vnto destruction 7 As the Peacocke so full of faire feathers hauing only two foule feet standing proudly in the circle and contemplation of his bewtiful traines so soone as he seeth his feet which he thinketh to be foule straight humbleth himself and abateth and seeketh to hide his feathers euen so much more ought euerie good Christian by the feeling sight and apprehension of many his foule sinnes and vices and corrupt and peruerse passions that raigne in him to humble himselfe and to abate his Ambition and pride ingendered of a few feathers which haue onely some small beginning and appearance of bewtie 8 As the more directly that the Sunne lieth vpon vs the lesse is the shadowe of our bodie as at noone wee may see by experience and a little before and after Euen so the lesse that we arrogate and ambitiously boast of our selues the greater gifts and graces of God are wee endued withall 1. Cor. 4.7 9 Like as men would laugh at a poore man if hauing precious garments lent him to act and play the part of some honourable personage vpon a stage when the play were at an ende he should keepe them as his owne and bragge vp and downe in them Euen so such are they to whom God imparteth his gifts and graces when in lieu of yeelding the praise and glorie of the same to him that is the author and giuer of them they ambitiously assume and take it to themselues 10 As a tree the higher it is the greater force the winde hath of it and euerie little blast will bee puffing at it so that the sooner and greater is the fall thereof So the Ambitious man the higher he climeth the greater is his fall Of sumptuousnesse and excesse in Apparell 1 AS those that build faire Sepulchers for their dead corps whereas it should be a warning to them that they must die and therevpon cause them to reiect all Ambition pride and vanitie yet thereof they take occasion to vaunt and boast So likewise whereas our garments should be a continuall memorie of sinne to humble vs yet we as if we would euen spite God do procure sumptuous and gorgious Apparell to testifie our Ambition and pride 2 As a Theefe by lawe burned in the forehead for theft ought so oft as he looketh in a glasse and perceiueth the skarre thereof to thinke vpon and detest his inclination to that vice So our garments being as the skarre in the forehead of our first parents and our selues for their Ambition in that they sought to be like vnto God should by the onely sight of them put vs in minde to renounce all pride and Ambition Gene. 3.7.21 Esay 3.18 3 As euerie seede bringeth forth hearbes or fruite according to his kinde as Lettice seed Lettice Thistle seede Thistles Euen so if the heart be humble and modest the garment for the body will be euen so but if the heart be proud and Ambitious it will shew forth some kinde of excesse and pride in Apparell notwithstanding whatsoeuer lawes to the contrarie 4 As the body being of more valew then the garment we will sell or pawne forth the garment for to feede the body Euen so ought we to leaue all affection to bewtifie our bodies the better to tend to the adorning of our soules 1. Pet. 3.3.4.5 1. Timo. 2.9 5 Like as if wee dwell in a borrowed house looking weekely when we must depart we will neuer trouble our selues with any cost or fitting of it as we would do if we were sure to remaine in it all the dayes of our liues Euen so for so much as the body is but a house lent vnto the soule from whence it looketh daily to depart there is no reason then why we should be so carefull to cloathe this body with braue and costly Apparell which shortly must rot and perish and so to neglect the soule which is immortall 6 As men commonly do care to be more honestly apparrelled when they are to meete at some banquet or marriage or to come before some honorable personages then ordinarily when they company with inferiours Euen so in like manner wee as concerning our bodies doo accompanie with men like vnto our selues but as concerning our soule with God and his Angels to whom it is lifted vp now by faith but at death really therefore it is repugnant to all order and reason to care more for the bewtifying of the body with sumptuous Apparell then adorning of the soule 7 Like as if a Taylor when he hath made a garment a great deale too long and large being reproued shall haue no excuse but that he had too much stuffe but this shift will not be accepted for they would tell him that he should haue made the garment after the measure of the body but not according to the quantitie of the stuffe Euen so they that haue plentie of goods and do not imploy them after the measure of their vocation and as beseemeth the profession of a reformed Religion but wasteth them in superfluitie and excesse do expose and set themselues to the skorne and greeuous reprehension both of God and his Angels Luk. 16.1.2 Sopho. 1.8 Application of Gods word 1 AS Phisitions do heale diuers diseases with diuers things as necessitie requireth So the word of God must be rightly applied according to the qualitie of the sinnes of the people 2 As a carefull and skilfull Surgion who hauing Patients that are diseased with sundry greeuous woundes and sores and hauing prouided drawing Plaisters and Corasiues for the same dooth not commit them to his Patients that they should lay and applie them to their sores and wounds least they should withdraw and keepe backe the same plaisters from their sores and wounds and
body he suffered in his soule the heauie wrath and indignation of his Father and the extreame tortures and torments of hell for a time no lesse then the the reprobates that be there alreadie and no lesse then all we by iust desert should haue suffered for euer if Christ had not done it for vs and yet fewe or none for all this will shead one teare giue one grone or sigh once from the bottome of his heart Christ his goodnesse considered there was neuer any creature dealt so vnkindly with him as man doth AS sometimes it falleth out that a Henne sitteth vpon Ducks egges and with her diligent sitting and the heate of her body she doth hatch and bring them forth and when they be able to follow her she clucks them and after her maner as though they were her naturall Chickens she doth call them about her but they being not of her but the Ducks kinde though by her they haue beene hatched and of her haue receiued life and though shee hath a continuall care to bring them vp and to defend them from such enemies as seeke to deuoure them yet neuerthelesse they will follow and seeke after that wherevnto by nature they are inclined and giuen when shee is scraping and scratching in the earth to finde them foode they will be in the water mire or foule puddle after their kinde she may cluck and walke alone they will not keepe her companie vnlesse perhaps in some daunger when the Kite is readie to catch them for some succour they will flie to her howbeit at the length when she perceiueth them to be vnnatural and vnkinde to her she doth forsake them and giue them ouer Euen so our sweete Sauiour Christ Iesus hauing taken great pains for vs and hauing humbled himselfe euen in the lowest degree of all humilitie that can be named as in comming downe out of his fathers bosome being most perfect most holy and omnipotent God being euery way equall and in nothing interiour to his Father to take our weake fraile and feeble nature vpon him and sinne excepted to haue a perfect feeling of all our miseries infirmities as wearisomnes of body hunger and thirst and such others and besides the induring of these many yeres together hauing suffered a most cruell death and euen at his death vpon the Crosse hauing tasted and taken a full cup of his Fathers furie and indignation which was indeed filled and prepared for vs as a iust reward for our sinnes and should haue beene our owne cup and our owne portion for euer and euer had he not euen then taken and supt it vp to cleare and to free vs from it Againe after all these things hauing still continued his humilitie in suffering death to keepe his bodie three dayes in the graue and euen as it were to treade and trample vpon him and then manger death hell diuell and Iewes hauing risen againe and being ascended and gone vp to his Father where now vntill his comming againe to iudge the quicke and the dead he sitteth at the right hand of maiestie and power He now speaketh and calleth vnto vs by his Prophets Apostles and Ministers and willeth vs to remember what case and estate we were â—n before he died and suffered all these things for vs and he would haue vs to know to be sure and neuer to forget that if he had not suffered death here vpon earth as hee did we should neuer haue found any way or entrance into heauen the celestiall ioyes and pleasures of the Lords saints saluation and eternall life should neuer haue beâ—onged vnto vs wee should haue had no more to do with them then they that liue without faith and die infidels The horrors of hell and the stinking lakes of vnspeakable shame confusion torments endlesse death and damnation should haue beene our inheritance lot and perpetuall portion Christ therfore doth daily put vs in mind that we be not our owne but his and that we bee the greatest and dearest purchase that euer was made in heauen or in earth and that the like price and cost was neuer bestowed vpon any creatures as vpon vs. When the Angels which were in heauen in the presence of their creator did once offend they were hurled out and cast into hell Christ would not bestow vpon them one pennie of all that great price and rich raunsome which he paied for vs he would not then become man to shed one drop of bloud for them but for our sakes hee spared not one drop but shed all The Hen that himselfe speaketh of was neuer so diligent and carefull to gather her chickings vnder her wings as he hath euer beene most ready to shroude and to protect vs against all the enemies of our soules and bodies Many mothers shal sooner forget the children of their owne wombe and vtterly forsake them before Christ will forsake vs yea he will neuer forget nor forsake vs vnlesse we first forget and forsake him Now therefore wee being his so dearely bought and so truely paid for hee calleth vpon vs euery day he clocketh vs and looketh for vs that we should follow him and treade in such steps as he hath appointed that we should not range at randome but keepe our selues within the hearing of his voice and our liues within the limits of obedience vnto the same these things he looketh for at our hands But we deale with this most kind most louing and most mercifull redeemer and Sauiour of our soules bodies euen so as the vnnatural vnkind Ducks deale with the Hen of whom they haue receiued life they regard not her clucking neither we Christs calling when shee is seeking and prouiding for them on the faire drie and wholesome earth they will bee in some foule water filthie mire or stinking puddle And when the Lord Iesus calleth vs to integritie of life to doo the thing that is iust and right in his owne eye and to speake the truth according to the knowledge of our hearts then will wee with greedinesse pollute our soules and bodies with al wickednes and things that be abominable then will we oppresse our brethren not caring who sinke if our selues swimme then will we not sticke to speake lies euen to Gods owne face And when the Lord calleth and sendeth vs to seeke heauenly things wee presently returne to the foule puds of the world carnal delights and vaine yea vile pleasures So that wee euer take the contrarie way to that which Christ commaundeth Christ calleth for our harts to haue them in truth and sinceritie with all diligence to attend vpon his pleasure and to waite on his will he would haue vs not in part but wholly to giue them vnto him and without the heart hee will receiue and take in good part at our hands and lips nothing But wee on the other side giue nothing lesse to God then our hearts There is nothing that may and cannot commaund our hearts haue them at pleasure sooner
that they may immediately teach not seeking thereby to amend and make better themselues 2 As vessels that are to bee filled are bowed and made apt to receiue the liquor that is powred therein So ought a Learner to accommodate and applie himselfe that nothing of that which is profitably spoken doo scape him 3 Like as in meates one and the selfe same dish is diuersly set forth according to the inuention of the dresser and appetite of the eater Euen so in Learning one and the selfe same point is diuersly handled according to the discretion of the writer and capacitie of the reader 4 Like as choyse and good Wine looseth his verdure and strength if it bee put into a vile and vnpure vessell Right so a good word or sentence if it bee spoken of an euill man or Learning if it chaunce to a wicked man taketh none effect 5 As the Diamond enchased and set in Gold giueth a farre brighter glosse then if it were set in leade yron or other baser mettal Euen so the loue of godlinesse and vertue planted in a Learned mans breast bringeth forth farre greater and more excellent fruit then if an vnlearned man enioyed the same graces Lying of God and his truth most offensiue AS hee sinneth most grieuously which deceiueth trauelling men by shewing them a contrarie way Euen so much more hainously offendeth he that in matters of Religion doctrine and godlinesse doo bring men into errours through Lying because he doth therby as it were thrust them out of the kingdome of heauen Ezech. 13.6 8 10 19. Iere. 23.25 26 35. 14.14 Esay 9.15 16. 1. Cor. 15.15 Iam. 3.14 Lords Supper 1 LIke as in the person of Christ his manhood was seene on earth and his Godhead being not at all seene did notwithstanding great and wonderfull things without any chaunging or confounding of natures Euen so in the Lords supper we see the bread and Wine Christs body we see not which notwithstanding worketh in vs. 2 As the body of the Sunnes light aboue is in it selfe whole albeit it bee dispersed heare beneath So likewise Christ in heauen aboue is whole notwithstanding he suffereth vs in his supper each one to bee full partakers of his body and bloud when hee giueth himselfe vnto vs and yet without any diminition at all of himselfe when he offereth himselfe vnto vs which are weake without beeing inclosed in vs when he is receiued of vs and without any dishonour at all to his maiestie when he commeth into our small cottage and will haue our hearts to be his Temple and dwelling place 3 Like as the forbidden fruit which Adam and Eue did eate in the Garden of Eden by Sathans prouocation procured their death Euen so that heauenly Manna which Christ hath appointed for our spirituall foode in his supper dooth bring vnto the worthie receiuers thereof euerlasting life Gene. 2.17 4 As the sicke man the weaker hee knoweth himselfe to bee should so much the more earnestly desire meate both to receiue nourishment and to refresh his strength Euen so so farre off it ought to bee that our weaknesse should keepe vs from the receiuing the Lords supper that it ought rather to spurre vs forward to come vnto it that by it we might be strengthened in faith and repentance 5 As the word of God is all one whether it fall vppon the euill or vpon the good surely it is all one in the minds of the hearers So the Sacrament of the Lords body and bloud is all one whether it be receiued of the good or of the euill and as the Gospell in it selfe is the power of God to sauing it doth also saue but it is not al alike to the vnbeleeuing as it is to the beleeuing So the Sacrament is of it selfe the body of Christ but to the wicked which doo contemne it and to them which do receiue it vnworthily it is farre otherwise 6 As a mother hauing brought foorth her little one dooth not forsake it but nurseth and bringeth it vp So Christ hauing ordained Baptisme to bee as a seale and pledge of our spirituall new birth into his Church did institute the holy supper to the end that by participation in his body and bloud we might the more bee strengthned in this assurance that Christ is ours together with all his benefites and so feede our soules spiritually to life euerlasting 7 As a litle waxe powred vpon other waxe is made all one with it Euen so they that receiue the Sacrament of the Lords supper worthily abide in Christ and Christ in them 8 As the Child when he commeth to age is bound to honour his parents not onely for his begetting and bringing into this life but also because they haue fed and brought him vp and still do continue the same duties vnto him Euen so should it be with vs whome God hath as it were begotten into his Church through our Baptisme and to whome hee hath since in his holy supper ministred the foode of our soules in the Communion of the body and bloud of Iesus Christ for not onely our spirituall new birth by Baptisme but also the spirituall foode which that good Father giueth vnto vs in his holy supper doo binde vs to honour him yea and should thereto mightily induce vs considering that for foode of our soules hee hath deliuered his onely Sonne Iesus Christ to bee crucified for vs. 9 Like as if any man had a child so sicke that nothing coulde serue for his foode and recouerie but precious Pearles confected or preserued this child should be much bound to loue and honour his parents that for his reliefe had not grudged at such cost and expences Euen so wee shall deserue great reproofe of our heauenly Father who feedeth vs in his holy supper not with pearles but with the very flesh and bloud of his Sonne Iesus Christ in case wee should make no account to please him by amendment of life withall considering that as there is no comparison betweene pearles the body and bloud of Iesus Christ so the spirituall life of our soules is without comparison much more excellent then the life of our bodies 10 As meate and drinke ministred vnto the body doo maintaine the life motions and senses of the body So from the communion in the body and bloud of Iesus Christ which is the foode of the soule must proceed the spirituall and heauenly life cogitations affections words and deedes 11 As it were a straunge case if the body by eating and drinking should gather no sustenance and consequently want all motions sense and bodily operation So were it a monstrous matter that the soule communicating in the body and bloud of Iesus Christ should gather no spiritual foode that might bring foorth newnesse of life and holynesse in words and deeds 12 As the hololy supper is the table of Gods children the faithfull and members of the Church of Iesus Christ So the communicating thereat is a solemne protestation
the first dash Regenerated but this Regeneration riseth by degrees and being once begun then it proceedeth faire and softly and by little and little encreasing euerie day till we come to euerlasting life in the heauens 2 Euen as that begger which hath but a patched or an ouerworne robe had euer need to be carefull in peecing and mending the same least otherwise his nakednesse appeare vnto all So surely this Regeneration or righteousnesse of ours beeing in respect of our selues but a torne and tottered robe wee had need euerie houre to labour and exercise our selues in the repayring thereof least our filthinesse breake foorth and euen to sigh and to groane vntill we be with our house which is from heauen 2. Cor. 5.3 Reue. 3.18 16.15 Righteousnesse not in vs. 1 AS an euill tree cannot bring foorth any good fruit nor a rotten or worm-eaten seed can engender any thing but like it selfe So we for so much as our thoughts our affections our words our actions and generally our whole life and nature being examined it shall bee found that in vs there is nothing but vanitie and the verie matter of death and damnation and that we neither doo nor can doo any thing that may be able to abide the Righteous examination of the iustice of God but onely to flie to him for mercie Math. 7.17 18. 12.33 Psal 51.7 53.2 3. Ose 2.3 Luk. 15.18 18.13 14. Rom. 3.10 11 12. 2 As they that are sicke of the Dropsie who by reason of the grosenesse of their bodies seeme to bee in good estate notwithstanding they be ful of nothing but water and euil humors which in the end are the cause of death Euen so such as are arrogant presumptuous and puffed vp with a vaine conceite of their owne Righteousnesse though they be in great credit reputation in the world yet before God their state is miserable and abhominable Luk. 16.15 3 As Marchants who praise and esteeme their wares and marchandise more then they are worth and as olde Images newe gilded ouer which outwardly hath some glistering and shew but within are nothing but dust and durt or as counterfeit money which is naught how goodly a print so euer it hath Euen so all our Righteousnesse vertues and good workes when they shall be examined and prised by those which knowe them as by the spirit of God and his word they are altogether iudged as old ragges torne tied together and patched vp againe Esa 64.6 Dan. 9.5 c. Phil. 3.8 4 Like as if a man would boast of his strength health and yet were subiect to a thousand diseases Or of his knowledge and yet were ignorant of all good learning Or of his riches and yet were indebted and endaungered to the whole world would not one mocke him as an Idiote and a foole Euen so wee as well shew our ignoraunce and what slender vnderstanding we haue when wee will attribute any Righteousnesse to our selues and boast our selues in it be it neuer so little Iere. 9.23 5 As the basest Gold though it bee rayed with some durt is alwayes more precious then the brightest Copper or Lead that a man can find Euen so the Righteousnesse of a Christian man though it bee defiled through many infirmities and imperfections yet notwithstanding is more to be esteemed then all the Righteousnesse of hypocrites and Infidels 6 As there is no man so hard to be healed as hee that thinketh himselfe to be hoale For as much as he alwayes refuseth counsell of the Physition and will take no remedies nor keepe any good diet or gouernement of himselfe which should be meete and healthfull for him Euen so likewiset here is no man farther off from the Righteousnesse of God then he that hath some opinion of himselfe For such commonly are obstinate and cannot without great difficultie bee brought from the perswasion which they haue conceiued of their owne Righteousnesse 7 As newe Wine with the strength of the working thereof will breake old Bouels so that if it should be put into them it should bee but spilt and lost Euen so they who haue placed Righteousnesse in the outward exercises of Religion cannot sauour taste or receiue the doctrine of Righteousnesse by faith onely in Christ Math. 9.17 The Righteousnesse of Iesus Christ which is one onely may be distributed to all the faithfull 1 AS the soule of man is wholly throughout the whole body and euerie part alike Euen so is the Righteousnesse of Iesus Christ wholly in the body of the whole Church as the soule to giue it life and to mantaine it So that it is altogether in euerie of the particular members to make them strong whole stout and of courage to doo all their Offices and duties Or as the voice of a man which beeing heard of a great many persons is in such sort receiued of euerie one of thē prouided that they be attentiue that the same is wholly vnderstood without being diuided or sundred in any respect And as the face of a man may bee receiued in many Glasses and wholly represented to all without any diuision or seperation of the same 2 As an old rotten tattered garment cannot be comely peeced with newe whole and sound cloath Euen so they that plant and place their Righteousnesse in fasting and other externall exercises cannot admit that Righteousnesse that commeth onely and wholly by Christ Math. 9.16 3 As the Israelits were forbidden to cloath themselues with Linnen and Wollen made in one garment So likewise must all true Christians at this day put vpon them the Righteousnesse of Christ Iesus onely not mingling it with their owne merits Deut. 22.11 4 As the Sunne when hee riseth obscureth and darkneth the light of the skies dismisseth scattereth them Euen so the Righteousnesse of faith which for Christ his sake is imputed vnto vs doth vanquish the darknesse and as it were driueth away the night of the glorie of mens workes 5 As the sinne of Adam was the cause of condemnation vnto eternall death So in like manner the Righteousnesse of Christ is the cause of iustification vnto eternall life Rom. 8.1 2. Religion LIke as in labour or worke he that begunne last ought with the more diligence to redresse his slacknesse and recompence his late comming So he which lately began to professe and imbrace Religion vertue or godlinesse ought with the more feruentnesse and zeale to endeuour to attaine the same Reading of Bookes 1 AS they which be thirstie first doo drinke and at leisure doo behold the fashion of the cup if it bee engrauen or bee marked So ought we first to Read things that be most profitable then if leisure will serue vs wee may note and consider things elegant and trim 2 As it is more profitable oft to dung the ground then much and that at one time So is it more for one vtilitie to Read with moderatnesse dayly then at one time and that greedily 3 As a
he both can and will helpe him after this he comes to his former health againe So in like manner euerie man is wounded with the deadly wound of Sinne at the very heart and he that would be saued and escape damnation must see his Sinne be sorrowfull for it and vtterly dispaire of his owne strength to attaine saluation thereby Furthermore hee must see himselfe to stand in neede of Christ the good Phisitian of his soule and long after him and crie vnto him with deepe sighes and grones for mercie after this Christ Iesus wil come with a plaister of his own heart blood which being applied he shall finde himselfe reuiued and shall come to the assuraunce of the forgiuenesse of all his sinnes Psal 51.1 3 8 12 17. 10 As a man that hath lost wife goods and children should be much grieued So hee that hath committed great Sinnes ought to bee as a man brused betweene the wall and the doore 11 Like as a man is more to bee blamed which goeth out of his way in the cleare Sunne at nonetide then hee that misseth his way by night with a candle Euen so are men more to be punished for such foule Sinnes as they commit in the cleare light of the Gospell then in the time of the Law 12 As of clouds when they be vanished away there is nothing seene Euen so the Sinnes of God people when hee forgiueth them are clearely put both out of sight and remembrance Esay 44.22 13 As Opium Hennebane and other things extreamely cold hide not paine but make the body so astonied for a time that he feeleth not the paine but afterward when it commeth to it feeling the disease and paine is commonly more grieuous then before So Sinne and want of zeale c. hide not from torment of conscience but make the soule so astonied for a time that it feeleth not the torment yet afterward when it commeth to his feeling againe the torment is more desperate then before 14 As it would not auaile or profit a Citie diligently to watch at one gate and keepe it shut against the enemie if in the meane while al the rest stood wide open to him So likewise it is to no purpose to keepe ourselues from one Sinne or vice vnlesse we make account and conscience to abandon our selues from all other vices 15 Like as Surgions when they must cut off any part of the body vse to lay playsters to it to mortifie it that being without sense and feeling it may bee cut off with lesse paine Euen so in like manner we are to vse all helpes and remedies prescribed in the word which serue to weaken or kil Sinne that in death it may be abolished 1. Cor. 9.27 Gal. 5.24 Col. 3.5 2. Timo. 2.21 16 As a debt doth binde a man either to make satisfaction or else to goe to prison So likewise our Sinnes binds vs either to satisfie Gods iustice or else to suffer eternall damnation 17 As we see by experience that a ship which leaketh is more easily emptied at the beginning then afterward Or as a ruinous house the longer it is let runne the more charge and labour will it require in the repairing Or as we see that if a man driue a naile with a hammer the moe blowes hee giueth to it the more hard it is to plucke it out againe Euen so that man that committeth Sinne vppon Sinne and by perseuerance therein thinketh to finde the redresse thereof more easie hereafter then now is greatly deceiued 18 As a riuer that glideth and runneth very swiftly vntill there bee a damme or beame put ouertwhart then it makes a swelling and a roaring neither by any meanes will be quiet So mans Sinfull life doth passe quietly without any noyse till the beame of Gods iustice ouertwhat him 19 As a round bowle throwne downe a steepe hil neuer ceaseth or stayeth till it come to the foote bottome thereof So likewise mans corruption of it selfe as prone to Sinne as a bowle to runne downe a hill neuer ceaseth to sinne till it receiue the reward thereof which is death Rom. 6.23 20 As Gun-powder and a rotten tree fired at the roote neuer ceaseth burning till they bee all consumed So the wicked will neuer giue ouer their Sinning till all hope of eternall life be vtterly taken away 21 As Tinder catcheth the least sparke and is kindled thereby So likwise out corrupt nature is easily prouoked and drawne to Sinne. 22 As the Viper conceaueth her young to her owne death So also man admitteth Sinne into his heart but to his owne great hurt 23 Like as the Midwife is busie about a woman in trauaile to bring forth the child into the world So busie also is Sathan vntil he hath brought forth the monstrous birth of Sinne in mens conuersations 24. As huge as the Sea is yet one may taste the faltnesse of it in a drop So likewise in one Sinne we may see how ill fauoured the rest be Rom. 13.13 25 As the forbidden nee when it promised our parents knowledge tooke their knowledge from them So euerie Sinne giueth other wages then it promiseth Gene. 3.6 26 Like as if a man passe by some high daungerous place in the night when he cannot see hee is not afraid but if yee bring him backe againe in the day and let him see what a steepe and daungerous way he came hee will not bee brought the same way againe for any thing So it is in Sinning for men liuing in ignoraunce and blindnesse practise any wickednesse and doo not care for Gods iudgements but when God of his goodnesse bringeth them backe and openeth their eyes to see the downfall to the pit of Hell and the iudgements of God due to their Sinnes then say they they will neuer Sinne as they haue done but become new men and walke in the way to eternall life 27 As it is the nature of a Canker or Gangreene to runne from one ioynt to an other from toe to the foote from the foote to the legge from the legge to the thigh till it haue wasted and destroyed the life of the body Euen so we giue Sinne but an entrance it will soone ouer if spread the whole man and if the diuell may bee suffered but to put one talent in our hearts he will presently wind himselfe into vs his head his body and all 28 As men which worke in mynes and coale-pits vnder the earth are troubled with nothing so much as with dampes which make their candle burne darke and somtimes put it quite out Euen so euerie mans Sinnes are the dampes of his heart which when they take place doo dimme the light of his iudgment and cast a myst ouer his mind and darken his vnderstanding and reason 29 Like as if a man should commit such an heinous offence as that he could no other way escape death but by the Princes pardon he neither would nor could be at rest til by one meanes or other
charge to bring them vp in learning and good manners 6 As a vessell will long retaine and keepe the sauour of that wherewith it is first seasoned Euen so if Children be taught good things whilest they be young and tender they will abide and sticke the longer with them Pro. 22.6 Deut. 4.9.14 32.46 7 Euen as a Plant will sooner take nourishment and thriue better in the soyle where it first grewe and sproong vp then in any other ground because it liketh his owne soile best So likewise children will sooner take instruction and good nurture from their Parents whom they best like and from whom they had their first being then from any other 8 Like as our first Parent Adam and so all other after him haue beene a meane of falling to all their posteritie in begetting Children in their owne image which according to the lawe of creation should haue bene borne in Gods image So now in lieu of this all Parents should lend their hands to their children to lift them vp againe by good Education and neuer cease vntill they see in some measure the beautie of the first image and the vertue of the second Adam Pro. 22.6 Deut. 4.9 11.18 19. 9 As life and death is in the power of the tongue So also we may well say life and death is in the Education of our children for if they be well brought vp it shal be life vnto them but if it be otherwise they are trained vp to euerlasting death Pro. 18.21 10 Euen as a weede if it growe in a rancke soyle will waxe out of measure noysome So children comming of honourable Parents brought vp in ease and pampered with the delights of gentrie they wax immeasurably vitious whom neither Lawes nor Magistrates nor any other good meane can hardly keepe vnder 11 As the brute Oxe and Asse would neuer endure their hard labor except they were held in by their yoake but would stray euerie way So vnbridled man if hee be not in his youth held in by the yoake of painful labor and vertuous education he wil neuer abide it when he is old but wil run out into euerie path of destruction Lament of Iere. 3.26 12 As Alexander the Great attained to haue such a puissant Armie whereby he conquered the world by hauing children borne and brought vp in his Campe wherby they became so wel acquainted and exercised with weapons from their swadling cloathes that they looked for no other wealth or Countrey but to fight Euen so if thou wouldest haue thy children either to do great matters or to liue honestly by their owne vertuous endeuours not to gape vniustly for other mens goods but to be content with the blessing of God vpon their labours thou must acquaint them with paines taking in their youth and so to bring them vp in the nourture and information of the Lord. Eccle. 25.27 13 As those which haue experience in keeping and repairing of the Sea bankes can easily tell vs that if the raging waues should be suffered to breake ouer but one tide they should hardly in many dayes recouer it againe Euen so if Parents suffer their Childrens affections throgh want of good Education to haue the full swing and course yea but a small season they shall hardly or neuer againe win this breach Pro. 11.20 29.15 14 Euen as the fattest soyle bringeth forth the ranckest weedes So pampered Children brought vp without due gouernment and discipline thrust foorth the greatest and most ouergrowen vices 15 As young Plants being straightned while they be tender and trimmed with pruning and other parts of husbandrie will grow very goodly to behold in their greatnesse which being neglected are many times very crooked and vnfit for diuers vses So likewise do young men and women for the most part proue as they are nurtured in their youth Christes second comming to iudgement 1 SO quickly as the lightning in the East is seene vnto the West Euen so suddenly shall Christ appeare vnto the whole world at his second comming Mat. 24.43 44. 2 As a Theefe so neare as he can commeth closely to rob an house then when men thinke least of him So likewise vpon a like sudden when men least thinke of it shall Christ come againe to iudgement 1. Thess 5.4 2. Pet. 3.10 3 Like as when the Sunne is vp which is the most excellent light although the Moone and the Starres doo remaine still in the element yet are they not seene but are euen as though they were all fallen downe from heauen Euen so the comming of Christ to iudgement shall be so glorious and so bright that in comparison of it the light of the Sunne then the Moone and the Starres shall be as though they were not at all Math. 24.29 Esa 13.10 Ezech. 32.7 Ioel. 2.31 3.15.16 4 Like as men waxe cunning to foresee what weather will shortly happen by the standing of the winde by the gathering of the cloudes and by other tokens which as it did condemne the carelesnesse of them which liued in the time of Christ because they were not carefull and diligent to marke the tokens whereby they should haue knowne the comming of Christ So also it will condemne vs if we marke not neither obserue the tokens of the second comming of Christ 5 As a guiltie man whose conscience doth accuse him would neuer see the Iudge and a traytor would neuer willingly be espied of his Prince nor a disloyall person of one that knoweth him and on the other side a true and faithfull subiect that hath done dutifull seruice desireth the presence of the Prince in hope to be well rewarded So the wicked and vngodly ones of the world are grieued to heare of Christs comming to iudge the quick and the dead but they that haue liued with good consciences do grone for his comming Christ the onely obiect of faith which iustifieth LIke as when the children of Israel were bidden of Moses to looke vp to the brazen Serpent neither could the Serpent haue helped them except they had looked vp nor yet their looking vpward haue profited them vnlesse they had directed their eyes vpon the said Serpent as the onely obiect set vp to the same purpose for them to behold So our faith in like case directed to the body of Iesus Christ our Sauiour is onely the meanes whereby Christes merits are applied vnto vs and we now iustified before God Rom. 10.9 Christ our Mediator 1 LIke as Christ Iesus is our looking glasse in which we behold the inuisible and glorious God to be our louing and mercifull father more readie to heare then wee to pray So the same our Sauiour Christ is also our feete by which we go to the father our mouth by which wee speake to the Father and our hand by which we offer our prayers and all our seruice yea our soules and bodies as a liuely reasonable and acceptable sacrifice to his Maiestie 2 As no man is able
discharge no one member can discharge the dutie of an other So also it ought to be in the Church of God 76 As all the seuerall members in the body of man are knit together and vnited to the head So all the seuerall members of the Church are knit and vnited vnto the head Christ 77 As in the naturall body euery seuerall member is as it were the member of euery other in seruing to their good as the eye will see the hand wil take the mouth will speake all for the good of any weake member Euen so it is in the Church of God 78 As the naturall members take spirit and sense from the head So the Church hath all her spirituall feeling and life of Christ who is able to quicken and giue life 79 As the husband that loueth his wife thinketh himselfe not well till she hath his company and he her presence So God loueth the Church his spouse that hee cannot abide to be without her company and thinkes her not safe except she be in his presence therefore it pleaseth the Lord Iesus not onely to call himselfe the head of his Church and the Church his body but also to tearme his Church the fulnesse of himself although he filleth all in all things as though he were imperfect without his Church Psal 41.12 Ephe. 1.23 80 Euen as the father or mother will haue that Infant in their sight which they loue most dearely So God will haue his Church in his sight which he loueth-most tenderly Esay 45.15.16 Christ our Righteousnesse 1 LIke as our sinnes appeared so horrible so great so monstrous and vgly in the presence of God that being once but imputed to Christ he could not notwithstanding that his vnspeakable loue but euen in iustice most seuerely punish our said sinnes in his sonne so surely such is the excellencie of the Righteousnesse of Christ that being once but imputed vnto vs in the presence of our heauenly Father he cannot notwithstanding all our former vnrighteousnes but be throghly pleased with vs and except such a discharge of our sins by his Son for our owne discharge none otherwise then the debt of a Banquerout discharged by some speciall friend is accounted and accepted with his creditor the discharge of the Banquerout himselfe 2 As the soule of a man doth so quicken the body that notwithstanding the mēbers thereof in themselues be but weake yet they are sure not to decay all the while they do hold any participation with the powers of the soule but appeare in the presence of men both lustie and strong So vndoubtedly our Sauiour Christ being that immortall soule of his mysticall body which inspireth spirituall life into all the members therof verily all those his said members are sure so long as they continue incorporate with Christ both to hold the substance of life and withall to be accounted as liuely members in the presence of God during their partitipation with that true life it selfe whereof they take sure hold by a liuely faith Iohn 14.6 1. Iohn 5.11 12. 3 As Cochlearia or Spoonewort the roote of the water Lilie and likewise Telephium and Gentian laid to the body taketh away blacke spots So Christ applied to the conscience purgeth it from dead workes 4 As Smilax aspera or rough Bindeweede serueth not onely against venome receiued aforehand but also against all poison taken after a man hath eaten it So Christ receiued by faith profiteth not onely against the sinnes which before hath bene committed but also done afterward 5 So long as a man stung with a Scorpion holdeth wilde Carthamus in his hand he feeleth no paine but so soone as he letteth it go the ache and paine taketh him a fresh So as long as a man stung with sinne holdeth Christ by faith he feeleth no torment of conscience but so soone as he letteth him go the terrors of death take him a fresh 6 As the people of Israel passing through the Wildernesse had to fight oftentimes against Serpents and when they were stung and smitten by them for to be preserued from the venome and from death they lifted vp their eyes toward the Brasen Serpent that Moses had set vp amidst their tents by sight whereof they were healed So we in like maner fighting against our concupiscences if it come to passe at any time that they giue vs any blow to the ende that this stripe may not be deadly vnto vs wee must lift vp our eyes towards Iesus Christ hanging vpon the Crosse and beseech him that hee would forgiue vs all our trespasses and be our Righteousnesse Iohn 3.14.15 7 As in a naturall body the power that the eye hath to see serueth more to the vse of the other members thē for it selfe because that seeing and marking them all it is watchfull rightly to guide them and to direct their actions not being able in the meane time to see themselues nor to serue it selfe Euen so the Righteousnesse innocencie and obedience of Christ Iesus stand vs in more stead then him seeing that notwithstanding he had all these things and was in his nature life and whole conuersation absolute and perfect yet for all this hee was condemned and crucified We on the contrarie part albeit his Righteousnesse innocencie and obedience be onely imputed vnto vs yet for all that by meanes of this imputation we are absolued iustified and discharged of all our sinnes and of all the accusations that all our enemies can bring against vs. 8 As it is inough that we gather the fruite of a tree and that it alwayes remaine in his place and that wee carrie it not away with vs So in like maner we must content our selues to be partakers of the fruites of Christ his Righteteousnesse albeit it be not essentially in vs but onely by imputation and in as much as through his onely mercie it is bestowed vpon vs. 9 Like as they do that go vp into an high Tower who looking downewards and seeing the depth are afraide to fall and that they may be the more sure they lay hold of the railes Euen so must we leane vpon the Righteousnesse and death of Christ Iesus and strengthen our selues in that to the end we may be preserued from falling 10 Like as in Winter we can no sooner be from the fire but we are cold nor out of light but we enter into darknesse Euen so we can no sooner be parted from Iesus Christ who is is our Righteousnesse and our life but straight we are in sinne and in death for as much as he is the life that quickneth vs the Sunne that giueth vs light and the fire that warmeth comforteth and refresheth all his members 1. Cor. 1.30 Rom. 5.19 Esay 53.4 5. Col. 1.20 11 As the Moone hath no light but that which it hath from the Sunne and as the light is little or great as it is neare or farre off in such sort that if it depart from it it remaineth altogether obscure
with pernitious and wicked counsels 2 As he ought to suffer the greater punishment which throweth poyson not into one Cuppe but into the whole vessell whereof euerie one should drinke So offend they the most and are therfore with all extremitie to be tormented which do corrupt the nature and disposition of Princes Comforts for the afflicted 1 LIke as a Father hauing a young Infant sicke of some sore disease though the childe can speake neuer a word is readie to helpe it and if it can speake yet being full of paine cannot call for things as it ought yet if the mother can but by any signes gesse at the meaning of it shee will accept as much of it as if it had spoken verie plentifully yea though it should say one thing meane an other shee would giue it according to the meaning of it Euen so the Lord that is filled with the bowels of compassion towards vs in Christ farre aboue any father or mother though hee delighteth to heare vs pray vnto him yet when as by the extremitie of our miseries wee are oppressed or distracted so that wee cannot in any orderly maner pray vnto him as we ought hee alloweth of the sighes and sobbes that we offer vp vnto him and graunteth not so much our words which are none or fewe as the meaning of his spirit which is plentifull in vs. Psal 103.8 9 10 11 12 13 14. Rom. 8.26 2. Cor. 1.3 4 5. Isa 38.14 2 Like as if one in a burning Feauer should in the midst of his sit aske colde water and his friend the Phisition should in stead of that giue him a wholesome medicine should in denying that particular thing demaunded graunt vnto his generall meaning which was that hee might haue that which might do him most good though now beeing distempered hee was not able to iudge of it but did take one thing for an other So whatsoeuer wee aske in our distresse our meaning must needes be if it be ruled by Gods spirit that wee would haue that which might procure our best good therefore if the Lord turne our crosses to our good though we prayed for the cleane taking away of them hee fulfilleth both these promises at once Rom. 8.28 2. Cor. 12.8 9. 3 Like as if the Phisition through his skill can cure a man by taking away his bloud and humours by cutting and searing his flesh which of themselues are hurtfull if he can by art so temper that which is poyson as the vipers flesh temper it with other wholesome things and correct it with those that be cordiall that of it he will make a soueraigne Treacle euen that which shall expell poyson and so make that which could cause death to be a preseruer of life Euen so shal not the Lord by his infinit wisdome and almightie power who bringeth light out of darkenesse and good out of euill and calleth the things that be not as though they were shall not he be much more able by the most greeuous crosses that can befall vs work the greatest good for vs that may be so that when we would hope for good by our afflictions and so be comforted in them wee are not so much to looke to the things themselues how they are like to worke vpon vs as the promise which the Lord hath made vnto vs concerning this matter and so to be sure that the Lord himselfe will worke our good hereby because he hath said it 4 As it is all one if the fearefull Patient should haue not one but a whole company of Phisitions saying vnto him that vndoubtedly this medicine is like to do you good we know the working of it well and haue hadde great experience of it in many you need not to feare it take it vpon our credit this would much moue him So no doubt this should correct the too much feare that is in vs of being hurt by the crosse that wee heare so many excellent and famous men very skilfull therein to speake so boldly vnto vs of the benefite of it Euen those whom weare most ready to beleeue in all other things why then should we not do so in this 5 As the Mother by some vnpleasant thing weaneth the childe from the breast vpon which it would otherwise alwayes linger to the hurt of it now when stronger meate is more fit for it Euen so the Lord weaneth vs by affliction from the loue of this world and thus turneth it vnto our good 6 As the fire doth not hurt the Gold in consuming the drosse and the file in taking away the rust and the purgation in expelling ill humours So afflictions causing vs to abhorre and leaue some sinne or other which if wee continued in would destroy vs may truly be said to work our good 7 As Phisicke serueth not onely to cure vs of the diseases we are fallen into but to preserue vs from them in some tollerable health Euen so the crosse both recouereth vs out of sinne when we are fallen into it and preuenteth many that otherwise might creepe vpon vs. 8 As some sickly bodies are driuen to diet themselues and are in continuall Phisicke to preuent that which their corrupt estate would otherwise necessarily pull vppon them So likewise some are alwayes or the greatest part of their liues in the diet of affliction not so much to bring them from grosse and grieuous sinnes which they are not yet fallen into as to keepe them from falling which the Lord knoweth they are readie to doo in respect of their ages callings and places that they liue in 9. As vntamed Heyfers which are kept from straying out of their pastures with hedges and ditches Euen so the Lord puts thornes and bryars in our wayes as Hoseah saith 2.6 that is layeth affliction vpon vs and so as it it were stoppeth the way that we might not breake forth by disobedience to our hurt Psal 119.67.71 10 As a father spareth not the rodde till his childe be thereby humbled to the confession and amendment of his fault because his purpose is to doo him good when as notwithstanding he letteth his seruant go when hee seeth that he will not profit by words or a fewe stripes as not caring for him So the Lord when hee spareth the wicked in their sinnes and reserueth them to further iudgement correcting his owne children againe and againe sheweth that his purpose is to doo him good 11 As a wise and carefull Phisition who purposing not so much to giue Phisicke vnto his sicke Patient as to cure him thereby if the first medicine will doo it there he leaues him if not he applieth one medicine after an other because he hath a diligent care of him and if at any time he maketh intermission it is because the Patients weaknesse whom he would by that meanes to gather some strength not that hee meaneth to leaue him Euen so the Lord purposing according to his word by affliction to do vs good when by the first
vnto them who beeing turned from iniquitie do lead a new life 1 LIke as if the Seruant of some Noble man or Gentleman were for committing of treason felonie or murther condemned and going to the place of execution and his Lord or Maister of meere fauour and good will should not onely by earnest sute to her Maiestie procure a pardon for his life and so deliuer him from that villainous death but also should adopt and take him for his sonne and heire if he now after this his deliuerance go and say I will take my pleasure be Idle and follow mine owne phantasie and neuer endeuour to please or pleasure his Lord and Maister but rather seeke to hurt and displease him euerie way that hee can such a wretch deserueth to be punished most extreamely Euen so such as say that Christ hath Redeemed vs and by his death hath purchased for vs forgiuenesse of sinnes righteousnesse and life euerlasting and hath adopted vs to bee his sonnes and heires wherefore we will take our pleasure be Idle and rather we will doo more wickednesse doubtlesse Christ dyed not for such nor satisfied for their offences no nor yet merited heauen for them to the end that they shouid spend their dayes in Idlenesse and heape sinne vpon sinne but rather to liue Christianly and godly Ro. 6.4 Gal. 5.24 Tit. 2.11 2. Tim. 2.19 Luk. 1.75 Ephe. 1.4 2.10 1. Pet. 1.15 2 Like as if an Astrologer could or should tell an ambitious Cardinall that he should be Pope although hee did put an vndoubted trust therein yet for all that hee would not be Idle but would vse all the meanes that possible he could to attaine and come to that dignitie Euen so the Children of GOD the surer they are that Christ hath Redeemed them so much the more they vnderstand the great good will of God towards thē and therefore they are alwayes forced more and more by godly conuersation of life to make certaine vnto themselues the knowledge of their election and Redemption by Christ 2. Pet. 1.10 3 If a miserable and wretched Theefe shall haue committed many thefts and murthers and after that his wicked deedes were knowne the sonne of a King should be brought to be arrained and condemned for the same and so beare the punishment thereof and this theefe to be discharged and pardoned if herevpon the theefe should reioyce and make a scoffe at him when hee seeth the sonne of a King to be put to death and suffer the punishment that hee deserued such a Caytiffe deserueth a most horrible death Euen so at this present it fareth with vs behold our Sauiour Christ the onely Sonne of God is imprisoned and we deliuered hee condemned and we pardoned hee put to death and to all shame and we receiued to honour it is not therefore for vs to be drowsie-headed and liue securely and to flatter our selues in our sinnes and iniquities 4 As the Israelites were neuer able to yeeld sufficient thanks to God for their bodily deliuerance from the bondage which they were in in Egypt So to Christ our Sauiour for our Redemption and spirituall deliuerance from the tyrannie of Sathan and sinne Exo. 14.30 20.2 Psal 81.10 Gods Prouidence ouer his Children 1 AS it was impossible that Herod and Pilate together with the Gentiles and Iewes should conclude more and bring any more to passe in afflicting Iesus Christ our head then the hand and counsell of the Lord hath ordained to be done from euerlasting So also it is impossible that the Herods of our time the Pilates the Pharisies togither with the mad and bewitched people should take more in hand and bring more to passe in afflicting the members of Christ then the hand and counsell of God hath first decreed to be brought to passe by them Act. 4.27.28 Iohn 7.30 8.20 2 As the smallest birds of the earth are not taken without the will and prouidence of our heauenly Father Euen so nothing good or euill dooth happen vnto Gods Children without his prouident will Math. 10.29 Amo. 3.6 3 As the Lord in mercie feedeth the birds of the ayre that they haue sufficient and also so gallantly decketh the Lillies of the field which bee so gorgiously and so richly cloathed that euen Salamon in all his royaltie was not apparelled like one of them Euen so much more if wee haue an assured trust in him so liberall and bountifull a Father he will not doubtlesse see vs his Children lacke any thing that good is concerning our foode or sustenance apparell or cloathing as shall be meete and expedient for vs. Math. 6.26 28 29 30. What Comfort we receiue by the name of Christ or annoynted 1 LIke as the annoynting whereby at Gods Commaundement Prophets Priests and Kings were appoynted amongst his people with an outward and visible Oyle was a publike testimonie that God would gouerne and defend his people by this person and also keep and vphold his diuine worship and likewise teach his people and this person had commaundement of this thing that they might suffer themselues to be gouerned cleansed and taught Euen so the Sonne of God manifested in the flesh concerning his manhood is annoynted with the holy Ghost without measure which is the truth of that outward annoynting and so is ordeined and giuen of the Father to the Prophet Priest and King of his Church 2 As it must needs be that all they be made sadde that doubt vnder what Lord they are in this life whether vnder Christ or Satan So on the contrarie it cannot be but all they must be filled with ioy who by the inward testimonie of the annoynting of faith and by the outward washing of holy Baptisme are assured that they are vnder Christ the King of righteousnesse Col. 1.13 Luk. 17.21 2.10 11. 3 Like as in time past when Salamon by the commandement of God was annointed there was publike ioy amōg the people of God because they knew that God wold do them good and defend them by the hand of a King Euen so wee when we heare out of the word of God that our Lord Iesus is Christ that is that same annoynted of the Lord we ought with the Angels to be filled with an exceeding ioy of minde beeing surely perswaded that euen in this very thing that the heauenly Father hath appointed and in very deede giuen his owne Sonne Christ that is annoynted to bee our King that he dooth openly from heauen declare that hee by his sonne will become the euerlasting restorer and defender of his Church Christian Seruice AS in a mans body one part is very readie to doo seruice to an other the foote to the eye and the eye to the foote Fuen so euerie Christian man as parts of the mysticall body of Christ must be willing and ready to do seruice one to an other not enuying those which bee in greater calling nor scorning his inferiours Christianitie LIke as euery thing which striketh a hard Stone
is broken in peeces the stone remaining whole Euen so euery man which striketh against Christianitie hurteth himselfe and cannot preuaile against the same Christ became poore to make vs rich LIke as the poore birds haue their neasts to flie vnto and to rest themselues in So contrariwise our Sauiour Christ being base and poore had no place of his owne in the earth to rest his head in that so he might enrich vs. Math. 8.20 2. Cor. 8.9 Christ the bread of life 1 AS bread perishing nourisheth vs in this life for a small time Euen so Christ the bread that perisheth not but endureth for euer nourisheth to euerlasting life Iohn 6.48 51.58 2 As hee that will bee nourished by bread must eate it So likewise hee that will be benefited by Christ must beleeue in him Iohn 6.55 1. Cor. 10.17 Iohn 6.35.40 3 As the Diuell is the foode of the wicked which hee nourisheth in all iniquitie and bringeth vp into euerlasting damnation So is Christ the very foode of all them that be the liuely members of his body and them he nourisheth feedeth bringeth vp and cherisheth vnto euerlasting life Christ reiecteth not a weake faith LIke as the week or match of a Candle Link or Torch which either wanting Oyle Tallowe Waxe or Rosen or hauing thereof not sufficient yeeldeth foorth at sometime but a darke blinde snuffe and vnperfect â—ight Euen so Christ our Sauiour reiecteth not a weake slender and wauering faith which yet notwithstanding so long as any sparke of godlynesse apâ—eareth is not quite quenched and extinct albeit at â—ometime it be very neare therevnto Esa 42.3 Math. â— 20 Contentious men 1 AS wee see one coale kindle an other and wood to be apt matter to make a fire Euen so those that be disposed to Contention and brawling be apt to kindle strife and to set men together by the eares 2 As a litie sparke many times setteth a whole house on fire Euen so a Contentious and froward person of a litle matter of nought maketh much debate and diuision among louers and friends The Cup of Gods wrath LIke as we see men take the Cup one at an others hands and drinke in course Euen so we when wee haue tasted of the Cup of Gods wrath for our sins if wee repent we are to comfort our selues that it shall bee taken out of our hands and giuen to our enemies euen to those which hitherto haue made a spoyle of vs and they shall suck out the dregs thereof Esa 51.21 22. Iere. 51.7 Ezech. 23.31 32 33 34. Death of Christ 1 AS the Bands of Matrimonie are set free by the death of the marryed couple So are wee made dead to the Lawe by the death of Christ and freed from the yoake seruitude and bondage of it Rom. 7.3 4. 5.12 2 As a strong Corasiue laide to a sore eates out all the rotten and dead flesh Euen so Christs death beeing applied to the heart of a Patient sinner by saith weakens and consumes the sinne that cleaues so fast vnto our natures and dwels within vs. 3 Like as in the common destruction of the first borne in Egypt they whose doores were sprinckled with the bloud of the Passeouer were safe So likewise if there shall come a common destruction vpon any land for their sinnes yet they that haue their soules sprinckled with the bloud of the Lambe Christ Iesus by his death shall be saued 4 As the life of Christ is the life of life So the Death of Christ is the death of death 5 As the Libard vseth a straunge kinde of pollicie to kill the Ape he lieth downe vpon the ground as though he were starke dead which the Apes seeing come all togither and in despight skips vpon him this the Libard beareth paciently till he thinkes they haue wearied themselues with their sporting then suddenly hee likewise leapes vp and catches one in his mouth and in each foote one which immediately he killeth and deuoureth Euen so such was the pollicie of Christ hee was laid in the dust for dead the diuell then insulted ouer him and trampled vpon him but he like a liuely Lybard starting vp on Easter day astonied the souldiers set to keepe him which were the diuels apes and made them lie like dead men euen as he tolde them before by his Prophet Math. 28.7 Ose 13.7 6 As the Cameleon when he espies a Serpent taking shade vnder a tree climbes vp into that tree and le ts down a threed breathed out of his mouth as small as a Spiders threed at the end whereof there is a litle drop as cleare as any Pearle which falling vpon the Serpents head kils him Euen so Christ climbes vp into the tree of his Crosse and le ts downe a threed of bloud issuing out of his side like Rahabs redde threed hanging out of her windowe the least drop whereof beeing so precious and so peerelesse falling vpon the Serpents head kils him Iosua 2.18.21 7 As the wilde bull of all things cannot abide any red colour therefore the Hunter for the nonce standing before a tree puts on a redde garment whom when the Bull sees he runnes at him as hard as he can driue but the hunter slipping aside the Bulls hornes sticke fast in the tree as when Dauid slipped aside Saules speare stucke fast in the wall Euen so such a hunter is Christ who standing before the tree of his Crosse puts on a red garment dipt and dyed in his owne blood as one that commeth with redde garments from Bozra therefore the diuel and his angels like wilde bulls of Basan runne at him but he shifting for himselfe their hornes sticke fast in his Crosse 8 Like as when Mahomet the second of that name besieged Belgrade in Seruia one of his Captains at length got vp vpon the wall of the Citie with banner displayed another Bohemian espying this ranne to the Captaine and clasping him fast about the middle asked one Capistranus standing beneath whether it would be any daunger of damnation to his soule if he should cast himselfe downe headlong with that Dogge so he tearmed the Turke to be slaine with him Capistranus answering that it was no daunger at all to his soule the Bohemian foorthwith tumbled himselfe downe with the Turke in his armes and so by his owne death onely saued the life of all the Citie Euen such an exployt was this of Christ The Diuel like the great Turke besieging not onely one Citie but euen all mankinde Christ alone like this noble Bohemian encountred with him and seeing the case was so that this Dogge the Diuel could not be killed starke dead except Christ dyed also therefore hee made no reckening of his life but gaue himselfe to death for vs that he onely dying for all the people by his death our deadly enemy might for euer be destroyed 9 As it was bootelesse for Golias to brandish his speare against Dauid So it little auailed the Diuell to shake his speare likewise in
and by the hand of the souldiour against the heart of Christ when he suffered death 10 As Dauid hauing heard Golias prate and talke his pleasure when they came to the poynt at the first stroke ouerthrew him So Christ with that very selfsame speare which at his death gaue him a litle venny in comparison or if it bee lawfull so to speake but a philip on the side which was soone after recured gaue the diuell a deadly wound in the forehead which with all his pawes he shall neuer be able to clawe off 11 As Dauid onely with his sling did vanquish and ouercome Golias So Christ onely by his death and by the power of his crosse did conquer and subdue the diuel 1. Sam. 17.51 54. 12 As Penny-royal being hung vp in the larder-house yet buds his yealow flower Or as Noahs Oliue tree being drowned vnder the water yet keepes his greene braunch Or as Aarons rod being clung and drie yet brings foorth ripe Almonds Or as Moses bramble-bush being set on fire yet shines and is not consumed Or as the Palme tree though it haue many waights at the toppe and many snakes at the roote yet still it sayes I am neither oppressed with the waights nor distressed with the snakes So Christ the right Penny-royall the true Noahs Oliue Tree the right Aarons rodde the true Moses bramble-bush and the true Palme tree though all the Iudgements of GOD and all the sinnes of the world like vnsupportable waights were laid vpon him yea though the cursed Iewes stood beneath like venemous snakes hissing and byting at him yet hee was neither so oppressed with them nor so distressed with these but that euen vpon his crosse he did most flourish when he was most afflicted 13 As Epaminondas being sore wounded in fight demaunded of his souldiers standing by whether his enemies were ourthrowne or no They answered yea Then whether his buckler were whole or no They answered all I. Nay then said he all is well This is not the end of my life but the beginning of my glory For now your deare Epaminondas dying thus gloriously shall rather be borne againe then buried So Christ likewise was sore wounded but his enemies death and the diuel were ouerthrowne and spoyled his buckler which was his Godhead was whole and vntouched therefore there was no harme done his death was no death but an exaltation vnto greater glorie Iohn 12.32 14 As Gedeons fleece when it was moyst the earth was drie but when it was drie the earth was moyst So when Christs fleece was moyst as a greene tree then were all we drie like rotten sticks but when his fleece was drie all the bloud and water being wroong out of his precious side then were we moystned with his grace Iudg. 6 37 38 39. 15 As a Lambe is much more nimble and liuely for shearing So Christ the Lambe of God by this shearing of his death which was a kinde of quickning to him and onely a trimming to him before he ascended to his Father as Ioseph was trimmed and polde before he appeared to Pharaoh 16 When Adam slept his side was opened So wheâ— Christ died his side was opened 17 As Adams side being opened flesh and bone were taken out So likewise Christs side being opened wateâ— and bloud were taken out 18 As of Adams flesh and bone the woman was builtâ— So of Christs water and bloud the Church was built so that the death of Christ is nothing but the sleepe of Adâ—â— 19 As Iacob trauelling towards Haram when hee had laid an heape of stones vnder his head and taken a nap by the way was much reuiued with it after his tedious iourney So Christ trauelling towards Heauen when he had slept a litle in that stony Sepulchre which was hewen out of a Rocke liued then most princely after his painfull passion Gen. 28.10 c. Math. 27.60 20 Euen as when many birds are caught in a net if a Pellican or any other great bird that is among them get out all the rest that are litle ones follow after So likewise Christ by his death as a great bird hauing broken throgh the net of death all we escape with him 21 As Honey being found in a dead Lyon the death of the Lyon was the sustenance of Sampson So Christes gall is our honey and the bitter death of Christ by reason of his righteousnesse is the sweete life of man Iudg. 14.8 9. 22 As Debora reioyced when Barack put Sisera to flight Euen so we haue great cause to reioyce seeing Christ by his Death hath put death to flight Iudg. 5.1 c. 23 Euen as a noble Champion hauing alreadie had a legge and an arme slasht off when all the stage in admiration of his vallour and manhood cries Saue the man saue the man yet puts out himselfe and standing vp on one legge and striking with one arme fights still as stoutly as if he had neuer bene hurt at all So Christ hauing bene scorned scourged already when the whole Theater of heauen and earth wept for him yea when the powers aboue the heauen came down and the dead vnder the earth rose vp to mone and pittie him onely he himselfe would neither aske any fauour of others nor yet shew any fauour to himselfe but was very angrie and called him Sathan that gaue him such counsell yea though all the Saints in heauen and earth did bleede at the very heart in a maner as much as himselfe did vpon the crosse to see so good a man so shamefully despited yet nothing could stay him but still he went on forward as pleasantly and as chearefully as to any banket or feast to this most rufull and dreadfull death 24 As when the heart of a man hath receiued a deadly wound he is accouÌ„ted for dead because he cannot escape death So sinne in the Death of Christ hath receiued a deadly wound so that by reason of that neare coniunction which by faith we haue with Christ we are said to be dead with him Rom. 6.3 4 c. Christ betrayed and sold AS Ioseph was sold of his owne brethren into the hands of straungers Euen so was Christ our Sauiour betrayed and solde of Iudas his owne Disciple and deliuered of his owne Nation into the hands of Pilate and the Heathen Math. 26.15 16. Christ dyed to deliuer vs. 1 AS Sampson who dyed himselfe to deliuer his people from the Philistines So likewise Christ to deliuer vs from the Diuels dyed himselfe Iudg. 16.30 2 Like as if a man should go to prison for debt or any such matter and one of his friendes should come in the meane season and pacifie the Creditor by satisfying and paying the debt then wee may well say that hee hath deliuered this man out of prison although hee came not there but should haue gone thither Or as when wee say such a man hath deliuered his friend from the gallowes wee meane not that hee was already hanged for then
Christ the greater glorie and gaue Sathan the greater shame Christ suffered and died as he was man AS the precious stone called the Carbuncle to see too is like an hotte burning cole of fire shining exceeding brightly the which feeleth no fire neither is it molten chaunged or mollified therewith If thou shalt take it and close it fast in a ring of lead and cast it into the fire thou shalt see the lead molten and consumed before thy face but the Carbuncle remaining sound and perfect without blemish as before for the fire worketh vpon the leade but vpon the Carbuncle it cannot worke Euen so Christ our Sauiour being in the hotte scorching fire of his torments suffered and died as hee was man but as hee was GOD hee neither suffered nor died the fire of his afflictions wrought then vpon his manhood but his diuinitie and godhead continued perfect and vtterly vntouched The Crosse maketh peace AS in a ciuell gouernment and common-wealth nothing is more occasion of war then ouermuch peace So in the Church and among Ministers of the Church as nothing is more pernicious then too much quietnesse so nothing more ceaseth priuate contentions oftentimes arising amongst them theÌ„ the publike Crosse of persecution The personall vnion of Christ. AS a certaine soule beeing ioyned to a certaine body maketh one certaine person as Peter Paul Iohn So the eternall word of the Father tooke vnto it that flesh of the virgine that is to say made the same so proper vnto it selfe that from hence commeth and proceedeth that person which is called Christ Christ the resurrection and life 1 LIke as in a perfect body when the head hath sense and motion the hand that is of the same body hath also sense motion conuenient for it So likewise Christ being the resurrection and the life as there is spirituall life in him so euery member of his shall feele in it selfe spiritual sense and motion whereby it is raised vp from sinne and liueth vnto God Ioh. 5.25 6.63 2 As the Burgesse of a Towne in the Parliament house beareth the person of the whole Towne and whatsoeuer he saith that the whole Towne saith and whatsoeuer is done to him is also done to al the towne So Christ vpon the Crosse stood in our place and bare our person and what he suffered wee suffered and when he died all the faithfull died in him and so likewise as hee is risen againe so are all the faithfull risen in him 3 As Christ by the merite of his death wipeth out our iniquities and by his bloud clenseth our consciences from all mortall sinne So in like manner by his resurrection from death he declareth himselfe to be righteous and in all respectes perfectly pure according to the law of God Rom 4.25 Psal 16.16 Christ hath prepared a place for vs in heauen LIke as if a man were assured that there were made for him a great purchase in Spaine or Turkie so as if he would but come thither hee might enioy it he would not forbeare to aduenture the daungers of the Sea and of his enemies also if need were that so hee might come to his owne Euen so seeing that Christ Iesus hath made a purchase for vs in heauen and there is nothing required of vs but that we will come and enioy it wee ought to refuse no paines or feare in the way but carefully to striue to get in Luk. 13.14 Christ our Intercessour LIke as he that would know whether the sunne shine in the firmament must not clime vp into the cloudes to looke but search for the beames thereof vpon the earth which when he sees he may conclude that the sun shines in the firmament Euen so if wee would know whether Christ in heauen make intercession for vs let vs ransacke our owne consciences and there make search whether we feele the spirit of Christ crying in vs Abba Father As for those that neuer feele this worke of Gods spirite in them their case is miserable whatsoeuer they be Rom. 8.26 Calamitie EVen as a cloud darkneth the ayre and couereth the sunne So Calamitie and miserie maketh cloudie the mind of man taking from him all his ioy it leaueth him bare and naked without comfort and full of sorrow 2 Like as lightnings do smite whatsoeuer they find in the earth except the Lawrel tree as Plinie affirmeth Euen so great Calamitie is able to take away and to ouerthrow whatsoeuer is in man or that hee hath saue onely firme and constant vertue for constant vertue is a goodly Lawrell tree euer flourishing and greene and will not be consumed burnt vp nor destroyed with any fire that breaketh out of the cloudes be it neuer so fierce nor with any violence of torments and troubles whatsoeuer Rude and wanton Children LIke as when any are stinged with the poyson-ful sting of Serpents foorthwith they labour for remedie against the same least the wound rot and put them to further annoyance Euen so such Children as bee infected and diseased with wanton Idlenesse being also destitute of good maners and learning must be sent to the schoole to be cured of their maister with the rodde of correction and vertuous education False Christians LIke as among a great sort which are striken with extreame sickenesse and diseases some doo alwayes scape as it pleaseth God So it is to be hoped that among an infinite number of false Christans God will touch some to bring them backe from the filthinesse and corruptions of the worlde and to leade them to the fearing of himselfe It is impossible to know who is a true Christian before he die LIke as in a ground sowed with diuers seedes no man can certainly knowe some seede from an other which shall bring forth fruite and which shall not yea though it haue alreadie put foorth yea and that more is though it be eared Euen so no one man can know an other man throughly to bee a Christian which is the greatest felicitie that is before the end of his race because no man is to bee counted happie before his deathes day by reason of many miseries and calamities which may befall him Christ the cause of our resurrection and life 1 AS the first Adam was the roote of all mankind and he conuyed sinne by sinne death to all that sprang of him Christ onely excepted So likewise Christ the second Adam which is the roote of all the elect conueyeth life both in body and soule to al that are vnited to him and by the vertue of his resurrection they shall rise againe after this life 2 Like as the power of the Godhead of Christ when â—he was dead in the graue raised his body the third day So also shall the same power of Christ his Godhead conuey it selfe vnto all the faithfull which euen in death remaine vnited vnto him and raise them vp at the last day Why God afflicteth his Children AS a godly and wise Surgeon purposing to cut
the corrupted wounds of a sicke body and to take away or to feare with an hot Iron the rotten flesh in cutting or searing hath no pittie of the weake man to the end that in curing his sore and healing his wound by cutting and searing he may shew him pittie Euen so our most wise God that celestiall Physition and heauenly Surgeon smiteth and afflicteth vs that hee may heale vs cutteth and seareth vs that he may cure vs. Heb. 12.6.7 Deut. 32.39 Amo. 3.2 Psa 89.31.32 Good Christians are much grieued when God is dishonored AS a water pot or a Viall full of liquor if suddenly it be ouerthrowne doth shed and scatter the liquor So a deuout and godly Christian abounding with teares being mooued and troubled with sorrow because of the iniuries dishonour wrongs and blasphemies committed against the Lord doth presently powre out great aboundance and as it were mightie streames of salt and bitter teares Luke 19.41 Psal 119.136 Math. 26.75 Disobedient Children EVen as a long and a prosperous life is promised vnto obedient sonnes So on the other side all disobedient vnthankfull and obstinate Children are assured of the punishment of infamie ioyned with diuers and great oâ— lamities and torments Exod. 20.12 1. Sam. 2.22 1. King 1.25 c. Deut. 21.18 c. Pro. 20.20 Ephe. 6.2 The end of our Calling LIke as if her Maiestie to shew her puissance against a forraine power should call foorth one or two of her subiects who are most beholding vnto her to Iust and turney in her presence for her honor they wold no doubt straine all their strength in this seruice yea and their liues too Euen so much more ought we that are Christians to performe this dutie to our God and Prince who hath called vs out by name to fight for his honour to be a chosen and peculiar people vnto himselfe to stand on his parts to shew forth his vertues and to be zealous of good workes yea and that wee might the better performe this seruice he hath furnished vs with his owne armour and weapons yea and his owne hand is with vs too though all men see it not and therefore we must endeuour to doo valiantly and to doo our best to answere the expectation of our heauenly king and prince Tit. 2.13.14 Psal 130.4 1. Pet. 2.9 Cantic 8.6 The Churches variable estate vpon earth LIke as the day and night doo one follow another So likewise in the administration of the Church here vpon earth Christ suffereth a continuall intercourse betweene peace and persecution Christ is to be serued and pleased before our selues or others AS the maister of those seruants that are borne in his house or whome hee purchaseth doo pretend that they doo him wrong when they spend any time either to their owne particular profite or in the seruice of others So may Iesus Christ much more iustly complaine of vs that are his two-fold seruants namely by birth and by purchase if wee imploy euen neuer so little of our liues to serue and please our selues the world or the diuell our enemies 1. Cor. 6.19 Math. 16.24 Luk. 9.23 Rom. 12.2 It is spirituall Adultrie to forsake Christ and loue the world EVen as a woman may rightly be called an Adulteresse that giueth her body to other men and setteth her loue on an other So they which flie from Christ and forsake him being their spirituall husband by setting their loue on this world or any thing therein doo commit adulterie against Christ Iam. 4.4 Ephe. 5.30 1. Cor. 6.17 Christ is sent of the Father AS fire sendeth forth both heate and light but neither heate nor light sendeth fire so the father sendeth both Christ and the all knowing comforter and hee is vnsent Christ and the holy Ghost are of the Father AS both the light the heate are of the fire So Christ and the holy Ghost both are of the Father the one begotten the other proceeding and the Father onely is of himselfe and of no other Christ is to be loued for sauing of vs. 1 LIke as if thou fallest into a deepe ryuer being in apparant daunger of drowning if any man should cast the a rope or himselfe leape into the water to saue thy life thou canst not sufficiently confesse and acknowledge thy selfe his debter to doo him pleasure and seruice all the daies of thy life So likewise wee were not onely in daunger of falling into hell but were alreadie fallen euen from our infancie and dayly through our sinnes fell deeper and deeper Yet Christ cast vs not in a rope to pull vs vp and saue vs but threw himselfe into our sea of woe into our hell to be short into horrible death wherein wee were drowned to plucke vs foorth and therefore with great zeale and affection we are bound to say Lord wee are bound to loue honour serue please and obey thee in all that we may with our whole hearts all the dayes of our life 2 Like as if thou werst vpon a Scaffold ready to be beheaded for thy drunkennesse or adulterie and thereupon shouldest haue a pardon and so thy life saued vpon condition that thou shouldest fall no more thereinto thou wouldest no doubt willingly and heartily promise yea with thy hand subscribe and with thy tongue sweare that thou wouldest neuer more commit adulterie or drunkennesse but that thou wouldest abhorre all Tauernes Ale-houses and drunkerds all whores and bawdes and so amend thy life Now seeing Iesus Christ hath saued thee not from an apparant daunger of death but euen from death it selfe and not from the death of the body but from euerlasting death who requireth of thee to amende thy life which thou art bound so to doo yea thou oughtest cheerefully and earnestly promise and faithfully vowe to reforme and amend and to shun all occasions that might procure thee to displease and offend him Counsell EVen as out of an Apothecaries shoppe where verie wholesome medicines precious oyntments and most pleasant perfumes are solde sometimes commeth most ranke and deadly poyson So very often from men greatly experienced and deepely learned do come very pestilent pernitious and treacherous Counsels The right knowledge of Christ crucified 1 AS Elizeus when hee would reuiue the childe of the Shunamite went vp and lay vpon him and put his mouth vpon his mouth and his hands vppon his hands and his eyes vpon his eyes and stretched himselfe vpon him Euen so if thou wouldest bee reuiued to euerlasting life thou must by faith as it were set thy selfe vpon the Crosse of Christ and applie thy hands to his hands thy feete to his feete and thy sinful heart to his bleeding hart and content not thy selfe with Thomas to put thy finger into his side but euen diue plunge thy selfe wholly both body and soule into the woundes and bloud of Christ 2. King 4.34 2 As the dead Souldier tumbled into the graue of Elizeus was made aliue at the very touching of his body Euen so shalt
then Christ Iesus who with the death of his own heart gaue life to our bodies and soules If the world doo but a little smile vpon vs and giue vs but an alluring looke and a faire word wee will by and by follow it and bestow vpon it all our attendance If the diuell himselfe can make vs belieue that wee shall either haue profite or pleasure by dooing his will our hearts minds wils al are readier for him then for Iesus Christ O matchlesse yea monstrous madnesse they that seeke our destruction can sooner with a pleasant looke then Christ with the giuing of his life for vs haue vs at commandement Christ would haue vs to mortifie our earthly members as fornication vncleannesse inordinate affections euill concupisence and couetousnesse which is Idolatrie But alas we nourish pamper and cherish all these The Lord would haue our conuersation in heauen but we are altogether carnally and earthly minded The Lord would haue our feete to stand within the gates of Ierusalem but we loue rather to bee trampling the streetes of Egypt Babylon and Sodom The holy Ghost would haue vs to fight a good fight to finish our course after the will of God and to keepe the faith not onely in words but also in life and deedes Indeed wee are apt and ready to fight and striue for worldly promotion honour dignitie reuenues and riches but for heauen and heauenly things we will neuer striue take no paines nor once trouble our selues wee will haue it with ease and all manner of pleasures or else not at all farwell it The courses we take here in this life are very bad and the end vnlesse we repent is like to be worst of all And whiles we haue no care to keepe good consciences it is vnpossible for vs to keepe faith If Christ and Sathan should stand before vs the one pointing vs to heauen and eternall felicitie but the way to it full of troubles griefes and sorrowes the other pointing to hell but the way to it full of delicates pleasures and daintie delights and let God call and the diuell call yet the diuell it is to be feared is like to haue the greater number to follow him for those short pleasures Christ but a few to follow him because they must go loadeÌ„ with Crosses and afflictions dayly experience doth teach vs no lesse seeing all our actions are carnall and haue onely but little outward shew and no taste at all of true godlinesse nor so much as any rellish of the spirit and loue of Chriâ—â— Some will abstaine from the committing of any grosse sinnes now and then and yet not that in any true and sincere loue to God but either for feare of shame and punishment in this world or else feare of vengeance in the world to come which both are vnprofitable for the Lord hath no pleasure in forced seruice hee will haue it voluntarie with the heart and proceeding of loue not of a seruile feare otherwise it shall bee numbred with the rest of our sinnes This doth greatly condemne vs that though we doo not such things our selues yet wee can without trouble of conscience griefe of heart or vexation of mind see and heare the Lords name blasphemed his Sabboth vnhalowed Idolatrie committed parents dishonored whoredome theft murder and Couetousnesse commonly vsed and all the lawes of God vtterly contemned and it shall neuer offend the greatest number so much as a thorne in a foote or a blaine or push vppon a finger This vndoubtedly is euen to forsake God in the plaine field and to be afraid to serue him in truth and sinceritie least we should therby purchase mans displeasure vnlesse therefore wee learne to serue him better in more truth with greater zeale in singlenes of heart we haue nothing else to looke for but that he will forsake vs both in this world leauing vs destitute of his assistance that our enemies may pray vpon vs and also in the world to come in giuing out against vs his malediction curse woe and sentence of death Math. 25.37 Psal 15.2 Pro. 23.26 Col. 3.5 Phil. 3.20 Psal 122.2 2. Tim. 4.5.6.7 Math. 25.41 Breakers of the fourth Commaundement 1 AS those parents that bring not their sonnes daughters being of yeares of discretion on the Sabboth day to the Church to be partakers of the holy exercises as preaching prayer Catechising and Sacraments do transgresse this Commaundement So in like manner those paâ—ents greatly offend heerein that bring their yong children to the Church on the Sabboth dayes who either by their crying or running vp and downe the Church doo both trouble themselues the Minister and the people that the word preached the prayers vttered caÌ„not with reuerence be so well heard as otherwise they might And no lesse do they offend herein that bring their Hawkes Hounds or Dogs to disquiet the Congregation 2 As Magistrates Schoolemaisters as also all Artificers and Handicrafts men ought to abstaine from their Offices and callings on the Sabboth day because they are impediments to hinder their zeale and attentiuenesse that they ought to giue to God in his worship and seruice that day So contrariwise if God will not haue them exercise their vocations and trades being lawfull and necessarie then much more he will not haue them exercised in vnlawfull and vnnecessarie works as in gayming dycing daunsing carding drinking rioting other vanities of this world whereby they are not onely drawne from the company of the holy Congregation but also doo thereby defile their bodyes which they ought rather to sanctifie and keepe holy Christ commeth of the Father AS the Sunne remaineth the same and is not lessened by the beames which it spreadeth abroad So neither is the substance of the Father lessened or changed though he haue the Sonne an Image of himselfe Christ not to be denied in persecution AS the Serpent when he seeth he shall come into mans hands defendeth his head either by gathering himselfe into a circle or thrusting his head into a hole leauing the other parts open to the wounds So likewise we must do in time of persecution euen keepe Christ our head from wounds howsoeuer our bodies suffer Curiositie 1 AS the Phisitions do speak of the members of a mans body that they are made and composed of forme substance strength and greatnesse and placed and disposed very coÌ„ueniently to shew their effects and operations So likewise in euery Commonwealth God hath raised vp some men either Ciuilians or Diuines furnished them with such graces and gifts as are necessarie to effect such things as he hath before determined now if the foote will take vpoÌ„ him to execute the office of the hand or that the hand wil needs walk as the foote if the eare wil striue to see and the eye to heare it would be a very vaine foolish thing for them to enterprise such things seeing they haue not bene made and framed thereto In like maner we striue in
Curtesie 1 AS the tree is knowne by his fruite the gold by the touch and the bell by the sound so is a mans birth by his beneuolence his honour by his humilitie and his calling by his Curtesie 2 As the peg straineth the Lute strings so Curtesie stretcheth the heart strings 3 As it belongeth to the Sunne to lighten the earth with his beames so it pertaineth to the vertue of a Prince to haue compassion and be Curteous to the miserable Courts of Princes AS it was a saying sometime of Asia that it was no praise neuer to haue seene it but to haue liued soberly and temperatly in Asia was praise worthie Euen so it were no great matter neuer to haue seene the Courts of Princes but to haue liued Christianly in those Courts were a speciall worke of God in his children Spirituall Doctrine of our soules 1 AS God workes in his creatures that after winter comes Summer and after a storme comes faire weather So in the spirituall Doctrine of our soules first hee teacheth repentance preacheth the Lawe threatneth vengeance for sinne castes downe man in his owne sight and lets him looke euen into hel with feare of conscience for his disobedience but afterwards he comforts him rayseth him vp and heales him Math. 9.13 Desires of the flesh how they are quenched LIke as the Dropsie desires and longeth after drinke and drinke greatly increases it Euen so euill Desires and corrupt affections if they bee followed doo much increase but being refrained they decrease The Deceites of the world are daungerous 1 AS they which walke in a myst do not see it so well as they which stand vpon an hill from it Euen so it fareth in discerning the Deceites and dissimulations of the world whose propertie is to blind them that come to it to the end they may not see their owne estate Euen as a Rauen first of all striketh out the poore sheepes eyes and so bringeth to passe that shee may not see the way to escape from his tyrannie 2 Like as a mans naked body tossed and tumbled among many thornes cannot but be much rent and torne and made bloudy with the prickes thereof So a worldly mans soule beaten with the cares and cogitations of this life cannot but be vexed with restles pricking of the same and wounded also with many temptations of sin which follow vpon it Discord AS Musicke if the harmonie of the strings be not consonantly fitted the sound is not sweete nor acceptable to any good and tunable eare Euen so if Christians doo disagree amongst themselues they are vnacceptable to God Diseases of the mind AS the wounds of the body with often rubbing and chafing are made sometimes incurable Euen so the Diseases of the mind if they be exasperated and stirred vp will more and more rebell and draw the partie in whom they are to sinne more greedily then euer he did before Death of the body not to be feared 1 LIke as a traueller who hauing passed many daungers reioyceth greatly whē he approacheth neare vnto his own contrie or home Or as a man who willingly departeth out of a ruinous house ready to fall vppon his head Euen so a godly Christian can take no pleasure in this transitorie world seeing each day he draweth nearer to an end then other where the pleasures that he receiueth are nothing to the paines hee suffereth and his delights doo cost him so deare Phil. 1.23 2 As men locke vp their best apparell in a chest meaning to weare them againe Euen so are the Dead bodies of the faithfull buried in sure and certaine hope of rising againe to life euerlasting And therefore none ought to feare Death or be vnwilling to die 3 As money borrowed is to bee paide againe with thankes and good will So the life that wee haue borrowed of God is to bee yeelded vp with cheerfull countenance and thankes Dunsticall writers AS the sauour of the beast Panther seemeth sweete to none other then vnto bruite beastes So is Scotus and other Dunsticall writers to sharpe quicke and good wits most foolish Whereas vnto doltes and dawes they are as deare as any darling Decree or purpose of God AS no man is able neither King Prince nor Potentate to stay stoppe or hinder the course of the Sunne Moone or Starres So likewise can no man stay let or hinder the Decree purpose determination or coūsell of God Pro. 21.30 Decrease of renued holinesse AS when a theefe goeth about to spoyle any man of his goods if hee offer to breake in at the broadside of his house he is straightway espied and receiueth the repulse but if he vndermine the house he may bee within it and on the dweller before he bee aware So when as Sathan commeth as it were bluntly to a Christian and doth at the first dash moue him to forsake and renounce God by infidelitie his malicious purpose is soone espied and for the most part so carefully resisted that hee hath not any hope euer to preuaile by that meanes and to robbe the regenerate man of his renewed holinesse So that he is driuen to take another way by the end for he will neuer giue ouer and to goe more closely to worke Day of Iudgement terrible to the wicked 1 AS Cornelius being a iust man and feared God was yet affraid when hee saw the Angell Euen so much more shall the wicked be astonied and confounded at the presence of God at the Day of Iudgement Act. 10.2.3.4 2. Thes 1.9.10 2 Like as when the boughes of the Fig tree bee tender and that it beginneth to bring forth leaues it is a certaine token that Summer is neare Euen so treasons pestilence warres famine Earthquakes c. are the Prefaces or Prologues to sorrowes and shew that the Day of Iudgement is neare euen at the doores Math. 24.32 Math. 13.28 Death of Christ. 1 AS the hearbe Panax or Panace hath in it a remedie against all diseases So is the Death of Christ against all sinne sufficient and effectuall 2 Like as the storme and tempest of the Sea was pacified and ceased as soone as Ionas was cast into it Euen so by the Death burial and resurrection of Christ the wrath of God was truely and indeed pacified that calmenesse might be giuen vnto the troubled consciences of sinners and a most sure attonement and peace made betwixt God and vs. Iona. 7.2 c. 3 Like as a Corrasiue which being applied to the part affected eateth out the venime and corruption Euen so the Death of Christ by faith applied frettethout consumeth the concupiscence and the corruption of the whole man Displeasure foreseene AS a man doth receiue more at wil and with lesse daunger the stroke which hee foreseeth So a Displeasure foreseene and prouided for and before perceiued doth lesse annoy him Death 1 AS no man may maruaile at a thing burnt that might be burned or at a thing molten that was to be melted So is it not to
2 As a Dead man in his graue cannot stir the least finger because he wants the very power of life sense and motion So likewise no more can he that is Dead in sinne will the least good Nay if he could either will or doo any good he could not be Dead in sinne 3 Euen as a Dead man in the graue cannot rise but by the power of God So no more can hee that is Dead in sinne rise but by the power of Gods grace alone without any power of his owne Iohn 3.3 Ephes 2.10 4.24 Phil. 2.13 Deuise of the wicked AS the Egges of the Cockatrice hatched are full of poyson Euen so are the deuises of the wicked and the execution of their enterprises hurtfull Esay 59.5 The Diuell fearefull and enuious 1 LIke as if an enemie of great might hauing also an aduantage of vs by reason of the ground wherein he hath planted himself be dreadful to vs so as we haue good cause to feare him Euen so much more we ought to bee afraid of the Diuel hauing the like or greater aduantages of vs. Ephe. 6.11.12 2 As a good Midwife is carefull to helpe the woman in trauell and saue the child Euen so the Diuell contrariwise is ready to hinder and hurt the Church to destroy her seede Reue. 12.2.3 God Delighteth in the conuersion of a sinner AS a Father taketh great ioy and comfort when his Sonne who was wilde vnthriftie and vngodly becommeth modest thriftie and religous Euen so it is a Delightfull and acceptable thing to God when any sinner is conuerted from his wicked and lewde course and now liueth Christianly Luk. 15.23.24 Dissentions AS Bees when they striue together and are stirred vp through some vehement motion with throwing of dust are brought into order and appeased Euen so men when they are tossed and tormented with troublesome broyles perturbations and passions if they would remember dust whereinto of necessitie they must be turned and neuer forget death which they shall neuer bee able to escape they would easily bestayed pacified and quietted would represse keepe within compasse their strangling lusts and vnruly appetites which cannot indure to be tamed and ruled by reason How to encounter with Death 1 LIke as if a man were to fight with a Dragon his best way to deale with him is to pull out his venemous sting Euen so the Dragon wherewith euery Christian man is to encounter is Death whose sting is sinne therefore that we may not take the foyle of Death we are in all our life to labour to bereaue him of this his sting 1. Cor. 15.56 2 As the Philistines that they might the better deale with Sampson cut off his haire where his strength lay So also euery one of vs that wee may the better deale with Death are to cut off our sinnes which bee the strength of Death Iud. 16.5 c. Death 1 LIke as hee that is to passe ouer some great and deepe ryuer must not looke downeward to the streame of the water But if he would preuent feare hee must set his foote sure cast his eye to the banke on the furthest side Euen so he that draws neare Death must as it were looke ouer the waues of Death and directly fixe the eye of his faith vpon eternall life 2 Like as if a poore man should be commaunded by a Prince to put off his torne and beggerly garments and in steade thereof to put on royall and costly robes it would be a great reioycing to his heart Euen so much more ioyfull newes must this be vnto all repentant and sorrowfull sinners when the King of heauen and earth comes vnto them by Death and bids them lay downe their bodies as ragged and patched garments and prepare themselues to put on the princely robe of immortalitie No tongue can bee able to expresse the excellencie of this most blessed and happie estate 3 Euen when a man was to offer a Bullocke or Lambe in sacrifice to God he must leaue his offering at the Altar and first goe and be reconciled to his brethren if they had ought against him So much more must this bee done when men are in Death to offer vp themselues their bodies and soules as an acceptable sacrifice vnto God Rom. 12.1 4 As Trauellers not thinking of the Sunne setting are ouertaken with darkenesse before they be aware So doth Death sodainly come vpon many that neuer thought of it neither haue learned to die nor what shall become of them when they be dead so that it behooueth all Christians that wil be saued to watch to stand stedfast in the faith of Christ to quite themselues like men and to be strong and to do all that they do in loue 1. Cor. 16.13 5 As earthen vessels are alike subiect to danger breaking whether they be new or olde made So likewise all men are open and subiect to Death alike whether they be yong men and in their lusty and flourishing age or they be old men and well strooken in yeares 6 Like as if a man shal come into a Potters ware-house where he shall see a large Table set full of Pots some old and some new some little and some great and shall demaund of the Potter which of them all shall first be broken he may well say for answer That which shall fall first to the ground Euen so among men he dieth not first that is elder but he that first falleth to the ground that is commeth first to his graue Psal 2.9 Esay 30.14 Reue. 2.27 7 Like as if a Begger should be commaunded to put off his old ragges that he might be cloathed with rich costly garments he would not be sory though he should stand naked a while till he were wholly bestripped of his rags So likewise when God calls a man to Death and bids him put off his old ragges of sinne and corruption and be cloathed with the glorious roabe of Christes righteousnesse there is no cause why he should be loth to die seeing his abode in the graue is but for a space while corruption be put off 2. Cor. 5.1 2. 8 As bread of all other nourishment doth sustaine the body So aboue all things a continuall thought of Death is wholesome for the soule 9 As yong schollers who hauing spent their time diligētly at their bookes return from the Vniuersities to their friends and are welcommed home both of father mother brother and sister euery one preasing forward with great desire to kisse them and to make the greatest demonstration of ioy and gladnesse that may be for their happie returne So in like maner when true Christians die depart out of this world where they are as it were at schoole to returne to their fathers house God himselfe is the first that biddeth them welcome and willeth them to enter into the ioy of their Lorde and Father Iesus Christ is the next which taketh leadeth them into the Pallace of the
King and saith Come ye blessed of my Father possesse the kingdome prepared for you from the beginning of the world Then come the Angels who carry them like Lazarus into Abrahams bosome to reioyce for euer with them and with the other holy Fathers Math. 25.21 34. 10 Like as some pleasant companions and merily disposed will often say that God fauoureth a man when he taketh away his wife by Death especially if she be euil and of bad condition So likewise if this be true we may safely say that God bestoweth a maruellous grace vpon vs and doth vs the greatest pleasure that may be when as by Death he deliuereth vs froÌ„ our flesh which is the most treacherous and disloyal wife that can be and which doth so torment the poore mâ—nd with whom she is married that she vexeth disquieteth her silly husband with the greatest and most intollerable griefe that may be 11 As we see in the seasons of the year that from the beginning to the end they are appointed of God that in such sort that all the meÌ„ in the world thogh they shuld imploy all their whole force counsels and endeuours to the contrarie were not able to alter them Euen so likewise may we be assured that our liues are so limited and bounded by God that neither king nor Prince power nor Potentate can any manner of wayes shorten or prolong them Yea and that which may wonderfully comfort vs so often as we remember it that God doth oftentimes prolong our dayes by the meanes of wicked tyrants which would cut them off by Death As Moses and Daniel were Exod. 2.2.3 c. Dan. 3. toto 6.5 c. 12 As the brazen Serpent was so far from hurting the Israelites that contrariwise it healed them So after the same sort Death is now so farre from hurting any godly Christian that on the other side that if affliction as a firie Serpent sting vs or if any thing else hurt vs presently it is helped and redressed by Death 13 Euen as a Bee stinging a dead body takes no hurt but by stinging aliue body many times looseth both sting and life together So likewise Death so long as it stung mortall men which were dead in sinne was neuer a whit the worse but when it stung Christ once who is life it self by and by it lost both sting and strength 14 As they which wil needs play the hob-goblings or the night-walking spirits as wee call them all the while they speake vnder a hollow vault or leape foorth with an vgly vizard vpon their faces they are so terrible that hee which thinkes himselfe no small man may perhaps bee afrighted with them But if some lusty fellow chaunce to step into one of these and cudgel him well fauoredly and pull the vizard from his face then euery boy laughes him to scorne So it is with Death who was a terrible bulbegger and euery man afraid of him a great while but Christ dying buckled with this bulbegger and coniured him as we may say out of his hollow vault wheÌ„ as the dead comming out of the graues were seene in Ierusalem and puld the vizard from his face when as hee himselfe rising left the linnen cloathes which were the vizard of Death behinde him Math. 27.52 53. Ioh. 20.6 15 As that Asse called Cumanus asinus ietting vp down in a Lyons skin did for a time terrifie his maister but afterwards being descried did benefit him very much So in like manner Death stands now like a silly Asse hauing his Lyons skin puld ouer his eares and is so farre from terrifying any that it benefits all true Christians because by it they rest from their labours and if they be oppressed with troubles or cares when they come to Death they are discharged Death as an Asse doth beare these burdeÌ„s for theÌ„ 16 As he that felleth a tree vpon which the Sunne shineth may well cut the tree but cannot hurt the Sunne Or as he that powreth water vpon yron which is red hot may well quench the heate but he cannot hurt the yron Euen so Christ the Sonne of righteousnesse did driue away the shaddow of Death and as glowing yron was too hot and too hard a morsell for Death to digest 17 Like as all the while that Adam did eate any other fruite which God gaue him leaue to eate he was nourished by it but when he had tasted of the forbidden tree he perished So Death had free leaue to deuour any other man Christ onely excepted but when it went about to destroy Christ then it was destroyed it selfe 18 Euen as those barbarous people called Cannibals which feede only vpon raw flesh especially of men if they happen to eate a peece of rosted meate commonly they surfet of it die So likewise the right Canniball the only deuourer of al mankind Death I meane tasting of Christs flesh finding it not to be raw such as it was vsed to eate but wholesome and heauenly meate indeede presently tooke a surfet of it and within three dayes died 19 Euen as when Iudas had receiued a sop at Christes hand a non after his bowels gushed out So likwise Death being so sawcie as to snatch a soppe as it were of Christs flesh and a little bit of his body was by and by like Iudas choked and strangled with it faine to yeeld it vp againe when Christ on Easter day reuiued 20 As a fire goeth out when al the fuel is spent but burneth as long as that lasteth So Death died when sin ceaseth but where sinne aboundeth there Death rageth 21 As the little worme that groweth out of the tree gnaweth and consumeth the tree of whom it hath his beginning So Death groweth and waxeth out of sinne and sinne with the body it consumeth 22 Like as if one that is about to shoote a Gun bee vnsteadie at the letting of it goe he misseth altogether and al that he prepared for it afore is in vaine Euen so at the end of this life are the diuels most busie to turne vs from the right marke that our former trauaile and labour may be lost for as much as they know that there remaineth but a very small time of life So that if the soule escape theÌ„ now they shall afterward goe without it for euer 23 Euen as mightie enemies doo besiege lay assault to a Citie So the diuels compasse the soule of man at the houre of Death with violence subtiltie to take possessâ—on of the poore soule to apprehend it and bring it to hell 24 Like as if an old siluer goblet bee melted and new fashioned after a beautifull manner then is it better then afore and neither spylt nor destroyed Euen so haue wee no iust cause to complaine of Death whereby the body being deliuered from all filthinesse shall in his due time be perfectly renued 25 As the Egge-shell though it bee goodly and faire fashioned must bee opened and broken
that the young chicken may slip out of it Euen so none otherwise doth Death dissolue and breake vp our body but to the intent that we may attaine vnto the life of heauen 26 As the mothers wombe carrieth the child seuen or nine moneths and prepareth it not for it selfe but for the world wherein wee are borne Euen so this present time ouer all vpon earth serueth not to this end that wee must euer be here but that we should bee brought foorth and borne out of the body of this world by Death into another and euerlasting life Ioh. 16.21 27 Like as a childe out of the small habitation of his mothers wombe with daunger and anguish is borne into this wide world Euen so goeth a man thorow the narrow gate of Death with distresse and trouble out of the earth into the heauenly life For to die is not to perish but to be first of all borne aright 28 As the brazen Serpent which hauing the forme and proportion of a Serpent was yet without byting without mouing without poysoning Euen so though Death be not vtterly taken away yet thorow the grace of God it is so weakned and made voide that the onely bare proportion remaineth 29 Euen as when the maister of the Shippe perceiueth that he is not wide from the hauen place where he must land and discharge he sayleth on forth the more chearfully and gladly So likewise the nearer we draw vnto Death where we must land the more stoutly ought wee to fight and withstand our ghostly enemies 30 Like as he that goeth a far iourney hath vncertaine lodging trauaile and labour desireth to return home to his owne country to his father and mother wife children and friends among whom he is surest and at most quiet by meanes wherof he forceth the lesse for any rough carefull path or way homeward Euen so all we are straungers and pilgrimes vpon earth Our home is Paradise in heauen our heauenly Father is God the earthly father of all men is Adam our spirituall Fathers are the Patriarkes Prophets and Apostles which altogether waite and long for vs. Psal 39.5 6. 1. Pet. 2.11 2. Cor. 5.1.2 Phil. 3 2â— Heb. 13.14 31 Like as when a man liue in a darke miserable prison with this condition that he should not come forth till the walles of the Tower were fallen downe vndoubtedly he would be right glad to see the walles begin to fall Euen so our soule is kept in within the bodie vpon earth as in captiuitie and bonds now assoone as the bodie is at a point that it must needs fall we ought not to be sory therefore for by this approacheth our deliuerance when we out of the prison of miserie shal be brought before the most amiable countenance of God into the ioyfull freedome of heauen Psal 142.7 32 Like as it is no grief for a man to go sleep nor when he seeth his parents and friendes lay them downe to rest for he knoweth that such as are a sleepe do soone awake and rise againe So when we or our friends depart away by Death we ought to erect and comfort ourselues with the resurrection 33 As a good Housholder maketh prouision for himselfe and his familie and buyeth afore-hand fewell victualls and such things as he hath need of for a moneth or for a whole yeare c. according as hee is able Euen so much more ought a ChristiaÌ„ to prouide before his Death that which concerneth not onely one moneth or one yeare but an eternitie that hath no ende 34 Like as faithfull seruants waite for their maister So in like manner wee ought to looke for the comming of Christ when hee shall call vs out of this wretched world by Death Luk. 12.36 37 38 39 40. Math. 24.42 c. The time of our Death vnknowne LIke as Christ wold haue his last coÌ„ming to be hidden from men So also hee would haue the time of their Death for the very same cause to be vnknown vnto them vnlesse that he openeth the same vnto some either by particular reuelation or by probable coniectures Mat. 24.36 How to Draw neare vnto God LIke as hee is said to depart from God which doth abandon and giue himselfe to the lustes of the world by which he Draweth neare vnto the diuell So likewise he which departeth from these is said to Draw neare vnto God and so cleaueth vnto him by faith and true obedience Iam. 4.8 No Diuinitie except it be against God is prescribed to the Minister AS there is no Lawe by the which a Preacher for his doctrine may be punished if he speake not against the Prince So there is no Diuinitie by the which a Preacher is particularly prescribed or generally ordered if he speak not against God the mightie prince of peace Desires of heauen AS they that are straungers in a forraine countrie and haue parents and great wealth in their natiue soyle being hardly entreated where they soiourne and vppon the point to returne home into their countrie are vndoubtedly very glad thereof euen already they seeme to see their houses lands and possessions and in their conceites doo talke with their parents and feele a feruent Desire to be soone there Euen so we if wee remember that we haue treasures of eternall riches an vndefiled inheritance immortall incorruptible which is reserued for vs a heauenly Father that loueth vs in his welbeloued sonne our elder brother Iesus Christ in glory the Angels and holy Spirits inioy and that we their felow Burgesses haue our portion in al these goods and are euen vpon the point to be really in heauen with them we ought then to be rauished with a feruent desire to be lifted vp thither Phil. 1.23 Rom. 7.24 Daunces AS Apothecaries do couer their bitter Pilles with some sweete substance whereby to make them goe downe the easier So the Diuel vnder the sport and pleasure of Daunces maketh men to swallow lustfull desires and albeit they proceed to no greater iniquitie yet is this a mortall wounde to the soule considering that we knowe that such lusts are accursed in the sight of God Exod. 32.6 18.19 1. Cor. 10.7 1. Pet. 4.3.4 5.8 Rom. 12.2 2. Tim. 2.22 Iudg. 21.21 Ephe. 5.3 4 16.18 The Dutie of Parishioners to their Ministers 1 AS they that sit at a Table do eate chewe and digest their foode So they that be Parishioners and heare the word of God ought to listen vnto it meditate vpon it and print it in their hearts that so they may receiue the nourishment signified by the word and dutie to feede commended to the shepheards of Christs flock 1. Thes 5.12 Phil. 2.29 2. Cor. 7.15 Hebr. 13.17 2 As in meate we are not so much to seek licorousnesse as health So must it be in the preaching of the word for Ecclesiasticall assemblies be not lâ—ke to common Playes whereto men resort for pleasure but in Sermons we are to looke for that which is health
a man is in the state of euerlasting damnation which hath no mind to heare the word of God nor to leade his life according vnto the doctrine thereof So likewise is there not a more certain signe that any man is Elected and predestinated to be saued then when hee hath a mind to heare of the word of God truly preached Iohn 8.47 5 As the clay lieth before the Potter to bee vsed and handled disposed off and formed as shall please him So were all men at the first before the Lord in his eternall counsell to receiue an end or vse according to his will to life or death to honour or dishonour to saluation or damnation to heauen or hell Rom. 8.30 9.22 23. Enemie 1 AS Linceus the man of whom Verro did write could see through a wall Euen so our Enemie seeth throgh our seruant and friend oftentimes what we doo 2 As the Bees although they sometimes sting the handes and face of the owner and maister of them yet they be profitable in prouiding for him the sweete honie and wax Euen so an Enemie although he persecute iniurie and wrong a good Christian yet is he very profitable vnto him in furthering him to heauen wards if so bee that by patience he possesse his soule and do pray for him as our Sauiour Christ and Steuen did Luk. 21.19 23.34 Act. 7.60 3 Like as if one had a great Enemy the Queene who yet is but a mortall woman had promised to protect and defend him from the same his Enemy he would not fearc him Euen so much more we ought not to feare our Enemies seeing that God who onely is Almightie and of power to preserue doth say Feare not for I am thy protector thy defence and thy reward shall bee exceeding great Gen. 15.1 Esay 41.10 Math. 10.28 4 As there is no such griefe to a Iester or a Iugler as when he doth see that with all his iests fooleries he cannot moue mirth nor chaunge the countenances of them that heare him and see him So there can be no greater torment to a wicked and malicious enemie then to see thee no whit grieued nor mooued at his malice against thee but that thou do so beare his iniuries as if they were none at all for thy aduersaries purpose is to anger thee and to driue thee into thy dumpes which if hee cannot bring to passe then is he chaffed and vexed tenne times more then he was before Rom. 12.22 Enuie 1 ALthough there be some countrie as Candie which wanteth poyson Yet is there no Common-weale Countrie nor Court which is voide of Enuie Act. 7.9 17.5 2 There are as some dreame that will bewitch a man with their lookes So an Enuious man seeketh by all meanes to destroy the prosperous estate of his neighbour Neither is the eye of a mightie man much for the profite if thou haue any thing that excelleth in fairenesse or that he thirsteth after As Ahab did for Naboth his vineyarde Gen. 31.1 1. King 21.1 c. 3 As those that be runners be nothing grieued or vexed with the victorie of the Wrastlers but be very glad of their owne So ought we not to Enuie the prosperous estate of others but reioyce at our owne 4 Like as a Gun that is alwaies charged and wayteth when it may best shoote off Euen so the Enuious man is stuffed full of malicious poyson and seeketh opportunitie and conuenient time to put the same in practise Gene. 4 5 6. 5 As the Snake the Adder and the Toade haue deadly poyson in them wherewith they hurt others and yet hurt not themselues But Enuie is so poysonfull a thing that it killeth him that hath it first and hurteth not other for he fretteth with himselfe hee fumes he pines away to see others doo well He eateth not nor sleepeth quietly nor can be merrie vntill he see some mischiefe fall on the good man 6 As the canker eateth and consumeth hard yron and brasse Euen so malicious Enuie with fretting consumeth out enuious stomackes 7 As the Viper doth kill her damne by gnawing out her guts and afterward doth sting and poyson others Euen so Enuie doth consume him in whom it is bred and afterward hurteth others 8 As malice drinketh the most part of her owne poyson Euen so Enuie hurteth more the enuious it selfe then the thing it Enuieth Rom. 1.29 1. Cor. 13.4 Gal. 5.21 Tit. 3.3 1. Pet. 2.1 9 As of necessitie a shaddow doth accompanie those that walke in the Sunne So is Enuie a continuall companion to those that in good and honest things doo excell others and are aduanced and renowmed with the best 10 As there is no shaddow where there is no Sunne So where there is no prosperitie there is no Enuie 11 As they that are tender sighted do find themselues grieued with euery light and bright obiect So is it with the enuious in euery the prosperitie of others 12 As Cantharides a certaine greene and venemous worme or flie vsually feedeth vpon wheate when it waxeth ripe and on Roses in their pride So likewise doth the enuious man hee taketh against those that be honest and grieueth at the encrease of other mens vertue So that it is more easie for a poore man to shunne contempt then for a rich man to auoide Enuie Gen. 4.5 30.1 37.4 13 Euen as the Sun beating directly vpon the crowne of the head yeeldeth but a small shaddow So they that are in eminencie and authoritie farre aboue vs doo purchase small Enuie against them 1. Sam. 18.8 14 As smoake which so long as the fire is but smal maketh a great shewe but so soone as it flameth vanisheth away or at the least appeareth nothing so plainly as at the first Euen so Enuie is many times extinguished by the greatnesse and excellencie of other mens prosperitie 15 Like as selfe-loue is such a plague as that all the children of Adam are therewith poysoned So the Enuie that groweth thereof is but ouer-common and too deepely rooted euen in those that professe themselues to bee the children of God 16 As rust consumeth the yron So doth Enuie waste the man that is possessed therewith for it is a moath to the soule a canker to the thought and a rust to the soule 17 Euen as a Viper by deuouring the wombe of her damme maketh her passage foorth So Enuie eateth and consumeth the soule of that man that in his hart hath conceiued her Iob. 5.2 18 As the ioyes of the happie do encrease So doo the sorrowes of the Enuious multiplie 19 As the poyson of Serpents hurteth other but not themselues So contrariwise the poyson of the Enuious hurteth themselues but not others for the Enuious man conuerteth the good of another to his owne hurt and so tormenteth himselfe at the felicitie of others Math. 20.15 20 Like as the Dorre who naturally lurking in dung taketh her foode thereof So doth the enuious man grow fat in other mens
should keepe and fulfill the same will allow and take for payment our well meanings and good intents without either knowing or learning the same his will and mind 1. Sam. 13.9 c. 15.8 c. 2. Sam. 6.6 1. Chro. 13.9 10. Ioh. 16.2 Act. 6.12 c. Edifying of others LIke as they that carrie Muske or other sweete Odours about them cannot be hid but must needes bee made knowne to all and that others must needes smell them Euen so godly and faithfull men that carrie in their harts the Gospell of Christ must needes make others partakers of the same Epicurisme the fountaine of sinne AS the moyst and waterish grounds bring foorth nothing but Frogs and Toades So the belly and waâ—rie stomacke that is stuffed like a tunne bringeth foorth nothing but a drousie mind foggie thoughts filthie speeches and corrupt affections Equalitie in marriage 1 AS two Palfreyes or two Oxen of vnequall stature cannot bee coupled vnder one yoke So a Noble woman matching with a man of base estate or contrarily a Gentleman with a begger cannot bee consorted or coupled vnder the bands of wedlocke 2 As the Lord commaunded that an Oxe and an Asse should not bee yoked together because the match is vnequall Euen so it is an vnlawfull thing for the faithfull to marrie with Infidels or else to haue any thing to doo with them Deut. 22.10 2. Chor. 6.14 A great Errour for a man to thinke he shall be saued when he is dying if he say Lord haue mercy vpon me 1 LIke as if an arrand Theefe should thus reason with himselfe and say I will spend my dayes in robbing and stealing I feare neither arraignment nor execution for at the very time when I am to be turned off from the Ladder if I do but call vpon the Iudge I know I shal haue my pardon behold a most dangerous and desperate course Euen so the very same is the practise of carelesse men in the matter of their saluation for a man may die with Lord haue mercy in his mouth and perish eternally except in this world he enter into the first degree of eternall life Math. 7.21 Ioh. 5.24 2 As euery wound killeth not the man So euery Errour depriueth not man of saluation 3 As the naturall partes beeing wounded or infected bringeth death So those Errours that destroy the fundamentall heads of the trueth bring euerlasting destruction vnlesse the Lord preuent them with repentance Ouermuch Ease and pampering of the belly is a great prouocation to sinne AS with a pyle or stacke of small and dry wood the fire is quickly kindled and caused mightily to flame out Euen so the outragiousnesse of carnall and fleshly lust is greatly prouoked moued and stirred vp through ryoting daunsing banquetting quaffing gulling swilling and continuall feeding and pampering of the belly and by taking the body from good lawfull and honest exercises and giuing it to Idlenesse slothfulnesse and ouermuch Ease and rest from labours The fearefull Estate of many people 1 AS the Smythes Stithie the more it is beaten the harder it is made Euen so commonly the hearts of men the more they are beateÌ„ with the hammer of gods word the more dull secure and sencelesse they are 2 Like as when a Malefactor on the day of Assise is brought forth of the Iayle with great boltes and fetters to come before the Iudge as he is going all men pittie him and speake comfortably vnto him But why so because he is now to be arraigned at the barre of an earthly Iudge Euen so such is the Estate case of all impenitent sinners which is farre more miserable then the case of this man for they be fettered in bondage vnder sinne and Sathan and this short life is the way in which they are going euery houre to the barre of Gods iustice who is the King of Kings and Lord of Lordes there to be arraigned and to haue sentence of condemnation giuen against them We must giue diligence to make our Election sure AS men are carefull in the world and painfull ynough to make assurance of landes and goods to themselues and their posteritie Euen so we ought to be more careful and diligent to make our selues the ElectioÌ„ of God which is more worth then all the world beside 2. Pet. 1.10 The Elect are ordained to leade a godly life AS the Sunne was ordained to shine in the day and the Moone in the night and that order they keepe yea euery creature in his kinde obserueth the course appointed vnto it by creation as the grasse to growe and trees to â—ring forth fruite So likewise the Elect were ordained to this ende to leade a godly life and therefore if we would â—ither persuade our selues or the world that we are indeed â—hosen to saluatioÌ„ we must be plentiful in all good works and make conscience of euery euil way Ephe. 1.4 2.10 2. Thes 2.13 2. Timo. 2.21 Gods loue to his Elect. AS Ioseph loued all his brethren but Beniamin he loued with a more speciall loue and therfore he gaue messes of meate to them all but Beniamins messe was fiue times as much as the rest So God giueth libertie to all his creatures as a good a louing God in so much that the earth is full of his mercies but his loue to his Elect children by Christ is a thousand times more then the rest for them he vpholdeth in their integritie and doth set them before his face for euer Gen. 43.34 Psal 104.24 41.12 The Elect cannot finally perish AS an Elme or an Oke casts their leaues in the winter yet abideth their sappe still in them Esay 6.13 Euen so shall the holie seede continue in their substance so that though there appeare no fruites outwardly to our grosse sences yet the sure ground and substance which he hath there planted remaineth and though it haue no outward seale in our sight yet hath it a sure seale in Gods sight for the Lord knoweth it to be there which is sufficient Election to saluation doth not abolish but establish the second causes 1 AS God hath limited to euerie man the tearme of his life but withall he hath ordained and appointed that for the preseruing thereof he shall both eate and drinke Euen so God hath ordained necessarily that the Elect must be saued yet by such meanes as he hath appointed in his wisedome for the bringing of them to it to wit by hearing the Gospell preached by beleeuing in Christ by amending their liues by praying to God c. 2 As he that should abstaine from foode and say that he need it not to liue by should directly fight and striue against the will and pleasure of God and so tempt him So likewise they that say that being Elect they need not beleeue the Gospell nor amend their liues for the attaining to the kingdom of heauen do tempt God reuerse his prouidence striue against his will and so farre as in them lyeth abolish the
meanes and way to life and saluation and doo drawe on to death and damnation and therfore they that be Elected to life eternall are also Elected to haue Faith and consequently to amende theyr liues Rom. 8.1 c. Ephe. 1.4 2.16 Colloss 3.12 1. Pet. 2.9 10. 3 Like as a poore mayden who hearing that some King had among all other chosen her to be his sonnes wife and withall ordained that to that ende she forsaking her parents and kinsfolkes should come to him on foote in the midst of winter no doubt she would willingly and readily leaue all and euen in winter and on foote come to the King to finish this great marriage as the like we reade of Dauid 1. Sam. 18.17 c. Euen so we vnderstanding and hauing witnesse that God hath chosen vs to be the spouse of his sonne Iesus Christ and coheires of his kingdome and also that it is his will that forsaking the world and the flesh we should walke through the path of good workes in amendment of life to come to heauen there to accomplish this happie mariage we ought feruently to renounce the world the flesh and euery thing that contrarieth his will that we may the more speedily and chearfully proceede in amendment of life and so performe this blessed marriage 4 Like as if the Sunne in his force shining vpon a stone can so heate the same stone that a man shall not be able to touch it with his hands Euen so much more shall we if we meditate vpon the loue of God towards vs in our Election albeit we were as cold as Marble be warmed and kindled to loue him with al our harts with al our strength and with all our minds 1. Iohn 4.19 Luk. 14.15 Expectation of reward AS two that should passe together towards their countrie the one to receiue honour for his good seruice done abroad the other as prisoner to be arraigned of treasons committed in former Dominions against his Soueraigne could not bee like merrie in their Inne vpon the way as it seemeth to me and though hee that stood in daunger should sing or make shew of courage and innocencie and set a good face vpon the matter Yet the other might well thinke that his heart had many a colde pull within him as no doubt but all wicked men haue when they thinke with themselues of the life to come or as if Ioseph and Pharaos Baker had knowne both their distinct lottes in prison to wit that on such a day the one should be called foorth to be made Lord of Egypt and the other to bee hanged on a paire of Gallowes they could hardly haue beene equally merrie whilst they liued together in time of their Imprisonment Euen so the like may be said and much more truely of vertuous and wicked men in this world For when the one doth but thinke vpon the day of death which is to bee the day of their deliuerance from their prison their harts cannot but leape for very ioy considering what is to ensue vnto them after But the other are afflicted and fall into melancholy as often as mention or remembrance of death is offered for they are sure that it bringeth with it their bane Gene. 40 41 43. chap. Gene. 30.1 37.4 1. Sam. 18.8 Eloquence in Sermons forbidden EVen as those sheepe which in the presence of their shepheards doo vomit and cast out againe the grasse which they haue eaten doo not profitably shewe how much and how wel they haue fed but those rather which doo inwardly digest and concoct their meate and doo giue abundance of milke doo beare the softiest weightiest and finest Wooll and doo shewe themselues to be fat faire and well liking For by these things they shew and plainely proue that their pasture is exceeding good Euen so not those Pastors Ministers and Preachers of the word which doo deliuer words and stuffe their Sermons with Eloquence and braue phrases doo fruitfully and throughly declare vnto the people that Vertues pasture is excellent good and wholesome to be desired of all but they rather which doo inwardly concoct vertue and do obserue it and bending themselues to the actions and performance thereof doo flowe with the sweete milke of mercie and doo cloath themselues and others with the fine fleeces of Christian loue and charitie doo euidently declare how much they haue profited in the doctrine of Christ and how much also others ought to profit in the same and doo stirre vp the hearts and minds of their hearers to vertue and godlinesse both with their doctrine and liuing 2. Tim. 4.1 2 5. Tit. 2.7 Math. 5.19 Our Elders and auncestors in time of ignorance had yet good consciences in Ciuill causes AS the men of Niniuie repented at the preaching of Ionas and not the Iewes at the preaching of Christ who was greater then Ionas Euen so the good and faithfull dealing which our Elders and ancestors had in times past in Ciuill causes doth reprooue our iniquities and shewe what they would haue beene if they had had the preaching of the Gospell so plainely as wee haue And therefore well saith a godly Father Men had better consciences then lesse knowledge Now haue they more knowledge and worse consciences Math. 12.41 Beza Epis 1. Excesse taketh away pleasures AS too bright a light dazeteth our sight and too great a noyse hindreth our hearing So likewise too great curiositie in deuising our pleasures taketh away a great part of the fruition of our delightes neither is there any thing that maketh our meate more sauerie then hunger and health Enemies of the Gospell AS Archers doo ayme their arrowes vnto a certaine marke So the Enemies of the Gospell bend and bestow all their endeuours vnto the subuersion of the true doctrine and of the true Church of God Psal 2.2 3. Faith 1 LIke as the Sun which although it remaine still in the Firmament therefore in very deed toucheth not the eie yet the peeces or resēblance of the body of the Sun is present and reacheth to the sight notwithstanding so great a distance betweene So the body of Christ which by his ascending is taken vp from vs hath left the world and is gone to his Father is in deed absent from our senses Yet our Faith is conuersant in heauen and beholdeth the Sonne of righteousnesse and is verely in presence with it there present like as the Sunne is perceiued by our sight in earth Iohn 14.19 16.10.28 Act. 7.55 Col. 3.1 Heb. 4.16 10.28 2 As the Sunne with his light is present to all things So is also Christ with his Godhead spirit and power by Faith present to all and filleth all Ephe. 1. 23. Col. 1.17 18. 3 Like as when a man hath libertie to goe into the treasure house of a King there to enrich himselfe wil first of all seeke to haue the keys wherwith he may open the doores and so enter for otherwise it wil nothing profit him
together Euen so Faith grounded vppon Christes passion Faith giueth the sappe of loue loue blossometh foorth in good workes And therefore in Faith we must be constant in loue feruent in workes diligent and in doctrine we must keepe order we may not let the effect presume before the cause nor the daughter before the mother 3 As workes without Faith make but a Pharisaicall hypocrite Euen so Faith without workes maketh but a carnall Gospeller 4 Like as the flame of fire burneth the wood without helpe of the light and yet the flame cannot bee without the light Euen so is it assuredly true that Faith alone consumeth and burneth away sinne without the helpe of works yet that the same Faith cannot be without good workes And therefore if wee see a flame that giueth no light we know by and by that it is but vaine and painted Euen so when we see not some light of good workes in a man it is a token that he hath not the true inspired Faith which God giueth to his chosen to iustifie and glorifie them with all So that most certaine it is that the loue of God and a mans neighbour doo of necessitie goe ioyntly together with Faith 5 Like as with the rysing of the Sunne there goeth ioyntly of necessitie the spreading foorth of his beames and his light Euen so of necessitie loue and good workes follow Faith in those that are iustified in so much as hee that loueth not and liueth well abideth in death 6 Like as that body wherein there remaineth no feeling or moouing liueth not And yet it followeth not thereupon that feeling and moouing are the cause of life but life is the cause of moouing Euen so the efficient cause of our iustification is God for the obedience passion and death of Christ onely And Faith is the instrument wherby we take hold of Christ our righteousnesse So then the loue of God and a mans neighbour must of necessitie followe Faith in him that is iustified Like as moouing and feeling do of necessitie follow life But loue and good workes cannot proceede but of Faith like as there can grow no good fruites but of a good tree 7 As wee commonly say that white haires make an olde man and yet our meaning onely is that they declare him to bee an old man Euen so when we say that woorkes doo iustifie it is ment that workes do but declare whom is iustified Iam. 2.18 8 Like as in the fire the light and the heate are ioyned together for mans vse yet the heate onely warmeth So likewise Faith and workes goe together in mans life and conuersation But yet it is Faith alone without workes that saueth 9 As the hand hath a propertie to reach out it selfe to lay hold of any thing and to receiue a gift But the hand hath no propertie to cut a peece of wood of it selfe without a sawe or knife or some such like instrument and yet by the helpe of them it can either diuide or cut Euen so it is the nature of Faith to goe out of it selfe and to receiue Christ into the heart As for the duties of the first and second Table Faith cannot of himselfe bring them foorth no more then the hand can diuide or cut Yet ioyne loue to Faith and then can it practise duties commaunded concerning God and man 10 As in regard of substance although the eye bee neuer alone yet in regarde of seeing it is alone Euen so though Faith subsist not without hope and loue and other graces of God yet in act of iustification it is alone without them all 11 Like as when any one of the Israelites were stung to death by fierie Serpents his cure was not by any Physicke or Surgerie but onely by casting of his eye vp to the brazen Serpent which Moses had receiued by Gods commaundement Euen so in the cure of our soules when we are stung to death by sinne there is nothing required within vs for our recouerie but onely that we cast vp and fixe the eye of our Faith on Christ and his righteousnesse Iohn 3.14.15 Forgiuenesse of sinnes onely from God 1 LIke as the Prince onely hath power to Forgiue and pardon fellonie or treason in his subiects Euen so God onely hath power to Forgiue sinne Mar. 2.7 c. 2 As that man is a Traytor who being a subiect himselfe will take vpon him to pardon treason or fellonie in another subiect Euen so is he a Traytor to God that will take vpon him to pardon that sin that is committed against God 3 Like as no man can forgiue debts but the Creditor to whom the debt is due So no man can forgiue sinnes against whom there is no sin committed but he onely that is hurt and offended by the sin and that is God either immediatly or by meanes Esay 43.25 4 Like as if one doo forgiue an other mans debts the debtor is abused if he do belieue that he is discharged of the bond of his debt and the Creditor hath wrong done him without whose knowledge and will the debts belonging vnto him are forgiuen and his debtor discharged which forgiuenesse he doth make void immediatly and doth neuerthelesse claime the debt vpon his debtor Euen so likewise if any man doo forgiue sinnes which be not done against himselfe he deceiueth him whom he forgiueth and sinneth against him also to whom the offence was done which hath the power only to forgiue or withhold the offences done vnto him and so he doth both not discharge the party that is guiltie and doth offend him also into whose right he doth vnaduisedly intrude 5 As men do not giue almes at any time to a stout begger who although he haue need yet will not confesse it and craue almes gently acknowledging his pouertie Euē so no more will the Lord giue vnto vs any spirituall almes to wit Forgiuenesse of sinnes vnlesse we shall humble our selues before him with true feeling of our pouertie and miserie Math. 9.13 11.28 False Doctrine 1 AS the herbe Blattaria wheresoeuer it bee strewed or laide the Mothes and Bats incontinently find it out and come vnto it So corrupt Doctrine wheresoeuer it be dispersed by and by such people as are corrupt wil flocke vnto it 2 As a dramme of the roote of Solanum somniferum causeth Idle imaginations two drams causeth madnesse and fower drams killeth one So a litle False Doctrine maketh an idle head Feeling of Faith and other good graces which we are indued with is not alwaies alike and the same in vs. 1 LIke as we are not alwaies alike disposed at one time as at an other So we haue not alwaies alike desire to see or to heare the word of God or to read it or to confer with our brethren which are more aduaunced in the knowledge and zeale of the true and right maner of worshipping of God then we are And likewise the spirite of God doth not touch and stirre vs vp alwaies
ministerie of death it fitly serueth for the taming and maistering of the rebellious flesh Euen so the Gospell containing the bountifull promises of God in Christ is as Oyle to powre into our wounds and as the water of life to quench our thirstie soules And it fitly serueth for the strengthening of the spirite 2 As the Diamond which beeing moystned in the warme bloud of a Goate may bee brused though otherwise it cannot bee hurt with any fire be it neuer so hotte nor broken with any violence bee it neuer so strong Or as the Horse which erst while was outragiously fierce is by gentle handling meekened and made handsome for the Saddle Or as the Dogge in like manner whose nature is churlish and vntoward which is agreeable to his name is yet by gentlenesse brought to doo that that is not incident to his nature Euen so some men whose harts cannot be mollified and softned by the terrours iudgements of the law are yet reclaimed wonne and made to relent by the milde and gentle perswasions and promises of the Gospell 3 As the Doue found no footing at the first sending Euen so the Gospel of Christ doth not alwaies find entertainment Gene. 8.8 Math. 10.14.10.3.19 Act. 13.51 4 As the seede sowne in the fielde as wheate bringeth forth graine and corne according to his nature and kind So the Gospell preached bringeth foorth out of a godly heart that which both in it selfe it teacheth that which it deliuereth to wit faith in Christ amendement of life the knowledge of God loue towardes God and our neighbour and such other fruites as are sowne and preached 5 As the lightning that breaketh out of the clouds shineth ouer all Euen so doth the Gospell of Christ 6 As men light not a candle to couer or whelme it vnder a bushell but on a Candlesticke to light all that are in the house Euen so the light of Christes Gospell may not bee hid nor made a seuerall thing as though it pertained to some certaine holy personnes onely nay it is the light of the whole worlde and pertaineth to all men and therefore ought not to bee kept from any Math. 5.14 7 Like as the Frogges of Egypt raysed out of the dust by the diuelish art of the MagiciaÌ„s cried out against Gods veritie calling againe by Moses and Aaron the people of God to the true libertie and worshipping of God Right so doo the Popes Legates and Papistes molest with their talke and speech the preaching of the Gospell the free deliuerance the Christian libertie and true seruice of God Exod. 8.7 8 Euen as a murtherer guiltie of death contemning the fauour which he heareth to be offered vnto him of a most mercifull King calleth and procureth to himselfe the more grieuous punishment So in like case if any hearing the Gospell of grace imbraceth not the same is to himselfe the authour of heauier punishment and condemnation Godly men 1 LIke as in the straite Seas the water ebs and flowes Euen so is it in the Godly as long as they liue in this world according to their owne feeling there is an accesse and recesse a comming and going of the spirite Psal 1â—â— 5.88 77.2 3.7 8. 2 As the lights and starres of the firmament doo giue light to all which are vnder heauen So the vertues of Saints and Godly men doo giue light to others to follow their example 3 As the Palme tree is least at the bottome and the higher it is rhe greater and thicker the braunches are but all other trees are contrarie So the Godly are most conuersant and haue the best part that is the soule in heauen but the wicked are contrarie 4 As a Panther hath fower clawes and no more on each foote behinde but fiue clawes and no lesse on each foote before So the Godly though they be weake to the world-ward yet they are strong to God-ward Mat. 11.12 5 Like as the filthie doo more and more wallow themselues in the myre and array and defile themselues too vilely So the Godly doo more and more applie themselues dayly to cleannesse and holinesse of life Reue. 22.11 6 As the Owle is howted and wondred at among other birds Euen so the Godly are often made a gazing stocke and a wonderment vnto the vngodly because the course of Godlinesse is most straunge and foolish in their eyes Lam. 4.3 1. Cor. 4.9 7 As all Birdes though hating one an other do wonder at the Owle So likewise all the wicked beeing enemies amongst themselues doo set their seuerall powers against the Godly Psal 22. Luk. 23.12 The reason is because they hate nothing neither any people so much as the truth and the professors thereof Math. 5.11.12 12.34 8 As Sheepe are simple but yet bring profit to their owners both when they are liuing and when they are slaine Euen so the Godly are not onely harmelesse and innocent as Doues and yet can discerne of true doctrine and false but they are also very profitable both in their life and death The vse of Gods Gifts to men AS a sheepe hath and beareth a fleece of Wooll not for himselfe but for the necessitie and benefite of men Euen so the Gifts of God which he giueth vs either spirituall or temporall we are not to keepe them onely for our selues but to supplie the necessities and wants of others Eccle. 11.1 2 3. Gods promises LIke as if an earthly King should promise one a liuing whilst he liued it would be an occasion that he should lessen his carefulnesse for earthly things Euen so how much more should Gods Promise make vs carelesse for worldly things which is King of all kings Hebr. 13.5 6 7. Iosu 1.5 Psal 118.6 2 Like as nutritiue cordiall medicines are not good for euery sicke person especially when the bodie needeth rather a strong purgation then a matter restoratiue Or as incarnatiue medicines for the time allay the paine of the Patient but after the griefe becommeth more greeuous Euen so the comfortable applying of Gods Promises are not so profitable for euery one that is humbled especially when their soules are rather to be cast downe then as yet to be raised vp so the sugred consolations may for a time ouer-heale the conscience abate some present grief but so as afterwards the smart will be the sorer and the griefe may grow the greater wherof ensueth this effect that coÌ„fort seemeth to cure for a while but through want of wisedome in the right discerning of the cause we minister one medicine for an other and so for want of skil the latter fit grieueth them sorer than the former God the Authour of mens afflictions 1 LIke as if a maÌ„ hauing receiued a greeuous wound should not care for the healing of it should not hasten to the Surgion or Physition nor should prouide any remedie but should sometime accuse his owne sloth and negligence for that he did not auoid the arrow sometime grinning should byte the
scruple at all at great sinnes as the Papists do who will not sticke to blaspheme the name of God and yet make a conscience of sinnes as the breach of any the Popes decrees c. Math. 22.23 Hardnesse of heart 1 LIke as wee feele our sicknesse by contrarie life and health Euen so Harnesse of heart when it is felt argues quicknesse of grace and softnesse of heart but contrariwise when Hardnesse hath so possessed the heart that it is neuer felt this is daungerous in them who haue their consciences seared with an hotte yron who by reason of custome in sinne are past all feeling who likewise despise the meanes of softning their hearts Esay 65.17 Zach. 7.11 Ephe. 4.19 2 Like as if the clearenesse of the Sunne doo happen to shine vpon the eyes of him that is blind his eyes are not made clearer thereby but rather more dimmer Or if one doo shout or speake loude in the eares of him that is deafe his hearing is nothing thereby quickned but rather more dulled Euen so if any man shal propound and speake the truth to him whose heart is Hardened hee is not made the better any thing at all by it but afterwards conceiueth more Hatred against the truth 2. Cor. 2.16 Act. 19.9 Exod. 9.34 3 As it is daungerous to the state of his body whose veine beeing striken by the Physition sendeth foorth no bloud Euen so daungerous is his condition for his soule that hath his heart smitten by the word of God but sheweth no tokens of repentance 4 As in some kind of sicknesse a man may die languishing So likewise where Hardnesse of heart raignes wholly and finally a man may descend to the pit of hell tryumphing and reioycing 5 As we are carefull to flie the infection of the bodily plague So much more carefull should we bee to flie the common blindnesse of mind Hardnesse of heart which is the very plague of all plagues a thousand folde worse then all the plagues of Egypt 6 As there is nothing harder thē the Adamant stone especially that which is had in the Indians which in firmnes hardnesse value exceedeth the rest which yet is said to bee subdued and mollified with the warme bloud of a Goate So likewise the heart of man beeing Hardned through the continuance and Custome of sinne will not be mollified bridled nor tamed neither with the bloud of a Goate nor yet with the bloud of that immaculate Lambe Christ Iesus which gaue himselfe a sacrifice for vs vpon the Altar of the crosse there bestowed his bloud that he might mittegate and appease our wild minds and pricke to the quicke our hard and senselesse hearts and to open vnto vs the way to the attaining of eternall life and euerlasting saluation Esay 48.4 Iere. 5.3 7 As a stone preaseth to his centre So an Hard hearted man is preasing toward hell Exod. 15.5 Hatred 1 LIke as loue beareth good will euen to the dead and wisheth them aliue and would if it were possible stay them from death which are condemned to die Euen so Hatred seeketh to fley the liuing and deemeth them vnworthie of life which haue offended neuer so lightly 2 As the fire doth consume that substance whereby it is nourished Euen so Hatred consumeth the hart wherein it hath beene misled 3 As the Moath doth gnaw the garment where it is bred So Hatred gnaweth the heart wherein it was conceiued 4 As a Bee stingeth and pricking an other doth loose his sting and can neither make Honie nor liue but a smal time after So the heart pricking an other with the sting of Hatred dooth loose many sweete vertues and killeth it selfe Mans Heart naturally corrupt from the wombe 1 AS a Tree whose roote is rotten and infected with venimous sap bringeth foorth none but corrupt and naughtie fruite Euen so from mans Heart which is corrupt and naturally infected with the contagion of sinne can proceede nothing that is good For that which is born of the flesh is flesh Gene. 6.5 8.21 Psal 14.1.3 53.1 3. Rom. 3.10 c. Mark 7.18.21 22. 2 Like as a Wolfe cannot ingender but a yong Wolfe and a Serpent a young Serpent and euen as wee doo not leaue off or cease to hate a yong Woolfe although that he hath not yet eaten or woried any sheepe Or a yong Serpent notwithstanding that he hath not yet cast forth his venime but doo iudge him worthie of death because of the peruerse nature that is in them So ought we to esteem and thinke that God hath no lesse occasion to hate and condemne vs euen from our mothers bellie because of our peruersitie and naturall malice engendred with vs. And though the Lord should damne vs eternally hee should doo vs no wrong but onely that which our nature meriteth and deserueth For although that the young Infant hath not yet done any worke which wee may iudge to be euill and wicked sith that he hath not yet the vnderstanding discretion nor the power to doo it yet it followeth not therefore but that the peruersitie and malice which is naturall in man hath alreadie his roote in him as one part of his paternall inheritance the which cannot please God For although that it bringeth not foorth her fruites yet they doo remaine still there as in their roote which will bring them forth in his time As the venime is alreadie in a Serpent although that he bite not and so the nature of a Woolfe in a yong Woolfe how harmelesse soeuer he seemeth to be 3 As a Seale cannot bee Imprinted in an Adamant which by reason of the hardnesse thereof wil not yeelde Euen so the Heart of man is by nature so hard that it will not yeeld vntill it bee wounded and brused by the spirite of God by the preaching of the law Ezech. 11.19 Rom. 2.5 Psal 51.17 4 Like as when the Adamant is beaten to powder it will then receiue any print Euen so when the Lord shall bruse our Hearts and batter our affections and take the sence from them then they will no doubt receiue some impressions of Gods anger and vengeance 5 As Waxe melteth with the heate of the fire So the Heart of man fainteth with the greatnesse of troubles and vexations Psal 22.14 Our Hearts must be eleuated dayly to heauen 1 AS those that keepe Clockes vse euerie day once at the least to pull vp the plummets least their weight should draw them downe so farre that the course of the Clocke should be hindered So in like manner wee must set apart somtime of the day for the eleuating and raysing vp of our minds to heauen by meditation on Gods word and prayer least our Hearts should so far descend through the weight of the cares of this world that our course in godlinesse should be hindered and stopped 2 As the Marriner on the Sea doth cast out the best Iewels and most precious things if they ouer-loade his ship and put it in
The Iudges doo this to keepe them alwayes in feare and diligence to doo their dutie and to stop them from taking too great libertie So likewise God doth with vs when he will pardon our sins and set vs at libertie leauing vs notwithstanding a great sort of Infirmities and Imperfections which may alwayes serue him to charge vs and for matter to cal vs to a reckoning whē we would wind out of that bondage and boast our selues abroade of the goodlinesse of our reason and loyaltie Right Iustice is to bee iudged by the authoritie of Gods will AS often as there is any malefactor and wicked person to be punished they which be appointed to bee the Iudges ' doo declare vnto the Prince his wicked fact and so looke for a writte from him and that beeing had they doo see the paines prescribed therein to bee executed vpon the malefactor Now if the Iudges or Officers doo any thing contrarie vnto that it is taken for a great offence and rebuke done against the authoritie and iurisdiction of the Prince and they escape not cleare withall Euen so it is a much more Iust matter before God that none bee put to death contrarie or besides his will and word who is the onely Lord of life and death Ignorance 1 AS men that dreame and wake againe who when they are a sleepe thinke to haue found some great treasure and haue a great ioy in it but after their waking they see that all is vanished like smoake whereupon they vex and grieue themselues So likewise men slumbering in the night of Ignorance thinke that they are righteous before God but they are grieued when they find that this is a dreame which passeth through their spirites and vanisheth as soone as they be awake and are deliuered from the darknesse of Ignorance wherein they were a sleepe and buried 2 As in the night by reason of the darknesse spread vpon the earth all things are hid and couered which causeth that we cannot discerne and discouer the spots which we haue in our faces but when the light beginneth to appeare that we take a Glasse to behold our selues therin then they are discouered and shew themselues Euen so likewise during the time that we are couered with darkenesse of Ignorance the vices that dwell in vs are hidden there and oftentimes wee thinke being leprous and deformed that wee are beautifull and perfect but our eyes being open and illuminate by the spirite and grace of our God and taking the Glasse of the Law therein to behold the state of our natur our life thē we begin to know the great and grieuous imperfections that are in vs and we at once loose the opinion which wee had conceiued before of our own righteousnesse and vertues and perceiue what daunger we were in before 3 As men somtimes enquire for them amongst whom they doo stand So some are Ignorant in that which is so plaine that all others know it and they can hardly auoide the knowledge of it 4 Like as the day and the night is all one to those that are blind Euen so is superstition Idolatrie and the preaching of the Gospell to those that are Ignorant of the meanes of their saluation 5 As they that loue not the light hide their dooings in the darke so as it is a manifest token that their owne consciences beareth thē witnesse that their doings be naught So likewise they that loue and choose rather Ignorance then the knowledge of Christ it is a manifest token that they loath to see the filthinesse of their owne works Iohn 3.19 20. 6 As he that goeth in the darke catcheth a shrewd turne afore he woteth of it So he that walketh in Ignorāce runneth headlong to destruction when he least thinketh of it 7 As Lot was so long loytering and trifeling in Sodome that the Angel was faine to plucke him out with violence Euen so certainely vnlesse the Lord by the good meanes of his prouidence should plucke vs out of Ignorance and darknesse wherein we vse such trifling and plunging and delaying that scarce one of a thousand would bee saued Gene. 19.15 16. 8 As the light of Godly knowledge increaseth vertue So the darkenesse of Ignoraunce is a hinderance to all goodnesse Immoderate studie AS the field ouermuch dunged is burned withereth away So Immoderate study and learning doth vtterly dull and make blunt the students braine Iniurie LIke as if any doo offer any Iniurie or bodily harme to a Doue or a sheepe or to any innocent creature thogh it be vnto death yet they will not make any resistance So likewise if any Iniurie or wrong bee done to the faithfull seruants of God they will patiently suffer it without any resistance c. Instructers of children 1 AS the good ryders doo first bring their horse to be obedient vnto the bridles So they that Instruct children must first exhort them to obedience and humilitie 2 As Hannah made Coates for her Sonne Samuel who serued in the house of God So likewise parents and maisters ought to array their seruants and children with the godly ornaments of wisedome and knowledge which is from aboue 1. Sam. 2.19 Prou. 4.9 3 Like as a man will sow his ground with the best seed and plant his Orchard with the best fruite because he looketh for the greater and more gainfull increase in the time of gathering So in like manner men louing their children as well as they doo other commodities ought also to traine them vp in the best things which are found in the discipline knowledge and faith of Christ and so doing they should not only escape many a secret griefe and bitter mischiefe but also blesse the Lord with great ioyfulnesse when they finde this fruite of their education in knowledge of these good things Namely their children to be a comfort refreshing honour to their gray haires and their seruants necessarie helpes before them in all good causes and matters of honestie truth Iustice and mercie Gal. 6.7 Inconstant men 1 AS the beast Hienae and the beast of Egypt now called the Mouse of Indie be sometimes males sometimes females So many be so Inconstant that now they bee friendes now foes now Papists now Protestants now hotte now colde now wise now foolish c. Reuela 3.15 16. 2 As the Reede is shaken too and froo with euerie little small wind Euen so such is the Inconstancie and mutabilitie of the common people whome euerie small trifle dooth cause to alter their minde and Iudgement Math. 11.7 Iudges 1 AS the beame with ballances doth bow towards that part wherein is the greater weight So some Iudges fauour them most whose gifts be greatest and not whose cause is best Iob. 15.34 Deut. 16.19 27.25 1. Sam. 12.3 2 As they which desire with heede and more surely to see doo shut the one eye So a Iudge to the intent that he may discerne according vnto Iustice and equitie ought not to bee partiall
but seemeth very bitter to some sicke and distempered bodies So dooth the Law seeme burdensome but this commeth not by nature but through our weaknesse 22 As the debter not beeing able to paie his debt was freely forgiuen Euen so the Law in the act of iustification is vtterly idle as that which is neither the cause nor a part of our righteousnesse as it is wrought of vs. Math. 18.23 24. c. 23 Like as if I owe a man a hundreth pound and bee bound to pay him at a certaine day if I doo then pay it albeit mine hart be neuer so grudging and vnwilling thereto yet haue I fulfilled the Law and discharged my bond so that there shall no processe or iudgement passe against me But Gods Law requireth a thing to bee done with a chearefull and a well willing heart and minde and euen of pure loue for if I doo it either for feare or vnwillingly that shal be imputed vnto me for sinne If I do it for feare 〈◊〉 doo I it not of loue but rather hate both the thing 〈◊〉 I doo and also the Law that constraineth me to doo it and if I doo it vnwillingly then would I doo the contrarie and so would that there were no such Law neither yet any God that should iudge me in so doing and seeing that God iudgeth me after mine heart and will then must he needes condemne me for I would doo contrarie vnto his Lawe and will yea and doo wish in mine heart contrarie to that which I doo in mine outward deed 24 Like as if I see a poore man which is not of abilitie to doo me any pleasure and neuerthelesse doth all his diligence to seeke my fauour and would with heart and mind giue me some acceptable present if he were of power being also sorrie that hee cannot performe his will and mind towards me Now if there bee any sparke of humanitie or gentlenesse in me I wil count his good will as wel as though he had in very deed performed his will for his ability extendeth no further if his power were better better should I haue Euen so seeing we are not of power and abilitie to performe the Law of God and yet beare a good heart towards God and his Law bewayling our imbicilitie that we can do him no further pleasure then will God recount vs not as his enemies but as his deare children and beloued friends 25 As after sleepe the body beeing awaked it is fresh lustie strong and couragious to doo his worke So likewise after the fearefull threatnings of the Law when wee heare the glad tidings of the Gospell that God will be our Lord and dwell with vs the mind is comforted strengthned and mooued vp to doo his dutie 26 As a man is iudged and known to be waking when hee can doo the office of a man as talke worke write or such like Euen so is man awaked out of the sleepe of sins when he liues in charitie feares God and walks according to his Law in his vocation 27 As we see in iudgements here amongst vs there is a royall seate set where the Iudge sits hee that is accused stands at the Barre holds vp his hand heares his Inditement read witnesse is brought against him and hee iustlâ— condemned to death So likewise we shal see Iesus Chrisâ— the righteous Iudge of the world that will not be bribeâ— sit in his seate of maiestie at the last day and all the companie of Angels about him and we shall stand at the harre as accused and indighted for breaking that righteous Law of his word the diuel which intised vs so to do shall beare witnesse that to be true yea and our owne conscience also with the feare of that fearefull sentence Goe yee cursed into euerlasting fire c. shall make vs to tremble Math. 25.31 32 41. 28 Like as hee which cannot esteeme and discerne his sicknesse or the grieuousnesse of his disease the same must of necessitie haue a negligent care of seeking foorth a remedie and a wholesome medicine for the same Euen so hee which learneth not to acknowledge his sinnes by the Law the same doubtlesse knoweth not how to embrace grace by the Gospell Learning or vertue of transgression but improperly 1 AS the Date tree is most hard to be climed hauing yet fruit most pleasaunt So likewise the entrie or way vnto Learning and vertue is most vneasily when as yet they haue fruit all pleasaunt and profitable Prou. 3.13 14 15. 2 Like as nature hath hid verie deepe in the ground stones precious and of much value but others of no vertue are euerie where to bee found So things of estimation and price as vertue and Learning are knowne but vnâ—â— fewe nor they will not bee obtained without great labour and studie 3 As hee which hungereth or thirsteth can doo nothing vnlesse they quench his appetite and desire So all things ought we to lay aside vntill we doo obtaine Learâ—ing and wisedome 4 As the best Wine soone looseth his taste or colour if it bee powred into a vessell filthie and impure So is good Learning more then lost if it happen to a naughtie man for he will vse it most peruersly to serue his gaine and appetite To Liue well is to die well LIke as Balaam wished and had a great desire to die the death of the righteous but he would not immitate them in godly conuersation Euen so all men wish for a happie end of life but fewe care to Liue vertuously and honestly which doubtlesse is the readie way to die well Numb 23.10 Act. 8.19 20. 19.13 The Law our Schoolemaister to bring vs to Christ. 1 LIke as the Schoolemaister reproueth his Schollers wherby he grieueth them and maketh them heauie and yet not to the end that this bondage should alwayes continue but that it should cease when the children are well brought vp and instructed accordingly and that afterwards without any constraint of the Schoolemaister they should chearefully enioy their libertie and their Fathers goods Euen so they which are vexed and oppressed with the Law doo know that these terrours and vexations shall not alwayes continue but that therby they are prepared to come vnto Christ which is to bee reuealed and to receiue the libertie of the spirit c. Gal. 3.24 2 As the duties of a Schoolemaister bee especially three First to teach his Schollers Secondly to frame their manners And thirdly to punish offenders Euen so the Lawe of God first teacheth vs concerning God that there is a God and what manner of one hee is and what manner a one mans nature is by creation and what was that Image of God or originall righteousnesse in man namely agreeablenesse to the Law of God It teacheth also of sinne and the penaltie of sinne of the last iudgement of the resurrection of the dead and life euerlasting of outward discipline or honest gouernment of manners with many such other things Secondly it frameth our
vncomely as magnificall talke is for a poore foole So vnmeete is Lying and vntrue talke for a Prince Prou. 17.7 Learning 1 LIke as in meates the wholesomnesse is as much to be required as the pleasantnesse so in reading or hearing Authors we ought to desire as well the goodnesse as the eloquence 2 Like as a field although it be fertile can bring foorth no fruite except it be first tilled So the minde although it be apt of it selfe cannot without Learning bring foorth my goodnesse 3 As men in nothing more differ from the Gods then when they are fooles So in nothing they do come neare them so much as when they are wise and Learned The Lawe pointeth out true blisse but furthereth not the certaintie of it LIke as if a man should shewe a needie bodie a bagge of Gold vppon the toppe of a high Tower and yet not â—end him a ladder wherewithall he might clime vp to the â—op and fetch downe the bagge Euen so doth Gods Law â—nely point men to the soueraigne good without shewing vs how we may come by it seeing that no man fulfilâ—th the Lawe The fruites of Libertie are by good right required of Christians AS he which doth commit sinne is the seruant of sinne Euen so he which is deliuered by Christ will bee no more bond but free and therefore will not take vppon him the yoke of bondage Iohn 8.34 Rom. 6.20 Iam. 2.12 How we must behaue our selues in Lending to Artificers and labourers AS charitie doth not require that we should giue of our goods freely to them that are strong lustie and able to worke and labour So necessitie vrging Artificers and Labourers and they desiring to borrowe any thing of thee then thou must obey the rule of Christ and Lend without looking for a recompence in the like or in any other kind of dutie 2. Thess 3.10 11. Luk. 6.35 36. Esay 58.7 Prou. 19.17 Gods Liberalitie AS the fire ministreth light to a multitude and yet is minished or consumed thereby Or as in a candle of which many other candles be light the light is not thereby in any wise diminished or hurt at all Or as one supper dooth not refresh or suffiâ—e many as well as few but the the voice of one Preacher teacheth as well a hundreth as one Euen so God bestoweth innumerable benefites vpon vs and yet his Liberalitie is not hindred therewith Godly Life 1 AS when Moses had conuersed and beene with God fortie dayes vppon the mountaine at his comming downe his face shined and glistered with the heauenly glorie So will it be with vs by then we haue for twentiâ— or thirtie yeares beene conuersant in heauen we shall become heauenly and spirituall both in word and deed Exod. 34.69 2 As by experience we see that when a countrie man hath dwelled some twentie or thirtie yeares in the Court he forgetteth his countrie speech and course of Life and groweth to be as good a Courtier as if he had bene borne in the Court Euen so our earthly talke and communication our worldly course of life and the corruptions of the flesh that beare but too much sway in vs doo but ouer manifestly shew how little we are conuersant in heauen and consequently doo testifie that we account our selues Burgesses of earth and not of heauen 3 As the rough tazle or thistle dooth make the cloath smooth So doth a straight and strict kind of Life make the conscience more quiet It is our dutie to communicate at the Lords supper AS they who liuing in fornication and will not marrie least thereby their fornication which they are not minded to giue ouer should be the more grieuous as being conuerted into Adulterie are in a woefull state Or as they who hating their neighbours when they say the Lords prayer Our Father c. doo leaue out this petition Forgiue vs our trespasses as wee forgiue them that trespasse against vs and so refuse to aske forgiuenesse for their transgressions and seeke to continue in hatred against their neighbours are worthie double condemnation one in respect of their hatred that they continue in the other for their sinnes for the which they aske no forgiuenesse Euen â—is they that forbeare the holy supper in respect of their bad consciences doo pronounce sentence against themselues namely that they deserue double death First for their sinnes which they continue in wicked consciences And secondly they seperate themselues from the communion of Christ in whom onely is the fulnesse of life Lust and pleasure 1 AS Pils that are outwardly faire guilt and rowled in Sugar but within full of bitternesse Euen so Lust and pleasure is no sooner hatched but repentance is at hand holding her by the head readie to supplant her for pleasure and sorrow are two twinnes Esa 38.17 Gene. 3.6 2 As a painted Sepulcher faire without but within full of mortal infection and stench Euen so Lust and pleasure is presently turned to sorrow and teares and flieth and slideth away leauing rather cause of repentance then occasion of remembrance 1. Tim. 5.6 Esay 22.12 13 14. 3 As he that companieth with Millers or Colliers shal hardly escape free from blacking or meale So likewise shall hee hardly escape Lust and pleasures that haunteth with those that are giuen to follow their Lusts and pleasures 4 As greene wood laid vpon the fire albeit at the first it resisteth yet in the end doth burne and is consumed So is it with him that frequenteth those that giue themselues to Lusts and pleasures albeit at the beginning he resisteth the euill and for a while falleth not thereinto yet by continuall haunt he finally falleth in with them 5 As it is vnnaturall to kindle fire with water So is it vnpossible for Lust and pleasure to breede in a penitent heart that sorroweth for sinne Ioel. 2.12 16. 6 As Agis the last King of the Lacedemonians was in his youth giuen to all Lustes and pleasures but being established ruler of the land he quite gaue them ouer shewed such an example of temperance and sobrietie that the vse of pleasures quayling among his subiects they also addicted themselues to sobrietie Euen so we Christians albeit before the knowledge of the truth wee wallowed in the Lustes of the flesh yet being now raysed to this honour and estate to be made kings and priests yea euen the children of God ought now to be the more estraunged from all Lusts and pleasures to the end that after our example all others may renounce the same immitate our sobrietie Rom. 13.14 Hebr. 11.25 7 Euen as a Snayle by little and little creepeth vp from the roote of a tree vnto the top as shee goeth consuming the leaues and leaueth nothing behind her but foule and filthie slymish steps So likewise Lust and pleasure if wee consent vnto them wil creepe into our soules and bodies and will depriue them of all ornaments of vertue and will leaue nothing behind but a foule guiltie
doo the will of my Father saith Christ which is in heauen Euen so is it often said that a hood maketh not a Muncke neither rounding or powling neither yet a long Gowne or a square Cap or Tippet maketh a true Apostle or Minister but he is counted to bee the assured Minister of Christ which both is able and can by sound doctrine exhort and comfort the gaine-sayers thereof and also doth diligently goe before the people of God by good example of life and vertuous conuersation 48 As it is the dutie of Iudges which doo sit in iudgement as concerning matters of life and death to shut the one eare to the accuser and to reserue the other for him that is accused after the example of great Alexander So likewise it is the part of Ministers to be ready to make answere to euerie question of the Law of God for he that is ignorant in Gods Law he may assure himselfe that he can by no meanes be Gods Minister Mind 1 AS we vse not the troubled water vntill it bee cleared againe So must we not vse our Mind being moued and angrie but suffer it first to be pacified 2 As out of the vessell which is filled with liquor the â—yre is expelled So out of a Mind replenished with verâ—ue and godlinesse all kind of vanities be voide Member of Christ falleth not finally AS a mans arme taken with the dead Palsie hangs by and receiues no heate life or sence from the rest of â—e Members or from the head yet for all this it remaines still vnited and coupled to the bodie â—nd may againe be recouered by plaisters and phisicke So after a greeuous fall the child of God that feeles no inward peace comfort but is smitten in conscience with the trembling of a spirituall Palsie for his offence neuerthelesse in deed remaines before God a member of Christ which shal be restored to his former estate after true and vnfained repentance Memorie AS the leaues of a booke which is sildom vsed wil cleaue fast together Euen so the Memorie waxeth dull if it be not oft quickned A Minde ruled by reason AS the ship which hath a strong ankor may safely stay in any hauen So likewise a man which hath his Mind ruled by reason will liue peaceably and quietly in any region of the world The Minde of man 1 AS Trees planted and set by the waters side seeme faire and pleasant adorned with store and varietie of fresh and greene leaues So likewise doth the Minde of man being garnished with godly knowledge moysâ—ned with the water of Gods diuine spirit flourish shine with the bright beames of vertue and spread abroad his boughes both of faith toward God and also yeeld foorth the fruite of Christian workes toward his neighbour Psal 1. 3. Esay 17.8 2 As the eye of the bodie although it behold all otheâ— things yet it cannot see either it selfe or some other partâ— of the bodie euen those which are nearest vnto it So it fareth with the Mind of man the eye of the soule it ranged ouer the whole worlde aboue the highest heauens anâ— beneath the bottom of the earth and yet it is a straunger 〈◊〉 home most ignorant of the owne estate 3 As we see in running Riuers that the force of the water is greatly diminished when as the currant thereof is turned into seuerall litle streames and that both the heate and light do loose much of their vertue when as they are dispearsed abroad into large and open places So likewise it happeneth to our Mindes when as they are applied vnto seuerall studies which sometimes are contrary one to the other so that we thinking through an ambitious desire to do many things in the end effect and bring to passe nothing as we should do 4 As Porke betokeneth vncleannesse from which we must abstaine and beasts did signifie that beastly affections should be killed So the Minde and will must be renued that it may allow chuse and do such things as please God 5 As the bodie being alwayes oppressed with labour looseth his strength and so perisheth So likewise doth the Minde of man oppressed with the cares and pleasures of this world loose all her force lust and desire that she had to the rest to come of eternall life and so dieth not onely the death of sinne but hasteth what she can to hate abhorre all vertue 6 As a ship hauing a sure Ankor may lye safe in any place So the Mind that is ruled by perfect reason is quiet euery where Merite or desert not to be looked for for well doing 1 LIke as if one say the Prince hath bestowed a great Office vpon such an honest man this betokeneth â—ot wherefore but vpon what maner of person the Prince â—estowed it Euen so in like maner if we say that God wil â—iue glory the kingdome of heauen and euerlasting life â—o them that walke vprightly this teacheth vs what maner of men the Lord will giue the inheritance vnto but not for what cause mouing him he will giue it vnto them Eze. 36.22 Math. 18.27 25.34 Luk. 17.7 9 10. Gal. 1.15 3.18 2 As he which is wicked and dooth wickedly hurteth himselfe and not God Or as hee that hath the health of his bodie and doth by good dyet keepe and preserue it dooth hee therefore deserue any reward at the Phisitions hands Verely no for he doth it not for the Phisitions profit but for his owne Euen so likewise he that by the gift of God hath obtained the health of his soule and by his grace doth the things that belong to the preseruation of the same shall we say that he dooth Merite or deserue any reward at Gods hand because that he is made such by his grace and gift and doth now through his helpe aide and assistance keepe the same grace for his onely profite and commoditie either by earnest beliefe or by vnfained loue or by assured hope or by well doing and patience in aduersitie and trouble c. 3 Like as if any man that hath a state or interest for terme of yeres and a taking of profit in a peece of ground by another mans liberall graunt doo also claime to himselfe the tytle of proprietie dooth hee not by such vnthankefulnesse deserue to loose the verie selfe possession which hee had Or like as if a bonde Slaue beeing made free of his Lorde doo hide the basenesse of the estate of a Libertine who is made free by maumission and not by byrth and boaste himselfe to bee a Free-man borne is hee not woorthie to bee brought backe into his former bondage Euen so althougâ— good woorkes proceede from the grace of God yeâ— they doo please him and are not vnprofitable to the dooers of them but rather they receiue for rewarde the most large benefits of God not because they deserue but because the goodnesse of God hath of it selfe appointed this price vnto theÌ„ But what spitefulnesse is this
truth 1 LIke as they which builded again the material and stone wall of the earthly Ierusalem had not only the Trowell in one hand to build withall but moreouer the sword in the other to beate back their enemies which assaied to hinder the worke that was in doing So in like maner those men whoÌ„ the Lord hath appointed to build vp this spirituall Ierusalem of his the Church of God it behoueth them not only to hold fast the word of truth to edifie withall but moreouer they must bee of abilitie through the plentiful knowledge of the word to confute and confound all their gaine-standers Nehe. 4.17 18. c. Ioh. 17.17 2. Cor. 6.7 Ephe. 1. 13. Colloss 1. 5. 2. Tim. 2.15 Iam. 1. 18. 2. Tim. 3.16 17. 2. Timo. 2.25 2 As the Proclamation is the Princes who first set it foorth though it be afterward published againe of the Cryer So the word is Gods who first vttered the same though it be rehearsed a new of any learned writer 3. And as he that calleth the Kings Proclamation repeated by the Cryer the Cryers proclamation had need of a fauourable Interpreter to saue him from rebuke Euen so if any shall auouch the word and authorities of Gods Spirit repeated of learned men to be their authorities had need of a verie partiall hearer to quite him from blame 4 Like as if a man were sent on a message froÌ„ his Prince and by the way should heare his message repeated of one of his fellowes or more if when hee commeth to doo his message he should say thus saith my companion or thus saith my Lord the King my companion together what might we thinke of such one in so saying In like manner they which take so much paines to alleadge the words of the Lord or the summe and meaning of them vnder the name of learned writers or ioyne God and men togegether as cospeakers to make the matter sufficient as though otherwise it were not enough for they are vnwise to thinke that men will regarde what man saith in such matters 5 Like as if any Noble man of wisedome and credite shuld be called to witnesse the truth in any doubtful matter which hee well vnderstood and hauing declared the whole truth the partie that requireth the same should answere thus I would the rather belieue this that you haue said to be true if so be that I might heare some of your seruants to witnesse the same In this doing might not this Noble man well thinke that he were greatly abused that could not be credited vnlesse his men should also testifie thereof Euen so how can the Lord take it in good part seeing hee hath so often in his word commaunded that wee should speake nothing vnto his people but that which commeth from his mouth without any other additions and hath sufficiently set downe in his word the whole truth both what is needful for vs to doo and what to leaue vndone and yet many will not belieue him vnlesse they heare Heathen men and other learned writers to witnesse the same 1. Pet. 4.11 Deut. 18.18 Iere. 9.1 King 22.14 2. Chro. 17.7 8 9. Ezech. 3.4 17. 33.7 6 Like as if a Scholler will not beleeue that which his maister hath taught him vnlesse his schoole-fellow will say it is so this fond opinion of the Scholler maketh not the teaching of his Maister insufficient Euen so when a man will not beleeue that the word of God dooth teach or refell and confute this or that vnlesse the Doctors do so expound the same yet this proueth not but the Scripture of it selfe is sufficient to doo it though hee make not so much account thereof Esay 59.21 Hebr. 4.12 Iere. 23.29 22. Psal 19.7 8. Ministers must obey Christ AS no Ambassadour can haue any higher authoritie then is limited and expressed by plaine words in his Commission by the Prince or whosoeuer it bee that graunteth it and as euerie one of the Commissioners to whome a Commission is directed haue that authoritie which in their Commission is mentioned and no other Euen so in the Commission that Christ gaue to his Apostles euerie one of them ought obediently to obserue their maisters commaundement with his authoritie giuen to them and not to breake it and goe beyond the bounds and limitation of it The dutie of Ministers both to seducers and the seduced LIke as parents wheÌ„ their child is hurt with the biting of a Dogge are wont to pursue the Dogge onely but the weeping child they bemone and speake faire vnto it comforting it with most sweete words So likewise godly preachers must bee impatient zealous sharpe and vehement in condemning and detesting the false iuglings deceits of the Authors of false doctrine and maintainers of sects but contrariwise they must with all mildnesse good affection and gentle speech behaue themselues â—owardes those that are mysled gone astray and falne â—hrough weaknesse and so to reclaime them Gal. 6.1 Mens deuises LIke as if a wicked seruant doo take vpon him to serue his Maister with wholesome foode should mingle therwith some secret poyson to annoy him withal deserueth due punishment according to his demerites Euen so as displeasantly shall the confused minglings and foolish deuises of Men be taken of the Lord in making mixtures of their owne deuises with his worshippe and seruice Mens traditions 1 AS when the naturall Sunne is darkned with cloudes that doo arise from the waters and from the earth Euen so our Sauiour Christ which is the true Sonne of righteousnesse is wonderfully darkned with the mysts and clouds of Mens traditions and dreames so that many times his comfortable light is cleane taken away from the eyes of our soules and consciences 2 Like as if the Sunne bee darkned the Moone of necessitie must loose her light Euen so when the chearefull light of the true Sonne of righteousnesse is taken away by Mens inuentions and superstitious doctrine and Popish traditions without all doubt the Church must vtterly loose her light it must needes bee without all heauenly vnderstanding and knowledge it must needes be in horrible darknesse and in the shadow of death Moderation of worldly care LIke as a traueller in his iourney is troubled with care for nothing but that which shall bee necessarie for him in his iourney So wee in the pilgrimage of this life must bee carefull for nothing but that which may benefite vs in our iourney to life euerlasting Man of no continuance 1 AS a dreame smoke vapour a puffe of wind a shaddow a bubble of water hay grasse hearbs flowers leaues a Weauers shuttle dried stubble are things of smal account and lesse continuance Euen so the glorie beautie magnificence strength and wisedome of Man is nothing else then vaine britle transitorie and ruinous vnlesse it bee sustained vpholden and vndershored by the heauenly power of the sure and eternall word of God Psal 73. â—â— Iob. 20.8 Psal 103.14 15. Iob. 7.6 7. 8.9
subiect to many cares anguishes and vexations Mercilesse Men. 1 AS beasts are not eaten vntill they be dead boyled or rosted Euen so Mercilesse Men whilst they liue will do no charitable deeds or workes of mercy to the poore vntil death hath theÌ„ in his pot ther boyle them after his maner only at their death in their last testament they wil perhaps leaue some Legacies to be giuen when they bee dead but death must be sure of theÌ„ before the pore be sure of a pennie It were better done by much to relieue the poore with their owne hands in their life time it is not amisse that they doo good then but it were better done before Ezech. 16.49 Prou. 14.31 19.17 21.13 Math. 5.7 2 As oftentimes yong children the more the Father doth cocker and dandle them the lesse they care for him and if he say vnto them I wil haue this or that done none so readie to bid him commaund and doo it himselfe as his owne children So it many times falleth out with vs God our heauenly Father hath blessed vs and blessed vs againe and yet when he saith I will haue you to be mercifull and pittifull to your needie brethren like stubburne children we sit still and stop our eares as if we heard not Math. 9.13 Prou. 11.17 Luk. 6.36 Mich. 6.8 No difference of Men after death AS Trees growing in the wood are knowne some by difference of their trunkes or bodies some by the properties of their boughes braunches leaues flowers and fruits but this knowledge is had of them whiles they stand grow are not consumed but if they be committed to the fire turned into ashes they cannot be known for it is vnpossible that when the ashes of diuers kindes of trees are mingled together the tall Pine-tree should bee discerned from the great and huge Oke or the mightie popler from a little lowe shrube or any one tree from an other Euen so Men whiles they liue in the wood of this world are knowne some by the stocke of ancestors some by the florishing leaues of their words eloquence some in the flowers of beautie some in the fruits of honestie many by their sauage ignorance and barbarousnesse and some by their mild lenitie and kindnesse but when death doth bring them into dust and hath mixed and mingled them al together then their ashes earth dust cannot be discerned or knowne for when the ashes and dust of all are mingled together then shall there appeare no difference betweene the mighty Princes of the world and the seely poore soules that are not accounted off of the learned and vnlearned betwixt rich men and beggers or betweene the wise and the foolish Man is borne to loue God 1 AS Birds of all sorts do desire the ayre fishes seeke for water and the fire of the earth mounteth flameth vp towards the Elementall fire and all things seeke their place and centre and doo tend towards the same Euen so we ought to seeke after our God who is our onely rest our centre and onely God 2 As flouds and ryuers with great force runne into the Sea because they came out of the Sea Euen so we ought to loue God to aspire towards him in al feruencie of loue to drawe neare vnto him who is that vnmeasurable Sea of all goodnesse from whence we came for hee hath made vs after his owne similitude likenesse Gene. 1.26 3 As we are bound to keepe the precepts commandements of God So are we most strickly bound to loue honour and obey himselfe 4 Euen as the Horse is ordained to runne the Oxe to plough and the Dogge to hunt So is Man borne aboue all things to loue God Masse AS an harlot who setteth her body to sale dooth paint her selfe to all lasciuiousnesse and vncleannesse doth scrout her selfe with rings Iewels and putteth on costly apparell therewithal to allure to her selfe companions whose substance she may wast away Euen so that whore of Babylon called the Masse commeth abroad set out as it â—ere with Gold and Iewels whilst shee doth vse certaine holie lessons and songs out of the word of God wherby she doth easily deceiue the ruder sort and the simple who deceiued with the outward shew do think her to be a very chast virgin who indeed is a most filthy harlot hurting her companions more then the vilest harlot that may be Vnlearned Ministers are not to be admitted vntill they be fit AS an Egle so long as her yong ones be not very fledge and throughly feathered she doth not suffer them to goe out of the neast and to flie abroad but after they be perfectly winged and in their beautie strength of their feathers she throweth them out of the nest that they may flie and exercise their wings and feathers and vse them to the end wherefore they haue them Euen so our Sauiour Christ that heauenly Eagle after his resurrection commaunded his Disciples to stay at Ierusalem as it were in a neast and not to depart thence vntill in the day of Pentecost he had filled them with the grace of the holy Ghost and then hee commaunded them that passing through the world and trauelling through diuers coastes of the earth they should publish abroad and spread farre and neare the Gospell of his kingdome Act. 1.4 2.2 3 4. Math. 28.19 The Misteries of Gods word are not to be opened to the wicked AS a Marchant that is expert and skilfull in his profession and facultie will not open nor shewe his richâ— wares and costly marchandise vnto those whom he wel knoweth will not buy them which do come into his shoâ— or ware-house either as curious persons or as crafty spies and subtill searchers not with any purpose to buy buâ— to doo some euill and calleth vnto him onely thosâ— whom hee knoweth to be verie willing and desirous to buy Euen so the Lorde his manner is not to open his heauenly Mysteries and the deepe secrets of his sacred and most holy word vnto them whom hee perceiueth and seeth plainly to seek after them vainly and curiously or with a wicked mind and corrupted purpose to search them out to the end they may tread and trample them vnder their feete and dooth call them onely to the true knowledge of his Lawes and ordinances and doth instruct and teach them whom he is sure will profit them selues and others thereby Matth. 7.6 12.38 39. Luk. 23.8 9. When Man in trouble seeketh for comfort from the world he seeketh for life in the house of death AS the blood in the body of a Man being corrupted with a poysoned Arrow dooth by and by flie to the heart euen seeking and hoping as it were to finde some remedie and helpe there and yet dooth euen so soone as it toucheth the hart find death wher it sought for life So Men when they are sore pressed with calamities do make the world their first refuge and
whiles they seeke for succour and comfort of the world they finde no better thing than death where they thought to haue found life experience dooth teach them that they sought for life in the house of death and for a medicine there where â—o good thing is to be had The necessitie of the Magistrate and a preaching Minister AS the wal within eke without is made ofsquared stones between the which the lesse stones are conâ—eined to make the building vp EueÌ„ so the preaching Miâ—ister within the church the Magistrate in the commoÌ„ weale should support and vphold the meaner sort in due obedience 2 Like as the Soule in excellencie surpasseth and exceedeth the bodie So dooth the office of the Preacher which principally is occupied in instructing of the soule deserue to be preferred before all such functions as concerne onely the bodie and the direction and ordering of the outward life of man out of which office of a diligent Preacher springeth and issueth the true outward obedience vnto the ciuil Magistrate who as he compelleth the Preacher perswadeth as he constraineth the Preacher allureth as he forceth with the sword so the Preacher draweth voluntarily by the doctrine of the word Meanes must be vsed 1 EVen as Noe thogh he knew he shuld be saued did not neglect the Means but made the Arke as God commaunded So also we though we be perswaded oâ— our saluation must notwithstanding vse those Means thaâ— God hath appointed and set downe for the same in hiâ— word 2 As God is able to keepe in health whom hee listeth either without foode physicke or any such meanes froâ— death of the bodie So likewise is hee able to deale witâ— the soule but yet he wil haue his appointed Meanes vseâ— as the hearing of his word preached Catechising and thâ— partaking of the Sacrament 3 Like as when a certain King maketh this Proclamâ—tion that of a company of rebelles or malefactors thoâ— who comming into his presence haue his scepter reachâ— out vnto them shall liue the rest shall haue the Lawe passe on them yet he keepeth himselfe within a stroâ— Castle the gates being fast shut herevpon many of thâ— malefactors casting off their olde and filthie apparell 〈◊〉 dresse themselues in the best manner they can to come before the king When they come to the place of his abode they find no entrance saue onely a few of them yet they that stand excluded are better to bee admitted then they who conâ—emning the Kings offer neuer looke towards him and yet in truth they that stand nearest to the gates doo no more deserue life neither are any more capable of it or any nearer vnto it for ought that they themselues can doo then they who bee a hundred miles off So God biddeth all cast off their sinnes their corrupt dispositions and liues and to come and seeke to him for grace yet they doo not by this Meanes deserue nor can by any Meanes compell God to admit them into his fauour and to touch their hearts with his spirit All should vse this Meanes and hope to obtaine grace yea none can hope to obtaine grace who doo not vse this Meanes yet some vse the Meanes and doo not obtaine and others obtaine not vsing the Meanes yet the Meanes is carefully to be vsed and necessarie to be knowne 4 Euen as we must be diligent to doo all good works and not put our trust of saluation in them but say when wee haue done all those things which are commaunded 〈◊〉 wee are vprofitable seruants Luk. 17 9.10 So likewise we must vse alwayes lawful Meanes to defend our selues â—â—d yet say Our helpe is in the name of the Lord which hath made heauen and earth for hee hath ordained such â—eanes to saue vs by and workes by the same our deliâ—erance when pleaseth him and sometimes to shewe his â—ower hee deliuereth vs without such ordinarie meanes â—sal 124.8 Mortification AS the Arke was to Noe a graue and yet the way to saue him Euen so he that will liue euerlastingly must be Mortified and die to his sinnes Gene. 7.1 c. Mourning for our sinnes 1 AS the Eagle feeling his wings heauy plungeth them in a fountaine and so reneweth his strength Euen so after the same sort a Christian feeling the heauie burthen of his sins batheth himselfe in a fountaine of teares and so washing off the old man which is the body of sinne is made yong againe and lustie as an Eagle Luk. 7.44 2 As Peters faith was so great that he lept into a Sea of waters to come to Christ Math. 14 28 29. So also his repentance was so great that hee lept into a Sea of teares when he went from Christ Mark 14.72 Luk. 23.63 3 As it is an Idoll and no God which hath eyes and seeth not So he is rather an Idol shepheard then a godly Pastour which hath eyes and weepeth not more or lesse one time or other in preaching to the people Iere. 9.1 Act. 20.31 4 Euen as the Oliue tree is most aboundant in fruit when it distilleth So likewise a Christian is most plentifull and powerfull in prayer when hee weepeth and Mourneth for his sinnes 5 As salt vapours aryse out of the Sea which afterward are turned into a pleasant shower So out of a sinfull sorrowfull soule dooth arise sobs and sighes like salt vapours which immediatly are turned into a sweete shower of teares 6 As a Quaile flies ouer the Sea feeling himselfe beginne to bee wearie lights by the way into the Sea theâ— lying at one side he layes downe one wing vpon the water and hold vp the other wing towards heauen least he should presume to take too long a flight at the first hee wets one wing least hee should despaire of taking a new flight afterwards he keepes the other wing drie Euen so must a Christian man doo when hee layes downe the wing of feare vpon the water to weepe for himselfe then hee must hold vp the wing of loue towardes heauen to reioyce for Christ and the other of sorrow for himselfe 7 As a Hinde goeth not still forward in one way but iumpes crosse out of one way into an other Right so a Christian in Mourning for his sinnes must iumpe crosse from himselfe to Christ and then backe againe from Christ to himselfe 8 As Hanna wept for her barrennesse Euen so haue we great cause to weepe for our sinnes seeing wee can conceiue nothing but sorrow and bring foorth iniquitie to death 1. Sam. 1.5 9 As Tamar wept being defloured by her brother So likewise we haue greater cause to weepe seeing we commit spirituall incest and Adulterie daily with the diuell 2. Sam. 13.19 10 As Hagar wept beeing turned out of Abrahams house So this ought to be the greatest cause of weeping vnto vs that our life is no life because wee neuer cease from sinning while we are heere pilgrimes straungers exiled and banished out of our Fathers house in heauen
Gene. 21.14 11 As the virgin Marie wept so sore for the death of her Son Iesus as though her tender heart had bene stabd and pearst through with a sharpe sword Euen so there is nothing in the world that ought to cause vs to bee more sorrowfull then this that Christ beeing blessed in himselfe â—as cursed for vs being exalted in himselfe was imbased for vs being iustified in himselfe was condemned for vs being a liue in himselfe was dead for vs. 12 As a Ship being neither too heauily burdened nor â—o lightly balaÌ„ced feareth neither waues nor winds but sayleth safely to the hauen So wee beeing neither too heauie for our owne sinnes and miseries nor too light for Christs mercie but ioyning Weepe not for me but weepe for your selues Luk. 23.28 Both together shall neither bee drowned with waues of desperation nor puffed vp with the winds of presumption but we shall sayle safely in the Arke of Noah vpon the sea of this world till we arriue at the hauen of all happinesse in heauen 13 As a Father pittieth his owne child and if hee see him crie doth what hee can to still him and takes out his hand-kercher and wipes the infants eyes himselfe Euen so after the same fashion God our heauenly Father will with his owne holy finger wipe away all teares from our eyes and take vs most louingly by the hand and leade vs out of the house of Mourning into the house of mirth then though we haue sowne in teares yet wee shall reape in ioy Psal 103.13 Reue. 7.17 Psal 126.5 Naturall thing AS the salte water being for drinke vnprofitable yet susteineth and beareth vp the Ship better then the sweete which for drinke is more apt and meete So euerie Naturall thing hath his owne vse whervnto if it bee applied then it worketh his effect Good Name 1 AS fire once kindled is soone preserued but beeing extinct it is not easie to kindle the same againe So is it easie to defend a good Name but if it be once blotted and lost hardly shall we restore it againe 2 As the Lord by the eight commaundement bindeth our hands as it were with a manacle or hand shackle from stealing robbing or any wayes diminishing of our neighbours goods So also by the ninth Commaundement he bridleth our tongue that we should not hurt or impaire the good Name credit or estimation of our brethren but by loue to vphold and maintaine the same Prou. 22.1 Eccle. 7.3 3. As a precious Oyntment being poured foorth casteth out spreadeth abroad a sweete a fragrant and an oderiferous smâ—ll far and neare Euen so the good Name and fame of such Christians as are annoynted with the holy Ghost dooth cast out and spread it selfe farre and neare very sweete to the nosthrils of the Almightie and verie delightfull to the members of Christ Cant. 1.2 1. Ioh. 2.20 27. Noble men and housholders 1 LIke as the Sunne in the Firmament giueth light to all the regions round about him and by his bright appearing expelleth the darknesse comforteth and cheareth the world So likewise should Noble men Magistrates Gentlemen Ministers and housholders labour to banish sinne and corrupt Religion and bee a lanthorne of godly life to comfort and shine to others that they might direct their liues after their good ensamples Phil. â— 15 Math. 5.16 2 As Cyprian let no day passe without reading of Tertullian nor Alexander without reading of Homer nor finally Appelles without some line proportioned So is it meete that no degrees should loose any opportunitie or occasion graunted to the meditation of Christian Religion but rather being taught by the example of the Emperour Constantine would repose their whole study in the word of God Deut. 17.19 20. Iosu 1.8 Psal 1.2 Deut. 3.11 12 13. Neglect of heauen for earthly things LIke as if a Golden game of inestimable value should bee proposed for such as would run could win the same and when the course or race were begunne if some should step aside and followe after flies or feathers that passed in the ayre without any regard of the prize and gole proposed who would not maruaile and take pittie of their folly Euen so is it with men of the world who are placed together in a course or race and that the kingdome of heauen is propounded vnto vs for the game or prize but few endeuour to enter therein and why For that most men doo step aside and leaue the marke Most men doo run awry and doo follow feathers vp downe in the ayre most men doo pursue vanities and hunt after pleasures and doo wearie themselues therewith vntill they can neither runne nor goe nor mooue their limmes any further and then for the most part it is too late to amend their folly 1. Cor. 9.24 25 26 27. Psal 4.2 3. Iere. 2.13 18. The Name profiteth none in whome vertue is n◠〈…〉 1 AS neither they yearely reuenueâ—â—or the glorious titles and Names â—â—â—â—cessors and to discend of noble parentage maketh men noble and renowmed indeed vnlesse they themselues be godly honest and wise Euen so neither the godly Names no nor yet the faith and vertue of Fathers auaileth wicked and vngodly children any thing at all vnlesse they repent and become faithfull as their Fathers were Iohn 8.39 Math. 3. â— Gal. 3.7 2 Like as those children which are named and called by and after any of the names of Patriarkes Prophets Apostles or by the Name of other Saints man or woman are not any thing the better because they haue such godly and Christian Names vnlesse that they doo immitate and follow them in faith vertue and godly behauiour Euen so on the other side they that be not called by such Christian Names as are mentioned in the sacred Scriptures are not in respect of their Names any thing the worse hauing an assured faith in the merites of Christ his death passion and bloud-shedding and leading their liues agreeable to the same Iosua 10.3 Daniel 1.7 To what ende proper Names were giuen vs in baptisme LIke as infants in times past amongst our auncestors had their Names giuen them when they were Circumcised to this end that the Circumcised might be admonished by the calling by their Names at what time and place they had their Names giuen them and should thinke that they are written in the number of the children of God and ioyned in league with him and made partakers of the couenant So after the same maner must we remember that haue had proper Names giuen vnto vs at our baptisme for this vse and end both to distinguish betwixt man and man and also to put vs in mind that we are by grace adopted to bee the Sonnes of God and receiued into his fauour and therefore that wee are Gods owne and as it were his goods and riches as they which beare his Name as proper vnto him Luk. 1.59 2.21 Wicked Neighbours LIke as Thornes cannot be touched nor handled except mens
19 2.9 No Reason for a man to find fault with an other that is more faultie himselfe 1 AS it is against Reason that a blind man should take vopn him to lead an other man that sees better then himselfe Euen so it is an vnreasonable and impudent thing for any man to offer to pull out a Moate out of his neighbours eye when there is more need that his neighbour should say vnto him nay rather suffer me to pull out the beame that is in your eye Math. 7.5 Psal 50.16 17. 2 As it is a very vsuall thing with the Papists to condemne it for a great fault in Protestants to leaue off any of their popish ceremonies When as they account it no fault in themselues to cut off and defraud them of the Cup in the ministration of the Lords supper which is commaunded to bee taken and dunken of all by Christ our Sauiour himselfe Math. 26.27 3 As they crie out against vs for not subscribing and reproouing in all points to their writings and determinations When as they themselues refuse to subscribe and allowe vniuersally to the word of God adding and â—â—king from it at their pleasure Deut. 4.2 12.32 Prou. 30.6 Reue. 22.18 19. 4 Like as it is too too common in all sorts of men that haue great beames in their owne eyes wherof they make no conscience yet will seeme maruellous curious and carefull in drawing out Motes out of the eyes of others Euen so hee that of all the rest in the Parish is the most worst obseruer either of Gods Law or his Princes hee will bee most readie to find fault and to quarrell with the painefull and faithfull Ministers for omitting the least â—ite or ceremonie as though hee of all others were the most desirous that the Queenes proceedings should exactly be followed whereas in verie deed hee could find in his heart rather to haue Poperie fully established Rebukes AS Physions with their bitter drugs do mingle sweete spices that the sicke patient may the more willingly receiue them So ought bitter Rebukes to bee mingled with gentle admonitions that the offender might be the better brought to amendment Righteousnesse peace c. AS the earth being fertile and fruitfull and beautified with the gallant verdure of fresh floures and greene hearbes is an argument of the bountifull goodnesse of God towards vs Euen so Righteousnesse peace tranquilitie and other vertues wherewith the minde soule of man is garnished declare the exceeding great goodnesse and loue of God towards mankind Esay 61.10 Gal. 5.22 Rich men 1 AS the fiercest lightning dooth flash vpon the highest Towers the fairest Oakes come soonest to the fire and the fattest Oxen are first knocked downe Euen so they which haue the most money are subiect to the most miseries 2 As pouertie punisheth the poore man So the Rich cannot rest for feare of robbing Preac 3 As the goutie man the more he walketh abroad the better is his health Euen so the more the Rich man distributeth abroad the more he shall inherite Luk. 19.9 Gal. 6.10 4 Like as a Riuer when it goeth by an emptie place it will not passe vntill he hath filled that emptie place and then it goeth forward to another emptie place and filleth it and so to an other emptie place and filleth it alwayes filling the places which are emptie So likewise should Rich men fill the poore the full should fill the hungrie they which abound should fill them which want for the rich are but Gods Amners and their riches are committed to them of God to distribute and doo good as God doth himselfe No Resistance against God LIke as the Eagle when she hath taken her praye standeth with her winges spread ouer it Euen so those whom the Lord raiseth vp to conquere any Country and to destroy it spread themselues all ouer it so that there is no hope in resisting nor refuge in running away Iere. 48 4â— Lamen 4.19 Repentant 1 AS the Lilly dooth flourish and spring in the field or Garden So God dooth make the Repentant man whose sinnes he forgiueth and pardoneth to grow florish Hose 14.6 2 As it is often needfull for the preseruation of the bodily life that the patient be by detractioÌ„ of blood brought to a swowne and so euen to deaths doore So likewise it is needfull for the spirituall life of the soule that the Repentant be by sorrow and feare cast downe euen to the gates of hell as one forlorne and being in a most wretched estate 2. Cor. 7.8 3 As the wise man exhorteth the good husband to be sowing his seed at all houres times and seasons because he knoweth not whether this or that wil prosper So likewise a Repentant must take all occasions of hearing gods word for that he knoweth not but that God will euen at that time which he would bestow on worldly profites or pleasures bestow his vnspeakable blessing of regeneration vpon him Ecclesi 11.6 4 As that Offendant is liker to obtaine mercy at the hands of his Prince who standeth at his very gates in his presence attending when he wil becken or call vnto him then he who hauing addressed himselfe to come before the King keepeth himselfe aloofe off far out of his sight Euen so it is liker that God will behold that Repentant with the eye of mercy who is in his presence hearkeneth to his voice and attendeth his pleasure then him who is out of his sight and employed about other matters Rich men 1 AS it is impossible for a Cammell to goe through the eye of a Needle So also is it impossible for such a Rich man to enter into the kingdome of heauen who is possessed of his possessions for he hath made his Gold his God though hee doo not so thinke nor perswade himselfe Mar. 10.24 25. 2 As those Fisher-men which when they had sped well did go and burne incense and offer sacrifice to their Nettes in stead of praising God who had blessed their endeuours So likewise some prophane Rich men doo ascribe their wealth and other blessings of this life to the outward meanes and instruments whereby they haue gotten those things forgetting wholly that God is the onely authour and giuen thereof Habba 1.16 Psal 127.1 c. Iam. 1.17 3 Like as if a Cable be vntwisted and drawen into smal threedes it may be drawen through the eye of a Needle So likewise he that is Rich if he denie himselfe abase himselfe and lay aside all confidence in himselfe in his riches and honor and be as it were made small as a twine thrid and with Ioseph the good Senator become the Disciple of Christ hee may enter into the kingdome of heauen Math. 19.24 Luke 29.50.51 Ioh. 19.36 4. As Sheepe that goe in fat pastures come sooner to the slaughter-house then those which are kept vpon the bare Common So likewise Riche men which are pampered with the wealth of this world sooner forsake God and therefore
are to bee abhorred not to the intent to teach and commaund the same but to the end wee might knowe them the better and iudge thereof not according to the flesh but according to the spirit of God and also that wee might warily auoid them 4 As the precious stone called Drachonites cannot bee polished nor needeth any Art or cunning to make it either trimmer or fairer for it is both pleasant and bright of it selfe Euen so the holy Scriptures hath her glorie and brightnesse of herselfe and needeth not the artificiall colours and shewes either of Phylosophie Rhethoricke or any other Art 5 Euen as the cogitation and senses of man are most hard to bee knowne yet notwithstanding our frindes whome we feruently loue and with whome we are continually conuersant doo oftentimes euen by a becke open vnto vs the cogitations senses of their minds without any token of words and speech by them spoken So shall it come to passe in the holy Scriptures so that a man loue them and be continually conuersant in them hee which seeketh findeth vnto him that knocketh it shall be opened Deut. 30.11 12 13 14. Prou. 14.6 Math. 11.25 13.11 6 Like as in a Marchants Ship are caried diuers things necessary for mans life So in the Scriptures are contained all things needful to saluation Ioh. 5.39 16.13 20.30 31 2. Timo. 3.15 16 17. 7 As whatsoeuer Gold is without the Temple is not sanctified So whatsoeuer sense is without the holy Scripture although vnto some it seeme wonderful yet it is not holy because it is not contained in the sense of the Scripture Math. 12.3 4 5. 15.7 8. 22.31 The Soule that sinneth shall die LIke as euerie man that eateth sower Grapes his owne teeth shall be set on edge So likewise shall euerie one that committeth iniquitie die not for others but for his owne sinne Ezech. 18.2 Iere. 31.30 A Sorrowfull man AS the Pellicane is wont to keepe alone and without companie of other Birds and whose voice or singing hath no pleasantnesse in it So likewise such is the estate of a Sorrowfull man and an heauie hart forsaken of all men euen of those whome sometime he tooke to bee his deare friends Psal 102.6 Impossible to Serue God and riches AS impossible as it is at one and the same time for one man to serue two diuers and sundry Maisters for that he cannot be diligent and imploy himselfe about and vpon the businesse of the one but hee must needes neglect the others affaires So likewise impossible is it for a man to addict himselfe to Serue God and riches or that which belongeth to them Math. 6.24 Slouthfull 1 AS a hedge or good fence of Thorne is hard to passe through So is euerie way of gaining or getting to the Slouthfull Prou. 15.19 2 As Viniger is bad hurtful to the teeth and smoake noysome to the eyes Euen so much more hurtfull then either of both is a Slouthful seruant to them that sendeth or setteth him about any businesse Prou. 10.26 How to carrie our selues in Sicknesse and death AS a man that is to passe through a great water dooth not so much cast his eyes vppon the water as on the bancke that is on the other side So we also in the time of Sicknesse and death are not so much to respect the grieuousnesse of the same as that which followeth death namely life euerlasting Sorrowes 1 LIke as when a man by bleeding at his nose is broght into danger of his life the Physition lets him bloud in an other place as in the arme and turnes the course of the bloud an other way to saue his life Euen so wee must turne our worldly Sorrowes for the losse of goods or frindes to a godly Sorrow for our offences against God 2. Cor. 7.10 2 As the Moaths doo hurt garments and Wormes the wood Euen so doth Sorrow and heauinesse hurt the hart of man 3 Euen as filthie matter or rottennesse of a boyle blaine or push being within the flesh doth greatly grieue and vexe sore the body that is sicke but if it breake and runne out the paine is mittigated So Sorrow being closed and shut vp in the heart of man dooth mightily torment him but beeing thrust out with teares and grones the heart is somewhat eased and the mind a litle pacified Ezech. 24.16 17. 4 As a great and thicke smoake vapouring out of a foule blacke fire vnlesse it haue free passage and some vent or way where through it may goe out will all too darken bestinch and make blacke the house Euen so Sorrow and griefe proceeding out of the hot fire of aduersities and calamities beeing shut vp in the house of mans heart doth make it exceeding blacke and dooth corrupt it with blacke and bitter choller vnlesse through the mouth or eyes there be a breathing out of sighes fet from the bottome of the heart and streames of teares trickling downe the cheekes Yet an effeminate and desperate wayling either for the dead or for any other cause as of men without hope is vtterly to bee misliked and that Stoicall opinion also that a wise man should neuer bee mooued neither with mercie Sorrow mirth or anger is to be auoided Securitie causeth contempt of Christ. AS they that are in health and haue no neede of the Physition and therefore seeke little or nothing after him So they that know not the daungerous diseases of their soules but think themselues in case good enough doo seeke little after Christ and set little by him Math. 9.11 Mark 2.17 Luk. 5.31 Striuing against God AS he that beateth his heeles and kicketh against sharp prickes dooth nothing but hurt his owne heeles So he that Striueth against God preuaileth nothing but harmeth himselfe Act. 9.5 The Stewards reward 1 AS men be bountiful vnto such seruants whose faithfulnesse and deligence they haue good triall off as well in their absence as presence and on the contrarie side they are angrie seuere and sharpe to them which deceiue their expectation and doo not answere the trust which is reposed in them Euen so much more iustly will God put the like difference in rewarding or punishing the good endeuours or negligence of them to whome hee hath committed seruices of trust in his people and Church Math. 24.45 46. c. 2 As men haue iust cause with more sharpnesse and greater seueritie to punish those seruants to whome they haue shewed their mind and will and yet their businesse is neglected then to others who therefore doo it not because they know it not So likewise God to whome so euer he hath reuealed most and vppon whome hee hath bestowed most greatest giftes of knowledge if notwithstanding they bee negligent in vsing their giftes to the profit of Gods Church them will he most seuerely and sharply aboue all other punish Luk. 12.47 48. Seruants of sinne AS men are their seruants to whose commandements they yeeld all obedience Euen so if
As the heate of the Sunne softneth Waxe and hardneth the myre So likewise Vertue reioyceth and comforteth the good grieueth the wicked consuming and wasting them by little and little and so at length pineth away with sorrow and griefe in seeing good men florish in wealth and prosperitie 9 As we see the fire in the beginning cast foorth a great smoak which quickly vanisheth away as soone as it is well kindled So likwise Vertue causeth great malice and spite in the beginning but if a man be constant and will not be discouraged but burneth more and more in Vertue and goodnesse in the end he shall disperse them as the Sunne beams driueth away the clouds in such sort that at length we shall not know what is become of them 10 Euen as the Stars doo shine in the night but in the day time they lie hidden Euen so true Vertue waxing beautifull by temptation doth as yron with vse shew in aduersitie what force it is off which otherwise in time of prosperitie lay hid in secret 11 As the precious stone Sandastra hath nothing in outward appearance but that which seemeth blacke but being broken powreth foorth beames like the Sunne So Vertue sheweth but bare to the outward eye but beeing peirced with inward desire shineth like Christall 12 Like as in a paire of Tables nothing may be well written before the blots and blurs be wiped out so Vertue and noblenesse can neuer be seene in a man except he first put away his vices 13 As by nature the Cedar will be tall the Diamond bright and the Carbuncle glistring So Vertue wil shine though it be neuer so much obscured 14 Like as an Adamant draweth by little and little the heauie yron vntill at last it be ioyned with it So Vertue and wisedome drawe mens mindes to the practise therof Vaine glorious fooles in preaching AS some Phisitions to the intent they would seeme the more learned do mingle sometimes together diuers kindes of hearbes fetched from the sundry partes of the world So some Vaine and glorious fooles do thinke no Sermons or Orations learned enough vnlesse they rehearse therein the authoritie and sayings of Poets Orators Philosophers together with sentences in Hebrew Greeke and Latine Varietie of Treatises LIke as Varietie of meates do corrupt in the stomacke and breed sicknesse rather then preserue health Euē so Varietie of Treatises vpon one and the self-same thing doth hinder the growth and profiting of diuers in soundnesse of iudgement and godly life Vice 1 AS into the Well or bowe Nette is an easie way or entring but the way going out is altogether hard vneasie So is the entrie into Vice headlong easie but the returning thence into a better life is ful of difficultie 2 As the staining or blot that of long time in the cloth hath continued may not be easily taken away So the Vices wherewith we haue of a long time bene infected may not at pleasure and ease be plucked from vs. 3 As a Strumpet though she be neuer so richly dect and it be with Purple Veluet yet she stinketh the viler in the sight of all honest Matrones Euen so there is no Vice more pestilent then that that is like Vertue there is no such Iudas kisse as with an Apostles face there is no such deceiuing Diuel as like an Angel of light and there is no such dissembling Citie as Ierusalem for hypocrisie 4 As the ciuil Magistrates punish Vice lighter faults with some penaltie of money or losse of member So the Church and the Minister especially with the Church hath to punish Vice and faultes by reprehensions and rebukes 5 As the ciuil Magistrate punisheth great faultes by death So the Minister with other which haue interest hath with the sword of excommunication power to kill those which be rebellious to cut them from the church as the other doth from the Common-wealth Vsurer 1 AS it behoueth him that hath fallen into the myre either to be still or with speed to rise for if he should stirre then he shuld therin be the more defiled So ought he that hath to doo with an Vsurer either to rid himselfe from his debt and daunger or at the least to enter no farther therein 2 As an earthen boxe that is close with a hole in the vpper part wherein money is put which money cannot be come by vnles the boxe be broken So likewise a man can get no mony out of the Vsurers bagges or coffers vntil death hath broken the life of the Vsurer 3 As he that is strooken or stung of the little Serpent called Aspis falleth into a pleasant sleepe and so by the sweetnesse of that dead sleepe dieth For then the venemous poyson dispearseth it selfe into euery member So he that borroweth vpon Vsurie thinketh for a time that it is pleasant and profitable vnto him and that he hath receiued a great good turne but in the end this Vsury runneth through all his riches and conuerteth al that he hath into debt Exod. 22.25 Leuit. 25.36 Deut. 23.19 Nehe. 5.1 c. Psal 15.5 4 As the Lawe of Diuorce which was giuen by Moses did not excuse the Iewe before God which vsed it but that he was guiltie of the breach of wedlock Euen so the statute for Vsury dooth not so make it lawfull that the Christian which vseth it to the hurt of his neighbour is cleare or guiltlesse thereof before the Maiestie of God Deut. 24.1 to 5. Math. 19.7 8. Mal. 2.16 Mar. 10.4 5. 5 Like as the Massing Priests who were wont to offer sometimes an halfe-penny themselues to moue the people by their example to offer also and by that meanes for one halfe-penny they got twentie Euen so doth the Vsurer he giueth sometime a litle Vsurie to get thereby a greater 6 As the Raine falling vpon the Flint neither breaketh it selfe or causeth it to grow bigger Euen so the pleasant deaw of Gods word sweetly dropping downe vpon the hard hearted Vsurer can neither make him cease and sin lesse nor yet grow in goodnesse 7 As the Sea is neuer filled with water though all the stormes of the world runne into it Euen so the greedinesse of an Vsurer is neuer satisfied though he gain neuer so vnreasonably Psal 95.5 8 As no man standeth for Nonsidencie but he which is a Nonresident or he which would be a Nonresident So likewise no man standeth for Vsurie but he which is an Vsurer or he which would be an Vsurer 9 As the Iuie loueth the Oke to grow vp by it So the Vsurer loueth the borrower to growe rich by him The Iuie claspeth the Oke like a louet but it claspeth out al the iuyce and sap that the Oke cannot thriue after So the Vsurer lendeth like a friend but hee couenanteth like an enemie for hee claspeth the borrower with such bands that euer after hee decayeth and diminisheth as fast as the Vsurer encreaseth 10 As a very bitter and pinching blacke
but beeing thus offered and promised vnto him he would bee readie to leaue his house his wife his children and all other things to goe to seruice to such a Lord for one yeare Euen so wee may well deserue to bee accounted vnthankfull and sencelesse that will not be otherwise wonne and induced to serue God who by so many so excellent so assured promises doth daily inuite vs thereto Vnthankfulnesse to God LIke as if any man should giue vnto any one of vs an annuitie of twentie or fortie pound yearely during our liues wee ought to thanke him for it Or if a friend had redeemed any one of vs out of prison either by his friendship or money where otherwise wee should haue laine all our life long wee would greatly loue him Now if the same man by his valiantnesse had saued vs beeing in great daunger in battell or Shipwracke we would much reuerence him say that we were neuer able to mak him amends Euen so it is a verie great ingratitude seeing that our Lord God hath by his sonne Iesus Christ deliuered vs out of the captiuitie of sathan sin death hell and damnation so by our disobedience and lewdnesse of life to despise and anger him and for so great kindnesse to giue him againe so great contumelie despite Iohn 8.34 36. Rom. 6.20 22. Coloss 1.13 14. Heb. 2.14.15 Act. 10.38 2. Timo. 2.26 Vngodly men LIke as Children which doo not abstaine from things forbidden them specially when they hope that it shall be kept secret and that their father or mother shall not know of it Euen so vngodly men wrapped in mischiefe who when they haue offended and are fallen into some sin doo not acknowledge their iniquitie neither can they abide to confesse it although the torment of their conscience dooth force and compell them to make confession thereof but they hide the same in silence and in holding their peace they thinke to couer and bury all things in obliuion Vices couered with the names of vertues AS Achelous who when hee would fight with Hercules would shift himselfe into a Serpent would chaunge himselfe vnto the likenesse of a Diuel or being a Diuel he could chaunge himselfe into what forme and frame he wold Euen so some men do couer Vices with the names of vertues as the proud man is shifted vnto a cleane man a fine man a handsome man a couetous man is changed vnto a subtil prudent man a warie and a frugall wise man the leacherous man is called an amorous man a louing and a courteous man the idle man is named a quiet and harmelesse man the flatterer is accounted an eloquent person learned and wittie in his talke drunkennesse is chaunged into good fellowship gluttonie vnto hospitalitie enuie vnto good will and tyrannie vnto Iustice c. Varietie of gifts AS one member hath neede of an other and euerie office of each member is profitable for the whole body Euen so the Varietie of gifts diuersly distributed vnto the Church are giuen to profit withall and to edifie the whole body of Christ in loue 1. Cor. 12.8 9 10 11 25. Ephe. 4.7 Vnfaithfulnesse in time of trouble AS a sliding foote that layeth his Maister in the durt Euen so such is an Vnfaithfull man in whome a man reposeth confidence in trouble Prou. 25.19 The Vanitie of mens inuentions AS when men dreame pleasant dreames as soone as they awake there is no such matter Or as Chaffe which by reason of his lightnesse the wind lightly bloweth away Euen so fond deuises triflings inuentions doting doctrines deceitfull traditions and supersticious Religions coyned by mans foolish phantasticall and phanatical braine will come to nothing Iob. 20.8 Psal 73.20 Iere. 23.28 29. The Vngodly are grieuous to God AS a Carte that is laden with sheaues of Corne in haruest is pressed vnder the load Euen so God is pressed with those that are giuen ouer to sinne and wickednesse Amo. 2.13 Esa 1. 14. Vertue spreadeth her braunches ouer all LIke as if a man carrie in his hand a light burning candle it giueth not light to him onely that carrieth it but to all those which be in the house and they also see it which are without Or as he that is bathed or perfumed with precious oyntments or sweete poulders haue not onely the pleasure thereof to themselues but the sauour thereof casteth it self out and is pleasant to all those which stand by Euen so such as be the children of knowledge and do carry about them the light of Gods word they do not only taste of the comfort therof themselues and work comfort to those that appertaine to the Church of God but lightneth also the hearts of Pagans Infidels which are abroad Psal 18.28 Math. 5.15 16. 1. Thess 1.7 8. Vnitie AS an Oyntment wel compounded of sweet and odoriferous things cannot but be acceptable to the sent of all men So that Vnitie which beginneth at Religion and stretcheth to the vttermost borders of the Church and Common-wealth cannot but both please God and all good men Psal 133.2 Vnmercifulnesse to others AS a liberall good and bountifull Maister to his seruants cannot but be verie angry and much offended if any of them deale cruelly with their fellowes Euen so much more iustly will God withdrawe his mercy from them that deale vnmercifully with them that liue amōgst them Math. 24.45 46. Math. 18.33 34 35. Vsurie 1 AS poyson the weaker it is the longer nature resisteth it and the stronger it is the sooner it killeth Euen so Vsurie the lesser it is the lesse it hurteth the greater it is the sooner it consumeth 2 As a Burthen the heauier it is the faster it wearieth but a light burthen saith the Prouerbe will prooue heauie with farre carriage So likewise is it with Vsurie the greater and the smaller both eate and consume but the first in the shorter the last in the longer continuance 3 As there is great difference betweene the biting of a Flea and the biting of a Dogge and the biting of a Lyon yet all are bitings and the least will draw bloud So there is difference betweene him that taketh fiue and him that taketh ten and him that taketh twentie in the hundred yet all is biting and the least will consume a man in continuance 4 As a Serpent that stingeth priuilie is litle perceiued or felt at the first but afterwardes the man that is stung swelleth and the effect of that litle stinging is dispearsed through the whole bodie Euen so the inconuenience of Vsurie is not felt in the beginning but in time it amounteth to a great summe and deuoureth a mans whole substance 5 Like as we see in theft or robbery if a man steale but twelue pence out of arich mans purse though the want of it be litle felt by reason of his store and aboundance yet he is hindered that looseth it and he is a Theefe that taketh it Euen so is it in Vsurie though it be taken
his good time will root out of his Church all Wicked men and throw them into eternall fire Ezech. 31.3 Luk. 13.6 7. 52 As a Wall when it beginneth to bow or is shaken will shortly fall Euen so ruinous is the state of the Wicked howsoeuer it seeme to be Psal 62.3 53 As Wax melteth at the heat of the fire So likewise the VVicked perish at the presence of God Psal 68.2 Micha 1.4 54 As the Spiders web is now whole and straightwaies broken almost for the least thing that may happen So the expectation of the Wicked faileth and deceiueth them Esay 59.5 55 As of Spiders webbes no man can make cloath to cloath him So the Wicked who bend their wits to conceiue mischiefe and whose whole labour is to bring forth iniquitie shall not reape profit by their deuises paines Iob. 8.14 56 Like as the widdow that is in extreame griefe for the losse of her Husband and of her children because shee is now destitute of all helpe and comfort Euen so such griefe and affliction will God bring vppon the Wicked who when they flourish and are in prosperitie are proud and vnmercifull Esay 47.8 9. 57 As a litle Image thogh it be set vpon an high mountaine is notwithstanding a little one stil and on the otherside if Colossus that huge and mightie Image bee placed in a verie low valley yet looseth not his bignesse Euen so a Wicked and cursed man that is fraught with sundrie vices though hee flourish in honour and riches yet is he but a seely meane man and on the other side a man that is vertuous and godly wise although hee be in extreame pouertie beggerly estate yet out of doubt he is a great man and to be highly accounted of 58 As men mad franticke are wont to teare rent themselues So Wicked and vngodly men inflict vpon themselues most deadly and incurable wounds yea they be most wilfull murtherers of their soules and bodies 59 As Waxe melteth at the heate of the fire Euen so do the Wicked perish at the face and countenance of the Lord. Psal 68.2 80.16 60 As the Sea although it receiueth an vnspeakeable multitude of flouds and riuers which doo runne into it yet neuer runneth ouer neither is so ful that it wil receiue no more So euill and Wicked men are neuer satisfied with malice enuie and hatred neither make they any end of their treacheries sinnes and iniquities but with the goades of some they are stirred vp and pricked forward to commit others worse and more detestable then the first 61 Like as if a King redeeming a poore bondman whome his Maister diuersly tormented should besides so fauour and honour him as to adopt him for his child it might well bee accounted a franticke or sencelesse part in this bond-man to forsake such honour and preferment and to returne to liue vnder the tyrannie and thraldome of his cruel Maister Euen so such are they who being deliuered from the tyrannie crueltie of Sathan and made kings in Iesus Christ doo giue themselues to the lusts and pleasures of the fleshe and the allurements of the world therby returning themselues into the wretched bondage of the diuell to abide eternally vnder his tyrannous Dominion 62 Like as if a man departing from London towards Yorke yet giueth out that he will take his way through Ireland and euerie man will scorne him as a foole or take pittie of him as if hee were a sencelesse person that goeth farre amisse Euen so is it with him who taking no course to amend his life but continuing in offending God doth neuerthelesse say and vphold that hee will goe to heauen euerie man may iudge him to bee sencelesse and greatly out of the way because hee taketh the contrarie course which leadeth to Hell 63 As a continuall rayne dropping vppon a Rocke of stone maketh it yet neuer the softer So nothing can make the heart of a Wicked man to relent 64 As a wheele tilts vp behind and shootes downe before So the Wicked are forward to all badnesse backward to all goodnesse Psal 82.13 65 As the death of Christ was not efficient to saue the Wicked So the sinne of the VVicked was not sufficient to condemne Christ Zacha. 13.6 66 As the theef imprisoned wisheth the iudgmēt seate ouerturned the Lawe with his Princes and power dead and the day of his execution neuer to come Euen so doo the VVicked Caterpillers of the world men carelesse of godlinesse and hardned in heart whose consciences doo accuse them guiltie and fearing Gods iudgement they desire rather that he were not at all then that hee should come to giue them the reward of sinne eternall death the assured stipend to all VVicked actions and thoughts Rom. 6.23 67 As the Tyger when hee heares the sound of a Taber or Drumme straightway runneth mad and teareth himselfe in peeces So the VVicked when he heareth the sound of the charmer charme hee neuer so wisely dooth not as the Tyger teare himselfe but hee rents and teares the Lord in peeces 68 As the sheepe and Kine are put into fat pastures to bee prepared for the shambles So likewise the Wicked the more wealth ease and prosperitie that they receiue and enioy the nearer and heauier is their destruction 69 As the Oxe that is stall fed waxeth fat and the fatter he is the nearer hee is to the day of slaughter So it fareth with the Wicked worldlings which neuer come vnder the crosse or affliction and whose neckes could neuer abide the yoke of the word of God they are set vp a fatting for the butcher of Hell and made readie against the day of slaughter which is the day of iudgement when all these outward common and general blessings shall tende to their greater condemnation Iob. 22.7 c. Psal 73.5 7. c. 70 As euerie thing that a godly man dooth is not by and by to bee allowed off So is not euerie thing that a Wicked man doth alwayes to be misliked The Word of God the foode of the soule 1 LIke as the body is sustained and nourished with materiall bread because it is materiall it selfe So is the soule nourished with spirituall bread which is the Word of God because it is spirituall 2 As the body will faint and decay if it bee not from time to time refreshed with bodily sustenance Euen so the soule waxeth feeble and weake towards God vnlesse the same be often and continually chearished refreshed and kept vp with the Word of God the onely foode of the soule Deut. 8.3 Math. 4.4 3 As the soule being a diuine spirituall and immortall substance dooth farre excell the body which is nothing else but dust earth and ashes Euen so the sacred and eternall foode and assured saluation of the soule ought to be acquired and sought for with farre greater care more earnest studie zeale loue desire and affection then the health and welfare of the body Ioh.