LORD Thy loue vnto vs redeemeth vs from our bondage saueth vs from hell treadeth downe our enemies protects and directs vs in the world and safely brings vs into the Land of Promise the Land of the Liuing where wee shall see Thy Face and enioy the ioyes of blisse for euermore O LORD Thy loue is life Thy fauour is felicity LORD let the light of Thy countenance shine vpon mee and grant mee Thy loue which Thou bearest vnto those whom Thou louest euer and leauest neuer Of Mans loue to God LOVE of GOD doth knit fast the heart vnto Him makes it delight in Him and to bee contented with Him What cause hath man to loue Him it is not hard to conceiue seeing Hee is altogether good in Himselfe and the cause of all good in and to him Are wee liue wee vnderstand wee Wee must ascribe it vnto GOD. Are wee men or are wee good men Haue wee Grace or expect we Glory The praise belongs to Him The measure of our loue should bee vnmeasureable and the end endlesse The heart wherewith wee loue Him should not bee halfe nor hollow but such as Hee made in vs whole and vndiuided simple and not double How equall is it that man should loue His GOD seeing it is the substance of His Law and seeing he is so much obliged to Him for the tokens of His loue to Him How needfull is it seeing otherwise hee cannot loue his neighbour in Him no nor performe any Act or Office of Religion pleasingly in His sight And how comfortable seeing it is the worke of GODS SPIRIT in him and an vndoubted effect and token of GODS loue to Him and of his faith in GOD And yet it is a wonder to see how rare this duety is amongst vs. How sildome doe wee thinke of GOD or of His seruice What capitall and foule enormities are euery where heaped vp against Him How vsuall is it with men to turne His Grace into wantonnesse How doe the pleasures and cares of the world depriue Him of our hearts How common is the contempt of His holy Ordinances How great is the profanation of His holy Day How customably is His fearefull and glorious Name vainely vsed And how wantonly doe men deale with His sacred Word What little zeale and courage is there in vs for His Glory Alas wee talke of loue but demonstrate little The heart of the louer is rather where it loues then where it liues a man cannot but obey his Lord whom hee deerely loueth and will make much of any thing that belongs to that hee loues But our hearts are buried in the earth wee are euer rooting in the ground wee haue cast off the yoke of GODS Commandements wee are frozen in our dregges and make account of any thing rather then that which concernes His Honour which doth discouer our hypocrisie and witnesseth against vs that wee are louers of pleasures profite preferments of any thing rather then of Him Yet is there nothing able to doe vs so much good as Hee Nothing so worthy of our loue as Hee Nothing to which wee are so much indebted as to Him Nothing wherein wee can finde so much comfort in the loue thereof as in the loue of Him Nothing so well able to rauish our hearts with the delight thereof as Hee is And no man so regardfull of our loue as Hee is and yet standeth not in neede of vs at all nor of our loue Wee desire His loue to vs why then should we not remonstrate ours to Him Wee would haue our children and seruants loue vs it is reason therefore that wee should bestow our loue on Him being our Louing LORD and gracious FATHER in IESVS CHRIST Of the Loue of Christ CHRIST is our LORD and SAVIOVR therefore wee ought to loue Him as men in loue redeemed by Him and receiued into His seruice Hee loues Him as his LORD that willingly submits his soule vnto His Scepter and offers himselfe to bee ruled by His Lawes Hee loues Him as his SAVIOVR that relies vpon His Merites seekes to Him for His Grace and resteth in those meanes of life and godlinesse which Hee hath ordained in His Church CHRIST is the Husband of His people and therefore to bee beloued of them as of His Wife And those loue Him as their Husband that wed not their hearts to any other that keepe their soules chaste for Him that delight to bee vnder His shadow and which in their hearts say with the Spouse in the Canticles Stay mee with flagons and comfort mee with apples set mee as a Seale on Thine heart and as a Signet vpon Thine Arme Thy Loue is better then wine If euer our loue was deserued of any then of CHRIST IESVS Who became man to bring vs into grace with GOD Who was poore to make vs rich Who humbled Himselfe to exalt vs Who came downe from heauen to fetch vs from hell to heauen Who both liued and dyed for vs that wee might escape eternall death and might obtaine Eternall Life And finally because perfection procureth fauour and beauty is the Load-stone vnto loue Wee must needs bestow our loue on Him in whom is nothing but perfection nothing but beauty In Him are all the Treasures of Wisedome and Knowledge hidden In Him is the fulnesse of the God-head Bodily Hee is Fairer then the sonnes of men Grace is diffused in His Lips GOD hath annointed Him with the Oile of Gladnesse aboue His Fellowes Hee is White and Ruddy the chiefest of ten thousand wholly delectable LORD IESVS tie mine heart fast to Thee by loue seuer it from all earthly things euen from it selfe that it may be wedded wholly and solely vnto Thee vnto Thee and vnto none but Thee and that for euer Of self-Selfe-loue CHRITY beginnes at home It is naturall for a man to loue himselfe Hee that loues not himselfe is vnfit to loue another Or how can hee take care of another that is carelesse of himselfe True self-selfe-loue is a furtherer of all vertues specially of temperance and such other as concerne our selues For hee that loues himselfe truely wils well and does well vnto himselfe and embraces those vertues gladly by which hee may be mended There is a blind and foolish selfe-loue too too common in the world You shall haue some rauished with the admiration of themselues they are the Mountaines all others are but Mole-hils all their Geese are Swans all their vertues are ten-foote long and all their actions are good because they are theirs all is spoken in Print that is spoke by them they see not their wants but imagine they haue that they haue not So they swimme they care not though all doe sinke so they may haue they care not though all besides doe want they will forgiue and flatter themselues in most grieuous vices excusing themselues extenuating their faults and contemning all the admonitions of others And finally their praises of others is very sparing almost nothing but they can speake bigly of
themselues and thinke nothing well done but what they do themselues This is a pernicious and fearefull sinne the madnesse of the minde the impediment of all vertues the shame of Religion and the cause of all enormites He that loues himselfe aright loues himselfe Holily that is in GOD for GOD and vnder GOD and Iustly that hee may bee righteous and that by self-selfe-loue hee proues not himselfe injust And Discreetely not ouerweening himselfe but with wisedome be hauing himselfe towards all as is requisite for him The good man that loues himselfe as hee should wisheth well vnto himselfe doth good vnto himselfe agreeth with himselfe dwelleth with himselfe with willingnesse reioyceth with himselfe where there is cause of ioy and sorroweth with himselfe when there is matter of sorrow and in briefe doth earnestly couet and labour his owne peace inward outward and eternall On the contrary a wicked and profane Athiest Epicure and Worldling doe not truely loue themselues but rather hate and hurt themselues with intemperance worldly cares and other vices they study not to garnish their soules with spirituall vertues but follow riches pleasures and preferments which to wicked men are neuer good but euer hurtfull Neither do they agree well together within themselues because their appetite and sensuall part doth striue against their reasons and either they euer labour of a stupifyed or with a vexed and vnquiet spirit And hence it is also that sensuall and euill liuers as drunkards whoore-mongers spend-thriftes and such like persons loue not to be alone and like not priuacie and retired thoughts but frequent Ale-houses Tauernes Plaies and seeke out voluptuous and boon companions such as themselues because they loue not themselues delight not in themselues agree not with their consciences but are vexed with the remembrance of their vices and iniquities disquieted with the feare of punishment and pinched with the gripes of an accusing and tumultuous conscience Briefly men truely good do onely truely loue themselues but euill men do not loue themselues at all but either hate or loue amisse Of loue to our Neighbour A GOOD Christian hath two things in him to be beloued Grace and Nature As hee is a man we ought to loue him but as hee is a good man wee ought to loue him the more Hee that hates a man loues not his Maker he that hates a Christian loues not his Maister He that hates either Man or Christian is neither Christian nor Man but a diuell incarnate Some boast of their loue to GOD which shew no loue to man for GOD This boasting is vaine and false for he that loues GOD will loue His Image And certes he that loues not the childe cares as little for the father But our neighbour is vngodly gracelesse roytous and voruly Yet must we loue him if not because he is good yet that hee may be good if not the man yet the man-head if not the manners yet the man Gold is good though drosse bee naught Wheate may not be throwne away because of chaffe neither will we hate our bodies because there are deformities or diseases in them Neither will all loue serue the turne but we ought to loue our neighbour in truth not falsely in deed not verbally in the faith not against it in that that is iust and not vnrighteously in iudgement and not vndiscreetely in measure vnder GOD and not aboue Him and constantly not for a start as if some ague-fit were on vs. There is very much loue in the world such as it is but very little Christian Charity For this seekes the good of her neighbour and not his goods This loues to giue and not to pull away This beareth much for beareth much and reioyceth in the truth This loues a man not for his greatnesse but for his Graces not for his birth but for his New-birth not for his honour but for his Holinesse not for his wealth but for his Wisedome and finally for CHRIST and in CHRIST for CHRIST because CHRIST doth loue him and bids vs loue Him and in CHRIST either because he is CHRISTS or that he may become CHRISTS But this is the condemnation of men that the Church and Her Children are come amongst them but men loue the world more then the Church and sinners more then Saints Of louing and of being loued IT is better to loue then to be loued for Action is more excellent then Passion and the praise of vertue consists in action To giue is more gracious then to take Now in louing there is a gift in being loued there is a taking Honesty is better then Commodity Now to loue is a point of Honesty to be beloued is a matter of Commodity GOD delights more in the loue wherewith he doth loue then in the loue wherewith he is loued And mothers naturally reioyce more to loue their children then to be loued of their children and like better to do good to them then to receiue good from them Besides a man may bee loued of a man with Christian loue and yet be but an hypocrite but a man cannot loue with Christian loue but he must needes be a Christian A man may be loued of his neighbour for GOD and yet neither loue GOD nor be loued of GOD but a man cannot loue his neighbour for GOD but hee doth much more loue GOD and is most certainely beloued of GOD. And finally it is no paine but rather pleasure a gaine but no grace to be beloued but to loue a good thing well is grace yea oftentimes a man must sweate and striue with great contention so auerse and tortuous are our hearts by sinne before he can fasten his affections and fixe his loue on spirituall things which are most worthy of his loue and remoue it from those things that are rather to be loathed and forsaken as noysome and pernicious to him True friendship stands in true mutuall loue where loue failes there friendship fals But that a man may proue a friend vnto another it is necessary that he be a friend vnto himselfe For how shall he will well do well agree well or dwell well with another that failes in these things towrds himselfe But this as touching loue is worthy obseruation that those that do good turnes vnto others do more loue them to whom they do them then these that do receiue them do loue those that do them Prouided that they do their good turnes out of sincerity not for by-respects CHRIST loues vs better then we loue him Parents loue their children more then their children loue them Tutors loue their Pupils more then they their Tutors Hee that receiues a benefite is as it were the worke and creature of his Benefactour Now the worke-man loues the worke more then the worke doth loue the workeman The creature is deerer to the Creator then Hee to it and the cause loues the effect more then it the cause The Vsurer is vnworthy the name of Benefactour because he loues his Debtor for gaine
soule-body because it is gouerned of the soule so it is called then a spirituall body because it shall be at the Spirits command and shall bee more pure and subtill and fuller of agility then it is in this world and shall not haue need of such naturall and bodily helpes to succour and sustaine it In a word all glorified bodies shall haue a temper of elementary qualities brought to such an equality that heate shall not ouercome moysture nor this that but there shall be peace for euer without discord and contention There is nothing goes from these bodies nothing is put to them there is no defect no superfluity no aliment no excrement their temperature is altogether invariable Neither may it seeme harsh to any that these our bodies shall be raised vp againe For GOD that knowes their frame and is thoroughly acquainted with their substance is Omnipotent and Eternall and can most easily do it If an Image or Statue were broken in peeces yet so long as the worke-man that made it liues and whiles his skill lasteth his memory and fancie faile not and matter wanteth not there is hope it may be made againe as good as euer But GOD our Maker is One and the Same for euer and both can and will performe all his Promises made in His Word The howre shall come in which all that are in the graues shall heare His Voyce the voyce of the Son of man and they shall come forth that haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation O that my soule might rise from sinne in this world that my body might rise from death to Life and Glory in the world to come Of the last Judgement VVEE must all appeare before the iudgement seate of CHRIST Hee shall iudge the world that was iudged of the world Hee shall condemne sinners who was Himselfe condemned for a sinner Hee will recompense to euery one according as his deeds haue beene and no man shall escape His Power Faire words can not deceiue Him gifts cannot corrupt Him intreaty cannot moue Him fig-leaues cannot delude Him But as men haue brued so shall they drinke euen as they haue baked so shall they eate They that haue done well shall speed well but they that haue followed reprobate and wicked courses shall be condemned The more Grace men haue shewed the more Glory they shall receiue and the more men haue sinned the more smart they must suffer O that wee could say with Saint Ierome As oft as I thinke of that day I tremble all ouer For whether I eate or drinke or whatsoeuer else I do me thinkes I heare that terrible Trumpet sounding in mine eares Surgite mortui venite ad iudicium Arise yee dead and come to iudgement O that we would iudge our selues in this world that we might escape the fearefull iudgement of the wicked in the world to come Of Life Eternall THEY that haue serued GOD aright in this world shall liue eternally with GOD in the world to come They that haue liued vnto CHRIST and haue dyed in the faith and feare of CHRIST shall be raised by the Power of CHRIST and shall enioy His face for euer to their vnspeakeable comfort and contentment and as men haue excel'd in grace so they shall exceed in glory It is more easy to tell what shall not be in that life then what shall be There shall be no mourning nor misery no want nor weakenesse no sinne nor sorrow no wearinesse nor weeping no death nor dolour no hunger nor thirst no ach nor anguish no diseases nor discontentments no troubles nor tentations But what shall bee there who is able to expresse No eye hath seene no eare hath heard no heart hath yet conceiued What are the good things which GOD hath prepared for those that loue Him There is supreme Felicity perfite Liberty true Charity sweete Eternity immortall Happinesse and happy Immortality Eternal Security and secure Eternity There GOD shall be seene without end loued without loathing and praysed without wearines There is whatsoeuer is desired and nothing is desired which is not there Thy food is not thy rayment nor it thy light nor these thy mony but there God will be all in all to all his children They shall possesse him and he them for euer and for euer For that life shall see no death those ioyes shall haue no end that state shal neuer sustaine a change This life this state these ioyes God of his mercy grant vs for Christ Iesus sake To whom with the holy Ghost be ascribed all honor praise power might and maiesty now and euermore Amen Trin-vni Deo Gloria â—or 3. 18 Mat. 12. 5 Luk. 8. 2 * Or rather Baptisme and the LORDS Supper An. Dom. 1346. Further Adam sinned but we all are punisht but now if the father eate the sowre grapes the sonnes teeth shall not be set an edge * I meane it not as if any of them were either gracious or glorious in the same degree with her
in Thee in Thee alone in nothing else I doe long and looke to see the face of GOD in the Land of the Liuing But it is because Thou art mine and I am Thine and Thine I desire to be and none but Thine for euer and euer For this hope is not a mans but a Christians Thou art the author of it not Alam It is of Faith not from the flesh Wee haue it not by generation but by Regeneration Neither can any man be possessour of it longer then hee continueth Thine euen Thine and none but Thine ruled of thy Spirit and not ouer-ruled of his flesh Of holy Charity LOVE is an vniting affection by which the heart is knit vnto the thing beloued and by which the knot is continued knit and not dissolued For as hatred looseth so loue bindeth that diuideth but this vniteth that causeth abhomnation but this delectation that contempt but this contentment Loue that is good hath for his obiect good As euill either true or seeming is the obiect of hatred so a true or seeming good is the obiect of loue A true loue is fixed on a thing that is truely good This is a rare and excellent vertue that which appeaseth GOD to man and reconcileth man to GOD that which made the Sonne of GOD come downe to men and the sonnes of men go vp to GOD that which ties GOD to vs and our hearts to Him Knowledge is in the soule as a Candle in a darke roome yet without Charity the greatest Clearke is but an empty bladder or like a vaste house full of light but voide of treasure hee may haue Learning but hee wanteth Grace This holy affection makes the poore man very rich and the want thereof makes a rich man very poore With it a man is as an Angell Without it hee is euen as bad or little better then a diuell This is the soule of all learning the condiment of all vertues the roote of all good actions the ornament of all Christians the keeper of true peace the mother of true obedience and that without the which a man hath nothing is nothing A man may haue wealth as Nabal wit as Achitophel beauty as Absolom honour as Haman strength as Goliah the Sacraments as Iudas and yet be wicked and cast away for euer But a man cannot but be good whose loue is sincere and good And as soone shall the diuell bee saued as a charitable man condemned But who is this charitable man indeed Euen hee that loueth GOD in CHRIST and euery good Christian for CHRIST His sake Many will boast of loue as many brauadoes will bragge of wealth they haue not If to for sweare and sweare idly if to profane the Saboath and to contemne sacred Persons Places Offices Acts and Exercises If to be stout and sturdy to superious If to brow-beate stabbe quarrell raile threaten and reuenge If to paint the face and die the haire to weare a long locke or to abuse our neighbours wife daughter or seruant if to robbe purloine embezle or beguile If to oppresse and grinde the faces of poore people If to bee idle and vnprofitable If glutting glouring pranking lying slandering flattering and euill speaking If these bee charity the world is full of charity and such charitable persons are rife as the frogs of Aegypt which would venture into the Kings Court But if these bee not as indeed they are not then may wee iustly complaine and say There is men enough but few louers much enormity but little Charity Some commend Charity but shew none and thinke they haue it when no fruite thereof appeareth Charity needs none of their prayses but they stand in neede to bee praysed by Charity which loues onely to be commended of her children It is true Charity it selfe is not seene but it is manifested by her operations as the heart by panting as the winde by blowing as the Aire by drying or as the spirit and iuice of a tree by the apple And it is as impossible for Charity to bee in the soule without signes and friuts as for fire to bee without heate or for water not to wet them that touch it or for the soule to bee in the body and yet to shew no vertue or comfort thereof vnto the body Of Gods Loue to Man THERE is no man liuing which as a creature is not loued of GOD the great Creator which appeareth in that Hee is said to be the SAVIOVR of All and to cause the Sunne to shine and the raine to fall euen on the wicked Hee loueth Humanity but hateth impiety the Man-head is beloued but malice in it is detested Hee likes well of the Nature but dislikes the sinne That which is His Hee loues but that which marres His Hee hates His owne Image Hee loues but the deformities therof made by man are altogether displeasing in his sight Now when all men had transgressed and by transgression had made themselues the children of death it pleased Him to passe by fome being tyed to none and some others to chuse in loue vnto Eternall Life But what loued Hee now The men and not their manners their nature now vnder great corruption but not corruption it selfe Their persons not their preuarications And why loued Hee them What moued Him to make that difference Surely nothing but His owne good Will Meēre mercy in Him no merite at all in them His free Dignation and no dignity or deserts of theirs His free fauour to them and no fore-seene faith in them But GOD that had nothing to loue in a sinner but his Humanity in a true Saint hath also Christianity then Nature but now Nature and Grace too In Generation the Humane Nature in Regeneration a certaine Diuine Nature If the diuell hate all men but especially all Saints then wee may be sure that GOD loues all men but especially all holy men And if the diuell hate and pine at the graces of GOD in men then questionlesse GOD loues all His graces in whomsoeuer Hee findes them O the riches of the loue of GOD vnto His chosen O inexplicable kindnesse O irrecompenfable fauour What is man that Thou shouldst regard him or the son of man a worme a wretch the childe of death that Thou shouldest cast thine eies vpon Him When all were fallen and had deserued nothing but wrath but woe but death eternall wrath eternall woe eternall death Thy mercy Thy mercy not at all deserued pittyed some but diddest passe by others as amiable and as miserable as the other O how vnspeakeable is Thy loue to Thine How admirable art Thou in all Thy waies Euen Thine enemies hast Thou receiued vnto mercy Thou hast punished their sinnes in the Flesh of Thine owne Sonne and in Whom Thou dost Crowne them with grace and glory O GOD Thy Loue brought the Israelites out of Aegypt ouerwelmed their persecutors guided them in the wildernesse trod downe the Nations for them and brought them into the land of Canaan Euen so ô
seeking rather to benefite himselfe in his Debtor then his Debtor in him And to speake properly as he is an Vsurer he loues him not for loue seekes not her owne good but the good of him whom hee loues Now the Vsurer seekes his owne good onely and leaues his debtor to looke to himselfe shewing him onely a little outward indulgence for a time vntill hee may haue his debt paid him againe with vantage But indeed to gaine loue and to be counted a Benefactour is not any way more easily attain'd to then by doing good turnes vnto men freely seasonably vnasked and in secresie but some cannot do a man a good turne but they must cackle so long and so loud that all the world may take notice of it which argues that they regard fame more then friendship and to walke vpon the tongues of men rather then to liue within the breasts of their friends and followers Of Faith Hope and Charity FAITH Hope and Charity are three notable giftes of GOD without the which it is impossible for any man to bee saued though no man shall bee saued for them A man shall bee saued in them but not for them for that which merites our saluation for vs that is redemption from all sinne and sorrow and fruition of Eternall Glory that I say is not any thing in vs but something without vs It is not quality gift or grace infused but the Iustice of CHRIST imputed Faith beleeueth Hope expecteth the thing beleeued and Charity Ioues it linkes the soule vnto it Faith is as the mother Hope and Charity are her two daughters Because I beleeue therefore I hope and as I beleeue so I loue Faith beleeueth that GOD is true and faithfull in His Word Hope waiteth whiles Hee shew Himselfe to be so Faith be getteth hope hope being begotten preserueth faith Faith beholds and holds fast the Word of Promise Hope lookes after the thing that is promised in that Word Loue vnites the heart both to the Word and to the thing that is promised in it Hope is the waiting for a good to come but Faith beleeueth things past present and to come I beleeue that CHRIST was borne of a Virgin that Hee now sitteth at the right Hand of His FATHER and that Hee shall come hereafter to iudge the world Faith taketh CHRIST and worketh by Charity Charity worketh not by Faith as an instrument but arises from Faith as from the fountaine whereout it flowes Christian Faith beholdeth CHRIST in the Word and Sacraments But Christian Charity ties the soule not onely vnto CHRIST but also vnto all His Members in and for His Name Loue is not caused by hope but hope rather caused by loue for because a man doth loue GOD therefore hee doth expect and tarry and that with desire and longing till he do enioy Him to his fill And if hee did not loue Him he would not desire and hope to see Him but rather feare and grieue Finally Faith Hope and Charity are three excellent vertues but Charity is in two respects the chiefest First because Charity is profitable to our Neighbours whereas our Faith and Hope doth them no good at all were it not for Charity Secondly the loue whereby wee loue CHRIST and His Members now shall be continued and perfited in the world to come but whereas now we do by faith beleeue and by hope expect and desire to see the face of CHRIST hereafter Then when we do see and enioy Him this faith and this hope are at an end and whereas heere in this life wee walke by faith and not by sight and feeling in the life to come wee shall see face to face and know as wee are knowne and want no feeling nor sight of that that is pleasing and solacious to the soule And whereas men hope for that they see not how can they hope for that they see But GOD shall bee seene of His Saints in the world to come and their sight shall rauish them with His loue their corporall and intellectuall eyes then glorifyed being as doores or windowes to let in His Loue into their heartes which will most willingly entertaine Him and rest vpon Him as vpon their Center and sole Contenter Of Gods Word GODS Word is a Fire It must be warily meddled with If thou wilt not suffer It to burne vp thy lusts It will burne vp thee if It consume not the sinne It shall consume the sinner Art thou a cold It is fire to warme thee Art thou drossy It is fire to purge thee Art thou in darkenesse It is a fire to enlighten thee Is thine heart voide of zeale to GOD or loue to Man It is a fire to enflame thee Art thou frozen vpon thy dregs or art thou so hardned that no impression can be made vpon thee It is a fire to thaw and melt thee This Word shall be destruction to him that will receiue no instruction from It It will proue his desolation that makes it not his consolation It will condemne thee if thou wilt not suffer It to controule thee and if It shalt not helpe thee It shall vndoubtedly hurt thee This Word is an Hammer if It soften not a man and make him tender It will harden him and make him tough If It beate not downe the sinne it will knocke downe the sinner And if the hereticke will not be beaten with It from his heresies It will beate him downe one day thither from whence all heresies spring An hammer hurts not the aire or water which yeelds vnto it readily but breakes and bruises that that makes resistance Hee that resists the Word shall bee broken but hee that yeelds vnto it shall receiue no hurt Hee that would surely breake a thing with an hammer must not onely moue the hammer to it with strength but hee must so lay the thing that it slide slip or shrinke not from the blow so they that indeed would haue their hearts softned their proud hearts battered or any lust contused let them apply the Word of GOD vnto them closely and not leap or shrinke aside when it is ministred and fitted to them And what Minister soeuer brings with him this Fire this Hammer entertaine It vse It apply thy selfe vnto It. If the Fire if the Hammer be the same If it be GODs receiue it with the same affection though the men be not the same that bring it The Hammer is not the worse for him that holds it nor the Fire for him that brings it The Minister is to be receiued and honoured for the Word and not It for him In briefe the Smith can do nothing without his Hammer and Fire Ministers are Smiths and men naturally are like yron vnwrought or vnformed or rather indeed ill-wrought and ill-formed The Word that is the Law and Gospell is the Fire and Hammer by which through diuine assistance they worke them fashion them and make them fit instruments and vessels for the seruice of GOD in His House which
raise vp stormes to drowne his enemies but at last was drowned himselfe Picus Mirandula saith there was a coniurer in his time who as hee had the society of the diuell so hee was carryed cleane away with the diuell and neuer heard of after Pliny writeth how Cornelius Gallus dyed in the very act of filthinesse Anacreon a drunken Poet was choked with the huske of a grape Popiel a Polonian King and an Vncle-murtherer vsed ordinarily amongst his other othes and cursings this also If it bee not true would rats might deuoure mee and was accordingly set vpon with an Army of rats which fallyed forth of the dead bodies of his Vncles and afterwards deuoured him to the bones notwithstanding any meanes vsed to the contrary So those three that had bound their lying accusation of Narcissus with a curse were met within the like One said if I lye I pray GOD I may perish by fire and his house being set on fire extraordinarily hee and his perished in the flames The second sayd if I speake any thing but truth I pray GOD I may bee consumed with some filthy disease and so hee was The third seeing GODS iudgements vpon his companions confest their wickednesse and lamented with such a floud of teares that hee wept out both his eyes But among all iudgements those are most fearefull when GOD punisheth one sinne with another one wicked act or habite with an other and wicked acts with wicked habites and contrariwise See how Hee punisht Adams pride with his eating of the fruite forbidden Dauids adultery with murder Achitophels treason with selfe-murther Iudas couetousnesse with treachery and that with desperation The heathen because they turned the truth of GOD vnto a lye and serued the creature forsaking the Creator therefore GOD gaue them vp vnto vile affections And the Apostle prophecying of the followers of that man of sinne saith that because they receiued not the loue of the truth GOD shall send them strong delusions that they should beleeue lies All which doth shew how loathsome sinne and sinners are in the sight of GOD and should stirre vs vp to vomite it vp as poyson and to flye from it as from a Serpent Of Repentance TRVE and sound repentance is a turning from vice to vertue from euill to Good from the diuell to GOD. Repentance is the change of the whole man and not of halfe The iudgement sanctified by the SPIRIT must condemne the euill the eyes of the vnderstanding being opened to discerne it and approue the contrary good the will must will the good and nill the euill The affections must hate feare and abhorre the euill and loue like and delight in good and the conuersation must not bee an exercise of euill but an open forsaking of it and a practise of the contrary good First therefore a true Repenter must see and vnderstand his sinnes by considering himselfe and his wayes by the Law of GOD which shewes both good and euill For if a man see not his faults how shall hee condemne confesse and flye them Or if hee view not himselfe in a true glasse how shall hee see his true complexion And if hee try not his actions and cogitations by a true Rule or Touchstone how can hee truely discerne their irrectitude and hypocrisies Yet because after our examination sinne may lie hid vnseene in one corner or other therefore to shew our hatred of sinne and that wee thinke not wee haue all light in these toodarke houses of mortality it behoues vs to pray that GOD would forgiue vs our secret sins Hee wants light that thinkes hee hath all light and is in darknesse that thinkes no darkenesse is in him and no man further from perfection then hee that thinkes hee sees all his imperfections Secondly when a man sees his sinne to bee sinne hee must yeeld it is sinne hee must acknowledge it and not deny lessen nor defend it Sinne defended is encreased The defense of sinne seene is euen death to the sinner that defends it And how doth a man repent of that which hee labours to maintaine Si homo peccatum non agnoscit Deus non ignoscit If a man when hee sees his sinne prohibited yet will not acknowledge and yeeld it is sinne but wil plead for it excuse and colour it questionlesse hee will not leaue it neither will GOD leaue him vnpunisht Thirdly when a man discernes his sinne and acknowledges the vilenesse of it let him enter into iudgement with it and condemne it For except hee doe condemne it GOD will not pardon it If hee condemne not it it shall condemne him Vnlesse hee adiudge it vnto hell it will debarre him of entrance into heauen Fourthly let a man finding himselfe guilty of sinne arrest arraigne accuse and condemne himselfe confessing his sinne freely vnto GOD and exclaiming against himselfe vnto GOD saying I haue sinned I haue sinned grieuously against thee I deserue nothing but confusion I am vnworthy of thy fauour I am vnworthy to bee counted or called thy Sonne Thy Seruant Except a man will arraigne indite and condemne himselfe hee shall not bee able to stand vnconfounded before his Iudge either hee must condemne himselfe or hee shall bee condemned of GOD. Neither is a man in deed fit to desire absolution that findes not himselfe worthy of condemnation Neither is hee prepared to sue for grace till hee haue condemned himselfe as a gracelesse wretch Fiftly let him nill it hate it loath it bee afrayd of it and bee sorry for committing it euen because it is an offence of GOD his gracious and louing Maister For a man doth not indeed repent except his sinnes which before were sweete vnto him as hony bee now in his taste as bitter as gall except hee loath them as before hee loued them except they bee now painefull as before they were pleasing and affect him now as well with dolour as they tickled him before with delight Finally let a man craue pardon of it of GOD and forsake it in his practise and addict himselfe to those good duties that GOD requires of him For GOD grants his pardon to them that begge it And though many men will scornefully put off a beggar yet GOD giues his almes to none but beggars But with what face dare a man begge pardon of a sinne hee meanes not to forsake Therefore if hee will haue GOD forgiue it hee must forsake it Except hee let it goe GOD will let him go but let him giue sinne his dismission and GOD will grant him his remission spare not thy selfe and GOD will spare thee Cease from thy sinne and doâ— that that is pleasing in the sight of GOD and GOD will bee thy GOD thy sauing GOD for euermore O repentance what shall I speake of thee By thee sicke men are cured wounded men are healed dead men are raised health is increased Grace is preserued the legs are strengthened the eyes are restored sinne is abandoned vertues embraced the minde illumined the
heart comforted the conscience quieted and the life adorned Wee sinne daily so wee should repent daily and as wee fall so should wee rise To sinne is not so dangerous as to liue in sinne If a breach in a sea-wall bee not stopt in time it will both waxe bigger and indanger the dry Land If a Ship continually let in water and bee not continually pumped out it will sinke her If a Mole bee suffered to runne in a Medow shee will spoyle it If a sword bee let rust in the scabberd the rust will marre either one or both So if wee stoppe not the breaches and holes made by sinne in our soules it will sinke them If wee kill not that Mole it will waste vs If wee skoure not our selues from that rust by true repentance it will consume vs both soule and body Alexander Seuerus made an act that none should salute the Emperour that knew himselfe a Thiefe so no man should presume to professe or speake to CHRIST IESVS no man should dare to put vp his suits vnto GOD. that by sinne robbes GOD of his glory and continues in it without repentance For GOD heareth not sinners If I regard wickednesse in mine heart saith the Psalmist GOD will not heare mee But GOD heareth the desire of the poore The righteous cry and the LORD heareth them The LORD heareth them that are of a contrite heart His eye is vpon them that feare him Hee will also heare their cry and saue them And they feare Him that do repent of sinne and turne vnto him For the feare of the LORD is to hate euill as pride arrogancy and the euill way and by the feare of the LORD men depart from that that is naught Neither is it enough to forsake some notorious and grieuous offence but euen all all without exception of any all all are serpents poyson and pollutions One hole in a ship vnstopt one breach in a wall vnrepaired one wing belimed one claw taken in the snare may in danger and loose all so but one sinne knowne and cherished discerned and not dissmissed one faculty one affection but one intrapped and captiuated of a sinne espied and yet beloued euen but one is able to destroy the soule to damne the whole man both soule and body Yet though sinne bee very dangerous and continuance in it more yet how vsuall is it with vs to delay our repentance Tomorrow next weeke ere long next yeere or before I dye Yet a little sleepe a little slumber anon one houre longer one halfe houre a minute O LORD how vnwilling are wee to rise being once laid downe Being once fallen a sleepe how loath are wee to bee wakened being sicke with a pleasant phrensie how how displeasing a thing is it to come into our wits againe And to see our madnesse wee that know not whether wee shall liue an houre longer no not a minute further yet wee will promise to our selues a day a weeke a month a yeere olde age Yea wee will liue in a state in which wee would bee loath to die Away away with these delayes let vs redeeme the time which taries no mans pleasure Let vs repent now that wee may haue our pardon now let vs liue like Saints least wee die like diuels Let vs leaue our sinnes now now whiles wee haue time to sinne For if a man will not leaue sinne till hee can sinne no longer sinnes leaues him and not hee them Hee that will not part from his sinne till his soule bee ready to part from his body it is to bee seared that hee parts not with sinne but his sinne with him and that hee is not willing to let go his sinne as long as hee is able to keepe himselfe O LORD preserue mee from the deceipts of sinne Hide Thy face from my sinnes and put away all mine iniquities Create in mee a cleane heart ô GOD and renew a right spirit within mee Shew mee the way that I should walke in and stay my steps in thy pathes that my feete do not slide Of perseuerance in the Faith THE Faith is a peerelesse Iewell once giuen to the Saints neuer to bee left or lost Without perseuerance in it neither the fighter obtaines a victory nor the Victor his Garland Take away perseuerance and sortitude hath no praise wel-doing hath no reward and a good beliefe no fauour Not he that beganne well but hee that holds out to the end hee shall bee saued Hee that is faithfull to the end of his life he shall enioy the Crowne of Life But they that withdraw themselues shall perish Thou destroyest all them ô LORD that go an whooring from thee But what wilt thou do to perseuere in the faith First intend and purpose it Secondly pray earnestly for it and trust not to thine owne strength What is man if GOD forsake him A Reede a Rush a Leafe a Shadow a Bubble a Something Nothing Thirdly make nothing an Article of thy Faith whereof there is no warrant in the Word and professing that which is indeed a truth bee able to proue and shew it out of the Word I suppose many would haue stood out for the truth in Queene Maries daies which did not had they beene acquainted with the Scriptures and seene them speaking for it But hee that shall professe Articles of the true Faith and be not certainely perswaded in his heart by testimonies of the Word that they are true doubtlesse this man except greater grace befall him will not bee able to endure the tyrants sword What Shall a man cast away his life loose his liberty vndo wife and children forsake all pleasures profites and preferments and that for a faith which he can shew no ground for Though there be a ground yet if hee see it not if hee bee not sure of it hee will forsake his ground and for feare giue out Finally receiue the faith for the faith sake euen because it is the good Word of GOD wholesome true and sauing And embrace it not for any externall respects about it as riches honour prosperity liberty or numerositie of professours For if we follow it for these things then when they are remoued wee shall forsake it euen as rauens doe a karcase when the flesh is eaten vp and as false-hearted persons do their friends when their wealth is gone and their state subuerted If a Maister take liking of a seruant because hee sees him faithfull and quicke then will hee like him still whiles hee perceiues those vertues in him If hee take him for his youth or beauty then when these things fayle hee will waxe weary of him If an Husbandman loue esteeme of a peece of ground because it is fruitfull and pleasant hee will loue and make account of it during the delicacy and fertility thereof The Faith of CHRIST is no changling one and the same for euer if wee receiue and follow it simply for it selfe because it is true good and needfull then except wee strangely
of the Man The soule they say followes the temperature of the body as concerning operations and it is often likewise seene that the house goes much after the House-wifes humour The husband is the wiues head the wife then is as the husbands body Who but mad-men will mis-vse their bodies And who but bad women will mis-vse their heads Our women are very curious in decking and dressing of their heads I would they were as carefull in pleasing of their husbands I hold them best carefull that are carefull of both their heads together Of both her heads what if I said her husband was the better For her owne head is but head of her body but her husband is head both of her head and of her body her head serues to rule her body but her husband serues to rule her head her head is the better part of her body but her husband is the better part of her selfe It is true hee without her is a bodilesse head and as true againe shee without him is a headlesse body Wisedome Fore-cast and Direction belong to the head to Obey to Bend and to bee Gouerned are for the body Sure hee is an ill head that wanteth wit forecast care and gouernement and she is as bad a body that is vnruly vntractable and which wil not be directed A good wife is like a Marchants Ship laden with all kinds of vertues as it were with wares shee is for labour and not to lie still and is fitted for burthen rather then for battery Her Pilot and her Owner is her husband It is certaine women must be obedient to Princes as Subiects to Pastors as Sheepe but to their husbands onely as they are their wiues Wee requite in a looking-glasse principally that it do truely shew vs the colour of our faces for though it be set in gold or bee deckt with pearles yet if it bee deceiptfull wee care not for it the Gold or Pearles may bee esteemed but it is contemned The principall commendation of a wife is not gold siluer wealth or out ward brauery but Modesty Chastity Piety Verity Sobriety and Humillity If these things bee in her shee is worthy loue and will win the heart of any man that is a man and not a Bedlem that is a man and not a deuill But though she bring wealth and worship with her yet if these things be wanting in her which were chiefly expected of her and are most required surely she is but as a deceiptfull glasse a man is meerely cousened in her And though she haue brought with her coffers of gold yet can she not but be in truth contemned except she mend her manners Riches Beauty Brauery greatnesse of birth in a vicious proud profane and head-strong woman are but as good flowres or fine feathers stuck in a peece of dung Of a King GIVE vnto Caesar the things that are Caesars Caesar is euery free full and absolute Monarch The things of Caesar are Loue Honour Reuerence Obedience Fidelity Tributes Subsidies Customes and supreme Authority vnder GOD ouer all his Subiects in all Temporall and Secular things A King is a cetaine Mixed Creature made of all the people in a Kingdom Man is a little world and a King is a little Kingdome There is not a man within his Kingdome but he is as a part and member of the King Therefore as euery member of the body serues in his place for the good of the whole body and is obedient to the head where wisedom power prouidence and gouernment lyeth So euery Subiect should serue for the good of the State and seek it in his place and shold shew himselfe obedient to the King who is his Head And as the head challengeth a right in euery member and therefore doth good vnto them all and is affected with compassion if euen the smallest of them bee wronged or ill affected So a King hath a certaine right in all his subiects hee should animate and rule them all with his authority and by his Lawes hee should study the welfare of them all and should be affected truely with all their wrongs and miseries The head will yeeld to the cutting off an ill-affected member chusing rather that one should perish then all but it is not simply delighted in the death of any of the members So a good King loues not to destroy any of his subiects but had rather saue a thousand then kill one yet hee doth as it were enforce himselfe to draw his sword as knowing that it is better to cut off one then disturbe or loose all But though the head may determine to cut away a member yet doth it not by it selfe but by some other member or instrument so though iudgement and determination belongs vnto the King yet executions thereof are fittest by farre to bee performed of others But al-be-it the head agree to the destruction of a member yet no member is seene to lift it selfe vp against the head with violence as it were to strike or hurt it So is it altogether sauage and vnnaturall for Subiects to lay violent hands vpon the sacred bodies of their King who is as Mount Sinai which was not to bee touched vnder paine of death Mercy and Iustice are two saue-gards of a King and most comely for him If nothing can be safe from him there can be no safety for him His safety and security stands in the safety and security of his Subiects of whom it is safer for him to be loued then to be feared It is surer for him to tye them to him by Princely humanity then to exasperate and awe them with tyrannicall seuerity The King of the Bees himselfe is alone without a sting Nature would not that he should be cruell and hath left his anger without a weapon Doubtlesse Clemency is a Princely vertue Herein a King may shew himselfe like the KING of Kings who though able easily to be reuenged of all that doe offend him yet is he so indulgent that he pardons many and sometimes deferres the punishments of His veriest enemies and strikes not alwaies when cause is giuen Him Euery King should remember to serue the KING of Kings CHRIST IESVS to whom all Kings are Vassals It is iust that they should be punisht with rebellious treacherous vnfaithfull and wicked Subiects that themselues neglect the Lawes of their SOVERAIGNE and are vnfaithfull to their GOD And herein a King doth most of all serue CHRIST to wit in doing that good and hindring that euill which hee could neither do nor hinder but as he is a King Some think a woman may not raigne What did Debora among the Ifraelites If woemen as many Virgines and Widdowes may be Ladies and Mistresses of seruants euen Males Why may they not be Queenes if the Prouidence of heauen bring them to it The Regall power is neither Masculine nor Foeminine but Diuine Sonnes are tyed to honour their naturall mothers and surely without staine vnto their sexe and what blemish or