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
he had obtained the same and had gotten it written and sealed which done hee would carrie it home locke it vp safe and sound and many times looke vpon it with great ioy and gladnesse Euen so such is the case of euerie one of vs by nature we are rebels and traitours against God and haue by our Sinnes deserued tenne thousand deathes now our only stay and refuge is that Christ the Sonne of God was condemned for vs and therfore in Christ we must sue for pardon at Gods hands and neuer rest till we haue the assurance thereof sealed vp in our hearts and consciences alwayes remembring that euer after wee lead a new life and neuer commit the like Sinnes against God any more 30 Like as if a man should be so farre in debt that hee could not be freed vnlesse the suretie should bee cast into prison for his sake nay which is more bee cruelly put to death for his debt it would make him at his wits end and his very heart to bleed So likewise is the case with vs by reason of our Sinnes we are Gods debters yea bankrupts before him yet haue wee gotten a good suertie euen the Sonne of God himselfe who to recouer vs to our former libertie was crucified for the discharge of our debt Math. 18.23 c. Ezech. 12.10 31 As the Iuie by litle and little creepeth vpon the Oke till at the last he doth ouer-grow and destroy the Oke So likewise doth Sinne by little and little get vp and get the strongest and mightiest men sometimes vnder him as it did Salomon and Dauid and Peter and diuers others for al their wisedome and learning and iudgement and experience which they had both of themselues and of the world 32 As a litle Leauen sowreth the whole lumpe of dow Or as a little fire whereof but one sparke is sufficient to kindle a great fire and to burne downe a whole Citie Or as a tree whose stubbes remaining in the ground are enough to giue one a fall Or as Iezabel that painted harlot whose very remnants as the schull of her head and the plames of her hands must be buried least they infect the ayre Or as a Mote in the Sunne is but a little thing and yet enough to hinder the sight to paine the eye and to trouble the whole body Or a hayre is but a little thing yet enough to stiffle a man Or as the flies of Egypt were but little things yet none of the least plagues Or as the lice were lesse thē the flies yet one of the greatest plagues that came vnto Egypt Euen so such be our Sinnes which wee call little Sinnes and the Papists call veniall Sinnes that may bee washed away with a little holy water c. we count them little and nothing and not to be stood vpon nor once to bee touched but in time we may prooue them to bee the greatest plagues that will trouble vs if securely and rashly we venture vpon them 2. King 9.30 c. Exod. 8.16 21. 33 As a moth-eaten garment and worm-eaten wood hath no more vse but to be cast away the one to the dūghill the other to the fire Euen so no more vse with God hath a soule moath-eaten and worme-eaten with Sinne but to be cast out of Gods presence into the fire 34 As wee are loth to haue our wounds often grated vppon and cannot well away to haue our soares rifled seared launced but rather couet to haue them fed with healing salue So likewise we are hardly brought to haue our consciences ground or our Sinnes ransacked sifted searched and ripped vp but rather we could wish to haue them playstered with sweete promises and bathed in the mercies of God 35 As it is farre safer before incarnatiue and healing medicines to vse corosiue and mundifying waters without which though some sores may seeme to close and skinne vp apace yet they prooue worse and bee rotten still at the coare they haue aboue a thinne skinne and vnderneath rotten flesh So in like manner wee would cloake hide and couer our Sinnes as it were with a Curtaine but it is more sound Chirurgerie and diuinitie to haue our consciences pricked and pierced with the burning yron of the Lawe and so to cleanse the wound of our soule by sharpe threatning least that skinne beeing pulled ouer the conscience for a while wee lament the rotten corruption which remaines vncured vnderneath and so wee be constrayned to crie out of our Sinnes openly 36 As it is a folly then to dissemble our soares whilst they bee curable and after to make them knowne when they be vncurable Euen so it is a great follie to dissemble our Sinnes whilst they may be remedied and so after to bee constrayned to blaze them all abroad when they are remedilesse 37 As wilde beasts who so long as they are sleeping stirre not but being awaked they flie in a mans face and rend out his throate Euen so in like manner the Sinnes which a man committeth lies at the doore of his heart though hee feele them not and if he doo not preuent the daunger by speedie repentance God will make him to feele them once before hee die and rayse vp such terrours in his conscience that he shall thinke himselfe to be in hell before hee be in hell and therefore it is good for euerie man to take heede how he continues an enemie to Christ Gene. 4.7 38 As men may be too carefull in seeking after Physitions to remoue the diseases of their bodies So may they be too too carelesse in seeking after Christ to remoue the Sinnes of their soules 39 As the body is soone hurt with wounds but it is not cured but with much griefe and torments So the soule is soone wounded with Sinne but it is not so soone or easily healed 40 Like as it is easier for one to hold a stone whilst hee hath it then to recouer it when it is fallen out of his hand So it is easier to preuent and eschew Sinne then to recall or hide it once committed 41 As in a Well except there be some water in it we cannot easily see the baggage that lieth in the bottome So in the depth of the heart without teares we cannot see our Sinnes for the lesser our sorrowes are the greater are our Sinnes 42 As hee that waxeth pale and is afraid of the hissing and biting of a Viper and dooth runne to the Physition Euen so much more is filthie Sinne to bee abhorred and feared which hath worser poyson then all Vipers and much more sooner ought medicines and a remedie to be sought for it 43 As when wee walke and liue according to Gods word and in his feare wee goe to God to heauen and to euerlasting life So by Sinning in lieu of going forward we slip backe and draw towards death 44 As hee that flieth from his enemies that pursueth him in lieu of sauing himselfe in some towne turneth backe towardes them and
the disease and ministers good things for the same Euen so wee in looking into the glasse of Gods word shall soone perceiue the diseases and sinnes which are in vs and the cause thereof and so wholesomely minister some profitable and comfortable remedies for the same Euill Company hurtfull 1 AS whole and sound eies with beholding and looking on sore eyes be annoyed and hurt so good and honest folkes be oftentimes stained and hurt with the Company of wicked men 2 Like as a naturall Father will not willingly suffer his childe to come into a place where he may be in daunger to take hurt of his body either by infection of the plague or otherwise Euen so much more a Christian Father is bound in conscience to keepe his childe and the rest of his familie from leaud and wicked Companie where euen their soules should be hurt and poysoned 3 As it is a folly or madnesse to shut our doores against those who bring the plague which infecteth only our bodies So likewise it is a much greater folly and madnesse to set open our doores to swearers blasphemers ribaldous talkers and vngodly liuers who infect both soule and body 4 As sweete waters are corrupted and spoiled when they run into waters which are sault bitter or vnwholsome Euen so that man which ioyneth himself in friendship and doth couple himselfe in familiaritie with wicked and vngodly men becommeth wicked and vngodly himselfe and is stained and blemished with their vices although heretofore hee had beene enclined to vertue and godlinesse 1. Cor. 5.6 5 Euen as the Riuer Hypanis which is very famous and much spoken of because of the clearenesse sweetnesse of the water of the same after that it receiueth into it the bitter and troubled waters of the Fountaine Erampes is poysoned and made vnprofitable So likewise many men of great and excellent wits which did flowe with the pure and pleasant waters of vertues when they haue fallen into the societie and familiaritie of vngracious leaude and godlesse men haue bene poysoned with the leaudnesse of their liues and the loosenesse of their conditions 6 As rotten Apples do corrupt those sound ones that do touch them and lie close to them Euen so the euill manners and bad conditions of the vngodly do infect those that keep them companie Psal 1.1 26.4 5. Mar. 14.67 1. Cor. 15.33 7 As a Looking Glasse though it be most cleare and cleane with the foule breath of those that blowe vpon it is obscured and dimmed Euen so a man that is honest vertuous and godly with continuall custome acquaintance and familiaritie of dishonest vngodly gracelesse men is oftentimes corrupted infected and blemished Ecclesi 13.1 Deu. 7.1 2. 8 Like as if it do happen that a Planet otherwise verie beneuolent wholsome shall be ioyned to other stars or Planets which are maleuolent of bad influence it also wil send forth influence that is euill and vnwholsome Euen so a man that is vertuously giuen wel bent to godlines if he take ioyne vnto him prophane wicked vngodly men into much acquaintance familiarity he also at length will become prophane and vngodly as they be 9 As one scabbed sheep infecteth many other Or as a litle poison spoileth a great deale of meat and drinke Or as some fewe infected with the plague may infect a whole house towne or countrey Euen so the familiaritie and company of the wicked infecteth and hurteth the godly because there can be no true concord betwixt the sons of wisdome and the sonnes of folly 2. Cor. 6.14 Pro. 29.27 10 As men are woont in their owne bodies if so be any part thereof be festered with an incurable disease they cut off the same not because they neglect or hate their bodies but that they may preserue their other parts from infection So also ought we to deale we must cut and shake off wicked and obstinate sinners from our societie and companie that wee bee not infected by them 11 As some little creatures do bite vs but we scarcely seele it but afterwards we shall well perceiue that they haue bitten vs So in like manner though we perceiue not the hurt that commeth by ill company at the first yet we shall finde it afterwards 12 As in a generall distemperature and corruption of the ayre it is hard euen for him that hath an healthfull and strong constitution of body to auoyde sicknesse So likewise it is in euill Company in corrupt ages and places very hard to liue vnspotted of the world Act. 2.40 Math. 24.12 13 As one that walketh in the sunne shall be sunburnt though the end of his walking in it be not to be sunburnt So likewise will it be with those that keepe Companie with the wicked 2. Cor. 6.14 15 16 17. Ephe. 5.11 Catechising 1 LIke as a Childe that learneth the A B C when he hath once learned his Letters is yet readie to learne the same againe Euen so many Parishioners are so forgetfull that when they are past one principle and point of Religion that they must yet be brought backe againe to the same Hebr. 5.12 13 14. 2 As weake and young Infants must haue milke giuen them and not strong meate Euen so many rude people must haue the rudiments and first beginnings of Religion rather taught them then higher points which their capacitie cannot yet digest 1. Cor. 3.2 3 As there is litle hope that a childe that cannot abide to eate milke and other liquid and nourishing meate will liue long for hee cannot then brooke stronger meate Euen so those people must needes perish that will not nor cannot abide to learne the principles and least points of Christianitie much lesse can they brooke higher points 4 As that Schoolemaister which still commaundeth his schollers saying learne this learne this and yet neuer calleth them to account how the same is learned may assure himselfe that his schollers will haue but a slender regard to be perfect in that which he commandeth because they thinke they shall neuer be examined how they haue profited Euen so falleth it out with the Minister towards his Parishioners that although he be verie diligent to Preach vnto them the principles of Christian Religion yet if he be not carefull to Catechise and examine them particularly therein there will come and appeare litle profit or none at all by his labours as experience proueth the same Originall Corruption 1 AS children take of their Parents their originall and naturall qualities and conditions Euen so they receiue with the same Originall Corruption of nature which commeth by Originall sinne 2 Like as corne although it be neuer so cleane winnowed and purged from chaffe yet when it is sowen the same seede will be full of chaffe againe vntill it be winnowed and made cleane Euen so be children borne full of chaffe and Corruption of originall sinne vntill that by Baptisme in the bloud of Christ through the wonderfull operation of the
light to euery thing although there bee that receiue no light at all at it Euen so Christ is called the light of the world although a great number haue no part of the grace of his light yet his Redemption is vniuersall because it is so appointed vnto all men that without it none is nor can be redeemed Iohn 8.12 9.5 1. Timo. 2.6 Christ receiued by faith 1 A As the naturall body receiueth life from the head and is dead without it and as the braunch though it be neuer so neare the Vine-stock yet if it abide not in it and growe not in it hath no life there from and therefore withereth and if it abide in it then it liketh and fructifieth And as the hungrie and thirstie man hath not the benefite of meate and drinke to liue by by comming where it is seeing it and knowing it but by eating and drinking thereof and digesting it so that by force of nature there growe an vnion betwixt him and his meate Euen so it is as necessarie that the faithfull bee vnited to their head Christ spiritually engrafted into him and grow in him by faith and that euery one that would be saued eate him and drinke him and that so effectually as that hee may be their spirituall foode For if it be thus they shall liue for euer by him otherwise they remaine in death wither and must perish Neither is it sufficient that wee heare or reade of him and his merites and passion but they must bee receiued by faith Col. 1.18 Ephe. 1.22.23 Iohn 6.53 54 55. 2 As meat drink being set before vs is taken in by eating thereof to our temporall nourishment Euen so Christ is as surely apprehended of vs by faith to our spiritual maintenance in the word preached and Sacraments ministred which are the dishes wherin one and the selfesame Christ is offered vnto vs. 3 As the Soule naturally ioyned to the body bringeth forth her effects So Christ dwelling in vs by faith and the holy Ghost after a spirituall manner and by a spirituall vertue doth shewe his power in vs to inable vs to resist sinne and to bridle the corrupt desires of the flesh 1. Pet. 4.1 4 As there can bee no eating without taking or receiuing of meate So no beleeuing in Christ without a spirituall receiuing and apprehending of him How the two Tables of the 10. Commaundements be alike AS one man may be like an other in nature and qualitie although the one exceede the other in greatnesse degree and dignitie c. Euen so the second Table of the 10. Commaundements is like in qualitie and condition vnto the first yet they are not equall for the first is in degree of more dignitie and excellencie then the second Math. 22.39 Confession of our euill deeds to God 1 LIke as Beggers if they haue any good thing doo conceale and hide it and doo onely shewe their ragges and their soares wherby they may moue and stirre the compassion of the beholders to pittie them Euen so it behoueth vs not to boast our good deedes before God as the Pharisie did but to professe and confesse our euill deedes if wee will prouoke the Lord his mercie towards vs as the Publican did Luk. 18.9.10.11 c. 2 As a man that hath money to pay whilest hee hath it in his hand is loath to part with it but when he hath once paide it he is glad that it is discharged and would not for any thing it were to pay againe Euen so men before they haue confessed their sinnes are vnwilling to disburthen themselues of them but when Confession is once made they haue eased their hearts and discharged their consciences conceiuing such comfort as they would not for all the world it were to doo againe Psal 91 1 2. c. 3 As they which haue in their stomacks meate vndigested or store of ill humours are eased if they vomit them vp So if sinners and euill dooers doo Confesse their sinnes to God they shal finde ease in their soules and consciences Proud Persecutors which thinke that without Gods leaue they may deale as they list with Christians LIke as King Kantus sometime King of this Realme standing by the water side aftet a great raine and marking how the water did rise which by leisure so encreased that it wet his feete where he stood and hee beeing so proud in heart thought that whatsoeuer he said euerie thing would obey straight commaunded the water that â—t should arise no further nor wet his maisters feete any more but when he sawe that the water rose still and would not obey him but ranne into his shooes hee perceiued his foolishnes and confessed there was a God and â— King aboue him whom onely the waters would obey Euen so all greedie Churles and couetous Cormorants â—hall well perceiue when they haue wrought themselues wearie and gotten little that all encrease comes from the â—ord and not of themselues Psal 75.6.7 127.1 2. â—ro 10.22 Luk. 5.5.6 Christ a most wholesome medicine and and salue to all poore sinners 1 AS the brazen Serpent was eleuated and lifted vp in the Desart by Moses for to heale all those that did looke vpon it So it was necessarie that our Sauiour Iesus Christ as he himselfe doth witnesse should be hanged vpon the Crosse and lifted vp on high for to heale all those that be deadly stung and wounded by the old Serpent the diuell Nomb. 21.8 Iohn 3.14 12.31 32 33. 2 As the brazen Serpent had the figure forme and shape of a Serpent and yet it was no Serpent no nor yet had any venome or poyson So our Sauiour Christ did take vpon him the shape of a sinner and yet he was no sinner but was and is a most wholesome medicine and soueraigne salue vnto all poore sinners that doo behold and looke vpon him by faith and that seeke for saluation no where else but in the onely merits of his death and passion Heb. 4.15 3 As there was no Phisicke Medicine or Salue that could heale those that were stung of the firie Serpents but only the looking vpon the brazeÌ„ Serpent that was erected and set vp by the commaundement of God Euen so haue we no maner of Phisicke or salue against sinne and euerlasting death or any other obiect or marke set before the eyes of our faith to behold for to bring soule health and saluation vnto vs but onely Iesus Christ being crucified who is giuen vnto vs of God For it doth not belong vnto vs to chuse the medicine or salue but it pertaineth to God our soueraigne Phisition who alone is able to heale vs from this deadly sicknesse who also alone knoweth what medicine or salue is necessarie for vs. 4 And as it is not in our power to finde the medicine of saluation so can we not of our selues finde the maner and meanes how to vse and applie the same For as in the sicknesse of the body the sicke
of compassion in him do yearne vpon vs more then in a mother towards her children and hee seeketh thereby to do vs good 23 As a Noble man will haue all his seruants to weare one liuerie that they might be knowne So the Lord would haue all his children knowne by one badge euen the badge that he put vpon his eldest sonne Christ which was the crosse therefore none of vs the yonger brethren must refuse it Couetousnesse 1 AS the subtil fawning Spaniel oftentimes fetcheth his Maisters gloue in hope to chaunge it for a better morsell Euen so many men shew great kindnesse and giue rewards to the end to reape them double againe 2 Like as the infected member of a man vexed with an itch is alwayes clawing and rubbing Euen so the couetous minde is restlesse in seeking and gathering together 3 As fire is neuer sufficed with wood nor the earth with water Euen so the couetous man is neuer satisfied with money 4 As the graue is open to receiue dead Carkasses or as hell is neuer full Euen so the coffer of the couetous cormorant is neuer contented 5 As the stiller the water runneth the deeper is the Riuer and the more deepe the more daungerous Euen so the longer Almightie God suffereth the Couetous man to sinne vncontrolled the greater is his sinne and the more greeuous is the punishment that attendeth thereon in the day of account Haba 2.9 6 As Couetousnesse is euill yea the euill of all euils So likewise it maketh those men as bad as it is which are infected with the same and as hatefull in Gods sight as that sinne it selfe for that the effect is like the cause 1. Timo. 6.10 Psal 10.3 Exod. 18.21 Luk. 12.15 Mar. 10.22 7 As Cattell do keepe the Pastours bare with continuall grazing vpon them so doth the couetous ouer awe the poore by endlesse oppression and mercilesse dealing Iere. 6.13.15 Amo. 8.4 c. 8 Like as if a sicke man be laid in a bedde of Iuerie or gold or of wood his disease forsaketh him neuer the sooner Euen so whether you entreat the Couetous by these sweete promises made by Almightie God in his holy Gospell or threaten them by his dreadfull Iudgements pronounced in his fearful Law they make neuer the more haste to repentance Ezech. 18.1 tote 9 As the Waxe is plyable to euery print Euen so the Couetous mans hand is readie to receiue euerie bribe 10 As the Asse that notwithstanding hee carrieth the meate for his maisters belly and the cloathes for his backe yet himselfe doth feede vpon grasse and contenteth himselfe with one haires skinne Euen so the Couetous man whose Chests are stuffed with money and his wardrope with apparrel such miserie hath assaulted his soule that he can hardly affoord his belly a good meales meat or couer his backe with a good coate 11 As the Bee bringeth sweet honey in his mouth and a sharpe sting in his tayle Euen so Couetousnesse hath pleasure in this life and paine in the life to come 12 Like as they that will tame wilde bulles must weare no redde garments So likewise they that will no euill doo through Couetousnesse must doo nothing that belongeth thereto 13 As God punished both Ely the Priest and his two soones the father for not correcting them and the sonnes for sinning so grosely So likewise will he plague both the Couetous man for the euill getting of his money and his children for possessing that which is none of their owne 1. Sam. 2.12 c. 3.11 c. 4.14 15. c. 14 As the glutton that ouerchargeth his stomacke with meate is compelled to spew and cast it vp againe So the greedie couetous Cormorant that gathereth great riches and deuoureth and swalloweth vp great substance shall loose it againe for God shall euen drawe it out of his belly Psal 37.16 39.6 15 As a Riuer whose spring is small yet by receiuing other brookes and streames groweth strong and violent Or as they that are sicke of the Dropsie who by drinking are neuer satisfied but stil increase in thirst Or as a flame which is neuer abated with quantitie of wood how much so euer a man layeth on well may it for a while be suppressed and yeeld forth nothing but smoke but breaking out it waxeth greater according to the aboundance of wood So likewise the heart of a Couetous man neuer regardeth that it hath to bee therewith content but what it hath not to couet thereafter Esa 56.11 Ier. 6.13 8.10 2. Tim. 3.2 2. Pet. 2.3 16 As the Fish swallowing the hooke togither with the baite is taken and killed So in like maner Couetous men doo pierce themselues thorow with a thousand sorrowes which do entangle them in death euerlasting 2. King 5.27 1. Sam. 8.3 Ioh. 12.6 Act. 16.16 19. 19.24 c. Ier. 22.17 17 As the Indian Ants or Emets who gather the golde and keepe it yet neither can vse it neither wil suffer men to haue it so farre forth as they may Euen so Couetousnesse which with care and labour slayeth the man that is subiect therto it draweth him through fields and woods sea and land in the cold of winter and in the heat of sommer night and day in raine winde and danger admitting no rest and all to seeke and hunt after goods yet doth it graunt him onely the sight but not the vse of them Prea 4 â— 6.1 2. Ephe. 5.3 Mat. 13 22. 18 As the good corne of Gods word is a sanctified seed of saluation and life So the falshood and deceit of Coueâ—ousnesse and riches doo in such sort draw men to abounâ—ance and withall to the peruerse vse of the same that hereby this seede of saluation and life euerlasting is choked vp Luk. 16.9 19 As charitie is the gift of God proceeding from his fauour and grace So contrariwise Couetousnesse is a vengeance which he powreth vpon those whom for their sins he hath giuen ouer into a reprobate sence Ro. 1.28.29 1. Cor. 5.11 6.10 Iam. 5.1 20 As Aesops Dogge who swimming with a peece of flesh in his mouth and seeing the shadow thereof taking that to be an other peece of flesh opening his mouth to catch that also lost the same which hee before had So likewise the Couetous man being vnsatiable and euerie way seeking to encrease that he hath dooth many times loose that which is in his hand Pro. 15.27 28.16 21 As Gold of it selfe can neither feed nor cloath vs So that which the Couetous man buyeth with gold or siluer proceedeth not out of the gold or siluer but from Gods prouidence neither can it minister any helpe without Gods grace blessing Heb. 13 5. Col. 3.5 Mat. 6.26 22 As the remedie to quench his thirst that is vexed with a hotte feauer commeth not of giuing him drinke but of taking away his feauer which causeth his thirst Euen so the way to grow rich is not by heaping of riches but by
diminishing the Couetousnesse and vnlawfull desire of the same Iam. 5.3 Luk. 12.15 23 As when the Spleen encreaseth the other members ioynts and parts of the body do consume and pine away So Couetousnesse and the great treasures and riches of couetous tyrants increasing the wealth of subiects and inferior persons is weakened and diminished whiles they pill and poll away their substance and goods to enrich themselues withall 24 As the Spleen encreasing the other members do decrease So likewise Couetousnes growing greater greater all vertues do vtterly decay and vanish away bountifulnes liberalitie charitie truth righteousnes and all such excellent qualities are no more found in those meÌ„ which are strangled and poysoned with a great and greedie desire of worldly riches 25 As Floods which send their waters into the sea and leaue the drie land which is very thirstie vnwatered Euen so some Couetous men doo now and then bestow great cost and much of their riches vpon those that need them not not drawne therevnto with either loue or mercie but carried with vaine-glory and with vanitie it selfe so to do Mat. 5.7 Esa 58.7 26 Like as the Sea is seldome or neuer seene without tempestuous waues So also we can neuer see a couetous mans minde free from carefulnesse feare trouble vexations 27 As a Pot hath a wide open mouth So Couetousnesse gapeth euermore after worldly goods riches and honor 28 As the Owles night Crowes see better by night then by day So the eyes of couetous men be blind to see how to come to heauen but to get worldly goods and riches they can see well inough 29 As we see some men which naturally are so enclined to mischiefe so seditious so contrary to peace tranquilitie that they are no sooner entred into a house or Common-wealth but presently they sowe discord dissention troubling the common-quietnesse and peaceable estate which was before So also the cursed desire of Couetousnesse is no sooner entred into our heart but that foorthwith we perceiue a great confusion of tumultuous â—nd dissentious appetites to boyle and rise vp within vs which do straightwayes entangle vs in the nets and snares of the diuell and at the length bringeth vs to miserable â—eath and destruction 30 As the Couetous man would not like of those seruants and hirelings who by their negligence and careleslesse haue suffered his houses to fall to ruine and haue left his lands vineyards vntilled neither would he be pleased with that man or maid-seruant in his house which serueth him to no purpose So likewise if he himselfe make no vse of his riches and treasures but keepe them altogether vnprofitably he may not thinke that he is the seruant of God holding of him whatsoeuer hee hath with commandement to make vse of them and that he is countable for the dammages and losse which hapneth by his want of trafficke that is to say for that he hath not vsed them as the Lord hath commaunded 31 Euen as the fire is extinguished and quenched not only by throwing on of water but also by taking away of the wood and other matter whereby it is fed and nourished So also a Couetous man destroyeth taketh away the life of a man not only by offering him violence but also in refusing to giue or lende that vnto him which is necessary for his preseruation 32 As a flood which at the beginning being but a little Riuer by little and little as it runneth encreaseth in such sort that in the end it beareth with it whatsoeuer resisteth Euen so if a Couetous man haue once gotten one hundreth poundes he straightwayes desireth two hundreth from two hundreth he commeth to a thousand from a thousand to a million and from millions to an infinite summe 33 As one that climeth vp a Ladder vseth the first step as a means to come to the second and the second to come to the third continually climing vntil he come to the top So likewise there is no difference betweene the Couetouâ— man and him that climeth vp the Ladder but that the oâ—â— findeth an end of his ladder the other findeth none at all neither of his care nor sorrowes which necessarily follow riches neither yet of his earnest desires in the attaining and keeping of them 34 As the Asse that carrieth meate for the belly and cloth for the backe yet hee himselfe feedeth vpon grasse and contenteth himselfe with an hairie skinne So the Couetous whose Chests are stuffed with gold and siluer yet cannot affoord their belly a good meales meate nor couer their backe with a good coate 35 As the Bee bringeth sweete honey in her mouth but a sharpe sting in her tayle So Couetousnesse hath pleasure in this life and paine in the life to come 36 As the Ape that is tied to the clogge thinketh that hee keepeth the clogge and not the clogge him is greatly deceiued So likewise is the couetous man which thinketh that hee keepeth his riches when indeed his riches keepes him 37 As Dinah while she wandred to see fashions and thought to feede her fancie vpon the daughters of a straunge Countrey shee lost her Virginitie amongst the sonnes of the Countrey So some men while they seeke to feede and fill their greedie worme of Couetousnesse and ambition with diuers pleasures and profits of the world they loose their sinceritie amongst them and so make shipwrack of faith and a good conscience 38 Euen as Tamar went out of her brother Amons chamber with her maidens garmeÌ„t of diuers colours rent because she was enforced to leaue her maideÌ„head behind her So some Couetous worldlings which sometimes with Demas followed Paul but now with Demas embrace his present world are enforced to go away with their garâ—ent of diuers colours rent and torne for while they will venture through the bushes and thornes of worldly cares to get worldly promotions it is no maruell if they come out with their zeale quenched their courage abated their faith blasted their loue cooled their knowledge withered their humilitie defaced their sinceritie decreased and the whole garment of pietie and Religion scratched torne and rent in peeces Continuance in Sinne. 1 LIke as if a mans foote legge or arme be broken with how great paine the same is restored to his former estate all men know But if any member of our body should be broken twise or thrise or more often in one and the selfesame place euery man can then iudge how hard a thing it were for that part to recouer her perfect strength and health againe Euen so fareth it in the ruptures and wounds of our soule If a man doo commit sinne once or twise and do vnfainedly without dissimulation make his refuge to the medicine of repentance hee dooth out of hand obtaine health againe and that sometimes without any skarre or blemish of the disease past but if he begin to adde sinnes vpon sinnes in such sort that the wounds of the soule do
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
nature AS the Camelion is sometimes blacke and sometimes greene sometimes pale and sometimes blew for he euer taketh his colour of the thing which he seeth to be next vnto him and doth shew and represent the colour of what thing is set before him So men of all degrees are wont very much to imitate the nature disposition and manners of those whose Counsell they follow whose familiaritie they vse Psal 101.1.2 c. Christes care of his members though absent EVen as the Eagle hauing her yong ones shut vp in the nest although shee flieth exceeding high and pearseth the loftie ayre yet shee withdraweth not her eyes from her yong ones but still beholdeth them and they also crying after their manner with their streatched our neckes doo looke after her Euen so the Lord Iesus ascending into heauen did behold his Disciples and they also hungring and thirsting after him did fasten their eyes vpon him and did not loose the sight of him vntill he pearsed and broke open the heauens and entred into the presence of his Father And although they were diuided from him in body yet in heart and mind they followed him still Act. 1.9.10.11 Crosses are the badge of a Christian EVen as it is a thing very commendable and woorthie praise that a Souldier doo euer beare about him the signes and badges of his Captaine that it may appeare to whom hee belongeth So is it no little honour to a true Christian man to passe through many daungers and to be experienced in many troubles and to endure many afflictions for his Captaine Christs sake for sorrowes vexations and trbulations are the armor and badges of Christ Gal. 6.17 Christ fisheth for men AS the Diuel that wicked and craftie fisher with his great large long and broad Nets taketh and draweth vp great multitudes and infinite numbers of soules The Diuels baite which voluntarily giue themselues vnto him and doo suffer him most easily to take them by and with with his baites which are voluptuousnesse the foule pleasures and rotten delights of the flesh worldly wealth at will the vaine glorie of the world innumerable riches of all sorts power authoritie vanitie an insatiable desire to beare rule and a thousand such others the seely poore fishes being deceiued by these baites do neuer feele the hooke vntill it stick so fast in their iawes that there is no scaping but the diuell maketh a full account of them as of his owne Euen so contrariwise Christ doth fish for men that hee may draw them out of the bitter waters of the daungerous sea and that he may giue vnto them the water of grace who seeketh to saue their soules and to bring them to euerlasting happinesse and celestiall immortalitie who yet flie from him and would not come neare him he fisheth with a sharpe and bitter baite Christs baite very vnpleasant to the corrupted nature and appetite of a naturall man to wit with much fasting praying often with watchings honest labours in a mans calling contempt of the world spirituall pouertie bitter teares deepe sighes and greeuous grones for sinnes committed against the Lord with humilitie and lowlinesse of heart with kindnesse peace patience righteousnesse and such other things all which although to those which are enclined with a right and true loue of God they are pleasant and welcome yet neuerthelesse to the will and desire of a meere naturall man that is a friend of flesh and bloud they are hard and doo seeme very bitter to his corrupted taste Men which can keepe no Counsell are very daungerous 1 AS the Sea called the dead Sea which is a Lake in Iudea called Asphaltits whereof Aristotle Plinie Iustine and diuers others do make mention wherein is neither fish nor any liuing creature found in it wherevpon it hath the name Dead and in it nothing is couered neither doth any thing that is in it sinke to the bottome thereof but all things do swim and are in sight and do continue in the top of the water Euen so such are they that will keepe no Counsell nor secrets whatsoeuer but will reueale and bewray all things that they know whether they be good or bad 2 Euen as Hypanis a Riuer in Scythia which hath a maruellous sweetenesse vntill a litle bitter spring which Herodotus calleth Exampeus be mingled with it and then it is corrupted with a wonderfull bitternesse Euen so those men which are like torne vessels that will hold no water and so full of chinkes that they neither can nor will keepe any secrets or Counsell are very bitter and intollerable men and do much harm in euery place where they come neither can any Counsell or secret be committed vnto such without great daunger to the Common-wealth wherein they dwell and especially to all those that repose any trust in them Such men seeme they neuer so wise learned and full of Counsell are not to come neare godly Princes neither to be made acquainted with matters of state and the affaires of the Common-wealthes least they do great hurt both with giuing counsell themselues and also by discouering such waightie secrets as shall in trust be committed vnto them Iob. 22.18 Psal 1.1 Christ is lesse beholden to the most part of the world then Caesar was to the Romanes AS Marcus Antonius with an Oration that he made vpon the death of Caesar is said to haue greatly delighted the people of Rome and that hee moued very many of them to shead great store of bitter teares when hee put them in remembrance of the great benefites which they had from time to time receiued of Caesar and withall did shew them Caesars garments wherein his enemies Cassius and Brutus had slaine him all full of bloud whereat they were so mightily mooued that they expulsed the homicides and murtherers out of the Citie so that they durst not if they would liue any longer come neare it And yet in these dayes of ours though the Preacher neuer so good an heauenly Orator come with the Oracles of God himselfe in his mouth and shew most plainely what Christ the Redeemer of the world hath done for man and prooue that man hath receiued vnspeakeable and innumerable benefites by and through Christ and declare what bitter teares water and bloud did trickle downe his cheekes and what deepe and deadly sighes with many fearefull and greeuous grones did rise from his heart before he came to the Crosse and though hee rip vp his passion stitch by stitch as the holy Booke and diuine Word shall direct and leade him and though particularly he shewe how and where he was wounded that hee was beaten spit vpon crowned with thornes nayled hand and foote to the Crosse scorned and mocked of the Iewes though he shew most liuely that the wicked and cruel Iewes embrued their hands in his blood gaue him vineger and gall to drinke yea and although the Preacher declare and proue that besides the death and passion of his
bee maruelled that any is Dead which was mortall and borne to die 2 Like as a man which walketh ouer a fielde couered with Snow and sees not his way but when he thinketh to runne on sodenly fals into a pit Euen so they which haue all things at will and swim in pleasures which as a Snow couereth their way and dazeleth their sight while they thinke to liue on reioyce still sodainly rush vpon Death and make shipwracke in the calme sea Delight THey that seeke in Plato Demosthenes and specially in the sacred Scriptures nothing but vtterance and eloquence Are like vnto those that delight in the onely colour and sauour of salues and medicines False Doctrines and inuentions of men 1 LIike as hey wood stuble put to the fire are brought to sudden consuming Euen so the Doctrines and inuentions of men not stablished by the word of God cannot beare the tryall of the holy Ghost but they by and by fall away and perish 1. Cor. 3.12.13.14.15 2 As there is no foode more wholsome then the foode of the word of God if it bee receiued sincerely as it is So there is none more noysome and hurtfull when it is marred with mixture of other things mingled with it then is the false Doctrine of men 3 As smoke hurteth the eyes and suffereth them not to see clearely So also doth peruerse Doctrine it dazeleth the eyes taketh away iudgement blindeth with error 4 As it is great foolishnesse to forsake the cleare fountaines and to drinke puddle water so it is great folly to leaue the sweete Doctrine of the Euangelists and to study the dreames of mens imaginations Discipline 1 LIke as if there were neuer so faire a garden or orchard planted and yet the same left without a fence or but with a bad fence so that somthing ere it were long shuld get in and so roote vp the hearbes and marre the plants Euen so is it in the Church where Discipline wanteth although there be neuer so sound and good preaching with Catechising against sin and wickednes yet the edge therof is so dulled that it is fruitlesse and of little force 2 Like as when a man goeth a stray and wandreth in some Forrest not knowing in what great danger it would no doubt be a great comfort to him to bee told of his errour and taught the right way Euen so the principall end of Discipline tendeth that euery member of the Church should walke in the feare of God and that if any one goe a stray he should be brought backe into the way of saluation Math. 18.15.16.17 3 Euen as when a man falleth into a ditch or deepe pit ready to be drowned he hath good cause to thanke him that pulleth him out and saueth his life So likewise we are to account our selues much bound and beholding to the Ecclesiasticall Discipline of Gods Church when wee through wickednesse and lewdnesse of life are ready to be drowned in hell then I say wee are by good documents exhortations reprehensions and publike admonitions hayled and drawne out of the same 4 As no Cittie Towne house or familie can maintaine their estate and prosper without Policie and Gouernment Euen so the Church of God which requireth more purely to bee gouerned then any Cittie or familie cannot without spirituall Policie and Ecclesiasticall Discipline continue increase and flourish 5 As the word of God is the life and soule of the Church So a godly order of Discipline is as it were sinewes in the body which knit and ioyne the members together with decent order and comelinesse It is a bridle to stay the wicked from their mischiefes It is a spurre to pricke forward such as bee slow and negligent yea and for all men it is the Fathers rodde euer in a readinesse to chastise gentlie the faultes committed and to cause them afterwarde to liue in more godly feare and reueâ—ence Drunken men AS one ouer-loaden with Wine can very hardly hide or keepe any meate in his stomacke So also the drunken man may keepe or containe in him no secretes Drunkards and Drunkennesse 1 AS Lot in seeking to make himselfe merry with wine did incurre thereby a perpetuall heauinesse Euen so all those that do practise the like are in great daunger of getting dishonestie and shame Gen. 19.32 2 Like as the immoderate drinking of wine was onely the cause of Lots abhominable and vile incest Euen so the like excesse in all other Drunkards is the onely cause why they do many things whereof being come to themselues againe they are then both sory and sore ashamed Pro. 31.4 1. Tim. 3.3 8. Tit. 1.7 Leuit. 10.9 Num. 6.3 Esa 5.11 3 As a man by reason is discerned from a bruit beast So when wine and strong drinke depriueth him of his vnderstanding and reason it depriueth man of man and placeth him in the degree of beasts Prou. 20.1.1 Cor. 6.10 5.11 22. 4 As there is no exercise more profitable for the children of God for their saluation or wherein God is greatlier glorified then in prayer thankesgiuing and praises to the Lord So is there nothing that sooner quencheth the vse of the same then Drunkennesse 2. King 16.9 Luk. 21.34.35 Eph. 5.18 Rom. 13.13 5 As long and sore raine moysteneth the earth and so conuerteth into mire that it cannot be tilled to bring forth fruite Euen so our bodyes distempered with too much drinke cannot receiue the spirituall Husbandrie neither yeeld any fruite beseeming the immortall soule Pro. 23.29 30. 1. Pet. 4.3 Mich. 2.11 6 As all men do desire to haue sufficient and competent showres of raine in their fields and closes so that they may be able both to exercise tillage and to enioy the plentie of their fruites and encrease Euen so in this field men should drinke but so much as behoueth least by excesse and Drunkennesse the very earth of their body being as it were turned into a very Fenne and Quagmyre may better serue to breede Woormes and Serpentes of vice and sinne then it should bee able to bring foorth the fruite of charitie 7 As whatsoeuer groweth in Fennes and Marshes bringeth foorth no fruite for therein doo breede Serpents and sundrie kindes of woormes which doo bring more horror and dread then encrease of victuall Euen so such are Drunkards being fit for no profit or commoditie for oftentimes in their Drunkennesse they know neither theÌ„selues nor any body else neither can they goe stand nor speake any thing that pertaineth vnto reason Esay 19.14 28.1 23 7. Amo. 2.5.15 8 As when there is too much raine the ground is vnfit for Tillage and turned to myre So when one is Drunken the spirituall tillage can take no force nor the soule bring foorth her fruites of Christianitie 9 As a Sip on the Sea without a guide leaning now on the one side now on the other so often in daunger So â—n like manner it often happeneth to the Drunkard who â—acketh the guide of reason
or giuen to the respect of any person but ought to haue one single eye which is to bee set and placed vpon Iustice and equitie in euery matter and not to regard either persons or rewardes 1. Sam. 8.3 Esa 1.23 33.15 Psal 15.5 3 As a white or painted Wall the brauery wherof serueth for no profit but for a meere shewe Euen so such is the profit that commeth to the common-wealth by those Iudges which sitting in place of Iustice do wrong to men contrarie to the Lawes Act. 23.3 4 As a Iudge must not wrong one for anothers sake So must he not vniustly fauour one because an other hath displeased him Deut. 1.16 17. Prou. 24.23 5 As the Lyon though he be the King of beasts yet at length is made a pray to small Birds and then is that saying verified Better is a liuing Dogge then a dead Lyon Euen so Iudges and Rulers although they be great in authoritie yet at the last they are but a bayt for the small wormes Eccle. 9.4 Idlenesse 1 AS water though it be neuer so cleare and faire fresh and comfortable yet if it stand still in a pit or hole or be kept long in a vessell whence it hath no issue it will rot and smell and bee vnwholesome Euen so it fareth with children yea and with all the Sonnes of Adam if they bee Idle haue nothing to doo and no way to bestow their wit they will rot and prooue vnwholesome and deuise mischiefe all the day long Prou. 28.19 1. Timo. 5.13 2. Thes 3.10 11. 2 As labour and exercise of body in one man industrie and diligence of mind in an other man are sure forts and strong bulwarkes of Countries Euen so Idlenesse and negligence are the cause of al euil for an Idle mans braine becommeth quickly the shop of the diuell 3 As in all naturall things there is one thing or other which is the spoyle of it as the canker to the Rose the worme to the Apple and the Caterpiller to the leafe So the common spoyle to all youth is the contrarie to paines and trauaile which is Idlenesse Ezech. 16.49 4 As the trayterous seruant while his maister is a sleepe and all things at rest setteth open the doore for the theefe to enter in vppon him and spoyle him at his pleasure So Idlenesse while we are not aware lying soft vpon the pillowes of securitie openeth the doore for the diuell to enter into vs with full swing to the destruction both of body and soule 5 Like as while men slept saith the Euangelist the enemie came and sowed Tares among the Wheate So the fittest time that the diuell can finde to worke vpon vs is when wee are Idle for that is the sleepe of the soule Iudge 16.1 c. 6 Euen as a firebrand drawne from the fire and lying stil waxeth cold by little litle dieth and is extinct but beeing mooued and put to the fire burneth and flameth Euen so an Idle life dooth by little and little extinguish vertue but being will exercised it doth kindle encrease the same Iob. 5.7 Math. 2.1 c. 1. Cor. 3.8 7 As Idlenesse breedeth pouertie and beggerie in very many which might liue well and in good sort with diligent and faithfull labour So is the same very daungerous in those that be rich and feele no smart nor want in this life for whiles they giue themselues to foule Idlenesse voluptuousnesse doth ouercome reason and they are snared and taken in the deadly trappes of the deceitful flickerings of the world and are poysoned with carnall pleasures and fleshly delights which doo beare them faire in hand for a little while but at the length doo deceiue them and leaue them in shame and confusion Gene. 3.19 2. Thessa 3.10 8 As the earth when it is not tilled or trimmed dooth breede and bring foorth bryers brambles nettels and all noysome and vnprofitable things So Idlenesse in man doth breede and broode in him vngodly thoughts and wicked cogitations of all sortes and dooth allure hale draw and euen drag him to doo those things which are so odious in the sight of God that he must either most earnestly repent that he hath done them or else hee must die eternally for doing of them 9 As by the pumpe of a Ship water doth often secretly get in and increaseth so that through the negligence of the Maryner the Sip is drowned So by Idlenesse wicked thoughts concupiscences are multiplyed in our harts till at length our soules are in great daunger 10 As the Crab-fish as Plinie saith when he seeth the Oyster lye gaping against the Sunne beames putteth a Pible into the mouth of the Oyster and so getteth out the fish So likewise when wee lye Idle in securitie the diuell stealeth into vs. 10 Like as in a standing water wormes are ingendred and bred So likewise in an Idle body are engendred Idle thoughts and therefore wee must alwayes bee doing of some good workes that the diuell may finde vs alwayes well occupied and exercised 11 As by experience we see that those children which haue beene brought vp in learning and vertue proue honest and profitable for the common-wealth Euen so contrariwise those children which haue past their time in slouth and Idlenesse prooue dishonest and hurtfull to the Church and Common-wealth Ignorant men 1 AS those people will neuer come to the Physition to be healed which thinke not themselues to be sicke So likewise there are no people more vnapt to be taught and lightned of God vnto saluation then those which thinke they vnderstand and see of themselues when in very deed they are altogether Ignorant and for lacke of vnderstanding be ouerwhelmed and snared in the darkenesse wherein they were borne and so wallow themselues therein continually to their vtter destruction Psal 95.10 Esay 59.10 2 Like as that man that is Ignorant of the principles and rules that appertaine vnto the Science or Arte that he professeth can neuer come to the end skill or perfection that his profession requireth Euen so the ende of a Christian man is eternall life and his profession is to know and learne the principles and rules that most plainly and sincerely leadeth him vnto this end of euerlasting felicitie For he that is Ignorant of the meanes is Ignorant of the end and being Ignorant of the causes must needes be Ignorant of the effect Iohn 17.3 Esay 1.3 5.13 Prou. 1.28 29. 3 As he that will bee a Physition must learne the precepts that teacheth Physicke and he that would be a Musition must learne the rules of Musicke The Oratour the rules of Rhetoricke The Ploughman the rules of Husbandrie and so euerie man the rules that belong to his profession or else hee shall neuer profit in his Science or Arte nor be accounted a Craftes-man that knoweth not the principles of his craft Euen so no more before the maiestie of God is hee to bee accounted a Christian although he bee baptized
good part and doo of his owne free will although shee had spoken nothing thereof and when shee knoweth what her husbands will is in things shee gladly talketh with him thereof and accordingly as shee seeth him disposed to doo shee will often desire him to doo it Euen so the godly Christians which vnfainedly loue God in that they know his wisedome and will is best cannot forbeare but often pray and talke with him and desire him to doo that which he knoweth is best and which they know also he would do if none should aske or pray for the same 8 As Rebecca when two twinnes stroue in her wombe was troubled and said why am I so Wherefore she went to aske the Lord namely by some Prophet So when we feele this inward fight betwixt the fleshe and the spirit the best thing is to haue recourse to God by Prayer Gene. 25.22 9 As the children of Israel by compassing the Citie of Ierico seuen dayes by sounding Rams hornes ouerturned the walls thereof So by serious Prayer and inuocation of Gods name the spirit is confirmed and the Turrets and Towers of the rebellious flesh battered Ios 6.34 Math. 26.41 1. Pet. 4.7 10 As the preaching of the word serues to declare and to conuey vnto vs Gods graces Euen so in Prayer wee come to haue a liuely feeling of the same in our hearts for it is the key whereby we open the treasures of God and pull downe his mercies vpon vs. Psal 106.23 Ephe. 6.18 11 Like as if a man be to come before an earthly Prince he will order himselfe in apparell gesture and word that hee may doo all things in seemelinesse and dutifull reuerence Euen so much more are Christians to order themselues when they are to appeare before the liuing God in Prayer Eccle. 5.1 12 As a child cannot without blushing call him Father whom he cares not continually to displease through his lewd conditions neither can his Father delight in such a child Euen so with what face dare any man in Prayer call God his Father whome hee makes no conscience to offend and displease most rebelliously by word and deed 13 As that Citie which is not fenced with Wals may be easily brought vnder subiection of the enemie because it wanteth that which should withstand the force and encounters of the enemie So likewise the diuell will easily bring our soules in subiection vnto him and with no great paines lead them to all kind of lewdnesse vnlesse they be fenced by often and feruent Prayer vnto God 14 Like as the Sunne giues light to the body So Prayer giueth light to the mind for as it is daungerous for a man neuer to see the Sunne So it is much more perillous for a Christian man neuer to pray 15 As trees bring foorth no fruit vnlesse they receiue Sap and nourishment from the rootes Euen so wee can neuer increase in godlinesse vnlesse we bee continually watred by our Prayers 16 As theeues and robbers beholding a man florish his sword about his eares will not then set vpon him Euen so the wicked spirits seeing vs fenced by our Prayers will straightway giue backe and leaue vs vnassaulted 17 As waues of water are tossed and carried away by force of wind So likewise hee that prayeth without faith must needs be carried of euery forcible affection therefore cannot looke to obtaine his petitions Iam. 1.6 7. 18 As women preuaile with men in their suits by great importunitie Euen so godly Christians by Prayer without ceasing do obtaine their requests of God Luk. 18.3 7. 19 Like as the poore Captiue is alwayes creeping to the prison doore often labouring to get off his bolts and fetters and to escape out of prison So likewise must wee alwayes creepe to the Lord for his spirit by Prayer to free vs out of this bondage and prison of sinne and corruption and euerie day come nearer the prison doore looking when our blessed Sauiour will vnbind vs of all the fetters of sinne and Sathan and fully erect his kingdome in vs. 20 As a Mother that carrieth her child in her armes if it crie for the Dugge and suckes the same it is aliue but beeing obserued many dayes together if it neither crie nor stirre it is dead So in like manner it is an vnfallible note of a true child of God to crie to his Father in heauen by Prayer but hee that neuer crieth nor feeleth himselfe stirred vp to make his mone to God is in a miserable case and he may well be thought to bee but a dead child 21 Like as we see green wood lying in the fire sobbing and smoaking long before it wil burne Euen so no doubt all Gods children doo feele a strife and combat in their spirits in many of their Prayers Esay 38.41 c. 22 Like as euery Fencer or florisher proueth not a valiant and couragious man when hee commeth to fight in good earnest Euen so no more are those Prayers found effectuall neither can such men speake a word to the purpose when affliction hath laid hold on thē in deed wheras a true Christian neuer sheweth his manhood nor his cunning in this weapon of Prayer more then when he is to fight for life and death and the greater the daunger is with so much the stouter courage is he endued Psal 32.6 23 As he that truly loueth delighteth in nothing more then in the often talking conference with him whom he loueth Euen so where there is true and vnfained loue vnto God there is a burning desire by often Prayer to talke with God so as no perill nor danger no not of losse of life can stay or hinder it as may appeare by Daniel Dan. 6.10 24 As the more wood is laid on the fire the greater is the flame So likewise is the continuall talking with God by Prayer a great increasing of our loue towards him as on the contrarie the seldomer we common with him by Praier the more doth our loue towards him from time to time abate slake vntil in the end it be cleane quenched 25 As a certaine kind of Serpent when hee commeth to drinke doth vomit vp al his poyson So a godly Christian when he commeth to pray must banish and cast away all anger malice and hatred of his heart 26 Like as the Ship with prosperous wind is speedily carried in her course So our Praier is more profound and is better hard when our minds are feruent with some desire Psal 17.1 27 As Elizeus did cast salt into the waters of Iericho to make them sweete So must wee salt and season our Prayers with teares to make them fauorie and delightsome to God 2. King 2.21 28 Like as if men of great and loftie spirits who to God are as silly wormes creeping on the earth stand so much vpon their reputation that as it is recorded of the Senatours of Rome in old time they thinke it a great disgrace vnto them that any man
keepers Euen so is it with verie many men the more temporall blessings and worldly commodities God heapeth vpon them the more they kick against him and will bee the lesse ruled by his Ministers and word Deut. 32.15 No Power against God AS an earthen bottell when it is broken to peeces the shards thereof cannot be set together againe So likewise when God is disposed to punish wicked people no man can helpe or heale them Iere. 19.10 11. 2 As water runneth and falleth away So shal all hands be weakned and knees shall shrinke when God shall punish impietie and wickednesse Ezech. 7.17 Pouertie 1 AS riches and wealth oftentimes make men to forget themselues and God too So contrariwise Pouertie spurreth men forwards to learne Arts whereby they may both helpe themselues and theirs 2 As riches for the most part engendreth idlenesse and contempt of learning and learned men So Pouertie causeth sobrietie and maketh men vertuous and discreet 3 As Phidas could make the same Images as well of Brasse as Marble as of Euorie So can a godly man shew his vertues and good actions as wel in Pouertie as riches and wealth Plants AS the Gardiner doth roote and throw out of his garden all such Plants as are vnprofitable Euen so such Plants as God hath not planted shall be rooted out of his Church Math. 15.13 Preachers should be maintained 1 AS it is reason that hee which planteth a Vineyeard should eate of the fruit thereof So also it is reason that he that Preacheth the Gospell should haue a liuing of them whome he teacheth for himselfe and his charge 1. Cor. 9.7 2 As Souldiers liue by their wages and Husbandmen by the fruit of their labours and shepheards by that that commeth of their flockes So in like manner the Minister that laboreth in Preaching the word is to be maintained by them to whom he preacheth False Prophets 1 AS spots deface the things they light on which ought to bee cleane So also false Prophets and false brethren defile and staine the societie and fellowship of Christians Iud. 1. 12. 2 As shipmen cannot guide themselues by wandring starres without daunger of shipwracke their course is so vncertaine and wandering So no Christian can without assured destruction make such Prophets his guides as stay not themselues vpon the onely and infallible rule of truth Iud. 1. 13. 3 Like as Wolues breaking into a flocke of sheepe do deuour some and scatter the rest So also doo false Prophets and false teachers which creepe into the Church of God and bring to destruction those whome they can allure within compasse of their nets and so diuide and seperate the rest by discention and debate Act. 20.29 Preachers AS they are very welcome and receiued ioyfully of vs which bring vs tidings of that which wee greatly desire So likewise ought the feete of our Preachers to bee esteemed beautifull which bring vs the glad tidings of peace and reconcilement with God Rom. 10.15 Persecution 1 AS the raised waters with great raines fall suddenly with great rage and perill of drowning to many So also are the Persecutions of the Church if God doo not miraculously rescue it from them Psal 104.6 2 As in running the course the agilitie or swiftnesse of the Horse is knowne the strength of a man in the combat the sauour of many drugs in rubbing or brusing of them or casting them into the fire Euen so the constancie faith zeale and other vertues which God communicateth by his free election to his elect are manifest by Persecutions which otherwise should be hid Phil. 4.13 2. Cor. 12.10 3 As a most carelesse Husband will not in any wise content himselfe if his wife giuing ouer her bodie to whoredome should say vnto him that shee keepeth neuerthelesse her heart vnto him Euen so euerie faithfull Christian ought to shunne such false Nicodemites who to auoid Persecution will abandon by a sacriledge intollerable their bodies to Idolatrie and so consequently to the diuell in reseruing as they say their hearts vnto God 1. Cor. 6.19 20. 2. Cor. 7.1 4 Like as in the vineyeard of Engad there is a kind of wood which if a man pricke it or cut it it sendeth forth a sweete Oyntment otherwise if it be not cut or pierced somewayes it dooth not smell so sweete as otherwise it would doo So it is with men and Christians that are Persecuted vndeseruedly 5 As the Sunne when in the middest of the day he is most highest is then most hottest So likewise Persecution is the companion of the pure and vncorrupt Religion of Christ 6 As the inhabitants of the Citie of Meros were accursed by the Angell of the Lord because they came not foorth to helpe the Lord c. Iudg. 5.23 Euen so such as are slacke and negligent to assist the Lord in the time of Persecution in not suffering for his sake shall be cursed 7 As he which runneth at the Glaue and for a prize or wager doth not looke and fix his eyes on them that stand by or on such as goe this way and that way but hee casteth his eyes altogether and bendeth his force to come first to the goale and looketh on them that runne with him and that those that are behind him may not ouercatch him and striueth that hee may ouertake those that are before him Euen so should we doo leaue looking at those that will not chearefully runne the race for heauens blisse by the path of Persecution with vs and cast our eyes towards and on the end of our race and on them that runne before vs that we may ouertake them and on them that runne after vs that wee may prouoke them to come the speedier and faster after vs. 8 Like as when a man shooteth for a great wager hee will not cast his eyes in shooting either on them that rydeth by the way or vppon the standers by but rather on the marke that hee shooteth at otherwise it were not like that hee should winne the game So likewise in time of Persecution we must set our eyes on the marke that wee shoote at euen Iesus Christ who for the ioy which hee setteth before vs did ioyfully carrie his Crosse contemning the shame thereof and is now set on the right hand of God his Father Hebr. 12.1 2 3. 9 Euen as in times past the people of Gog and Magog did sore molest and afflict the people of God So in the time of Antichrist Persecutions and most grieuous wars shall arise wherewith the Church of God shall be shaken and laide waste Reue. 20.7 8. The Pride of mans heart 1 LIke as Adoni-besecke did put diuers Kings vnder his Table and cut off their thumbes and toes Euen so mans heart dooth thinke basely of all other men putting them vnder their feete and detracting and diminishing the graces of God in them Iudg. 1.7 Gene. 16.4 Hester 1.4 5.11 Dan. 4.27 2 As when two wrestle together if the one can lift
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
15. 2. c. Reading is not preaching 1 AS the smell or sight of meate doth good to the hungrie man but it will not feede him except he taste of it So by Reading of the Scriptures men may haue some feeling smell of Religion but they shall neuer throughly taste of it without preaching 2 As meate that is rawe and fat may bee called good but it is not to bee eaten before it bee made ready and dressed So are the Scriptures Reade good holy and pure but not sufficient foode for the people without preaching 3 As is a whole Loafe set or cast before children which want strength to cut it Euen so is Reading without preaching which indeed is a right cutting and diuiding of the bread of life that euerie one may haue his seuerall portion 1. Timo. 2.15 4 Like as if one shoulde offer good treasures to his friend but yet such as were hid shut vp and fast locked and could not bee come by in thus dooing hee should mocke his friend Euen so bare Reading without preaching is bare feeding because preaching is an opening of the treasures to the ioy of Gods children 5 As fire couered with ashes dooth little or nothing heate or profit them that stand by it Euen so bare Reading is smally auaileable to the people without preaching which preaching is an explaining and a discouering of hard and darke points Like as if the Husbandman should cast whole strikes and bushels of Corne on his land together on heapes he should both loose his labour and his seede Euen so that Minister that only Readeth the Scriptures in the Church and preacheth not dooth loose his labour and deceiueth his auditorie 7 As that Fisher catcheth no fish who shuffleth his Nettes on heapes and not opening them Euen so that Minister that contenteth himselfe with the simple reading of the Scriptures in the Congregation winneth no soules to God Refusing the meanes 1 AS we see many men at some times not so much grieued for the sicknesse it selfe as for that they haue willingly neglected the meanes which might haue preserued their health or else for that they haue abused the phisick that might haue restored their health to them againe Euen so in like manner it fareth with those who haue either vnreuerently refused the meanes which should haue kept their soule from surfetting or else vnthankfully haue abused those helpes which might haue recouered them againe 2 As a riche man is sometimes humbled for not giuing money to the poore which he might haue done So likewise some are much grieued for not vsing their good gifts to the benefite of Gods Church so also others are troubled for abusing their gifts to the hurt of Gods Church The Resurrection a wofull day to the vnrepentant 1 IF a man were bidden to goe to bedde that after he had slept and was risen againe he might goe to execution it would make his heart to ake within him yet this yea a thousand folde worse is the state of all impenitent sinners they must sleepe in the graue for a while and then rise againe that a second death may be inflicted vpon them in bodie and soule which is the suffering of the full wrath of God both in bodie and soule eternally Ioh. 5.29 2 Like as when a Traueller comes into an Inne hauing but a penny in his purse who sitting downe calles for all store of prouision and dainties whose behauiour and doing may be thought in the iudgement of all men to be foolish and madde because hee spendes so freely and hath no regarde to the reckoning which must follow Euen so much more foolish and madde is the practise of euerie man that liueth in his sinnes and bathing himselfe in his pleasures in this world neuer bethinketh howe hee shall meete God at the last day of iudgement and there make a reckoning for all his doings A Reward 1 AS a Reward is giuen to a workeman after his worke is done So euerlasting life is giuen vnto the faithfull after the trauailes and miseries of this life ended Rom. 6.23 2 As hee which runneth a race must continue and runne to the end and then be crowned Euen so must we continue to walke in good workes vnto the ende and then receiue our Rewarde eternall life 2. Timo. 4.8 Reall presence 1 LIke as when a word is vttered the sound comes to the eare and at the same instant the thing signified comes to the mind and thus by relation the word and the thing spoken of are both present together Euen so at the Lordes Table Bread and Wine must not be considered barely as substances and creatures but as outwarde signes in relation to the bodie and blood of Christ and this relation arising from the verie institution of the Sacrament stands in this that when the elements of bread and wine are present to the hand and mouth of the receiuer at the verie same time the bodie and blood of Christ are presented to the minde thus and no otherwise is Christ truly present with the signes 2 As one Candle is lighted by an other and one torch or candle light is conueyed to twentie candles Euen so the inherent righteousnesse of euery beleeuer is deriued from the store-house of righteousnesse which is in the manhood of Christ for the righteousnesse of al the members is but the fruite thereof euen as the naturall corruption in all mankinde is but a fruite of that originall sinne which was in Adam Remission of sinne AS it is meete and needfull that the inferiour seeke to the superiour the begger to him that is rich and liberall the sicke man to the Physition the offendant to the mercifull Prince So it is the dutie of man to seek for Remission of sinne for spiritual life health and wealth at the hands of God the onely giuer of all good things Amo. 5.6 Math. 6.5 11.28 Riches and dignities make wicked men worse AS great Flouds and swelling Riuers when they ouerflow their chanels and do break through their banks by reason of their raging violent streams and so spread and runne abroad cannot fill and couer the fielde with water but they hurt corne and grasse or what so else is in their way So great Riches mightie powers and high dignities when they grow and encrease in wicked vngodly men doo not spread abroad and runne ouer the fields and limits of Common-wealths but they do much harme to wit they polle and pill away the riches substance of the silly weake and poore men they fill theyâ— purses with the bloud of innocents they build their houses and establish their dignities vpon the disgrace and the oppression of the Saints and seruants of God and whatsoeuer is in their way to their liking they carrie it with them by hooke or crooke by right or wrong they care not who weepe so they laugh who be emptie so they be full who be vndone so they be aduaunced Here hence come slaughters
and murthers thus are many brought into great calamities and miseries But they that doo these things to others do hurt themselues most for whiles they hurt others in their bodies goods or names they kill their owne soules Our Religion is not new AS a man in trauelling calleth it a new way which hee neuer went before though the way it selfe be of long continuance and knowne of olde Euen so may this our way and doctrine bee well called a new Religion not as though it were not before Poperie which the Papists count so old and is not but because that men through the the mistie clouds of their errors and abuses neither so generally nor so perfectly did knowe or traced it before Act. 17.18 Where Religion is not there is no wisedome 1 AS the one eye of the body is so assisting to the other for the making perfect of our sight together that hauing the vse of both we attaine thereunto and otherwise the one being blinded the light of the other is somewhat dimmed shadowed perhaps in the end fadeth away and leaueth vs altogether in darknesse Euen so standeth the case betweene Religion wisdome the lights of the mind being linked placed together in the mind of mā as the eyes thereof to giue light to his whole vnderstanding so that no wisedome is to bee allowed without true Religion where Religion is not there is no wisedome 2 As we account him rather blind or blinking then otherwise that shall say he hath eyes sound pure perfect and yet in the open day wil neuer shew vse of them in the presence of men but continually be wimpled and weare a veyle so that no man can perceiue whether he do see or no Euen so wisedome is no wisedome and not to be accounted off in any so long as it is dissembled and not employed that other men may see good proofe thereof for that Religion is no Religion that sheweth not it selfe by his plentifull fruites so that what choyse soeuer they that seeme wisest or holiest make of Religion doing it so as other men shall not be able to discerne it in them nor to be witnesses thereof they are indeed to be esteemed neither wise nor Religious 3 As the Sunne which hath his Globe his light his heate is so conioyned and wheresoeuer the one shineth the other cannot but warme Or as the soule body are so compact in one that the body cannot but perform the pleasures of the same Euen so in whom so euer true righteousnesse in Christ is in him also ther cannot but be true Religion the true feare of God holinesse of life which is the singular seruing of God in the inward desire of hart vnfainedly Luk. 1.6 Psal 116.10 Act. 4.20 Iere. 20.9 Rage AS Fire being kindled but with a small sparke worketh otentimes great hurt and dammage because the fiercenesse thereof was not at the first abated So anger being harbored in the heart breaketh foorth oftentimes into much crueltie Riches oftentimes draw men to extreame daunger 1 AS among a flocke of sheepe the Wolfe chuseth out alwayes the best and the fattest and the Eagle likewise taketh the fattest Goose in the field Euen so do those men that liue of ruine spoyle when as they are minded to forrage and purloyne for themselues they search out the richest and best houses and those fields wherein there is the greatest store of Corne. 2 As we do with spunges which wee squeese straine with out hands to make them yeeld vs that water which they haue before soaked vp So also Princes great men when they haue giuen their seruants the meanes to waxe wealthie and that they haue taken great paine to enrich themselues by a litle at once then afore they be aware vpon the suddaine they laye hold vpon them and spoyle them of that they haue gathered Riches make couetous and prodigall men euill spoken off 1 AS we see that Flies will stay no longer in a kitchen then there is greace to nourish them So flatterers and claw backes foole and bauds which are vsually in the houses of prodigall men as soone as his wealth begins to diminish that he waxeth poore they wil then straightway giue them ouer yea if hee be euill spoken of in their cōpanies the same men as wel as others wil gretly blame him for that he wasted his goods so riotously so folishly 2 Like as men doo with springs which so long as they yeeld water so long they are haunted but when they bee once drie there is no further reckoning made of them So flatterers brainlesse persons whose tongues are as light as their mindes such as for a morfell of bread or a meales meate will praise or dispraise whom you will if the partie fall into pouertie by prodigalitie they will then cast him off and make no account of him Some Repent to haue eaten too much AS many Repent that they haue spoken too much but few that they haue bene too silent So likwise it is true that many Repent themselues that they haue eaten too much but no man sorroweth for his temperance and sobrietie Sinne in all men 1 AS wee see those riuers which spring out of little Wells are of the same nature that the head spring is wherof they come though they runne two or three hundreth miles off through diuers countries Or as those Crabs are sower and bitter this day which grow on the Crabtree which is a hundreth or two hundreth yeares olde because the first roote and plant was sower and bitter So likewise wee all be Sinfull that bee borne of Adam and sower and bitter as hee was because he the first tree was such a one and the spring whereof we came was corrupt and filthie 1. Cor. 15.21 22. Hebr. 7.9 10. Rom. 5.12 2 As there is no Bread without Branne no Corne without Chaffe no Garden without weedes no Wine without Lees no Gold without drosse So there is no wight that liueth hath liued or shall liue onely man without Sinne. Sinne how daungerous a thing it is 1 AS it skilleth not whether the shippe sinke by sipping and leaking in of the water in a long time or whether it bee ouerwhelmed by surges at once Euen so whither little Sinnes or great sinnes worke our destruction it is all one therefore we must auoide and eschue not only great sinnes but little sinnes also 2 Like as if a Father should bee sicke of such a disease that nothing would heale him but the heart bloud of his owne child hee would presently iudge his owne case to be daungerous and would also vow if euer he recouered to vse all meanes whereby he might auoid that disease So likewise seeing nothing could cure the deadly wound of our Sinne but a playster made of the heart bloud of Christ it must make vs acknowledge our pittifull case and the hainousnesse of the least of our sinnes and stirre vs vp to
taking the signes for the thing it selfe 15 As Siluer and Gold beeing not coyned is nothing else but Siluer or Gold but if by her Maiesties commaundement a new forme or stampe bee added by a print it is made currant money which it was not before although it bee the very same substance which it was before Or as if one take waxe which is fastned to a writing or publike instrument and it differeth not from other wax of it selfe but onely because of the vse to the which it is appointed that is to say to serue for a testimonie that the instrument is effectuall and auaileable the which it hath not by nature but by the ordinance of man Euen so the signes of the Sacraments to wit water in baptisme and bread and Wine in the Lords Supper although they be not chaunged concerning their substance meane quantitie or qualitie but onely in the vse of them and doo differ from common water bread and Wine in that they are ordained of God to serue vnto vs as gages and pledges of those benefits which Christ by his death and â—â—ssion hath purchased for vs yet they bee ordained of God for an excellent couenant to represent vnto vs most great and excellent things And albeit that this mutation here spoken of changeth not the substance of the signes neither of bread water or Wine but only the vse of them and is done and wrought by the holy Ghost according to the ordinance of the good will of God which is testified to vs by that promise whereto the signe is ioyned and not by the pronunciation of words after the manner of Sorcerers and Charmers but the promise is the soule of the signe so accordingly the water the bread and the wine become Sacraments that is to say true and veritable signes of those things which the word promiseth and which be presented by them so that this alteration is onely in the vse therof for before and after the administration of the Sacrament it taketh no place but onely during the action and vse to the which this chaunge or mutation tendeth 16 Like as the word serueth to no purpose except it be so preached that it may be vnderstood and further except that which it declareth and representeth to vs that is to say Iesus Christ with all his goodnesse be receiued by the faith of those which heare it Euen so also ought wee to vnderstand of the Sacraments if wee bring not faith which is the onely meanes to receiue that which is preached to vs represented and offered by the same word but contrariwise in dispising them by our incredulitie and reiecting that goodnesse which God offereth with the same to vs we seale our owne condemnation 17 Like as the Gospell ceaseth not of his owne nature to be the word of life and saluation although the wicked through their contempt turne it into the sauour of death and damnation Euen so the Sacraments cease not to be true Sacraments although they be either ministred by vnworthie persons or receiued vnworthily 11 As the seede how good so euer it be bringeth not foorth fruit at the same instant that it is sowne but continueth a certaine time in the earth So is it not meete to restraine the fruit and vertue of the word of God to the same houre that it is preached or the Sacraments to the same instant that they be ministred but the fruit shall be shewed in the elect when it pleaseth God 19 As water is not the water in Baptisme nor a signe nor consequently a Sacrament thereof but so farre forth as they bee ioyned with the word of Iesus Christ by the which it is dedicated and consecrated to that vse and so being applyed to those persons which are to be Baptised according to his commaundement So the verie like is of the Bread and Wine of the Lords Supper for they can no more bee the signes thereof then may the water of Baptisme if being ioyned together with the word of Iesus Christ whereby they are dedicated and consecrated to this Sacrament they bee not giuen and distributed to those which should bee partakers of the same as it dooth appeare by the expresse word of Iesus Christ in that hee saith of both the signes Take yee and eate yee likewise Drinke yee all of this For it is plaine that these wordes may not bee spoken either to the Breade or to the Wine but onely to the persons which might vnderstand them and execute the commaundement that our Sauiour Christ gaue vnto them by the same For the Bread and the Wine can neither eate nor drinke themselues Math. 28.19 Math. 26.27 Mark 14.22 23. Luk. 22.19 20. 1. Cor. 11.24 20 Like as louing and tender hearted parents are not content to procure for their children costly possessions and liuely-hoodes but take order that the same may bee conserued and come to their vse Euen so our Lord and Sauiour thought it not sufficient to purchase for vs his Fathers fauour againe which is the deepe fountaine of all goodnesse and eternall life but also inuented the wayes most wisely by the institution of his holy Sacraments whereby the same might redounde to our commoditie and profit 21 Like as of olde time God decreed his wonderous benefits of deliuerance of his people in memorie by the eating of the Passeouer with his rites and ceremonies So our louing Sauiour hath ordained and established the remembrance of his great mercy expressed in his Passion in the institution of his heauenly Supper wher euery one of vs must be guests and not gazers eaters and not lookers on feeding our selues and not hiring other to feede for vs that wee may liue by our owne meate and not perish for hunger whiles others deuour all Exod. 12.1 c. 22 As of necessitie we must be our selues partakers of the Lords Supper and not beholders of other So wee must addresse our selues to frequent the Sacrament in reuerent and due maner least as Physicke prouided for the body being misused more hurteth then profiteth so this comfortable medicine of the foule vndecently receiued tend to our greater harme and sorrow 23 Like as the Supper of the Lord is a spirituall meate and sweete to those that bee incorporated and made one body with Iesus Christ and with their neighbour Euen so of the contrarie it is a mortall poyson to them which put not their whole trust in Iesus Christ and be seperated from their neighbour 24 As it is not enough for a child to be borne and that hee haue life by his parents which begot him if that afterwards they doo not also nourish him to conserue him and to the ende that hee may grow and become tall and strong in the same Euen so God our Father dooth not content himselfe to haue begotten vs for his children in his Church by the incorruptible seede of his word and to haue giuen vs life in his Sonne Iesus Christ by the vertue of his holy spirit but will
the heauenly and publike witnesse of the Church of Christ whereby the Lord testifieth that it is he which receiueth men freely into fauour and which clenseth from all blemishes and to be short maketh vs partakers heires of al his goodnesse Schooles 1 AS a man that hath diuers Orchards will also haue a Semenarie full of yong plants to maintaine it Euen so Schooles which are as Seminaries to Gods Church without which the Church fails to decay ought to bee maintained because they serue to make supplie of Ministers 2 As trayning makes Dogs fit for hunting So Schools and learning makes nature profitable The holy Scripture aboue the Church 1 AS the Sunne is cleare and bright not because that men doo iudge it to be so but rather men do iudge it to be so because it is so indeed and can iudge of it none otherwise Euen so the holy Scriptures contained in the canonicall bookes of the old and new Testament are the infallible worde of the liuing God not because the Church dooth iudge and allow it to bee so but rather the true Catholike Church doth iudge and allow it to be so because that it is so indeed can iudge of it none otherwise no more then the cleare and bright eyes can iudge of the light and brightnesse of the Sunne of the which the blind can giue no iudgement euen as the vnfaithfull and reprobate can giue no iudgement of the word of God nor yet allow it 2 As the Lawes of Princes ruling by Iustice ought to be receiued professed and practised of all their subiects Euen so much more the Church ought to bee gouerned by the Lawes of Christ her Lord and King 3 As the Lawes and ordinances giuen by Moses who was but a seruant might not bee abrogate chopped or chaunged of any mortall creature without the displeasure of the Almightie Euen so much lesse those Lawes and ordinances of the Lord Iesus beeing the chiefe Lord and ruler ouer all Deut. 27.26 Gal. 3.10 Iohn 10.4 5. 16.13 14. Schoolemaister 1 AS it is the part of a good Husband to vnderstand the nature and fertilitie of the ground which he dooth till So it is the part of a good Schoolemaister to discerne the disposition and nature of his Scholler 2 As Prometheus did make marueilous Images such as none other euer could So a wise discreete and learned Schoolemaister prepares to a child of an excellent wit that which an ignorant and vnlearned Maister vtterly destroyeth Scholler 1 AS if Appelles should see the forme of Venus or Protogenes the Image of Hialisus all with myre and dirt defiled they would no doubt be sorie So if a man see his Scholler whome he hath brought vp now enclined and giuen to lewdnesse he cannot chuse but greatly lament 2 As there be some women that cannot conceaue of some men yet accompaning with others they are become fruitfull for the encrease of children So there bee some Schollers that bee vnapt to learne vnder some Tutors Schoolemaisters but vnder others they will soone proue of a good quicke wit and learned 3 As the goodnesse of the ground is not much profitable for Corne vnlesse there be a meete husbandman to till and sowe the same So it is not enough to finde good towardnes in a Scholler vnlesse there be added vnto him a meete Schoolemaister to further the same 4 As a drop of water falling from the house Eaues weareth and holloweth the hard stone not by force but by his often falling Euen so a Scholler proueth learned not by power or strength but by much diligence and great reading 5 As Appelles became an excellent Painter because there was neuer a day but hee laboured himselfe to some learning So in like manner a diligent Scholler by dayly applying of his learning and often exercising of vertue attaineth to perfect honour and vertue 6 As young men which haue bestowed their time in labouring for learning and knowledge happily are apt and prone to come to great honour and preferment So contrariwise those Schollers which are giuen to their owne sensualitie and appetite are to bee auoided of all good men 7 Like as the goodnesse of the ground is not sufficient to bring foorth Corne except there bee a good Plower and seede Euen so a toward and wittie Scholler is not like to get good learning except he haue a master a good instructor and bookes Suites in Law how they are lawfull 1 AS a Souldier in lawfull warre may kill his enemie and yet loue him Euen a man may forgiue an iniurie that is done against him and yet seeke remedie by Law so it be in a Christian manner that is without priuate reuenge that it bee not scandelous to the Church that it bee to maintaine peace and that the partie offending may bee chastised and brought to repentaunce for his fault 2 Like as Physitions vse desperate remedies when weaker will not serue Euen so must men vse Law as the last meanes when all other faile Who is a Spirituall man AS the Scriptures call that man carnall which is not renued by the spirit and borne againe in Christes flesh and all his workes like euen the very motions of his heart and mind as his learning doctrine and contemptation of high things his preaching teaching and studie in the Scripture building of Churches Schooles or Hospitals founding of Colledges giuing of Almes and whatsoeuer hee doth though they seeme Spirituall and after the Law of God neuer so much So contrariwise he is Spirituall which is renued in Christ and all his workes which spring from faith seeme they neuer so grosse as the washing of the Disciples feete done by our Sauiour Christ and Peters fishing after the resurrection yea deedes of matrimonie are pure Spiritual if they proceed of faith and whatsoeuer is done within the lawes of God though if bee wrought by the body as the very wiping of shoes and such like howsoeuer grosse they appeare outwardly yet are sanctified Ioh. 3.6 1. Cor. 2.15 The Scripture sufficient to confute errours 1 LIke as if a man being taken with a Phrensie the Physition should come offer him a medicine which is of vertu to purge the superfluous humor that causeth the disease to make him whole sound and the phrantike man should refuse it and take an other to his owne contentation that would doo him no good were this medicine strengthlesse and not able to helpe his disease because the patient desired to haue an other rather then that Not so So in like manner although some men refuse to haue their errours and false opinions to be confuted by the word of God desiring rather to be tried by the writings of men which can do them no good to establish their faith this maketh not but the Scripture is sufficient to confute and refell erronious doctrine and all false opinions though they take it not so 2. As in the night season in darkesome places men are wont to
Frost dooth kill and destroy the tender sweete pleasant and beautifull blossomes Euen so the Vsurer likewise many times by his extreame Vsurie dooth kill men women and children 11 As a poore siely sheep hath succour and shelter vnder a Thorne bush in some storme or tempest a little while but when shee departeth from the bush it keepeth backe a peece of her fleece and the oftner shee goeth the barer and nakedder she is so that at the length she is able to abide neither bush nor storme Euen so such a bush of Thornes is the Vsurer to the poore borrower hee will leaue him at the length no fleece on his backe hee will leaue him no house ouer his head vnlesse it bee some prison house to die in no bed to rest vppon no flesh on his bones nor no credite in the world 11 As the Thorne bush that pincheth and pulleth the poore sheepe neuer thriueth nor proueth any good timber but serueth only for the fire So the Vsurer serueth for nothing but Hel and howsoeuer he thriueth here he shal be pinched there 13 As hee that cutteth downe a Tree by the rootes dooth with all cut downe the boughes twiggâ—s 〈◊〉 braunches also So likewise the Vsurer consumeth vtterly vndoeth and with sorrow drieth vp the marrow in the bones of parents to the shortning of their dayes and withall dooth euen destroy their poore sweete infantes also 14 As the Caterpillers of Egypt were surely tethered that they harmed no place but where they themselues were But these Caterpillers the Vsurers will sit at home in their Chaires like a Boore that is a franking in his Stie and will consume a man one two or three hundred miles from them for they by their Brokers doo flie ouer and view all the lands lordships manners parkes woods groues fields medowes pastures and whatsoeuer farmes leases or other commodities of Noblemen Lords Knights Esquires Gentlemen yeomen and husbandmen and here they gobble vp a whole Towne and there a goodly Parke here a Lordship or Manner there a most pleasant wood 15 As the Worme Teredo whereof Plinie maketh mention in his naturall historie which is as soft as silke in the feeling of the hand but biteth so hard with the teeth that it eateth the strongest Timber Euen so such a thing is Vsurie and the Vsurer soft in his words and faire in his promises but by his deeds he stingeth to death wasteth the greatest substance 16 As Vultures and Rauens will picke out the guts of a mans bellie Euen so likewise the Vsurer eateth vp the fruits of other mens labours 17 Like as fire which is an actiue and insatiable Element for it burneth and consumeth all the wood that is laid vpon it So the Vsurer the more he hath the more he desireth and like Hell gates he is neuer satisfied Vngodly man AS hee that shall euer and anon bee casting himselfe into the fire and water and runne vpon daungerous places to breake his legges armes or necke and further shall take pleasure in doing all this is either a foole or a mad man Euen so is the Vngodly man as oft as hee sinneth which endeuoureth as much as in him lieth to pitch his soule into Hell and whereas hee taketh pleasure in sinne hee sports himselfe with his owne destruction Vnbeleefe 1 AS an emptie vessell is capable of water and yet being closely stopped none can enter into it though it be powred vpon it in great aboundance Euen so it fareth with our hearts they are capable of Gods graces but being stopped by Vnbeleefe no grace of God can enter into them though daily and plentifully offered 2 As men that are but ciuill haue care to auoide robbing and killing because God giues commaundements against stealing and killing Euen so much more we ought to striue against our manifold doubting distrustings and Vnbeleefe of Gods loue in Christ hauing a commaundement of God that calles vppon vs and bindes vs to doo so Vnthankfulnesse 1 AS the Israelites were no more thankfull and obedient when they had peace and liued in a land that flowed with Milke and Honie then when they were in the solitarie desart and wilde wildernesse Euen so the most part with vs in England are no more thankefull in this peace of the Gospell nor any whit more desirously giue themselues to serue and worship God aright then if they should liue in a land fruitlesse and destitute both of spirituall and temporall blessings 2 Like as the ingrate and vnkind Cuckowe after that shee is nourished and brought vp of the poore hedge Sparrowe to some good perfection of age in so much that shee is able to get her owne foode and liuing is then so much forgetfull of the kind loue of this Sparrow that all mercie and compassion set apart shee eateth and deuoureth her vp Euen so some children who haue beene with great care and expences brought vp of their parents to such good perfection of age as they might bee able to liue and maintaine themselues and also be a great comfort to their parents doo notwithstanding shewe themselues so vnkinde and Vnthankfull to them that by their obstinacie and vngracious behauiour they bring the gray heads of their parents to the graue with sorrow as Esau and Absolom Gene. 27.46 28.6 c. 2. Sam. 15. 1. c. 16.11 c. 17.1 2. c. Gene. 37.17.35 42.38 3 As euerie thing that is weightie and heauie tendeth and presseth downeward yet notwithstanding the clouds that are full of water and swelled with moysture doo ascend vpward because the Sunne taketh them from the earth and with his force draweth them vp on high which being lifted vp in the ayre are gathered to gether and thickned and so doo couer and hide the brightnesse of the Sunne by whose helpe and attraction they were taken and carried vp but notwithstanding their malice they beeing desperate and scattered abroad the Sunne they conquerer and ouercommer of darknesse thrusteth through his beames breaketh the cloudes and giueth light with his shine Euen so the Iseralites when they lay in Egypt a long time in obscuritie thraldome bondage and slauerie to Pharao and his people and were euen nalled as it were to the earth of all contempt and crueltie were then taken vp and set in great and high dignitie by the Sonne of righteousnesse but afterward they went about to obscure and extinguish the brightnesse and light of God himselfe by whose benefit thay had gotten that honour and dignitie which they had and without whom they were nothing but bond-slaues of miserie and wretchednesse but seeing they were like foule blacke clouds they were dispersed away the glorie of Christ against their wills and in spite of them together with the brightnesse of his name did breake out and shine abroad and giue light throughout all the world 4 If a Prince should promise a Tayler or Shoomaker tenne thousand crownes for one yeares seruice he would not refuse it
is carried vpward by the vessel and at the same time goes downward because he walkes downeward in the same vessell at the same instant Euen so the Will of a man regenerate partly willeth and partly nilleth that which is euill because it is partly regenerate and partly vnregenerate Worldly wise men LIke as a woman who hauing so much worke to doo that shee could not tel where to begin sat her downe and left all vndone Euen so Worldly wise men who seeing many things out of order both in Church and Common-wealth and so little hope of any redresse or reformation thereof that they cannot tell which or what to correct or amend first and therefore they leaue sinne vnpunished and let men doo what they list Workes follow faith in euerie good Christian AS in materiall buildings after the foundation is laid ther remaineth the greatest labor time cost cunning diligence to be bestowed vpon the framing furnishing of other parts that must ensue Euen so the heauenly edifice or building of our soule haue laide on the foundation ground of true belief the rest of all our life time labour studies is to be imployed in the perfecting of our life and actions as it were in raising vp the wals and other parts of our spirituall building by the exercise of all vertues and diligent obseruatioÌ„ of Gods commandements without the which it will be to no more purpose for vs to bragge of our faith or knowledge in the scriptures or to say that we haue faith and looke to bee saued as well as other men then it will be to purpose to haue a foundation without a building vpon it Iam. 2.26 Mat. 3.8 Wickednesse and the fruites thereof 1 AS the godly when they die leaue not onely behinde them a good name and fame vnto themselues but also to their kindred Euen so contrariwise the wicked and vngodly when they die leaue not onely a reproach and shame to themselues but also to their kindred Math. 11.39 2 Like as when Grapes be full ripe and readie for the presse then we know that vintage is at hand So likewise when VVickednesse aboundeth Gods vengeance cannot be farre of Ioel. 3.13 Wife AS the glistering beames of the Sunne when it ariseth decketh the heauen So the vertuous dispositions of a good VVife adorneth the house The Workes of the world declare God the workeman thereof 1 AS a prisoner in a dungeon may easily by a litle beam that shineth in at a chinke conceiue there is a Sun from whence that beame descendeth Or as a Trauayler in the wildernesse that falleth vppon some Channell or Brooke may ascend by the same to the VVell or Fountaine Euen so he that beholdeth considereth the wonderfull VVorkes of the world may therby conceiue also the wonderfull Artificer or workeman that made them 2 Like as if a man do passe by sea into some forraine straunge or sauadge Countrey where nothing else but birds and beasts do appeare yet if hee should espie some exquisite building or other worke of Art and reason in the place hee would presently assure himselfe that some men dwelt or had bene in that Countrey for that such things could not be done by beasts or vnreasonable creatures Euen so if we cast our eyes in the view and consideration of the heauens with the Sunne Moone Starres and the rest of the creatures of this world we may then easily iudge that there is a God that hath made all these and so from time preserueth the same Psal 19.1 Iob. 38.4 c. 3 As in a Quiar or company of singers when the foreman hath giuen the first tune or note there cnsueth presently a sweete harmony and consent of all other voyces both great and small sharpe and meane So likewise God in the creation of this world hauing giuen once the first push or motioÌ„ to the highest heauen called the first moueable there ensueth vpon the same al other motions of heauens Planets Elements and other bodies in most admirable order concord and congruitie for conseruatioÌ„ and gouernment of the world 4 Like as if a man that stood a farre off vpon a Mountaine should see in a fielde vnder him a great huge and maine Armie of souldiers most excellent wel appointed eache one in order agreeing with other diuided into Rankes Squadrons Companies and Offices subordinat the one to the other by degrees and yet all rending one way all their faces bent vpon one place all mouing marching turning together all endeuoring with all cheerfulnesse towards the performance of one common seruice by mutuall assistance without dissention or clamour he that should see this as he could not but imagine some generall high Captaine to be among these souldiers whom all obeyed and from whose supreame commaundement and order this most excellent subornation agreement and vnion proceeded Euen so much more vpon consideration of the former coherence consent and miraculous subornation of creatures among themselues in their operations must we inferre that they haue some generall commaunder ouer them all by whose supreame disposition each creature hath his charge and peculiar taske appointed which he must performe for the common and vniuersall seruice of the whole Workes good 1 LIke as when we mingle water with wine in a Cup or in a Glasse that which is powred in there is called wine though water be mingled with it and albeit there be more water then wine yet that which is the more principall and most precious part of all beareth the name Euen so the good Workes which we doo by the grace of God be it that they haue a great many spottes and imperfections as they proceede from vs yet for all that they hold alwayes the name and reputation of him who is the principall author 2 As sweete water issuing out of a pure Fountaine is by a filthy channel made corrupt So likewise Workes of Grace euen the best of them are mixt Workes partly holie and partly sinfull whereby it is euident to a man that hath but common sense that they are not answerable to the righteousnesse of the Lawe and that therfore they can neither merite life nor any way iustifie a man before God Phil. 2.13 Luk. 17.10 Esay 64.6 Rom. 3.20 Gal. 2. â—6 Ephe. 2.8 9. Tit. 3.5 3 As it is of necessitie that the tree be made good before she bring foorth good fruite and therefore the fruite maketh not the tree good but is rather the sign of a good tree Euen so it followeth that Workes doo not iustifie because they are done of those which before were made righteous through Grace So that a good Woorke maketh not a good man but a good man maketh a good Worke. Math. 7.17 18. 12.33 4 Like as bond men and slaues who were in such state in old time so in bondage to their Maisters that thogh they laboured toyled neuer so much yet they got nothing for themselues but were held and kept vnder the
is counthe veriest dullard yet bringeth more Wit and abilitie to helpe it selfe then a young infant Euen so whatsoeuer Wisedome or vertue men haue now they brought it not with them into this world but haue it afterwards by the gift and free liberalitie of God Iam. 1.17 3 As the Palme tree spreadeth his boughs and braunches so wide and giueth such pleasaunt shaddowes that Xerxes the King of Persia tooke singular delight to sit vnder it whole dayes together So likewise Wisdome comming out of the mouth of the most high with heauenly comfort protecteth shadoweth recreateth defendeth al those that commit themselues vnder the shadowes thereof from all harme and daunger Psal 17.8 Lamen 4.20 4 As Honie is good and the Honie combe sweete vnto the mouth So also is the knowledge of Wisedome vnto the soule Prou. 24.13 14. 5 As earthly wisedome is corrupted with affections Euen so heauenly Wisdome is pure vndefiled and not polluted with affections Iam. 3.17 6 As earthly wisedome is desirous of contention So contrariwise heauenly Wisedome is peaceable that is diligent to make peace and quietnesse among men 7 As earthly wisedome is rigorous and cruell So heauenly VVisedome is gentle and giueth place to rigour 8 As earthly wisedome will yeeld to no man So heauenly VVisedome is tractable and doth easily obey him that commaundeth those things that be good and right 8 As earthly wisedome is vnmercifull So heauenly VVisedome is mercifull and full of good fruits 9 As earthly wisedome doth accept persons omitting the cause So heauenly VVisedome dooth in no case regard the persons but the causes 10 As earthly wisedome hath hypocrisie ioyned with it So heauenly VVisedome is voide of all hypocrisie 11 As the sweete showers of raine fal downe from the high hills and mountaines and so they abide barren but they rest and sinke into the low valleyes and make them fruitfull Euen so the deawes of true VVisedome dooth not rest vpon the proud hautie and scornefull but vpon the meeke lowly and humble Esay 57.15 66.2 Math. 11.25 Luk. 1.51 1. Pet. 5.51 12 As hee that is humble and hath denied himselfe is fittest for the receiuing of wisedome Euen so there is no greater hinderance to the attaining of VVisedome then the pride of mans heart and carnal VVisedome Rom. 8.7 13 As in daungerous sayling the sterne is not committed to him which excelleth in riches and nobilitie but to him which is expert in the skill and cunning of Nauigation So likewise it behoueth not to commit and deliuer vnto him a princely gouernement which is richer and more honourable then other but to him which doth excell other in VVisedome policie and fidelitie 14 As reason is the difference which distinguisheth a man from a beast So VVisedome is the perfect index which sheweth how farre one man excelleth an other 15 Like as a hand is no part of a man except it can doo the office of a hand So is VVisedome no part of VVisedome vnlesse it be imployed as it should be Word of God 1 AS an ill stomacke what good meate so euer it receiueth it turneth it into ill humours and the Spider gathereth poyson to the same flowers that the Bee gathereth Honie So in the VVord of God and his blessed Lawes which he ordaineth for our health and saluation ill men gather death and damnation through their owne wickednesse and no fault in the Law nor Law maker 2 Like as no Burgesse of a Citie that hath care of his Corporation but would bee glad to know how in times past the world went with his Corporation that thereby hee may vnderstand the better how to behaue himselfe therein as occasion shall serue and not onely would desire to know the Lawes of the same but also what examples haue any way beene giuen touching the same Euen so it becommeth much more Christians that are Citizens of the Church of Christ and haue a communitie in that body to knowe not onely the Lawes of this Citie which is the Word of God but also what hath befallen either good or bad and euerie accident whereupon experience may arise by example and wisedome thereof to be put in vse accordingly 3 As men in the night because of the darkenesse vse Lanthorne and lights that they may see their way Euen so we ought in this blind darke and ignoraunt world to vse the Word of God as a Lanthorne vnto our feete and a light to our steps that we may walke in those wayes that God hath prouided for vs to walke in Psalm 119.105 Iohn 1.9 4 As Almightie God by his most mightie word and his holy spirit and infinite power brought foorth all creatures in the beginning and euer sithens hath preserued them Euen so by the same Word and power he worketh in vs from time to time this maruellous spiritual generation and wonderfull spirituall nourishment and feeding which is wrought onely by God and is comprehended and receiued of vs by faith The Word must be rightly diuided OFtentimes wee see that one mans stomacke taketh harme of that meate whereof an other taketh profit and that which helpeth one sicke man hurteth an other Euen so doth the Word of God not rightly preached and therfore to Preach mercie where iudgement ought to be taught and to Preach onely the Law where the Gospell should be taught is not good The World lieth in sinne AS a possessed or mad man is not therefore free from the snares of the Diuell or well in his minde because hee hath his hands and his feete bound and can doo no hurt Euen so the World although it bee bridled by the Law from outward wickednesse and mischiefe yet is it not therefore righteous but still continueth wicked yea this restraint sheweth plainely that the World is wicked and outragious stirred vp and enforced to all wickednesse by his prince the Diuell for otherwise it need not to be bridled by Lawes that it should not sinne The true Worship of God EVen as a man might say vnto his wife of one that is not a verie man for as much as he is not a man hee is not meete for marriage and therefore not to be matched with thee as thy Husband and if hee be a very man indeed yet thou maist not ioyne him with me for I am thy Husband onely So likewise if any be a counterfeit God euen therfore he is not to be Worshipped nor to be matched with the true God because he is counterfeit if any seeme to bee the true God yet we may not Worship him which professe one true God and that one alone Exod. 20.2 3. Deut. 5.6 7. Our best Workes stayned 1 AS pure water put into filthie vesselles is corrupted therby Or as cleare running water passing through filthie channells gathereth filthinesse Euen so the pure graces of God so soone as they entered into vs are stained by the corruption of our nature 2 Like as there is a greater force in sinne to pollute holy things then
in holy things to sanctifie polluted things Or as the whole part of a mans body touching the soare part cannot heale it but rather is in danger to be infected by it Euen so it followeth necessarily that the best Works in man are wholly corrupted so that if the Lord should straightly examine them no man can answere for one of a thousand Agge 2.13 Iob. 9.2 3. Our Weaknesse to please God LIke as if a man beeing hyred to doo a dayes worke should deceitfully worke but with one hand and so disappoint his Maister of the Worke which should haue beene wrought with both hands Euen so whereas God craueth in euerie action all our wisedome wit will memorie vnderstanding and affection wholly to concurre together we scarcely giue him a part of all Wisedome and strength to be ioyned LIke as a Tree that the wind hath shaken loose at the roote the higher and greater that it is the sooner it is ouerthrowne Euen so a Souldier the stronger that he is wanting Wisdome the sooner he is ouerthrown for courage and strength without Wisdome is foolish rashnesse and Wisedome without courage and strength is fearefull cowardlinesse ioyne them together and they make a perfect Souldier The Will is in stead of the fact before God LIke as he is not to bee accounted healthfull which though hee doo appeare whole in the outward parts yet hath some euill disease with in his stomacke either in his Liuer or in his Lights or in some other place Euen so he cannot bee taken for a iust and righteous man if God be iudge which although he do not outwardly vse whordome steale nor kill yet dooth in his heart desire other mens wiues seruants c. or any other goods and wisheth that he were dead or hanged whō he hateth Exod. 20.17 Good Workes but yet failing in the manner of doing AS the Elders of the Iewes who comming to our Sauiour Christ in the behalfe of the Centurion for his sicke seruaunt besought him instantly as though they might not be denied and they tell him that the Centurion is worthie of so much fauor as that forsooth the Lord Iesus should come to him heale his seruant for proofe whereof they alleadge two strong reasons one is hee loueth our nation an other is he hath built vs a Synagogue Euen so plead the Papists we are worthie O Lord of thy fauour we haue deserued so much at thy hands Or such a one that is now dead hath deserued so much as that thou shouldest receiue his soule for he loued vs well while hee liued he was an honest man hee made vs good cheare he kept a good house he filled our bellies our purses too besides this he hath built vs a stately Synagogue goodly Churches and Chappels of ease hee mended our high-wayes hee erected such a Colledge such an Hospitall therefore Lord thou must of necessitie receiue his soule into thy kingdome or else thou doest him wrong Luk. 7.3 4 5. Math. 7.21 22. By the written Word of God things amisse are discerned LIke as a man that hath neuer so good eyes yet if hee bee in a deepe darknesse cannot for all the goodnesse of his eyes know and discerne his owne Father standing directly before him much lesse a beame or a mote in his eye vntill such time as he hath light to discerne him withall Euen so though we bee neuer so well and sharpe sighted are we able to discerne a beame or mote in the Churches eye without the helpe of the light of the Word Psal 119.105 Ephe. 5.13 Math. 7.3 4 5. 2. King 22.1 c. 29.1 2 c. Not two Wills in God AS the sight of the eyes when they are dazeled disturbed doo imagine and suppose that there bee two candles burning when ther is but one Euen so our mind when it looketh vppon the Will of God supposeth that there bee two Wills in God one secret and an other reuealed which is a thing farre disagreeing from the nature of God The Wisedome of God AS the Lord is Almightie and able to deliuer his children and Church from the wicked and willing to do it Euen so dooth hee know the wayes and meanes most perfectly readily how to doo it at al times according to to his will and pleasure 2. Pet. 2.9 Wrath of God 1 AS all good neighbours will hastely run to the quenching of a daungerous fire So likewise all Christians ought to make speed to pacifie the Wrath of God when they perceiue the same to wax hotte against them Psal 2.12 2 As the water of mightie flouds doo with great violence rage flow and cannot be stopped So the Wrath of God commeth vpon the wicked who peruert all lawes and all Religion Hose 5.10 The Workes of Gods ministerie ineuitable LIke as it is to no purpose to seeke to take by force a Citie so well fenced and manned as it may be So likwise vaine are the attempts of them that oppose themselues to Gods Ministers to hinder them from dooing that for which God hath sent them Iere. 1.18 19. Gods Word the salue for our soules AS those parts which are within vs haue most need of carefull keeping because the inward disease is most daungerous Euen so the holy Ghost hath allotted vnto our inward infection the most soueraigne and all sufficient salue his Word Psal 147.3 Math. 8.8 Mark 1.40 Will of God 1 AS the Potter in tempering his clay if he cannot make and frame it according to his mind at length he will dash it in peeces So God created man not that he should doo his owne Will but Gods Will and therefore whosoeuer he bee that followeth the lustes of his owne wicked heart and wil not be brought to be conformable to Gods Will but continues rebellious still the Lord in his wrath will confound them eternally 2 Like as if a man haue a trade and other men come into his shoppe and vse such instruments as bee there to a wrong ende though they were their owne yet it would grieue him to see it So God created all things for his own vse and for the accomplishing of his Will but rebellious man conformes himselfe to the Diuils Will and thereby no doubt he grieuously offendeth God Good Workes vncontrollable AS no man can accuse the Potter for making of the same lumpe of Clay a drinking Pot and a Chamber pot So likewise none ought to quarrell or find fault with their Creator whose Workmanship they are framed at his good pleasure and will Rom. 9.21 Mans Weaknesse to doo any thing for himselfe AS it is with young children who when they are first taught to goe can stand no longer then they are holden vp by the hand Or as it is with those that learne to swim who as soone as they are left to themselues sinke to the bottome Euen so likewise is it with vs when God taketh his helpe from vs and ceaseth to defend and relieue vs or else to take
person when hee is past all hope of health and vtterly dispayred that it is needfull for the skilfull Phisition not onely to finde and prepare the medicine but also dispose the sicke person so as hee will and may vse this medicine and that hee may vnderstand rightly how to vse and apply it So the sicknesse of the soule which is most precious aboue all things and in the which makinde is not onely ignorant but also enemies of their owne saluation then wee must vnderstand by our Sauiour Christ the Phisition of the soule what is the medicine and then after what manner it must bee vsed yea and in such wise that the same our Phisition Christ Iesus doo prepare and make vs apt and meete that wee both will and can vse these remedies which hee hath prepared and appoynted for vs or else it will be no profit nor stand vs in any stead Christ our second husband by faith LIke as if a woman bee discharged from her first Husband beeing dead and hath married an other man the first Husband hath no power ouer her Euen so wee now beeing espoused vnto Christ our second Husband by faith are freed vtterly from our first husband the Law and as the Apostle saith are no more vnder the Law but vnder grace that is vnder perpetual remission of sinnes committed not onely before our Iustification but as well also after and during all our life long Christ our spirituall foode AS verily as bread dooth serue for the nourishing and strēgth of the body wine for the cōfort thereof So and as certainly to the inward mā in Faith Christ is bread to the soule and wine to the mind we mystically made one in him and he in vs feede on him and he our spiritual foode The last Commaundement explaned 1 AS the Lord by the former Commaundements of the second Table doth vtterly condemne and forbid all wicked deedes words and counselles that be hurtfull to our neighbour and which go with deliberation and consent with all full purposes and conclusions to euill Euen so in the last Commaundement to the end that he might touch vs the nearer whereby wee might the better perceiue our owne imperfections and weakenesse hee most straightly chargeth that our hearts should be so pure and cleane that no euill thoughts motions desires concupiscences lusts delights inclinations or naturall infections of originall sinne should once creepe into our hearts Gene. 6.5 Math. 5.28 Rom. 6.12 7.7 Iam. 1.14 2 Like as if a woman were by vnlawfull act defiled it were not simple fornication but adultrie though the defiler knew not that she was married So we must iudge also of lust and concupiscence when one is coueted not as though she were married but as one vnmarried and free in respect of a married woman whosoeuer coueteth her coueteth his neighbours wife whether he do it wittingly or ignorantly as Pharaoh and Abimelech did Gene. 12.15 c. 20.2 3. c. 3 Like as that man is desperate of his saluation and prouoketh the anger of God towards him that saith If I shall bee culpable in the sight of God for the concupiscence of my heart as well as though I do commit the fact therefore I will adde vnto my lust and concupiscence the fact which it desireth that I may carrie away some pleasure of my sinne and not be damned for nothing So likewise it is the part of a faithfull Christian man to acknowledge and bewaile the sinne and vncleannesse of his heart to lament for it and to flie vnto the mercie of God by faith in Christ our Sauiour and to withstand with all his power the naughtie desires and motions of the heart that so hee may for Christ his sake be made partaker of the grace of God and true health and saluation 4 As in this Commaundement is forbidden all euill desires So also by the same is commaunded all good desires good affections good inclinations to godly things and the perfect obedience of our hearts vnto Gods will and to wish and desire that our neighbour may quietly possesse and enioy all that which God hath sent him be it more or lesse 5 As the Lord by the former Commaundements doth commaund that the rule of Charitie should gouerne our willes studies and workes So hee now commaundeth the conceptions of our minde to be directed to the same rule that there be none of them crooked and writhen that may prouoke our minde an other way 6 As he hath forbidden our minde to be bowed and ledde into wrath hatred fornication robberie and lying so he doth now forbid vs to be moued therevnto by any lust or desire 7 Like as a man purposing to destroy a tree yet dooth no more then loppe and shred off certaine boughes and twigges leauing the stumpe and roote behinde deceiueth himselfe Euen so likewise so long as lust and concupiscence doth liue in men they may well seeme in the eyes of men to be very great conuerts if of ignorant idiots they are become such as haue gotten some skil and knowledge or as if of dunkards ruffians adulterers and such like they become sober and modest and of good behauiour as this may be done before men and yet the heart nothing altered before God for there be many causes which may mooue men to seeme outwardly to be godly when the heart within is fraught and laden with loathsome lusts full of rotten corruptions which make them still altogether abhominable before God and thus they haue hereby gained nothing 8 As the Lord our God requireth account of euerie idle word Math. 12.36 So likewise requireth hee tribute and account of wicked lusts and thoughts arrayneth them maketh them hold vp their hand at the barre keepeth a court for them and setteth fines and amerciments vpon the heads of them Pope no Christian 1 LIke as Iudas bare the name of a Desciple and Apostle and called Christ maister when and at such time as he endeuoured altogither to spoile Christ both of his authoritie and life Euen so the Pope and all his confederates although they boast themselues to be Christians pretending the name of Christ yet they both robbe Christ of his authoritie and also men of their saluation Math. 26.49 2 As the Lords who made the last rebellion in the North charged the inferiour sort in the Queenes Maiesties name to put on Armor and to come into the field as though it had bene in defence of her Maiestie whereas their purpose was the destruction of her royall estate and the subuersion of her Kingdome that they themselues might haue reigned Euen so in like maner dealeth the Pope his affinitie concerning Christ his Kingdome Corrupters of Princes are most seuerely to be punished 1 LIke as they do most greeuously offend which do infect with poyson a common well or conduite where all men doo draw water So likewise they deserue worst of a Common-wealth which corrupt the minde of a Prince
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