Christ the greater glorie and gaue Sathan the greater shame Christ suffered and died as he was man AS the precious stone called the Carbuncle to see too is like an hotte burning cole of fire shining exceeding brightly the which feeleth no fire neither is it molten chaunged or mollified therewith If thou shalt take it and close it fast in a ring of lead and cast it into the fire thou shalt see the lead molten and consumed before thy face but the Carbuncle remaining sound and perfect without blemish as before for the fire worketh vpon the leade but vpon the Carbuncle it cannot worke Euen so Christ our Sauiour being in the hotte scorching fire of his torments suffered and died as hee was man but as hee was GOD hee neither suffered nor died the fire of his afflictions wrought then vpon his manhood but his diuinitie and godhead continued perfect and vtterly vntouched The Crosse maketh peace AS in a ciuell gouernment and common-wealth nothing is more occasion of war then ouermuch peace So in the Church and among Ministers of the Church as nothing is more pernicious then too much quietnesse so nothing more ceaseth priuate contentions oftentimes arising amongst them theÌ„ the publike Crosse of persecution The personall vnion of Christ. AS a certaine soule beeing ioyned to a certaine body maketh one certaine person as Peter Paul Iohn So the eternall word of the Father tooke vnto it that flesh of the virgine that is to say made the same so proper vnto it selfe that from hence commeth and proceedeth that person which is called Christ Christ the resurrection and life 1 LIke as in a perfect body when the head hath sense and motion the hand that is of the same body hath also sense motion conuenient for it So likewise Christ being the resurrection and the life as there is spirituall life in him so euery member of his shall feele in it selfe spiritual sense and motion whereby it is raised vp from sinne and liueth vnto God Ioh. 5.25 6.63 2 As the Burgesse of a Towne in the Parliament house beareth the person of the whole Towne and whatsoeuer he saith that the whole Towne saith and whatsoeuer is done to him is also done to al the towne So Christ vpon the Crosse stood in our place and bare our person and what he suffered wee suffered and when he died all the faithfull died in him and so likewise as hee is risen againe so are all the faithfull risen in him 3 As Christ by the merite of his death wipeth out our iniquities and by his bloud clenseth our consciences from all mortall sinne So in like manner by his resurrection from death he declareth himselfe to be righteous and in all respectes perfectly pure according to the law of God Rom 4.25 Psal 16.16 Christ hath prepared a place for vs in heauen LIke as if a man were assured that there were made for him a great purchase in Spaine or Turkie so as if he would but come thither hee might enioy it he would not forbeare to aduenture the daungers of the Sea and of his enemies also if need were that so hee might come to his owne Euen so seeing that Christ Iesus hath made a purchase for vs in heauen and there is nothing required of vs but that we will come and enioy it wee ought to refuse no paines or feare in the way but carefully to striue to get in Luk. 13.14 Christ our Intercessour LIke as he that would know whether the sunne shine in the firmament must not clime vp into the cloudes to looke but search for the beames thereof vpon the earth which when he sees he may conclude that the sun shines in the firmament Euen so if wee would know whether Christ in heauen make intercession for vs let vs ransacke our owne consciences and there make search whether we feele the spirit of Christ crying in vs Abba Father As for those that neuer feele this worke of Gods spirite in them their case is miserable whatsoeuer they be Rom. 8.26 Calamitie EVen as a cloud darkneth the ayre and couereth the sunne So Calamitie and miserie maketh cloudie the mind of man taking from him all his ioy it leaueth him bare and naked without comfort and full of sorrow 2 Like as lightnings do smite whatsoeuer they find in the earth except the Lawrel tree as Plinie affirmeth Euen so great Calamitie is able to take away and to ouerthrow whatsoeuer is in man or that hee hath saue onely firme and constant vertue for constant vertue is a goodly Lawrell tree euer flourishing and greene and will not be consumed burnt vp nor destroyed with any fire that breaketh out of the cloudes be it neuer so fierce nor with any violence of torments and troubles whatsoeuer Rude and wanton Children LIke as when any are stinged with the poyson-ful sting of Serpents foorthwith they labour for remedie against the same least the wound rot and put them to further annoyance Euen so such Children as bee infected and diseased with wanton Idlenesse being also destitute of good maners and learning must be sent to the schoole to be cured of their maister with the rodde of correction and vertuous education False Christians LIke as among a great sort which are striken with extreame sickenesse and diseases some doo alwayes scape as it pleaseth God So it is to be hoped that among an infinite number of false Christans God will touch some to bring them backe from the filthinesse and corruptions of the worlde and to leade them to the fearing of himselfe It is impossible to know who is a true Christian before he die LIke as in a ground sowed with diuers seedes no man can certainly knowe some seede from an other which shall bring forth fruite and which shall not yea though it haue alreadie put foorth yea and that more is though it be eared Euen so no one man can know an other man throughly to bee a Christian which is the greatest felicitie that is before the end of his race because no man is to bee counted happie before his deathes day by reason of many miseries and calamities which may befall him Christ the cause of our resurrection and life 1 AS the first Adam was the roote of all mankind and he conuyed sinne by sinne death to all that sprang of him Christ onely excepted So likewise Christ the second Adam which is the roote of all the elect conueyeth life both in body and soule to al that are vnited to him and by the vertue of his resurrection they shall rise againe after this life 2 Like as the power of the Godhead of Christ when â—he was dead in the graue raised his body the third day So also shall the same power of Christ his Godhead conuey it selfe vnto all the faithfull which euen in death remaine vnited vnto him and raise them vp at the last day Why God afflicteth his Children AS a godly and wise Surgeon purposing to cut
the 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
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
in Affliction c. 16. As the father doth improperly punish his childe for his fault but properly and chiefly he respecteth his amendment and to haue him to leaue his former leaude wayes and to take a better course hereafter but the childe for his part when he is beaten must first consider his fault in saying This correction is for my lewde behauiour and so endeuour to amend and to doe better afterwards Euen so God in correcting vs doth not properly respect our sinnes but our reformation but wee our selues must find out a proper cause that is our sinnes For although that sinne is the beginning euen of all bodily diseases and chastisements yet it doth not follow that God alway respecteth their sinnes whom hee most sharpely punisheth as may appeare by the answere of Christ to his Disciples c. Iohn 9.1 2. 17 As a painefull and carefull Husbandman looketh diligently to all points of his businesse and bestoweth his industrie and labour in each respect as the time and season affoordeth and as the nature and qualitie of euery graine requireth in hope thereby to receiue a good encrease and plentifull crop Euen so God trieth each way by Afflictions to draw and bring al men of all sorts and conditions in this Theatre of the world to acknowledgement of their duties and desire of their saluation 18 Like as the Husbandman after hee hath plowed vp his land sowed it doth afterward harrow it and breake the hard clods thereof and after this reapeth thrasheth fanneth and searceth the chaffe from the corne and as he cutteth pruneth and loppeth his trees and keepeth them vnder least they should grow rugged or spread their boughs too farre out of course and order and finally as he graffeth planteth and teacheth his young Sients to be naturalized in another stocke then their owne So likewise doth God deale with men in this world punishing and afflicting some with losses hinderances and other tokens of his hidden iudgement for the better trial of their patience and constancie some though euill and wicked persons he tollerateth spareth and as it were winketh at in hope of their conuersion and amendment Deut. 8.2 3. Iudg. 10.13 15 16. 11.31 Heb. 12 5 6 7 8 9 10. 19 As children take patiently correction at their fathers hand though sometime it be preposterous and otherwise then it should be Euen so wee ought to take that crosse and Affliction patiently which God layeth vpon vs knowing that hee alwayes doth it for our good and comfort 1. Pet. 4.12 13. 20 As it is a common thing to trie golde and siluer by fire Euen so it should not seeme strange to the children of God to be tried by Afflictions 21 Like as there is nothing in heauen that pleaseth God so well as that honourable obedience that his Saintes do giue him in heauen So there is nothing vpon the earth so acceptable vnto him as when his Saintes vpon earth are readie to suffer for his sake Phil. 4.5 2. Tim. 2.3 Mar. 15.21 22 As the Iewes led our Sauiour Christ to be crucified they mette one Symon of Cyren the father of Alexander and Rufus and vpon him they layd the Crosse So likewise if any Affliction be layde vpon vs for Iesus Christ his sake wee must be well contented to carrie the same as Symon of Cyren was to beare the Crosse Matthew 16.24 Mat. 26 37 38 67. 27.46.50 Iob. 2.7 8 9. 23 As there were two Crosses prepared for our Sauiour Christ the one of passion as that woodden and materiall Crosse whereon his bodie suffered outwardly the other of compassion whereby his soule suffered inwardly So there is prepared a double crosse for euerie faithfull Christian the one of the soule the other of the bodie 24 As good Iesus was crucified by the bad Iewes so also hath God decreed that his children shal be afflicted in this world least they should be damned with this world 1. Cor. 11.32 25 As the Arke of Noah rose higher and higher by the swelling of the waters of the floud Gen. 7.17 Euen so the mindes of the righteous are brought neerer and neerer to God by persecution and Affliction 26 As blowing seemeth to disperse the flames and trouble them but yet maketh them burne more cleare Euen so Affliction though it be grieuous to the flesh yet it purgeth it of many sinnes and maketh the godly farre more excellent 27 As there is no comparison of one little water-drop to the whole huge Sea or of one small grayne of dust to the mountaine Imaus Euen so the light and short afflictions and troubles of this most short race are not worthy to be compared with the great and eternall glory of the life to come 2. Cor. 4.17.18 Rom. 8.18 28 As in the fining pot the goldsmith tryeth the siluer Pro. 17.3 27.21 So likewise doth God by troubles and affliction trie the hearts of men 29 As a seruant woorking abroad in the hotte Sunne Iob. 7.2 longeth for and is gladde of the coole shade So men in Affliction and miserie are glad of a litle ease 30 Like as if two children should fight and a man comming by should parte them and after beate the one and let the other go free euery man that seeth this will say that that child which he beats is his owne sonne Euen so when God chastiseth vs Heb. 12.7 hee sheweth himselfe vnto vs as a father if we submit our selues 31 As great and mightie fishes are not bred and fedde in small riuers and sweete waters but in the salt and bitter waters of the Seas So men that are excellent very famous by reason of the notable and manifold vertues wherewith they bee indued are not delighted in the false and deceitfull pleasures of this world but are nourished and as it were sweetly cherished and brought vp in Christ with very sowre sorrowes and bitter calamities which they endure most patiently beare for Gods sake 32 As to a valiant Souldiour nothing is more noble and worthy praise then to carrie the Armour and armes of his Prince So a true Christian man esteemeth nothing of greater valure and more honourable then to beare the armes and badges of Christ his Captaine that is to be throughly touched with great crosses many Afflictions and to be well armed with godly patience Gal. 6.17 2. Tim. 3.12 33 As a Phisitiō doth minister to his sick patients sowre and bitter potions to drinke that some hurtfull humor of their bodies may be expelled So God our heauenly father and Physition willing to cure the maladies and to salue the sores of our soules doth reach vnto vs many times the cup of Afflictions troubles and miseries that our sinnes and iniquities being taken away we may be restored to the former saluation of our soules 34 As he that would mortifie his greatest sinnes must beginne to do it with small sinnes which when they are once reformed a man shall
thou by a spirituall touching of Christ dead buried be quickned to euerlasting life 2. King 13.21 Our Conformitie with Christ by a certaine kind of imitation 1. AS Christ in the garden and vpon the Crosse by prayer made with strong cries and teares presented and resigned himselfe vp to be a sacrifice of propitiation to the iustice of his Father for mans sinne So must wee also in prayer present and resigne our selues our soules our bodies our vnderstanding will memorie affections and all we haue to the seruice of God in the generall calling of a Christian and in the particular callings in which he hath placed vs. Psal 40.7.8 2 As Christ bare his owne Crosse to the place of execution So must we as good Disciples of Christ denie our selues take vp all the Crosses and afflictions that the hand of God shal lay vpon vs if it be euery day and follow him Iohn 19.17 Math. 10.38 3 As our Sauiour Christ when hee apprehended the wrath of God and the very pangs of hell were vpon him wholly stayed himselfe vpon the aide helpe protection good pleasure of his Father euen to the last So must wee by a true liuely faith depend on Gods mercy in Christ as it were with both our hāds in peace in trouble in life in the very pang of death and we must not in any wise let our hold go no though we should feele our selues discend to hell Children not to be cloathed with ouer costly apparel AS the soft Flax soone catcheth hold on the fire So likewise youthfull nature will soone bee inflamed with Costly apparell and with new fashions which is a great fault in parents as lamentable experience too much teacheth this day Esay 14.12 Zeph. ◠8 Christ will take Compassion on vs. 1 AS the Apple of the eye is so tender that it may not be touched but with great griefe So likewise the coniunction betweene Christ vs is such that he feeleth our afflictions and thereof taketh great compassion Zach. 2.8 2 As Alexander the Monarch of the world whensoeuer he came to any Citie to besiege it he wold at the first shew forth display his white flag or banner in tokē of mercy if they would yeeld but if they would not then he would set forth and display his red flags and banners in token of wrath and bloud So in like maner at the first our Sauiour Christ wil shew mercy vnto vs hoping that we wil turne repent but if we wil not then he wil bring dreadful iudgements vpon vs. Cardes and Dice 1 AS by lots the souldiers parted the garments of Iesus Christ So may we wel say that these games of Cards and Dice is the meanes to part betweene the world and the diuel many of those who professing reformed Religion are addicted therunto Mat. 27.35 Pro. 16.33 Eph. 5.16 2 As the pleasure of gaine and the sorrow for losse in play are mighty passions to moue the harts of men So also a number of braules quarrels and controuersies doo arise of Carding and Dicing as swearing cursing and blaspheming of God c. Exod. 20.7 Math. 12.36 1. Cor. 10.31 3 As they that whet their kniues vpon a chalke stone do not sharpen them but rather make them more dul blūt Euen so such as vse Dicing and Carding do not quicken their wits but rather dull them Christ is the foode of a Christian soule AS euery man is carnally fed and nourished in his body by meate and drinke Euen so is euery good Christian man fed and nourished in his soule by the fleshe and bloud of our Sauiour Christ Care of the saluation of others AS when one of our friends is ill at ease or sicke in his body we will not sticke to ride and runne to procure any meanes whereby to restore his bodily health Euen so much more ought we to be more carefull of the saluation of the soules of our brethren by how much more the the soule is of greater price then the body Christ crucified healeth vs. AS skilfull and cunning Physitions are wont sometimes when a sick man is sore vexed with a numnesse of his whole body to cut a vaine of his head that the letting of bloud may heale the body of that disease and sicknesse Euen so Christ is our head and wee are his members A vaine of our head is cut that our whole body may be healed Christ suffered that mankind might bee redeemed Col. 1.18 Gal. 4.4 Originall Corruption is the roote of all sinne AS the cause of trees and plants of their rootes stockes stems and boughes is in the seede So the cause of our transgressions foule sinnes and most daungerous iniquities is our owne Corruption wherewith wee are moued and inclined to all euill and the ignorance and not knowing of our selues wherewith we are greatly hindred in the knowledge of our God and doo also most sharpely censure those things in others which wee doe loue and cherish in our selues Our Conuersation is carefully to be looked vnto AS it behoueth him that walketh vpon cordes strained and fastned on high diligently to looke to his footing that he may not totter or decline this way or that way Euen so it standeth vs vpon to bee warie and carefully to looke about vs and to take good heede where we set our feete that is our affections and the delights of our hearts least we fall downe headlong into the bottomlesse gulph of Gods displeasure For if wee will fixe our affections and bend our wils with a deliberate consent to doo the thing that is euil vniust and vngodly making no conscience of any thing that we doo bee it neuer so opposite and contrarie to the will of God it cannot be but falling from the state of grace wee shall fall most suddenly and shamefully into the infernall pit of hell death and damnation 2 As a wheele although it turne about on the ground yet the greatest part of it is alwaies from the earth and but little of it toucheth the ground So although our body be on earth yet the Conuersation of the soule which is the greater part of vs must be in heauen Christ is possessor of heauen for vs. 1 AS if vpon the confiscation of an inheritance comming to many brethren when the Prince afterward maketh a release the eldest brother taketh the possession for assurance that himselfe and his brethren are restored to their goods and the same is an assurance to the coheires with the eldest that in the person of their eldest brother themselues are put in possession of the inheritance common to them all Euen so Iesus Christ hath taken possession of heauen not onely for himselfe but also for vs his coheires Rom. 8.17 2 As the high Priest entring into the holy Sanctuarie vpon his shoulders and brest carried the twelue names of the twelue Tribes of Israel So Iesus Christ entered not alone into heauen but we also with him Ephe. 2.5 Companie changeth
alike And this is the cause that in our Faith as in all other qualities there is sometimes more sometimes lesse and that oftentimes it is more strong and liuely and then sometimes againe more remisse and faint 2 Like as we see the water is more hote or cold according as it is neare or farre off from the fire Euen so is it with vs according as wee are more or lesse exercised in the word and driuen by Gods spirit wee haue more or lesse zeale and affection 3 And altogether like as the disposition of the body followeth the qualitie and temperature of the ayre Elements and exercises to which wee giue our selues Euen so according to the places where we liue and the nourishment that wee there take is the estate of our soules and consciences But bee it that water is sometime hote and sometime colde and that it chaunge his qualities sometimes one way sometimes an other yet it is alwaies water Euen so the man that is elect after his regeneration is alwayes faithfull howsoeuer in that he is the childe of Adam he bee sometimes enclined to euill and that his Faith be not alwayes in one and the selfe same estate and that hee is not alwayes accompanied with the like zeale and affection For oftentimes it commeth to passe that we feele Iesus Christ to stirre and mooue himselfe in vs and by and by after wee haue no manner of Feeling at all But therefore hee ceaseth not to dwell in vs no more then our soules doo dwell in our bodies when we sleepe although in sleeping wee neither Feele them nor any of their operations Feeling of sinnes greater in some then of the merite and righteousnesse of Iesus Christ. 1 LIke as we Feele the calamities and miseries of warre more then the fruites and pleasures of peace and the griefes and diseases more then the quietnesse of health and the hardinesse of pouertie more then the profites and commodities of aboundance and riches Euen so we ought not much to maruaile if wee Feele the stingings and prickes of sinne a great deale more then the consolations of the righteousnesse of Iesus Christ seeing that sinne dwelleth in vs and not righteousnesse which thing is the cause that the one is more sencible then the other Notwithstanding for all this wee must not thinke that sinne is greater and stronger then righteousnesse or that it can in anye respecte bee compared vnto it or can bee more able to condemne and destroye vs then the righteousnesse of Iesus Christ and the grace of GOD is to iustifie and saue vs. Rom. 6.1 c. 2 Like as we haue sometimes in the ende of our finger some pain or grief which we feele a great deale more then the health that is all ouer the rest of the body yea thogh it be much greater then the paine of our finger Euen so we must not esteeme the greatnesse or the strength whether it be of righteousnesse or sinne according to that feeling we haue because the one that is sin is more sencible then the other and specially forasmuch as we embrace righteousnesse onely by Faith which is of those things that are not outward and sencible Feeling and finding not alwayes in our selues good desires to holy Exercises yet we must not be discouraged therefrom AS a man that taketh bread meate and eateth it without any great appetite hath not such a pleasure in eating as if he were well an hungred notwithstanding that which he receiueth ceaseth not to profit and sustaine him as we see in sicknesse Euen so do prayers and other Christian Exercises to which such cold persons do giue themselues And therefore it only remaineth for them to search the meanes how to encourage themselues and to do euen as a man would do to fire when it is almost out which he would haue kindled againe he bloweth it and layeth matter about it wherwith to kindle the same or as a man that putteth Oyle to a Lampe when the light is going out Babling of Foolish men and women AS there is no beast that more loueth his Whelpes or yonglings then the Asse or Ape So some Foolish women and fond men do more regard their owne tale and blind babling then all other mens Faith as God giueth vs it so he encreaseth the same in vs. AS it is the part of a naturall Father to nourish and set forth the childe which he hath begotten Euen so no doubt God is so faithfull that as he giueth Faith vnto his deare children so he doth furder feede and conserue the same also in them Psal 68.28 Luk. 17.5 Faith the onely trueth which reciueth the bodie of Christ crucified 1 AS the sustenance of bread and drinke being holden onely in the hand or gazed vppon with the eye nourisheth not except the same be inwardly receiued and conueyed into the stomacke and yet neither againe the receiuing of euery thing sustaineth mans bodie except it be meate and drinke which haue their condition properly to nourish So in like sort it is with Faith for as the beleeuing of euery truth and Faith of euery obiect saueth not but that Faith onely which is in Christs blood so neither againe doth the same blood of Christ profit vs except by Faith it be inwardly receiued Mat. 11.28 Ioh. 3.15 16 18. 14.1 11 12. 15.4 5 7. Act. 10.44 2 As the Sunne the fountaine of all light shineth not but onely to such which haue eyes to see nor yet to them vnlesse they open their eyes to receiue light Euen so the body of Christ crucified being the materiall sustenance onely of our soules it followeth that the same sustenance must be receiued by Faith into our inward hearts or else it is not effectuall 3 Like as Iustifying Faith goeth euer with his obiect Christ Euē so to the same faith also must be required that it stand not only in outward profession in words in tong and talke as swimming onely in the lippes nor in inward formes in shewes and gestures only which is but a dead and an idle Faith making an Hypocrite before men rather then a iustified man before God but must enter further into the inward heart and as the sustenance of the soule must inwardly be receiued and digested Forgiuenesse of sinnes to be preached to all men 1 LIke as God hath shut vp all in vnbeliefe that he might haue mercy vppon all Euen so hee will haue this grace of Forgiuenesse of sinnes of his mercy to be set forth and preached to all mankinde Rom. 11.32 Ioh. 3.16 1. Ioh. 2.1 2. 2 As the hungry stomacke is able to receiue meate but yet for all that vnlesse he which is hungry do receiue and eate the meate he is not refreshed So likewise the contrite and humble heart is able indeed to receiue Forgiuenesse of sins but yet vnlesse he do receiue it in very deed the conscience of sinne is not quietted but it dooth receiue it indeed when it receiueth the word
hope for the Grace of God except hee come to Christ visible man and eate his visible flesh and doo incorporate the same into himselfe by faith 10 Like as a spring locke which of it selfe can shut but cannot vnlocke without a key Euen so wee of our selues may runne into sinne and wickednesse but wee cannot returne and come out of the same without the keye of Gods Grace Gouernment of the common-wealth 1 AS he must not take the Lute in hand which is vtterly ignorant in singing and playing So ought none to take the Gouernment of the common wealth in hand vnlesse he were endued with wisedome and knowledge 2 As the virgines of Vesta had one time appointed vnto them wherein they should learne an other wherein they should exercise and the third wherein they should teach So the like ought they to doo that take any Gouernment of the common-wealth in hand God doth vs not all the good he will doo at a clappe fearing least we would vtterly abandon and loose it AS a Father of an houshold well aduised who at the first dash dooth not much aduaunce his seruants but doth for them by little and little the better alwayes to put them in comfort and hope to receiue aduantage at last to the end that by this meane they may be holden in seruice and not depart from his house Euen so God during the time that wee are in this world giueth vs more hope then he doth benefites and yet it is plaine that the graces that hee bestoweth vppon vs are infinite for feare least that if he should make vs great and rich at once and should giue vs out of hand all the good that he keepeth in store for vs it would make vs to abandon his seruice as we see sometimes it happened to the Iewes by this occasion Iere. 22.21 Good turnes or benefites vnexpected AS the Fig tree blossometh not hauing yet fruite most sweete So some men doo Good turnes and benefits though they promise none A Gainefull man but sumptuous AS a fruitefull fielde which requireth great labour and charges yet doth yeelde much profite to the owner but none for it selfe So a Gainefull man and thriftie but yet sumptuous can leaue no store of wealth behinde him for his heire Such one may be said to bee pennie-wise but pound-foolish Good-will AS a floud diuided into sundry litle brookes or stremes runneth both weake and small So Good-will stretched towarde many must at the length bee feeble and faint God is not the cause of sinne LIke as it happeneth sometimes that the selfesame Wine being powred into a corrupt vessell is lost and made palde and looseth his verdure which Wine as it is brought by the husbandman and put into the vessell is both sweete and good Neither is it hard to vnderstand how one and the selfesame act may as touching one bee vicious and in respect of an other iust For as when a murtherer and a hangman doo kill a man the act as touching the matter or subiect is all one namely the death of a man and yet the murtherer dooth it most vniustly and the hangman by law and iustice Euen so God is not the cause of sinne for if we will speake properly and that it may the more manifestly appeare we must marke that one selfe acte as it is deriued and commeth from God it is both good iust and holy For punishment is by God imposed and laide vpon wicked men and to punish sinnes no man is ignorant but that it pertaineth to Iustice Wherefore God in withdrawing his grace from the vngodly and ministring some occasions which might moue to good things if they happened to right and iust minds and which hee knoweth the wicked will turne to euill may after a sort though not properly be said to be the cause of sinne And vndoubtedly that act in that it passeth from vs is sinne but not as it commeth from God For in that it commeth from God it is most perfect Iustice God is not the author of euill 1 LIke as if a man cut with an euill or dull knife he is the cause of cutting but not of euill cutting or hackling of the knife but the badnesse of the knife is the cause therof Or if a man strike of an Instrument that is out of tune he is the cause that the strings sound but that they sounde iarringly and out of tune that is in themselues and the man that striketh them is not to be blamed for it Euen so it is no good argument neither followeth it that because all things are done and come to passe by God his determinate will and prouidence that therefore he should be the author of euill For seeing one may be the author and cause of an action and yet not of the euill in the action it doth not therefore follow that if God be the cause of the action that by and by the euill in the thing must also proceede of him Nay contrarily this Doctrine is a sealed truth That no euill commeth of God in any worke but though in euery thing that is done the Lord bee some worker yet as he doth it it is euer good As by these places of Scripture may plainely appeare Deut. 32.4 Iob. 8.20 34.10 11 12.17 Psa 5.4 Iere. 10.10 12.1 Dan. 4.34 Iam. 1. 13 14. Rom. 9.14 1. Ioh. 1.6 2 As a man that rides vpon a lame-Horse and stirres him the rider is the cause of the motion but the Horse himselfe of the halting motion So God is the author of euery action but not of the euill of the action 3 As the wheeles of a clocke whereof some runne forward and some backward but all to make the clock strike Euen so God and the diuell workes both to one ende though God haue one good purpose and the diuel his ministers haue an euill purpose Yet there is no euill in God Esay 45.7 Amo. 3.6 God is not the author of sinne 1 AS he that maketh tooles and Instruments of yron or other mettle maketh not rustinesse and canker neither is to be blamed if those things which he hath made by reason of too much moysture dust or other corruption shall afterward gather canker or rustinesse Euen so that heauenly workeman our God did not bring in sinne and iniquitie neither can he iustly be blamed if his creatures doo staine and blemish themselues with the foulenesse of sinne and wickednesse for hee made them good Gene. 1.10.12 2 As the earth affoording sap as wel to the euil trees as to the good cannot bee found fault withall because the euill tree bringeth foorth euill fruites So much lesse can God be called either the author or cause of our sinnes although by his prouidence he moueth all things yea euen the vngodly Act. 17.28 Psal 5.6 Pro. 6.16 3 Like as that which is no fault in the maister of the house is a great fault many times in any of his seruants because it is the breaking of their
so is the Resurrection Remitting of trespasses LIke as if we see one eate or drinke a great deale we say he was hungrie or thirstie because we see him eate oâ— drinke so much or so greedily So doo we say that one is hotte because we see him sweate yet do we not say 〈◊〉 his eating or drinking is the conditionall cause of his hunger or thirst nor yet the sweate the cause of his heate but contrariwise we say hunger thirst and heate are the causes of eating drinking and sweate Euen so the turning from iniquitie and Remitting of trespasses are not the causes of the forgiuenesse of our sinnes but the fruits thereof and tryall of our estate Ezech. 18.21 Math. 6.24 Reading of Authours 1 EVen as amongst healthfull and medicinable hearbs there springeth forth some weedes vnprofitable and venemous but the hearbes meete for medicines the wise Physition onely doth gather So in Reading of Authors although there be some things contained being not only vnprofitable but also wicked yet it is the part of good students not to neglect them but rather to collect such sentences and doctrine as may be profitable for them 2 As dastard and cowardly Dogs doo barke at home at the skin of the wilde beast but in hunting they will not come neare the same So some student will piuishly prate of things vaine and foolish leauing the effect of learning vnlaboured for Reprobate 1 LIke as a man vpon a Racke crieth and roreth out for very paine yet cannot desire his tormentor to ease him of his paine Euen so the Reprobate when he repenteth he cannot come vnto God and seeke vnto him hee hath no power no not so much as once to desire to giue one little sob for the remission of his sinnes if hee would giue all the world hee cannot so much as giue one rap at Gods mercie gate that hee may open to him Math. 7.7 Gene. 4.4 1. Sam. 31. 4. Math. 27.5 2 Like as if a man that hauing made to himselfe a great burden to carrie should assay it on his backe and for that it sat and lay vneasily and pressed him much should cast it downe againe and put a great deale more vnto it and then beginne to lift it againe but when hee felt it more heauie then before hee should fall into a great rage and adde twise as much more to it thereby to make it lighter Euen so doo the children of this world who finding it somewhat loathsome and vnpleasant to resist one or two vices in the beginning doo deferre their conuersion and Repentance and doo adde twentie or fortie moe vnto them thinking to find the matter more easie afterward 3 Like as a man hauing tasted a good peece of Wine making shew as if hee would buy it vnderstanding the price and not willing to giue so much leaueth if there without buying or drinking of it any more Euen so the Reprobate hauing tasted the heauenly good things finding them good and praysing them exceedingly after they vnderstand the price that is that they must renounce themselues and beare the Crosse of Christ to goe to take possession of the kingdome of heauen which hath purchased for them with his precious bloud they will none of it at this price and so renounce these good things without drinking or enioying them Hebr. 6.4 4 As those that haue their stomackes charged with euill humours cease not to eate sometimes for all that yea and to finde taste in some good meates but are constrained after through the euill disposition of their stomacke to cast it vp againe and to vomit So some Reprobates hauing with in them an euill conscience may well taste the good heauenly giftes but this euill conscience not being able to agree with the true and sure faith of the heart stoppeth that these giftes take no roote to fructifie to saluation so that finally they cast it off or let it wither and come to nothing On the contrary those who haue faith are assured that though the graces of the holy Ghost are often weake in them and like fire couered with ashes and trees in the Winter yet can it neuer come to nought nor die but rather they recouer strength at the last whereby they are certaine to bee and to continue the children of God and heyres of euerlasting life 5 As those whome God hath chosen before all times in time hee calleth and that of purpose to Christ Iesus his Sonne and whome thus hee calleth he iustifieth and that more and more vntill that flesh and the corrupt affections thereof beeing mortified they attaine to their glorie So by the contrarie bee the Reprobate either left altogether in blindnesse neuer called to the light and knowledge of Gods free mercie or if they be called they either doo condemne it or else suddenly fall from the same and so abiding in their corruption do still heape sinne vppon sinne till at the last their measure being full God executeth his most iust iudgement against their continuall rebellion 6 Like as the assured trust of the mercie of God promised for Christes sake which followeth straightway the hatred of vice and sinne with full intent and purpose to liue after the will of God whâ—rein so long as a man dooth remaine and continue hee may bee sure that hee is the elect childe of God Euen so the loue to liue vngodly to wallow in all kinde of vice and to lie still in impuritie of life declareth to him that is such a one for that same season that hee is nothing else then a Reprobate the child of wrath cursed of God hardned as was Pharao Reading of Scripture or word AS hee which knoweth his letters perfectly and can spell cannot but Read if he be diligent and as hee which hath cleare eyes without impediment or let and walketh thereto in the light and open day cannot but see if he attend and take heed Euen so a man hauing the profession of his Baptisme onely written in his heart and feeling it sealed vp in his conscience by the holy Ghost cannot but vnderstand the Reading of the Scripture because hee exerciseth himselfe therein comparing one place with an other and marking the manner of speech and asking heere and there the meaning of a sentence of them that be better exercised then himselfe for he feeleth in his hart and hath a sensible experience of that inwardly which the spirit of God hath deliuered in the Scriptures So that he findeth his owne feeling as a good commentarie vnto him Resurrection 1 AS a cunning Gold smith knoweth what difference is betwixt a peece of earth digged out of a Golde myne and other common earth but aske an ignoraunt man and hee will say there is no difference at all betwixt them Euen so at the day of iudgement God will knowe the dust of mens bodies from common dust which men cannot discerne 2 Like as if a Gardiner mingle diuers seedes together and cast them into the ground yet they will
newnesse of life 2. Cor. 5.19 Saluation onely in the Church 1 AS Sothern-wood will grow no where but in Gardens where it is planted So the godly wil not grow any where but in the Church and body of Christ where they are engraffed 2 Euen as it was necessarie that they which should be saued from the floud should be in the Arke So likewise all they that will be saued from the floud of Gods wrath must of necessitie bee in Christ and so in the Church Gene. 7.1 c. Sacrament of the Supper compared with the Paschall Lambe 1 AS the Paschal Lamb was instituted eaten the night before the children of Israel were deliuered out of Egypt So likewise was the Supper of the Lord instituted and eaten the night before wee were deliuered from our sinnes Exod. 12.1 c. 1. Cor. 11.24 25. c. 2 As the Paschall Lambe was a very Lambe indeed Euen so the Sacrament is very Bread and Wine indeed 3 As the Paschall Lambe was called the Lords passeouer or passing by of the Lord which destroyed the power of Pharao deliuered him So the Sacrament is called the body and bloud of the Lord which destroyeth the power of the diuell and deliuereth vs. 4 As the Children of Israel were but once deliuered from Egypt notwithstanding they did take euery yeare a Lambe to keepe the deed in perpetuall remembrance Euen so Christ our Sauiour bought and redeemed vs but once for all although the Sacrament thereof be often distributed and broken among vs to keepe the benefite in perpetuall memorie 5 As many as did eate the Paschall Lambe in faith and beleeued Gods word as touching theyr deliueraunce from Egypt were as sure of the same thorowe faith as they were sure of the Lambe by eating of it So as manye as doo eate of the bodie and blood of Christ by faith and beleeue Gods word as touching theyr deliueraunce from Sinne Death Hell and damnation are as sure of theyr deliueraunce thorow faith as they are sure of the bread by eating of it c. Sinne how carefully it is to be auoyded 1 AS the diseases of the bodie and corporall death doo much disquiet and trouble our mindes that wee commonly tremble and quake at the onely mention of them Euen so howe much more ought wee to feare the sicknesse of the soule and death of the same which commeth by reason of sinne then which there can bee no greater nor more fearefull calamitie come vnto vs. 2 Like as euerie man dooth auoide so much as in him lyeth the paine miseries diseases and death of the bodie Euen so howe muche more ought wee to decline and eschewe the death of the soule and the causes of these euilles which bee Sinnes and offences and feare the anger of God which wee so by our transgressions doo procure 3 As the Physition seeing in a Glasse by the water the diseases within the body by skill and learning searches out the cause of 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 infections of Sinne which are in vs and the cause thereof and so wholesomely minister some profitable and comfortable remedies for the same 4 As little theeues beeing let in at a window will set open great gates for greater theeues to come in at Euen so if wee accustome our selues to commit little Sinnes and let them raigne in vs they will make vs the fitter for greater offences to get the aduantage of vs and to take hold on vs. 5 As all kind of wild beastes escaping out of the snare will take heede least they come there any more yea though they should bee in bondage euen vnto man the most excellent of all other creatures Yet man by Sinne falling into the snares of Sathan cannot beware though hee shall bee in bondage to the most cursed of all creatures 6 As a drunken man whilest hee ingorgeth aboundance of Wine feeleth no discommoditie thereby but afterwards he seeth and feeleth the inconuenience of the same So in like manner Sinne whilest it is in committing dooth darken the light of reason howbeit afterwards the conscience arysing sheweth both the vglinesse of Sinne and the absurditie of the fact and so vexeth the soule more grieuously then if all the world accused him of the same Sacraments are not corrupted by the wickednesse of Ministers 1 LIke as there is no difference betweene the selfe-same image or figure of any thing imprinted or sealed with a Ring or signet of Golde and with a signet made of yron or wood Euen so the word and Sacraments being ministred by a lawfull Minister although otherwise a wicked and an vngodly Minister yet be the same Word and Sacraments of the same vigour strength and efficacie as when they be ministred by a man of excellent vertue and godlinesse For as the Father shall not die for the childe nor the childe for the Father So the Minister shall not die for him that receiues at him nor the partie that receiues for the euilnesse of the Minister for euery one shall sincke in his owne sinne so that the Minister which doth so wickedly corrupt the holy Sacramēts and holy ordinances of God ministreth them to his own damnation and iudgement Deut. 24.16 Ezech. 18.20 2. King 14.6 2. Chro. 25.4 1. Cor. 11.29 2 Like as among men if a Letter be sent so that the hand and feale of him that sendeth it be well knowne it maketh no matter who or what manner of man be the carrier Euen so it ought to suffice to know the hand and seale of our Lord in his Sacraments by what lawfull Minister so euer they bee brought for the malice or leaudnesse of man cannot change the nature of the ordinance of God And therefore the vertue and efficacie of the word and Sacrament consist and depend not vpon the worthinesse or vnworthinesse of the Minister but in and vpon the commaundement ordinance power and authoritie of God onely 3 Like as Gold is Gold of whom so euer it be giuen or receiued Euen so likewise is the Sacrament whether it be giuen by a good or bad Minister For Iudas although he were a theefe yet hee Preached and baptized whose doctrine and baptisme was as well the doctrine and baptisme of Christ as was Peters and Andrewes Iames and Iohns Ioh. 6.70 12.6 4 Like as if the Treasurer or Receiuer of a Prince doo deliuer forth false counterfeit money in stead of good the Office whereunto hee is called cannot make it other then false and counterfeit money because he dooth not execute his Office faithfully but doth chaunge the good money which hee receiued to distribute by the commaundement of his Lord and Maister into that which is not the same that he receiued to be distributed and by this meanes they which shall haue receiued the same shal be deceiued and spoyled On the other side although he were
righteousnesse and of peace and ioy in the holy Spirit attending vntill hee finish in vs the communication of that light ioy holinesse and glorie that we shall haue perfectly in heauen Ephe. 1.13 14. 3 As among men when things that passe too and fro though they bee in question yet when the Seale is put too they are made out of doubt Euen so when God by his Spirit is said to seale the promise in the heart of euerie particular beleeuer it signifieth that hee giues vnto them euident assuraunce that the promise of life belongs vnto them Ephe. 4.30 Sluggards AS the Drunkards drinketh till he hath drunke all the money out of his purse and all the wit out of his head and all goodnesse out of his heart that there is no difference between him and the beast except it be in this that the beast can goe and keepe his way which the drunkard cannot doo So the Suggard sleepeth in all securitie and neglecteth his businesse and puts off all care for doing of all his duties vntill he hath slept all thrift out of his shop and all his friends out of his companie and all Gods graces out of his hart and all comfort out of his soule and all strength out of his body and all conscience out of his dealing till his stocke be spent and his occupying decayed and his customers gone and Gods spirit gone and all be gone and till nothing be left but feare and shame with pouertie penurie and a bare head and feeble shoulders to beare off the blowes Singing of Psalmes 1 AS that is a godly sorrow that driueth vs to prayer a blessed heauinesse that maketh vs seeke vnto the Lord So that is a godly mirth that endeth with Singing of Psalmes and heauenly ioy that at the least wise maketh vs more fit to serue God 2. Cor. 7.10 Col. 3.16 Ephe. 5.18 Iam. 5.13 2. Chro. 35.25 2 As no man can truely pray without the feeling of his wants So no man can Sing from his heart vnlesse he haue some perswasion of Gods fauour and so as affliction driueth him to pray so mirth mooueth him to Sing Act. 15.25 3 As all knowledge is increased especially by hearing reading and conferring about the Scripture So all affections are most of all stirred vp by meditation prayer and Singing of Psalmes Psal 147.1 4 Like as when the light of the Gospell came first in Singing of Ballads that was rise in Poperie beganne to cease and in time was cleane banished away in many places So likewise the sudden renuing of them and hastie receiuing of them euery where maketh vs to suspect least they should driue away the Singing of Psalmes againe seeing they cannot stand together of which wee are so much the more iealous because we see that in other places also where these bee not receiued in yet the Singing of Psalmes is greatly left ouer that it had wont to be 5 As the vngodly haue a grace in their wickednesse and are the better liked of among the vngodly though indeed they are then most deformed So this singing of Psalmes maketh vs comely before God and louely in the eyes of his Church when we hauing prepared our harts therevnto do sing with affection with reuerence with vnderstanding Psal 331. Reue. 14.3 6 Euen as a costly garment may be comely in it selfe yet shall it not become vs vnlesse we be fit for it and it be well put vpon vs So though to sing be neuer so comely in it owne nature yet it becommeth not vs except we be prepared for it and do sing Dauids Psalmes with Dauids spirit Ephe. 5.19 Colloss 3.16 2. Chro. 29.30 7 Like as the expert Phisitions vse for the most part to annoynt the brinks of the Cuppes with hony when they minister their bitter potions to sicke children least they should abhorre their health for the bitternesse of theyr drinkes Euen so the holy Ghost perceiuing that mankind is hardly trained to vertue and that we be very negligent in things concerning the true life indeed by reason of our great inclination to worldly pleasures and delectations hath inuented and mixed in his forme of doctrine the delectation of Musicke by the Psalmes to the intent that the commoditie of the doctrine might secretly steale into vs whilst our eares be touched with the plesantnesse of the melodie so that for this ende be these sweete and harmonious songs deuised for vs that such as be children either by age or children by maners should indeed haue their soules wholesomely instructed though for the time they seeme but to sing onely Sinne the cause of affliction AS no man ought to accuse and blame the Phisitian as though he were the onely occasion of the corrupt humours within the bodie notwithstanding that he hath brought and driuen them out that a man may euidently see and perceiue them but the misbehauiour and vntemperate diet of the man himselfe is the very right occasion and the onely roote thereof Euen so we ought not to ascribe any blame or fault vnto God if he send vs heauinesse paine and trouble but to thinke that it is a medicine and remedie meete for our sinnes and euery man to ascribe the veâ—ie cause and occasion thereof vnto himselfe and his owne sinnes and to referre blame to nothing else Dan. 9.5 6 7. Ionah 1.12 Our Spirit must striue to ouercome the flesh LIke as the Spirite farre passeth and ouercommeth the flesh in Christ Euen so must it do in vs also that we haue more respect vnto God and vnto life euerlasting then vnto this our worm eaten flesh Sinnes of others are not to be imitated or to be our excuses LIke as if in walking thou shouldest see him fall that goeth before thee thou goest not to fall with him but thou art to be so much the more circumspect that thou fall not as he did Euen so we are to remember that those foule falles and grosse faults of Dauid and of S. Peter and of others are set before vs first that they should be to vs as a mirror of the frailtie and weaknesse of man to acknowledge that if we be exempted and freed it is by the grace of God and secondly that we should so much the more stand vpon our guard and be watchfull least we likewise fall Sorrow for imminent daunger of death warre hell c. AS there was great lamentation in Syon because of Gods iustice for their sinnes Or as there was great lamentation for Pharao in Egypt because hee was a Lyon in the land and a Dragon in the Sea and as there was great Sorrow fasting mourning and weeping among the Iewes because the King had decreed their deaths Euen so wee the inhabitants of England haue great cause of lamentation fasting mourning and weeping because death is scaling our windowes the beastes of the fields to wit the Pope and the Spaniard hungring to deuour our bodies to spoyle our Countrie and to shed our bloud as water vpon the
recouer againe being dead shall no more fall but continue in their holinesse Wicked children of godly parents 1 AS the faire Echium bringeth forth an euill fauoured seede and that euill fauoured seed againe bringeth foorth a faire Buglosse So sometime a godly Father begetteth an euill child and a Wicked child againe sometimes begetteth a godly Sonne 2 As the foreskin of the flesh remaineth in him which is begotten of one circumsised and the Chaffe commeth againe with the Corne though the seede bee neuer so cleane So it is in originall sinne and in sinfull children of Religious parents The Word of God how it worketh in men diuersly 1 LIke as the materiall Sunne in the Firmament which being but one and euer the same yet is in some sort an occasion of contrarie effectes for whereas properly it lightneth and is comfortable to the eyes that bee sound and cleare improperly it dimmeth and breedeth annoyaâ—ce to such as are maymed in sight againe wheras it softneth Waxe it hardneth Clay and as it procureth a sweete sauour from Flowers so it draweth nothing but a stinking smell from dead carrions So likewise the Word of the Lord beeing preached it worketh in the godly and the wicked a contrarie effect for it lightneth the one and blindeth the other it softneth the one and hardneth the other it draweth a sweete fauour from the one and a vile stinke from the other it maketh some better but some others it maketh worse it allureth some to repentance but other some it causeth through their peruerse nature to encrease in pride and contumacie Psal 19.8 119.105 Esay 6.9 10. Math. 13.13 14 15. Act. 28.26 27. Rom. 11.8 Act. 2.37 Act. 7.51 54. Phil. 4.18 Hebr. 13.16 Rom. 22.11 2 Like as water notwithstanding it bee but one and euer the same yet it is in some sort also an occasion of contrarie effects for beeing the one among fire it quencheth the same but being cast into Lime it sets it on fire So in like manner the Word dooth naturally quench the fierie affections in the children of God but accedentally inflameth the fierie dispositions of the children of Sathan Esay 55. 1. Ioh. 4.13 Iere. 44.16 3 Euen as the Flowers although they be euer the same yet are they the matter of diuers things and effectes For whereas they are Honie to the Bees they become verie poyson to the venemous Spider Or as the Honie which is wholesome for sound stomackes is verie hurtfull for those that are sicke of the Collicke not through fault of it selfe but of the receiuer So likewise the word of God is wholesome and profitable to the godly but otherwayes to the wicked 4 As the fire which purgeth the Gold consumeth the drosse which beeing put vnto Frankencense procureth sweete perfumes which are great recreations for men which yet is present death vnto Swine So surely the Word of God it worketh like contrarie effectes in the godly the wicked For it is Honie to the one and poyson to the other It is verie healthfull for the one and hurtfull to the other It purgeth the one and consumeth the other It draweth a sweet sauour from the one but a foule stincke from the other Lastly it is a recreation for the one but a destruction to the other Psal 19.10 107.20 Tit. 1.9 2.8 1. Timo. 1.9 10. Ioh. 13.10 15.3 5 As the godly by their obedience doo feele in the Word the mightie power and wisedome of God to their saluation So the vngodly by their disobedience do finde nothing therin but the inuincible power of God to their endlesse damnation 2. Thess 1.10 1. Pet. 1. 8 9. 2. Thess 1.7 8 9. 6 As the thunder-Bolt which being cast foorth from the cloudes spareth euerie such matter as submitteth it selfe to the force thereof but breaketh to powder whatsoeuer hard thing shall withstand the same So the Word which proceedes from the Lord by the mouth of his Ministers dooth neuer returne in vaine but is either a soueraigne salue to such as are broken in heart or otherwise an hammer to dash in peeces such as are obstinate in hart And therefore cannot properly bee accounted the cause of sinne though by reason of mens sundrie natures it may in some sort be said to be an occasion thereof Esay 55.10 11. Iere. 23.29 Word of God 1 EVen as the Gold Siluer are put to the fire so much the surer proofe they haue of their goodnesse and finenesse So the Lords truth the more exactly it is weyed with spirituall examination so much the greater confirmation of credite it receiueth 2 As Wells the more they are drawne the better they are Euen so the Word of God the more diligently it is handled vsed the more plentifull fruit is receiued by it 3 As we cannot liue without meate and drinke which God hath ordained for our bodily life So wee cannot haue faith without the preaching and hearing of the Word of God 4 As the fish called a Carpe which seeing the Net to be cast into the water diueth suddenly downe to the bottome and dasheth her head so deepe in the mudde that the compasse of the Net slippeth ouer her cleane or at the most doth touch no more then the tippe of her tayle but take her it cannot So the most kind of men are of so carping a nature that they no sooner perceiue the Net of Gods Word to be preached in the Church by their faithfull Minister but foorthwith they begin to diue so deepe in the dunge of their owne delights and to dashe their minds so much in the mucke of worldly trifles that either the net of Gods Word dooth slip ouer them cleane or at the most it doth but lightly touch them yet let them shift as they can they shall bee taken one time or other if they belong vnto the Lord. 5 As Crowes are then most busiest to doo hurt when the Husbandman soweth his seede and when the same seede beginneth to sprout Euen so Sathan and his infernall spirits are then most careful to steale away the seed of the Word of God when it is first preached as also when it beginneth to take some roote in the hearts of the hearers Math. 13.4 Mark 4.4 Luk. 8.5 6 As Gold Siluer and precious stones are not consumed with materiall fire but rather are made more pure EueÌ„ so the pure Word of God suffereth neither hurt nor dammage in spirituall fire that is temptation and persecution 7 As wild Campion Larks-spur Canterburie beles throwen before Scorpions taketh away their power to doo harme So the Word preached sincerely dooth strike men with such a terrour that they dare not doo the euill they intended 8 As the water of Lilium Conuallium if it be drunke restoreth speech to him that hath lost it by the Apoplexie So the Word of Christ truly receiued maketh them to speak that could not 9 As Maister-woort where it is sowne delighteth the ground So the Word where it is
the eye is not in all places that the sight dooth reach vnto As wee knowe that seueritie and mercie are in God so ioyntly ioyned together that the one cannot be seperated from the other and yet they that feele his seueritie doo not feele his mercie that is to say those whom he doth according to his righteous iudgement punish euerlastingly in hell fire them doth he vtterly banish and put away from his bounteous goodnesse and mercie Euen so although the Diuinitie and humanitie of Christ be so lincked and ioyned together that wheresoeuer the one is it doth not therfore follow that the other is there also For the godhead of Christ can be euerie where and in more places then in one at once but his manhood cannot be euerie where nor in moe places then one at once Bread and Wine in the Lords Supper do no more change their substance nor qualities then the water in Baptisme 1 AS in the Sacrament of Baptisme the substance of water remaineth still So likewise in the Lords Supper remaineth the substance of Bread and Wine 2 As in Baptisme is giuen vnto vs the holy Ghost and pardon of our sinnes which yet lie not lurking or inclosed in the water so in the Lords Supper is giuen vnto vs the Communion of Christes body and bloud that is grace forgiuenesse of sinnes innocencie life immortalitie without any transubstantiation or including of the same in the Bread Mar. 16.19 Luk. 24.6.51 Act. 1.9.10 Iohn 12.8.26 3 As by Baptisme the old man is put off and the new man put on yea * Gal. 3.27 Christ is put on but without transubstantiation or chaunging of the water Euen so it is in the Lords Supper wee by faith spiritually in our soules do feede on Christs Body broken do eate his flesh and drinke his bloud do dwell in him and he in vs but without transubstantiation Bookes 1 AS Theeues be loth to assault an house where they know to be good Armour and Artillerie so wheresoeuer the Bookes of the holy Scriptures be wel occupied and exercised there neither the diuell nor any of his angels dare come neare 2 Like as Smithes Masons Carpenters and other handie craftsmen what need soeuer they be in or what shift soeuer they make will not sell or lay to pledge the tooles of their occupation for then they could not worke or follow their trade and so get their liuing So likewise euerie good Christian ought to be like minded and affectioned towards the Bookes of the Prophets Apostles and other holy writers inspired by the holy Ghost the instruments of their saluation and therefore not to sell or pawne them away 3 As vnto those precious stones the greatest price is due which not onely with their colours do delight the eyes but also are of effect for medicines So vnto those Bookes is the chiefest praise due which in them do not onely containe pleasant speech and eloquent but also that do deliuer the minde from all vice and corruption 4 Like as one dish of meate well chewed and digested will comfort nature more then diuerse delicates that lie rawe and vndigested in the stomacke Euen so one good Booke often and throughly read will do thy soule more good then the superficiall sight and taste of a thousand 5 Like as no wise man will receiue a writing for the least plotte of grounde without the counsell of some learned Lawier nor a medicine for his body without the aduise of some learned Phisition Euen so much more ought a Christian not to venture vpon a Booke wherein may be some damnable errour which may conuey from him his heauenly inheritance or some deadly poyson which may kill his soule without the direction of some godly Diuine 6 As vnto men of diuers complexions and affections God hath giuen choise of meates and varietie of apparell So likewise many Bookes to one ende are published and set forth by sundrie men in diuers fashions and with a diuers gift order and facilitie that hee whom one Booke sauoureth not might yet like the taste of an other Our second Birth LIke as we see the naturall Body from the first Birth to receiue diuers members and euerie member diuers offices vses as it is the vse of the eye to see good or euill and of the hand to take vnto it that which is good and to remoue from the Body that which is euill Euen so in the second Birth we receiue new members whereof euerie one hath his diuerse vse and function as knowledge of the will of God hope loue faith which is as it were the hand reaching vnto vs all the mercifull promises of GOD in Christ whereby we are so surely ioyned in affection to the Lord that by nothing we can be seperated Cares of the world hurtfull AS a Clocke can neuer stand still from running so long as the peases and plummets doo hang thereat Euen so a worldly man hauing infinite Cares cogitations and anxieties hanging vpon his minde as waights vpon the Clocke can neuer haue rest or quiet day or night but is enforced to beate his braines when other men sleepe for the compassing of those trifles wherwith he is encombred Carelesse keepers of Gods commandements AS the Scribes and Pharisies that came from Ierusalem picked a quarell against our Sauiour Christ because his Disciples did eate with vnwashed hands wherby they transgressed as they said the tradition of the Elders Our Sauiour Christ in defence of his Disciples chargeth the Scribes and Pharisies which were so zealous to maintaine their owne ceremonies that they were carelesse to breake the commaundements of God Euen so it commeth to passe alwaies that they which are most earnest in vpholding and defending traditions and ceremonies inuented by man are most forgetfull in keeping the commaundements of God But this is the iust iudgement of GOD against those that inuent a new worship of their owne braine That first they loose their labour and secondly that they are depriued of all-right vnderstanding because they haue presumed to be wiser then God Whom the word of God condemneth Esa 29.13 14. 6.9 Math. 13.14 Act. 28.26 Rom. 11.8 Iohn 12.40 Carnall minded men AS with a leaude and naughtie Companion if wee keepe companie we shall learne no good but rather be readie to be infected with his sinne and vice Euen so if wee suffer our selues to be acquainted with the flesh and vse it as a companion in all our dealings and yeeld vnto it we shall then be sure to learne no good of it for the flesh prouoketh vs to whordome to drunkennes to wantonnesse c. Now if we shall acquaint our selues with the flesh we shall learne those things which tend to our destruction Gal. 6.8 Rom. 8.12 13 14 15 16. Tit. 2.12 The Cause of Gods plagues are diligently to be searched out LIke as the Phisition seeing in a glasse by the water the disease within the body by skill and learning searches out the cause of
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