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
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
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
together Euen so Faith grounded vppon Christes passion Faith giueth the sappe of loue loue blossometh foorth in good workes And therefore in Faith we must be constant in loue feruent in workes diligent and in doctrine we must keepe order we may not let the effect presume before the cause nor the daughter before the mother 3 As workes without Faith make but a Pharisaicall hypocrite Euen so Faith without workes maketh but a carnall Gospeller 4 Like as the flame of fire burneth the wood without helpe of the light and yet the flame cannot bee without the light Euen so is it assuredly true that Faith alone consumeth and burneth away sinne without the helpe of works yet that the same Faith cannot be without good workes And therefore if wee see a flame that giueth no light we know by and by that it is but vaine and painted Euen so when we see not some light of good workes in a man it is a token that he hath not the true inspired Faith which God giueth to his chosen to iustifie and glorifie them with all So that most certaine it is that the loue of God and a mans neighbour doo of necessitie goe ioyntly together with Faith 5 Like as with the rysing of the Sunne there goeth ioyntly of necessitie the spreading foorth of his beames and his light Euen so of necessitie loue and good workes follow Faith in those that are iustified in so much as hee that loueth not and liueth well abideth in death 6 Like as that body wherein there remaineth no feeling or moouing liueth not And yet it followeth not thereupon that feeling and moouing are the cause of life but life is the cause of moouing Euen so the efficient cause of our iustification is God for the obedience passion and death of Christ onely And Faith is the instrument wherby we take hold of Christ our righteousnesse So then the loue of God and a mans neighbour must of necessitie followe Faith in him that is iustified Like as moouing and feeling do of necessitie follow life But loue and good workes cannot proceede but of Faith like as there can grow no good fruites but of a good tree 7 As wee commonly say that white haires make an olde man and yet our meaning onely is that they declare him to bee an old man Euen so when we say that woorkes doo iustifie it is ment that workes do but declare whom is iustified Iam. 2.18 8 Like as in the fire the light and the heate are ioyned together for mans vse yet the heate onely warmeth So likewise Faith and workes goe together in mans life and conuersation But yet it is Faith alone without workes that saueth 9 As the hand hath a propertie to reach out it selfe to lay hold of any thing and to receiue a gift But the hand hath no propertie to cut a peece of wood of it selfe without a sawe or knife or some such like instrument and yet by the helpe of them it can either diuide or cut Euen so it is the nature of Faith to goe out of it selfe and to receiue Christ into the heart As for the duties of the first and second Table Faith cannot of himselfe bring them foorth no more then the hand can diuide or cut Yet ioyne loue to Faith and then can it practise duties commaunded concerning God and man 10 As in regard of substance although the eye bee neuer alone yet in regarde of seeing it is alone Euen so though Faith subsist not without hope and loue and other graces of God yet in act of iustification it is alone without them all 11 Like as when any one of the Israelites were stung to death by fierie Serpents his cure was not by any Physicke or Surgerie but onely by casting of his eye vp to the brazen Serpent which Moses had receiued by Gods commaundement Euen so in the cure of our soules when we are stung to death by sinne there is nothing required within vs for our recouerie but onely that we cast vp and fixe the eye of our Faith on Christ and his righteousnesse Iohn 3.14.15 Forgiuenesse of sinnes onely from God 1 LIke as the Prince onely hath power to Forgiue and pardon fellonie or treason in his subiects Euen so God onely hath power to Forgiue sinne Mar. 2.7 c. 2 As that man is a Traytor who being a subiect himselfe will take vpon him to pardon treason or fellonie in another subiect Euen so is he a Traytor to God that will take vpon him to pardon that sin that is committed against God 3 Like as no man can forgiue debts but the Creditor to whom the debt is due So no man can forgiue sinnes against whom there is no sin committed but he onely that is hurt and offended by the sin and that is God either immediatly or by meanes Esay 43.25 4 Like as if one doo forgiue an other mans debts the debtor is abused if he do belieue that he is discharged of the bond of his debt and the Creditor hath wrong done him without whose knowledge and will the debts belonging vnto him are forgiuen and his debtor discharged which forgiuenesse he doth make void immediatly and doth neuerthelesse claime the debt vpon his debtor Euen so likewise if any man doo forgiue sinnes which be not done against himselfe he deceiueth him whom he forgiueth and sinneth against him also to whom the offence was done which hath the power only to forgiue or withhold the offences done vnto him and so he doth both not discharge the party that is guiltie and doth offend him also into whose right he doth vnaduisedly intrude 5 As men do not giue almes at any time to a stout begger who although he haue need yet will not confesse it and craue almes gently acknowledging his pouertie Euē so no more will the Lord giue vnto vs any spirituall almes to wit Forgiuenesse of sinnes vnlesse we shall humble our selues before him with true feeling of our pouertie and miserie Math. 9.13 11.28 False Doctrine 1 AS the herbe Blattaria wheresoeuer it bee strewed or laide the Mothes and Bats incontinently find it out and come vnto it So corrupt Doctrine wheresoeuer it be dispersed by and by such people as are corrupt wil flocke vnto it 2 As a dramme of the roote of Solanum somniferum causeth Idle imaginations two drams causeth madnesse and fower drams killeth one So a litle False Doctrine maketh an idle head Feeling of Faith and other good graces which we are indued with is not alwaies alike and the same in vs. 1 LIke as we are not alwaies alike disposed at one time as at an other So we haue not alwaies alike desire to see or to heare the word of God or to read it or to confer with our brethren which are more aduaunced in the knowledge and zeale of the true and right maner of worshipping of God then we are And likewise the spirite of God doth not touch and stirre vs vp alwaies
but one God are dishonoured 2 As one Sunne serueth to giue light to the whole world and one soule is able to rule quicken the whole body whereas notwithstanding neither the Sunne created the world nor the soule the body So much more one God shall be able to rule and maintaine his owne worke which with so great wisedome and power he alone did create vnlesse wee will make the worke greater then the Creator or charge the incomprehensible of God with any imperfection Why God denieth vs our petition AS sicke folkes are denied many things which they require because they bee often hurtfull vnto them So God denieth vs many things which we aske of him because they are not good for vs. Hearers of the word 1 AS desperate patients which at no hand will practise the good Physicke giuen them because they see their Physitions something sickly and crazie Or as those men that being as blind as a beetle yet doo most willingly refuse the true and faithfull directions of their appointed guides because as they thinke they haue a blemish in one of their eyes Euen so such are those Hearers of the word who say they will not belieue the Preacher say what he can will because hee doth not practise himselfe that which he preacheth to other 2 As al those excellent creatures of God so high so singular so pure so precious so beautifull and the same so shining were first formed euery of them by the word of the Lord from that vnfashioned that darke and confused Chaos are not therefore contemptible but rather most highly to be esteemed as apparant testimonies of the incomprehensible maiestie goodnesse wisedome power and prouidence of God For example Wine which is so friendly to nature such a strength to the weake such a solace to the sorrowfull and many wayes so medicinable for men is not therefore to bee despised because it is broched from a warped a woodden or a wormeaten barrel Or as Milke which is such a strength vnto nature so wholsome for diet and euery wayes so wonderfull in working is not therefore to bee misliked because it is drawne from an hayrie a fat or fleshie bagge Or as Roses which are most seemely in sight so sweete to smell vppon and so meete for medicine are not therefore to bee reiected for that they grow vp among prickes among brambles and briers Or as an Electuarie which comforteth nature purgeth corruption and restoreth to health is not therefore to bee forsaken because it is made of vile and bitter confections or brought out of a loathsome boxe Or as Siluer and Gold which are such singular treasures so glittering in sight and euery way most necessarie for mens vses are not therefore to bee abhorred because they are tryed foorth of the lowest Element which is the earth Or as precious stones which are so seemely in show so rich in valew and of such singular operation are not therefore to be loathed because they are commonly brought foorth by filthie and venemous beasts Or as silke which is most precious yet is for all that spunne by the vilest worme Or as the body of man which after a sort may be called the final cause of all creatures the most excellent in forme the perfectest in substance and which onely was ordained to eternall happinesse and yet was the same both formed of earth and fashioned euen of filthie clay by all which Similies we may truely conclude that for so much as the aforesaid matters are not to bee vilely esteemed notwithstanding they doo proceede from such vile and filthie beginning Euen so much lesse may the word of the Lord be reiected of any Hearers of the same beeing truely preached though the life and maners of those Ministers thereof be neuer so much to be misliked of men Gene. 1.3 c. Psal 33.8 9. 148.5 Rom. 1. 20. Math. 23.2 3. 3 As the Physition when he is sicke cannot heale him selfe nor hath not his iudgement so perfectly as he had before he was sicke but seeketh helpe at an other Physitions hand So the lernedst man liuing though he be a preacher himselfe as long as hee liueth and beareth sinfull fleshe about with him shall haue many sinfull and froward lusts and affections raigning in him which blindeth his sight that he seeth not his owne sinnes and therefore it is very needfull that hee should often Heare the Sermons and counsels of others although they be much his inferiors 2. Pet. 1.21 13. 1. Tim. 4.6 c. Tit. 3.1 c. 2. Sam. 12.1 c. 4 As a Spunge gathereth vp all liquor whether it bee good or bad Euen so some Hearers of Sermons receiue all that is spoken good and euill 5 As an houre Glasse or Condiut that which in an houre runneth in the same in an other houre runneth out againe So likwise some Hearers forget that in one houre which they heard and learned in an other 6 As a vessell that receiueth liquor which being powred out the dregges remaine Or as a Siue that retaineth and keepeth the good Corne and casteth out the chaffe Euen so some Hearers of the word preached doo reiect and neglect the wholesome and profitable doctrine and keepe in minde that which is not so necessarie and profitable 7 Euen as a Dogge beeing otherwayes but a filthie beast hath a tongue very medicionable for many malidies And as the Dragon though he be very cold of body himselfe yet for all that there proceedeth a fire from his mouth for the heat of others So likewise some preachers notwithstanding they bee lewde in life and key colde in godly conuersation yet for all that they may haue such a tongue as may prescribe a very soueraigne salue for the surfetting of their Hearers soules and they may also haue such a mouth as may kindle a fire to consume the corruptions of their Hearers and so also enflame them in newnesse of life and therefore to be heard willingly 8 As a famished man who doth neuer refuse any wholsome foode prepared for him by his Host though his Host himselfe will not taste thereof And likewise a verie sicke patient which neuer reiecteth an healthfull medicine though his Physition doth minister the same with a Leprous hand Or as a miserable begger will not forsake a faire peece of Siluer or Gold though it bee proffered him in a filthy fist And like as vnto an imprisoned Rebell who will neuer reiect the Princes pardon though it be brought him by a most leaud ribald Or as a sorrowfull distressed Caitiffe which willingly would heare any ioyfull newes notwithstanding the messenger which brings the same be a very vngracious varlet So there can be no more daintie diet prouided for Christians then the foode of their soules there cannot be a more healthful medicine be made for Christian Hearers of the word then that which amendeth their spiritual maladies Nor there can bee a more golden gift giuen vnto them then seuen times purified Gold
false Heart of the other Iam. 18. Luk. 10.13 Eccle. 2.13 1. Sam. 5.2 Act. 4.32 10 As there be two colours red and blew in one Rainbowe So there must be two affections ioy and sorrow in one Heart 11 As a bright and shining resemblance or image may be seene plainly in a cleare and pure looking Glasse Euen so doth the face as it were of the euerlasting God shine forth and clearely appeare in a pure Heart Math. 5.8 Health to be sought for of God 1 AS a good Physition or Surgion wil first remooue the cause ere hee begin to heale Euen so he that enterpriseth his Health must first of all goe vnto Iesus Christ the Physition of the soule that the cause may be remoued then Phisicke hath vertue and power to heale and not before Luk. 8.43 2 As the vertue attractiue to drawe Elisha from his worke was not in Elias cloake but in the power of the word Euen so the vertue of healing is not in the Physitions nor any thing they take in hand but in the Lord of life 1. King 19.19 20. The Husbands dutie to his wife 1 AS a Christall Glasse is a precious and profitable vessel yet brittle which a man doth more carefully take heede of the breaking of it then of some earthen or tinne vessell the one being more base the other more strong So also the Husband ought to haue such regard of the frailtie of his wife that hee may beare with her and entreate her with gentlenesse and discretion that hee may vse her as a precious vessel to his comfort ioy 1. Pet. 3.7 2 As in a great stormie wind a man lappeth his cloake about him and holdeth it fast for feare of loosing but when the wind is downe the weather calme he letteth it hang easily So when Husbands will as it were perforce wrest away their wiues infirmities many of them will obstinatly resist yet contrariwise by sweete words and louing exhortations they might bee wonne voluntarily to forsake them 1. Sam. 1.8 3 As it is meere folly for a Husband to praise and commend his wife in company So is it as dangerous to checke and reproue her before witnesse 4 As God created the woman not of the head and so equall in authoritie with her Husband So also he created her not of Adams foote that she should be troden downe and despised but hee tooke her out of the ribbe that shee might walke ioyntly with him vnder the conduct and gouernment of her head Gene. 2.21 5 As God hath testified his singular goodnesse vnto man in creating him an helper to assist him Euen so the Husband ought to consider in how many sorts shee is to him a helper to passe ouer this life in blessednes Gen. 2.18 High minded men AS the Hauke is then lost when trusting to her wings shee ryseth and mounteth too high Euen so do vaine and proude men then fall from God when with their owne wit reason and wisedome onely and alone they will vnderstand the deepe mysteries of God as though the counsels and wisedome of Gods eternall maiestie might and could bee comprehended with the reason and wit of man Rom. 11.20 High estate of life daungerous AS a tree set vppon the top of a mountaine is mightily shaken and easily rent vp by the rootes with euery blustering blast and storme of winde Euen so man in this world the more and Higher he is exalted the more and greater daungers is he subiect vnto Luk. 1.52 Iam. 4.6 Math. 7.17 Luk. 6.44 Hope 1 AS a man passing through a very swift floud doth not looke downe to the water least it should make him giddie and so be in daunger of falling but he hath his eyes fixed on the banke or shoare that hee goeth ouer vnto Euen so a Christian passing through the waues of the troubles of this world lifteth vp his eyes to heauen beholding there with a spirituall regarde the quiet banke that hee shall come too by Christ not respecting the troubles and torments that hee is in which troubles and torments the wicked doo respect and that is it that casteth them into desperation 2 As the whole vse of the Anchor is to holde fast the Ship in one sure and certaine place notwithstanding all tempests and waues beating against it because it entereth into the very depth and bottome of the Sea there taking fast hold Euen so the principall vse of Hope is to enter into the heauen of heauens where Christ sitteth at the right hand of God and to hold fast our soules there with him notwithstanding all the waues and tempests of Sathan sinne and condemnation doo beate dayly and continually against them Ingratitude of base borne persons and others AS the Iuie sticking to the boughs of trees is so by the others helpe exalted and yet as it were by a flattering and ouer-hard embracing doth either kill or much hinder the growing of the trees So base borne persons that bee promoted in honour by the helpe and familiaritie of them that be noble doo yet oftentimes oppresse them by whose helpe they haue ascended and haue beene aduaunced Imperfections doo not make God to refuse vs. 1 AS a Father casteth not away his children because they are sicke crooke-backt blind or maymed of hand or foote or otherwise counterfeit and Imperfect but handleth them more tenderly and dealeth more softly with them then with the others respecting their debilitie and feeblenesse Or as men cast not away Wine though it haue lees or grounds nor cast away Gold howsoeuer it be couered with dust And as a husbandman refuseth not land though it be ouer-grown with brambles and bryers but will vse the greater diligence to stocke it to plough it hoping by his labour that it wil bring foorth fruit plentifully Euen so God likewise will not refuse and put vs away because hee seeth many Imperfections and infirmities in vs nay rather that is an occasion that hee will take the greater pittie vpon vs. Psal 103.13 2 As wee looking aside through a Glasse be it blew or yealow or of any other colour all the things wee see seeme to vs to be of the colour of the glasse throgh which we did behold them So God also beholding and looking vpon vs in his Sonne we seeme to him to be of his colour notwithstanding our manifold Imperfections wants we haue the appearance and brightnes of his innocencie and righteousnesse which causeth that in seeing and touching vs he thinketh he seeth and toucheth his owne naturall Sonne Euen as olde Isaac did in handling Iaacob Gene. 27.21 22. Infirmities why God suffereth them in the best LIke as a Iudge dealeth with vs in some criminall processe who will giue an enlargement but yet with condition or as they say with a quousque that is till the the time that hee calleth it backe and putteth him in his former estate wherein he was before if it happen that he fall into any new fault againe
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
but seemeth very bitter to some sicke and distempered bodies So dooth the Law seeme burdensome but this commeth not by nature but through our weaknesse 22 As the debter not beeing able to paie his debt was freely forgiuen Euen so the Law in the act of iustification is vtterly idle as that which is neither the cause nor a part of our righteousnesse as it is wrought of vs. Math. 18.23 24. c. 23 Like as if I owe a man a hundreth pound and bee bound to pay him at a certaine day if I doo then pay it albeit mine hart be neuer so grudging and vnwilling thereto yet haue I fulfilled the Law and discharged my bond so that there shall no processe or iudgement passe against me But Gods Law requireth a thing to bee done with a chearefull and a well willing heart and minde and euen of pure loue for if I doo it either for feare or vnwillingly that shal be imputed vnto me for sinne If I do it for feare 〈◊〉 doo I it not of loue but rather hate both the thing 〈◊〉 I doo and also the Law that constraineth me to doo it and if I doo it vnwillingly then would I doo the contrarie and so would that there were no such Law neither yet any God that should iudge me in so doing and seeing that God iudgeth me after mine heart and will then must he needes condemne me for I would doo contrarie vnto his Lawe and will yea and doo wish in mine heart contrarie to that which I doo in mine outward deed 24 Like as if I see a poore man which is not of abilitie to doo me any pleasure and neuerthelesse doth all his diligence to seeke my fauour and would with heart and mind giue me some acceptable present if he were of power being also sorrie that hee cannot performe his will and mind towards me Now if there bee any sparke of humanitie or gentlenesse in me I wil count his good will as wel as though he had in very deed performed his will for his ability extendeth no further if his power were better better should I haue Euen so seeing we are not of power and abilitie to performe the Law of God and yet beare a good heart towards God and his Law bewayling our imbicilitie that we can do him no further pleasure then will God recount vs not as his enemies but as his deare children and beloued friends 25 As after sleepe the body beeing awaked it is fresh lustie strong and couragious to doo his worke So likewise after the fearefull threatnings of the Law when wee heare the glad tidings of the Gospell that God will be our Lord and dwell with vs the mind is comforted strengthned and mooued vp to doo his dutie 26 As a man is iudged and known to be waking when hee can doo the office of a man as talke worke write or such like Euen so is man awaked out of the sleepe of sins when he liues in charitie feares God and walks according to his Law in his vocation 27 As we see in iudgements here amongst vs there is a royall seate set where the Iudge sits hee that is accused stands at the Barre holds vp his hand heares his Inditement read witnesse is brought against him and hee iustlâ— condemned to death So likewise we shal see Iesus Chrisâ— the righteous Iudge of the world that will not be bribeâ— sit in his seate of maiestie at the last day and all the companie of Angels about him and we shall stand at the harre as accused and indighted for breaking that righteous Law of his word the diuel which intised vs so to do shall beare witnesse that to be true yea and our owne conscience also with the feare of that fearefull sentence Goe yee cursed into euerlasting fire c. shall make vs to tremble Math. 25.31 32 41. 28 Like as hee which cannot esteeme and discerne his sicknesse or the grieuousnesse of his disease the same must of necessitie haue a negligent care of seeking foorth a remedie and a wholesome medicine for the same Euen so hee which learneth not to acknowledge his sinnes by the Law the same doubtlesse knoweth not how to embrace grace by the Gospell Learning or vertue of transgression but improperly 1 AS the Date tree is most hard to be climed hauing yet fruit most pleasaunt So likewise the entrie or way vnto Learning and vertue is most vneasily when as yet they haue fruit all pleasaunt and profitable Prou. 3.13 14 15. 2 Like as nature hath hid verie deepe in the ground stones precious and of much value but others of no vertue are euerie where to bee found So things of estimation and price as vertue and Learning are knowne but vnâ—â— fewe nor they will not bee obtained without great labour and studie 3 As hee which hungereth or thirsteth can doo nothing vnlesse they quench his appetite and desire So all things ought we to lay aside vntill we doo obtaine Learâ—ing and wisedome 4 As the best Wine soone looseth his taste or colour if it bee powred into a vessell filthie and impure So is good Learning more then lost if it happen to a naughtie man for he will vse it most peruersly to serue his gaine and appetite To Liue well is to die well LIke as Balaam wished and had a great desire to die the death of the righteous but he would not immitate them in godly conuersation Euen so all men wish for a happie end of life but fewe care to Liue vertuously and honestly which doubtlesse is the readie way to die well Numb 23.10 Act. 8.19 20. 19.13 The Law our Schoolemaister to bring vs to Christ. 1 LIke as the Schoolemaister reproueth his Schollers wherby he grieueth them and maketh them heauie and yet not to the end that this bondage should alwayes continue but that it should cease when the children are well brought vp and instructed accordingly and that afterwards without any constraint of the Schoolemaister they should chearefully enioy their libertie and their Fathers goods Euen so they which are vexed and oppressed with the Law doo know that these terrours and vexations shall not alwayes continue but that therby they are prepared to come vnto Christ which is to bee reuealed and to receiue the libertie of the spirit c. Gal. 3.24 2 As the duties of a Schoolemaister bee especially three First to teach his Schollers Secondly to frame their manners And thirdly to punish offenders Euen so the Lawe of God first teacheth vs concerning God that there is a God and what manner of one hee is and what manner a one mans nature is by creation and what was that Image of God or originall righteousnesse in man namely agreeablenesse to the Law of God It teacheth also of sinne and the penaltie of sinne of the last iudgement of the resurrection of the dead and life euerlasting of outward discipline or honest gouernment of manners with many such other things Secondly it frameth our
should say that he had in vaine asked helpe at their hands Euen so much more wil God the great king of heauen and earth who is as able as the richest and as willing to giue as the frankest yea and hath as great care and that not without cause of his glorie as any man hath of his worldly worship renowme thinke scorne that any man should say there is no helpe for me in God I haue in vaine afflicted my soule humbled my selfe at his footestoole by Prayer cleansed my wayes in his sight repaired to the place of his presence and called vpon him there is nothing to be hoped for or gotten at his hands 29 Euen as the Smith striketh the yron while it is hote and fit to receiue any forme or impression So God although he could imprint his grace in the coldest hardest and flintiest disposition of the heart yet he rather doth it when as the affections of men are stirred vp and enflamed either by the ministerie of the word and publike Prayer during the which regeneration is ordinarily wrought in men or else by some priuate Christian exercise as reading the Scripture and serious meditation but especially by praying and singing Psalmes to God in the time of the which actions it pleaseth God sometimes to send his spirit into the hearts of his elect 30 Like as a medicine or playster cannot heale a wound if there be any yron sticking in the same So in like manner the Praier of a man profiteth him not as long as there is sorrow in his mind or hatred in his brest for if charitie want all things be void 31 Euen as a child when he feareth any euill or harme towards runneth to his father for helpe and succour So in like manner the children of God they runne to God by Prayer in all their daungers and distresses Gene. 16.11 21.17 32 As a louing Father in regard of his ignorant and somtimes negligent child doth giue him things vnasked but not to the rebellious Euen so God doth oftentimes bestow his graces and benefites vpon vs without Prayer 33 As parents rather take pleasure to heare their children stammer then to heare some other speake eloquently Euen so doth the Lord take pleasure in the Prayers of his Saints because in Christ hee taketh them for his children 34 As the knowledge of God ought not to be vnperfect or doubtfull So Prayer should not be faint or slacke without courage or quicknesse 35 Like as he that is in prison desireth euer to be deliuered whether hee be eating drinking or sleeping and as he that is sicke desireth alwayes to bee whole euen so dooth euerie Christian man pray continually yea euen when hee seemeth not to pray for Prayer consisteth not in much babling Math. 6.7 But in spirit and veritie Iohn 4.24 and in vehement desire of the heart towards God 36 As a Sonne being pinched with any griefe or want doth straight way runne to his Father for reliefe So doo the faithfull in the manifold miseries and crosses of this present life seeke for helpe at the hands of their heauenly father by Prayer Ephe. 5.1 37 As the exercising of the body doth not onely preserue it in the naturall vigour but also increaseth strength of it and keepeth it from sicknesse So by the daily vse of Prayer wee shall find that the Lord will increase in vs all spirituall graces farre aboue our owne expectation or the opinion of any other Ephe. 6.18 It is no Presumption to be assured of our saluation 1 LIke as if a king should make a promise vnto some one of his seruants whom he fauoreth and the same partie should aunswere againe I stand in doubt of your promise or I hardly beleeue the performance of your promise might not the King well thinke himselfe greatly dishonoured to haue it doubted whether he be a man of his word But if he should sweare for the Performance of his promise yet the partie would not credit him he would neuer put that vp or suffer such an iniurie Euen so after the same manner it must needes follow that seeing God hath bound himselfe both by promise and by oath that it is great presumption for vs not to beleeue him yea it is all one as to thinke that God may lie or that he may be forsworne which is horrible blasphemie Hebr. 6.17 18. 2 Like as it is al one if a man be cōdemned for treason to haue his pardon sent him being but one man alone or hauing a great sort moe cōdemned vnto death with him as if a general pardon be sent for them all Euen so it is betwixt God and vs we were all condemned he hath sent a general pardon to as many as beleeue his promise which he offereth and sendeth vnto all in generall as hee also offereth and sendeth vnto euerie one in particular saying that whosoeuer beleeueth and trusteth in Christ shall be saued God therefore hath told some men that is such as beleeue that they shall be saued and such as doubt of his promise and his oath that they shall be damned So that it is no presumption to be sure and certaine of our saluation Mar. 16. Iohn 3.16 17 18. 5.24 Act. 15.11 Pure mind AS the Sunne is not defiled by shining vpon a puddle or dunghill but doth rather drie vp and driue away the stinch Euen so a Pure and chast mind striueth against the vncleannesse of the world and ouercommeth it but is not defiled it selfe Proceeding in Religion LIke as the young child must not looke to bee fed alwayes with the Teate or pappe but as it groweth in yeares so to feede on stronger meate Euen so good Christians must not content themselues to haue learned the principles of Religion but they must labour also to Proceed and come to perfection by learning the substantiall and higher points of Religion and not to bee like truants alwayes sticking at one lesson Hebr. 5.13 14. 1. Pet. 2.1 2 3. Prayer must be made to God alone LIke as if a King would send out a Proclamation that all his subiects whensoeuer they had any suit or trouble should come to himselfe and let him vnderstand their case to the intent to winne his subiects fauour and to make knowne his good will towards them then that man might well bee counted foolish that knowing this would seeke and sue to some Noble man to get him to speake to the King for him and this King might iustly be offended and displeased at him for so doing Euen so it standeth betwixt God and vs who hath commaunded vs to call vpon him in the day of trouble so hee will deliuer vs and therefore those that make Saints their mediatours doo robbe him of his honour and glorie that is due vnto him c. Psal 50.15 Profession abused AS wee doo not condemne the Art of Physicke because some Physitions haue giuen poyson for Apothicarie drugges but those that abuse the Art Or as wee
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
will flow with water that is pleasant sweete and wholesome but suffered let alone are corrupted and doo stinke So Riches worldly substance if they be distributed vnto the poore translated from them that haue too much to those that are needle and hauing nothing they do greatly increase and multiplie for a very little is great Riches to him that hath nothing and to him that did bestow them they are instruments and meanes of Gods blessing but being Coffered and lying still so that the poore needie creatures are not releeued with them they are vnprofitable and will breed the stinch of hell and endlesse woe to those that so doo keepe them Psal 41.1 112.9 23 As the Licoure in the pot profiteth not to it selfe but them that draw and drinke therof So worldly goods and Riches oft profiteth not the keeper and owner thereof but other that come after 24 As they that are swolne with the Dropsie who a far off seeme fat and to bee in good liking by reason of the aboundance of the humors in their bodies though that for this cause they be soare and daungerously diseased So do we iudge by the outward appearance that Riches are verie pleasant and such as loue and haue them very happie though that for the most part there be nothing more vile and filthie in their houses then themselues 25 Euen as a Gold ring doth not so soone touch a goutie or diseased finger but that presently it causeth great intollerable griefe So likewise Riches honours pleasures profit of this world do nothing else but molest trouble our minds either with ambition or couetousnesse 26 As an Ape or Munket is tied and tethered to his clogge So likewise Riches of themselues doo encumber and entangle mens minds Reason AS if the Sunne were not all our life should bee led in night and darknesse So if Reason were not all our other sences were no better then bruite beastes Repentance requireth confession 1 AS the beginning of health is the feeling and perceiuing of the sicknesse So the beginning of Repentance is to acknowledge the offence 2 As they are most hardly healed which in their sickenesse be void of all reason So hard it is for thē to repent amend who will not acknowledge their owne sinne and wickednesse 3 Like as when a man is sicke the fist step to health is to know his disease Euen so to true Repentance and saluation the first step is to know the damnation due for our sinnes Rich men are to liue godly as well as the poore AS God alloweth the Rich man nothing more to misvse or mispend then he doth the poore man for as he hath the same Baptisme Faith Lord God and Father in heauen with him and hopeth for the same kingdome that the poore man doth Euen so hath he the same Law giuen him to liue after and by the same shall be iudged as well as the poore To Relieue the poore 1 AS he that gathereth vp the Queenes rents if he bestow them not in that good manner that he is appointed but wasteth spendeth them ryotously howsoeuer shal be sure to suffer due punishment for his so doing Euen so likewise he to whom God hath giuen riches and great wealth for the reliefe of his poore brethren if he neglect them and spend his goods lasciuiously on his backe or belly or otherwayes God wil punish him most seuerely at the day of his account Luk. 16.1 2 c. 2 As the cloudes that are full powre out raine Euen so the rich that haue abundance ought to distribute Reading of the Word 1 LIke as the busie Bee when as shee flieth into some faire and pleasant Garden and lighteth sometimes here and sometimes there as it falleth out sucketh out some sweetnesse out of euery flower and hearbe whereon she sitteth Euen so a Christian looking into the volume of the sacred scriptures and reading sometimes this parcell thereof sometimes that shall receiue by euerie booke therein some comfort and profite as will cause him to preferre the same before the honie and the honie combe 1. Timo. 4.13 14.15 16. Psal 19.8 9 10 119.72 103 104. 2 As the vse of meates is not sufficient to the nourishment of mans bodie except they be dressed and prepared Euen so the hearing of the word of God read is not sufficient to bring men to sound knowledge and saluation except the same be preached and rightly diuided Amos 8.11 Reprobate and vngodly men often in greatest prosperitie AS the Butcher will suffer those beasts which he appoints to be killed to goe where they list in his best pastors and to breake his hedges that in so dooing the sooner they be fatte the sooner he may kill them Euen so the Lord lets reprobate and vngodly men whom he loues not in his Sonne Christ take their pleasure corrects them not for their amendment but le ts them worke their iust condemnation in giuing them vp to their owne lusts and into a reprobate sence as he did Pharao Saul Iudas Herod Antiochus Nero c. Deferring of Repentance 1 LIke as if a malefactor for his punishment should be appointed to carry euery day a sticke of wood to an heape to burne him twentie yeares after Euen so men by deferring Repentance do treasure and heape vp wrath against the day of wrath Rom. 2.4.5 2 The longer a man goes and continues in his sickenesse without any Physicke the harder is the recouerie Euen so the more the time is prolonged the harder it is to repent For where the diuel dwels long he will hardly be remoued 3 As the case is dangerous if a man fall into the relapse of an ague or any other strong disease it may peraduenture cost him his life and the recouerie will be verie hard Euen so it is verie daungerous after Repentance for some greeuous sinne to fall into the same againe and come to Kepentance the second time Iohn 5.14 Luk. 11.26 Resurrection of our bodies 1 LIke as the bodie of Christ which he tooke in the virgines wombe was by his Almightie power raised vp againe immortall and glorious all infirmities that it was subiect vnto being cleane put away and taken off Euen so these mortall bodies of ours euen the same that we tooke of the substance of our sinfull and mortall mothers shall at the day of the generall resurrection of all flesh be raised vp againe according to the mightie working of the Lord whereby hee is of power to subdue all things vnto himselfe Esa 66.24 Eze. 37.1 c. Dan. 12.2 Math. 25.41 Ioh. 5.29 Ioh. 19.25 Iohn 11. 25. 1. Cor. 15.1 c. 2. Cor. 5.10 1. Thess 4.13 c. 2 As Swallowes Wormes and Flies which haue lyen dead in the winter season in the spring by vertue of the Sunnes heat reuiue again So likewise men fall in sounes and traunses being for a time without breath or shewe of life and yet afterward come againe and
heare they likewise doo ring theirs and so from one to an other whereby all the Countrie is soone aduertised that their is some offender to bee taken or stayed Euen so thou when the clocke of thy tongue hath strooken looke that he that heard it will likewise strike his and his neighbour that heareth it his and so shall the infirmitie of thy neighbour soone come to the eares of many And therefore if thou beest loath it should be knowne then thou oughtest not to haue vttered that which thou knowest euerie man will bee readie likewise to vtter 8. Like as if there were no receiuer of thefts there would not be so many theeues So if none would harken to Slaundring and backbiting there would not be so many backbiters Prou. 25.23 Psal 15.3 9 As a shaft shot against a stone reboundeth and somtime hurteth him that shot it So when a Saunderer or backbiter seeth his countenance that heareth or indeed harkeneth not vnto him sad or frowning hee holdeth his peace hee waxeth pale his countenance is troubled and his tongue stoppeth suddenly Exod. 23.1 10 As one stripe of the tongue woundeth three the backbiter him that giueth eare to the backbiting and the backbitten So the two first doo thereby wound their consciences to death by deseruing the sentence of eternall fire but the third is no whit damnified but in his good name and that peraduenture but for a short space Sober in youth and childish in old age THere is a nation in India called Pandora which people in their youth haue gray hayres but in olde age their hayres are altogether blacke So some in their youth be Sober and modest but when they wax older then they are giuen to more folly and trifles in so much that they may seeme to wax children againe Spirit 1 AS Comfrey sod and put with minsed meate bringeth it altogether againe into one masse or lumpe So the Spirit ioyneth in one those which were seuered if it be among them 2 As Baulme put into Beehiues causeth the Bees to keepe together and other to come vnto them So where the Spirit of God is it causeth Christians to abide in one and draweth other vnto them Some snared with their owne deuises AS Perillus who gaue the brazen Bull to the Tyrant Phalaris who caused the said Perillus to be first pained and tormented in the same engine which he had inuented Euen so some doo fall into the pitte and snare which they had made and deuised for other Psal 57.6 Pro. 26.2 Eccle. 10.8 Some haue better liking to other mens things then to their owne EVē as Adulterers are greatly pleased with other mens wiues but their owne they do contemne and litle regard So some men doo more delight in the pleasure or things of other mens then in their owne Sabbath 1 LIke as Maisters will be displeased with their Seruants if they spend their time idly wherein they should apply their worke Euen so we may well thinke that the Lord will not be cōtented with them who when they shuld sanctifie his Sabboth and do his worke either shew themselues as slow-bellies therein or else altogither neglect the same to serue their owne voluptuousnesse 2 As the Scholler deserueth to be corrected and punished that playeth the treuant and so absenteth himselfe from the Schoole Euen so no doubt the Lord wil punish and be reuenged of those that absent themselues without iust cause from the congregation of Gods people 3 Dauid would not haue his seruants aduenture their corporall liues for his prouision nor drinke the water when they had prouided it Euen so much lesse ought Christians for their meates sake to aduenture their liues yea the soules of their seruants Cookes in being absent from the holy exercises of the Lords Sabboth 2. Sam. 23.15 16 17. 1. Chro. 11.17 18 19. 4 Like as Christian Maisters would not be content to see their seruants plowing carting or working on theyr Trades on the Sabboth dayes which yet to do is lawful on the six dayes least they should be accounted breakers both of Gods lawes their Princes Euen so much more they ought to be ashamed to behold see their children or seruants to prophane the Lordes Sabboth by dycing carding foote-ball or stoole-ball playing c. which are more vnlawfull to be done on this day then working on their Trades but yet forbidden both by Gods Lawe and their Princes Lawe 5 As it is lawfull on the Sabboth day to pull and draw out a sheepe or other cattell out of a pit or ditch wherinto it is fallen and wherin it would otherwise perish Euen so much more it is lawfull to do good and to relieue any kinde of necessitie of our neighbour the same day 6 As it is sinne not to be carefull of the Sabboth that we might rest vpon it so it is greater sinne not to obserue it that it might be a Sabbath vnto the Lord by sanctifying it and if for want of heedfulnesse any thing do compell vs to worke vpon the day of rest it is our sinne in not marking the Sabbath day So if by our negligence we cannot sanctifie the day of rest vnto the Lord it is a greater sinne of not remembring to keepe it holy which is the first and greatest thing in this Commaundement Deut. 5.12 Exod. 20.8 7 As the Passe-ouer though it were a Sacrament onely belonging vnto the Iewes and the difference of meates and of cleane and vncleane things was proper vnto them yet the Lorde would haue the straungers that dwelt among them be subiect to the same Lawes for the good of his people and so that otherwise he woulde not haue them to haue anye dealing with them for he threatneth to cut them off from his people as appeareth Exod. 12.19 Leuit. 17.12 15. Euen so likewise the Lord would haue this holy Saboth of rest without all interruption and gainesaying to be duly obserued on all sides when vnto the particular commaunding of all estates by name to rest hee hath adioyned the beastes and the straungers vpon whom hee layes the like charge Exod. 23.12 Deut. 5.14 8 As other things are called most holy vnto the Lord because they are seperated from the common vse wherein other of the same nature are imployed and may not be vsed but to the Lords vse Exod. 29.44 40.13 Leuit. 27.28 30. So the Sabboth day or day of rest is then sanctified and hallowed of vs when we doo not vse it in the affaires of this life from the which it must be seperated and from which vppon it wee must rest but vse and make that day proper vnto it and to nothing principally but that 9 Euen as the child which is set to read must name euerie letter apart and distinctly by it selfe and spell euerie sillable that so hee might be holpen forward in reading which when he hath attained vnto though still hee be bound to read yet hee is freed from spelling and naming euerie
Christians obey sinne they are the Seruants of sin whose wages is death Rom. 6.16 22 23. Gods Spirit purified 1 AS cleane water washeth and maketh cleane our bodies So the Spirit of God maketh our hearts and soules cleane in the eyes and sight of God Ezech. 36.25 2 As no man that hath the Spirit of God can blaspheme Christ and worship Idols So none can acknowledge Christ for Lord and God without the same Spirit 1. Cor. 12.3 3 As Iohn by the fire and Spirit meaneth nothing but the Spirit of God which purgeth and purifieth as the fire doth Math. 3.11 Euen so our Sauiour by Water and the Spirite meaning nothing else but the Spirit of God which cleanseth the filth of sinne and cooleth the boyling heate of an vnquiet conscience as water washeth the thing which is foule and quencheth the heate of the fire Iohn 3.5 Sinne maketh our bodies the Diuels dungeon LIke as if a man had a faire house wherein he must entertaine a King and should make thereof a Swinstie or a stable all men would say that hee did greatly abuse both the house and the King Euen so mans body being at the first made a Pallace for the euerliuing God if a man shal abuse it by drunkennesse swearing lying fornication or any vncleannesse he doth make it in stead of a Temple for the holy Ghost to be a stie or stable for the Diuell For the more filthie a mans body is the more fit it is to bee a dwelling place for Sinne and Sathan 1. Cor. 6.15 Sathans subtiltie 1 AS Naab the Ammonite warring against the men of Iabes Gilead would not raise his siege but vpon condition that hee might thrust out all their right eyes So Sathan the enemie of our soules who seeketh by all meanes possible our destruction neuer ceaseth to assault vs vntill hee haue depriued vs of the eye of right iudgement that wee may not see our saluation in Christ Iesus onely 1. Sam. 11.2 1. Pet. 5.8 2 Like as if men by long experience and obseruation of the naturall causes can attaine vnto such great knowledge of things to come that they can tell twelue yeares before the change of the Moone the Eclips of the Sunne what day hower and minute it shall bee Euen so much more Sathan who is a more excellent nature then man and greater experience hath knowledge of things to come for that he hath beene practised therein from the beginning of the world and is also more circumspect in obseruing of causes because thereby he deceiueth man a poore simple soule 3 As Amalek resisted the children of Israel that they might not enter into the land of Promise So dooth the Diuell with Christians that they should not enter into heauen Deut. 25.17 Exod. 17.8 9. Spirituall man AS a man sore wounded and diseased may for a time or season bee depriued almost of all operations of the naturall life to the outward shewe of his owne indument and feeling Euen so may a Spirituall man be soare wounded by Sathan and diseased by the present sight and feeling of his sinfull corruption specially in temptation that he may thinke yea appeare to others that the life of the spirit is not in him Impenitent Sinners LIke as a Captain that hath taken some hold or Sconse doth rule and gouerne all therein and disposeth it at his wil and pleasure Euen so it is with all blind ignorant and impenitent Sinners not one Diuel alone but euen legions of Diuels possesse them and rule their hearts and therfore how soeuer they may sooth themselues and say all is well for God is mercifull yet their case is far worse then Mary Magdalens was who had bene possessed with seuen Diuels Mar. 16.9 Preuenting of Sinne. 1 EVuen as a Father when hee sees his childe too bolde and venterous about Fire Water takes and holds it ouer the fire or ouer the water as though hee would burn or drowne it wheras his purpose indeed is nothing else but to preuent daunger for the time to come So in like maner Christs subiects are bolde to sinne by nature and therfore to preuent a mischief he doth exercise them with affliction and seemes for a season as thogh he wold quite forsake his Church but his meaning is only to preuent offences in times to come Hosea 2.6 2 As Beasts which going in the way see green pastures and desire to enter in and therefore go to the hedge but feeling the sharpenesse of the thornes dare not venture to go in So likewise Gods people like vnto wilde beasts in respect of sinne viewing the green pastures of this world which are the pleasures therof are greatly affected therewith and if it were not for the sharpenesse of crosses and temptations which are Gods spirituall hedge by which he keepeth them in they would raunge out of the way and rush into Sinne as the Horse into the battell Sentence of condemnation why set downe AS a wise Father of a family will check his seruant and if the cause require correct him in his childes presence and that the child it selfe may learn therby to feare and stand in awe of his father So likewise Christ the most carefull and wise gouernor of his Church hath set downe the Sentence of condemnation against the wicked that the children of God in this world when soeuer they shall heare or read the same might be moued thereby to stand in great feare of God and more dutifully performe obedience to his commaundements Mat. 25.41 The holy Spirite regenerateth not all AS the Sun doth not warme euery thing that it lighteneth So neither doth the Spirit regenerate nor draw to the loue of wisedome all which it illuminateth and to whom he giueth the knowledge of his doctrine but onely the godly and the faithfull Math. 24.46 Mot to grieue the Spirit of God 1 AS men vse their guests friendly curteously shewing vnto them all seruice dutie So likewise must we do to Gods Spirit which is to come to dwell abide in vs dooing nothing in any case which may disquiet or molest him Ephe. 4.30 2 Like as when the Arke of the couenant which was a signe of the presence of God was in the house of O bed Edom then the Lord blessed him and all his house Euen so much more when the holy Ghost dwelles in any mans heart there is more then the Arke of the Lord present euen God himselfe and therfore such an one may looke for a greater blessing if he grieue not him by sinning 2. Sam. 6.11 1 Thes 5.19 The vse of all prescribed meanes to Saluation is necessary 1 IF a King should giue vnto one of his subiects a Princely Pallace vpon condition that he shall goe vnto it in the way which hee shall prescribe hee would no doubt take what pains he could to know the way and afterward endeuour to keep continue in it So likewise the kingdome of heauen is the most glorious and royall Pallace
Adam hath need of Trouble and aduersitie to cleanse and purge vs from the cankered rust of sinne 3 Like as a Knife though it be neuer so smooth if it be not vsed it waxeth rustie and the same rust fretteth it and marreth it but the more that it is occupied though it be somewhat worne thereby yet it is the more bright Euen so although a man hath a good nature and inclination if hee be not occupied and exercised with Trouble and aduersitie he waxeth rustie cankard rotten but through the crosse and tribulation though the rust haue wonne somewhat of him being a man and of himselfe weak yet he shall thereby be made more bright cleare and beautifull againe Leuit. 26.14 c. Hebr. 12.11 4 As the seede that is cast into the fielde must suffer the winde rayne snowe frost and all manner of tempests and yet it waxeth and bringeth foorth fruite Euen so the spirituall seede which is the word of God being receiued of a deuout and a feruent heart is not destroied thorow Trouble but bringeth forth right good and profitable fruite 5 As a Walnut-tree the more it is beaten the better it is and not the worse Euen so man thorow many stripes and muche aduersitie turneth from ill and waxeth good 1. Pet. 4.12 6 As there is nothing better for the thick skinne of an Horse or an Asse then a verie sharpe whip to yerke him with Euen so there is nothing more fit and profitable for our stubburne and hautie flesh then much sorrowe and vexation whereby it may bee stirred and pricked forward 7 As Woollen-cloath must be often beaten and brushed least moathes breede in it Euen so shall spirituall Moathes and wormes to wit wickednesse sinne and abhomination haue the lesse power to breede in vs if we be well brushed and beaten in time with Trouble affliction and aduersitie Prou. 20.30 8 As Flesh that commeth fresh out of the shambles vnsalted waxeth soone vnsauerie and wormes breede in it but the salt with his sharpnesse keepeth it sweete from corruption Euen so doth God cast and sprinkle salt vpon vs thorow diuers temptations and afflictions that they may bite and season vs that wee corrupt not nor perishe in sinne 9 Like as that body that is alwayes idle and neuer mooueth nor hath no exercise is easily subiect vnto sicknesse and infirmities but those bodies that haue their exercise and labour are more lustie and sound and can better continue Euen so the soule that is well exercised with Trouble and affliction hath occasion cause to be beautifull sound and cleare 10 As Lie the sharper it is the cleaner it taketh away al manner of filth out of cloathes Euen so the greater and sharper our Trouble and aduersitie is the more filth and inconuenience it draweth and biteth from our corrupt and poysoned nature 11 As Worme-wood is very good and wholesome for a raw and weake stomacke which is of a naughtie digestion Euen so bitter Trouble and affliction is verie wholsome and necessarie for the weak and feeble soule Trouble and sorrow doo helpe and further vs toward the feare and loue of God 1 LIke as when a Trespasser is led out to bee headed hanged burnt or otherwise to bee punished other that see him doo learne to feare and to beware of that thing which brought the offender to his last end Euen so when God sendeth any plague either vpon some speciall person or else vpon some whole Commonaltie all other ought so to consider the same as though they themselues were in the place of the afflicted person as though his Trouble and sorrow were their owne that they may the rather feare God and take heed that they fall not into the like vengeance of God 1. Pet. 4.17 18. 2 As a Dogge that is of a good nature if his Maister strike him yet he loueth his Master notwithstanding and fawneth vpon him Or as a good child although his Father or Mother beate him yet he loueth them neuerthelesse and desireth to haue their fauour againe Euen in like manner are true Christians minded towards their heauenly Father but such children as bee wicked and of an euill disposition when they bee a little scourged they runne away from their Fathers and murmure against them Trouble is good and profitable to teach men patience 1 LIke as men vse to clip and to cut shorter the feathers of Birds or other foules when they begin to flie too high or too farre from them Euen so doth God diminish our riches possessions estimation honour authoritie and power that we shuld not passe our bounds and glorie too much of such gifts 2 As the body when it is wearied and consumed with labour and trauell desireth ease and rest that it may lie stil Euen so the soule being laden and oppressed with Trouble and affliction is brought to a narrow issue and then it hasteth after rest quietnesse and nothing vexeth it lesse then pride Dan. 3.1 c. 29. 4.31 2. Cor. 12.7 3 As a peece of yron or of Siluer striken or beaten with an hammer waxeth broader thinner smoother and softer Euen so the stonie and hard hearts of men thorow heauinesse and aduersitie are made more buxom and plyant that a man may winde them as a man might say euen round about his finger 4 As a curst wilde Colte hath a Snaffle put into his mouth that he bite not him that handleth him Euen so the Snaffle of the crosse and aduersity doth let and hinder vs being froward furious and full of spite malice and reuengement that we commit the lesse wickednesse abhomination and vncharitablenesse in our liues 2. Chro. 33.1 2.9.11 c. Act. 9.2 3 4. 5 Like as when a man hath bene a long season healthfull and without any manner of sicknesse he cannot take sicknesse by and by so patiently as he ought to doo Euen so likewise hee that neuer felt any affliction or aduersitie whensoeuer any happen vnto him hee is sore vexed with impatientnesse but aduersitie teacheth men patience and practiseth them therein Rom. 5.3 4. 6 As men eate diuers things by morsels which if they should eate whole would choak them So by diuers daies wee suffer Troubles which if they should all come together they would make an end of vs in one day Trouble maketh men temperate AS the Physition when he perceiueth that his patient will eate ouermuch and will waxe too fat he measureth and restraineth him and by breaking somwhat from him hee restoreth him to his health againe and so saueth him Euen so when wee doo shamefully misuse Wine Corne bread and drinke and other giftes and creatures of God to maintaine drunkennesse surfetting excesse and riot then dooth God punish vs with hunger dearth penurie and with other plagues that we should learne therby to bee temperate and to keepe measure and to vse his benefits thankfully Trouble teacheth men to contemne the world 1 LIke as he that taketh a iourney in hand
charge of vs or to doo any thing at all for vs and so leaueth vs to our selues we then languish and so faint fall downe to our vtter vndoing yet wee perceiue not this vntil we be exercised with affliction 2. Sam. 24.17 Vngodly Warriours 1 AS they that powre on Oyle and cast on dry straw vpon a fire do not quench the flame but minister matter for it to burne more ragingly So likewise sinnes being the cause of warres and inflaming the wrath of God the vngodly Warriours doo euen increase continue them and make them more fierce and raging For where the Captaines in warre be irreligious giuen to drunkennesse whoredomes riot and horrible swearing it is wonderfull to behold the soule enormities and monstrous abhominations which the common Souldiers commit 2 As the King and the kingdome are not beholden to those men which liue in vngodly wayes although they seeme to doo great seruice to the Common-wealth in as much as they be of those that prouoke the wrath of God and thereby put the state euen of both King and kingdome in hazard So are they not the safer but in more daunger through those hardie Warriours which sinne so grieuously The World 1 AS a wrastler imbracing him whom he striueth in the wrastling place for victorie lifteth him vp the higher that with the greater force hee may hurle him against the ground So this World dooth extoll vs that with throwing vs downe headlong it may hurt vs and that we may fall from the top of deceitfull and transitorie glorie downe to the bottome of most certaine and perpetuall ignominie 2 As the Sea floweth and ebbeth and all the waues thereof at the length fall into the earth So the World is neuer quiet it extolleth some and casteth downe others but all the vanities of it are ended in the graue 1. Ioh. 5.19 3 As the Sea doth cast to shore shell fishes of all sortes weedes and many other things and not long after dooth sup vp receiue and deuour cast into the depth the same againe Euen so this World doth now thrust vs out of fauour and by and by receiueth vs againe and when wee thinke our selues to be vpon a very safe shore and that we haue leisure and time to rest vs and to meditate vppon some worthie and excellent things euen then wee finde our selues deceiued and are tossed among the waues of infinite troubles and are swallowed vp of innumerable calamities because many things that we neuer thought of haue preuented vs and the flickerings false promises of this cousoning Worlde haue deceiued our hope and disappointed our expectation 33 As a Childe will loue his Nurse for the Dugs sake though she be an whore Euen so many men loue this present World for the vain pleasures and carnal delights of the same though indeed the World be a verie strumpet 34 Euen as the Eagle is carried vp on high and falleth not vpon the ground but to seek his necessary foode and hauing caught his praie by and by flieth vp againe and maketh no abode below on the earth So we ought to haue our mindes occupied in heauen and all superfluous care of worldly things laide apart with the eyes of our mindes faith to behold our God and in the quietnesse and staidnesse of our soules rest our selues vpon his grace without hauing more to do with this VVorld then in our seuerall callings to seeke lawfully those necessaries onely which may serue for the presentation of life 35 As a Staffe made of a Reede is hollow and emptie So the confidence trust which we put in the VVorld is vaine and will deceiue vs. Esa 31.1 36.6 35 As we see sometimes in the aire a Cloude hauing the figure and likenesse of a tall and mightie man which by and by is spred abroad and representeth huge high Towers but in the turning of an hand being taken with a blast of winde it is dissolued and vanisheth away Euen such is the trust that we put in this transitorie VVorld it setteth before vs in the conceit of our imagination that we shall be great men and that we shall be very famous and attaine to great dignitie it dooth promise vnto vs mountains of Gold and huge loftie Towers of honor and renowme but all these things are Towers builded in the aire and Castles made of winde and grounded vpon vanitie which are dissolued and dispearsed most sodainly 1. Ioh. 2.15 1. Cor. 7.31 Iam. 4.14 The Word of God the onely weapon to ouercome the world c. AS that man that will giue an onset encounter with an enemie or wil defend and keep himself vnwounded at his handes hath neede of a sword in his hand to smite the enemie withall and to repell his violence So who soeuer will tryumph and carrie away the victorie ouer this world flesh diuel must hold fast in his hand that is in his maners conuersation and the whole course of his life the Word of God which is called the sword of the spirit and is sharper then any two edged sword Ephe. 6.17 Deut. 6.1 2. c. Prou. 6.20 21. It is in the Will of God to forsake his creature LIke as it is in the power and libertie of a man to kill an Oxe or a Sheepe for his vse to hunt and kill the Hare and Partrige for his pleasure Euen so much more without iniustice may it be in the Will and libertie of God the Creator to refuse forsake his creature for his glorie Mot inough to know Gods Word but we must be doers of it EVen as a Bird doth not flie with one wing alone but with twaine So it is not inough that we know much of the Lordes Word and will but we must doo it also It will not suffice vs at the latter day that we haue bene great professors of the Gospell and are deeply learned if also we haue not bin inflamed with a loue to God aboue all things and haue not loued our brethren as our selues Iam. 1. 22. Psal 128.1 Not to be wearie of Well doing 1 AS the Sunne dooth not leaue shining and sending forth his bright beames although a cloud will somtimes darken his light Euen so we must not giue ouer to exercise godlinesse and to doo Well euen towards them that bee our enemies and will hate and persecute vs and the better we doo the worse they will deale with vs. Gal. 6.9 Math. 5.44 2 As the Nut and Oliue trees although they be beaten with rods yet bring foorth most plentifull fruites So we must not bee wearie of Well doing nor cast the exercise and practise of godlinesse behind vs but rather more willingly and feruently proceed and goe on in the same although the friends of this world shal braule and rate at vs. Workes of hypocrites 1 AS in a Glasse although there appeare a certaine similitude yet it is false in as much as those things are represented in the Glasse
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
land and our soules as prepared for the fire of hell by reason of sinnes in the common sort of horrible crueltie in many of them that are mightie and of the generall ignorance of Christ according to his Gospell in euerie sort Iere. 9.17 18 19. Ezech. 32.1 2 3. Hest 4.3 Iere. 9.12 Ezech. 32.4 6. Math. 7.19 13.42 49. Hos 7.3 4 5. Saluation is from God alone AS the vertue attractiue to draw Iron is not in the Iron but in the Adamant Euen so the vertue and power of Saluation lyeth not in the Minister but in the power of the word wrought by the spirit of God By our words deedes gestures and moouings Sathan knoweth the secrets of our hearts AS a man holding in his hand an Angling rod and with a baited hooke fishing in an obscure and troubled ryuer although he doth not see the fish rush vpō the baite yet hee perceiueth verie well that the fish is taken and hanged vpon the hooke because the Corke or barke of his fishing line is pulled downe and hid vnder the water So Sathan that most subtile and wily fisher although he seeth not our thoughts beeing in the secrets and bottomes of our hearts yet notwithstanding by outwarde signes he many times doth know them as by our words for out of the abundance of the heart the mouth speaketh by our actions and by the gestures of our bodies Math. 15.19 20. Prou. 6.18 Our dutie to read the Scriptures 1 AS Artificers with their tooles and instruments doo finish their worke So by reading of the holy Scriptures our selues are corrected formed and renued Col. 3.16 2. Pet. 1.19 Ephe. 6.17 Rom. 15.4 2. Timo. 5.16 Act. 17.11 Psal 119.105 Dan. 9.2 2 As Artificers cannot transforme earth or wood into siluer or gold onely they can by their Art and workmanship giue forme and shape vnto things But by the reading of Gods word thou maist of a woodden or earthen vessell make a vessell of gold or siluer as saith the holy Apostle Saint Paul 2. Timo. 2.20 21. 3 Like as there are some spices which without brusing do yeeld no smell but the more they be chafed the sweeter they are Euen so is it with the holy Scriptures such as read but little can find no taste but the more they be pervsed and read the more doo they yeeld foorth the treasures and pleasant fruits hidden in them Psal 25.14 Iohn 7.17 6.45 4 As increase of strength groweth to the body by meate Euen so the like groweth to the soule by the reading of the holy Scriptures 5 As a barre of yron by long lying in the fire waxeth hot red and of the nature of burning fire Euen so that soule that daily imployeth it selfe in reading and meditating the word of God groweth to bee spirituall diuine heauenly and kindled in the word of God Ioh. 5 3◠6 As some Birds vse to sit by the waterside that seeing the shaddow of rauening foules flying in the ayre they may escape them by leaping into the water So must Christians bee euen conuersant in the hearing and reading the word of God that so they may behold as in a Glasse the sleights of the Diuell may escape them and so maketh it their Glasse to see their own sinnes in all which would without vnfained repentaunce bring condemnation The Subiects dutie to their Magistrates 1 AS Saint Peter admonisheth seruants to be subiect to their Maisters albeit froward and peeuish So are Subiects bound to obey their Magistrates albeit an infidell a wicked man or an Idolater 1. Pet. 2.18 Rom. 13.1 Tit. 3.1 1. Pet. 2.13 14. 2 As Christian Religion dooth not subuert the order of Policie So the wickednesse and impietie of the Magistrate dooth not depriue him of his right to commaund neither dooth it exempt the Subiects from their dutie to obey 3 So long as there remaineth in Princes the Image and ordinance of God Euen so long continueth the bond of Subiects to yeeld obedience to Magistrats not as to men but as to God Exod. 9.16 Dan. 2.37 1. Sam. 21. 1. c. Iere. 26.7 29.7 35.9 Ezech. 29.18 1. Sam. 26.9 4 As God armeth the Magistrate with the sword for the preseruation of his Subiectes against the violence of their enemies and to enforce rebels to yeeld obedience to their lawfull decrees So when alone or with his Sargeants Officers he is not able to performe this dutie he may and ought to command his Subiects to helpe him to execute his office and they are bound at his commandement to take armes to employ themselues Iudg. 5.9 23. 5 As by naturall affection the handes and other the members of the body doo stand bound to employ themselues for the saftie of the body but especially of the head against all violence and iniurie So likewise ought all Subiects to thinke vpon the naturall bond and affection and in dutie vnder the conduct of their head to preserue the body of the Comminaltie but especially the person and authoritie of their Prince and Magistrate against the violence and endeuours of their enemies 1. Sam. 11.6 7. Iudg. 21.8 c. 6 As the Magistrate is by God authorized to leauie tolles taxes tributes and many other Subsidies of the people So are the Subiects bound to furnish and pay them Rom. 13.6 7. Math. 22.21 17.25 26 27. Saluation is desired of the godly AS all men of themselues be sinners throgh sin are in Gods wrath banished far away from him condemned to hell euerlasting damnation and none is clearely innocent but Christ alone So euerie soule inspired by God is desirous to bee deliuered from sinne and hell and to obtaine at Gods hands mercy fauour righteousnesse and euerlasting Saluation Free from Sinne by faith AS wee being in the seruitude of Sinne demonstrate and make knowne our seruice by giuing ouer our member by the obeying of Sinne from iniquitie Euen so wee being made free from Sinne by faith in Iesus Christ indued with Gods spirit a spirit of libertie must needes demonstrate this freedome and libertie by giuing ouer our members to the obedience of the spirit by the which we are lead and guided from vertue to vertue and al kind of holinesse No Sanctification except we be vnited to the Church EVen as the spirit of man dooth not strengthen the members of the body vnlesse they bee fast and surely ioyned together So the holy Ghost doth not reuiue and comfort the members of the Church when they fall away and will not continue in league and fellowship with the seruants of God longer then they are fast bound and knit to the congregation of Gods people in loue and peace in Christ the holy Ghost doth minister no strength no consolation no comfort vnto them there remaineth nothing else in such men but a numnesse and extreame blindnesse in heauenly things And whiles in their arrogancie and pride they forsake and condemne the church of God because they cannot drawe it