Christ the greater glorie and gaue Sathan the greater shame Christ suffered and died as he was man AS the precious stone called the Carbuncle to see too is like an hotte burning cole of fire shining exceeding brightly the which feeleth no fire neither is it molten chaunged or mollified therewith If thou shalt take it and close it fast in a ring of lead and cast it into the fire thou shalt see the lead molten and consumed before thy face but the Carbuncle remaining sound and perfect without blemish as before for the fire worketh vpon the leade but vpon the Carbuncle it cannot worke Euen so Christ our Sauiour being in the hotte scorching fire of his torments suffered and died as hee was man but as hee was GOD hee neither suffered nor died the fire of his afflictions wrought then vpon his manhood but his diuinitie and godhead continued perfect and vtterly vntouched The Crosse maketh peace AS in a ciuell gouernment and common-wealth nothing is more occasion of war then ouermuch peace So in the Church and among Ministers of the Church as nothing is more pernicious then too much quietnesse so nothing more ceaseth priuate contentions oftentimes arising amongst them theÌ„ the publike Crosse of persecution The personall vnion of Christ. AS a certaine soule beeing ioyned to a certaine body maketh one certaine person as Peter Paul Iohn So the eternall word of the Father tooke vnto it that flesh of the virgine that is to say made the same so proper vnto it selfe that from hence commeth and proceedeth that person which is called Christ Christ the resurrection and life 1 LIke as in a perfect body when the head hath sense and motion the hand that is of the same body hath also sense motion conuenient for it So likewise Christ being the resurrection and the life as there is spirituall life in him so euery member of his shall feele in it selfe spiritual sense and motion whereby it is raised vp from sinne and liueth vnto God Ioh. 5.25 6.63 2 As the Burgesse of a Towne in the Parliament house beareth the person of the whole Towne and whatsoeuer he saith that the whole Towne saith and whatsoeuer is done to him is also done to al the towne So Christ vpon the Crosse stood in our place and bare our person and what he suffered wee suffered and when he died all the faithfull died in him and so likewise as hee is risen againe so are all the faithfull risen in him 3 As Christ by the merite of his death wipeth out our iniquities and by his bloud clenseth our consciences from all mortall sinne So in like manner by his resurrection from death he declareth himselfe to be righteous and in all respectes perfectly pure according to the law of God Rom 4.25 Psal 16.16 Christ hath prepared a place for vs in heauen LIke as if a man were assured that there were made for him a great purchase in Spaine or Turkie so as if he would but come thither hee might enioy it he would not forbeare to aduenture the daungers of the Sea and of his enemies also if need were that so hee might come to his owne Euen so seeing that Christ Iesus hath made a purchase for vs in heauen and there is nothing required of vs but that we will come and enioy it wee ought to refuse no paines or feare in the way but carefully to striue to get in Luk. 13.14 Christ our Intercessour LIke as he that would know whether the sunne shine in the firmament must not clime vp into the cloudes to looke but search for the beames thereof vpon the earth which when he sees he may conclude that the sun shines in the firmament Euen so if wee would know whether Christ in heauen make intercession for vs let vs ransacke our owne consciences and there make search whether we feele the spirit of Christ crying in vs Abba Father As for those that neuer feele this worke of Gods spirite in them their case is miserable whatsoeuer they be Rom. 8.26 Calamitie EVen as a cloud darkneth the ayre and couereth the sunne So Calamitie and miserie maketh cloudie the mind of man taking from him all his ioy it leaueth him bare and naked without comfort and full of sorrow 2 Like as lightnings do smite whatsoeuer they find in the earth except the Lawrel tree as Plinie affirmeth Euen so great Calamitie is able to take away and to ouerthrow whatsoeuer is in man or that hee hath saue onely firme and constant vertue for constant vertue is a goodly Lawrell tree euer flourishing and greene and will not be consumed burnt vp nor destroyed with any fire that breaketh out of the cloudes be it neuer so fierce nor with any violence of torments and troubles whatsoeuer Rude and wanton Children LIke as when any are stinged with the poyson-ful sting of Serpents foorthwith they labour for remedie against the same least the wound rot and put them to further annoyance Euen so such Children as bee infected and diseased with wanton Idlenesse being also destitute of good maners and learning must be sent to the schoole to be cured of their maister with the rodde of correction and vertuous education False Christians LIke as among a great sort which are striken with extreame sickenesse and diseases some doo alwayes scape as it pleaseth God So it is to be hoped that among an infinite number of false Christans God will touch some to bring them backe from the filthinesse and corruptions of the worlde and to leade them to the fearing of himselfe It is impossible to know who is a true Christian before he die LIke as in a ground sowed with diuers seedes no man can certainly knowe some seede from an other which shall bring forth fruite and which shall not yea though it haue alreadie put foorth yea and that more is though it be eared Euen so no one man can know an other man throughly to bee a Christian which is the greatest felicitie that is before the end of his race because no man is to bee counted happie before his deathes day by reason of many miseries and calamities which may befall him Christ the cause of our resurrection and life 1 AS the first Adam was the roote of all mankind and he conuyed sinne by sinne death to all that sprang of him Christ onely excepted So likewise Christ the second Adam which is the roote of all the elect conueyeth life both in body and soule to al that are vnited to him and by the vertue of his resurrection they shall rise againe after this life 2 Like as the power of the Godhead of Christ when â—he was dead in the graue raised his body the third day So also shall the same power of Christ his Godhead conuey it selfe vnto all the faithfull which euen in death remaine vnited vnto him and raise them vp at the last day Why God afflicteth his Children AS a godly and wise Surgeon purposing to cut
to behold the bright Sunne vnlesse it be couered with a cloude Euen so no man can abide the Maiestie of God but through the Lord Iesus Christ Communion with Christ 1 AS the head giueth sence and motioÌ„ to the members and the members feele themselues to haue sense and to moue by the meanes of the head Euen so doth Christ Iesus receiue and quicken euerie true member and by his heauenly power maketh him to doo the good which he doth 2 Like as from the stock sap is deriued to the graft that it may liue and grow and bring forth fruite in his kinde So likewise do all the faithfull that are grafted into Christ the true vine Rom. 6.4 5. Iohn 15.1 2. Ephe. 13.16 3 And as the graft looseth his wilde nature and is changed into the nature of the stocke and bringeth forth good fruite Euen so in like manner it is with them that are in Christ who by litle and litle are wholly renued from euill to good Act. 15.9 Conscience touched 1 LIke as they which haue diseased bodies are contented with no one Phisition but do coÌ„mit themselues to euerie man that will promise them helpe So also it fareth oftentimes with them that haue their consciences ouâ—â—pressed with the burden of their sinnes that they can be content to yeelde themselues to euerie hereticke that will promise them libertie 2 As after great stormes the ayre is cleare so after the flouds of repentant teares the Conscience is at quiet 3 As a sicke man that is pained diuersly complaineth of diuers places euen so a man troubled in Conscience vseth many phrases according to the diuersitie of afflictioÌ„s Psal 51.8 9 10 11 12. Consideration and earnest meditation of our estate needfull 1 LIke as a man that hath a iournie to make but from England to Constantinople although he had made the same once or twise before yet would he not passe it ouer without great and often Consideration especially whether he were right and in the way or no what pace he held how neare he were to his wayes end and the like Euen so euery Christian hath far more need of due Consideration who must passe froÌ„ earth to heauen being subiect to by pathes and manifold dangers as euerie pleasure of this world euerie lust euery dissolute thought euery alluring sight tempting sound euery diuell vpoÌ„ the earth or instrument of his which are infinite beeing a theefe and lying in waite to spoile him vpon this way towards heauen 2 As theeues seeme mad vnto wise men that seeing so many hanged daily for theft before their eyes will yet notwithstanding steale againe and all for want of due consideration Euen so the very same cause maketh the wisest men of the world to seeme very fooles and worse then franticks vnto God and good men that knowing the vanities of the world and the daunger of sinfull life doo follow so much the one and fear so litle the other Math. 7. Luk. 12. Rom. 2. 1. Cor. 1.2 3. Gal. 3. 3 Like as if a Lawe were made by the authoritie of man that whosoeuer should aduenture to drinke wine should without delay hold his hand but halfe an houre in the fire or in boiling leade for a punishment many no doubt would forbeare wine albeit naturally they loued the same and yet a Lawe being made by the eternall Maiestie of God that whosoeuer committeth sinne shall boile in the fire of hell without ease or end many for lacke of consideration commit sinne vpon sinne with as little feare as they do eate or drinke 4 As he may be thought to be but a foolish Marchant that for quietnes sake would neuer looke to his owne accounts booke whether he were behinde hand or before Or as a shipmaister were greatly to be laughed at that for auoyding of care would sit downe and make good cheare and let the ship go whither she would Euen so much more in the businesse of our soule it is madnesse and folly to fly consideration for eschewing of trouble seeing in the end this negligence must needs turne vpon vs more trouble and irremediable calamitie The Condition of mans creation AS a Marchant Factor when he is arriued in a straunge Countrey or as a Captaine sent by his Prince to some great exployt is accustomed when hee commeth to the place appointed then aduisedly considereth wherefore he was sent to what end what to attempt what to prosecute what to performe what shall be expected and re-required at his hands vpon his returne by him that sent him thither these cogitations no doubt shall stirre him vp to attend to that which he came for and not to imploy himselfe in impertinent affaires So likewise euerie Christian desirous of saluation ought to aske of himselfe why and to what end he was created of God and sent into this world what to do wherein to bestowe his dayes thus doing he shall finde that it was for no other cause but onely to serue God in a right maner in this life Deut. 6.13 Luk. 1.74.75 Whosoeuer breaketh one Commaundement is guiltie of the breach of all LIke as if a Father should say vnto his son do such and such things and I wil take thee for an obedient childe and giue thee all my possessions now the sonne breaketh somewhat of that which his father charged him withall and is therefore accounted disobedient and deserueth to loose whatsoeuer was promised Or as if one man bestow vpon an other house or land or some such like thing and in consideration thereof bindeth him to fulfill many conditions whereof if he breake but the least the gift is voide and it is all one as if he had neuer giuen any thing Euen so likewise we may not maruell when we heare that by the breaking of one point of one Commaundement wee faile of perfect righteousnesse and are made the heires of euerlasting damnation if God should measure out vnto vs the due reward of his damnation Deut. 27.26 28.58 59. Iam. 2.10 2. Euen as if a Rule be broken in some part or the linke of a round chaine yet we may rightly and truly say that they are not wholely and altogither broken So likewise if but one Commaundement be broken yet all are broken in the sight of God for the iustice of God is indiuisible The Couenant of God 1 AS it is the chiefe and principall part in the lawe of Wedlocke and before all required of the wife that shee kept this faith to her husband that shee admit no other man in his sight vnlesse shee will bee refused as an adultresse So likewise this is the chiefe point in the Couenant of GOD that wee sticke vnto him onely and alone or else to be put out from the Couenant Creature 1 EVen as a brittle glasse being filled with some extreame strong liquor cannot but burst in sunder not because of any antipathie which is betwixt them but because the glasse is not of sufficient strength to containe
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
of God Numb 23.10.19 c. So in like manner many do wish and be desirous to enter into the Kingdome of heauen but yet they will not doo the will of God neither labour nor take any paines for the meanes that is the preaching of the word of God whereby they may come by it Mat. 7.21 19.16 c. Luk. 13.24 Math. 11.12 Luk. 16.16 Ioh. 6.27 Knowledge 1 AS that man that hath receiued abundance of wealth at his maister hands dooth notwithstanding steale from him and robbe him of that which is his owne is more worthie of death then hee that had no meanes to helpe himselfe Euen so is it with him on whome the Lord hath bestowed Knowledge and yet according to the same will not ioyne obedience for obedience is the Lords and hee that faileth herein robbeth God of his honour 2 As he which hath Knowledge shal if with the same he ioyne not obedience haue greater punishments then he which hath lesse Knowledge So also he that hath lesse Knowledge or none at all and will not labour for vnderstanding and spirituall wisedome shall surely feele those torments wherewith the other was afflicted on whome the Lord bestowed more Knowledge Luk. 12.47 48. Mat. 7.21 Rom. 12.2 Ephe. 5.17 3 As Wine without the mixture of water doth trouble the braine c. So Knowledge without loue doth make a man proud Knowledge and sight of our selues 1 AS salt is made of Sea water but so long as it is in the Sea it is not salt it must be taken out of the Sea and placed vpon the drie land that being in salt pits where the Sunne may shine the ayre blow vpon it the water may be thickned and so conuerted into salt Euen so this world is a Sea so long as wee liue in the world tossed with the ebbings and flowings of the worldes inconstancie and ouerwhelmed in the bitter waters of the sinnes and wicked practises of the same we are as yet no salt we must go out of the world enter into the land to wit into our selues and take a iust viewe of our owne imbicilitie and haue a due consideration of our owne miserable and wretched estate that the Sonne of righteousnesse may thrust out his beames and the wind of heauenly grace may blow vpon vs and so we may be turned into an admirable wonderful salt that being seasoned our selues we may be meanes and the Lords instruments to season others 2 As our eyes which do behold heauen and earth and other innumerable creatures of God doo not see themselues but looking in a Glasse by that meane they perfectly see themselues So we doo not see and consider our owne frailtie brickle estate but if we will set before our eyes the glasse of the remembrance of death and the true Knowledge of our selues beholding diligently this cleare Glasse we cannot choose but very plainely see our selues and what we be Iam. 1.22 23 25. Kings AS in a suddaine casualtie of fire or in a Citie surprised there is great feare So prophane and supersticious Kings and their Counsellors when the voice or doctrine of the Gospel is heard doo tremble for feare and do mortally hate the same as the firebrand of sedition in a common-wealth and as the loosenesse of discipline Psal 2.2 Loue of the world AS a Nurse that weaneth her childe from the loue and liking of her milke doth annoynt her Teate with Alloes Mustard or some other such bitter thing So our mercifull Father to the end that he may retyre and weane vs from the Loue of worldly delights vseth to send vs tribulation and affliction which of all other things hath most force to worke that effect as we see in the example of the prodigall Sonne 1. Cor. 11.32 Luk. 15.12 c. Gods Loue. 1 AS a sure friend is not knowne but in time of neede So Gods goodnesse and Loue is neuer so well perceiued as it is in helping of vs when we cannot helpe our selues Psal 41.11 2 As Adams fall did serue to manifest Gods iustice and mercie the one in punishing the other in pardoning of sinne which otherwise wee had neuer knowne So the troubles of the Church serue to manifest first our deserts by reason of our sinnes Secondly our weaknesse and inabilitie to helpe our selues and thirdly the Louing kindnesse of the Lord our God in sauing and defending that so we might be truely thankfull and returne al the prayse and glorie to God and none to our selues Rom. 9.22 23. 3 As a Father keepeth his Sonne and heire short without any money in his purse or any thing else at his owne will till the time come that hee shall inherite and in great wisedome he doth it for if his Sonne should haue the inheritance presently he wold wast it and spend it vainely So God dealeth with his children and for no other cause both in singular wisedome and Loue that they may say afterward By this I know that thou Louest me c. Psal 41.11 Life variable and troublesome 1 AS the Sea by tempest is sometimes troublesome and then is quiet and calme by faire weather againe So the Life of man sometime is oppressed with sorrow and extreame necessitie and somtimes it floweth with ioy and wealth at will 2 As a flower so soone as it bloweth and is ripe is cut downe or very shortly gathered So likewise is the continuance of a mans Life Iob. 14.2 Esay 40.6 7. 3 As the beautie of a flower sodenly fadeth is quickly gone So likewise is all the glorie and graces of all flesh Psal 103.15 Iam. 1.10 11. 1. Pet. 1.24 4 As now the Sunne is shadowed with cloudes and by and by shineth forth bright So likewise the Life of man is subiect to chaunge Iob. 8.9 5 As Vapours appeare for a little while and afterward vanisheth away quite out of sight Euen so the Life of man is quickly vanished and gone Iam. 4.14 6 As wind suddenly passeth away with a blast So also suddenly passeth the Life of man Iob. 7.6 7. 7 As there is no way so plaine but it hath many turnings and by-pathes that vnlesse a man take good heed he may wander and goe out of his way Euen so the Life of man hath many by-pathes to walke in so that vnlesse he take great heede hee wil easily wander out of the right way 8 As there is no way but it hath a beginning so it hath an ending So likewise the Life of man as it hath a beginning so also it hath an ending Louer of vertue AS some Louers doo much delight in the pale colour of her whome they Loue So the Louer of vertue and godlinesse doth nothing abhorre the banishment of sincere Christians neither the pouertie of sound professors nor yet the condemnation of the faithfull Saints of God Learning 1 AS the Bird bringeth all kind of foode vnto her young ones neast and is nothing the better her selfe therefore So some doo onely Learne
whiles they seeke for succour and comfort of the world they finde no better thing than death where they thought to haue found life experience dooth teach them that they sought for life in the house of death and for a medicine there where â—o good thing is to be had The necessitie of the Magistrate and a preaching Minister AS the wal within eke without is made ofsquared stones between the which the lesse stones are conâ—eined to make the building vp EueÌ„ so the preaching Miâ—ister within the church the Magistrate in the commoÌ„ weale should support and vphold the meaner sort in due obedience 2 Like as the Soule in excellencie surpasseth and exceedeth the bodie So dooth the office of the Preacher which principally is occupied in instructing of the soule deserue to be preferred before all such functions as concerne onely the bodie and the direction and ordering of the outward life of man out of which office of a diligent Preacher springeth and issueth the true outward obedience vnto the ciuil Magistrate who as he compelleth the Preacher perswadeth as he constraineth the Preacher allureth as he forceth with the sword so the Preacher draweth voluntarily by the doctrine of the word Meanes must be vsed 1 EVen as Noe thogh he knew he shuld be saued did not neglect the Means but made the Arke as God commaunded So also we though we be perswaded oâ— our saluation must notwithstanding vse those Means thaâ— God hath appointed and set downe for the same in hiâ— word 2 As God is able to keepe in health whom hee listeth either without foode physicke or any such meanes froâ— death of the bodie So likewise is hee able to deale witâ— the soule but yet he wil haue his appointed Meanes vseâ— as the hearing of his word preached Catechising and thâ— partaking of the Sacrament 3 Like as when a certain King maketh this Proclamâ—tion that of a company of rebelles or malefactors thoâ— who comming into his presence haue his scepter reachâ— out vnto them shall liue the rest shall haue the Lawe passe on them yet he keepeth himselfe within a stroâ— Castle the gates being fast shut herevpon many of thâ— malefactors casting off their olde and filthie apparell 〈◊〉 dresse themselues in the best manner they can to come before the king When they come to the place of his abode they find no entrance saue onely a few of them yet they that stand excluded are better to bee admitted then they who conâ—emning the Kings offer neuer looke towards him and yet in truth they that stand nearest to the gates doo no more deserue life neither are any more capable of it or any nearer vnto it for ought that they themselues can doo then they who bee a hundred miles off So God biddeth all cast off their sinnes their corrupt dispositions and liues and to come and seeke to him for grace yet they doo not by this Meanes deserue nor can by any Meanes compell God to admit them into his fauour and to touch their hearts with his spirit All should vse this Meanes and hope to obtaine grace yea none can hope to obtaine grace who doo not vse this Meanes yet some vse the Meanes and doo not obtaine and others obtaine not vsing the Meanes yet the Meanes is carefully to be vsed and necessarie to be knowne 4 Euen as we must be diligent to doo all good works and not put our trust of saluation in them but say when wee haue done all those things which are commaunded 〈◊〉 wee are vprofitable seruants Luk. 17 9.10 So likewise we must vse alwayes lawful Meanes to defend our selues â—â—d yet say Our helpe is in the name of the Lord which hath made heauen and earth for hee hath ordained such â—eanes to saue vs by and workes by the same our deliâ—erance when pleaseth him and sometimes to shewe his â—ower hee deliuereth vs without such ordinarie meanes â—sal 124.8 Mortification AS the Arke was to Noe a graue and yet the way to saue him Euen so he that will liue euerlastingly must be Mortified and die to his sinnes Gene. 7.1 c. Mourning for our sinnes 1 AS the Eagle feeling his wings heauy plungeth them in a fountaine and so reneweth his strength Euen so after the same sort a Christian feeling the heauie burthen of his sins batheth himselfe in a fountaine of teares and so washing off the old man which is the body of sinne is made yong againe and lustie as an Eagle Luk. 7.44 2 As Peters faith was so great that he lept into a Sea of waters to come to Christ Math. 14 28 29. So also his repentance was so great that hee lept into a Sea of teares when he went from Christ Mark 14.72 Luk. 23.63 3 As it is an Idoll and no God which hath eyes and seeth not So he is rather an Idol shepheard then a godly Pastour which hath eyes and weepeth not more or lesse one time or other in preaching to the people Iere. 9.1 Act. 20.31 4 Euen as the Oliue tree is most aboundant in fruit when it distilleth So likewise a Christian is most plentifull and powerfull in prayer when hee weepeth and Mourneth for his sinnes 5 As salt vapours aryse out of the Sea which afterward are turned into a pleasant shower So out of a sinfull sorrowfull soule dooth arise sobs and sighes like salt vapours which immediatly are turned into a sweete shower of teares 6 As a Quaile flies ouer the Sea feeling himselfe beginne to bee wearie lights by the way into the Sea theâ— lying at one side he layes downe one wing vpon the water and hold vp the other wing towards heauen least he should presume to take too long a flight at the first hee wets one wing least hee should despaire of taking a new flight afterwards he keepes the other wing drie Euen so must a Christian man doo when hee layes downe the wing of feare vpon the water to weepe for himselfe then hee must hold vp the wing of loue towardes heauen to reioyce for Christ and the other of sorrow for himselfe 7 As a Hinde goeth not still forward in one way but iumpes crosse out of one way into an other Right so a Christian in Mourning for his sinnes must iumpe crosse from himselfe to Christ and then backe againe from Christ to himselfe 8 As Hanna wept for her barrennesse Euen so haue we great cause to weepe for our sinnes seeing wee can conceiue nothing but sorrow and bring foorth iniquitie to death 1. Sam. 1.5 9 As Tamar wept being defloured by her brother So likewise we haue greater cause to weepe seeing we commit spirituall incest and Adulterie daily with the diuell 2. Sam. 13.19 10 As Hagar wept beeing turned out of Abrahams house So this ought to be the greatest cause of weeping vnto vs that our life is no life because wee neuer cease from sinning while we are heere pilgrimes straungers exiled and banished out of our Fathers house in heauen
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
and by the hand of the souldiour against the heart of Christ when he suffered death 10 As Dauid hauing heard Golias prate and talke his pleasure when they came to the poynt at the first stroke ouerthrew him So Christ with that very selfsame speare which at his death gaue him a litle venny in comparison or if it bee lawfull so to speake but a philip on the side which was soone after recured gaue the diuell a deadly wound in the forehead which with all his pawes he shall neuer be able to clawe off 11 As Dauid onely with his sling did vanquish and ouercome Golias So Christ onely by his death and by the power of his crosse did conquer and subdue the diuel 1. Sam. 17.51 54. 12 As Penny-royal being hung vp in the larder-house yet buds his yealow flower Or as Noahs Oliue tree being drowned vnder the water yet keepes his greene braunch Or as Aarons rod being clung and drie yet brings foorth ripe Almonds Or as Moses bramble-bush being set on fire yet shines and is not consumed Or as the Palme tree though it haue many waights at the toppe and many snakes at the roote yet still it sayes I am neither oppressed with the waights nor distressed with the snakes So Christ the right Penny-royall the true Noahs Oliue Tree the right Aarons rodde the true Moses bramble-bush and the true Palme tree though all the Iudgements of GOD and all the sinnes of the world like vnsupportable waights were laid vpon him yea though the cursed Iewes stood beneath like venemous snakes hissing and byting at him yet hee was neither so oppressed with them nor so distressed with these but that euen vpon his crosse he did most flourish when he was most afflicted 13 As Epaminondas being sore wounded in fight demaunded of his souldiers standing by whether his enemies were ourthrowne or no They answered yea Then whether his buckler were whole or no They answered all I. Nay then said he all is well This is not the end of my life but the beginning of my glory For now your deare Epaminondas dying thus gloriously shall rather be borne againe then buried So Christ likewise was sore wounded but his enemies death and the diuel were ouerthrowne and spoyled his buckler which was his Godhead was whole and vntouched therefore there was no harme done his death was no death but an exaltation vnto greater glorie Iohn 12.32 14 As Gedeons fleece when it was moyst the earth was drie but when it was drie the earth was moyst So when Christs fleece was moyst as a greene tree then were all we drie like rotten sticks but when his fleece was drie all the bloud and water being wroong out of his precious side then were we moystned with his grace Iudg. 6 37 38 39. 15 As a Lambe is much more nimble and liuely for shearing So Christ the Lambe of God by this shearing of his death which was a kinde of quickning to him and onely a trimming to him before he ascended to his Father as Ioseph was trimmed and polde before he appeared to Pharaoh 16 When Adam slept his side was opened So wheâ— Christ died his side was opened 17 As Adams side being opened flesh and bone were taken out So likewise Christs side being opened wateâ— and bloud were taken out 18 As of Adams flesh and bone the woman was builtâ— So of Christs water and bloud the Church was built so that the death of Christ is nothing but the sleepe of Adâ—â— 19 As Iacob trauelling towards Haram when hee had laid an heape of stones vnder his head and taken a nap by the way was much reuiued with it after his tedious iourney So Christ trauelling towards Heauen when he had slept a litle in that stony Sepulchre which was hewen out of a Rocke liued then most princely after his painfull passion Gen. 28.10 c. Math. 27.60 20 Euen as when many birds are caught in a net if a Pellican or any other great bird that is among them get out all the rest that are litle ones follow after So likewise Christ by his death as a great bird hauing broken throgh the net of death all we escape with him 21 As Honey being found in a dead Lyon the death of the Lyon was the sustenance of Sampson So Christes gall is our honey and the bitter death of Christ by reason of his righteousnesse is the sweete life of man Iudg. 14.8 9. 22 As Debora reioyced when Barack put Sisera to flight Euen so we haue great cause to reioyce seeing Christ by his Death hath put death to flight Iudg. 5.1 c. 23 Euen as a noble Champion hauing alreadie had a legge and an arme slasht off when all the stage in admiration of his vallour and manhood cries Saue the man saue the man yet puts out himselfe and standing vp on one legge and striking with one arme fights still as stoutly as if he had neuer bene hurt at all So Christ hauing bene scorned scourged already when the whole Theater of heauen and earth wept for him yea when the powers aboue the heauen came down and the dead vnder the earth rose vp to mone and pittie him onely he himselfe would neither aske any fauour of others nor yet shew any fauour to himselfe but was very angrie and called him Sathan that gaue him such counsell yea though all the Saints in heauen and earth did bleede at the very heart in a maner as much as himselfe did vpon the crosse to see so good a man so shamefully despited yet nothing could stay him but still he went on forward as pleasantly and as chearefully as to any banket or feast to this most rufull and dreadfull death 24 As when the heart of a man hath receiued a deadly wound he is accouÌ„ted for dead because he cannot escape death So sinne in the Death of Christ hath receiued a deadly wound so that by reason of that neare coniunction which by faith we haue with Christ we are said to be dead with him Rom. 6.3 4 c. Christ betrayed and sold AS Ioseph was sold of his owne brethren into the hands of straungers Euen so was Christ our Sauiour betrayed and solde of Iudas his owne Disciple and deliuered of his owne Nation into the hands of Pilate and the Heathen Math. 26.15 16. Christ dyed to deliuer vs. 1 AS Sampson who dyed himselfe to deliuer his people from the Philistines So likewise Christ to deliuer vs from the Diuels dyed himselfe Iudg. 16.30 2 Like as if a man should go to prison for debt or any such matter and one of his friendes should come in the meane season and pacifie the Creditor by satisfying and paying the debt then wee may well say that hee hath deliuered this man out of prison although hee came not there but should haue gone thither Or as when wee say such a man hath deliuered his friend from the gallowes wee meane not that hee was already hanged for then
may not controll his Creator AS it is vnreasonable for a peece of clay to challendge the Potter for the forme shape or vse that it is made for Euen so it is an intollerable presumption of man to reason against his maker for the end that he is made for whether it be honour or dishonour Iob. 10.9 Psal 103.14 Rom. 9.20 21. Esa 64.8 The wonderfull Chaunge of Christians AS it is a great miracle for a dead man to be raised again So likewise is the chaunge that Christ hath made in those that be his wonderfull 1. Pet. 4.6 Christians in great miserie if God forsake them AS women traueyling in childe-birth and haue not strength to bring foorth their fruite are in great miserie So likewise are the Children of God in great distresse in the dayes of trouble and affliction if God leaue them and forsake them therein Esay 37.3 Contentious Spirits are daungerous AS we are to take heed of Dogges when they are fighting and brawling for a bone that we be not too busie in kicking them least we be caught by the shinnes Euen so are we to take great heede of such as be vnquiet troublesome spirits that are readie to wrangle and disquiet the Church about euery trifle Phil. 3.2 Christ the appointed Reconciler LIke as there was a certaine person by whom sinne entered into the world and by sinne death and so became as it were the cause and foundation of falling away from God and entering into league with the diuell So also must there be a certaine person appointed of God that might be the foundation cause of Reconciliation and of neuer breaking the same coniunction with God the fountaine of all happinesse Custome an other nature AS impossible as it is for a Black-moore to cast away his skinne and to become white and for a Leopard to put away his spots So impossible it is for them that noosell themselues and accustome themselues continually with euill doing to chaunge their custome and to endeuour to do well Iere. 13.23 Christians are to pray chiefly for spirituall graces AS Achsha begged of Caleb her Father a blessing to her dowrie and springs of water to her drie soyle So must all Christians intreate Almightie God to giue them the grace of his holy spirit with the gift of his heauenly Word that they may pay vnto him the tribute of honour Iosu 15.19 The benummed Conscience is senselesse of spirituall graces AS the sicke man lying vpon his bed is not able to go to the Phisition to seeke for his health but the Phisition is to be intreated to come to minister to him Euen so such people as are ignorant and sicke of sinne vnto death are not able to go to the spirituall Phisition the Preacher or haue any minde so to do because they neither vnderstand their disease nor the daunger they be in nor yet feele the griefe thereof so that oftentimes when the godly Preacher commeth vnto them and ministreth wholesome medicines and consolations yet are they not able to receiue the same Ephe. 2.12 2. Tim. 2.25 26. Good Counsell not to be refused of the wisest LIke as they that are giuen to gather wealth although they haue great store of wealth at home yet if Golde and Siluer be brought to them from other places they do not refuse it and the richer they be the more they desire So wise Magistrates whose treasure is to consist rather in the wisedome and faithfulnesse of good men then in the hugest masse of money that can be though they be most wise and rich that way yet they ought not to refuse the wise aduise of any but be willing glad to heare it whose soeuer it be Affectionate Admonitions vnfruitfull LIke as he that obserueth the wind shall neuer sowe So likewise they which haue an eye alwayes vnto the affections of men and will know what entertainment their admonitions and reproofe shall haue before they wil bestow them can neuer profit thereby for that in so doing they seeke rather to please men and feede their humours then that God should haue his glory increased thereby Prea 11.4 Gal. 4.10 Christ comforteth his AS the Raine maketh the new mowne grasse freshly to spring againe and showers so comfort the earth that it yeeldeth the fruites therof Euen so shall Christ refresh foster nourish and cherish his people Psal 72.6 Christ a sure Rocke AS hee that setteth the foundation of his house vpon a firme Rocke may be sure that the foundation shall be â—ble to beare the weight of that which shall be set vpon â—t and that no raine or flood shall wash it away So hee that buildeth his faith vpon Christ as hee is set out and preached vnto vs in the Gospell shall bee sure that hell gates that is al the power force and cunning of the diuel shall neuer be able to preuaile against him Math. 7.24.25 Mat. 16.18 The compleat armour of Christians 1 AS a Souldier if hee be not shod but barefooted shall quickly bee surbatted and vnable to trauaile Euen so a Christian not hauing the Gospel of peace cannot endure Ephe. 6.15.16.17 2 As it is an absurditie for a Souldier to put himselfe into the field naked without armour and weapon as well to strike the enemie as to defend himselfe So also is it alwaies necessarie for a Christian to be armed at all points especially to haue the shield of faith the helmet of saluauation the sword of the spirite which is the word of God Christian freedome AS seruants when they haue serued a time chaunge their maisters and are maisterlesse or serue others Euen so Christians are to remember that their condition is so vnstable and vncertaine in the Church of God except they haue the spirit of freedome namely the spirite of adoption of children and so by Christ and in Christ bee truely made free Ioh. 8.35.36 Christ our graund Captaine AS souldiers are to resort to their standard So faithfull Christians are appointed to flocke to Christ Esay 11.11.12 Contemners of the truth 1 AS Swine will moozell vp and downe in the mire whatsoeuer precious thing shall be offered them So wicked contemners and despisers of the word doe as it were treade vnder their feete whatsoeuer promise is offered or in iudgement threatned to them out of the word 2 As they which are displeased with all things that profit them not Or as a deafe man who seeing the lippes of speakers to moue thinketh them too lauish of their tongues Or as a blind man which groping by the walles and windowes of a faire house doth find fault with the windowes because they are not so smooth as the walles Euen so such are they that find fault with the Scriptures because they shew as well the spots as the beautie the vice as the vertue Math. 7.6 Comfort from Gods spirit AS water refresheth the thirstie and as floudes doo moysten the drie land and make it fruitfull so God by his spirite reioyceth
bee maruelled that any is Dead which was mortall and borne to die 2 Like as a man which walketh ouer a fielde couered with Snow and sees not his way but when he thinketh to runne on sodenly fals into a pit Euen so they which haue all things at will and swim in pleasures which as a Snow couereth their way and dazeleth their sight while they thinke to liue on reioyce still sodainly rush vpon Death and make shipwracke in the calme sea Delight THey that seeke in Plato Demosthenes and specially in the sacred Scriptures nothing but vtterance and eloquence Are like vnto those that delight in the onely colour and sauour of salues and medicines False Doctrines and inuentions of men 1 LIike as hey wood stuble put to the fire are brought to sudden consuming Euen so the Doctrines and inuentions of men not stablished by the word of God cannot beare the tryall of the holy Ghost but they by and by fall away and perish 1. Cor. 3.12.13.14.15 2 As there is no foode more wholsome then the foode of the word of God if it bee receiued sincerely as it is So there is none more noysome and hurtfull when it is marred with mixture of other things mingled with it then is the false Doctrine of men 3 As smoke hurteth the eyes and suffereth them not to see clearely So also doth peruerse Doctrine it dazeleth the eyes taketh away iudgement blindeth with error 4 As it is great foolishnesse to forsake the cleare fountaines and to drinke puddle water so it is great folly to leaue the sweete Doctrine of the Euangelists and to study the dreames of mens imaginations Discipline 1 LIke as if there were neuer so faire a garden or orchard planted and yet the same left without a fence or but with a bad fence so that somthing ere it were long shuld get in and so roote vp the hearbes and marre the plants Euen so is it in the Church where Discipline wanteth although there be neuer so sound and good preaching with Catechising against sin and wickednes yet the edge therof is so dulled that it is fruitlesse and of little force 2 Like as when a man goeth a stray and wandreth in some Forrest not knowing in what great danger it would no doubt be a great comfort to him to bee told of his errour and taught the right way Euen so the principall end of Discipline tendeth that euery member of the Church should walke in the feare of God and that if any one goe a stray he should be brought backe into the way of saluation Math. 18.15.16.17 3 Euen as when a man falleth into a ditch or deepe pit ready to be drowned he hath good cause to thanke him that pulleth him out and saueth his life So likewise we are to account our selues much bound and beholding to the Ecclesiasticall Discipline of Gods Church when wee through wickednesse and lewdnesse of life are ready to be drowned in hell then I say wee are by good documents exhortations reprehensions and publike admonitions hayled and drawne out of the same 4 As no Cittie Towne house or familie can maintaine their estate and prosper without Policie and Gouernment Euen so the Church of God which requireth more purely to bee gouerned then any Cittie or familie cannot without spirituall Policie and Ecclesiasticall Discipline continue increase and flourish 5 As the word of God is the life and soule of the Church So a godly order of Discipline is as it were sinewes in the body which knit and ioyne the members together with decent order and comelinesse It is a bridle to stay the wicked from their mischiefes It is a spurre to pricke forward such as bee slow and negligent yea and for all men it is the Fathers rodde euer in a readinesse to chastise gentlie the faultes committed and to cause them afterwarde to liue in more godly feare and reueâ—ence Drunken men AS one ouer-loaden with Wine can very hardly hide or keepe any meate in his stomacke So also the drunken man may keepe or containe in him no secretes Drunkards and Drunkennesse 1 AS Lot in seeking to make himselfe merry with wine did incurre thereby a perpetuall heauinesse Euen so all those that do practise the like are in great daunger of getting dishonestie and shame Gen. 19.32 2 Like as the immoderate drinking of wine was onely the cause of Lots abhominable and vile incest Euen so the like excesse in all other Drunkards is the onely cause why they do many things whereof being come to themselues againe they are then both sory and sore ashamed Pro. 31.4 1. Tim. 3.3 8. Tit. 1.7 Leuit. 10.9 Num. 6.3 Esa 5.11 3 As a man by reason is discerned from a bruit beast So when wine and strong drinke depriueth him of his vnderstanding and reason it depriueth man of man and placeth him in the degree of beasts Prou. 20.1.1 Cor. 6.10 5.11 22. 4 As there is no exercise more profitable for the children of God for their saluation or wherein God is greatlier glorified then in prayer thankesgiuing and praises to the Lord So is there nothing that sooner quencheth the vse of the same then Drunkennesse 2. King 16.9 Luk. 21.34.35 Eph. 5.18 Rom. 13.13 5 As long and sore raine moysteneth the earth and so conuerteth into mire that it cannot be tilled to bring forth fruite Euen so our bodyes distempered with too much drinke cannot receiue the spirituall Husbandrie neither yeeld any fruite beseeming the immortall soule Pro. 23.29 30. 1. Pet. 4.3 Mich. 2.11 6 As all men do desire to haue sufficient and competent showres of raine in their fields and closes so that they may be able both to exercise tillage and to enioy the plentie of their fruites and encrease Euen so in this field men should drinke but so much as behoueth least by excesse and Drunkennesse the very earth of their body being as it were turned into a very Fenne and Quagmyre may better serue to breede Woormes and Serpentes of vice and sinne then it should bee able to bring foorth the fruite of charitie 7 As whatsoeuer groweth in Fennes and Marshes bringeth foorth no fruite for therein doo breede Serpents and sundrie kindes of woormes which doo bring more horror and dread then encrease of victuall Euen so such are Drunkards being fit for no profit or commoditie for oftentimes in their Drunkennesse they know neither theÌ„selues nor any body else neither can they goe stand nor speake any thing that pertaineth vnto reason Esay 19.14 28.1 23 7. Amo. 2.5.15 8 As when there is too much raine the ground is vnfit for Tillage and turned to myre So when one is Drunken the spirituall tillage can take no force nor the soule bring foorth her fruites of Christianitie 9 As a Sip on the Sea without a guide leaning now on the one side now on the other so often in daunger So â—n like manner it often happeneth to the Drunkard who â—acketh the guide of reason
2 As a Dead man in his graue cannot stir the least finger because he wants the very power of life sense and motion So likewise no more can he that is Dead in sinne will the least good Nay if he could either will or doo any good he could not be Dead in sinne 3 Euen as a Dead man in the graue cannot rise but by the power of God So no more can hee that is Dead in sinne rise but by the power of Gods grace alone without any power of his owne Iohn 3.3 Ephes 2.10 4.24 Phil. 2.13 Deuise of the wicked AS the Egges of the Cockatrice hatched are full of poyson Euen so are the deuises of the wicked and the execution of their enterprises hurtfull Esay 59.5 The Diuell fearefull and enuious 1 LIke as if an enemie of great might hauing also an aduantage of vs by reason of the ground wherein he hath planted himself be dreadful to vs so as we haue good cause to feare him Euen so much more we ought to bee afraid of the Diuel hauing the like or greater aduantages of vs. Ephe. 6.11.12 2 As a good Midwife is carefull to helpe the woman in trauell and saue the child Euen so the Diuell contrariwise is ready to hinder and hurt the Church to destroy her seede Reue. 12.2.3 God Delighteth in the conuersion of a sinner AS a Father taketh great ioy and comfort when his Sonne who was wilde vnthriftie and vngodly becommeth modest thriftie and religous Euen so it is a Delightfull and acceptable thing to God when any sinner is conuerted from his wicked and lewde course and now liueth Christianly Luk. 15.23.24 Dissentions AS Bees when they striue together and are stirred vp through some vehement motion with throwing of dust are brought into order and appeased Euen so men when they are tossed and tormented with troublesome broyles perturbations and passions if they would remember dust whereinto of necessitie they must be turned and neuer forget death which they shall neuer bee able to escape they would easily bestayed pacified and quietted would represse keepe within compasse their strangling lusts and vnruly appetites which cannot indure to be tamed and ruled by reason How to encounter with Death 1 LIke as if a man were to fight with a Dragon his best way to deale with him is to pull out his venemous sting Euen so the Dragon wherewith euery Christian man is to encounter is Death whose sting is sinne therefore that we may not take the foyle of Death we are in all our life to labour to bereaue him of this his sting 1. Cor. 15.56 2 As the Philistines that they might the better deale with Sampson cut off his haire where his strength lay So also euery one of vs that wee may the better deale with Death are to cut off our sinnes which bee the strength of Death Iud. 16.5 c. Death 1 LIke as hee that is to passe ouer some great and deepe ryuer must not looke downeward to the streame of the water But if he would preuent feare hee must set his foote sure cast his eye to the banke on the furthest side Euen so he that draws neare Death must as it were looke ouer the waues of Death and directly fixe the eye of his faith vpon eternall life 2 Like as if a poore man should be commaunded by a Prince to put off his torne and beggerly garments and in steade thereof to put on royall and costly robes it would be a great reioycing to his heart Euen so much more ioyfull newes must this be vnto all repentant and sorrowfull sinners when the King of heauen and earth comes vnto them by Death and bids them lay downe their bodies as ragged and patched garments and prepare themselues to put on the princely robe of immortalitie No tongue can bee able to expresse the excellencie of this most blessed and happie estate 3 Euen when a man was to offer a Bullocke or Lambe in sacrifice to God he must leaue his offering at the Altar and first goe and be reconciled to his brethren if they had ought against him So much more must this bee done when men are in Death to offer vp themselues their bodies and soules as an acceptable sacrifice vnto God Rom. 12.1 4 As Trauellers not thinking of the Sunne setting are ouertaken with darkenesse before they be aware So doth Death sodainly come vpon many that neuer thought of it neither haue learned to die nor what shall become of them when they be dead so that it behooueth all Christians that wil be saued to watch to stand stedfast in the faith of Christ to quite themselues like men and to be strong and to do all that they do in loue 1. Cor. 16.13 5 As earthen vessels are alike subiect to danger breaking whether they be new or olde made So likewise all men are open and subiect to Death alike whether they be yong men and in their lusty and flourishing age or they be old men and well strooken in yeares 6 Like as if a man shal come into a Potters ware-house where he shall see a large Table set full of Pots some old and some new some little and some great and shall demaund of the Potter which of them all shall first be broken he may well say for answer That which shall fall first to the ground Euen so among men he dieth not first that is elder but he that first falleth to the ground that is commeth first to his graue Psal 2.9 Esay 30.14 Reue. 2.27 7 Like as if a Begger should be commaunded to put off his old ragges that he might be cloathed with rich costly garments he would not be sory though he should stand naked a while till he were wholly bestripped of his rags So likewise when God calls a man to Death and bids him put off his old ragges of sinne and corruption and be cloathed with the glorious roabe of Christes righteousnesse there is no cause why he should be loth to die seeing his abode in the graue is but for a space while corruption be put off 2. Cor. 5.1 2. 8 As bread of all other nourishment doth sustaine the body So aboue all things a continuall thought of Death is wholesome for the soule 9 As yong schollers who hauing spent their time diligētly at their bookes return from the Vniuersities to their friends and are welcommed home both of father mother brother and sister euery one preasing forward with great desire to kisse them and to make the greatest demonstration of ioy and gladnesse that may be for their happie returne So in like maner when true Christians die depart out of this world where they are as it were at schoole to returne to their fathers house God himselfe is the first that biddeth them welcome and willeth them to enter into the ioy of their Lorde and Father Iesus Christ is the next which taketh leadeth them into the Pallace of the
that the young chicken may slip out of it Euen so none otherwise doth Death dissolue and breake vp our body but to the intent that we may attaine vnto the life of heauen 26 As the mothers wombe carrieth the child seuen or nine moneths and prepareth it not for it selfe but for the world wherein wee are borne Euen so this present time ouer all vpon earth serueth not to this end that wee must euer be here but that we should bee brought foorth and borne out of the body of this world by Death into another and euerlasting life Ioh. 16.21 27 Like as a childe out of the small habitation of his mothers wombe with daunger and anguish is borne into this wide world Euen so goeth a man thorow the narrow gate of Death with distresse and trouble out of the earth into the heauenly life For to die is not to perish but to be first of all borne aright 28 As the brazen Serpent which hauing the forme and proportion of a Serpent was yet without byting without mouing without poysoning Euen so though Death be not vtterly taken away yet thorow the grace of God it is so weakned and made voide that the onely bare proportion remaineth 29 Euen as when the maister of the Shippe perceiueth that he is not wide from the hauen place where he must land and discharge he sayleth on forth the more chearfully and gladly So likewise the nearer we draw vnto Death where we must land the more stoutly ought wee to fight and withstand our ghostly enemies 30 Like as he that goeth a far iourney hath vncertaine lodging trauaile and labour desireth to return home to his owne country to his father and mother wife children and friends among whom he is surest and at most quiet by meanes wherof he forceth the lesse for any rough carefull path or way homeward Euen so all we are straungers and pilgrimes vpon earth Our home is Paradise in heauen our heauenly Father is God the earthly father of all men is Adam our spirituall Fathers are the Patriarkes Prophets and Apostles which altogether waite and long for vs. Psal 39.5 6. 1. Pet. 2.11 2. Cor. 5.1.2 Phil. 3 2â— Heb. 13.14 31 Like as when a man liue in a darke miserable prison with this condition that he should not come forth till the walles of the Tower were fallen downe vndoubtedly he would be right glad to see the walles begin to fall Euen so our soule is kept in within the bodie vpon earth as in captiuitie and bonds now assoone as the bodie is at a point that it must needs fall we ought not to be sory therefore for by this approacheth our deliuerance when we out of the prison of miserie shal be brought before the most amiable countenance of God into the ioyfull freedome of heauen Psal 142.7 32 Like as it is no grief for a man to go sleep nor when he seeth his parents and friendes lay them downe to rest for he knoweth that such as are a sleepe do soone awake and rise againe So when we or our friends depart away by Death we ought to erect and comfort ourselues with the resurrection 33 As a good Housholder maketh prouision for himselfe and his familie and buyeth afore-hand fewell victualls and such things as he hath need of for a moneth or for a whole yeare c. according as hee is able Euen so much more ought a ChristiaÌ„ to prouide before his Death that which concerneth not onely one moneth or one yeare but an eternitie that hath no ende 34 Like as faithfull seruants waite for their maister So in like manner wee ought to looke for the comming of Christ when hee shall call vs out of this wretched world by Death Luk. 12.36 37 38 39 40. Math. 24.42 c. The time of our Death vnknowne LIke as Christ wold haue his last coÌ„ming to be hidden from men So also hee would haue the time of their Death for the very same cause to be vnknown vnto them vnlesse that he openeth the same vnto some either by particular reuelation or by probable coniectures Mat. 24.36 How to Draw neare vnto God LIke as hee is said to depart from God which doth abandon and giue himselfe to the lustes of the world by which he Draweth neare vnto the diuell So likewise he which departeth from these is said to Draw neare vnto God and so cleaueth vnto him by faith and true obedience Iam. 4.8 No Diuinitie except it be against God is prescribed to the Minister AS there is no Lawe by the which a Preacher for his doctrine may be punished if he speake not against the Prince So there is no Diuinitie by the which a Preacher is particularly prescribed or generally ordered if he speak not against God the mightie prince of peace Desires of heauen AS they that are straungers in a forraine countrie and haue parents and great wealth in their natiue soyle being hardly entreated where they soiourne and vppon the point to returne home into their countrie are vndoubtedly very glad thereof euen already they seeme to see their houses lands and possessions and in their conceites doo talke with their parents and feele a feruent Desire to be soone there Euen so we if wee remember that we haue treasures of eternall riches an vndefiled inheritance immortall incorruptible which is reserued for vs a heauenly Father that loueth vs in his welbeloued sonne our elder brother Iesus Christ in glory the Angels and holy Spirits inioy and that we their felow Burgesses haue our portion in al these goods and are euen vpon the point to be really in heauen with them we ought then to be rauished with a feruent desire to be lifted vp thither Phil. 1.23 Rom. 7.24 Daunces AS Apothecaries do couer their bitter Pilles with some sweete substance whereby to make them goe downe the easier So the Diuel vnder the sport and pleasure of Daunces maketh men to swallow lustfull desires and albeit they proceed to no greater iniquitie yet is this a mortall wounde to the soule considering that we knowe that such lusts are accursed in the sight of God Exod. 32.6 18.19 1. Cor. 10.7 1. Pet. 4.3.4 5.8 Rom. 12.2 2. Tim. 2.22 Iudg. 21.21 Ephe. 5.3 4 16.18 The Dutie of Parishioners to their Ministers 1 AS they that sit at a Table do eate chewe and digest their foode So they that be Parishioners and heare the word of God ought to listen vnto it meditate vpon it and print it in their hearts that so they may receiue the nourishment signified by the word and dutie to feede commended to the shepheards of Christs flock 1. Thes 5.12 Phil. 2.29 2. Cor. 7.15 Hebr. 13.17 2 As in meate we are not so much to seek licorousnesse as health So must it be in the preaching of the word for Ecclesiasticall assemblies be not lâ—ke to common Playes whereto men resort for pleasure but in Sermons we are to looke for that which is health
should keepe and fulfill the same will allow and take for payment our well meanings and good intents without either knowing or learning the same his will and mind 1. Sam. 13.9 c. 15.8 c. 2. Sam. 6.6 1. Chro. 13.9 10. Ioh. 16.2 Act. 6.12 c. Edifying of others LIke as they that carrie Muske or other sweete Odours about them cannot be hid but must needes bee made knowne to all and that others must needes smell them Euen so godly and faithfull men that carrie in their harts the Gospell of Christ must needes make others partakers of the same Epicurisme the fountaine of sinne AS the moyst and waterish grounds bring foorth nothing but Frogs and Toades So the belly and waâ—rie stomacke that is stuffed like a tunne bringeth foorth nothing but a drousie mind foggie thoughts filthie speeches and corrupt affections Equalitie in marriage 1 AS two Palfreyes or two Oxen of vnequall stature cannot bee coupled vnder one yoke So a Noble woman matching with a man of base estate or contrarily a Gentleman with a begger cannot bee consorted or coupled vnder the bands of wedlocke 2 As the Lord commaunded that an Oxe and an Asse should not bee yoked together because the match is vnequall Euen so it is an vnlawfull thing for the faithfull to marrie with Infidels or else to haue any thing to doo with them Deut. 22.10 2. Chor. 6.14 A great Errour for a man to thinke he shall be saued when he is dying if he say Lord haue mercy vpon me 1 LIke as if an arrand Theefe should thus reason with himselfe and say I will spend my dayes in robbing and stealing I feare neither arraignment nor execution for at the very time when I am to be turned off from the Ladder if I do but call vpon the Iudge I know I shal haue my pardon behold a most dangerous and desperate course Euen so the very same is the practise of carelesse men in the matter of their saluation for a man may die with Lord haue mercy in his mouth and perish eternally except in this world he enter into the first degree of eternall life Math. 7.21 Ioh. 5.24 2 As euery wound killeth not the man So euery Errour depriueth not man of saluation 3 As the naturall partes beeing wounded or infected bringeth death So those Errours that destroy the fundamentall heads of the trueth bring euerlasting destruction vnlesse the Lord preuent them with repentance Ouermuch Ease and pampering of the belly is a great prouocation to sinne AS with a pyle or stacke of small and dry wood the fire is quickly kindled and caused mightily to flame out Euen so the outragiousnesse of carnall and fleshly lust is greatly prouoked moued and stirred vp through ryoting daunsing banquetting quaffing gulling swilling and continuall feeding and pampering of the belly and by taking the body from good lawfull and honest exercises and giuing it to Idlenesse slothfulnesse and ouermuch Ease and rest from labours The fearefull Estate of many people 1 AS the Smythes Stithie the more it is beaten the harder it is made Euen so commonly the hearts of men the more they are beateÌ„ with the hammer of gods word the more dull secure and sencelesse they are 2 Like as when a Malefactor on the day of Assise is brought forth of the Iayle with great boltes and fetters to come before the Iudge as he is going all men pittie him and speake comfortably vnto him But why so because he is now to be arraigned at the barre of an earthly Iudge Euen so such is the Estate case of all impenitent sinners which is farre more miserable then the case of this man for they be fettered in bondage vnder sinne and Sathan and this short life is the way in which they are going euery houre to the barre of Gods iustice who is the King of Kings and Lord of Lordes there to be arraigned and to haue sentence of condemnation giuen against them We must giue diligence to make our Election sure AS men are carefull in the world and painfull ynough to make assurance of landes and goods to themselues and their posteritie Euen so we ought to be more careful and diligent to make our selues the ElectioÌ„ of God which is more worth then all the world beside 2. Pet. 1.10 The Elect are ordained to leade a godly life AS the Sunne was ordained to shine in the day and the Moone in the night and that order they keepe yea euery creature in his kinde obserueth the course appointed vnto it by creation as the grasse to growe and trees to â—ring forth fruite So likewise the Elect were ordained to this ende to leade a godly life and therefore if we would â—ither persuade our selues or the world that we are indeed â—hosen to saluatioÌ„ we must be plentiful in all good works and make conscience of euery euil way Ephe. 1.4 2.10 2. Thes 2.13 2. Timo. 2.21 Gods loue to his Elect. AS Ioseph loued all his brethren but Beniamin he loued with a more speciall loue and therfore he gaue messes of meate to them all but Beniamins messe was fiue times as much as the rest So God giueth libertie to all his creatures as a good a louing God in so much that the earth is full of his mercies but his loue to his Elect children by Christ is a thousand times more then the rest for them he vpholdeth in their integritie and doth set them before his face for euer Gen. 43.34 Psal 104.24 41.12 The Elect cannot finally perish AS an Elme or an Oke casts their leaues in the winter yet abideth their sappe still in them Esay 6.13 Euen so shall the holie seede continue in their substance so that though there appeare no fruites outwardly to our grosse sences yet the sure ground and substance which he hath there planted remaineth and though it haue no outward seale in our sight yet hath it a sure seale in Gods sight for the Lord knoweth it to be there which is sufficient Election to saluation doth not abolish but establish the second causes 1 AS God hath limited to euerie man the tearme of his life but withall he hath ordained and appointed that for the preseruing thereof he shall both eate and drinke Euen so God hath ordained necessarily that the Elect must be saued yet by such meanes as he hath appointed in his wisedome for the bringing of them to it to wit by hearing the Gospell preached by beleeuing in Christ by amending their liues by praying to God c. 2 As he that should abstaine from foode and say that he need it not to liue by should directly fight and striue against the will and pleasure of God and so tempt him So likewise they that say that being Elect they need not beleeue the Gospell nor amend their liues for the attaining to the kingdom of heauen do tempt God reuerse his prouidence striue against his will and so farre as in them lyeth abolish the
hope for the Grace of God except hee come to Christ visible man and eate his visible flesh and doo incorporate the same into himselfe by faith 10 Like as a spring locke which of it selfe can shut but cannot vnlocke without a key Euen so wee of our selues may runne into sinne and wickednesse but wee cannot returne and come out of the same without the keye of Gods Grace Gouernment of the common-wealth 1 AS he must not take the Lute in hand which is vtterly ignorant in singing and playing So ought none to take the Gouernment of the common wealth in hand vnlesse he were endued with wisedome and knowledge 2 As the virgines of Vesta had one time appointed vnto them wherein they should learne an other wherein they should exercise and the third wherein they should teach So the like ought they to doo that take any Gouernment of the common-wealth in hand God doth vs not all the good he will doo at a clappe fearing least we would vtterly abandon and loose it AS a Father of an houshold well aduised who at the first dash dooth not much aduaunce his seruants but doth for them by little and little the better alwayes to put them in comfort and hope to receiue aduantage at last to the end that by this meane they may be holden in seruice and not depart from his house Euen so God during the time that wee are in this world giueth vs more hope then he doth benefites and yet it is plaine that the graces that hee bestoweth vppon vs are infinite for feare least that if he should make vs great and rich at once and should giue vs out of hand all the good that he keepeth in store for vs it would make vs to abandon his seruice as we see sometimes it happened to the Iewes by this occasion Iere. 22.21 Good turnes or benefites vnexpected AS the Fig tree blossometh not hauing yet fruite most sweete So some men doo Good turnes and benefits though they promise none A Gainefull man but sumptuous AS a fruitefull fielde which requireth great labour and charges yet doth yeelde much profite to the owner but none for it selfe So a Gainefull man and thriftie but yet sumptuous can leaue no store of wealth behinde him for his heire Such one may be said to bee pennie-wise but pound-foolish Good-will AS a floud diuided into sundry litle brookes or stremes runneth both weake and small So Good-will stretched towarde many must at the length bee feeble and faint God is not the cause of sinne LIke as it happeneth sometimes that the selfesame Wine being powred into a corrupt vessell is lost and made palde and looseth his verdure which Wine as it is brought by the husbandman and put into the vessell is both sweete and good Neither is it hard to vnderstand how one and the selfesame act may as touching one bee vicious and in respect of an other iust For as when a murtherer and a hangman doo kill a man the act as touching the matter or subiect is all one namely the death of a man and yet the murtherer dooth it most vniustly and the hangman by law and iustice Euen so God is not the cause of sinne for if we will speake properly and that it may the more manifestly appeare we must marke that one selfe acte as it is deriued and commeth from God it is both good iust and holy For punishment is by God imposed and laide vpon wicked men and to punish sinnes no man is ignorant but that it pertaineth to Iustice Wherefore God in withdrawing his grace from the vngodly and ministring some occasions which might moue to good things if they happened to right and iust minds and which hee knoweth the wicked will turne to euill may after a sort though not properly be said to be the cause of sinne And vndoubtedly that act in that it passeth from vs is sinne but not as it commeth from God For in that it commeth from God it is most perfect Iustice God is not the author of euill 1 LIke as if a man cut with an euill or dull knife he is the cause of cutting but not of euill cutting or hackling of the knife but the badnesse of the knife is the cause therof Or if a man strike of an Instrument that is out of tune he is the cause that the strings sound but that they sounde iarringly and out of tune that is in themselues and the man that striketh them is not to be blamed for it Euen so it is no good argument neither followeth it that because all things are done and come to passe by God his determinate will and prouidence that therefore he should be the author of euill For seeing one may be the author and cause of an action and yet not of the euill in the action it doth not therefore follow that if God be the cause of the action that by and by the euill in the thing must also proceede of him Nay contrarily this Doctrine is a sealed truth That no euill commeth of God in any worke but though in euery thing that is done the Lord bee some worker yet as he doth it it is euer good As by these places of Scripture may plainely appeare Deut. 32.4 Iob. 8.20 34.10 11 12.17 Psa 5.4 Iere. 10.10 12.1 Dan. 4.34 Iam. 1. 13 14. Rom. 9.14 1. Ioh. 1.6 2 As a man that rides vpon a lame-Horse and stirres him the rider is the cause of the motion but the Horse himselfe of the halting motion So God is the author of euery action but not of the euill of the action 3 As the wheeles of a clocke whereof some runne forward and some backward but all to make the clock strike Euen so God and the diuell workes both to one ende though God haue one good purpose and the diuel his ministers haue an euill purpose Yet there is no euill in God Esay 45.7 Amo. 3.6 God is not the author of sinne 1 AS he that maketh tooles and Instruments of yron or other mettle maketh not rustinesse and canker neither is to be blamed if those things which he hath made by reason of too much moysture dust or other corruption shall afterward gather canker or rustinesse Euen so that heauenly workeman our God did not bring in sinne and iniquitie neither can he iustly be blamed if his creatures doo staine and blemish themselues with the foulenesse of sinne and wickednesse for hee made them good Gene. 1.10.12 2 As the earth affoording sap as wel to the euil trees as to the good cannot bee found fault withall because the euill tree bringeth foorth euill fruites So much lesse can God be called either the author or cause of our sinnes although by his prouidence he moueth all things yea euen the vngodly Act. 17.28 Psal 5.6 Pro. 6.16 3 Like as that which is no fault in the maister of the house is a great fault many times in any of his seruants because it is the breaking of their
and brimstone vppon the third it would make them afraid Preachers must be faultlesse AS when the Priestes did offer they did especially prouide that their sacrifice should haue no spot on it least it should not be acceptable to God So the Preachers of the word must haue a speciall care that there bee no blots in their liues or Sermons Prophets AS wee looking on those things which are before our eyes doo see them no otherwise then they are So the Prophets did foresee things to come as though they were present and as they were in deed Philosophie AS the earth heauen and ayre and such like are not therefore to be contemned because some haue abused them and worshipped them as Gods So Philosophie is not to be despised though it haue errors in it but what profit soeuer can be gathered out of it the same is to bee applied to the vse of our life Vaine Pleasures 1 AS pilgrimes and straungers doo not vse to delight themselues with the Pleasures of the Country whither they trauell as straungers but so vse them that they set not their hearts on them but are readie and willing to leaue them if it were to morrow So also must we being pilgrimes heare on earth neuer set our hearts or affections on the vain Pleasures of this life but vse this world as though we vsed it not 1. Pet. 2.10 2 Euen as there is a kind of tickling in the flesh which causeth laughter that is both vncomely and vnseemely and like vnto a convultion and shrinking of the sinowes So likewise all those Pleasures of the body which are prouoked onely by fantasie and conceit of mind are sottish feeble troublesome and farre differing from nature 3 Euen as the affection which a wicked person beareth to a strumpet dooth exceedingly diminish the loue which he should beare vnto his lawfull wife So likewise the loue wee beare to these vaine and transitorie things and especially vnto Pleasures which is like vnto an olde and common whore who draweth vs exceedingly from our duties and diminisheth that zeale and affections wee should beare towards our spouse Christ Iesus to those things which he commaundeth vs. 4 As Bees doo first giue Honie and forthwith pricke with their sting So bodily Pleasures of which the Epicures make three sorts namely to feed delicately to drink pleasantly and to liue lecherously the rest seruing herevnto whether they delight the eyes or prouoke the bodie by what meanes soeuer vnto pleasure they call appurtenances beareth a shewe of goodnesse while it tickleth the minde by her enticements but in the end it bringeth most bitter sorrow Prou. 5.3.4 5 As drunkards do by drinking not quench the thirst and satisfie their appetite but encrease the burning thirst of their bodies and the insatiable intemperance of their mindes So all other worldly Pleasures the longer they are enioyed the more greedily they are desired and more obstinately preferred before God and spirituall graces Iere. 13.23 6 As the bough of a tree being by the growth of many yeares become stiffe and strong is now farre more easily broken then bowed So for the most part men of age experience and worldly wisedome doo sooner loose their liues then leaue their vaine Pleasures and carnall desires which they haue carefully nourished and strengthned all their life time 7 As affliction and miserie doo strike at the faith of a Christian So the enioying of worldly Pleasures in the time of prosperitie doth diminish the other parts of sanctification by the immoderate and vnlawfull seeking and vsing of earthly pleasures Keeping of Promise LIke as the Mulberrie-tree is said to be the wisest of all trees because it buddeth last of all and not til the cold be past and bringeth forth fruite first which is ripe before the cold commeth againe So we must be slow in promising and quicke in performing Pride maketh God to take his graces from vs and to bestow them vpon others 1 AS the slaue that hath stolen from his Lord and Maister and wil acknowledge no dutie no rent nor any seruice wherein he is bound vnto him doth deserue to loose all such lands as he holdeth of his Maisters So in like maner if God who requireth nothing of vs but a confession and acknowledgement of the good he hath done for vs seeing vs to refuse this dealeth iustly with vs if he shut vp his liberality from vs and bestoweth the same vpon others 2 Like as if a great Lorde should receiue some poore man into his house giuing him nothing but wherewithall he might maintain himselfe in mean estate and should perceiue that within two or three yeares after he purchased lands put money to vsury kept a great port and to be at other excessiue charges his maister might haue good occasion to thinke he were a thiefe seeing that he had nothing when his Lord tooke him into his seruice So likewise we considering how poore we are by nature that we came into the house of our God all naked laden as it were and couered with filth and beggery if being there we wil vaunt our selues in so doing we should rob God of his glorie and giue him iust cause to take them from vs and to giue them to others Pride corrupteth all our workes 1 AS a little Worme-wood will quickly marre a whole vessel of wine So in like manner when as our life is most perfect godly yea most diuine and angelicall the least Pride that may be wil wholly corrupt it and make it worse and more imperfect then euer it was good 2 As it were a lamentable thing to see a Marchant after a long and prosperous Nauigation suffer Shipwracke in the hauen and losse of al in that place where he hoped to repose himselfe and enioy the fruit of his labours So in like manner it is when a man like vnto the Pharisie hath liued well in this world carefully obseruing the commaundements of God and wisely and politickly carried himselfe among men in the end through a presumption and Pride in himselfe or contempt of his neighbour he vtterly casteth himselfe away 3 Like as when we are on the top of an hill or of some high place we take good heed to our feete and we walke warily for feare of stumbling So in like maner must they behaue themselues whome God hath exalted aboue others either in authoritie knowledge vertue or wealth or any other grace whatsoeuer it hath pleased him to bestow vpon them in particular maner considering that the meanes to bee preserued and continued in that estate wherein they are is to trust in him and continually to cleaue vnto him to the end that they always may liue in his feare and in humble manner retaine and keepe their minds in his obedience in remembrance and consideration of his goodnesse and not to be Proud and arrogant 4 As the Peacocke beholding his gay and goodly feathers waxeth forthwith very proud thereof but as soone as he casteth
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
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
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