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
with a Palsie hand can stretch it out as well to receiue a gift at the hand of a King as he that is more sound though it bee not so firmely and stedfastly Euen so wee must know that a weake Faith will as truely apprehend Gods mercifull promises for the pardon of sinne as a strong Faith though not so soundly 24 Euen as it little profiteth the wounded man to haue the best medicine lying by him except he had a hand to lay the plaister vppon the soare Euen so the mercies of God can doo vs small good except wee haue Faith to applie them vnto our sinfull soules Habac. 2.4 2. Cor. 1.24 5.7 25 As our hand is to our mouth and the mouth to the stomacke and the windpipe to the hart so that if thou hast not a hand to feede thy month and a mouth to feede thy stomacke thy body must needs soone perish And againe if the windpipe should be cut asunder presently thy heart dyeth and al thy members fall downe because they want the breath of life Euen so if thy Faith which is the onely meane whereby thou receiuest the breath of Christs spirit into thy soule and whereby thou liuest that new life in Christ Iesus of which the Prophet Habacucke speaketh The iust shall liue by his Faith If this pipe and Cunduit bee perished or broken in thee by thine owne negligence or cut off by thine aduersarie the diuel who seeketh nothing else night nor day but thy euerlasting poyle then certainly both thy soule and body must needs perish too 26 As the Fig tree that bare no fruit was threatned to be cut down or as a Sun without light is but a painted Sun Or as a coale without heat is dead Or as a body without motion liueth not Euen so Faith without workes is dead and the Christians that bringeth not foorth the fruites of the spirite of Christ belongeth not to Christ and so is no Christian Luk. 16.6 Iam. 2.17 27 As Infidelitie is the head-spring of all wickednesse and vice So on the contrarie side Faith is the originall well and fountaine of all vertue and godlinesse Which Faith is declared not onely by words but by such deedes and workes as God hath commaunded vs in his holy and sacred Scriptures and where no such workes bee speake they neuer so godly there is no true liuely Faith Tit. 1.1 3 1 6. 28 As Beggers which not being woorth one farthing wil yet boast of great wealth So many brag of great Faith and holinesse but haue little or none euen as though they could remooue mountaines out of their places and yet know not what true Faith is Luk. 18.8 29 As the Sunne except it shine and beate vppon the face of the earth there will no fruite spring increase or riâ—â—pen Euen so except Faith shine in the soules of men they shall neuer be acceptable to God 30 As the Sunne shining in the firmament auaileth him not that hath none eyes to see the same neither him that winketh with his eyes and will not see but onely him that doth behold the light thereof So doth the death of Christ profit him nothing which lacketh true Faith to lay hold vpon the same but onely such as by a liuely and fruitfull Faith applie the same vnto themselues Gal. 2.20 Iohn 3. 6. tot 31 As some kind of medicines are so composed that they will serue for a generall helpe for all diseases So Catholike Faith doth serue against all diseases of the soule 32 As a Traueller which iourneying into a Countrie where he might liue delightfully profitably doth leaue the right and straight way and followes by paths which will leade him into daungerous places to the losse of his life is vnwise So euery one that thinketh to please God without Faith taketh a wrong course and deceiueth him selfe to the destruction and losse of his soule 33 As a shielde or buckler is the chiefe defence of a Souldier wherby he beateth backe his enemies weapons So likewise Faith in time of spiritual conflict repelleth the diuels weapons or instruments Psal 5.12 34 As the superstitions Pagans thought that an Idoll which they termed Vibilia kept them from erring out of their way So Faith which is our Vibilia will not suffer vs to wander out of the way so long as we doo all things according to that patterne which was shewed vs in the mount Exod. 25.40 35 As the argument is alway good for the subsistance of any subiect vnto the natural propertie of the same and contrariwise the propertie being set the subiect of necessitie must be seene So Faith which iustifieth man being set good workes which are the properties of the spirit of of Faith are necessarily set 36 Euen as good works being set Faith froÌ„ which they doo spring must needs be set So whersoeuer Faith is not good works are not where good works be not there is not faith the cause of good works 1. Tim. 1.18 19. Ma. 25.34 37 Euen as without eyes no man seeth without eares no man heareth without smelling no man smelleth without tasting no man discerneth tastes without touching no man toucheth any thing So without Faith can no man see heare smell taste eate and finally touch Christ 38 As by the preaching of the Gospell the holy Ghost doth kindle Faith in vs So he increaseth feedeth cherisheth confirmeth the same by the vse of the Sacraments Gen. 17.10 Exod. 12.13 Math. 26.26 27. 1. Cor. 11.23 39 As the bodie hath his hand mouth and stomacke whereby it taketh receiueth and digesteth meate for the nourishment of euery part So likewise in the soule there is a Faith which is both hand mouth and stomack to apprehend receiue and apply Christ and all his merites for the nourishment of the soule Gal. 3.14 40 As in the litle tender budde is infolded the leafe the blossome and the fruite So where men are displeased with themselues for their offences and do withall constantly from the heart desire to beleeue and to be reconciled to God there is Faith and many other graces of God infolded Isay 42.3 Math. 6.6 41 Euen as in a childe when he growes to be a man remains to be the same substaÌ„ce that was in the child before but now is made stronger by age and castes away all childish toyes So in the same Faith which we professe in our Baptisme must we grow learn the full vnderstanding of it that it may he felt sweeter vnto vs daily more and more while we liue euen to our last end and by which Faith we also grow in the feare of God and by which we be saued Faith is Faith though it be weake or small or lye hidden 1 LIke as a litle child who with his litle hands or as a pore man who with his rugged scabby hands refuse not to take bread other alms that men wil bestow vpon them aswel as if they were greater hole And like
many faithfull Noes Preach the word sincerely but alas it falleth into the hearts of many but as good seede into euil ground and therefore either bringeth foorth little or else no fruite at all the contempt whereof was then and so is now the cause of many plagues Gene. 6. tot 1. Pet. 3.20 2. Pet. 2.5 Math. 13.3 4. 41 Euen as hunting Dogges neuer leaue searching till they haue found out the wild beast in one place or other So carefull Hearers of the word must neuer leaue searching till they haue found the word and neuer leaue asking till they vnderstand it 42 As Honie which is naturally sweete maketh those things sweete wherewith it is mingled Euen so such is the liuely nature of Gods word in the soule of a diligent Hearer of the same 43 As the ignorant Plowman going in the field trampleth and treadeth vpon precious hearbes but when the skilfull Hearborist and Physition commeth there who knoweth the vertue of them they wounder at them and gather them for their vse Euen so it is with ignorant and carelesse Hearers and readers of the word of God but it is otherwise with diligent and carefull Hearers and readers thereof 44 As there are many degrees before the Grapes come to be Wine as that they bud flower come into clusters ripen c. So are there before a Hearer be fit for God as that he Heare the word preached and read and that he lay it vp in his heart and practise it in his life 45 As a sicke body which saith to the Physition prescribe me what you will but I will take what I list he shall perish for all his Physition So in like manner such Hearers of the word of God as say to their Preacher say what you will we will neuer beleeue you but doo as wee list and as we thinke good such shall surely perish and goe to the diuell for all their Hearing without speedie repentance Ioh. 3.18 5.24 Hearing of the word necessarie to all 1 AS a yong childe after he is borne standeth in need of nourishment that life may be both preserued and increased Euen so hee that is begotten anew by the seede of the word of GOD must yet bee fed by the same word that hee may get strength and spirituall encrease till hee come to some good measure of perfection Ephe. 4.16 2 Like as none will refuse a present or gift that is sent from a Prince although the bringer thereof bee neuer so simple a body Euen so likewise none ought to refuse to Heare Gods word although the Mininister bee neuer so homely that preacheth it because hee is sent of God 3 As the Razor though it be tempered with due proportion of Steele yet if it passe not by the Grind-stone or Whet-stone is neuerthelesse oftentimes vnapt to cut yea though it be made once neuer so sharpe if it bee not often whetted waxeth dull Euen so there is no man so ripe in forecast readie in pollicie sharpe in Iudgement feruent in loue earnest in trueth zealous in Religion who although hee hath profited well by Hearing of Sermons is therefore so sufficiently instructed that hee needeth to Heare no more but rather in truth standeth in need often from time to time to Heare of aduertisement counsell and direction by the Preaching of the word 4 As a tree or a braunch of a tree that hath no deepe rooting but either is couered with a fewe Moules or else lieth in the water at the season of the yeare bringeth forth leaues and blossomes and some fruite too and that for one or two or moe yeares Euen so one that is an Hearer of the word may receiue the word and the word as seede by this generall faith may be somewhat rooted in his hart and setled for a season and bring foorth some fruits in his life peraduenture very faire in his owne and other mens eyes yet in deede neither sound nor lasting nor substantiall Luk. 8.13 c. 5 As Corne and hearbes doo die and wither if they haue not the first and latter raine and moysture in due season So likewise faith and godlinesse must needs perish and decay in those which haue not often the heauenly watering of Gods word to refresh them withall Deut. 11.14 28.12 24. 6 As fire goeth out for lacke of wood So is faith extinguished in vs for lacke of the preaching of the word of God and earnest and heartie prayer whereby it is maintained 7 Like as one man may not belieue for an other and as one cannot be saued by the faith of another whosoeuer he be if he himselfe doo not belieue in proper person Euen so one man may not Heare the word Preached for an other in such sort as it may profit him if hee himselfe doo not Heare it in his owne person Rom. 10.14.17 8 As a man may the better both spie his spots that hee may wash them and also set his attire in the better order about him if for that purpose hee diligently viewe himselfe in a Glasse Euen so hee that is carefull to auoide that which he should not doo and to execute that which hee ought to doo hath very great helpe by Hearing the word preached and by imprinting of it in his mind Iam. 1.23 8 As yron except it be vsed doth become rustie So the soule except it be often exercised with Hearing and reading the word it begetteth sinne Humilitie 1 AS the leaues wherewith the stemme of the Lilie is set from the roote to the top by little and little as they grow vp to the top wax smaller and smaller So the godly as they grow higher in preferment wax Humbler and smaller in their owne sight 2 As the Vallies ordinarily are more aboundant and bring foorth more fruite then doo the mountaines by reason that being more lowe they receiue more commodiously all the dew and fatnesse which falleth and descendeth from the high hills Euen so it behoueth that euerie Christian bee more and more lowe and Humble in his owne eyes if hee will that God endue and replenish him with his graces the which can find no place in him that presumeth any whit of his owne vertues 1. Sam. 15.17 Esa 66.2 Iam. 4.10 3 As they that goe or walke in a plaine way are not in so great daunger to fall as they which goe vpon the ridge of houses or vpon the top of some high mountaine Euen so they that will be humble and haue no opinion of them selues they goe a great deale more safely and surely then they which haue proud hearts and loftie lookes For the way that leadeth to life is straight 4 As sheepe by nature are meeke innocent harmelesse Euen so such as be good Christians ought to bee Humble and meeke and rather to suffer wrong then doo any not to be cruell like Lyons rauenous like Wolues wilie like Foxes leacherous like Goates filthie like swine or to shew themselues in behauiour like other
doo not condemne the Art of Nauigation because some haue made shipwracke but their want of knowledge that haue so done So in like manner wee may not condemne the Profession of Christianitie because some making shewe of Christianitie haue committed grieuous sinnes but they that haue abused the good Profession Pacifiers of other men being angrie must not be angrie themselues AS the Chirurgion in healing them that hath the tooth-ache doth not so sorrow for the others griefe as he doth reioyce for his owne health but is indifferent and pleasant So he which goeth about to remedie an others anger ought not to bee mooued himselfe but pleasantly to handle the sicke mind of his neighbour Prosperitie or aduersitie make not a good or bad man AS we may not take it for a sure token and good argument that the doings of wicked men do please God or that they bee in the fauour of God because they haue good and prosperous successe in their affaires Euen so we may not condemne the godly because they sometimes want necessaries and be in aduersitie for if the successe be euill the cause is not therefore straightway euill neither if the successe bee good is the cause therefore straightway good Yet no doubt there is great difference betweene the hauing of a good cause and the hauing of an euill cause Iob. 21.7 c. Iere. 12.1 c. Mal. 3.14 15. Psal 37.1 c. 2. Cor. 11.25 26. Gene. 39.20 Iudg. 20.21 25. 2. King 24.1 c. Iere. 27 19 20. Performance of Gods Commaundements LIke as if a Debtor were bound to paye a thousand pounds which hee oweth vnto his Creditor though the same Creditor did demaund this debt of him beeing due and yet hee were not able to satisfie or pay him yet this Creditor should not doo vniustly to aske of his Debtor his thousand pound Euen so no more is God vnrighteous to aske and require of vs the Performance and due obseruation of all and euerie part of his commaundements at our hands although wee cannot satisfie it accordingly Math. 18.24 Prayer before holy exercises LIke as a man diseased in his body seeketh and taketh the counsell of a Physition that by receiuing a medicine of him hee may recouer his health and so haue a good stomacke to his meate So wee whensoeuer Gods word goeth against our stomacke and that our soules loatheth it must by Prayer seeke to Christ our heauenly Physition that hee may make our soules to like of Gods word which is the bread of saluation least wee starue for want of the same Ioh. 4.14 6.27 Preaching required before the receiuing of the Sacraments 1 AS the print in Wax is more fitly receiued and fully expressed when the wax is wrought and warmed first So likewise the effect of the Sacrament of the bodie and bloud of Christ is more liuely felt and seene when the people repaire and resort thereunto with minds and hearts wel instructed Catechised prepared and throughly examined 2 As it is a good conclusion that for so much as Peter in that hee is a man is borne to haue and by common course of nature hath two legges therefore Iohn and Thomas and all the rest haue so Euen so for so much as Iohn Baptist by reason of his ministery had need first to preach then to baptise it followeth that all others that haue that ministerie committed vnto them must doo the like Mat. 3.1 c. Act. 19.4 5. Preparation needfull before the receiuing of the Lords supper AS it is very conuenient that hee that will heare the word fruitfully should prepare himselfe before to heare So likewise is it very needfull for him that will receiue the Lords supper comfortably that hee should by examination bee Prepared before the receiuing thereof for this Preparation both before hearing and receiuing is as it were a kind of Physick for preparatiues are ministred alwaies before Physicke otherwise it would do no good but hurt So vnlesse examination goe before the Sacrament the party sealeth vp the threatnings which are written against him instead of the promises which are made vnto him for the Sacrament is a seale and therfore sealeth good or euill as euery other seale doth Rom. 4.11 Promises of God AS it is a fancie of the Physitions that he which carieth Mugwort in his bosome will not be wearie in his trauaile So also it is a truth of the Lord that hee which carrieth the sweete Promises of the Gospell in his heart shall not faint in his troubles Priuate Prayer reading meditation and conference at home 1 LIke as most men be carefull enough in making their prouision curious in marking what is wholesome or hurtfull for them precise and constant in keeping their houres for dinner and supper yea and willing to keepe themselues to some kind of meate So contrariwise many refuse the food of their soules as a fruitlesse and vnsauorie thing which chiefly consisteth in the pure vse of Gods publike worship and partly in holy Prayers meditations readings in priuate although the most part be content for some carnall respect to shewe themselues in the publike assemblies yet fewe there are that are carefull to redeeme the time and to make himselfe by Priuate reading and meditation more fit to reape fruit by the publike ministerie of the word and Sacraments 2 As they who through errour preiudice or self-loue are so adicted to their priuate studies that they dispose or neglect the publike ministerie shal without speedie mercie from God fall into diuers fond opinions and daungerous errours and pine away in their ignorance and sinnes Euen so to litle purpose is our hearing of Sermons abroad if there be not a setled and constant course of priuate Prayer reading meditation conference at home 3 Like as naturall men who are most greedie of the world wil not misse scarce once in a yere their ordinarie houres of eating drinking Euen so much more ought Christians not to bee fickle or vnfaithfull in forgetting omitting the times of reading and praying vnto God meditation and conference at home Prouidence of God 1 LIke as when the staffe or cruch of an aged man is taken from him he therupon fals Euen so when Gods blessing is taken from our bread and sustenance which is as the power of nourishment and staffe of our bread and food it becomes vnprofitable and ceasseth to nourish 2 As a shaddow doth protect and defend vs from the beames and heate of the Sunne Euen so God doth protect vs from daungers Psal 91.1 3 Like as in high defenced Towers we are safe from the enemie So likewise by the Prouidence of God wee are in safetie from our foes Psal 3.4 4 Like as in a Clocke there be diuers wheeles whereof some be mooued slower some faster and yet all are directed by one handle So also in this world though there be many creatures and haue diuers actions yet they are all guided and gouerned by one and the
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
bondage of their Maisters with all their labours their force and diligence yea euen vnto bloud Euen so forasmuch as both our selues and all that we haue belong to God by right and hee possesseth vs as slaues and bondmen therefore what seruice soeuer we endeuour to doo him it is certaine that he can owe nothing vnto vs. Iob. 9 3 15 20. Psal 143.2 16.2 3. 5 As it hath bene sometimes said and truly reported of the Athenians namely that they knew what was meet to do but they wholly neglected to do the same Euen so many Christians know what is meete and right to doo but yet for the most part wholly neglect to do the same Luk. 12.47 Iam. 4.17 6 Like as the Lord according to his iustice and truth hath threatened terrible punishments to wicked and impenitent sinners Euen so contrariwise he hath promised rewards to them that do good Workes and worke righteousnesse Mat. 5.16 Rom. 13.9 1. Cor. 15.58 Ephe. 2.10 Phil. 4.8 Tit. 2.12 3.8 7 Like as if a man should say the Vine is made more fruitfull by bearing grapes or that the internall light of the Sunne is augmented by the externall emission of the beames So likewise for a man to say that inherent righteousnesse is by good Workes namely the fruites of righteousnesse augmenteth so to to say is not onely erronious but also ridiculous 8 Like as if a rich man not constrained but of his own good will should adopt one to be his sonne whome hee knoweth not and to whom he oweth nothing and shuld appoint him to be the heire of all his landes and goods and certaine yeares after that he hath bestowed this benefit vpon him he should lay vpon him a lawe to do this or that he cannot now say that he hath deserued this benefit by his owne works seeing that many yeares before he asking nothing had receiued the same freely and of meere fauour So God could not respect our Works and deserts going before righteousnesse for the promise and the gift of the holie Ghost was 430. yeares before the Lawe Gal. 3.16 17. 9 As it is impossible to seperate washing from water and burning from fire and good fruites from a good tree Euen so vnpossible it is to seperate good Workes from a true and a liuely faith Iam. 2.22 10 As Marchants or Chapmen doo oftentimes prise and esteeme their wares marchandise more then they be worth Euen so do we of our doings vertues and good Works but when they are examined and prised by those which know them as by the Spirite of God and his Prophets they are altogither iudged as old ragges torne tied togither and patched vp againe 11 As old Images new gilded ouer which outwardly hath some glistering shew but within are nothing but dust and durt Or as counterfeit mony which is of ill and naughty mettal how good a print soeuer it haue Euen so is the good that we do and al the righteousnesse vertue which is in vs is nothing but shame reproch Rom. 10.3 12 As the Temple sanctified the Golde that was vpon it but was not sanctified by the Gold or as the Altar sanctified the offering that was vpon it but was not sanctified by the offering Euen so good VVorkes do not beautifie a Christian man in the Lorde but the man in the Lorde doth beautifie the VVorkes Mat. 23.17 19. Reu. 14.15 13 As the Apple is not the cause of the Apple tree but a fruite of it Euen so good VVorkes are not the cause of our saluation but a signe and a fruite of the same Math. 7.17 14 As Caterpillers sometimes and blasting do fret and annoy the branches that the sap cannot haue his course and so the fruite faileth which seemed faire to the eye So rancour and displeasure diuision schisme and seperation among men being no lesse then noysome windes and Caterpillers to our Christian faith eate vp and drie away many times the sappe or iuice of loue and charitie whereby the expected fruite of good VVorkes is withered in the braunches 15 As sauoury water cannot come from a stinking puddle or sweete fruite from a sower roote Euen so no more can any good VVorke come from an vnregenerate man from a corrupt sinfull soule who although he giue his bodie to the fire for the profession and maintenance of the trueth and all his goods to the poore in a tender compassion of their miserie yet he being destitute of faith loue and the rest of the parts of regeneration dooth not by these workes please God or fulfill his Lawe 16 As the channel which is polluted and defiled doth pollute and defile the water that is without defilement in the fountaine Euen so the mind and will of man defiled by the remnant of sinne defile the Workes which as they come from Christ are vndefiled 17 As in fire there is both heate and light yet doo wee not say that the light dooth burne but the heate So in a man iustified there is both faith and good Workes inseperably yet dooth not good Workes iustifie but faith oâ—ely 18 As one Torch doth giue more light carried before then foure borne behinde So likewise our good Worke or deed done in life time and perfect health is more welcome vnto God then fortie after death 19 As the greene leaues outwardly sheweth that the tree is not drie inwardly So the good Workes openly testifie the zeale of heart inwardly Wise men 1 AS the olde naturall Phylosophers doo say that the Sunne feedeth on the salt water and that the Moone taketh her foode vppon the sweete water Euen so Wise men do seeke things bitter so as they be profitable when fooles onely passe for things pleasant and delightfull 2 As the Bee out of the most bitter things doth gather most sweet Honie So a Wise man out of things hard and vnpleasant picketh gaine and vtilitie 3 Like as Alexander did cause Bucephalus his Horse being olde to be carried on other horses to the battaile that he might be fresh for the fight So ought graue olde and Wise men be spared from labour that their good counsel might be onely regarded and had in necessities Wits 1 AS the vessell with a narrowe mouth of a long time may not bee filled but then at the length it holdeth the liquour more furer So Wits that be dull in receiuing learning wil most stedfastly remember the same once obtained 2 Like as too great a noyse hurteth the eare Or as too much meat annoyeth the stomack Or as heauie burdens hurt the bearers of them Or as too much raine doth more hurt then good to the ground Euen so weake Wits and weake consciences may soone bee oppressed with ouer hard questions Wisedome 1 AS that vessel can neuer be filled which alwayes powreth foorth and leaketh So may hee neuer receiue Wisedome which continually speaketh and at no time harkneth Prou. 17.27 Iam. 1. 19. 2 As the Asse Colt which of all other beastes
of compassion in him do yearne vpon vs more then in a mother towards her children and hee seeketh thereby to do vs good 23 As a Noble man will haue all his seruants to weare one liuerie that they might be knowne So the Lord would haue all his children knowne by one badge euen the badge that he put vpon his eldest sonne Christ which was the crosse therefore none of vs the yonger brethren must refuse it Couetousnesse 1 AS the subtil fawning Spaniel oftentimes fetcheth his Maisters gloue in hope to chaunge it for a better morsell Euen so many men shew great kindnesse and giue rewards to the end to reape them double againe 2 Like as the infected member of a man vexed with an itch is alwayes clawing and rubbing Euen so the couetous minde is restlesse in seeking and gathering together 3 As fire is neuer sufficed with wood nor the earth with water Euen so the couetous man is neuer satisfied with money 4 As the graue is open to receiue dead Carkasses or as hell is neuer full Euen so the coffer of the couetous cormorant is neuer contented 5 As the stiller the water runneth the deeper is the Riuer and the more deepe the more daungerous Euen so the longer Almightie God suffereth the Couetous man to sinne vncontrolled the greater is his sinne and the more greeuous is the punishment that attendeth thereon in the day of account Haba 2.9 6 As Couetousnesse is euill yea the euill of all euils So likewise it maketh those men as bad as it is which are infected with the same and as hatefull in Gods sight as that sinne it selfe for that the effect is like the cause 1. Timo. 6.10 Psal 10.3 Exod. 18.21 Luk. 12.15 Mar. 10.22 7 As Cattell do keepe the Pastours bare with continuall grazing vpon them so doth the couetous ouer awe the poore by endlesse oppression and mercilesse dealing Iere. 6.13.15 Amo. 8.4 c. 8 Like as if a sicke man be laid in a bedde of Iuerie or gold or of wood his disease forsaketh him neuer the sooner Euen so whether you entreat the Couetous by these sweete promises made by Almightie God in his holy Gospell or threaten them by his dreadfull Iudgements pronounced in his fearful Law they make neuer the more haste to repentance Ezech. 18.1 tote 9 As the Waxe is plyable to euery print Euen so the Couetous mans hand is readie to receiue euerie bribe 10 As the Asse that notwithstanding hee carrieth the meate for his maisters belly and the cloathes for his backe yet himselfe doth feede vpon grasse and contenteth himselfe with one haires skinne Euen so the Couetous man whose Chests are stuffed with money and his wardrope with apparrel such miserie hath assaulted his soule that he can hardly affoord his belly a good meales meat or couer his backe with a good coate 11 As the Bee bringeth sweet honey in his mouth and a sharpe sting in his tayle Euen so Couetousnesse hath pleasure in this life and paine in the life to come 12 Like as they that will tame wilde bulles must weare no redde garments So likewise they that will no euill doo through Couetousnesse must doo nothing that belongeth thereto 13 As God punished both Ely the Priest and his two soones the father for not correcting them and the sonnes for sinning so grosely So likewise will he plague both the Couetous man for the euill getting of his money and his children for possessing that which is none of their owne 1. Sam. 2.12 c. 3.11 c. 4.14 15. c. 14 As the glutton that ouerchargeth his stomacke with meate is compelled to spew and cast it vp againe So the greedie couetous Cormorant that gathereth great riches and deuoureth and swalloweth vp great substance shall loose it againe for God shall euen drawe it out of his belly Psal 37.16 39.6 15 As a Riuer whose spring is small yet by receiuing other brookes and streames groweth strong and violent Or as they that are sicke of the Dropsie who by drinking are neuer satisfied but stil increase in thirst Or as a flame which is neuer abated with quantitie of wood how much so euer a man layeth on well may it for a while be suppressed and yeeld forth nothing but smoke but breaking out it waxeth greater according to the aboundance of wood So likewise the heart of a Couetous man neuer regardeth that it hath to bee therewith content but what it hath not to couet thereafter Esa 56.11 Ier. 6.13 8.10 2. Tim. 3.2 2. Pet. 2.3 16 As the Fish swallowing the hooke togither with the baite is taken and killed So in like maner Couetous men doo pierce themselues thorow with a thousand sorrowes which do entangle them in death euerlasting 2. King 5.27 1. Sam. 8.3 Ioh. 12.6 Act. 16.16 19. 19.24 c. Ier. 22.17 17 As the Indian Ants or Emets who gather the golde and keepe it yet neither can vse it neither wil suffer men to haue it so farre forth as they may Euen so Couetousnesse which with care and labour slayeth the man that is subiect therto it draweth him through fields and woods sea and land in the cold of winter and in the heat of sommer night and day in raine winde and danger admitting no rest and all to seeke and hunt after goods yet doth it graunt him onely the sight but not the vse of them Prea 4 â— 6.1 2. Ephe. 5.3 Mat. 13 22. 18 As the good corne of Gods word is a sanctified seed of saluation and life So the falshood and deceit of Coueâ—ousnesse and riches doo in such sort draw men to abounâ—ance and withall to the peruerse vse of the same that hereby this seede of saluation and life euerlasting is choked vp Luk. 16.9 19 As charitie is the gift of God proceeding from his fauour and grace So contrariwise Couetousnesse is a vengeance which he powreth vpon those whom for their sins he hath giuen ouer into a reprobate sence Ro. 1.28.29 1. Cor. 5.11 6.10 Iam. 5.1 20 As Aesops Dogge who swimming with a peece of flesh in his mouth and seeing the shadow thereof taking that to be an other peece of flesh opening his mouth to catch that also lost the same which hee before had So likewise the Couetous man being vnsatiable and euerie way seeking to encrease that he hath dooth many times loose that which is in his hand Pro. 15.27 28.16 21 As Gold of it selfe can neither feed nor cloath vs So that which the Couetous man buyeth with gold or siluer proceedeth not out of the gold or siluer but from Gods prouidence neither can it minister any helpe without Gods grace blessing Heb. 13 5. Col. 3.5 Mat. 6.26 22 As the remedie to quench his thirst that is vexed with a hotte feauer commeth not of giuing him drinke but of taking away his feauer which causeth his thirst Euen so the way to grow rich is not by heaping of riches but by
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
God presseth vs downe and keepeth vs lowe that hee may lift vs vp and exalt vs on high he throweth vs downe here in earth that hee may exalt vs in heauen and layeth many times disgrace vpon vs in this world among men that we may bee gracious in the worlde to come with himselfe his Angels and his Saints We are Heires not through workes but through grace 1 AS an earthly Father doth giue vnto his children according to their deeds that is inheritance to them that are obedient and disheriteth them that be disobedient Euen so God our heauenly Father promiseth inheritance to his children but those which of childrē are made obstinate and enemies he suffereth not to enioy the inheritance Rom. 4.5 6 8. 2 As it is manifest that the children of an earthly Father are neither children nor Heires through desert of their workes So after the same sort the children of God are neither made children nor Heires because of their workes but through the grace of adoption which is receiued by faith alone notwithstanding either of them both giue vnto his children according to their deeds Rom. 6.23 Humanitie or gentlenesse LIke as pride oppresseth loue prouoketh disdaine kindleth malice confoundeth Iustice and at length subuerteth states Euen so Humanitie stirreth vp affection augmenteth amitie maintaineth loue supporteth equitie and most soundly preserueth Cities and countries Quiet Hearts EVen as a quiet calme and pleasant water wil shew vnto vs if wee looke into it the very image and likenesse of our selues as it were a Glasse but being mooued stirred and troubled it dooth not so So likewise our owne Hearts if they bee quiet and not troubled with horrors nor distempered with feares will plainely shewe vs what we be so that we may easily know our selues and not bee deceiued but being filled with feares tossed with terrors and ouer-whelmed with troubles they cannot doo so Iohn 14.27 Psal 55.4 5. Heart of man 1 AS a pot full of sweete liquor if it be made hotte and boyled vpon the fire will driue away flies that they will not come neere it but if it bee colde the flies will by and by goe into it and it will receiue them and they will corrupt and consume it Euen so the Heart of man if it be inflamed with a true and sincere loue of God will not receiue into it those daungerous temptations which are continually flying about it but will remooue and driue them farre off and giue no place vnto them but if by reason of slouthfull idlenesse in heauenly things and for want of a godly courage it grow colde in the loue of the Lord thē is it obuious and wide open to all temptations it barreth out none it receiueth all none are reiected be they neuer so wicked all are imbraced entertayned and welcome then is it a receptacle of all abhominations as Idolatrie blasphemie murther Adulterie and whatsoeuer is wicked mischieuous and damnable 2 Like as if thou shalt cast into a Censer odoriferous and sweete Pomander balles the whole house will be filled with a sweete sauour and pleasant perfume but if thou shalt cast into it Brimstone or some such matter all the house will be full of most horrible stinch So in like manner if thou shalt put into the Heart of some man good and wholsome counsels and shalt instruct him with godly aduertisements and shalt open vnto him the fountain of the truth thou shalt bring to passe that there shall proceed out of his Heart a great sauour of a most sweet smel but if thou shalt fill him with euill and wicked counsels and shalt perswade and draw him to impietie hatred treacherie and al abhominations thou shalt be the cause of an intollerable stinch there shall come out of his Heart a most poysonfull sauour wherwith not only his owne Heart but the whole house wherein he is and all the common wealth where he abideth shall be hurt infected and poysoned 3 Like as if one cast into an hotte burning Furnace wood and stickes that be seare drie and ready to burne there wil arise and burne out a most pure and cleare flame of fire but if hee shall cast into the same Furnace greene stickes wet and stinking Rushes or some other such matter they wil burne in deede but the Chimney and whole house will be filled with smoake and wil bee euen blacke by reason of the thick darknesse which proceedeth of the foule stinking smoake So the Heart of man is a furnace continually burning if thou wilt nourish it with cogitations heauenly meditations of the loue of God there wil appeare and shine out of it a pure flame bright light of true vnfained loue to God man but if thou wilt chearish and maintaine it with thoughts deuises of self-loue thē it wil be ful of vile smoak stinch darknesse Rom. 1.21 4 As the Sunne riseth first and then the beasts arise from their dens the foules from their nests and men from their beds So whē the Hart sets forward to God al the mēbers will follow after it the tongue wil praise him the foote wil follow him the eare will attend him the eye will watch him the hand will serue him nothing will stay after the Heart but euery one goes like hand-maides after their mistresse Prou. 23.26 5 Like as that woman that would haue her dough leauened and layeth her dough in one place and the leauen in an other where one cannot touch the other loseth her labour Euen so he which would haue his Heart sanctified comforted and enlightned and will not giue it to God which should doo it greatly deceiueth himselfe because the tempter then commeth and takes them asunder seazeth vpon the Heart because he finds her alone 6 Euen as Dina was deflowred when she strayed from home So is the Heart when it strayeth from God Gene. 34.61 7 As Abraham when hee was bid to offer his Sonne rose vp betime and left his wife at home and neuer made Sara priuie least shee should stop him being more tender ouer her child like women then the Father is So we must giue our Heart to God before the flesh heare of it Gene. 22.6 8 Like as if Abagaile had consulted with Nabal whether she should haue supplied Dauid with victuals or no when he sent the myzer would neuer haue giuen his consent who scolded so soone as he heard of it therefore he went alone and gaue that which he asked and neuer tolde her husband what she would doo least he should hinder her which sought her welfare and his too So we should steale our Heartes from the world as the world stealeth them from vs and transport them to God when the flesh is a sleepe 1. Sam. 25.18 9 As no man sitteth vpon two seates together No man hunteth two games together No man iustleth with two Speares together So he that hath two Hearts if hee haue a true Heart of the one hee will haue a
false Heart of the other Iam. 18. Luk. 10.13 Eccle. 2.13 1. Sam. 5.2 Act. 4.32 10 As there be two colours red and blew in one Rainbowe So there must be two affections ioy and sorrow in one Heart 11 As a bright and shining resemblance or image may be seene plainly in a cleare and pure looking Glasse Euen so doth the face as it were of the euerlasting God shine forth and clearely appeare in a pure Heart Math. 5.8 Health to be sought for of God 1 AS a good Physition or Surgion wil first remooue the cause ere hee begin to heale Euen so he that enterpriseth his Health must first of all goe vnto Iesus Christ the Physition of the soule that the cause may be remoued then Phisicke hath vertue and power to heale and not before Luk. 8.43 2 As the vertue attractiue to drawe Elisha from his worke was not in Elias cloake but in the power of the word Euen so the vertue of healing is not in the Physitions nor any thing they take in hand but in the Lord of life 1. King 19.19 20. The Husbands dutie to his wife 1 AS a Christall Glasse is a precious and profitable vessel yet brittle which a man doth more carefully take heede of the breaking of it then of some earthen or tinne vessell the one being more base the other more strong So also the Husband ought to haue such regard of the frailtie of his wife that hee may beare with her and entreate her with gentlenesse and discretion that hee may vse her as a precious vessel to his comfort ioy 1. Pet. 3.7 2 As in a great stormie wind a man lappeth his cloake about him and holdeth it fast for feare of loosing but when the wind is downe the weather calme he letteth it hang easily So when Husbands will as it were perforce wrest away their wiues infirmities many of them will obstinatly resist yet contrariwise by sweete words and louing exhortations they might bee wonne voluntarily to forsake them 1. Sam. 1.8 3 As it is meere folly for a Husband to praise and commend his wife in company So is it as dangerous to checke and reproue her before witnesse 4 As God created the woman not of the head and so equall in authoritie with her Husband So also he created her not of Adams foote that she should be troden downe and despised but hee tooke her out of the ribbe that shee might walke ioyntly with him vnder the conduct and gouernment of her head Gene. 2.21 5 As God hath testified his singular goodnesse vnto man in creating him an helper to assist him Euen so the Husband ought to consider in how many sorts shee is to him a helper to passe ouer this life in blessednes Gen. 2.18 High minded men AS the Hauke is then lost when trusting to her wings shee ryseth and mounteth too high Euen so do vaine and proude men then fall from God when with their owne wit reason and wisedome onely and alone they will vnderstand the deepe mysteries of God as though the counsels and wisedome of Gods eternall maiestie might and could bee comprehended with the reason and wit of man Rom. 11.20 High estate of life daungerous AS a tree set vppon the top of a mountaine is mightily shaken and easily rent vp by the rootes with euery blustering blast and storme of winde Euen so man in this world the more and Higher he is exalted the more and greater daungers is he subiect vnto Luk. 1.52 Iam. 4.6 Math. 7.17 Luk. 6.44 Hope 1 AS a man passing through a very swift floud doth not looke downe to the water least it should make him giddie and so be in daunger of falling but he hath his eyes fixed on the banke or shoare that hee goeth ouer vnto Euen so a Christian passing through the waues of the troubles of this world lifteth vp his eyes to heauen beholding there with a spirituall regarde the quiet banke that hee shall come too by Christ not respecting the troubles and torments that hee is in which troubles and torments the wicked doo respect and that is it that casteth them into desperation 2 As the whole vse of the Anchor is to holde fast the Ship in one sure and certaine place notwithstanding all tempests and waues beating against it because it entereth into the very depth and bottome of the Sea there taking fast hold Euen so the principall vse of Hope is to enter into the heauen of heauens where Christ sitteth at the right hand of God and to hold fast our soules there with him notwithstanding all the waues and tempests of Sathan sinne and condemnation doo beate dayly and continually against them Ingratitude of base borne persons and others AS the Iuie sticking to the boughs of trees is so by the others helpe exalted and yet as it were by a flattering and ouer-hard embracing doth either kill or much hinder the growing of the trees So base borne persons that bee promoted in honour by the helpe and familiaritie of them that be noble doo yet oftentimes oppresse them by whose helpe they haue ascended and haue beene aduaunced Imperfections doo not make God to refuse vs. 1 AS a Father casteth not away his children because they are sicke crooke-backt blind or maymed of hand or foote or otherwise counterfeit and Imperfect but handleth them more tenderly and dealeth more softly with them then with the others respecting their debilitie and feeblenesse Or as men cast not away Wine though it haue lees or grounds nor cast away Gold howsoeuer it be couered with dust And as a husbandman refuseth not land though it be ouer-grown with brambles and bryers but will vse the greater diligence to stocke it to plough it hoping by his labour that it wil bring foorth fruit plentifully Euen so God likewise will not refuse and put vs away because hee seeth many Imperfections and infirmities in vs nay rather that is an occasion that hee will take the greater pittie vpon vs. Psal 103.13 2 As wee looking aside through a Glasse be it blew or yealow or of any other colour all the things wee see seeme to vs to be of the colour of the glasse throgh which we did behold them So God also beholding and looking vpon vs in his Sonne we seeme to him to be of his colour notwithstanding our manifold Imperfections wants we haue the appearance and brightnes of his innocencie and righteousnesse which causeth that in seeing and touching vs he thinketh he seeth and toucheth his owne naturall Sonne Euen as olde Isaac did in handling Iaacob Gene. 27.21 22. Infirmities why God suffereth them in the best LIke as a Iudge dealeth with vs in some criminall processe who will giue an enlargement but yet with condition or as they say with a quousque that is till the the time that hee calleth it backe and putteth him in his former estate wherein he was before if it happen that he fall into any new fault againe
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
maisters commaundement Euen so doubtlesse the selfesame worke is sinne in the seruants and creatures of God which to God is no sinne but an ordinarie worke appointed for some special purpose either for the manifestation of his power as was the hardning of Pharao or for the declaration of his mercie as was the fal of Dauid of Peter of Mary Magdalen and all other repentant sinners 4 As the Sunne sending foorth his beames and heate to the carrion and so engendreth in some corruption draweth to it selfe neither corruption neither yet any filthinesse neither yet dooth the Sunne by his puritie and brightnesse so purge the carrion but that it remaineth stinking and corrupt So doth God so worke by the wicked that the iustice which is in him doth not iustifie theÌ„ neither yet is hee defiled by their wickednesse and corruption Godly men wants nothing good for them AS a naturall Sonne may assuredly trust that his Father will doo for him all things that may bee for his setting foorth and preferment Euen so we may vndoubtedly assure our selues that hauing Almightie God to our Father we shal lacke nothing neither in this world nor in the world to come which may be profitable and expedient for vs towardes the enioying of the euerlasting inheritaunce which our heauenly Father hath prepared for vs. God alone sufficient to his people AS the Sunne hath no neede to be holpen of the companie of any other lights to giue light to the world and as one soule is enough to keepe life and to gouerne the body Euen so is one God alone sufficient to his people yea to all the world for all things aboundantly without the helpe of any other God tempteth no man to sinne LIke as if a man haue a seruant which is a theefe yet neuerthelesse he wold be esteemed for an honest man and to trie and proue him his maister leaueth his purse ful of money before him If his seruant take steale it away is he a theefe and doth he not declare himselfe to be such a one Yes vndoubtedly And now who made him a theefe The maister or the mony which was left where he might come by it Surely neither of both for the money is the good creatuâ—e of God And when the maister put it before his seruant â—e did not compell him to take it and to steale it If this seruant had beene an honest man hee would not haue touched it or if he had taken it he would haue brought it vnto his maister and would not haue kept it But seeing that the seruaunt was then already a theefe and had his hart giuen to theft when hee had the occasion to put in execution the wicked affection of his heart he did it And whereas he did it no sooner that was because that he had not the occasion and meanes For if occasion had beene sooner offered to him and if hee had found whereto to reach out his hand he would not haue kept it in and when hee beganne to put foorth his hand he hath not onely then begun to be a theefe but hee hath onely begunne to declare himselfe what he was As wee haue the example in Iudas who was a theefe a long time but he neuer shewed it vntill he had opportunitie Euen so although that God hath giuen the occasion to man for to proue trie him and for to make him to make knowne that which is in his heart It followeth not therefore that God hath done the sinne nor yet is the author of it and that we must impute the fault to him and not to him which hath committed it Iohn 12.6 Gene. 50.20 Iob. 1.11 One God and three persons 1 AS there is in man the soule the spirit and the body three distinct substances which neuerthelesse doo make but one man and not three In the soule there is the mind the vnderstanding and the will but these doo not make three soules but one In the Sunne there is the very substance of it the heate and the light and yet these there be not thereby made three Sunnes but one If the light and shining be taken from the Sunne we should then see the body of it no more And if the heate or warmeth be taken from the Sunne we should then not feele whether there were any Sunne in the skie or no Euen so if the word and spirit be taken from God we should then come by no knowledge of him at all Therfore wheras the Son and the holy Ghost are ioyned vnto the Father it doth further nothing to the making of many Gods but to the manifesting of one true God in nature and essence and three in personnes and properties which was to bee spread throughout the world by the preaching of the Gospell 2 Like as the Sunne in the firmament hath three distinct and sundrie things of the which euery one differeth from an other as the Globe the light and the heate And although euery one of these keepe seuerally their properties yet it is but one Sunne and is not diuided into three Sunnes So in the Deitie the vnitie of essence is not taken away by the distinction of persons and yet for all that is there no confounding of persons nor chaunging of one into an other For as there is but one Sunne in through the whole world no more is there but one God And as the Sunne sheweth himselfe by his beames Euen so God as Father doth shew himselfe by his Sonne Iesus Christ which is his word and eternall wisedome And as the Sunne by his heate dooth make vs feele his force Euen so God maketh vs feele his vertue by his holy spirit which is his infinite power Deut. 6.4 32.39 Esay 43.10 11 44.6 45.5.18.22 1. Cor. 8.6 3 As reason will and memorie are not three but one and the same soule So the Father the Sonne and the holy Ghost are three distinct in propertie and one God The holy Ghost compared to fire and water 1 AS the fire is pure and cleane and can suffer no vncleannesse So the holy Ghost dooth purge clense and lighten the consciences of Christians setting them on fire with the loue of God Math. 3.11 Luk. 3.16 2 As fire is an Element exceeding pure and cleane and so necessarie for mans life that we may in no wise want or forgo it So also the water is very needfull for vs being a very cleare pure and cleane nature and very meete for to represent and signifie the nature office and properties of the holy Ghost Or as the water doth renew and comfort the earth maketh it fertile causing it to bring foorth fruite and also dooth wash away the filthinesse of the body So the holy Ghost dooth wash purifie refreshe and water the harts and consciences of the faithfull moouing stirring perswading ruling lightning and finally comforting them and making them to bring foorth pleasaunt fruites acceptable to God Esay 55.1 44.3 Ezech. 36.25 Iohn 3.5