but seemeth very bitter to some sicke and distempered bodies So dooth the Law seeme burdensome but this commeth not by nature but through our weaknesse 22 As the debter not beeing able to paie his debt was freely forgiuen Euen so the Law in the act of iustification is vtterly idle as that which is neither the cause nor a part of our righteousnesse as it is wrought of vs. Math. 18.23 24. c. 23 Like as if I owe a man a hundreth pound and bee bound to pay him at a certaine day if I doo then pay it albeit mine hart be neuer so grudging and vnwilling thereto yet haue I fulfilled the Law and discharged my bond so that there shall no processe or iudgement passe against me But Gods Law requireth a thing to bee done with a chearefull and a well willing heart and minde and euen of pure loue for if I doo it either for feare or vnwillingly that shal be imputed vnto me for sinne If I do it for feare 〈◊〉 doo I it not of loue but rather hate both the thing 〈◊〉 I doo and also the Law that constraineth me to doo it and if I doo it vnwillingly then would I doo the contrarie and so would that there were no such Law neither yet any God that should iudge me in so doing and seeing that God iudgeth me after mine heart and will then must he needes condemne me for I would doo contrarie vnto his Lawe and will yea and doo wish in mine heart contrarie to that which I doo in mine outward deed 24 Like as if I see a poore man which is not of abilitie to doo me any pleasure and neuerthelesse doth all his diligence to seeke my fauour and would with heart and mind giue me some acceptable present if he were of power being also sorrie that hee cannot performe his will and mind towards me Now if there bee any sparke of humanitie or gentlenesse in me I wil count his good will as wel as though he had in very deed performed his will for his ability extendeth no further if his power were better better should I haue Euen so seeing we are not of power and abilitie to performe the Law of God and yet beare a good heart towards God and his Law bewayling our imbicilitie that we can do him no further pleasure then will God recount vs not as his enemies but as his deare children and beloued friends 25 As after sleepe the body beeing awaked it is fresh lustie strong and couragious to doo his worke So likewise after the fearefull threatnings of the Law when wee heare the glad tidings of the Gospell that God will be our Lord and dwell with vs the mind is comforted strengthned and mooued vp to doo his dutie 26 As a man is iudged and known to be waking when hee can doo the office of a man as talke worke write or such like Euen so is man awaked out of the sleepe of sins when he liues in charitie feares God and walks according to his Law in his vocation 27 As we see in iudgements here amongst vs there is a royall seate set where the Iudge sits hee that is accused stands at the Barre holds vp his hand heares his Inditement read witnesse is brought against him and hee iustlâ— condemned to death So likewise we shal see Iesus Chrisâ— the righteous Iudge of the world that will not be bribeâ— sit in his seate of maiestie at the last day and all the companie of Angels about him and we shall stand at the harre as accused and indighted for breaking that righteous Law of his word the diuel which intised vs so to do shall beare witnesse that to be true yea and our owne conscience also with the feare of that fearefull sentence Goe yee cursed into euerlasting fire c. shall make vs to tremble Math. 25.31 32 41. 28 Like as hee which cannot esteeme and discerne his sicknesse or the grieuousnesse of his disease the same must of necessitie haue a negligent care of seeking foorth a remedie and a wholesome medicine for the same Euen so hee which learneth not to acknowledge his sinnes by the Law the same doubtlesse knoweth not how to embrace grace by the Gospell Learning or vertue of transgression but improperly 1 AS the Date tree is most hard to be climed hauing yet fruit most pleasaunt So likewise the entrie or way vnto Learning and vertue is most vneasily when as yet they haue fruit all pleasaunt and profitable Prou. 3.13 14 15. 2 Like as nature hath hid verie deepe in the ground stones precious and of much value but others of no vertue are euerie where to bee found So things of estimation and price as vertue and Learning are knowne but vnâ—â— fewe nor they will not bee obtained without great labour and studie 3 As hee which hungereth or thirsteth can doo nothing vnlesse they quench his appetite and desire So all things ought we to lay aside vntill we doo obtaine Learâ—ing and wisedome 4 As the best Wine soone looseth his taste or colour if it bee powred into a vessell filthie and impure So is good Learning more then lost if it happen to a naughtie man for he will vse it most peruersly to serue his gaine and appetite To Liue well is to die well LIke as Balaam wished and had a great desire to die the death of the righteous but he would not immitate them in godly conuersation Euen so all men wish for a happie end of life but fewe care to Liue vertuously and honestly which doubtlesse is the readie way to die well Numb 23.10 Act. 8.19 20. 19.13 The Law our Schoolemaister to bring vs to Christ. 1 LIke as the Schoolemaister reproueth his Schollers wherby he grieueth them and maketh them heauie and yet not to the end that this bondage should alwayes continue but that it should cease when the children are well brought vp and instructed accordingly and that afterwards without any constraint of the Schoolemaister they should chearefully enioy their libertie and their Fathers goods Euen so they which are vexed and oppressed with the Law doo know that these terrours and vexations shall not alwayes continue but that therby they are prepared to come vnto Christ which is to bee reuealed and to receiue the libertie of the spirit c. Gal. 3.24 2 As the duties of a Schoolemaister bee especially three First to teach his Schollers Secondly to frame their manners And thirdly to punish offenders Euen so the Lawe of God first teacheth vs concerning God that there is a God and what manner of one hee is and what manner a one mans nature is by creation and what was that Image of God or originall righteousnesse in man namely agreeablenesse to the Law of God It teacheth also of sinne and the penaltie of sinne of the last iudgement of the resurrection of the dead and life euerlasting of outward discipline or honest gouernment of manners with many such other things Secondly it frameth our
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
a man is in the state of euerlasting damnation which hath no mind to heare the word of God nor to leade his life according vnto the doctrine thereof So likewise is there not a more certain signe that any man is Elected and predestinated to be saued then when hee hath a mind to heare of the word of God truly preached Iohn 8.47 5 As the clay lieth before the Potter to bee vsed and handled disposed off and formed as shall please him So were all men at the first before the Lord in his eternall counsell to receiue an end or vse according to his will to life or death to honour or dishonour to saluation or damnation to heauen or hell Rom. 8.30 9.22 23. Enemie 1 AS Linceus the man of whom Verro did write could see through a wall Euen so our Enemie seeth throgh our seruant and friend oftentimes what we doo 2 As the Bees although they sometimes sting the handes and face of the owner and maister of them yet they be profitable in prouiding for him the sweete honie and wax Euen so an Enemie although he persecute iniurie and wrong a good Christian yet is he very profitable vnto him in furthering him to heauen wards if so bee that by patience he possesse his soule and do pray for him as our Sauiour Christ and Steuen did Luk. 21.19 23.34 Act. 7.60 3 Like as if one had a great Enemy the Queene who yet is but a mortall woman had promised to protect and defend him from the same his Enemy he would not fearc him Euen so much more we ought not to feare our Enemies seeing that God who onely is Almightie and of power to preserue doth say Feare not for I am thy protector thy defence and thy reward shall bee exceeding great Gen. 15.1 Esay 41.10 Math. 10.28 4 As there is no such griefe to a Iester or a Iugler as when he doth see that with all his iests fooleries he cannot moue mirth nor chaunge the countenances of them that heare him and see him So there can be no greater torment to a wicked and malicious enemie then to see thee no whit grieued nor mooued at his malice against thee but that thou do so beare his iniuries as if they were none at all for thy aduersaries purpose is to anger thee and to driue thee into thy dumpes which if hee cannot bring to passe then is he chaffed and vexed tenne times more then he was before Rom. 12.22 Enuie 1 ALthough there be some countrie as Candie which wanteth poyson Yet is there no Common-weale Countrie nor Court which is voide of Enuie Act. 7.9 17.5 2 There are as some dreame that will bewitch a man with their lookes So an Enuious man seeketh by all meanes to destroy the prosperous estate of his neighbour Neither is the eye of a mightie man much for the profite if thou haue any thing that excelleth in fairenesse or that he thirsteth after As Ahab did for Naboth his vineyarde Gen. 31.1 1. King 21.1 c. 3 As those that be runners be nothing grieued or vexed with the victorie of the Wrastlers but be very glad of their owne So ought we not to Enuie the prosperous estate of others but reioyce at our owne 4 Like as a Gun that is alwaies charged and wayteth when it may best shoote off Euen so the Enuious man is stuffed full of malicious poyson and seeketh opportunitie and conuenient time to put the same in practise Gene. 4 5 6. 5 As the Snake the Adder and the Toade haue deadly poyson in them wherewith they hurt others and yet hurt not themselues But Enuie is so poysonfull a thing that it killeth him that hath it first and hurteth not other for he fretteth with himselfe hee fumes he pines away to see others doo well He eateth not nor sleepeth quietly nor can be merrie vntill he see some mischiefe fall on the good man 6 As the canker eateth and consumeth hard yron and brasse Euen so malicious Enuie with fretting consumeth out enuious stomackes 7 As the Viper doth kill her damne by gnawing out her guts and afterward doth sting and poyson others Euen so Enuie doth consume him in whom it is bred and afterward hurteth others 8 As malice drinketh the most part of her owne poyson Euen so Enuie hurteth more the enuious it selfe then the thing it Enuieth Rom. 1.29 1. Cor. 13.4 Gal. 5.21 Tit. 3.3 1. Pet. 2.1 9 As of necessitie a shaddow doth accompanie those that walke in the Sunne So is Enuie a continuall companion to those that in good and honest things doo excell others and are aduanced and renowmed with the best 10 As there is no shaddow where there is no Sunne So where there is no prosperitie there is no Enuie 11 As they that are tender sighted do find themselues grieued with euery light and bright obiect So is it with the enuious in euery the prosperitie of others 12 As Cantharides a certaine greene and venemous worme or flie vsually feedeth vpon wheate when it waxeth ripe and on Roses in their pride So likewise doth the enuious man hee taketh against those that be honest and grieueth at the encrease of other mens vertue So that it is more easie for a poore man to shunne contempt then for a rich man to auoide Enuie Gen. 4.5 30.1 37.4 13 Euen as the Sun beating directly vpon the crowne of the head yeeldeth but a small shaddow So they that are in eminencie and authoritie farre aboue vs doo purchase small Enuie against them 1. Sam. 18.8 14 As smoake which so long as the fire is but smal maketh a great shewe but so soone as it flameth vanisheth away or at the least appeareth nothing so plainly as at the first Euen so Enuie is many times extinguished by the greatnesse and excellencie of other mens prosperitie 15 Like as selfe-loue is such a plague as that all the children of Adam are therewith poysoned So the Enuie that groweth thereof is but ouer-common and too deepely rooted euen in those that professe themselues to bee the children of God 16 As rust consumeth the yron So doth Enuie waste the man that is possessed therewith for it is a moath to the soule a canker to the thought and a rust to the soule 17 Euen as a Viper by deuouring the wombe of her damme maketh her passage foorth So Enuie eateth and consumeth the soule of that man that in his hart hath conceiued her Iob. 5.2 18 As the ioyes of the happie do encrease So doo the sorrowes of the Enuious multiplie 19 As the poyson of Serpents hurteth other but not themselues So contrariwise the poyson of the Enuious hurteth themselues but not others for the Enuious man conuerteth the good of another to his owne hurt and so tormenteth himselfe at the felicitie of others Math. 20.15 20 Like as the Dorre who naturally lurking in dung taketh her foode thereof So doth the enuious man grow fat in other mens
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
he had obtained the same and had gotten it written and sealed which done hee would carrie it home locke it vp safe and sound and many times looke vpon it with great ioy and gladnesse Euen so such is the case of euerie one of vs by nature we are rebels and traitours against God and haue by our Sinnes deserued tenne thousand deathes now our only stay and refuge is that Christ the Sonne of God was condemned for vs and therfore in Christ we must sue for pardon at Gods hands and neuer rest till we haue the assurance thereof sealed vp in our hearts and consciences alwayes remembring that euer after wee lead a new life and neuer commit the like Sinnes against God any more 30 Like as if a man should be so farre in debt that hee could not be freed vnlesse the suretie should bee cast into prison for his sake nay which is more bee cruelly put to death for his debt it would make him at his wits end and his very heart to bleed So likewise is the case with vs by reason of our Sinnes we are Gods debters yea bankrupts before him yet haue wee gotten a good suertie euen the Sonne of God himselfe who to recouer vs to our former libertie was crucified for the discharge of our debt Math. 18.23 c. Ezech. 12.10 31 As the Iuie by litle and little creepeth vpon the Oke till at the last he doth ouer-grow and destroy the Oke So likewise doth Sinne by little and little get vp and get the strongest and mightiest men sometimes vnder him as it did Salomon and Dauid and Peter and diuers others for al their wisedome and learning and iudgement and experience which they had both of themselues and of the world 32 As a litle Leauen sowreth the whole lumpe of dow Or as a little fire whereof but one sparke is sufficient to kindle a great fire and to burne downe a whole Citie Or as a tree whose stubbes remaining in the ground are enough to giue one a fall Or as Iezabel that painted harlot whose very remnants as the schull of her head and the plames of her hands must be buried least they infect the ayre Or as a Mote in the Sunne is but a little thing and yet enough to hinder the sight to paine the eye and to trouble the whole body Or a hayre is but a little thing yet enough to stiffle a man Or as the flies of Egypt were but little things yet none of the least plagues Or as the lice were lesse thē the flies yet one of the greatest plagues that came vnto Egypt Euen so such be our Sinnes which wee call little Sinnes and the Papists call veniall Sinnes that may bee washed away with a little holy water c. we count them little and nothing and not to be stood vpon nor once to bee touched but in time we may prooue them to bee the greatest plagues that will trouble vs if securely and rashly we venture vpon them 2. King 9.30 c. Exod. 8.16 21. 33 As a moth-eaten garment and worm-eaten wood hath no more vse but to be cast away the one to the dūghill the other to the fire Euen so no more vse with God hath a soule moath-eaten and worme-eaten with Sinne but to be cast out of Gods presence into the fire 34 As wee are loth to haue our wounds often grated vppon and cannot well away to haue our soares rifled seared launced but rather couet to haue them fed with healing salue So likewise we are hardly brought to haue our consciences ground or our Sinnes ransacked sifted searched and ripped vp but rather we could wish to haue them playstered with sweete promises and bathed in the mercies of God 35 As it is farre safer before incarnatiue and healing medicines to vse corosiue and mundifying waters without which though some sores may seeme to close and skinne vp apace yet they prooue worse and bee rotten still at the coare they haue aboue a thinne skinne and vnderneath rotten flesh So in like manner wee would cloake hide and couer our Sinnes as it were with a Curtaine but it is more sound Chirurgerie and diuinitie to haue our consciences pricked and pierced with the burning yron of the Lawe and so to cleanse the wound of our soule by sharpe threatning least that skinne beeing pulled ouer the conscience for a while wee lament the rotten corruption which remaines vncured vnderneath and so wee be constrayned to crie out of our Sinnes openly 36 As it is a folly then to dissemble our soares whilst they bee curable and after to make them knowne when they be vncurable Euen so it is a great follie to dissemble our Sinnes whilst they may be remedied and so after to bee constrayned to blaze them all abroad when they are remedilesse 37 As wilde beasts who so long as they are sleeping stirre not but being awaked they flie in a mans face and rend out his throate Euen so in like manner the Sinnes which a man committeth lies at the doore of his heart though hee feele them not and if he doo not preuent the daunger by speedie repentance God will make him to feele them once before hee die and rayse vp such terrours in his conscience that he shall thinke himselfe to be in hell before hee be in hell and therefore it is good for euerie man to take heede how he continues an enemie to Christ Gene. 4.7 38 As men may be too carefull in seeking after Physitions to remoue the diseases of their bodies So may they be too too carelesse in seeking after Christ to remoue the Sinnes of their soules 39 As the body is soone hurt with wounds but it is not cured but with much griefe and torments So the soule is soone wounded with Sinne but it is not so soone or easily healed 40 Like as it is easier for one to hold a stone whilst hee hath it then to recouer it when it is fallen out of his hand So it is easier to preuent and eschew Sinne then to recall or hide it once committed 41 As in a Well except there be some water in it we cannot easily see the baggage that lieth in the bottome So in the depth of the heart without teares we cannot see our Sinnes for the lesser our sorrowes are the greater are our Sinnes 42 As hee that waxeth pale and is afraid of the hissing and biting of a Viper and dooth runne to the Physition Euen so much more is filthie Sinne to bee abhorred and feared which hath worser poyson then all Vipers and much more sooner ought medicines and a remedie to be sought for it 43 As when wee walke and liue according to Gods word and in his feare wee goe to God to heauen and to euerlasting life So by Sinning in lieu of going forward we slip backe and draw towards death 44 As hee that flieth from his enemies that pursueth him in lieu of sauing himselfe in some towne turneth backe towardes them and