with vs but we should take that course which this Ieweller by his practise here prescribeth vs who resigneth vp all that he had in the world that he might buy this treasure of Gods word Let vs doe the like Augustine Nos ipsos pro illa margarita demus non quia tanti vateamus sed quia plus dare non possumus Let vs giue our selues for this pearle of great price not because we are worth somuch but because we haue no more to giue Minus dat vt plus accipiat hoc fac tu Da modica accipe magna da temporalia accipe aeterna da terram accipe coelum This Ieweller hath a wonderfull bargaine in giuing vp his state and interest to this world for liuery and seisin of this better purchace of the world that is to come For as Augustine saith he giueth the lesse to receiue the more doe thou the like Giue meane things and receiue greater for them giue temporall things and receiue eternall giue earth and receiue heauen giue golde and receiue God As thou forsakest father and mother to cleaue to thy wife so forsake father and mother wife and al be it neuer so neere and deere vnto thee to cleaue to God To sell all that we haue is to renounce the lusts of the flesh and of the minde and so to shake off the world which inticeth vs to wickednes as Ioseph shaked his cloake from him Genesis 39. and left it with his mistris egging him to vncleannesse But this is that that breaketh off the bargaine and keepeth vs from this purchase we endure well enough to heare of the pleasure and profit of this purchase but we like not the couenants we are loath to be touched in our worldly state or to alter the condition of our life the doctrine of repentance and the Gospel of Christ teaching vs to deny all vngodlinesse and worldly vanity and to liue soberly iustly and vprightly in this world is grieuous vnto vs Tit. 2. and we cannot abide it The children of Israel hearing of the fruitfulnes of the promised land of Canaan Num. 14 buckled themselues in al the haste vnto the battell and marched towards it eger of the present possession of it but hearing the place was inhabited with Giants they hung downe their heads and their hearts failed them and altred quite from the men they were before their fancies were set vpon Aegypt again So many hearing by Gods spies that came from heauen of the ioy and happines laid vp in store for vs in the life that is to come especially of saint Paul who was rapt vp to heauen and was full of reuelations 2. Cor. 12 and discoursing of the vnspeakable riches of his kingdome rauisheth the hearers with these delightfull tidings that the eie hath not seene the eare hath not heard 1. Cor. 2 neyther can the heart of man conctiue the things that God hath prepared for them that loue him men I say heartned with such consolation they take stomacke to themselues and are zealous and hot in spirit after it to winne and enioy it But withall vnderstanding that the way is narrow Math. 7 and the doore streight that leadeth into it and that there wil be some difficultie in our passage our hearts grow heauy and our iourney is dashed and our whole minde is set vppon retiring vnto Aegypt and to embrace this present world He that hath earnest occasion of speech with another man A similitude coueteth to find that man alone and free from other busines when as God would speake to vs he would find vs in this case he would haue vs loue men sequestred and put apart from the world Therefore when hee was to commune with Abraham Gen. 12 he willed him to be priuate to resigne his natiue soyle Vr of the Caldeans and to inioy his blessed presence to forget his owne kinred and his fathers house And because that cares are the daughters of riches which as thornes do choake the good seed of the worde in worldly minded men the Lord enacted in the state of Israel that cleargy men Deut. 18 seperated and put a part to the ministrie should not haue worldly hereditaments and possessions as other of the tribes that their minds whilest they were in their holy ministration might not be distracted and miscaried with them As also it was a constitution among them Leuit. 〈◊〉 that he that was bunched and crooked in the backe shuld not serue minister in the temple For this defect and impediment of body is a hindraunce to their eies that they cannot lift them vp to heauen as they shuld So such as are distorted and crooked in mind and haue their affections always stooping looking on the world are no fit persons to serue before the Lord and to enter into his courtes Mortifie we therfore all our worldly lusts and slay we them down right with the sword of the spirit Let vs not imprison in the bowels of our soules such sinnes as we like best and keep them aliue as Saul did Agag 1. Sam. 15 whom God commaunded should be put to death but let vs hew them in peeces as Samuel did Agag in Gilgal before the Lord and beate them as small as the dust of the earth If we pitty our sins as Ely did his sons 1. Sam. 2 when we ought to punish them God will punish them and wil bring a great iudgement against vs for them Oh heauy and most grieuous is that commination of the Lord against Achab 1. King 20. for demissing Benhadad Because saith God thou hast let goe out of thy handes a man whome I appointed to die thy life shall goe for his life The like sentence is gone out against all that saue aliue that sinne they should destroy they shal die for it If ye liue saith Saint Paul after the flesh ye shall die Rom. 8 but if ye shall mortifie the flesh by the spirit ye shall liue Thus Paul maketh two men of one the one the outward and the other the inward man both which are vnited in one yet are they so sundry as they cannot agree in one but the generation of the one must be the others corruption the life of the one must be the death of the other and therefore to saue and keepe aliue the one we must needes mortifie and put to death the other What a good match we shall make in coping away the pleasure of the world for the ioyes of heauen at that generall county day wherein the bookes and scrolles of consciences shall be laid open plainly will appeare at what time all those things that we haue here gathered together will do vs no good where no manner of excuse may serue our turne where there wil be no place of any refuge for vs. Here there haue bin found some places of small succor in the time of danger Gen. 3 Genes 18 Gen. 19 1.
Israelites were so glutted with the garlicke of Aegypt as they had no fancie to a finer foode Let vs be purged of these hurtfull euil humors and so shal our souls be fulfilled with Gods word Whenas Christ vppon his entrance into the temple chaced away such with a whip of cords Iohn 2 who chopped and changed and made their worldly bargaines and matches in the Temple what doth this his zealous fact conclude els but that the impure negotiations of this world cannot be intermedled with the exercise of his word He cannot away with such paltry doings when as his holy misteries which are of such moment are needful to be handled What Courtier would not think himselfe greatly iniured A similitus who whilst he is busie in talk with his prince about his great sutes a country pesant with his irksome clamour should interrupt his businesse It is a grand dodge that the soule so excellent a creature sustaineth who whilst her sutes should be put vp to God it is disturbed and cut off by the vntimely importunat molestation of the world God neuer presented himselfe vnto Moses so long as he was a Courtier in Egypt Exod. 25 and liued in pleasure daintily dandled in Pharaoes daughters hands and dieted delitiously with the princes iunkets but hee was first espied of Moses in the middst of a bramble or bush of thornes to insinuate thus much that he is not to be found in a pleasurable life but in a state that is pricked and wounded with the briars and thorns of persecution And at that time God straitly charged Moses to put off his shooes before he came vnto him teaching vs thereby to put off our worldly mindes before we presume to prease to the presence of the Lord. When the prophet Elias sawe Gods glory and maiesty passing by before him he couered blinded his eies with his mantle whosoeuer will be partaker of Gods glorie hee must close vp the eies of his earthly affectiōs and must not behold the vanity of the world Psalme 89. He will not dwell in the stincking cage of our bodies of whom it is written Righteousnes and iudgement is the habitation of his seate If thou hast a vessel that thou wouldest fil with any liquor A similitude and that standeth full of another already is it possible to put them both together or to put in the one without emptying the other Thou arte to bee filled with the liquor of life with the sweete balme and oyle of the grace of God thy glasse viall euen thy heart is full already of bitter water of wormewoode of the brackish and salt water of the sea of this world therefore powre this out first and rince thy vessell cleane that it neyther may keepe out or infect that pleasant confection and restauratiue that is to be putt into it And embrace the sweete counsaile of saint Augustine in this case in this sorte directing vs Ex inani quod implendum est bono implendus es funde malum quia melle vult te implere Deus August si aceto plenus es vbi mel pones Empty that which is to be filled Thou art to be filled with the goodnes of thy God powre out thy wickednes God wil fill thy belly with hony but if that be ful of vinegar before where shal he find roome in thee for his hony As hee that will graffe a wilde oliue tree A similitude vnfruitfull by nature first loppeth and cutteth off his riotous branches and graffeth in that stocke in the roome of them the braunches of a fruitfull and fertile three so such as wil be planted in the Lordes house Psalme 92. and will florish in the courts of the house of our God and bee graffed into the stocke and body of Christ hee must first prune and toppe his worldly inclinations the shrubbes of sinne and the armes of vngodlines must be broken off and the loue of God the estimation of his word and the braunches of holinesse and righteousnes of life must bee graffed in their place Psalme 137 Howe shall wee sing the Lordes song in a strange land sayth the kingly Prophet The world and heauen are as strange as may be and therefore so long as we are giuen to the world we cannot sing vnto the Lord in our hearts If wee therefore cannot sing Oh let vs sigh to be deliuered from it that wee may in heauen make that cheerefull noyse of Haleluya to the Lorde and in the meane while trebble with one harpe vpon Dauids dumpe weeping and mourning for the remembrāce of Syon Sarah was first past her youthfull yeeres Genes 1◠and was dead to the world before shee conceiued and brought foorth Isaac which was his fathers ioy We must first subdue and ouercome the worlde and be dead vnto it or else we shall neuer bring forth the effects and fruites of true ioy which is of Gods Spirite Euery beast was to be killd before it could be sacrificed Leuitie 1. so first our beastly worldly lusts must be killed before we can be a sacrifice to God Iacob was called Iacob Genes 25. which signifieth a supplanter before he was called Israel which is Gen. 32 Seeing God to teach vs that wee must first treade the world vnder feete before wee can see this presence of the Lord. As Daniel first destroyed the Idol Bel Dan. 14. and then hee buckeled with the Dragon well enough so destroy thou this dumbe idoll of the world and thou shalt griple with the deuill the olde dragon well enough It is dangerous to ride on an vntamed colt that laboureth to cast thee A similitude this worlde is thy vnruly lade assaying alwayes in thy voyage to Ierusalem to throw downe thy spirit The spirite and the world are as a paire of balaunces and scales A similitude when the one of them mounteth vp the other is weighed downe when the Spirite is eleuated and cast vppe to heauen our worldly affections are throwne downe to the earth Or they are like an houre Glasse A similitude which emptieth one parte to fill another the soule when it is ful of the spirite of God emptieth it selfe of the lusts of the world Abraham receiued not the couenaunt of circumcision before he went from Vr Gen. 18 which was his worldely possession before about receiuest Gods couenant in thy mouth and professest his religion it is looked that thou shouldest as thou arte called of God giue vp and renounce thy too worldly disposition As the tree leaneth so it falleth A similitude when the axe is put vnto it if the body and braunches weigh to the left side it wil fal on the left side If al thy life time thou leanest to the left side namely to the world neuer looke when thou diest that thou shalt fall on the right hand of his glory and felicitie If thou wilt liue to God the worlde must not sunder
Exhortation to the loue of the worde and the spirituall life the purport of the premisses IT is not gold but drosse not hony but gall not credit but shame not life but death not good but euil which the world yeeldeth vs diuide the worlde aright with the sworde of truth and the vanitie of it will soone appeare vnto thee But thy word Psalme 119 O Lord endureth for euer in heauen Mat. 13 It is the word of the kingdome because it bringeth vs to no lesse than a kingdome It is Iohn 6 the word of life which giueth life vnto all creatures Mat. 2 It is the starre which conducteth vs to Christ Gen. 28 The ladder whose toppe reacheth vp to heauen The water which purgeth and cleanseth our leprosie 2. Reg. 5 Psalmey ◠The manna which satisfieth our hungry soules Iohn 6 The booke that we should study vpon day and night The royall and celestiall Testament of God The Oracles of his Sanctuarie Psal 1 Ierem. 31 Isai 22 The Key that openeth his counsell chamber doore The milke of his breasts Mat 16 1 Pet 2 Psalm 11◠the gage of his loue The light of our paths The breath of our nostrells The piller of our faith Pro 3 The anchor of our hope The ground of our loue Heb 6 The charter of our happinesse Pro 4 The Schoole and Library of all spirituall learnings This is the pathway that leades vnto heauen Luke 18 so saith Christ to the yong man in Luke If thou wilt enter into heauen keep the commandements So saith the Spirit Reuel 2◠Blessed are they that heare the word of God and keepe it So saith the Angel Blessed are they that keepe the words of this booke So saieth Solomon Prou. 29 Blessed is the man that keepeth the Lawe So saieth Isaiah He that doth this is blessed Isai 56 Iames 1 So saith Iames The doers of the Lawe are iustified And to this giue all the Scriptures witnesse if we wil consider them Good cause therfore haue we to loue this Lawe and all the day long to haue our study in it Worldly Lawyers increase daily they are called common lawyers because they are too common and they are not weary in following that study but Gods Law which speaketh of farre better things and promiseth to the faithfull professors thereof not the golde of Ophir or India but the infinite and vnspeakeable treasure of a kingdome lieth open in the windowe or shut in the studie altogether neglected or retchlesly regarded Sommon all the Law giuers and conuent them together and lette them worship their politique ordinances and statutes as they list they must not bee matched and consorted with this Lawe None of these euer durst or did promise vnto any that were keepers thereof the recompence of a kingdome Mercurius Trismegistius gaue Lawes to the Aegyptians Phoronaeus to the Graecians Solon to the Athenians Lycurgus to the Lacedemonians and Numa Pompilius vnto the Romanes yet none of these pricketh them with that praise as to assigne such a recompence and rewarde vnto them Such glory hath all his Saintes saieth the Kingly Prophet 1 Chro. 12 As one of the least of the captaines of the sonnes of Gad could chace away a hundred and the greatest a thousand so one of Gods books exceedeth a thousand of humane constitutions Prou. 31 Many daughters saith King Lemuel haue done vertuously but thou surmountest all so many writers haue written learnedly but the actuaries of the scriptures haue gone beyond them all Wheras others of Gods blessings as food light and life are communicated to others of his creatures as to birds beasts and fishes this priuiledge of the word as a preheminence and prerogatiue royall aboue all other creatures he hath appropriated only to man And this is argument pregnant to perswade vs to the loue of the word As man is most happy by his hauing the word so had he bin of all most miserable if he had bin destitute altogether of this word For what comfort saith Tobias can I haue now I sit in darknes so what comfort could we haue had whilst we sate in darknesse and in the shadow of death whilst we were without knowledge and hope of our saluation aliants from the common wealth of Israel Ephe 2 strangers from the couenant of promise and were without God in the world Whenas God would checke the ingratitude of his people he calleth to mind his benefits done vnto them and as the chiefest among others Miea 6 he grateth their eares with a rehearsall of his word That as he had giuen them Moses to gouerne them Num. 34 so he had sent them Aaron to instruct them as he had giuen them a Iosua to leade the people Iosua 15 so he did giue them a priest to beare the Arke a Iehozadach with Zorobabel Agge 1 and a Iayrus in the Synnagogue with a Centurion in Capernaum Mat 8 9 His word hath bin the badge and cognisance of his people the hedge and partition whereby they haue bin distinguished from all other people So singeth the melodious musition of Israel Psalm 147 He hath not done so to any other nation neither haue any people such knowledge of his laws This is that one thing that is necessary as Christ said to Martha howsoeuer many other vnnecessary things are preferred before it Luke 10 and we preferre with the vngentle and vnmannerly guests in the Gospel Luke 14 our wife our farme our oxen before it Herein we resemble and imitate such porters A similitude who letteth euery one that is costly apparrelled into his masters gate and keepe out such who are farre their betters because they carry not such an outward shew Or they are like the rauē A similitude who whē sheseeth her young ones in the nest first doe begin to fether and then their fethers seeme white she doth not know them but afterwards perceiuing how the fethers grow blacke she nourisheth and preserueth them The world loueth not a godly man because he seemeth to be of a contrary fether but let him turne blacke and be like the world and the world will know him for his owne and make much of him As in desperate diseases A similitude such medicines as do serue simply in their nature as preseruatiues of life are turned thorough the dangerous corruptions of the patients into occasions of death So in some most dangerous diseases of the soule the word which otherwise in nature is a salue is a corsiue vnto vs. For the word is of sundry effects according to the diuerse dispositions of the subiects that it principally worketh vpon The Sun worketh diuersly as we see A similitude according to the variable nature of the matter vpon which it hath his force For as it softneth waxe so it hardneth clay as it whiteth some things so it blacketh othersome things and yet the
may not abide so to rake up treasure here from whence we must al depart and to burden our selues with heauy leades of worldly possessions in our trauell towardes heauen is both importable and absurde Looke not thou for water to be yeelded to thee out of the flintie stone Similitudes or wooll to keep thee warme from the asses backe It is madnesse to hunt the windes with a net it is lost labour to build vpon the sand and to draw vp water with a syue Haue recourse to Moses the Prophets and Apostles and from these fountaines which can neuer be dried vp draw waters of saluation Lay this good â—â—undation and it shall be like Mount Syon Psal 125 which can neuer be remooued Let the glutton in hell Luke 16. out of the middest of the flame desire that some preacher might be sent from the dead to fore-warne his brethren we mindfull of the censure reproof 〈◊〉 the Prophet what Isai 8 from the liuing to the â—â—ad heare Moses the Prophets to whom 〈◊〉 we shall haue diligent accesse we do not 〈◊〉 our hands in a beggars wallet but into a â—â—ore-house and treasurie of wealth which 〈◊〉 neuer be spent The holy Scriptures are like a deepe well Similitudes and fountaine which is not to be drawne ouâ— and emptied by a bucket but the more yâ—â— laue it forth the fresher it runneth or like tâ— gold or siluer which the more you rubbe iâ— turn it with your hands the brighter it appeareth or like vnto fire which the more it iâ— blowne the cleerer it burneth These similitudes fal wel into our purpose since the scriptures vse them the word of God is compared vnto them For as these things are cheefest in request and excell all others so Godâ— worde easily doth excell and ruleth ouer all Let the Poets therefore stand vpon theiâ— numbers odes and verses and draw them from their fained and farre fet fountaines Helicon Castalio Parnassus and such like wâ— haue the word from heauen published to thâ— church vpon the mountaines Sinai Sion anâ— Hierusalem Let the Heathens hunt after theiâ— idle imaginations and run into the holes anâ— caues of the earth to their worm eaten oakes to their paltrie pillers for their oracles are directions in all their proceedings we insteedâ— of these broken reedes doe wholly rest ouâ— selues vpon the sure foundation of the wordâ— which standeth fast for euer Pithagoras may parley as long as he pleaseâ— with owles and with Eagles Apollonius Thyâ— aneus may listen till he list after the chirping and piping of birdes we lend our eares alone â—o the God of heauen the creator of al things by Moses the Prophets his sonne Christ and â—he Apostles speaking vnto vs. Let worldlings delight them selues still if â—hey will in their foolish wisedome or wise â—oolishnes or continue blinded in their rude â—nd grosse ignorance or gape still for gold â—he very garbage of the earth and with wretched Esau hunt for venison abroad we shall â—uÌ„t with blessed Iacob for a blessing at home â—e shall lay vp treasure for our selues in heaven we shall climbe the mountaine of this worldly wisedome and treade it vnder feete whereby we shall behold as in a cleere reâ—â—on the secret mysterie of al heauenly wisedome and all the spiritual treasure of saluation which grace the Lord giue vs. CHAP. III. That the word of God is a Pearle of great price MOses the law-giuer to the Lordes people being to set foorth Gods preceptes vnto them that they might be the more zealous of them he putteth this peremptorie preamble vnto them These wordes which I commaund thee this day Deut. 6 shall be in thine heart and thou shalt rehearse them continually to thy children and shalt talk of them when thou tariesT in thine house as thou walkest by the way and when thou liest down and when thou risest vp And thou shalt bind them for a signe vpon thine hand and they shall be as frontlets between thine eyes also thou shalt write them vpon the postes of thine house and vpon thy gates Thus he trimmes his matter with sundry ornaments and circumstances of art A similitude to make it to be loued as a woman deckes her selfe with a great number of iewels that she might be more esteemed Here is a muster of circumstaunces together marching and following in very strange array euery seuerall worde is the edge of a sharp sword and the main blow of a beetle to driue this wedge through our knottie blockish consciences A man would haue thought he had vsed force enough and made his matter sure with the first onset in commanding that this word should be within our heart which is a casket offer sufficient to keep it safe enough For that is a castle and fortresse that repelleth the batterie of sinne Wherefore Dauid saith Psalme 119 I haue hidden thy commaundements in my heart that I should not sinne against thee But not so satisfied he requireth further that we rehearse his precepts to our children and that as a Nightingale who hath got a pleasant note is alwaies harping and chirping vpon it we should alwaies dilate and descant vppon them when we come into the house But albeit domesticall study and quiet much furthereth meditation yet a further aske and labour is enioyned vs namely that whilest we are in our iourney and the outward feete of our bodies runne their waies â—he inward feet of the mind and soule should â—unne with Dauid the waies of Gods commandements And yet as though this worke thus enâ—yned vs were not enough for vs he commandeth moreouer that couching and lying â—owne our minds should watch and waite â—erevpon This seemeth to be such a hard â—eece of seruice as the like wherof no master â—seth to lay vpon his seruant who among vs â—o so abridge their seruants of their naturall â—est as to exact and claime that time which is â—ue to rest to be spent in our affaires One would thinke now he could goe no further but that he must here stop and set vp his rest but behold assoone as we are out of our sleepe and do cast vp our eies he setteth worke enough before vs. For to helpe our memories that are weake and slipperie he willeth vs to weare them as rings vppon our fingers and bind them as signets vpon our hands and yet as though the hand were too farre distant and remooued from the heart and for all this helpe and good meane might be forgetfull he prouideth that his precepts should be the obiect of our senses in setting them as frontlets betweene our eies which may alwaies rub and quicken vp our memories And yet there wants this clause to make ful the period Thou shalt write them vpon the posts of thine house and vpon thy gates that thy studs gates and portals at thy ingresse and egresse may be publike preachers to thee Now thou Deut. 33 Iosua 14 O man of
God let me aske thee this one thing why dost thou amplifie and enlarge this matter and giuest such letters of commendation vnto it No doubt thy answere is that treasure of much worth hath need to be wel kept and that pearles of cheefest price which are easily lost should be fast tied to ribbands and warily locked vp It is to much purpose that the word is sampled and patterned to a pearl and a manifold and comfortable vse we haue hereof and it liuely setteth forth the dignitie nature and excellencie of the word This Pearl is the omnipotent and eternal word of God properly so called for sundry good respects whether we consider the subiect matter or form manner and operation of the pearle For the matter of it Plinius it consisteth wholy of the dew of heauen which a certain shel-fish vsually at a set and certaine season of the yeere draweth to it self as natural philosophers and historians do report now how in this property it fitteth Christs nature the kingly Prophet sheweth vs directly in this wise Psalme 110 The fruit of the womb is of the dew of the morning Aug. Tom. 4. Quaest in Mat. quaestio 13. Ille ad margaritam iam ipsam peruenerat quae integumentis mortalitatis quasi ocncharum obstaculis inter profunda huius saecnli atque inter duritias saxeas Iudaeorum aliquando latuerat Christ now as saith Augustine grew vnto the very substance of a pearle inclosed and shut vp in virgins womb and mantle of mortalitie as it were in the shell and couerture of the fish lying hid a while in the depth of this world as it were in the sea and among the cragged rocks of the people of the Iewes The forme of the pearle is orient and glistering and exceeding beautifull wherein it hath a notable agreement with this word as the same father in the same place thus witnesseth Verbum Domini lucidum candore veritatis solidum firmitate aeternitatis vndique sui simile pulchritudine diuinitatis The word of God shineth through the brightnesse of the veritie it is firm and sound through the solidity of eternity and it is in al parts alike in the beautie of diuinitie The vertue and operation of the pearle is great and for diuers vses is exceeding medicinable among other to remedie the panting of the heart to quicken comfort and restore the vitall spirits to depell and driue away the giddinesse dizzinesse and swimming of the head Now how all these conspire in one in Christ and are compleate in him and are brought to passe in vs by feeling experience by the operation of the word it is as cleer and apparant as the Sunne This was that which was Dauids comfort and quickened him in the midst of his trouble Psalme 119 The want of this 1. Sam. 28. droue Saul into all perplexed and pittiful passions and most desperate designements whilest he rowled in his melancholy and mad moode and bethought himselfe how God was departed from him and aunsweared him no more either by Prophet or by dreame A similitude This is the comfortable electuarie of our soules made by the art of the best Phisitian and approoued by long experience as most excellent This is that aqua vitae which doth A similitude not only slack and alay our thirst but worketh within vs to the quickning of our life when it is dead in sinne Iohn 6 Therefore Peter calleth it the word of life saying Lord whither shall we goe thou hast the words of eternall life And Christ calleth it life This is life eternall Iohn 17 to know thee the true God and him whom thou hast sent Iesus Christ There is no sinner so swallowed vp of sinne so dead and buried in it whome the woorde can not quicken and rayse vp againe It cried out to the drie and dead bones in the field and loe they were knit together Ezech. 37 the flesh came vpon them and the skinne aboue couered them they breathed liued stoode vpon their feete and became a mightie armie Lazarus who had lien foure daies in his graue was quickned by this word Iohn 11 As the bodie liueth by his bodily food A similitude so doth the soule by his spiritual foode the food and diet of the soule is the word But herein this food exceedeth much the other that this is effectuall and liuely to the dead but the other is nourishable onely to the liuing Take thou heede therefore of the wretchles regard and loathsomnesse of the word since it is thy meate A similitude For as among the diseases of the body there is none more desperate then his whose stomacke either loatheth or retaineth not his meate the strength of his life without which the body dieth so he whose soule abhorreth this meate is in all extremitie and is brought according to the saying of the prophet Psaim 107. euen to deaths doore What man is so desperately and irrecouerably sicke A similitude who doth not gladly heare that Phisitian who doth but barely make him promise of his health albeit he be not able to performe it wherefore since Gods word is life of it selfe and healeth all infirmities suffereth vs not to be giddie in the spirit or wauer in the faith but giueth vs assurance of our eternal saluation ô deare and precious let this pearle be in our sight Let the Poets boast of Orpheus as they please who with musicke tamed sauage beasts of this we are most sure that Gods worde hath reclaymed and altered beastly minds Act. 9 and of Apostates hath made them Apostles of purloyners of Gods secrets and merchandizers of the word hath made them the faithfull dispensers of his mysteries Paul very expressely laieth out so much whenas portraying out our counterfeit as it was without Christ after whose glorious image we haue bin perfected and transformed he indigestly shadoweth vs out with a blacke coale in this mishappen manner We our selues also were in times past vnwise Titus 3. disobedient deceiued seruing the lustes and diuers pleasures liuing in maliciousnesse and enuy hatefull and hating one another Likewise leading vs along with a rehearsall of sundrie enormities which we rifely committed he inferreth therevpon that this was our estate but the case is altred with vs we are washed sanctified 1. Cor. 6. and iustified in the name of the Lord Iesus and by the spirit of God Be we neuer so profound and deeply wise in humane wisedome it may beseeme vs well to seeke after this wisedome as a Pearle of greater price and vertue than the other Solomon the wisest that euer was saw verie manifestly that wheresoeuer the vncreated wisedome of God spake Prouer. 〈◊〉 it spake of excellent things euen things seemely for Princes And although some places are shallow enough for the lambe to wade in yet there be some deep enough to drowne the very elephant of the which we may say with the
holy Apostle Oh the deepenesse of the counsailes and wisedome of God! Rom. 11. how vnsearchable are thy wayes and thy paths past finding out One Plato is woorth a thousand vulgar men the Scriptures surpasse all the writings in the world Loe thou that arte so highly conceited of thy selfe and thinkest thou canst see farre beyond the Moone imagining that a Preacher can speake nothing vnto thee but that thou knewest before or that he is not able to stirre thy affections 2. Sam. 11. 2. Sam. 12. I wish that Dauid might bee a president vnto thee to reforme thy iudgement who being mightily inspired with the Spirit yet for al his wisedome dwelt stil in the damnable ignorance of his sinne without remorce of conscience vntill the liuely voice of Nathan the Preacher pierced his heart opened the eyes of his vnderstanding and taught him knowledge Nabuchadnezzar hadde a vision of a tree Dan. 4. which was a figure of his fortune but all his wisards in court and country coulde not lay it open but he tormented himself with the hidden mysterie of it vntill Daniel did vnfolde it Paul was a choice man Actes 22. of very rare parts and induments of mind traded vp in learning at Gamaliels feet Actes 9. a doctor of the law mightily read and checked by his aduersaries openly for ouermuch studying of himselfe yet for al â—â—s priuiledge of his wisedome and learning â—â—e was sottish and senslesse vntill hee entred â—â—to Christ his schoole his learning was but a â—ead letter vnto him vntil the spirit quickned â—im and he was sent to Ananias who informed him what to do If the Spirit openeth not the doore of thy â—ppes thou speakest like a Parrot A similitude thou canst â—ot tell what as Caiphas who prophecied and â—reached of Christ but didde not know so much Trust mee there is no estate of life more miserable than to remaine in ignorance of the word and no estate happier than to haue the knowledge of it What say I of this Pearle â—hat it easeth panting hearts dizzie heads and theereth vitall spirits this word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is all in all vnto vs. If Saul be madde thorow melancholy 1. Sam. 16. if Dauid play these songs and ditties vppon the harpe his frensie leaueth him and his minde is againe quieted This charmed the very diuell and made him swell he did burst when he did set vpon our Sauiour putting him to shame Matth. 4. and to his heeles sodainly This curbled and so ratled the ruffians that were sent from the Scribes and hie Priests Iohn 7. to attach and arrest Christ as they had no power ouer him It exhorteth it threatneth it inciteth it reclaymeth it instructeth it conuinceth it singeth it mourneth it praieth it detesteth it commendeth it disalloweth it recounteth things past foretelleth things to come it singeth of mercy and discourseth of iudgement It bendeth euery way like to soft waxe to bend our stubborne consciences Paul in this especially commendeth his Timothie 2. Tim. 3. that he hadde spent his time in the study of the Scriptures from his tender age wherby he was able to shew himself a workman to cut the word aright to doe the worke of an Euangelist to be prompt and furnished to euery good worke Thrice happy was the state and gouernement of Israel Exod. 28. which by Vrim and Thummim asked counsaile of the Lord wee are nowe in blessed case who haue the light and lanterne of Gods word set vpon an hill set out in our pulpits as in a candlesticke by which wee haue Gods counsaile and direction for our doings so as hauing this Iewel and Pearle vpon our breasts voyde of all feare and trembling at the heart freed from al wauering and vnstable wayes and finaly reuiued in our vitall spirits wee take vp the songs and sayings of Gods saints As with diuine Dauid who merrily maketh this melody on his harpe and humble bandore Psal 27. The Lorde is my life and my saluation whome then shall I feare The Lorde is the strength of my life of whome then shall I be afraide What if hostes of men beset me Psalme 23. yet shal I not feare and though there rise vp war against me yet shall I put my trust in thee And with Daniels consortes shew our heroicall and inuincible stomackes with faithfull heartes saying Beholde the God whome we worship Dan. 3. he shall deliuer vs out of the fiery furnace And wyth peerelesse Paul commune the case and challenge all aduersary power into the field and expostulate thus with them Rom. 8. Who shal seperate vs from the loue of God which is in Christ Iesus our Lorde And wyth hym when wee haue seene all that they can doe be of this courage and resolution with our selues that nothing shal be able to sunder and diuorse vs from the fauor of the Lord. But all this while heere is but one Pearle spoken of to which the word of the kingdom â—s compared And not without good cause For there is but one at one time ingendred in â—he fish and it seemeth that the name that is giuen vnto the Pearle which is called Vnio expresseth this his nature which signifieth One. In this it hath a fitte allusion vnto Christ who is our sole and alone mediator and hath no other either Angel or Saint to share and partake wyth hym 1. Tim. 2. There is but one Mediator betweene God and man the man Christ Iesus Neither is there saluation in any other else Actes 4. For there is no name vnder heauen whereby we must be saued Iohn 6. but the name of Iesus For whither elso shall we goe Lorde thou hast the wordes of eternall life As all the light and brightnes of the starres proceede from one Sunne A similitude so all our righteousnes proceedeth entirely from one Sonne of righteousnes Iesus Christ only As Pharao sayd to Ioseph which name in the Egyptian language is a Sauior I am Pharao Genesis 41. and without thee shal no man stirre his hand or his foote in all the land of Egypt So may it be sayde of Christ that wythout him wee are able to do nothing of our selues Math. 28. For all power is giuen by his father vnto him both in heauen and earth One sunne alone chaceth away the foggy darkenes of the night A similitude there are infinite other starres but all of them shining and glistering together and putting to their power are not able to dispell it I graunt that they are to vs as lampes and burning torches and minister great light but yet the blacknes of darknesse doth remayne and is not expelled by them The only sonne of God hath done away our night and hath turned the darkenesse of our grosse ignoraunce into the day-light of his glorious gospel shining into our hearts God hath also giuen vs many helpes besides
painted and varnished yet not fully finished they admire the passing perfection of it deeming that nothing can be added further to it but the Painter himselfe seeth well enough hauing a further worke conceiued to himselfe then others can desire how far it is distant from the hue and brauerie which he mindeth to giue vnto it before he hath done with it So thinke we as we will of the beautie of Gods house of the inestimable treasures and pleasures of his kingdome dispearse them and extend them as farre as we may by all imagination we are bleare eyde with Leah and we see with the blind man not yet fully cured Mark 8. men walking like trees things nothing answerable to that they are indeede Before the chiefe workeman hath put his last hand to his image and counterfeit it will shew it selfe wide and distant from our iudgement Some thinke that Coelum which is called heauen commeth of Coelo which is to engraue and so it may well for we see how it is carued graued and adorned round about with glistering and orient starres But I subscribe to them who thinke that Coelum is taken à coelo which is to couer hide and conceale because the treasure laide vp for vs in heauen is couered concealed 2. Cor. 12. and hidden from our knowlege For whenas Paul was snatched vp to the third heauen he vttered more with silence then he could with speech for he plainely saith he heard such wordes which cannot be spoken which are not possible for a man to vtter for indeed mans tongue in such kinds of cases stammereth and cleaueth to the roofe of his mouth so disable it is to vnfold diuine misteries So that our chiefest commendation of them is our silence of them Isai 24. And this vse did the Prophet make of them to himselfe who being ful of secret Reuelations kept them in a dutifull silence to himselfe saying My secretes are to my selfe God his wondrous workes so exceede all number measure and proportion as it is more commendable to conceale them with a godly admiration then to prie into them with a curious inquisition A similitude Set a round bowle or globe in any place which is of that quantitie that may fill the place and will that vast substance thinke you be dragged out of the narrow and strait passages of the doore of that place there is no reason so to thinke the spirituall ioyes of heauen are of that huge capacitie and substance Cui magno nihil est magnum â—eneca there being nothing great in comparisoÌ„ of this great as they cannot enter into the doores of our soules or be drawne through the portall and passage of our lippes The Queen of the South comming from farre to heare Salomons wisedome â— King 10 it perplexed and astonished her and tooke her spirit from her how much more shal the wisedom of the word farre greater then Salomons put vs to filence and amaze vs sodenly Christ informing Nicodemus but in the rudiments of religion Iohn 3 and beginning with him at the first element of our redemption pointing as it were with his finger at the fountaine and head thereof which is the loue of God to mankind he handleth it so as thereby we are not able to see the nature of it for saying thus of it so God loued the worlde that he gaue his onely begotten Sonne this first word so putteth vs to a non plus For how did he loue it he loued it but so as cannot be expressed And he cannot speake otherwise because hee knoweth Gods loue to be vnspeakable The blessed Apostle entreating of the passion Heb. 12 not being able in particulars to extend it thus generally comprehendeth it Consider him who hath suffered such shame for you But Paul what was this shame why rippest thou not vp his stripes and his blowes his mockes and his mowes the crowne the nailes the speare the crosse because howsoeuer they were liuely and sensible yet were not sufficiently explicable and intelligible We will you likewise to consider of the word as of a Treasure and a Pearle of great price If further we would know the vttermost of his worth the spirit answereth here that it is hidden from vs it is more then any is able to declare The treasure of inward heauenly inspiration the pleasure of diuine celestiall consolation the crowne of glorie laide vp as a reward of our bitter persecution and finally God our father his most gracious compassion by the tongue of men or Angels cannot be spoken of they are hidden mysteries that are too deep for vs. This Treasure is hidden because it hath neede of spirituall Reuelation It is not so hidden but that whatsoeuer is needful to saluation is opened vnto vs. God dealeth not as Poets and Philosophers with the truth who with the darke clowdes of their fabulous inuentions haue so eclipsed and obscured the cleere light therof as the minds of the readers are confounded with them and can giue no iudgement of it Gods spirit hath not so mocked dallied with vs as to set actuaries and penne-men a worke to engrosse such books which being so perplexed can minister no instruction comfort vnto vs in this kind of vaine may Apollo please himselfe â— Pet. 1 God his worde is a light that shineth vnto vs out of a darke place This booke howsoeuer it is sealed vp by the Lion that is of the tribe of Iudah is broken open to vs. Howsoeuer heretofore Exod. 19 vpon the publication and giuing of the law the Lord ouershadowed all Mount Horeb with a clowde and with a thick clowd obscured the temple that was made by Salomon and couered the Arke of the couenant with a vaile 1. Reg. 10 Christ the image and brightnesse of his Father hath dispelled this darknesse chased away this cloud taken away the vaile So that as Elias when he went vp to heauen 2. Reg. 2 left his mantle to Elizeus behind him whereby he diuided the deep waters of Iordan so Christ going vp on high Ephes 4 left his wisedom and gifts among men whereby they might diuide the deepe misteries of the spirit contained in the scriptures If Pharao be nothing skilfull in his dream let him send for Ioseph who is able to interprete it If Nabuchad-nazzar his vision doth perplex him Gen. 41 if he calleth Dauiel he wil presently vnfold it Dan. 2. 4 Ananias will informe and acquaint Saul what he ought to do Actes 9. The Aethiopian Queenes Chamberlaine vnderstandeth what he readeth by the helpe of Phillip So Acts 8. if we find the Scriptures to be hidden let vs send for preachers who may lay them open for vs. But aboue all 1. Cor. 3. let vs pray for the assistance of the spirit of God knowing that it is neither Apollo in watring or Paul in planting that doth vs any good but God that giueth increase wee may haue
heapes of Doctours Preachers and Schoolemaisters but all in vaine vnlesse this catholike and vniuersall doctour sitte in the chaire and seate of our heartes and reade a lecture vnto vs. For A similitude as the harpe or musicall instrument mooueth not the eares but the cunning hand that striketh it so the tongue of the Preacher auaileth nothing the heart of the hearer without the spirit that guideth it This treasure is not so hidden from vs as the enemy would perswade vs who prate I know not of what Cimmerian darkenes and obscurity vnsearchable euery where obuious and occurrent in the Scriptures The wilie tempter herein resembleth him A similitude who minding to strike fire with his yron steele out of a flinty stone looketh round about what ende of the same might be the fittest for it There is no fitter end for him to strike out the sparks and fire of the grace of God out of our stony consciences than the worde of God is which hee often striketh at especially by his often suggestion vnto vs of the obscuritie of the word But doate ye not beloued vppon such a vaine deceiuable dreame the idle thought and inuention of mans brayne Psalme 19 The commandement of the Lord is pure and giueth light vnto the eyes The testimonie of the Lord is sure and giueth wisedome vnto the simple Socrates a Pagan and heathenish man attributeth to the light of nature thus much as what questions he shal moue plainly in good order albeit his Scholler shal be dul and grose headed he wil vndertake shall aptly and naturally be assoyled by him And shal the Philosopher in humane matters accomplish this much and shall not Gods spirit the Spirit of al trueth the light of our blindenes our al sufficient Schoolemaister the ioy of our hearts the breath of our nostrils be aequiualent and comparable vnto him So long as wee heare any mention to bee made of Gods hidden oracles let vs haue before our eyes A similitude the trade of nauigation such as now it is by vse and long aduenture The pilote by a habite and continued experience knoweth what seasons are fittest to bring out his ships into the road is acquaynted with the course disposition of the winds the paths the windings the narrowest cuts of the vast Ocean sea as wel as with the streets and houses of his towne he auoydeth the sands rockes and gulfes as well as we the pittes and dikes that are before vs. So study we the Scriptures and be we traded brought vp in the course and knowledge of them and by Gods especiall grace abiding in our heartes there is nothing so hidden needfull to saluation but shal be found out of vs and it shal be most ready and familiar vnto vs. The Scriptures are the harder A similitude and more hidden from vs because of our slacknes in inquiring after them Such as trauel for pearles of great price which are hidden in the sea must not lay downe lazily at the bancke side or drawe circles or triangles with his finger or a sticke vppon the vppermost sand Such as digge for siluer and gold in the heart of the earth A similitude must not digge lightly vpon the face of the earth but he must pierce the very veines and bowels of the ground There is nothing so hard which is not with labour and paines made easie to vs. The difficultie of the scriptures which falleth much into our reading is hurtfull vnto none but to such as are peruerse for it is expedient for the godly euery way It stirreth them vp to study the better to attayne vnto it It kindleth in them a desire to vnderstand It addeth spirite and life vnto the praiers which the Saints make to God for the comprehending of it Moreouer this maketh them not to disdayne to aske counsaile of the learned and so thereby their pride is notably repressed mutuall loue and charitie singularly preserued Chrysostome A similitude by a fine similitude sheweth how diligence ouercommeth the difficulty of Scriptures The minde saith he thoughts of mans heart are very hidden yet such as are commonly consorted with him by his actioÌ„â— gesture and outward behauiour doe coniecture what they are Let vs loue the worde and daily conuerse with it I assure thee mude meditation is the key that openeth the lock of this exchequer and treasurie where the riches of God lie lette therefore such as will please themselues in their wicked ignorance A similitude there is no man not altered or distempered in his wittes that is not perswaded that it wel pleaseth euery Prince that euery of his subiects should be acquaynted wyth his Lawes which otherwise bee they neuer so perfectly penned if for want of knowledge of them they be not duely executed are but in vayne published See we not how the Lord hath set the Sun in the firmament of heauen A similitude as it were on a high throne that because it is the fountayne of light to lighten all the creatures of th earth euery creature might beholde it Now then if it be hidden from our sight the fault is in our fumish and euil affected eies that cannot behold it For A similitude as their eies which are alwayes fixed vppon the soote and smoake of the chimney we see how they are watrish redound with humours and are bleared and dimmed so as â—he sight of them much fayleth them and of â—he other side how they who beholde the greene meddowes and view the open and cleere ayre and the cristall pure water-flouds â—nuironing the sweete pastures distinguished with all varietie of redolent flowers wherewith the earth is mantled they are pure and quicke-sighted so sottish and earthly minds alwaies drooping hanging ouer the grosse and fumish exhalations of the earth for what is else our siluer and our gold but the brackish and brynish sweate and vapour of it I maruel not if the sight of their minde fayleth them spiritual vnderstanding departeth from them and they be starke blinde at noone day with the Sodomites with their eyes open with Balaam Genesis 19. and wil not suffer the sunne of righteousnes and the cleere light of the Gospel to shine in their hearts The sunne giueth light to the whole world alike A similitude and is denyed vnto none but let hym remayne as he well deserueth in vncomfortable darkenes who shutteth his windowes to keepe out the light of it or wilfully runneth downe into the holes of the earth that hee might not beholde it So let his bloud light vpon his owne pate and let him remayne in the blackenesse of darkenesse for euer that when the true light that lightneth euery one that commeth into the world shineth among vs by the light of the word we shut the casements of the eyes of our mindes and enkennell our selues in our earthly affections that it might be hidden from vs. In the Winter season A
similitude the Sunne is much hidden and absent from vs because we cannot see it the interposition of thick and black clouds betweene that and vs keeping it from our eyes the Sonne of God Christ lesus is a light vnto our paths but our sinnes as it were a cloudy curtayne is drawne so betwixt vs as we are not the better for it The fault heereof is wholly in our selues the Sonne is cleare of it God indeede doth blinde the wicked but he blindeh them negatiuely namely to recusant and obstinate sinners he dooth not communicate the light of his spirite and for this cause as Iob sayth They doe groape at noone day Iob 5. Whenas men wilfully do hide themselues from God God not vnwillingly dooth hide his word from them This hiding is euer in the creature onely and not in the Creator He would haue cured Babylon Ierem. 51. but she would not therefore he must leaue her The word must haue a fit subiect to work vpon or else no maruel though it be preached in vaine and is as a sword hidden in a scabbard and seemeth a dead and hidden letter to vs. The plow-man A sumilitude when he casteth his seede into the ground looseth it if the soyle be not fruitfull and fit for it so strowe Gods good seede in the furrowes of bad heartes and the seede shall neuer be seene to come and spring vp in them In euery action naturall and spiritual these two things chiefly are regarded the agent the patient In the agent there must be power and abilitie of action and in the patient conformable disposition to entertayne the action The Smyth must first make his yrons fit and pliable by the fire A similitude before he can hammer them make them serue his turne Drie billet is a fit substance to worke vpon Some earth is so leane Similitudes as to sowe it with wheate it thriueth not therby it bringeth forth nothing but light and wilde oates Mans heart is like an Inne that entertayneth alguests confusedly alike of what sort soeuer It is like a boate that leaketh and taketh water at euery seame and cranny It is like an open Cittie without walles obiect and subiect to the inuasion of the enemie It is like a vine without a hedge And finally like a house wythout lockes and doores vnto them and euery one hath ingresse and maketh a lakes of them Depart not thou from God hide not the selfe from him let no fault be in thee and God will not forsake thee or hide his word from thee but he will open this his measure 〈◊〉 thee As the Sun by his departure from the earth is the cause of the congelation of the earth not directly but indirectly so God A similitude to the condigne punishment of impotent sinners hideth himselfe from them for for God to hide himselfe from a sinner and a sinner to hide himselfe from God it is all one Therfore since this treasure is hidden from them I maruel not they esteem it so little and make no seeking for it Ignoti nullique cupido who lusteth loueth that which he did neuer know A base fellow by the high way often beardeth and braueth his better A similitude because he knoweth him not A clowne taketh more pleasure in his cottage and preferreth it before a sumptuous house in London that neuer yet knew the inequalitie betweene them Pearles are not to be prized by those that haue no skill of the nature of them Aesops Cocke will barter it away for a barley karnel inasmuch as the vertue of it is hidden from him and truly such apalogues are instructine enough and I find that the wisest sometimes do vse them Taste therfore and see how sweete the Lord is Psalme 14. 1. Pet. 2. and pray to him to open the wonders of his law so shall thy delight be in his commandements which thou hast loued and thou shalt prefer thē aboue gold Psalme 119 worldly treasure if thou knewest what they are This treasure moreouer may be said to be hidden because vnto such as are dispensers of it Math. 7 we are not to open it Christ his precept in this case is flat who chargeth that pearles should not be cast among filthy swine that will treade them vnderfeete The dammage that from hence wil ensue vpon vs if contrary to Gods will we shall with Ezechias open this treasury to the embassadours of Babylon ◠King 20. by the terrible commination by the Prophet denounced vpon Ezechias for this fact is not obscurely shewed vs. Last of all this treasure may be said to be hidden because the estate and possession of this treasure which the word affoordeth is as yet whilst we soiorn in this miserable world detained and hidden from vs Dum est spes not estres saith Augustine This treasure and pearle we haue yet b ut in hope Colost 3. and our life as saith the Apostle is hidden in Christ but when Christ which is our life shall appears then shall we also appeare with him in glorie Therefore the Apostle defineth faith which is the hand which reacheth vs this glory the substance of things hoped for Hebr. 11. and the euidence of things that are not seene Now as this treasure is neuer the lesse worth albeit the hauing of it is yet denied vs and the vnspeakable wealth and worth therof is as yet hidden from vs euen so it is with our soules and bodies that are grafted in Christ Iesus by a true and liuely faith albeit those ioyes which we vndoubtedly look for are yet shut from our eies Beloued 1. Iohn 3 we are now the sonnes of God but yet it doth not appeare what we shall be and we know that when he shall appeare we shall be like him and we shall see him as he is which time the Lord hasten that we may receiue that inheritance with the faithful which the Father of olde hath prepared the Son of late hath purchased and the holy Spirit hath consigned which as yet is hidden from vs. CHAP. V. Of this Merchant-man his taske imposed vpon him for the attayning vnto this Treasure and Pearle of great price THings of excellencie are not had without difficultie Gold and Pearle grow not as the ordinarie fruites of the earth in the outward face of it but they lie hidden in the entrals therof and with hard deluing and tedious turmoyling must be found out of vs. Our Euangelicall Merchant in this place got not vp these goods by gazing about him in an idle speculation but he buckled himself to the ordinary means of attaining therevnto by industruous operation He found this treasure as it is in the first and he sought these good pearles as it is inserted in the latter of these parables Wherefore in this man ech man may see the nature of his taske that expect this mans waies He must not stretch himselfe vpon his bed and fold
wee may hang our Harpes vppon the willow trees For there is ioy and gladnesse only in the dwellings of the righteous and only they that are true of hart shal be glad Psal 118. The organs shack-buts Psalme 64. and tuneable pipes sounded alowd Luke 15. and filled the house when the prodigall sonne came home vnto his father when wee returne from our sinnes vnto our father Psalme 30. we shall putte off our sackecloth and girde our selues with gladnes Psalme 16. for at his right hand are aboundance of pleasures for euermore But of this ioy which is the true ioy indeede which the gospell doth begette in the heartes of those that loue it can none better speake than such who haue had a liuely feeling of the same whereof in holy page wee haue innumerable examples Vertue commeth out of euery parte of this as out of the fringe and garment of Christ For as Christ with fiue loaues and two fishes fed fiue thousand men Acts 2. so Peter with one sermon did conuert three thousand soules Actes 26. Agrippa hearing the Apostle Paul but once was almost made a christian The Eunuch hearing Philip but once he became a conuert Actes 8. Zacheus hearing Christ but once for ioy hee shared out his goodes vnto the poore Luke 19. Innumerable soules that haue lighted vpon the word haue lighted vpon saluation but without the worde I finde none that hath been conuerted hath found this saluation The dead haue heard the voyce of Christ and haue beene restored vnto life The blinde haue heard the worde of Christ and haue receiued sight the dumb haue heard the word of Christ their tougs haue beene loosed and they haue glorified Christ The lame haue heard the voyce of Christ and they haue skipped the windes and they haue ceased The sea and it hath bin calmed The diuells and they haue obeyed But wee farre worse than they heare it continually and are not reclaymed A sinner can no sooner resigne his sinfull life and betake himselfe to a christian godlie course but a straunge metamorphosis and change immediately is to be seene in him and the inward effects of the blessed word of god wil soone be espied by his outward glad affects As Haman was so exceeding ioyfull when he was bidden to the banquet to the King Ester 5. as he could not conceale it but he must needes boast to his wife and neighbours of it so the righteous being caled by the preachers of the word to the supper of the Lambe and to the kingly marriage they can not but make their godly boast of it and all the day long be talking thereof As heate that is hid vnder a thicke cloude A similitude will not be restrayned from breaking foorth into a thunder and great noyse So the heate of Gods worde abiding in our heart resteth not but it searcheth all the partes and maketh great motions and commotions in them There be diuerse kinds of houses builded two chambers or three chambers high like the Arke of Noah and insuch that noyse which is made in the higher roome descendeth to the lower and is easily heard in it The inward man is much of this making standing vpon two lofts in the vpper roome lodgeth his vnderstanding and will and belowe cowch his sensuall and brutish affections and grosser motions that are carnall and beastly and these twoo distinct pauilions are so compact and conioyned together and there is such a combination betwixt them as let there be any stir more than is ordinary in the higher roome they that dwell beneath are made partakers of it If God his loue be earnest in motion in the inward and spirituall man it is woonderfull howe the outwarde and carnall man is possessed with it They goe hand in hand together like vnto twoo Twinnes sampling and fulfilling this Aphorisme of the Prophet Dauid My heart and my flesh reioyced in the euerliuing God Psalme eightie foure If as yet thorough want of knowledge of the word of God thou hast had no feeling of the ioyfull effects of it do but taste and feele how sweete the Lord is and thou shalt soone perceiue it The ignorance of it is the only maine cause of our generall loathing of it Gregorie shewing the oddes that is betwixt both kinds of ioy that which the world yeeldeth that which the word offereth passing elegantly discourseth in this wise Bodily pleasures whenas they are wanting vs as most desired of vs and being fulfilled with them we are soone glutted and surfeited with them But spiritual ioy the more we are without it the lesse we esteem to haue it but the more we haue it the greater affection and pleasure we haue in it In earthly delights our appetites onely please vs which being fully to our desires serued they presently do displease vs. In heauenly things our appetites only faile vs and the sole experience and feeling that we haue of them onely doth affect vs. In the other our appetite doth ingender fulnesse and fulnesse breedeth fulsomnesse but in these our desires beget fulnesse and fulnesse increaseth continually more delightsomnes The more the sweetnesse of this ioy is perceiued the more ardently it is loued the beter it is known of vs. A sottish country man obscurely mewed vp al his before A similitude in a base and simple cottage when he commeth to the famous cittie of London he stareth about him euery steppe that he doth make is a man made of wonders euery obiect which is before his eies being vnto him a subiect of wonder It is not so with them that are borne cittizens and there haue their abode their long cōtinued conuersation of that place taketh away all admiration of the place Those who haue hitherto dwelt in Aegyptian and damnable darknesse who are rude and ignorant and as a beast before him when it pleaseth the Lord that they should lift vp their eies and behold the light and with that eie of Faith see that great cittie not of London but of Hierusalem not to see new stately houses but to see new glorious heauens they are in a world of wonder they are astonished and sodainly cast downe they maruaile to see such things and sensibly they feele that which before they beleeued not But the free denisons of this Ierusalem who do serue the Lord day and night in the temple and are alwaies before him they muze not at that which they haue so long enioyed which haue bin their comfort in all their afflictons with faithfull hearts acknowledging with holy Dauid in all dutifull thanksgiuing Psal 31 How great is thy goodnesse which thou hast layde vp for them that feare thee and done to them that trust in thee euen before the sonnes of men As the Lord of old when his Israelites wandred through the waste wildernesse toward his promised land of Canaan which abounded with milke and honny prouided Manna a celestial diet for
deeds of the stesh with the sword of the spirit we shal liue for euer Be we circumspect therfore and let vs look about our selues and let this holy Canon be alwaies in our minds If ye loue God Psal 97 hate the thing that is euill We make our boast of God all the day long Psal 44 and his name is in our lippes but it is in vaine since the loue of the world is wholy seated and ingrafted in our hearts Whenas God before he would couenant with vs would we should be circumcised it is plaine enough that his mind is that first we should circumcise the outward man and cut off with the knife of the spirit our ingenerate corruption or else he wil not haue any doings with vs. Themistocles on a time made asolemne sermon to the people of Athens giuing them to know that he could acquaint them with that which was most behooueful and needfull for their estate but it was a secret and not to be blurted out published vnto all but only to be priuatly imparted vnto some few of trust such whom the magistrats in this case should depute to haue audience of this matter Herevpon with the general consent of al the cause was referred to Aristides his hearing authorised by them to determine of it and according to his iudgement to approue or disallow of it now al the mystery and secrecy was this that it was meete to set on fire the whole Grecian Nauy that thereby so weakning and infeebling their power the Athenians might be lords and commanders of all Grecia Aristides repairing to the Senate with his newes certified the bench that Themistocles his counsaile was most profitable but therewithall most vnlawful Thus this Pagan may condemne vs Christians who while we respect wordly gaine too much do esteem of the gain of godlines too little Euen as a ring that is vpon one finger A similitude can not be put vpon another vnlesse it be first drawn off from the former so the heart being lincked to earthly things it cannot be fit for heauenly matters before it hath put off the former disposition Wherefore since both these treasures will not be consorted and the purchase of this heauenly and hidden treasure exceedeth by infinite degrees all the riches that the world may yeeld vs we do wel if with this Marchant we take hold of this excheat whatsoeuer it doth cost vs. CHAP. X. ¶ Of the necessitie of our mortification and the adiuration of all our worldly lustes vnder the person and example of this Ieweller who made a simple sale of all that he had for the purchase of this Treasure and Pearle of great price euidently euicted ONE thing is necessary Luke 10 saith Christ to Martha and of this with Mary this Ieweller maketh choice For the purchase whereof he doth not sticke to renounce and giue vp his state and property in all his worldly hereditaments and emoluments of whatsoeuer nature and condition they are He dodgeth not with God Act. 5 as Ananias did with Peter keeping part behind He putteth not his hand to the Lords plough and hath an eie with Lots wife vnto Sodome Luke 9 He minceth not God of any part of his dew as the King of Arams muster-master 2. King 5 excepting with the Prophet his worship with his master in the house of Rimmon It is not the pleasure or profit of the world that he standeth at with God Phil. 3 but he reputeth all things with the Apostle as doing for the gaine of godlinesse This man is euery christian mans looking-glasse in whom we may behold that image of perfection that is pleasing vnto God and by which we may see how to reforme such blemishes which disguise vs so much and make vs so vnclean and laothsom in his sight We are reasonably contented to part stakes with God and willing enough with the false mother 1. King 3 who pleaded for the diuision of the child before Salomon to diuide him out halfe of that all which is his portion dealing with God altogither like as Hanun with the seruants that were sent from Dauid 2. Sa. 10. who shaued off half their beards from their faces and slashed off their garments from the middle to the buttockes But God may not indure such paltring at our hands The true mother may not abide to heare of the mangling of her child and Dauid may not digest such barbarous indignity offered to his seruants and God may not suffer him selfe to be so mocked as to haue his glory of which he is so iealous communicated vnto others Very many we find howbeit otherwise of very proper parts induments of nature who halt with God too much and cannot without strugling to one way or other keep in the right way we are as the graine that wanteth measure and the gold that will not hold weight There is in euery one of vs somewhat which blemiseth and disgraceth all our beauty Many albeit they are of chaste behauior of very ciuil nature and as by outward appearance it seemeth of religious disposition yet are their minds fixed vpon couetousnes they go after worldly thoughts and incomber themselues with Martha about many things Luke 10. They cannot be parted by any meanes from their profit or stride ouer those blockes that lie in their way or deuote themselues wholy with this Ieweller vnto God Wee find other some of liberall and bountifull affections yet violently miscaried with a desire of ambition There was death in the pot 2. King 4 which marres al the broath of the children of the prophets so some sinnefull profit or pleasure alwayes spoyleth whatsoeuer good graces the Lord giueth vs beside There is none of vs who doth not hucke with God who is not ready for some excuse or other we ask our flesh our lusts our pleasures leaue and if they consent not to it God is answered as Pharao answered Moses Nabal Dauid Matth. 21 1. Sa. 15. and the Lord of the vine-yard was aunswered when he demaunded fruites Who is the Lord saith Pharao vnto Moses that I should let Israel got who is the Lord saith the stubborne soule that I should let my sinfull pleasures go Who is Dauid and who is the sonne of Ishai saith Nabal that I should take my bread my water my flesh which I haue killed for my shearers and giue it vnto men whom I know not whence they be These be the termes wherer vpon we do stand we commune the case in this wise with Nabal who is Christ the sonne of Dauid that I should take that which I haue deputed to my pleasure and my sin and giue it vnto him Be not deceiued God will not be stinted he will haue all or nothing at all of thee and when thou giuest all thou giuest him but his owne Thou dost but like the coppy holder that payeth his rent and performeth his bounden homage and seruice vnto his Lord the
is chiefly to be regarded And because that Cain was carelesse of the manner the Lord looked not to the matter of his sacrifice If thou wouldest bring thy actions to perfection let God be the end of them The Mathematicians hold that the circular figure is the perfect figure because that in a circle the beginning and the end do iump and meet together we shal be perfit christians if God the first cause and beginning of all of whom Rom. 12. in whom and by whom are all shal be the consummation and end of all if we shall set this watchword before all our doings whether we eate or drinke or whatsoeuer else we do we do all to the glory of God Haue an eie therefore to the end of euery thing that thou goest about that thou maist not do amisse Artificers by a line and leaden plummet A similitude do measure and suruey the proportion of their worke our leuell and square must be this heauenly word so as our life being conformed to this rule it is euen in euery part and of perfit dimensions God expresly willeth that all valuation shall be according to the shekell of the sanctuary Leuitic 27 The loue of God and the glory of his name is this shekell and weight that weigheth all our actions so that wanting this they are reiected as the gold that wanteth weight and as the corne that wanteth measure They may like the smoake climb towards heauen but like the smoak they shal vanish away and neuer come to heauen Whatsoeuer action thou giuest thy self vnto Psal 37 whether to praying fasting giuing receiuing suffering weigh aright with this shekell of the sanctuary in what spirit purpose and deuotion thou takest it in hand For be thou wel assured if it tendeth not to his glory but be without that it shall also be without his reward A fearefull woe shall be thundred out against them Math. 23 as we reade in the like case was denounced by Christ against the Scribes and Pharises As no man might enter into the court of King Ahashuerosh â—â—est 4 that was cloathed in sackcloath so no man not cloathed with a wedding garment that is with Gods loue may presse into Gods presence Christ many times in his actions Mat. 22 did eleuate and lift vp his eies to heauen Iohn 11 to teach vs in our actons and all our intentions to looke vp to heauen Mat. 6 for the eye is taken for the intention according to that our Sauiour Christ saith Luke 11 if thine eye be simple that is thy end and intention of thine action set before thine eye These two I hold as good conclusions First that all our sorrowes for our sinnes though our contrition were as great as the sea if it be only for the feare of hell and not for Gods loue and the loue of heauen can do vs no good A similitude For as the confession of a traitor is constrained who for feare of the racke and not for any dutifull affection to his prince bewrayeth and bewaileth his mischeuous designements and this confession and lamentation turneth not to comfort but to his certaine destruction so such contrition as commeth by coaction maketh not vnto saluation but vnto endles perdition For in sin there are alwaies these two things chiefly to be coÌ„sidered The first is the euil thou hast wrought against God The second is the euil that thou hast brought vpon thy selfe which is eternal damnation Now if thou beest grieued for thine owne mishap only and not for the high and mighty indignity offered vnto God is it not manifest that thou wouldest only escape that which maketh against thee not caring for that which maketh against God and therfore thy repentance is repelled of God This is made euident by a paire of examples of Saul and Dauid they were both of them Kings both of them sinned 1 Sam 15. 2 Sam. 12 both of them were reprooued and both of them repented and yet the Lord who accepteth no persons accepteth Dauids Acts. 10. excepteth iustly against Sauls repentance for it was defectiue and faulty in the end and it was not done aright there was as great oddes and difference as might be betweene their intents and purposes of repentance Dauid repenting that he had lost God and Saul repenting only because he had lost his kingdome For he openeth his mind plainly enough by his wordes to Samuel 2. Sam. 15 saying Honor me before the elders of my people and before Israel So Saul might haue bin safe and setled in his kingdome and men might do him worship little did Saul esteeme how his GOD was woorshipped For this cause Esau went without his blessing Heb. 12 though he sought it with teares and extreame passions because they proceeded not from sincere affections The loue of God which should haue made them forcible was wanting to them The second proposition is as plain as this that is that although we doe conforme our selues to the Canons of his word and doe his commandements honor his name auoid prophane swearing sanctifie his Sabbaoth and come as nigh to the perfect obedience of his law as possibly we can if with this Merchant we renounce all our worldly both profits and pleasures and haue not the intention of this Merchant in our minds to illustrate Gods glorie and let our end be God God will not blesse or fauour these our doings or giue them enteraunce and passage vnto him For as before in sinne so in euery good worke there are two chiefe respects The one is the honour which redoundeth vnto God The second is the profit that returneth to our selues If therfore in a good action we rather haue an eie to our priuate aduantage then to the publike praise of God we discouer therby our worldly minds too much that gold more then God the world aboue the word is esteemed of vs. Wherefore let vs looke that as we serue him so he will serue vs if we serue him with the worst and with the last he will serue vs with the dregges and bottome of the cup of his wrath Psal 73 and will make vs sucke them vp The end before God is of more valew then either the greatnesse or excellency of the action for euery action shall be weighed by the intention and respected and recompenced according to the end This the subtile serpent knoweth well wherfore as he broght Adam to another tree Gen. 1 that he might not taste of the tree of life so he bringeth vs to any other end that we might not follow the true end which God hath commanded vs to set before our eies in al our enterprises When he cannot strip vs of such excellent works as the Lord worketh in vs he depraueth theÌ„ by disgracing our intentions in them suggesting that they were wrought to some priuate worldly end For thus he sophisticated and glosed with God vpon the inclination of Iob
Ioseph who left his cloak in the hands of his Mistris and ranne away naked rather than he would yeeld to hir wicked lust to leaue all that thou hast in the world rather than to the offence of God and destruction of thy soule to cleaue vnto wickednes What prisoner that is fast shutte vp in prison A similitude and condemned to die for his capitall crimes and he seeth no other meane of escaping but by the breach of the wall and his friendes aduiseth him hereunto wil not take their counsell and the better to get through so narrow a passage wil not put off al his apparel to the skinne and leaue it behinde him to preserue his life Wee see how death is set before our eies for our heinous sinnes and rebellions against God and we cannot shun it but by striuing to goe through the straight gate that entreth into heauen and to crowd into that Iet it not be grieuous to stripour selues of whatsoeuer burden wee doe carry about vs but to presse in le ts make any shift albeit it be with grating galling and wounding these our mortall bodies To be blinde in soule and to be ignorant of Gods word is a farre more horrible and palpable blindnes than that which the Lorde in iudgement did bring vpon the land of Egypt Exod. 10. which was so foggy and grosse for the time as one man could not see an other or once stirre out of the place wherein he was For whereas man consisteth of two parts the body and the soule how farre the soule doth exceede the body it is not so easie for vs to define But this is most manifest that the body if it might be sundred from the soule litle differeth from the bodies of bruit beasts if that the soule might be singled from the body it would be but little inferior vnto angelicall spirites Whatsoeuer ornament A similitude grace and feature is in the body it hath it from the soule his vigor functions and naturall induments are from thence deriued For as the beautie and brauery of a picture ouer-layde with golde consisteth not in the woodden subiect but in the orient and golden forme which beeing defaced and put out it is nothing but a rude and deformed substance so the soule beeing the life and the liuelihoode of the man which giueth essence and forme vnto the man being taken from the body the body becommeth a most vncleane carrion most vgly and fearefull vnto vs to behold Yet in most preposterous and brainsicke maner al the whole care is set vpon the body and we grow most remisse and carelesse of the soule The base bond-woman the flesh is aduaunced and set in the higher roome and the spirit our peerelesse and beautiful lady to her great disgrace is debased and put downe to the lowermost end If the body be diseased how many Physitians are sent for to succor it if in want what cares do we take to supply it if in danger we runne through thicke and thinne to shunne it but the deadly disease the wofull want the extreamest danger that can be of the soule is not respected of vs. Whereas the soule is the Mistris and the body but the chamber-mayde whereas the soule is the rider and the body but the beast that beareth the rider loe the minion mayd is graced and her Mistris despised the simpler iade is stroaked and the rider is thrown off and cast vnto the ground The body is but the garment couerlet of the soule It is meere madnesse for any to spoyle his body that he might not spoyle his garment so is it for vs to saue the body to destroy the soule If all outward things be ordayned for the body and the body bee created for the soule and the soule for God is it not grose and absurde follie to busie our selues wholly about those things that are to this end and to neglect the maine poynt of all which is the end it selfe To prouide such stuffe as may sette vp a house and neuer to goe in hand with the house To get many bookes and to procure vs many teachers and yet to make no vse of these bookes and teachers To goe to warre and to be carefull to haue a fine scabard enamelld embossed with pearle with gold and not to care for the matter of the blade whether it be of yron or of lead or of any other base and impure substances The bodie is the subiect and as it were the case sheath of the soule wherein the soule is hidden it is a franticke fashion therefore to be so curious and nice about the pleasures of the body and to be so carelesse and vnwise for the treasure of the soule Let vs lay them both together and weigh them in the ballaunce of iudgement and discretion and the disproportion that will appeare betweene them will conuince in our election our too too blinde and preiudicate affections If no tongue be able to vnfold the preheminence and dignitie royall that the soule dooth carry aboue the body I thinke that much lesse the glory of Gods Saintes in the life that is to come how much it exceedeth and excelleth all the glory that this present world affordeth is able to be expressed For how can both themselues admitt a iust comparison whenas one is momentanie subiect to all vanitie the other eternall comprehending all felicitie Isai 64 Of this saieth the Lord The eye hath not seene what the Lord hath prepared for them that expect him And of the other saith Saint Iames It is a vapour that appeareth for a time Iames 4. and vanisheth away The Philosophers of the Gentiles prying into the nature and condition of this life but with the eye of humane reason found matter enough of discontentment with it inasmuch as Seneca is of that minde as hee thinketh that no man would vouchsafe to take vppon him this life if first he might be certified of the estate and maner of it Silenus another of that sect saith plainely that the best thing in his conceit is not to be borne and that the next to that is to die Stories do speake of a people in Thracia who entertaine their infants when they are borne into the worlde with teares and great lamenting and doe celebrate their funeralles with all melody and triumphing And I marud not at it why the heathen sorte should be so conceited of this life since the deere Saints of God Iob and Ieremy were so malcontented with it Iob 3 Ierem. 20 Giue me a man in whome all the fauours of this worlde shall conspire who is in the faunt and liueth as hee list anotomize his lfe giue a right iudgement of al the pleasures and wishes he enioyeth tel me what they are Is hee in honour and estimation amongmen and dooth the worlde applaude him What is this to him in the rigorous iudgment whenas he shall not be tryed by his country but his