maisters commaundement Euen so doubtlesse the selfesame worke is sinne in the seruants and creatures of God which to God is no sinne but an ordinarie worke appointed for some special purpose either for the manifestation of his power as was the hardning of Pharao or for the declaration of his mercie as was the fal of Dauid of Peter of Mary Magdalen and all other repentant sinners 4 As the Sunne sending foorth his beames and heate to the carrion and so engendreth in some corruption draweth to it selfe neither corruption neither yet any filthinesse neither yet dooth the Sunne by his puritie and brightnesse so purge the carrion but that it remaineth stinking and corrupt So doth God so worke by the wicked that the iustice which is in him doth not iustifie theÌ„ neither yet is hee defiled by their wickednesse and corruption Godly men wants nothing good for them AS a naturall Sonne may assuredly trust that his Father will doo for him all things that may bee for his setting foorth and preferment Euen so we may vndoubtedly assure our selues that hauing Almightie God to our Father we shal lacke nothing neither in this world nor in the world to come which may be profitable and expedient for vs towardes the enioying of the euerlasting inheritaunce which our heauenly Father hath prepared for vs. God alone sufficient to his people AS the Sunne hath no neede to be holpen of the companie of any other lights to giue light to the world and as one soule is enough to keepe life and to gouerne the body Euen so is one God alone sufficient to his people yea to all the world for all things aboundantly without the helpe of any other God tempteth no man to sinne LIke as if a man haue a seruant which is a theefe yet neuerthelesse he wold be esteemed for an honest man and to trie and proue him his maister leaueth his purse ful of money before him If his seruant take steale it away is he a theefe and doth he not declare himselfe to be such a one Yes vndoubtedly And now who made him a theefe The maister or the mony which was left where he might come by it Surely neither of both for the money is the good creatuâ—e of God And when the maister put it before his seruant â—e did not compell him to take it and to steale it If this seruant had beene an honest man hee would not haue touched it or if he had taken it he would haue brought it vnto his maister and would not haue kept it But seeing that the seruaunt was then already a theefe and had his hart giuen to theft when hee had the occasion to put in execution the wicked affection of his heart he did it And whereas he did it no sooner that was because that he had not the occasion and meanes For if occasion had beene sooner offered to him and if hee had found whereto to reach out his hand he would not haue kept it in and when hee beganne to put foorth his hand he hath not onely then begun to be a theefe but hee hath onely begunne to declare himselfe what he was As wee haue the example in Iudas who was a theefe a long time but he neuer shewed it vntill he had opportunitie Euen so although that God hath giuen the occasion to man for to proue trie him and for to make him to make knowne that which is in his heart It followeth not therefore that God hath done the sinne nor yet is the author of it and that we must impute the fault to him and not to him which hath committed it Iohn 12.6 Gene. 50.20 Iob. 1.11 One God and three persons 1 AS there is in man the soule the spirit and the body three distinct substances which neuerthelesse doo make but one man and not three In the soule there is the mind the vnderstanding and the will but these doo not make three soules but one In the Sunne there is the very substance of it the heate and the light and yet these there be not thereby made three Sunnes but one If the light and shining be taken from the Sunne we should then see the body of it no more And if the heate or warmeth be taken from the Sunne we should then not feele whether there were any Sunne in the skie or no Euen so if the word and spirit be taken from God we should then come by no knowledge of him at all Therfore wheras the Son and the holy Ghost are ioyned vnto the Father it doth further nothing to the making of many Gods but to the manifesting of one true God in nature and essence and three in personnes and properties which was to bee spread throughout the world by the preaching of the Gospell 2 Like as the Sunne in the firmament hath three distinct and sundrie things of the which euery one differeth from an other as the Globe the light and the heate And although euery one of these keepe seuerally their properties yet it is but one Sunne and is not diuided into three Sunnes So in the Deitie the vnitie of essence is not taken away by the distinction of persons and yet for all that is there no confounding of persons nor chaunging of one into an other For as there is but one Sunne in through the whole world no more is there but one God And as the Sunne sheweth himselfe by his beames Euen so God as Father doth shew himselfe by his Sonne Iesus Christ which is his word and eternall wisedome And as the Sunne by his heate dooth make vs feele his force Euen so God maketh vs feele his vertue by his holy spirit which is his infinite power Deut. 6.4 32.39 Esay 43.10 11 44.6 45.5.18.22 1. Cor. 8.6 3 As reason will and memorie are not three but one and the same soule So the Father the Sonne and the holy Ghost are three distinct in propertie and one God The holy Ghost compared to fire and water 1 AS the fire is pure and cleane and can suffer no vncleannesse So the holy Ghost dooth purge clense and lighten the consciences of Christians setting them on fire with the loue of God Math. 3.11 Luk. 3.16 2 As fire is an Element exceeding pure and cleane and so necessarie for mans life that we may in no wise want or forgo it So also the water is very needfull for vs being a very cleare pure and cleane nature and very meete for to represent and signifie the nature office and properties of the holy Ghost Or as the water doth renew and comfort the earth maketh it fertile causing it to bring foorth fruite and also dooth wash away the filthinesse of the body So the holy Ghost dooth wash purifie refreshe and water the harts and consciences of the faithfull moouing stirring perswading ruling lightning and finally comforting them and making them to bring foorth pleasaunt fruites acceptable to God Esay 55.1 44.3 Ezech. 36.25 Iohn 3.5
preach that cutting out directly and skilfully the bread of Gods word so as the Church may therewith be nourished and edified 1. Tim. 3.2 2. Tim. 3.16 Tit. 1.9 5 As the office of the Phisition coÌ„sisteth in two points first to prescribe things meete for the health and to preuent diseases and secondly to cure such as fall into any sicknesse So it is the office of the Pastor in such sort to accommodate and apply his doctrine that it may serue to preuent the snares and stumbling blockes of sin as also to reproue redresse and comfort such as are fallen 6 Like as the curing of the plague requireth more forcible and violent medicines then the preuenting therof Or as it is necessary to haue more helpe to pull a man out of the water when he is fallen in then to hold him from falling in Euen so must the Pastor vse more sharpe vehement admonitions in the raising vp of such as are fallen into sin theÌ„ in preuenting the fall neither is he to imploy himselfe in his function slightly and as it were for a fashion but as S. Paul protesteth of himselfe he must be carefull diligent and constant in preaching admonishing Act. 20.31 7 As Phisitions albeit when they haue tried many receipts for recouery of a sicke person they perceiue no amendment yet doo they not desist from vsiting him and continuing the imployment of their Art so long as there is any hope of life Or as when a man taketh vpon him to fell a great Oke with thirtie or fortie of the first blowes it may seeme that he looseth his labour because the tree wil not stir but stand stifly without stouping yet in continuance it commeth at length downe and so sheweth the effect of the first blowes conioyned with the last Euen so the like custome are the Pastors to vse for the soule as the Phisition doth for the body and still to perseuere in due admonitions exhortations and consultations in hope that finally God will blesse their diligence and constancie in this dutie 8 Euen as Fishermen doo often cast their nets into the Sea and take nothing yet are not discouraged but cast so long vntill they light vppon some fish So are Pastors the fishers of men patiently constantly to proceed in their duties in hope that it will bee with them as it was with S. Peter who when hee had taken nothing all the night yet notwithstanding so much labour lost did againe cast foorth his nets at the commaundement of Iesus Christ and tooke a great multitude of fishes Ioh. 21.3 c. 9 As the Husbandmen when they are disappointed of their expected haruest haue not any to recompence their losse but all is gone both seed labour but notwithstanding the labour of the Minister doth not profit with men in respect of their incredulitie yet hath hee his reward in heauen Act. 20.26 27. Ezech. 33.9 10 Euen as the false Prophet that hauing endeuoured to seduce diuert the faithfull from the truth but throgh their coÌ„stancie cannot compasse his purpose is notwithstanding worthie to be punished So likewise the true Pastors when they haue constantly employed themselues to reduce those that be strayed into the way of saluation albeit in respect of this constancy they cannot profit yet are they worthy their hire and recompence in the sight of God Esa 49.4 5. 2. Cor. 2.15 11 As the Springs do not cease from giuing forth their waters or the riuers their streames albeit no man come to take vp any or to sayle vpon them So must not the Minister cease from preaching admonishion and reproouing albeit in manner no man make profit of his doctrine and admonition Esay 58.1 Iere. 1.17 12 Like as when the Apostles said vnto Iesus Christ Lorde wilt thou that we commaund that fire come downe from heauen coÌ„sume these Samaritans that deny thee lodging as Elias did He answered Ye wote not of what spirit yee are Euen so there are some Ministers that think to imitate the Prophets in bitter sharpe reprehensions but they are not led by the like spirit for they do it either to purchase a reputation of zeale and to be thought such as will spare none or for some other peruerse passioÌ„ God saith S. Paul hath not giuen to vs the spirit of feare but of power of loue and of sound mind thereby shewing that Pastors truly must not feare the appearance of persons to dissemble their sinnes and offences but must be strengthened by the spirite of Christ to discouer open their woundes that they may be healed but to this power boldnesse they must ioyne on the one side discretion soundnesse of mind wherby to be able to yeeld a reason of their power and boldnesse and on the other side such loue and charitie that their reprehensions and threatnings may proceed from a heart not prouoked bitter or flowing with reuenge but as hauing compassioÌ„ on such as do amisse and seeking by loue to reclaime and reduce them into the way of saluation Lâ—k 9.54 1. King 1.10 2. Tim. 1.7 Esay 59.7 8. Micha 3.8 13 Like as if a sick body troubled in mind shuld spit in the Phisitions face yet wold he not be so displeased as to forsake giue him ouer Or like as if the nipples of a womans brest should be so sore that she could not suffer her child without great paine to take them yet would she endure all to suckle her childe Euen so must Pastors deale with their flocks though they be wronged slandred for the truths sake eueÌ„ of some of their owne people yet with pâ—tience they must bear it seek to cure reduce them to amendment of life 2. Tim. 2.24 4.2 2. Cor. 6.4 14 Euen as when the Phisition hath prescribed some potion or other receit for the cure of his ficke patient returning the next day he enquireth of the operation therof and feeleth his pulses that he may learne his disposition and thereafter order himselfe So likewise it is not ynough that the Pastor preach reproue exhort and comfort his charge but he must also seeke to vnderstand how euery member therof is disposed and what his preaching and catechising hath wrought in them Eze. 3.14 Hebr. 13.17 Act. 20.28 15 As at a feast when one that sitteth at the Table eateth nothing we vse to demand whether he be wel or no Euen so if any of those that are committed to the Pastors charge doo not eate of the spirituall foode vnto him offered by preaching and catechising it is to be feared 〈◊〉 he be crased or not well at ease and therefore without delay the Pastor is to harken out the cause and diligently to see to his cure and to procure him an appetite 16 As Iesus Christ requireth that his sheep should not onely heare his voyce but also follow him Euen so it is the Pastors dutie to learne whether his parishioners doo follow the doctrine preached vnto
forgiue others for by it a Christian may easily know that God hath sealed to him the forgiuenesse of his sinnes euen in his heart 2 As a man walking vnder a wall in a cold Sunnie day is heated of the wall which first receiued heate from the Sunne Euen so hee that sheweth mercie to others hath first receiued mercie from God Math. 5.7 Faith and hope doo differ 1 A As Faith apprehendeth a present benefit So likwise hope looketh for one to come 2 As Faith apprehendeth the promise made by Christ So neither hope nor other workes can doo 3 As Faith is a knowledge in the minde and trust in the will So hope is a knowledge in the will and in the heart Faith perfect in substance but in quantitie groweth greater by dayly encrease 1 AS a childe when it is new borne is a perfect man and a man full growne is a perfect man So also standeth the case with Faith That Faith is perfect which receiueth and taketh hold vppon Christ but it hath neede of daily encreasements to the end it may become full in all parts Mar. 9.24 2 Like as a child though he be a perfect man yet hath neede of dayly foode and nourishment to the intent hee may come to his full growth and making Euen so he that belieueth hath neede to minde Gods word continually and to heare the same preached often with other like helpes to the end that he may from day to day take new encreasement 3 Like as the power of reason which we receiued at the first birth of our flesh must alwaies be nourished helped and exercised to the necessarie vses of our life So likewise Faith which is as it were a certaine reason of our second birth and new man must be fed and furdered like an infant to the spirituall life Faith is tied to no time to no age nor qualitie of life LIke as it is in the Summer season some trees are fruiteful naturally in the beginning of Summer some a litle after some in the middest some after the middest yea and some doo beare their fruite at the latter end And the tree is counted to be neuer a whit the lesse fruitefull that beareth at the last then the same which beareth in the beginning of the yeare But the same is vnfruitfull which doth beare no fruite at all neither in the beginning neither in the middest nor yet at the ende of the Summer For when the Summer is once past there is no hope that the tree which hath beene barren all that time can beare fruite at winter because that God hath so appointed that they should beare not in winter but in the Summer season Euen so likewise he that commeth vnto Faith at the last cast of his life must be deemed no lesse faithfull then he which began to belieue in his youth But he that is neuer made faithfull at all in this life there is no hope of him that he can come vnto faith in the winter time which shall follow the Summer of this our life Luk. 13.7 Luk. 23.42 43. Act. 9.1 c. 8.22 23 24. Feare 1 LIke as the Bristle which is on the Shoemakers threed goeth thorowe the hole first and so drawes a long and strong threede after it Euen so the Feare of Gods vengeance first goeth before and throweth downe a man in his owne sight and then followes the long threede of Gods mercies in Christ offered in his word Agge 1.12 13. 2 As the theife that will not steale not for loue of any righteousnesse or reuerence to God but to escape the gallowes Euen so some men doo well and eschew euill not for any feare or loue of God or goodnesse it selfe but to escape punishment 3 Like as whē the ayre is couered with clouds the Sun darkned tempest beginne to aryse lightnings and fire flie from heauen rumbling and noyse is in the aire the clouds bursts and the thunder cracke comes then raine falls and straight followes Sunne-shine and faire weather Euen so a man truely fearing God beeing touched in conscience with sorrow for his sinnes as one oppressed with the burden and vilenesse thereof complaines to God accuses himselfe grones sobbes and sighes like the thunder crack dare not looke vp towards heauen for his wickednesse but condemnes himselfe At the last burstes out on weeping and teares like drops of raine comes trickling down his cheekes straightwayes followes quietnesse of conscience with wondring and praising the vnspeakable goodnesse of God for his mercies and comfort in Christ his Sonne offered to such a troubled conscience Friends are not alwaies to be chosen for their wealth AS he is a foole which buying a horse beholdeth only the gay Saddle braue Bridle So is he most foolish which going about to get Friends chuseth them rather by their wealth and apparell then by their good nature qualities and conditions Eccle. 6.6 7. c. Frailtie of mans nature 1 LIike as a Hound cannot but follow his game when he seeth it before him if he be loose Euen so can we not but fall into sinne when occasion by temptation is giuen vs if the Lord in mercie withdraw and keepe backe his helping hand from vs. 2 As a small threede holdeth a strong man where hee gladly desireth to bee and a little pulling draweth a man whether he willingly goeth Or as a little wind driueth a Shippe with the streame and tide Or as a light perswasion is enough to make a leacherous man belieue that fornication is no sin And an angrie man that it is lawfull to reuenge himself c. Euen so if the Lord lead vs into temptation and giue vs ouer for our vnkindnes vnthankfulnes seeing our blind nature delighteth in euil is prompt ready of it selfe to belieue lies a litle is enough to make them that loue not the truth to belieue lies fainings and superstitions and to harden them therin 2. Thes 2.1 2. c. 3 As a stone cast vp into the ayre can neither goe any higher neither yet there abide when the power of the hurler ceaseth to driue it Euen so seeing our corrupt nature can but goe downeward onely and the diuell the world and the flesh driueth there to the same way How can we proceede further in vertue or stand therin when we are tempted if our mercifull and good God do not by his holy spirite from time to time guide and gouerne vs In Gods Fauour LIke when a man is in Fauour with his Prince hee is then bold to come vnto him may haue free accesse vnto his presence and may sue to him for any benefite or preferment whereof hee standeth in neede and may obtaine it before any other Euen so they which are in Gods Fauour by reason that they are freely pardoned and iustified in Christ doo boldly approch into Gods presence and they are ready to aske and are sure to obtaine any benefit that is for their good Faithfull 1 AS an whole
of them that behold it the more excellent men are they iudged Euen so Hypocrites doo some deedes which to see too are very good workes but neuerthelesse they keepe their hearts minds and wils diuided and seperated farre from God These things to wit their hearts minds wils and purposes they steale from the Lord and doo bestow them vpon the world they regarde not God they seeke onely to please men in the action of vertue they haue no respect vnto vertue it selfe but onely and barely to the shewe and shape or likenesse of vertue Rom. 12.1 6.4 1. Cor. 5.7 8. Ephe. 4.24 41 As the Hearbe of the Sunne so called because it windeth it selfe about the Sunne in the morning very earely it beholdeth the rysing thereof and all the day it euen followeth the course of the Sunne euer turning the leaues towards the same but the roote it neuer changeth stirreth nor moueth it hath that still fast fixed within the earth So likewise Hypocrites will seeme to followe the Sonne of righteousnesse Christ Iesus but it is onely in leaues and outward shewes for their rootes that is their hearts are farre and fast within the earth where in deede their treasure is Math. 6.21 42 Like as Apple-trees which in the sweete and pleasant spring-time will bee well stored and full of goodly blossomes and will giue a franke offer and a large promise of much fruit but when the fruite is looked for and should be gathered there is none to be had they were but bare leaues and idle blossomes Euen so such are Hypocrites who wil lift vp their hands eyes and voices towards heauen and God and with such godly greene leaues will make a faire flourish a beautifull shew but their harts affections are surely set vpon earthly vaine vile and transitorie things and are as farre from God as heauen earth are distant one from an other Esay 29.13 Math. 15.8 43 As a Rushe or grasse without moysture withereth and drieth vp Euen so the Hypocrites because they haue not faith moystned with the grace of God perish and vanish away Iob. 8.11 44 As the Doer of Gods will doth abstaine from euill because it is contrarie vnto the will of God doth good because he is constrayned with the loue of him which is onely good So the Hypocrite contrarily abstaineth from euill for feare of punishment and doth the thing which seemeth good not constrained with the loue of God but mooued of his owne will by desire of praise or hope of reward Math. 7.21 45 As an Actor in a Comedie or Tragedy which somtimes resembleth Agamēnon somtimes Achilles somtimes their enemie Hector sometimes one mans person sometimes an other Euen so an Hypocrite wil counterfeit and seeme sometimes to be an honest and iust man sometimes a religious man and so of al conditions of men according to time persons and place 46 As the Ostrich hath things like wings would make one belieue that she could flie but cānot So an Hypocrite will resemble make a great shew of that which he is not 47 As Stage-players are not taken for them which they be but doo put on and represent a straunge person and hide that vnder a personage which they are not So the Scripture by a Metaphor calleth such Hypocrites as by externall gestures and deeds boast themselues for Saintes when for al that their minde is prophane and wicked that is when the outward man appeareth meeke as a sheepe when the inward man is rauening like a Wolfe Mat. 7.15 48 As the King that exacted of his debtor tenne thousand Talents did neuerthelesse frankly forgiue the whole debt to him which had nothing to pay but flied vnto the mercy of his Creditor So the Lord saith vnto the proude Hypocrite If thou wilt enter into life keepe the commandements Mat. 10.17 to the end that the Hypocrite descending into himselfe might confesse his filthines pouerty so craue pardon which had he done he had heard with the sinful woman Thy sinnes are forgiuen thee Luk. 7.48 49 As it is easie to know a peece of Gold from a peece of Brasse when they come both to the Anuile and to bee striken with the hammer for Brasse will not bee handled but when it cōmeth to the beating it breaketh maketh a sharp dinne and yrkesome Gold soundeth sweetly is pliable you may stretch it out both in length bredth in thin and fine leaues as you list So in like manner when an Hypocrite commeth betweene the Anuile the hammer of affliction hee brasteth with impatience he murmureth cryeth out and lamenteth in blasphemies against God whereas a faithfull Christian praiseth God giueth him thankes and layeth out his heart submitting himselfe willingly vnder the Lords hand that striketh him 50 As the Viper hath a smooth skin finely spotted without but most poysonfull within Euen so an Hypocrite hath sugered words faire speech but a deceitfull heart 51 Like as the Viper when shee goeth to the water to drinke casteth out her poyson and after she hath drunke receiueth the same againe So likwise an Hypocrite when he presenteth himselfe to be partaker of the Lords Supper will counterfeit much holynesse and seeme to bee religious and vpright in life and conuersation but afterwardes he returneth to his vomite and continueth in his wicked course 52 As a Rush cannot grow without moystnesse so can not the Hypocrite because hee hath not faith which is moystned with Gods spirit Heretickes 1 AS one being bitten with a mad Dogge shall not only runne mad himselfe but also with his contagion shall infect others So they which haue conceiued any pernitious Doctrine or Heresie will not onely themselues be infected but also with their infection vtterly marre and defile others 2 As the wind doth not carrie away the sound good Wheate but the light chaffe neither doth a storme ouerturne a tree fast and soundly rooted Euen so no more doth euery wind of Doctrine carrie away true members of the Church but the chaffe and rotten members as Heretickes ignorant persons Hypocrites phantastical heads and new-fangled men c. 3 As vnconscionable Vintners mingle their Wine with water So Heretickes corrupt the truth and mingle their owne conceits with it Hypocrisie 1 AS it auaileth a man nothing at all to the ease and reliefe of his pouertie to haue false coyne in his purse it must be good currant money otherwise it doth further endaunger himselfe and openeth a gap to his vtter destruction Euen so a faire tongue with a foule heart is false coyne it will helpe no man if he say he hateth sinne and yet loueth it in his heart for in so doing he condemneth himselfe how many and how good prayers soeuer hee maketh 2 Like as little children will feare and be greatly afraid at bugges and without feare thrust their hands into a candle or fire So likewise many men will bee afraide to commit the lesse sinnes yet make no
15. 2. c. Reading is not preaching 1 AS the smell or sight of meate doth good to the hungrie man but it will not feede him except he taste of it So by Reading of the Scriptures men may haue some feeling smell of Religion but they shall neuer throughly taste of it without preaching 2 As meate that is rawe and fat may bee called good but it is not to bee eaten before it bee made ready and dressed So are the Scriptures Reade good holy and pure but not sufficient foode for the people without preaching 3 As is a whole Loafe set or cast before children which want strength to cut it Euen so is Reading without preaching which indeed is a right cutting and diuiding of the bread of life that euerie one may haue his seuerall portion 1. Timo. 2.15 4 Like as if one shoulde offer good treasures to his friend but yet such as were hid shut vp and fast locked and could not bee come by in thus dooing hee should mocke his friend Euen so bare Reading without preaching is bare feeding because preaching is an opening of the treasures to the ioy of Gods children 5 As fire couered with ashes dooth little or nothing heate or profit them that stand by it Euen so bare Reading is smally auaileable to the people without preaching which preaching is an explaining and a discouering of hard and darke points Like as if the Husbandman should cast whole strikes and bushels of Corne on his land together on heapes he should both loose his labour and his seede Euen so that Minister that only Readeth the Scriptures in the Church and preacheth not dooth loose his labour and deceiueth his auditorie 7 As that Fisher catcheth no fish who shuffleth his Nettes on heapes and not opening them Euen so that Minister that contenteth himselfe with the simple reading of the Scriptures in the Congregation winneth no soules to God Refusing the meanes 1 AS we see many men at some times not so much grieued for the sicknesse it selfe as for that they haue willingly neglected the meanes which might haue preserued their health or else for that they haue abused the phisick that might haue restored their health to them againe Euen so in like manner it fareth with those who haue either vnreuerently refused the meanes which should haue kept their soule from surfetting or else vnthankfully haue abused those helpes which might haue recouered them againe 2 As a riche man is sometimes humbled for not giuing money to the poore which he might haue done So likewise some are much grieued for not vsing their good gifts to the benefite of Gods Church so also others are troubled for abusing their gifts to the hurt of Gods Church The Resurrection a wofull day to the vnrepentant 1 IF a man were bidden to goe to bedde that after he had slept and was risen againe he might goe to execution it would make his heart to ake within him yet this yea a thousand folde worse is the state of all impenitent sinners they must sleepe in the graue for a while and then rise againe that a second death may be inflicted vpon them in bodie and soule which is the suffering of the full wrath of God both in bodie and soule eternally Ioh. 5.29 2 Like as when a Traueller comes into an Inne hauing but a penny in his purse who sitting downe calles for all store of prouision and dainties whose behauiour and doing may be thought in the iudgement of all men to be foolish and madde because hee spendes so freely and hath no regarde to the reckoning which must follow Euen so much more foolish and madde is the practise of euerie man that liueth in his sinnes and bathing himselfe in his pleasures in this world neuer bethinketh howe hee shall meete God at the last day of iudgement and there make a reckoning for all his doings A Reward 1 AS a Reward is giuen to a workeman after his worke is done So euerlasting life is giuen vnto the faithfull after the trauailes and miseries of this life ended Rom. 6.23 2 As hee which runneth a race must continue and runne to the end and then be crowned Euen so must we continue to walke in good workes vnto the ende and then receiue our Rewarde eternall life 2. Timo. 4.8 Reall presence 1 LIke as when a word is vttered the sound comes to the eare and at the same instant the thing signified comes to the mind and thus by relation the word and the thing spoken of are both present together Euen so at the Lordes Table Bread and Wine must not be considered barely as substances and creatures but as outwarde signes in relation to the bodie and blood of Christ and this relation arising from the verie institution of the Sacrament stands in this that when the elements of bread and wine are present to the hand and mouth of the receiuer at the verie same time the bodie and blood of Christ are presented to the minde thus and no otherwise is Christ truly present with the signes 2 As one Candle is lighted by an other and one torch or candle light is conueyed to twentie candles Euen so the inherent righteousnesse of euery beleeuer is deriued from the store-house of righteousnesse which is in the manhood of Christ for the righteousnesse of al the members is but the fruite thereof euen as the naturall corruption in all mankinde is but a fruite of that originall sinne which was in Adam Remission of sinne AS it is meete and needfull that the inferiour seeke to the superiour the begger to him that is rich and liberall the sicke man to the Physition the offendant to the mercifull Prince So it is the dutie of man to seek for Remission of sinne for spiritual life health and wealth at the hands of God the onely giuer of all good things Amo. 5.6 Math. 6.5 11.28 Riches and dignities make wicked men worse AS great Flouds and swelling Riuers when they ouerflow their chanels and do break through their banks by reason of their raging violent streams and so spread and runne abroad cannot fill and couer the fielde with water but they hurt corne and grasse or what so else is in their way So great Riches mightie powers and high dignities when they grow and encrease in wicked vngodly men doo not spread abroad and runne ouer the fields and limits of Common-wealths but they do much harme to wit they polle and pill away the riches substance of the silly weake and poore men they fill theyâ— purses with the bloud of innocents they build their houses and establish their dignities vpon the disgrace and the oppression of the Saints and seruants of God and whatsoeuer is in their way to their liking they carrie it with them by hooke or crooke by right or wrong they care not who weepe so they laugh who be emptie so they be full who be vndone so they be aduaunced Here hence come slaughters
and murthers thus are many brought into great calamities and miseries But they that doo these things to others do hurt themselues most for whiles they hurt others in their bodies goods or names they kill their owne soules Our Religion is not new AS a man in trauelling calleth it a new way which hee neuer went before though the way it selfe be of long continuance and knowne of olde Euen so may this our way and doctrine bee well called a new Religion not as though it were not before Poperie which the Papists count so old and is not but because that men through the the mistie clouds of their errors and abuses neither so generally nor so perfectly did knowe or traced it before Act. 17.18 Where Religion is not there is no wisedome 1 AS the one eye of the body is so assisting to the other for the making perfect of our sight together that hauing the vse of both we attaine thereunto and otherwise the one being blinded the light of the other is somewhat dimmed shadowed perhaps in the end fadeth away and leaueth vs altogether in darknesse Euen so standeth the case betweene Religion wisdome the lights of the mind being linked placed together in the mind of mā as the eyes thereof to giue light to his whole vnderstanding so that no wisedome is to bee allowed without true Religion where Religion is not there is no wisedome 2 As we account him rather blind or blinking then otherwise that shall say he hath eyes sound pure perfect and yet in the open day wil neuer shew vse of them in the presence of men but continually be wimpled and weare a veyle so that no man can perceiue whether he do see or no Euen so wisedome is no wisedome and not to be accounted off in any so long as it is dissembled and not employed that other men may see good proofe thereof for that Religion is no Religion that sheweth not it selfe by his plentifull fruites so that what choyse soeuer they that seeme wisest or holiest make of Religion doing it so as other men shall not be able to discerne it in them nor to be witnesses thereof they are indeed to be esteemed neither wise nor Religious 3 As the Sunne which hath his Globe his light his heate is so conioyned and wheresoeuer the one shineth the other cannot but warme Or as the soule body are so compact in one that the body cannot but perform the pleasures of the same Euen so in whom so euer true righteousnesse in Christ is in him also ther cannot but be true Religion the true feare of God holinesse of life which is the singular seruing of God in the inward desire of hart vnfainedly Luk. 1.6 Psal 116.10 Act. 4.20 Iere. 20.9 Rage AS Fire being kindled but with a small sparke worketh otentimes great hurt and dammage because the fiercenesse thereof was not at the first abated So anger being harbored in the heart breaketh foorth oftentimes into much crueltie Riches oftentimes draw men to extreame daunger 1 AS among a flocke of sheepe the Wolfe chuseth out alwayes the best and the fattest and the Eagle likewise taketh the fattest Goose in the field Euen so do those men that liue of ruine spoyle when as they are minded to forrage and purloyne for themselues they search out the richest and best houses and those fields wherein there is the greatest store of Corne. 2 As we do with spunges which wee squeese straine with out hands to make them yeeld vs that water which they haue before soaked vp So also Princes great men when they haue giuen their seruants the meanes to waxe wealthie and that they haue taken great paine to enrich themselues by a litle at once then afore they be aware vpon the suddaine they laye hold vpon them and spoyle them of that they haue gathered Riches make couetous and prodigall men euill spoken off 1 AS we see that Flies will stay no longer in a kitchen then there is greace to nourish them So flatterers and claw backes foole and bauds which are vsually in the houses of prodigall men as soone as his wealth begins to diminish that he waxeth poore they wil then straightway giue them ouer yea if hee be euill spoken of in their cōpanies the same men as wel as others wil gretly blame him for that he wasted his goods so riotously so folishly 2 Like as men doo with springs which so long as they yeeld water so long they are haunted but when they bee once drie there is no further reckoning made of them So flatterers brainlesse persons whose tongues are as light as their mindes such as for a morfell of bread or a meales meate will praise or dispraise whom you will if the partie fall into pouertie by prodigalitie they will then cast him off and make no account of him Some Repent to haue eaten too much AS many Repent that they haue spoken too much but few that they haue bene too silent So likwise it is true that many Repent themselues that they haue eaten too much but no man sorroweth for his temperance and sobrietie Sinne in all men 1 AS wee see those riuers which spring out of little Wells are of the same nature that the head spring is wherof they come though they runne two or three hundreth miles off through diuers countries Or as those Crabs are sower and bitter this day which grow on the Crabtree which is a hundreth or two hundreth yeares olde because the first roote and plant was sower and bitter So likewise wee all be Sinfull that bee borne of Adam and sower and bitter as hee was because he the first tree was such a one and the spring whereof we came was corrupt and filthie 1. Cor. 15.21 22. Hebr. 7.9 10. Rom. 5.12 2 As there is no Bread without Branne no Corne without Chaffe no Garden without weedes no Wine without Lees no Gold without drosse So there is no wight that liueth hath liued or shall liue onely man without Sinne. Sinne how daungerous a thing it is 1 AS it skilleth not whether the shippe sinke by sipping and leaking in of the water in a long time or whether it bee ouerwhelmed by surges at once Euen so whither little Sinnes or great sinnes worke our destruction it is all one therefore we must auoide and eschue not only great sinnes but little sinnes also 2 Like as if a Father should bee sicke of such a disease that nothing would heale him but the heart bloud of his owne child hee would presently iudge his owne case to be daungerous and would also vow if euer he recouered to vse all meanes whereby he might auoid that disease So likewise seeing nothing could cure the deadly wound of our Sinne but a playster made of the heart bloud of Christ it must make vs acknowledge our pittifull case and the hainousnesse of the least of our sinnes and stirre vs vp to