calamities because hatred and Enuie are directly opposite to loue which reioyceth in other mens felicitie 1. Iohn 3.15 Iam. 3.14 16. Math. 27.18 Gal. 5.21 21 Euen as smoke preaseth and flieth vp on high as though it would couer and darken the skie So Enuie and calamitie doo ayme at those especially which are aduaunced and placed in high degree so that many times they are cast down headlong from their dignitie very suddenly with much ignominie disgrace especially when their honours haue chaunged and corrupted their manners 22 Euen as a moth or woorme doth not breed in the Cedar being a goodly and odoriferus tree alwaies fresh and flourishing the wood whereof doth not rot So Enuy is not bred in the heart of a wise and vertuous man but in the minde of a man that is wicked and vngodly and is grieued and tormented at the happinesse and welfare of other men and repining and enuying those especially that in any gift or qualitie tare before him 23 As a ship which is tossed with continual waues is in daunger So an Enuious man who is alwaies in trouble of mind pining repining at the good successe of others 24 As we see among beastes some feede vpon venim and other some vpon carrion So likewise doth the Enuious man fat himselfe in the losse pouertie miserie death and destruction of his brother 25 As Flies leaue the sound parts of the body and light vpon the corrupted and putrified parts thereof and take such delight in the matter and filth that it is hard to keepe them from it So likewise an Enuious man taketh no pleasure in all other parts of a mans life but only in that which is diseased and corrupted 26 As the enmitie which is betweene Egles and Dragons or that betweene the Crowes and the Owles the Cocke and the Lyon the Boare and the Elephant betweene whom it is reported there is such discord hatred that euen when they are dead their bloud will in no wise be mingled together So likewise Enuie and vertue can in no wise agree for he that will be in fauour with the Enuious man must needes be vicious 27 As the Moth in the garment the worme in the tree the rust on the yron which first consume those things that haue engendred it So likewise Enuie consumeth it selfe For Enuious men as the old saying is are not onely like vnto Vipers in that they be alwaies full of poyson but also for that neither the one nor the other can bring forth their yong ones without killing themselues And they differ in nothing but in this that when as the yong Vipers are hatched the old presently die whereas malicious men consume by little and little as men pined in prison or wasted with long sicknesse 28 As darnel springeth vp among good wheat netles among roses Euen so Enuie groweth vp among vertues Enterludes or games 1 AS Socrates did will men to beware of those meates which might entise them without hunger to eate or of those drinkes which should allure them without thirst to drinke So are those Enterludes games and talke to be auoided which might moue the beholders or hearers to any dishonestie or vice 2 Like as if it be not lawfull to name vices vnlesse it be in the way of dislike Eph. 5.3 So much lesse is it warrantable in Enterludes or plaies to gesture or represent vice in the way of recreation and delight Eyes and Eares LIke as Hunters in no wise will suffer their Hounds to bite of euery beast but will keepe them fresh for the wild beasts So ought we not to suffer our Eyes and Eares to be busied about euerie triflle but rather reserue them for things necessary Psal 119.37 Iob. 31.1 Elected or predestinated to life euerlasting are Elected to all the meanes of attaining vnto it LIke as a man appointed to go to a place must go the direct way vnto it Euen so must men appointed to saluation goe in the way to it that is to be called iustified sanctified and glorified Rom. 8.29 30. Tit. 1.1 1. Pet. 1.2 Ephe. 2.10 Example 1 AS they which doo decke themselues haue then the looking Glasse before their eyes So they which go about any worthie thing must haue of worthie men the Example in minde and do it in that manner that others may not scorn to make them their Example in such a matter 2 Euen as the Lambes with the which the sheepe were conceiued as they behâ—ld Iacobs Rod were of the same colour that the Rod was of So as such religion actions of Princes Peeres of Realmes and Countries Ministers Parents and Gouernours be such for the most part is the religion and such be the actions of subiects and inferiour persons 3 As Examples are very daungerous in euill things so be they of great force and vertue in good and holy things For Princes would haue godly vertuous loyall and obedient subiects they must deale with them as Iacob did with his sheepe they must lay before them the rod of true Religion Iustice holinesse righteousnesse and integritie of life and manners and then no doubt they will conceiue in their hearts thoughts that be pure righteous chast sound and holy and bring forth great plentie of fruits of the same colour that the rod is off To wit not words onely but workes also of faith and obedience to God and man Parents with their naturall children Ministers of the word with their spirituall children and maisters with their seruaunts must doo the like 2. Sam. 3.35 36. Ezech. 16.44 4 As when many Birdes flicker and flocke together they fall vpon the net without any feare but one or two alone will be afraid Euen so the Example of many and many sinne companions doo imbolden men to runne through the snares of Sathan without any mistrust Exod. 23.2 5 As the cloud did guide the Israelites through the wildernesse to the land of Canaan So the faithful now are to be guided to the heauenly Canaan by the Examples of good men that haue belieued in God before vs and haue walked the straight way to life euerlasting Heb. 12.1 Good Entents AS if a man who had borrowed a peece of money of a creditor should come to him at the day appointed to repay it againe and should say to his Creditor that hee had dreamed that hee had paide him This Creditor by this saying would not thinke himselfe fully satisfied and paid Or as if a maister who had giuen forth in writing his will and mind to one of his seruants and had giuen him in charge and commaundement neither to adde not to diminish it would be content with such a seruant that would not vouchsafe either to reade or learne his remembrance but trusting to his owne wit would doo all things after his owne will and mind Euen so wee may not thinke that our maister and heauenly Father who hath left vs in writing his will and mind to the end that we
things naturall and not ignorant of any kind of learning or discipline may by the discourse in this Booke bee sufficiently prooued and manifestly gathered for that in their writings they vse many Similitudes and make so many comparisons of things fetched off and from the very secrets and bowels of nature as namely from wilde and tame beastes foules wormes creeping and swimming creatures Hearbs Trees the Elements fire water earth ayre riuers brookes welles Cesternes Seas stars pearles stones lightning thunder raine deaw heate drowth cold winds blasts haile snow frost yce Corne seede salt leuen nets snares and likewise from the humours in a mans body as bloud milke women in trauaile in child birth drosse Iron Gold Siluer and innumerable other things wherewith they learnedly beautifie their matter and as it were brauely garnish and decke out their termes words and sentences with tropes and figuratiue phrases Metaphors Translations Parables Comparisons Collations Examples Shemes and other ornaments of speech giuing thereby vnto their matter a certaine kind of liuely gesture and so consequently attyring it with light perspicuitie easinesse estimation and dignitie stirring vp thereby mens drowsie minds and awaking slouthfull negligent carelesse sluggish and retchlesse people to the consideration and acknowledgement of the truth and to the following and imbracing of vertue and godlinesse Hereby as they doo labour to deterre and withdraw the wicked from their wicked wayes by laying downe before them Similitudes tending to such purpose So doo they no lesse stirre them vp to vertue to true happinesse to perfect felicitie to sound assurance to the feare of God and trust in his mercie Finally they each way seeke to winne them to the knowledge of God and of themselues and leaue no way vnattempted to allure and bring them to the truth and perfect blessednesse And as touching the godly which feare the Lord and frame their liues accordingly they cease not to encourage confirme strengthen and establish them in their vertuous doings by earnest exhortations to persist in their well begunne exercise They doo as the Apostle Saint Paule also willeth Admonish such as walke inordinately and liue out of course being vntractable and vnruly 2. Thes 3.11 1. Thes 5.11 to remember their dutie to acknowledge their fault they gently reprooue them and mildly seeke to recouer them they comfort the weake and cheare vp the mourneful they strengthen the feeble and broken hearted they reuiue the sorrowfull and heauie spirited they raise vp them that are throwne downe they vse lenitie mildnesse and compassion towardes all men in generall they are slow to anger slow to reuenge and violence they heale the broken and brused consciences they preach deliuerance to the captiues sight to the blind libertie to the imprisoned comfort to the afflicted ioy to the distressed health to the sicke recouerie to the diseased and to the miserable releasement from the thraldome and tyrannie of the Diuel all these and many other they notably and elegantly set forth in their writings by most apt Parables forcible Comparisons and effectuous Similitudes Christ in whome are hidden all the treasures of wisedome and knowledge Mat. 13.3 saith the Euangelist spake all these things to the multitude by Parables and without a Parable spake he nothing vnto them that it might be fulfilled which was spoken by the Prophet who said I will open my mouth in Parables c. To the which Tertullian in his fourth Booke against Marcion dooth very fitly agree saying Neither is the forme of Christs speech new when he obiecteth Similitudes Also Origen cap. in Math. 13. writeth that Christ spake nothing to the companies of common people without Parables which are a kind of Similies but to his Disciples to whom it was giuen to know the mysteries of the kingdom of heauen he did not so Therefore a Similie is most fit for a Preacher because it reasoneth from things confessed and very manifestly and wonderfully layeth the matter euen before the eyes So that the vse of a Similie reacheth very farre for it is vsed for ornament for delight for plainnesse for grauitie Nothing bringeth more grace pleasure or dignitie Neither is it to bee couered in silence that Chrysostome the auncient Church men did commonly beginne with a Similie agreeing to their argument And the same in their Exordiums yea in all parts of their speeches and writings did the Princes of wise eloquence and eloquent wisedome vse as Tertullian Origen Cyprian Nazianzen Basil Iohn Chrysostome Hierom Ambrose Augustin But of the great vse of Similituds we may read more largely in the Homely of Io. Chrysostome vpon the 33. of Ioh. and his Homely vpon Gene. 13. And in Origens Homely vpon Leuit. 10. And in Augustine in the very beginning of his second Booke concerning Christian doctrine And D. Gregorie in the 36. cap. of his third Booke of Morals And to conclude in Agrigola his first Booke of Logicall inuention cap. 25. Seeing therfore each one of the Prophets among whom many were Kings descended of royall bloud haue discoursed of these things and inserted and spoken of the same in their writings seeing likewise our Sauiour Iesus Christ and his Apostles haue practised the same and shewed foorth the like kind of doctrine as also the learned writers haue done I thought my labour should bee well imployed and bestowed if I should in this Treatise plainely shew what store of excellent learning profound wisdome hidden knowledge and exact skill of nature what zeale likewise of aduancing true Religion and of banishing all Idolatrie and superstition there rested in those men that by diuine inspiration haue left and deliuered vnto vs such worthie and wholesome matters in such surpassing knowledge by drawing into their Bookes for the greater ornament and setting out of their speech the whole store and furniture of nature Now calling to mind Right Worshipfulls not onely the manifold curtesies and benefites which I found and receiued now more then thirtie yeares agoe when I taught the Grammer Schoole at Okeham in Rutland and sundrie times since of the Religious and vertuous Lady Lucie Harington your Worships Mother my especial friend in the Lord but also the great kindnesse and fauourable good will during my long trouble and since by both your Worshippes towards me extended In consideration whereof least I should seeme altogether vnthankfull which compriseth and containeth in it selfe all vices both towards God and men I am therefore euen prouoked in some small measure of dutie to shew my selfe some wayes thankfull vnto you And whereas at this time euerie gratefull person doth not onely in word but also in deedes with their presents and giftes shew some signe and token of this their thankfulnesse Euen so I also out of my simple Garden haue chosen and gleaned a handfull of Flowers as it were a Nosegay the best present I haue to Dedicate offer vnto you Thus humbly desiring your Worships to accept this my simple present most earnestly beseeching
diminishing the Couetousnesse and vnlawfull desire of the same Iam. 5.3 Luk. 12.15 23 As when the Spleen encreaseth the other members ioynts and parts of the body do consume and pine away So Couetousnesse and the great treasures and riches of couetous tyrants increasing the wealth of subiects and inferior persons is weakened and diminished whiles they pill and poll away their substance and goods to enrich themselues withall 24 As the Spleen encreasing the other members do decrease So likewise Couetousnes growing greater greater all vertues do vtterly decay and vanish away bountifulnes liberalitie charitie truth righteousnes and all such excellent qualities are no more found in those meÌ„ which are strangled and poysoned with a great and greedie desire of worldly riches 25 As Floods which send their waters into the sea and leaue the drie land which is very thirstie vnwatered Euen so some Couetous men doo now and then bestow great cost and much of their riches vpon those that need them not not drawne therevnto with either loue or mercie but carried with vaine-glory and with vanitie it selfe so to do Mat. 5.7 Esa 58.7 26 Like as the Sea is seldome or neuer seene without tempestuous waues So also we can neuer see a couetous mans minde free from carefulnesse feare trouble vexations 27 As a Pot hath a wide open mouth So Couetousnesse gapeth euermore after worldly goods riches and honor 28 As the Owles night Crowes see better by night then by day So the eyes of couetous men be blind to see how to come to heauen but to get worldly goods and riches they can see well inough 29 As we see some men which naturally are so enclined to mischiefe so seditious so contrary to peace tranquilitie that they are no sooner entred into a house or Common-wealth but presently they sowe discord dissention troubling the common-quietnesse and peaceable estate which was before So also the cursed desire of Couetousnesse is no sooner entred into our heart but that foorthwith we perceiue a great confusion of tumultuous â—nd dissentious appetites to boyle and rise vp within vs which do straightwayes entangle vs in the nets and snares of the diuell and at the length bringeth vs to miserable â—eath and destruction 30 As the Couetous man would not like of those seruants and hirelings who by their negligence and careleslesse haue suffered his houses to fall to ruine and haue left his lands vineyards vntilled neither would he be pleased with that man or maid-seruant in his house which serueth him to no purpose So likewise if he himselfe make no vse of his riches and treasures but keepe them altogether vnprofitably he may not thinke that he is the seruant of God holding of him whatsoeuer hee hath with commandement to make vse of them and that he is countable for the dammages and losse which hapneth by his want of trafficke that is to say for that he hath not vsed them as the Lord hath commaunded 31 Euen as the fire is extinguished and quenched not only by throwing on of water but also by taking away of the wood and other matter whereby it is fed and nourished So also a Couetous man destroyeth taketh away the life of a man not only by offering him violence but also in refusing to giue or lende that vnto him which is necessary for his preseruation 32 As a flood which at the beginning being but a little Riuer by little and little as it runneth encreaseth in such sort that in the end it beareth with it whatsoeuer resisteth Euen so if a Couetous man haue once gotten one hundreth poundes he straightwayes desireth two hundreth from two hundreth he commeth to a thousand from a thousand to a million and from millions to an infinite summe 33 As one that climeth vp a Ladder vseth the first step as a means to come to the second and the second to come to the third continually climing vntil he come to the top So likewise there is no difference betweene the Couetouâ— man and him that climeth vp the Ladder but that the oâ—â— findeth an end of his ladder the other findeth none at all neither of his care nor sorrowes which necessarily follow riches neither yet of his earnest desires in the attaining and keeping of them 34 As the Asse that carrieth meate for the belly and cloth for the backe yet hee himselfe feedeth vpon grasse and contenteth himselfe with an hairie skinne So the Couetous whose Chests are stuffed with gold and siluer yet cannot affoord their belly a good meales meate nor couer their backe with a good coate 35 As the Bee bringeth sweete honey in her mouth but a sharpe sting in her tayle So Couetousnesse hath pleasure in this life and paine in the life to come 36 As the Ape that is tied to the clogge thinketh that hee keepeth the clogge and not the clogge him is greatly deceiued So likewise is the couetous man which thinketh that hee keepeth his riches when indeed his riches keepes him 37 As Dinah while she wandred to see fashions and thought to feede her fancie vpon the daughters of a straunge Countrey shee lost her Virginitie amongst the sonnes of the Countrey So some men while they seeke to feede and fill their greedie worme of Couetousnesse and ambition with diuers pleasures and profits of the world they loose their sinceritie amongst them and so make shipwrack of faith and a good conscience 38 Euen as Tamar went out of her brother Amons chamber with her maidens garmeÌ„t of diuers colours rent because she was enforced to leaue her maideÌ„head behind her So some Couetous worldlings which sometimes with Demas followed Paul but now with Demas embrace his present world are enforced to go away with their garâ—ent of diuers colours rent and torne for while they will venture through the bushes and thornes of worldly cares to get worldly promotions it is no maruell if they come out with their zeale quenched their courage abated their faith blasted their loue cooled their knowledge withered their humilitie defaced their sinceritie decreased and the whole garment of pietie and Religion scratched torne and rent in peeces Continuance in Sinne. 1 LIke as if a mans foote legge or arme be broken with how great paine the same is restored to his former estate all men know But if any member of our body should be broken twise or thrise or more often in one and the selfesame place euery man can then iudge how hard a thing it were for that part to recouer her perfect strength and health againe Euen so fareth it in the ruptures and wounds of our soule If a man doo commit sinne once or twise and do vnfainedly without dissimulation make his refuge to the medicine of repentance hee dooth out of hand obtaine health againe and that sometimes without any skarre or blemish of the disease past but if he begin to adde sinnes vpon sinnes in such sort that the wounds of the soule do
So Hypocrites and hollow-hearted Christians wil euer be among the sound and sincere Christians in the same Church though the faith of the one groweth not with the other but dieth but it is otherwise in the Church inuisible 5 As the sound rooted Holeworte is alwayes the smaller the hollow rooted Holeworte the greater So Hypocrites are commonly greatest in worldly matters and substance and the greatest in worldly things are commonly hollow-hearted 6 As Silkwormes after they haue for a time brought out their silke at the last turne into Moathes or Butterflyes so some hauing done good in the Church for a time fall afterward and become vaine persons and sometimes with the Silke-wormes consumers of that good which they haue wrought 7 As the most Dodders haue properties according to the hearbs whereon they growe being hotter when they growe on hote hearbes then vpon cold So many are zealous or cold in Religion according as their Maisters are vpon whom they hang and also coole with them 8 As the hearbe Oleander maketh a goodly and beautifull shewe yet hath scarce one good propertie but is deadly to the vsers of it Euen so bee Hypocrites 9 As the hearbe Horsflower or Melampyrum hath seed like to wheate yet is hurtfull to Corne So likewise are Hypocrites to godly Christians 10 As the hearb called horned Clauer after it hath once borne seed perisheth both braunch and roote So shall Hypocrites do 11 As the wild Caroline thistle is of the receiuers found hot of operation yet by nature is colde So many euill men to others seeme hotte for a time in profession yet haue cold hearts within them 12 The Mulberie tree is counted the wisest of all trees because it onely bringeth foorth his leaues after the colde frosts be past so that it is not hindered as other trees bee but in Christianitie he is but a foole an Hypocrite that professeth not openly till daungers be past and till he may doo it without losse or hinderance 13 As the flower of Periwincle Milkworte Lysimachus is plesant to behold yet without sauor So Hypocrits make a faire show yet vnsauory in the nostrils of the Lord. 14 As the small Tornesell when it hath made a shewe for a time with white Veluet leaues and yealow flowers it fadeth away without bringing forth any fruit So Hypocrites when they haue made a faire shew for a time fall away without bringing forth any fruits of godlinesse 15 As Mousetayle Adders-tongue flower in Aprill and are ripe in May and shortly after the whole hearbe perisheth in the pride of the yeare So many people at the beginning of Religion make a great shewe but fall away long erre troubles come euen in the middest of the Churches prosperitie 16 As the seede of Mercurie is commonly lost before it be ripe So many leese their Religion before it come to perfection 17 As the stinking Coriander bringeth forth a sweete seede So an Hypocrite and wicked man sometimes vtter good words 18 As a woodden leg set to the body is no member of the body Euen so a Christian who doth onely in shew name professe Christ such a one is no true member of Christs mysticall body but an Hypocrite 19 As there needeth no more but one pinne or pricke to pearce a Bladder and to make all the wind therein inclosed incontinently to come foorth Euen so there needeth no more but one very little tentation to pul the vizard from Hypocrites and to discouer them to euery man who shall know after that they bee tried that there was nothing but a colour and an imagination of all the reputation of righteousnesse and vertue which they had gotten amongst men Rom. 10.3 2. Cor. 3.5 1. Cor. 2.14 20 As sea wormewood if it be in it naturall proper place is of a very strong smell salt and of a most straunge and bitter taste but if it bee remooued into gardens or grounds naturally holpen with sweet waters it doth maruellously alter and yet Sea-wormewood still So the wicked in their owne companie c. are most vngracious c. but comming into the Church where the sweet streames of Gods word runne they seeme greatly chaunged for a time and yet wicked men still 1. Sam. 2.12 c. 21 As the hearbe Biscort though it haue straight and smooth leaues yet is rightly called by that name because the roote in the earth is crooked and writhen So though many make outwardly a faire profession yet the Lord cōdemneth them as wicked because hee seeth their heart within to be wickedly set 22 As the yellow Wolfes-bane flowreth in Winter and yet a venemous and naughtie hearbe for all that So many make a faire shewe euen in aduersitie yet euill men for all that 23 Euen as some Birdes hatch other Egges forgetting their owne in like manner Hypocrites hatch other mens discredit vpon little or no ground but forget their owne liues that are ful of grosse sinnes and hypochrisies 24 Like as a good a faire cloake being large so couereth a man that many things may be carried vnder it and conueied cleanly which we would be loth and asham d to haue seene Euen so Hypocrites craft and deceit hideth and couereth their vntruth which to bee plainely seene and perceiued they would be ashamed 1. Pet. 2.16 2. Cor. 4.2 25 As drunkards erre goe astray and are not able to guide and direct themselues in their way Euen so shall it be with wicked Hypocriticall Priests Prophets and Ministers for they shall faile in vision and stumble in iudgement as by experience may manifestly be seene by many Esay 28.7 26 Like as when wee see Tares to grow in the Corne fieldes amongst the Wheate till Haruest which cannot without some hurt to the Wheate bee rooted out afore So wicked Hypocrites and other euill men of whome there is hope that they may be conuerted shall be alwaies in the outward account of the Church till the end of the world Math. 13.29 30. 27 Like as graues vppon which lie faire stones costly engrauen with Imagerie hauing inscriptions in brasse and the Armes of them that lie in them faire set forth and blazed by Hearauldes cunning hauing within them nothing but a rotten stinking carion Euen so Hypocrites which outwardly beare a glorious shew before men and but inwardly before God are most foule filthie and lothsome Math. 23.27 28. 28 Euen as Mariners which are carried with the course and force of winds being in an Hauen wil not disanchor nor depart out of the Hauen without a prosperous wind blowing to their very good liking So Hypocrites doo looke that the people should shout and clap their hands in token of their great praises and commendations they seeke for and hunt after vaine bruites and reports without which they are disposed to doo nothing well Math. 6.2.5 29 As a peece of Waxe the nearer it approcheth and commeth to the fire so much the more the heate of it appeareth in
the first dash Regenerated but this Regeneration riseth by degrees and being once begun then it proceedeth faire and softly and by little and little encreasing euerie day till we come to euerlasting life in the heauens 2 Euen as that begger which hath but a patched or an ouerworne robe had euer need to be carefull in peecing and mending the same least otherwise his nakednesse appeare vnto all So surely this Regeneration or righteousnesse of ours beeing in respect of our selues but a torne and tottered robe wee had need euerie houre to labour and exercise our selues in the repayring thereof least our filthinesse breake foorth and euen to sigh and to groane vntill we be with our house which is from heauen 2. Cor. 5.3 Reue. 3.18 16.15 Righteousnesse not in vs. 1 AS an euill tree cannot bring foorth any good fruit nor a rotten or worm-eaten seed can engender any thing but like it selfe So we for so much as our thoughts our affections our words our actions and generally our whole life and nature being examined it shall bee found that in vs there is nothing but vanitie and the verie matter of death and damnation and that we neither doo nor can doo any thing that may be able to abide the Righteous examination of the iustice of God but onely to flie to him for mercie Math. 7.17 18. 12.33 Psal 51.7 53.2 3. Ose 2.3 Luk. 15.18 18.13 14. Rom. 3.10 11 12. 2 As they that are sicke of the Dropsie who by reason of the grosenesse of their bodies seeme to bee in good estate notwithstanding they be ful of nothing but water and euil humors which in the end are the cause of death Euen so such as are arrogant presumptuous and puffed vp with a vaine conceite of their owne Righteousnesse though they be in great credit reputation in the world yet before God their state is miserable and abhominable Luk. 16.15 3 As Marchants who praise and esteeme their wares and marchandise more then they are worth and as olde Images newe gilded ouer which outwardly hath some glistering and shew but within are nothing but dust and durt or as counterfeit money which is naught how goodly a print so euer it hath Euen so all our Righteousnesse vertues and good workes when they shall be examined and prised by those which knowe them as by the spirit of God and his word they are altogether iudged as old ragges torne tied together and patched vp againe Esa 64.6 Dan. 9.5 c. Phil. 3.8 4 Like as if a man would boast of his strength health and yet were subiect to a thousand diseases Or of his knowledge and yet were ignorant of all good learning Or of his riches and yet were indebted and endaungered to the whole world would not one mocke him as an Idiote and a foole Euen so wee as well shew our ignoraunce and what slender vnderstanding we haue when wee will attribute any Righteousnesse to our selues and boast our selues in it be it neuer so little Iere. 9.23 5 As the basest Gold though it bee rayed with some durt is alwayes more precious then the brightest Copper or Lead that a man can find Euen so the Righteousnesse of a Christian man though it bee defiled through many infirmities and imperfections yet notwithstanding is more to be esteemed then all the Righteousnesse of hypocrites and Infidels 6 As there is no man so hard to be healed as hee that thinketh himselfe to be hoale For as much as he alwayes refuseth counsell of the Physition and will take no remedies nor keepe any good diet or gouernement of himselfe which should be meete and healthfull for him Euen so likewiset here is no man farther off from the Righteousnesse of God then he that hath some opinion of himselfe For such commonly are obstinate and cannot without great difficultie bee brought from the perswasion which they haue conceiued of their owne Righteousnesse 7 As newe Wine with the strength of the working thereof will breake old Bouels so that if it should be put into them it should bee but spilt and lost Euen so they who haue placed Righteousnesse in the outward exercises of Religion cannot sauour taste or receiue the doctrine of Righteousnesse by faith onely in Christ Math. 9.17 The Righteousnesse of Iesus Christ which is one onely may be distributed to all the faithfull 1 AS the soule of man is wholly throughout the whole body and euerie part alike Euen so is the Righteousnesse of Iesus Christ wholly in the body of the whole Church as the soule to giue it life and to mantaine it So that it is altogether in euerie of the particular members to make them strong whole stout and of courage to doo all their Offices and duties Or as the voice of a man which beeing heard of a great many persons is in such sort receiued of euerie one of thē prouided that they be attentiue that the same is wholly vnderstood without being diuided or sundred in any respect And as the face of a man may bee receiued in many Glasses and wholly represented to all without any diuision or seperation of the same 2 As an old rotten tattered garment cannot be comely peeced with newe whole and sound cloath Euen so they that plant and place their Righteousnesse in fasting and other externall exercises cannot admit that Righteousnesse that commeth onely and wholly by Christ Math. 9.16 3 As the Israelits were forbidden to cloath themselues with Linnen and Wollen made in one garment So likewise must all true Christians at this day put vpon them the Righteousnesse of Christ Iesus onely not mingling it with their owne merits Deut. 22.11 4 As the Sunne when hee riseth obscureth and darkneth the light of the skies dismisseth scattereth them Euen so the Righteousnesse of faith which for Christ his sake is imputed vnto vs doth vanquish the darknesse and as it were driueth away the night of the glorie of mens workes 5 As the sinne of Adam was the cause of condemnation vnto eternall death So in like manner the Righteousnesse of Christ is the cause of iustification vnto eternall life Rom. 8.1 2. Religion LIke as in labour or worke he that begunne last ought with the more diligence to redresse his slacknesse and recompence his late comming So he which lately began to professe and imbrace Religion vertue or godlinesse ought with the more feruentnesse and zeale to endeuour to attaine the same Reading of Bookes 1 AS they which be thirstie first doo drinke and at leisure doo behold the fashion of the cup if it bee engrauen or bee marked So ought we first to Read things that be most profitable then if leisure will serue vs wee may note and consider things elegant and trim 2 As it is more profitable oft to dung the ground then much and that at one time So is it more for one vtilitie to Read with moderatnesse dayly then at one time and that greedily 3 As a
and 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