doo make a prophane washing and so administer no Sacrament of the Lords 2 Like as if the will of a Prince do ordaine one certaine man to confirme writings that by his onely Seale which hee hath appointed for that purpose so that although an other vse an other Seale made without or against his will of the same matter and fashion and in all things like it yet it is treason to vse it and the same is none of his Seale Euen so by much more ought the will of God which is that onely those should minister the Sacrament which haue a publike calling therevnto and haue that authoritie giuen them from the Lord should minister the Sacrament and none other although an other doo it in the same order and with the same instruments 3 As by the Seale which the Prince hath set apart to seale his Graunts and Letters Pattents with when it is stolen and set too by him that hath no authoritie there groweth no assurance vnto the partie that hath it So if it were possible to be the Seale of God which a woman should set too in Baptizing Infants yet for that she hath stolen it and put it too not onely without but contrarie to the commaundement of God we see not how any can take any assurance of the doing hereof For as well and as lawfully may she preach publikely in the Church and minister the Sacrament of the Lordes Supper openly or otherwise as to Baptise in time of necessitie c. 4 As a Seale added to a Deede or Euidence by such as hath no authoritie to put to the same hath no force to ratifie or confirme the Couenants and Graunts in the Writing which kinde of Seale hath beene alwayes deemed no better then a counterfeit and plaine forgerie Euen so the outward seale of Baptisme added by women hath no force by Gods institution to confirme any in the promises of saluation because women haue no warrant in the word to Baptise for euerie washing of the childe in the name of the Trinitie is not a Sacrament of Baptisme neither can there bee rendered any cause why the Lords Supper ministred by them should not bee counted as good a Sacrament as their Baptisme Baptisme 1 EVen as they which were in the Arke of Noah were preserued from the floud So whosoeuer doth earnestly sticke to the couenant of their outward Baptisme are deliuered from the euerlasting floud that is to say from the paynes and torments of hell by Iesus Christ 2 As the floud did preserue so many as were within the Arke but sunke the rest So likewise is Baptisme auaileable to so many as are Baptized into the Church of Christ by faith but helpeth the rest no more then it did Simō the sorcerer Act. 8.9.10 c. Mar. 16.16 1. Pet. 3.10.21 3 As in the Floud both sinne and sinners did perish So also in the floud of Baptisme sinne sinketh but the sinner is safe Tit. 3.5 Iohn 3.5 4 As the Purse of a true man in the hand of a theefe doth not make or proue him to be a true man Euen so Baptisme though it be in the assemblies of the Churches of Rome yet it noth not proue them to be the Churches of God neither doth it appertaine vnto them but vnto an other hidden Church of God which he hath in all ages gathered forth of the midst of them 5 As the graffe receiueth substance and nourishment of the roote into which it is graffed So they that receiue Baptisme with such faith as they ought do truly feele the effectualnesse of the death of Christ in the mortifying of their flesh and therewithall also they feele the effect of his resurrection in the quickning of the spirit Rom. 6.3 Col. 2.12 Reading of Authors 1 AS Vlisses stopping his eares with waxe escaped the danger of the Sirenes So ought we to auoyde such things as are found filthy in Bookes and Authors though they seeme pleasant if we will auoide the danger ensuing such things 2 As the like pleasure is not to him that goeth into a goodly garden garnished with diuers kindes of hearbes and flowers and that there doth no more but behold them of whom it may bee said that hee went in for nothing but that hee would come out and to him which besides the corporall eye pleasure knoweth of euerie one the name and propertie So verily much difference is there in reading of Authors and in sundrie sorts of men that doo it and much more pleasure and profit hath hee which vseth art and iudgement then the other which with great studie indeed turneth them ouer but for lacke of the knowledge of precepts wanteth also the fruite and delectation that he more amply might obtaine Christs Body is not inclosed or conteined in the bread vnder the bread or with the bread neither the bloud in the wine vnder the wine or with the wine 1 AS the bloud of our Sauiour Christ doth cleanse vs from all our sinnes 1. Ioh. 1.7 and yet we need not to haue it really present with vs for to be washed or bathed in it So Christ our Sauiour according to his promise doth daily or whensoeuer we do come worthily to his holy Supper feed both our bodies and soules with the wholesome and heauenly foode of his precious Body and bloud and this doth he by his eternall and almightie Spirit so that he needeth not therefore to come downe at the becke of euerie iugling popish Priest and to be really present in their wafer Cake after that they haue with gaping and blowing spoken foure or fiue words vpon it Receiuing of the Sacrament Iohn 13.20 Luk. 10.16 Math. 25.41 c. 1 LIke as Christ doth recouer and impute that to bee done vnto him which is done to his Ministers or poore needie members So also doth he recouer and impute that to bee done vnto his Body and bloud that is done vnto the Sacrament of the same 1. Cor. 11.27 2 Like as he that sinneth against a Minister or a poore man sinneth against * Act. 9.4 Zach. 2.8 Christ himselfe although in the meane while hee hath not hurt Christes person in any point Euen so is he also guiltie of the body and bloud of Christ whosoeuer receiueth the Sacrament of the Body and bloud of Christ vnworthily although in the meane season he hath not receiued the very Body and bloud of the Lord. 3 Like as if a Rebell should tread vnder his feete the Seale Letters or Coyne of the Prince although he touch not the Prince himselfe nor tread him vnder his feete yet is he said to haue troden the Prince vnder his feete and is accused not for hurting the Seale or defiling the Letters or defacing his Coyne but hee is charged of treason and accused for treading the Prince vnder his feete Or if one man should send a gift or token vnto an other man as a peece of bowed siluer a Nutmeg or a Rasing of Ginger if the partie
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
world and are come to heauen God the author of all callings AS the Generall in the field appointeth euerie particular man his particular standing and office in which he must liue and die Euen so it is God that appointeth euerie man his particular place and standing and function wherein hee must continue to the ende of his life vnlesse God call him to some other God forsaketh his children sometimes and leaueth them to themselues 1 AS a mother sets downe her young childe and hides herselfe suffering it to crie and breake the face not because shee hates it but that shee may teach it to depend vpon her and loue her Euen so God giueth grace to his children and yet againe sometime hee doth in part withdrawe it from them and then they faile in their duties sundrie waies and this he doth to make them ashamed of themselues and to cause them to put all their confidence out of themselues in the merites of Christ 2 Like as the Corne fielde that is plowed and sowne with good Corne but yet for a time it neither giues rooting beneath nor so much as a shewe of any blade appeares aboue Euen so God grauntes his seruaunts the holy meane of saluation namely preaching prayer Sacraments and yet holds backe the efficacie of his spirit for a time Can. 2.4 5. 3 Like as the prisoner who hath escaped the hand of his Gayler hath an affection to runne a thousand myles euerie hower But hauing happily his Boltes on his legges he cannot for his life but goe very softly galling and chafing his fleshe and so with much griefe falleth againe into the hands of his keeper Euen so God giueth his children a strong affection to obey his will but hee lettes them faile in the obedience it selfe Rom. 7.22 23 24. 4 As the trees in the winter season that are beaten with wind and weather bearing neither leafe nor fruite but looke as though they were rotten and dead because the sap doth not spread it selfe but lies hid in the roote Euen so the manner of Gods forsaking his elect is when hee hides his graces for a time not by taking them quite away but by remoouing all sense and feeling of them Psal 77.7 8 9. The Godhead of Christ. 1 LIke as when a man sleepeth the soule is not seuered from the body but lieth as it were dead and exerciseth not it selfe Euen so the Godhead of Christ lay still and did not manifest his power in his manhood but did as it were lie a sleepe for a time that the manhood might suffer and thus the manhood seemed to bee forsaken Math. 27.46 2 Euen as the Altar in the olde Lawe did sanctifie the sacrifice that was offered vpon it and made the same propitiatorie So also the Godhead of Christ the Altar whereon hee offered his humanitie sanctified the same and made it propitiatorie and meritorious for all mankinde 3 Like as in Christ incarnate there be seuerall things and not seuerall persons So in the Godhead there be seuerall persons but not seuerall thinges Philip. 2 6 7. Hebr. 1.3 4 As Honie and Oyle being mixed together cannot be called either Honie or Oyle because when things are mingled together they cannot retaine a name of one of the simples Euen so the Godhead of Christ cannot be chaunged into his manhood or yet mingled with his manhood Because the properties of the Godhead cannot agree with the properties of the manhood nor the properties of the manhood with the properties of the Godhead For as the Godhead cannot thirst no more can the body be in many places at once God the refuge of the comfortlesse 1 AS the Rockes that are hard to be clambred vnto are good refuges for the afflicted to flie vnto from the face of their pursuers So God is the safetie of all such as in distresse doo flie to him for succour Psal 18.2 2 Euen as the Birdes and foules of the ayre that they may escape the nets and snares of the fowlers are wont to flie vp on high So we to auoyd the infinite snares of innumerable temptations must flie to God and lift vp our selues from the corruptions lying vanities and deceitfull slights of the world God vseth the ministerie of all AS in a great house there bee many vessels of sundrie sortes to diuers vses not onely of Gold and Siluer but also of wood and earth some for honour some for dishonour So likewise in the outward societie of the Church there bee men of all sortes appointed for diuers ends as apt and meete vessels for the Lord and some otherwise c. 2. Tim. 2.20 21. God no partiall Iudge AS drie wood is apt to burne greene wood though not so quickly will bee consumed with fire Euen so both strong and weake high and low rich and poore one and an other goe to wracke when God punisheth impietie and wickednesse Ezech. 20.47 A Godly man is a mightie man though he be neuer so poore LIke as precious stones though they bee cast into the mire yet they loose not their bewtie nature and propertie So likewise men indued with honestie replenished with goodly vertues and well acquainted with the true worshipping of the most high and gracious GOD although they be silent as men in their graues and are had in contempt of the world yet haue they not lost their dignitie and the true honour proper to Christians which consisteth not in the wealth and renowne of this world but in holinesse in righteousnesse and in the faithfull imitation of Christ God the life of the soule AS the Soule is the life of the body Euen so God is the life of the Soule and his spirit is the soule of our soules and the want of fellowship with him brings nothing but the endlesse and vnspeakable horrors and pangs of death The holy Ghost God AS Christ is called the word of God not a word of Letters or Syllables but a substanciall word that is beeing for euer of the same substance with the Father Euen so the holy Ghost is called the vertue of the most highest not because hee is a created qualitie but because he is the substanciall vertue of the Father and the sonne and therefore God equall with them both Guiltie before God AS in the malladies and diseases of the body that disease is most dangerous that hath possessed and seazed vpon the body and yet the bodie feeleth it not So likewise in all Gods iudgements to stand Guiltie before God is most daungerous because a man standeth Guiltie befor God many yeares and yet neuer feeleth it The Graces of the holy Ghost cannot finally be abolished 1 AS coales vnder ashes and as Sappe in the roote of the tree in the winter season are hid and couered and appeare not for a time at all in the braunches Euen so the common gifts and Graces of the holy Ghost may bee lost and extinguished but the giftes proper to the Elect cannot they may indeed be diminished
mindes may bring forth her due fruite in feare and reuerence 3. Like as the Palme-tree Psal 92.12 whē there is a great waight laid on it spreadeth and florisheth the broader or as a Camomell with treading and walking on it waxes thicker euen so a faithfull Christian the more Afflliction and persecution he suffereth for his Christ the more is his faith increased 4. Like as the Schoolemaister corrects not his scholler nor the father his childe but for some fault and for their amendment euen so no more doth God send his plagues and chastisements vpon his children but to put them in remembrance of their disobedience towards him that they should turne to him But if the lewde scholler or vnthriftie sonne do not regard the correction laid vpon him nor consider the greatnes of his fault nor the displeasure of his father there is no goodnesse to be hoped for of him Euen so is it with such as lightly or else not at all consider their liues past God his dealing with them and how euill and vntowardly things haue prospered with them during the time that they haue displeased God and bene afflicted Agge 1.5.6 Pro. 16.7.17 Deut. 28.1 2 3 4 5 6 7 8 9 10. 5. As the ashes cast vpō the fire put it not out but is a mean to preserue the same in the night against the morning which otherwise would be consumed or as the barrennesse of the trees in winter are a mean to preserue the roote against sommer which then will ascend vp his iuyce into the body and braunches thereof whereby they are greatly enlarged and made farre more fruitful then euer they were before Euen so are Afflictions vnto the children of God which do not only keepe them from the barrennesse of sinne but also encrease and multiplie them in the life and fruitefulnesse of Cods holy spirit and exerciseth them in patience and hope Rom. 5.3 4 5. 6. As Frankencense when it is put into the fire giueth the greater perfume or as Spice if it be pounned and beaten smelleth the sweeter as the Earth when it is torne vp with the plough becommeth more fruitefull the Seed in the ground after Frost and Snowe and winter stormes springeth the rancker the nigher the Vine is pruned to the stock the greater grape it yeeldeth the Grape when it is most pressed and beaten maketh the sweetest Wine c. Linnen when it is buckt and washt and wroong and beaten is so made fairer and whiter Euen so the children of God receiue great benefite by persecution for by it God washeth and scowreth schooleth and nourtereth them that so through many tribulations they may enter to their rest Pro. 3.11.12 Reue. 3.19 7. Like as they that go about to make Lyons tame do vse to beate little whelpes before them and to make them to couch that so the Lyons seeing they may do so also Euen so oftentimes God chasteneth and correcteth his deare seruants that those that be stifnecked and rebellious should by their example learne subiection and obedience 8. Like as a Phisition who goeth about to cure his sicke Patient doth first promise him health by the assistance helpe of God whereby he putteth him in great hope and comfort afterwards he beginneth to purge to cleanse and strengthen and such like things which make to the recouering of his health Euen so our good God also when he hath remitted and pardoned our sinnes and receiued vs into the bosome of grace and promised vs life which were before sicke to death in our sinnes doth lay on vs Afflictions and so doth scoure and renue vs from day to day in the knowledge and loue of him vntil we become safe pure and renued which then at the last commeth to passe when this mortall body dieth 9. As the precious stone called Amianthon being cast into the fire is made more clearer and purer So the children of God being cast in the fire of troubles and Afflictions do shine more clearer and beautifull 10. As the Gold-smith putteth his Gold into the fire not to marre it but to purge the drosse out of it or as the Husbandman who when his corn is somewhat too ranck either moweth it downe or else eateth it with his sheepe and so he doth prune his Vines not to destroy them but to make them bring more aboundant fruite Euen so the Lord doth trie his children by laying his crosse vpon their necks and purgeth them like Gold in the fire he cutteth from them many occasions of euill that he may bring them to the bearing of greater and more plentifull fruite Ioh. 16.20 Act. 14.23 2. Timo. 3.12 1. Pet. 4.12.13 11. It fareth with Gods children as it happeneth to the children of the houshold All the while they are yoong and little they are as the Apostle saith subiect and vnder Tutors and Gouernours and many times the seruants beate them as though they were their maisters and that the children were their subiects because that the time is not yet come that the Seigniorie of the children ought to bee manifested But when the children are great they abide heires of the house and the varlets and seruants depart and all the labour of the seruants and that which they haue gotten shall continue and abide with them Euen so we all the while we are in this world are in this state for that it doth not yet appeare what wee shall bee But it is with vs as it was with Dauid before the death of Saule Dauid was annointed and ordained of God King of Israell yet neuerthelesse he could not enioy peaceably his Kingdome till after the death of Saule but hee was as the most miserablest which was in Israel chased and persecuted on euerie side But yet in the ende he raigned King maugre his enemies and all that which Saule and his adherents did vnto Dauid was turned to the good and profit of Dauid 1. King 2.1 c. Psal 7.1 1. Sam. 26.1 c. 12. As a peece of Brasse being stricken with a hammer vpon the Anuile or stythie breaketh and withall maketh a sharpe and irksome noise So when an Hypocrite commeth betwixt the Anuile and the hammer of troubles and Affliction he breaketh with impatiencie hee murmureth crieth out and lamenteth in blasphemies against God 13. As a peece of Gold being smitten with the hāmer on the stithie soundeth sweetly and is pliable and may be beaten out in breadth and length as a man would haue it Euen so the childe of God in time of persecution giueth him thankes and submitteth himselfe laying out his owne heart willingly vnder the Lords hand that striketh him 14. As the Sea if it were not tost with the windes would stinke Euen so the godly man if hee were not exercised with troubles and Afflictions would bee the worse 15. As the Mosse called Ros-solis though the heate of the Sunne lye vpon it all the day yet the hotter the Sunne is vpon it the moyster it is So the godly
to whom it were sent wold not take it but refuse it despitefully or contemne it the man that sent it might well thinke he had contemned and disdained him and not his gift or present but what might hee thinke if hee should cast it into the dyrt and trample it vnder his feete Therefore if hee did as hee ought to do he should consider when he receiued the token the minde and good will of his friend that sent or gaue it and according therevnto to esteeme and receiue it So likewise if we do as we ought to do in beeing partakers of these holy Mysteries we should rather consider the minde and good will of our louer Christ then the Bread and Wine which we see yea if we do not altogither consider Christes minde and purpose in this behalfe we deale vnhonestly and strumpâ— like with him For it is the propertie of Strumpets to consider the things giuen and sent them rather then the good will and minde of the giuer and sender whereof the true louers doo not consider in any point the value of the things giuen or sent but the minde and good will of the partie So we if we be true Louers of Christ must not consider barely the outward things as the Bread and Wine which wee see and our senses perceiue but rather altogither wee must viewe and consider the minde of Christ and therafter and according to it to esteeme and account of the same 4 Like as if a wilfull and rebellious subiect should no more esteeme or regard his Princes seale then other common wax or haue it in no greater reuerence then the seale of some priuate man it might rightly be said that hee maketh no difference of his Princes person that is to say that he doth no more esteeme him then hee doth other men yet it needeth not that the Kings person bee there really present So when we come to the Lordes table if we take vnreuerently the misticall Bread and Wine as other common meates appointed for the bellie then make wee no difference of the Lordes Body wee doo not esteeme the worthinesse price and vertue of it which in the holy Mysteries is so freely and so liberally offered vnto vs. And therefore if we receiue this Sacrament vnreuerently not considering who is the Author of it nor who it is that offereth himselfe so mercifully and louingly vnto vs it is no maruell therefore that the holy Apostle saith that we are guiltie of the Body and bloud of the Lord that is to say that we are before the seate of Almightie God because of our vnthankfulnesse and vnreuerent handling of the holy Mysteries counted as guiltie as if wee had slaine the Body of the onely begotten sonne of GOD and shead his most precious bloud vpon the Crosse Or it is no maruell that in stead of grace in stead of forgiuegesse of our sinnes and of life euerlasting wee doo eate and drinke our owne damnation And yet it followeth not that the Body and bloud of Christ be really present there in the Sacrament Christes naturall and immortall Body can be but in one place at once and not in many places 1 LIke as the Soule of man vnited to his Body cannot be a Body because it is a spirit Euen so the like is of the Body and of the Soule of Iesus Christ and of his diuine and humaine nature of the which euerie one of them holdeth so continually his properties that the one cannot be that the other is For albeit that they be vnited together by personall vnion yet for all they remaine alway distinct in their vnitie according to their properties and not confused in such sort that the one cannot be the other wherefore wee may not say at all that the Diuinitie is the humanitie or that the humanitie is the Diuinitie nor that the one is conuerted into the other For if there were such a conuersion they should no more be that which they are but should bee chaunged into other natures which thing cannot be For God can neuer bee but God Wherefore hee cannot be conuerted into man but he may vnite man to himselfe as he hath done in the person of his Sonne Iesus Christ Likewise man cannot bee conuerted into God for so much as he is a creature and that God which is the Creator of all cannot bee created but is without beginning as hee is without end and infinite the which thing cannot agree with any creature From whence it followeth that the Gods which are created are no Gods at all but are onely creatures or else vaine illusions or imaginations And as the substance of GOD cannot bee conuerted into that of man nor that of man into that of God for otherwise God should not be God nor man should not be man at all Euen so neither the one nor the other may be without his conuenient and naturall properties belonging to the diuine nature it is no more diuine nature but humaine In like sort if the Sacramentall signes of the Body and bloud of Iesus Christ haue the naturall properties which do belong to the Bread and to the Wine as they haue indeed if they haue their qualities and accidents and these same effects they are not then really and substancially the Body and bloud of him but Bread and Wine remaining alwaies in their substance with their accidents 2 As the bodie of the Sunne and light of it are so ioyntly ioyned together that the one cannot be seperated from the other yet it followeth not that wheresoeuer the light of the Sunne is there the body of the Sunne must be also For as the Sunne being still in the Element according to the order that God hath appointed among vs his creatures doth wtth his light refresh comfort and quicken all things here vpon earth So our Sauiour Christ Iesus who is the true Sonne of righteousnesse being still vntill the time that God hath appointed on the right hand of his Father touching his manhood that is to say aboue in heauen in the place of beatitude felicitie and ioy raigning there with the Father in equall glorie and maiestie doth continually assist aide and comfort his Church by his holy spirit being alwaies present with his elect and chosen by his diuine Maiestie prouidence and inuisible grace whom hee doth not cease through his almightie power the spirit being the worker of it to feede still with the wholsome foode of his most precious flesh and bloud Now as it were most noysome and hurtfull vnto all the whole earth if we had here belowe the Body of the Sunne so is it not expedient that the Church and Congregation of the faithful should haue Christ still present here touching his humanitie and manhood For so he saith Iohn 16.7 3 As no man can denie but that the eye and the sight of it be so ioyntly and inseperably ioyned together that as long as the eye is whole and sound the one cannot be seperated from the other yet
holy Ghost and be drawn from the loue of themselues and of worldly things vnto the pure loue of God as their Parents were A briefe Comparison of the sinnes that raigned in the people in the time of the Prophet Zephania with the like sinnes in the people of our time 1 AS in the time of the Prophet there were many and foule finnes and vices then raigning and ouerflowing amongst the people Euen so likewise are there now many greeuous sins and offences amongst vs. 2 As the people then presumed vpon their blinde and dead faith and counterfeit repentance and hypocriticall and faigned prayers So also the common people now presume vppon theyr idle faith thinking themselues as good Christians as the best if so bee that they can say by heart the Articles of theyr Beleefe the Lords Prayer and the tenne Commaundements and thinke that they repent verie well if they come to the Church on the Sabboth dayes and other holy dayes and say the Confession after their Minister although they bee neuer touched with any remorse or feeling of any one sinne yet they suppose they haue repented sufficiently and so likewise of Prayer 3 Like as in the Prophets time when the people were thus ouerwhelmed with their blinde faith counterfeit repentance and hypocriticall Prayers then the Lord in mercie sent his Prophets vehemently and sharply to reproue them and to denounce the iudgement of God against them Euen so the Lord of his vnspeakable goodnesse hath raised vp many famous and zealous Preachers in our dayes to exclaime and crie out against the manifold wickednesse now raigning amongst vs and to threaten vs with the vengeance of God for the same 4 As there were alwayes some good Prophets that would reprooue sinne and iniquitie in all estates without respect of persons so there was also some false and fawning Prophets and Preachers that would soothe vp the people with sweete and flattering words and dawbe them vp with vntempered morter telling them that there was peace and all was well and that they were in a very good case when indeede destruction was euen at hand Euen so in like manner as wee haue many faithfull Preachers that will boldly reprooue sinne in all estates so also wee haue many such clawbackes and flattering Ministers who doo soothe vp their Parishioners making them beleeue that they are as good Christians as the best and that they may be partakers of the Lords Supper if so be that they can say the Lordes prayer the Articles of their Beleefe and the tenne Commaundements yea and though they vnderstand not what the Sacraments meane neither wherefore nor yet to what end they were ordained nor what profit they should haue by worthily receiuing the same and if so be that they come to the Church at times appointed and heare the Seruice read although they returne home againe as wise as they came and haue profited no more in knowledge then the seates that they sat on yet these are good people say they and obedient and dutifull subiects 5 Euen as in the Prophets time the people then excused themselues for not comming to heare their Sermons because there were some Priests and false Prophets that did bend and set themselues with all their force to contrarie and gainsay that doctrine which the true Prophets did deliuer vnto the people wherevpon the people said that they could not agree amongst themselues therfore they would not heare them So likewise a number of people do now say after the like sort go about to excuse themselues saying we wil not heare them because they cannot agree among themselues for one say they Preacheth of this thing to day an other against it the next day some allow of one thing to day othersome disallow of the same so that say they we cannot tell which to follow or whom to beleeue but such as would be accounted good Christians ought to be growen to such knowledge and iudgement in the word of God that they be able to discerne and iudge who preacheth sound Doctrine and who teacheth corrupt and so to trie the spirits c. 1. Iohn 4.1 Christ Communicated to vs by a spirituall maner 1 AS we verily take and eate the bread and wine by a naturall maner the which incontinent after by digestion turneth into our substance and nourishment of our corporall life So likewise as verily although by a spirituall and celestiall maner and not with mouth and teeth is Iesus Christ himselfe which is now in heauen on the right hand of his Father communicated vnto vs 1. Cor. 10.16 that we may be flesh of his flesh Eph. 5.30 that is to say beeing knit and incorporated with him by faith Iohn 17.21 22 23. our soules and our bodies doo attaine to eternall life Col. 2.12 yea euen whilest wee be in this world his spirit doth sanctifie and gouerne our bodies and soules to dedicate and sacrifice all our life to his seruice and to the loue of our neighbours for the loue of him 2 As no man will denie a mans wife to be with her husband one body and flesh although hee be at London and she at Yorke So likewise it cannot truly be denied that the coupling of Christes body and bloud to the Sacrament is a spirituall thing and therefore there needes not any such carnall presence as the Papists doo imagine Education of Children 1 LIke as fruitfull fieldes for lacke of tillage waxe barren Or as trees being neglected either bring forth no fruite or else the same vnsauorie without the diligence of graffing and pruning Or as dogges be vnmeet to hunt the horse and Oxen vnapt to the plough except mans diligence be put thereto Euen so Children would become wilde and vnprofitable except by diligence and in due time they should be fashioned and brought in order by good bringing vp 2 Like as planting and carefulnesse hath great power in all growing things Euen so hath Education greater vertue and strength yea and better fruite in the diligent bringing vp of Children 3 Like as Noblemen and Gentlemen are desirous to haue a good and skilfull horsekeeper that can keepe their horses well and they spare not to giue great stipends to such Euen so how much more ought Christian Parents be desirous to haue and maintaine a good Schoolemaister that might godlily bring vp their children in vertue and wisedome 4 Like as if a horse be not well broken or haue any euill qualitie the owner will be carefull to see it remedied and that he may be made gentle So likewise godly Parents seeing their naturall childe euill brought vp ought to be much more carefull that he may be brought to some good order 5 As there be some men who can easily see and spie a spauine a sprent a ringbone or such other disease in a horse Euen so much more ought a good Father be as readie to looke that there be no faults in his Children or in the teacher vnto whome hee committeth the
with a Palsie hand can stretch it out as well to receiue a gift at the hand of a King as he that is more sound though it bee not so firmely and stedfastly Euen so wee must know that a weake Faith will as truely apprehend Gods mercifull promises for the pardon of sinne as a strong Faith though not so soundly 24 Euen as it little profiteth the wounded man to haue the best medicine lying by him except he had a hand to lay the plaister vppon the soare Euen so the mercies of God can doo vs small good except wee haue Faith to applie them vnto our sinfull soules Habac. 2.4 2. Cor. 1.24 5.7 25 As our hand is to our mouth and the mouth to the stomacke and the windpipe to the hart so that if thou hast not a hand to feede thy month and a mouth to feede thy stomacke thy body must needs soone perish And againe if the windpipe should be cut asunder presently thy heart dyeth and al thy members fall downe because they want the breath of life Euen so if thy Faith which is the onely meane whereby thou receiuest the breath of Christs spirit into thy soule and whereby thou liuest that new life in Christ Iesus of which the Prophet Habacucke speaketh The iust shall liue by his Faith If this pipe and Cunduit bee perished or broken in thee by thine owne negligence or cut off by thine aduersarie the diuel who seeketh nothing else night nor day but thy euerlasting poyle then certainly both thy soule and body must needs perish too 26 As the Fig tree that bare no fruit was threatned to be cut down or as a Sun without light is but a painted Sun Or as a coale without heat is dead Or as a body without motion liueth not Euen so Faith without workes is dead and the Christians that bringeth not foorth the fruites of the spirite of Christ belongeth not to Christ and so is no Christian Luk. 16.6 Iam. 2.17 27 As Infidelitie is the head-spring of all wickednesse and vice So on the contrarie side Faith is the originall well and fountaine of all vertue and godlinesse Which Faith is declared not onely by words but by such deedes and workes as God hath commaunded vs in his holy and sacred Scriptures and where no such workes bee speake they neuer so godly there is no true liuely Faith Tit. 1.1 3 1 6. 28 As Beggers which not being woorth one farthing wil yet boast of great wealth So many brag of great Faith and holinesse but haue little or none euen as though they could remooue mountaines out of their places and yet know not what true Faith is Luk. 18.8 29 As the Sunne except it shine and beate vppon the face of the earth there will no fruite spring increase or riâ—â—pen Euen so except Faith shine in the soules of men they shall neuer be acceptable to God 30 As the Sunne shining in the firmament auaileth him not that hath none eyes to see the same neither him that winketh with his eyes and will not see but onely him that doth behold the light thereof So doth the death of Christ profit him nothing which lacketh true Faith to lay hold vpon the same but onely such as by a liuely and fruitfull Faith applie the same vnto themselues Gal. 2.20 Iohn 3. 6. tot 31 As some kind of medicines are so composed that they will serue for a generall helpe for all diseases So Catholike Faith doth serue against all diseases of the soule 32 As a Traueller which iourneying into a Countrie where he might liue delightfully profitably doth leaue the right and straight way and followes by paths which will leade him into daungerous places to the losse of his life is vnwise So euery one that thinketh to please God without Faith taketh a wrong course and deceiueth him selfe to the destruction and losse of his soule 33 As a shielde or buckler is the chiefe defence of a Souldier wherby he beateth backe his enemies weapons So likewise Faith in time of spiritual conflict repelleth the diuels weapons or instruments Psal 5.12 34 As the superstitions Pagans thought that an Idoll which they termed Vibilia kept them from erring out of their way So Faith which is our Vibilia will not suffer vs to wander out of the way so long as we doo all things according to that patterne which was shewed vs in the mount Exod. 25.40 35 As the argument is alway good for the subsistance of any subiect vnto the natural propertie of the same and contrariwise the propertie being set the subiect of necessitie must be seene So Faith which iustifieth man being set good workes which are the properties of the spirit of of Faith are necessarily set 36 Euen as good works being set Faith froÌ„ which they doo spring must needs be set So whersoeuer Faith is not good works are not where good works be not there is not faith the cause of good works 1. Tim. 1.18 19. Ma. 25.34 37 Euen as without eyes no man seeth without eares no man heareth without smelling no man smelleth without tasting no man discerneth tastes without touching no man toucheth any thing So without Faith can no man see heare smell taste eate and finally touch Christ 38 As by the preaching of the Gospell the holy Ghost doth kindle Faith in vs So he increaseth feedeth cherisheth confirmeth the same by the vse of the Sacraments Gen. 17.10 Exod. 12.13 Math. 26.26 27. 1. Cor. 11.23 39 As the bodie hath his hand mouth and stomacke whereby it taketh receiueth and digesteth meate for the nourishment of euery part So likewise in the soule there is a Faith which is both hand mouth and stomack to apprehend receiue and apply Christ and all his merites for the nourishment of the soule Gal. 3.14 40 As in the litle tender budde is infolded the leafe the blossome and the fruite So where men are displeased with themselues for their offences and do withall constantly from the heart desire to beleeue and to be reconciled to God there is Faith and many other graces of God infolded Isay 42.3 Math. 6.6 41 Euen as in a childe when he growes to be a man remains to be the same substaÌ„ce that was in the child before but now is made stronger by age and castes away all childish toyes So in the same Faith which we professe in our Baptisme must we grow learn the full vnderstanding of it that it may he felt sweeter vnto vs daily more and more while we liue euen to our last end and by which Faith we also grow in the feare of God and by which we be saued Faith is Faith though it be weake or small or lye hidden 1 LIke as a litle child who with his litle hands or as a pore man who with his rugged scabby hands refuse not to take bread other alms that men wil bestow vpon them aswel as if they were greater hole And like
all voide of Friends was compelled to seeke salue for his soare euen of his enemie So such as haue no faithfull Friends at whose hands they should be counselled are faine sometimes to heare their foes 6 As the concord in Musicke of fiue tunes two halfe tunes seemeth as it were but one voice and sound So for true Friends there ought to be but one mind yet so doth the flatterer obey the talke of the rich man in all things that a man would thinke one onely spake and not two but such are to be tried 7 As if the field might be made more fertile with praysing and lauding it then should it bee no lesse praysed then plowed or dunged So if your Friend may by praising him be made better good it is then to commend him if not to what auaileth such hatefull fond and vnprofitable flatterie 8 As in trying vessels we first doo fill them with water not with wine So in prouing of our Friends we ought first to trie them with trifling matters before we do commit vnto them our weightie affaires and secrets 9 Like as a Physition cureth a man secretly he not seeing it so should a good Friend helpe his Friend priuily when he knoweth not thereof 10 As mightie flouds by how much they are brought into small ryuers by so much they loose of their strength So friendship cannot be amongst many without abating the force thereof 10 As the man that drinketh poyson destroyeth himselfe therewith So he that admitteth a Friend erre he perfectly knowe him may hurt himselfe by too much trusting him Faith onely the meanes of Forgiuenesse of sinnes 1 AS no man can bee said to enioy and possesse riches who is himselfe vncertaine whether he hath any riches or no Or as he that cannot bee said to enioy regall honours and princely dignities which doubteth whether he shall euer or neuer obtaine them So in like manner neither must wee thinke that there is any felicitie in remission of sinnes if this certaine and vndoubted trust of Forgiuenesse of sinnes be wanting Psa 51.12 103.12 Math. 9.2 Mar. 2.5 Rom. 5.1 4.7 8.38 Esay 1.18 44.22 Mich. 7.19 1. Iohn 2.12 Iob. 13.15 2 Like as we apprehend colours by the sight sounds by the eare Euen so we apprehend by Faith Gods promises in which he offereth life vnto vs and all other graces Rom. 5.1 Abac. 2.4 Iohn 3.15 Flatterie 1 AS glasse a thing of no great regard is much like vnto the Christall a thing precious and deare So Flatterie a thing as well vile as wicked doth imitate friendship a thing worthie of due laud and commendation 2 As oyle is death and destruction vnto Flies Ants and such others So is Flatterie and adulation vnto Princes and Prouinces vtter ruine and cleane decay 3 Euen as Oyle doth cause the fire to flame So Flatterie doth minister nourishment to errors So that it is not good to belieue a Flatterer for vnder the person of a most sweete friend he is a most bitter enemie Pro. 29.5 4 As no vermine will breede where they finde no warmth no vultures sleepe where they find no pray no Flies swarme where they see no flesh no pilgrime creepe where there is no Crosse So there is no Parrasite or Flatterer will lurke where he finds no gaine Faith and obedience requisite in them that be baptised LIke as there bee in the doctrine of Christ two partes one concerning Faith the other obedience Euen so they be both also required of them that be baptised For baptisme is added to the doctrine of Christ so that a man may say aright in this case as the Apostle saith vnto the Galathians I doo testifie to euery man that is baptised that hee is a debter to accomplish and keepe the whole doctrine of Christ Gal. 5.3 Follie of some men great LIke as he deserueth not to be reputed wise that applying all his studie to the trimming of his garments suffereth his body to perish with hunger and diseases Euen so neither ought such men to bee accounted wise that pursuing and following the delights and vanities of the body abandon and neglect the care of their soules The bodies beeing none other but the apparell to the soules as the garments to the body 2 As Flies are busie in the Pothegaries shops and if they happen to get into his glasses of sweete Syropes and oyntments and there die they stinke and so spoyle his Syrope or oyntment Euen so doth a little folly him that was had in great estimation for his wisedome Prea 10.1 Faith without a particular appliance hath no comfort or commoditie in it LIke as if a man should belieue himselfe to be rich because many men possesse great riches himselfe to bee filled and satisfied because other men haue whereuppon to eate Or himselfe to see because other men haue eyes herein he should much deceiue himselfe Euen so it is impudencie or rather infidelitie for a man to belieue that other men haue their sinnes pardoned them and not hee himselfe Abac. 2.4 Ephe. 1. 14. Flesh and spirite 1 AS the Ayre in the dawning of the daye is not wholly light or wholly darke as at midnight and at nooneday neither is it in one part light and an other part darke but the whole ayre in the same Horizon is partly light and partly darke throughout Or as in a vessell of luke-warme water the water it selfe is not onely hote or onely cold or in one part hote and in an other part cold but heate and colde are mixt together in euery part of the water Euen so is the Flesh and the spirite mingled together in the soule of man this is the cause why these two contrarie qualities fight together Gal. 5.17 2 As a man doth feele a paine which is but in the top of his finger more sensibly thē the health of his whole body yet the health of the body is more then the paine of a finger Euen so a godly Christian doth more feele the Flesh then the spirite yet the power and efficacie of the spirite by the vertue of the holy Ghost is such that it is able to preuaile ordinarily against the Fleshe and therefore the Fleshe is not more then the spirite and as men feele corruption not by corruption but by grace So the more they feele their inward corruptions the more grace they haue 3 Like as if the wood bee taken from the fire and the embers quenched yet neuerthelesse the stones oftentimes remaine hote and burning So the Flesh though it be chastised with hote and drie maladies or consumed by many yeares in trauaile yet concupisence abideth still in the bones Forgiuing of others 1 LIke as a Seale put to a peece of waxe leaueth an Impression or marke like it selfe in the wax which when a man lookes on he doth certainely know that there hath beene a Seale the print whereof is left behinde Euen so it is in euery one that hath readinesse to
and if they would yet God accepts them not but casts them away 4 Like as we know that in any common danger or perill as the sacking of a Citie or burning of an house if a man haue any pretious Iewell therein he will first fetch that out and make choyse of a faithfull friend to whose custodie he will commit the same Euen so in common perils and daungers we must alwayes remember to commit our Soules as a most precious Iewell into the hands of God who is a faithfull Creator Psal 31.5 Luk. 23.46 Act. 7.59 5 Euen as a little Bird shut vp in a Cage although it be very precious and costly and be made of Cedar Iuorie or Gold yet shee desireth to goe out and striueth to haue her libertie and in her eager and earnest desire to be gon shee doth oftentimes thrust her bill through the loupes of the Cage So likewise the Soule of a vertuous man inflamed with an vnfained loue of God beeing shut vp and holden in the coupe of his body although hee abound with all necessaries fit for the preseruation of this temporall life yet most earnestly desire to depart hence and to goe to his Counrie which is heauen 2. Cor. 5.2 Phil. 1.23 6 As the Soule hath a heauenly and the body an earthly beginning So the Soule is immortall and not suffering corruption the body is mortall and corruptible and yet be so ioyned together without confusion that in both remaineth his owne nature 7 As it were great folly to buy a house for the body laying out so much therupon that for want of goods and other maintenance the body so well housed must die for hunger Euen so a man shall get nothing by keeping his goods for to feede cloath the body which is the house of the Soule and in the meane time suffer the Soule to pine away and to die for hunger Math. 16.26 8 Like as it grieueth and maketh sorrowfull and expert Ieweller when he beholdeth and seeth those Iewels and precious stones which he with all his wit industrie and Art hath trimmed and polished to be tumbled and tossed in the foule and filthie fingers of children and fooles who neither knowing them nor esteeming them do soyle blemish and despise them Euen so our heauenly Father when he seeth our Soules the which hee hath created after his own similitude and likenesse to be in the middest and depth of the corrupted cogitations wicked and beastly thoughts and hellish imaginations of our hearts he taketh it heauily and in euill part Math. 9.4 15.18 Ezech. 11.5 9 As the Soule of Christ was receiued into Paradise the same day that it departed out of the body So also must we thinke of the blessed spirit Soules of the Saints according to the promise made to the theefe Luk. 23.42 Phil. 1. 2. 10 As a body without a Soule is cleane dead and nothing but a filthie loathsome carcasse Euen so the Soule vnlesse it stirre and rayse vp it selfe by prayer is dead and miserable 11 As they that haue healthfull bodies easily endure both cold and heate So they that haue a stayed and setled Soule haue the dominion ouer anger griefe ioy and all other their affections 12 As the body of man by nature is mortall lumpish and heauie delighting in those things which are visible temporall and alwayes of it selfe sinketh down-ward So the Soule being of a celestiall nature violently enforceth her selfe to flie vpward and with al her might striueth and wrastleth continually against the heauie burthen of the earthly body wherein she abideth despising those things which are mortall and onely desiring things permanent and immortall 13 Like as a man comforteth his earthly corruptible body with bread and meate when it is hungrie and with ale beere or wine when it is thirstie Euen so dooth the Soule of man when the lawsheweth to her her faults and eternall damnation and the dreadful iudgements of God for her offences comfort her selfe in her great hunger and thirst beleeuing that Almightie God hath forgiuen his sinnes for Christes sake 14 Euen as a man who by chance is fallen into a deepe drie pit far from succour cannot by any meanes possible help him selfe out vnlesse some man come with some ladder or other instrument to helpe him our desireth to bee deliuered out of the pit but by his owne wit he cannot tel how Euen so the Soule of man desireth to bee deliuered out of the sorrowful agony of death hell and damnation but she cannot tell how otherwise then by the righteousnesse of Christ Psal 42.1 2. Iohn 7.37 Slaunder 1 AS the hayres of the beast Tarandrus is not to be pearsed with any weapon So some men are such as are neuer hurt with Slaunder or reproach 2 Like as the Camelion can chaunge himselfe into all colours saue white Euen so the Slaunderer can frame his tongue to speake anything saue for his neighbors credit but that he can as hardly be induced vnto as the Leopard to chaunge his spots the Blacke-amore his skinne or the Bricke his colour 3 As the good name is to be much more esteemed then siluer So the wound of Slaunder defamation is almost incurable so that a mā may better beware of such as steale his goods then of the Slaunderer backbiter that taketh away his good name Numb 16. 1. c. 2. Sam. 16.3 Hest 3.8 1. Sam. 24.1 c. 2. Sam. 15. 1. c. Ioh. 7.20 Math. 11.19 4 As when a wound is cured there remaineth a scarce So against a Slaunder howsoeuer a man purge iustifie himselfe yet will there stil remaine an euill opinion at the least in some Psal 101.5 1. Cor. 4.6 6.10 5 Like as Cham the Father of the Canaanites hauing seene the shame of his Father Noah and in lieu of couering it hauing shewed it to his brethren was accursed both he and his posteritie by the mouth of his owne Father Euen so they who knowing the frailtie faults and infirmities and consequenly the shame and reproach of their brethren where they ought in charitie to couer the same doo neuerthelesse by backbiting and euil speaking lay them open doo well deserue to bee accursed with Cham and called Canaanites Gene. 9.22 Psal 50.19 20 21. Act. 24.5 1. Sam. 21.1 c. Psal 52.2 c. 6 Like as if when sundrie Faggots lie each by other thou shouldest kindle the one and so by degrees burne them all So likewise if he to whom thou hast opened thy mouth to Slaunder and backbite thy brother hath no more hold of his tongue then thou hast of thine so thou hast put into his hand a staffe wherwith by reuealing thy secret to bring thee into brabling and strife and therefore thou oughtest not to reueale that to an other which thou wouldest should be kept secret 7 As in a Country vppon any murther or other heinous trespasse they ring the Towne bell which when other Townes or Villages doo
Christians obey sinne they are the Seruants of sin whose wages is death Rom. 6.16 22 23. Gods Spirit purified 1 AS cleane water washeth and maketh cleane our bodies So the Spirit of God maketh our hearts and soules cleane in the eyes and sight of God Ezech. 36.25 2 As no man that hath the Spirit of God can blaspheme Christ and worship Idols So none can acknowledge Christ for Lord and God without the same Spirit 1. Cor. 12.3 3 As Iohn by the fire and Spirit meaneth nothing but the Spirit of God which purgeth and purifieth as the fire doth Math. 3.11 Euen so our Sauiour by Water and the Spirite meaning nothing else but the Spirit of God which cleanseth the filth of sinne and cooleth the boyling heate of an vnquiet conscience as water washeth the thing which is foule and quencheth the heate of the fire Iohn 3.5 Sinne maketh our bodies the Diuels dungeon LIke as if a man had a faire house wherein he must entertaine a King and should make thereof a Swinstie or a stable all men would say that hee did greatly abuse both the house and the King Euen so mans body being at the first made a Pallace for the euerliuing God if a man shal abuse it by drunkennesse swearing lying fornication or any vncleannesse he doth make it in stead of a Temple for the holy Ghost to be a stie or stable for the Diuell For the more filthie a mans body is the more fit it is to bee a dwelling place for Sinne and Sathan 1. Cor. 6.15 Sathans subtiltie 1 AS Naab the Ammonite warring against the men of Iabes Gilead would not raise his siege but vpon condition that hee might thrust out all their right eyes So Sathan the enemie of our soules who seeketh by all meanes possible our destruction neuer ceaseth to assault vs vntill hee haue depriued vs of the eye of right iudgement that wee may not see our saluation in Christ Iesus onely 1. Sam. 11.2 1. Pet. 5.8 2 Like as if men by long experience and obseruation of the naturall causes can attaine vnto such great knowledge of things to come that they can tell twelue yeares before the change of the Moone the Eclips of the Sunne what day hower and minute it shall bee Euen so much more Sathan who is a more excellent nature then man and greater experience hath knowledge of things to come for that he hath beene practised therein from the beginning of the world and is also more circumspect in obseruing of causes because thereby he deceiueth man a poore simple soule 3 As Amalek resisted the children of Israel that they might not enter into the land of Promise So dooth the Diuell with Christians that they should not enter into heauen Deut. 25.17 Exod. 17.8 9. Spirituall man AS a man sore wounded and diseased may for a time or season bee depriued almost of all operations of the naturall life to the outward shewe of his owne indument and feeling Euen so may a Spirituall man be soare wounded by Sathan and diseased by the present sight and feeling of his sinfull corruption specially in temptation that he may thinke yea appeare to others that the life of the spirit is not in him Impenitent Sinners LIke as a Captain that hath taken some hold or Sconse doth rule and gouerne all therein and disposeth it at his wil and pleasure Euen so it is with all blind ignorant and impenitent Sinners not one Diuel alone but euen legions of Diuels possesse them and rule their hearts and therfore how soeuer they may sooth themselues and say all is well for God is mercifull yet their case is far worse then Mary Magdalens was who had bene possessed with seuen Diuels Mar. 16.9 Preuenting of Sinne. 1 EVuen as a Father when hee sees his childe too bolde and venterous about Fire Water takes and holds it ouer the fire or ouer the water as though hee would burn or drowne it wheras his purpose indeed is nothing else but to preuent daunger for the time to come So in like maner Christs subiects are bolde to sinne by nature and therfore to preuent a mischief he doth exercise them with affliction and seemes for a season as thogh he wold quite forsake his Church but his meaning is only to preuent offences in times to come Hosea 2.6 2 As Beasts which going in the way see green pastures and desire to enter in and therefore go to the hedge but feeling the sharpenesse of the thornes dare not venture to go in So likewise Gods people like vnto wilde beasts in respect of sinne viewing the green pastures of this world which are the pleasures therof are greatly affected therewith and if it were not for the sharpenesse of crosses and temptations which are Gods spirituall hedge by which he keepeth them in they would raunge out of the way and rush into Sinne as the Horse into the battell Sentence of condemnation why set downe AS a wise Father of a family will check his seruant and if the cause require correct him in his childes presence and that the child it selfe may learn therby to feare and stand in awe of his father So likewise Christ the most carefull and wise gouernor of his Church hath set downe the Sentence of condemnation against the wicked that the children of God in this world when soeuer they shall heare or read the same might be moued thereby to stand in great feare of God and more dutifully performe obedience to his commaundements Mat. 25.41 The holy Spirite regenerateth not all AS the Sun doth not warme euery thing that it lighteneth So neither doth the Spirit regenerate nor draw to the loue of wisedome all which it illuminateth and to whom he giueth the knowledge of his doctrine but onely the godly and the faithfull Math. 24.46 Mot to grieue the Spirit of God 1 AS men vse their guests friendly curteously shewing vnto them all seruice dutie So likewise must we do to Gods Spirit which is to come to dwell abide in vs dooing nothing in any case which may disquiet or molest him Ephe. 4.30 2 Like as when the Arke of the couenant which was a signe of the presence of God was in the house of O bed Edom then the Lord blessed him and all his house Euen so much more when the holy Ghost dwelles in any mans heart there is more then the Arke of the Lord present euen God himselfe and therfore such an one may looke for a greater blessing if he grieue not him by sinning 2. Sam. 6.11 1 Thes 5.19 The vse of all prescribed meanes to Saluation is necessary 1 IF a King should giue vnto one of his subiects a Princely Pallace vpon condition that he shall goe vnto it in the way which hee shall prescribe hee would no doubt take what pains he could to know the way and afterward endeuour to keep continue in it So likewise the kingdome of heauen is the most glorious and royall Pallace
that euer was and God hath bestowed the same on his Elect and hee requires nothing at their handes but that they would turne their faces from this world and walke vnto it in the way which hee hath chalked foorth vnto them in his word Therefore if they be desirous to haue Saluation life euerlasting they must come forth of the broad way that leades to destruction and enter into the straight way that leades to eternal life they must acqaint themselues with the guides which are the faithfull Ministers of the word that wil cry vnto them Here is the way walke ye in it when they shall goe to the right hand or to the left 2 As Simeon going into the Temple by the motion of Gods spirit met with Christ So if we will be ruled with the same spirit frequent holy assemblies we shal meete with our Saluation Christs Spirit 1 AS the light cannot match with darkenesse So likewise Christs Spirite cannot accord and match with sinne and lusts of the flesh 2. Cor. 6.14 2 As Raine with the moysture therof fatteth the earth to make it fruitfull Euen so the holy Spirit with his inuisible grace doth make vs fruitfull to produce the fruits of righteousnesse Ioh. 7.38 3 As fire consumeth euerie thing that it layeth holde on So the Spirit of God consumeth all the corruption of our hearts and originall sinne in vs. 4 As fire giueth light to the bodily eyes So the Spirit giueth light to the eyes of the soule Ephe. 1.17 5 As fire giueth life quickneth those that be benummed with cold So the Spirit of God doth quicken and put life into those that be dead in their sinnes Ephe. 3.5.16 6 As a man that made a bargaine will bee carefull to keep the earnest pennie that he loose not all his bargaine So also must we be carefull to keepe the Spirit of God the earnest pennie of our saluation that we bee not depriued of the same Ephe. 1.13 Sacraments AS Circumcision which was a Sacrament of the olde Law was a seale in that time to our Fathers of righteousnesse Euen so be our Sacraments to vs in these daies seales of Gods promises vnto vs and all haue one strength and vertue Rom. 4.11 Sinne of set purpose AS hee that striketh the King ignorantly not knowing him to be the King is nothing in so much fault as he that striketh him knowing it is the King Euen so hee that dooth offend God of ignorance is to bee lesse blamed then he that wittingly and willingly offendeth him Luk. 12.47 48. God giueth vs vnderstanding to know the Scripture EVen as the Disciples of our Sauiour Christ had no knowledge nor vnderstanding vntil God gaue it thē So fareth it with al the rest of Gods children that althogh they heare neuer so much his Apostles Preach yea Christ himselfe personally sounding in their eares yet except the Lord open their hearts and minds as he did Lydia it auaileth not one Math. 16.17 Act. 16.14 Sinnes are our greatest enemies 1 AS a huge and mightie fire will bee asswaged and at the length quite put out if the stickes and other matter that doth chearish and increase it be withdrawne and kept from it So in like manner our affections and troubles will come to an end if we doo cease to doo euill and giue ouer sinning before it giue ouer vs for our Sins are as drie stickes and stubble wherwith the fire not onely of the wrath and malice of Infidels and heretikes but also of the wrath and indignation of God is kindled increased and most mightily stirred vp against vs. 2 As wee wonder at the Creator not onely in great matters as heauen earth the Sunne Elephants c. but also in like creatures as pismires lice wormes flies c. So a soule giuen to Christ must as wel regard litle as great matters and Sinnes knowing that wee must giue an account for euerie idle word Math. 12.36 For the health of the Soule the bodie is to bee kept in subiection LIke as when one part of a man that is sicke is not capable of the remedie wherewith he may be holpen the Physition is wont to applie the same remedie to an other part as if one bee grieued with an extreame Ach of the head then the Phisition vseth to strike a vaine of the arme because the head will not abide Phlebotomie or bloud letting So that we may helpe and heale many diseases of the Soule wee must keepe the body in subiection to the spirit and tame the lusts of the flesh and labour to bridle our affections and to keepe them within the compasse of reason sobrietie and temporance Spirits that die in the Lord. EVen as the Spirit of Christ passed from the Crosse into Paradise at the verie same moment that it departed out of the body and thence returned into the body that whole Christ in respect that he was man might be afterwards glorified So likewise all good Christians doo beleeue that their Spirits and soules who die in the Lord doo straightway depart vnto God there to enioy that measure of glorie that is appointed for them vntill that they being adioyned againe vnto the same bodies which will be the very same in substance truly corporall though in a far more excellent estate shall liue vnder Christ their head for euermore Luk. 23.43 Reue. 14.13 The Lords Supper 1 AS Bread nourisheth and strengthneth man and giueth him abilitie to labour So the body of Christ eaten by faith feedeth and satisfieth the soule of man and furnisheth the whole man to all duties of godlinesse 2 As Wine is drinke to the thirstie and maketh merrie the hearts of men Euen so the bloud of our Lord Iesus drunken by faith dooth quench the thirst of the burning conscience and filleth the hearts of the faithful with vnspeakable ioy The holy Spirit the earnest pennie of our inheritance 1 AS in a thing that is bought there is sometimes giuen an earnest pennie to wit some part of the money agreed on as wel for the beginning of the payment as by consequent for the assurance that the bargain shal be held firme So likwise the holy ghost who by faith engendreth peace ioy in the harts of the faithful is the earnest penie assuring vs by this beginning of the spirituall blessings which God promiseth to his children that he holdeth vs for his possession purchased to the prayse of his glorie and that at the length he will gather vs into the full enioying of the inheritaunce of heauen Ephe. 1.13 14. Rom. 8. 29 30. 2 Like as when a man dooth purchase an inheritance he first giueth earnest that is some part of the money promised that serueth as a beginning to the payment of the totall Summe So God hauing redeemed vs by the bloud of Iesus Christ giueth the earnest pennie of his holy Spirit that is to say a beginning of knowledge of the true God of sanctification of loue to God of
as diseases that are vniuersal throughout the whole bodie as a burning ague thogh they weaken all the parts of the same and specially the stomack more then all the rest yet neuerthelesse hinder not but that it may take a medicine yea rather the disease is an occasion vnto it to prouoke it vnto it Euen so also it ought to be so far of that the weaknesse of our Faith should keepe vs from embracing righteousnesse and the other benefits of Iesus Christ that it must prepare vs to the contrary Luk. 5.31 32. 2 Like as our diseases and infirmities let not but that our Faith be it neuer so weake is yet capable of the graces of God and of al the righteousnesse of his sonne Euen so the litlenesse of Faith maketh it not lesse caple to be able to apprehend and embrace the righteousnesse of Christ c. 3 And like as the Apple of the eye which is so litle and yet for all that can apprehend the light of the Sun which is spred ouer al the horizon yea and the Sun it selfe which is farre greater and more ample then all the earth Euen so the eye of Faith albeit that it be verie small yet it ceaseth not to lay hold of the Sonne of righteousnesse together with his light and other giftes which are as great and as many in number 4 Like as a woman with childe though she feele not the childe alwayes stirre yet because she hath sometimes felt it she comforteth her selfe that she is with childe and as she is with childe a good while before she can sensably feele it moue and at the first she feeleth it but weakly yea after she hath felt it strongly sometime she feeleth it not againe a good while and when she doth in much weaknesse sometimes in comparison of the former and yet for all this hath in the ende a happie trauayle Euen so Faith is not felt to mooue strongly assoone as it is bred and when it beginneth once it continueth not alwayes alike motions So that it is with Faith and with all other the Graces of the Spirite as it is with the Sunne which sometime setteth sometime riseth sometime shineth sometime is couered with cloudes or shaddowed from vs by thick and foggie mysts arising out of the earth Euen so Faith and other vertues sometimes seeme to be set and gone downe in vs but when the morning comes they arise againe sometimes they are couered from our eyes by such mysts and cloudes that arise out of the flesh that we cannot espie them but yet for all this as he reasoneth ilfauouredly and vntruly that saith The Sunne cannot be seene now for cloudes therefore it is not in the firmament so he that saith I cannot see and perceiue Faith and the Spirit in me now for the fruites of the flesh therefore they be not in me 5 Like as it doth not follow that a litle childe hath no reasonable soule because he hath not the vse of it or that the Trees be dead in winter because they beare no fruite or that there is no fire because there is no flame Euen so whosoeuer hath a certaine testimonie of his Faith and saluation in all his life may be assured that it is there still and shal be vnto the end although for a time he feele it not nor perceiue the working of it c. Ioh. 13.1 Phil. 1.6 Rom. 11.29 6 And like as whē fire is raked vnder the ashes it sheweth not his brightnesse or heate outwardly vntill it be vnraked and kindled in a flame Euen so it oftentimes falleth out with our Faith which is hidden couered with many vices which the most holy Saintes of God themselues doo many times themselues commit euen as to fall into diseases the which continueth till it please God to stirre vs vp anew by his spirite and to kindle vs againe euen like as when a candle is put out 7 Like as Rebecca when she felt the Twins striue in her wombe though it payned her yet she knew both that she had conceaued and that the children were quick in her Euen so they who haue these motions and holy affections in them to wit that their sinnes are pardonable desiring mercie and pardon of God in Christ by hartie prayer for them may assure themselues that the spirit of God dwelleth in them consequently that they haue Faith though a weake faith 8 As a poore diseased begger with a lame hand hauing the Palsie also is able neuerthelesse to reach out the same and receiue an almes of a King Euen so a weake and languishing Faith is sufficiently able to reach out it selfe and to apprehend the infinite mercies of our heauenly King offered vnto vs in Christ 9 As an Infant taketh and holdeth with his little hand a whole Apple though he doth it not so strongly or surely as a man Euen so Faith how little so euer it bee taketh hold on Christ and receiueth him not by halfes but all whole Math. 17.20 10 As the apple of our eye though maruellous little we see very great mountaines and the very body of the Sunne much greater then the whole earth So likewise our Faith though very litle taketh and receiueth al whole Iesus Christ the sonne of righteousnesse Iohn 3.16 11 As a little child doth as truely hold a precious Ring with his finger as a Giant with all the force of his hand and fist being one and the selfe same Ring So our Faith whether it be weake or strong apprehendeth and taketh hold vpon the merits of Christ Iesus the Sonne of God Mar. 9.24 Faiths obiect LIke as the act of healing the eyes of the Israelites and the brazen Serpent went together So in the act of iustifying these two Faith and Christ haue a mutual relation and must alwaies concurre Faith as the action which apprehendeth Christ as the obiect which is apprehended So that neither the passion of Christ saueth without Faith neither Faith helpeth vnlesse it bee in Christ his obiect Faith how it is alone and not alone without workes 1 AS the Queenes Maiestie though in her state and office shee bee alone yet shee goeth not without her maides of Honour after her Or as the office of the eye alone is in the head to see yet the eye is not without other members of the body which haue also their offices to them assigned appropriate Euen so it is with Faith for most true it is that by Faith alone in respect of other workes of the Lawe we are iustified And yet the same Faith being alone shee is not alone In her office alone but in practise not alone So that as euery thing must stand in his proper charge and office so also must euery thing neede in some respect the societie and helpe of an other 2 Like as the roote sucketh of the ground the body receiueth of the roote the braunches taketh of the body the fruite shooteth out of the braunches these successiuely goe
7.37 3 Like as water dooth put out fire and quench thirst So the holy Ghost doth quench the fire of the euill concupisences of the flesh and doth also quench the thirst of the poore troubled soules satisfying them for euermore Yea hee doth asswage ease and comfort the griefes and mourning of the godly which commonly are in this world most afflicted and whose sorrowes do passe all humane consolation whereof he hath the proper name Paraclet or the Comforter Ioh. 4.13 14. 16.7 4 Like as in this life it commeth to passe in the Elect and chosen as wee see it by experience in bladders the which if they bee emptie and throwne into the water foorthwith they sinke But if they bee blowne and filled with wind they fleete and swimme aboue like a bubble and sinke not vnder the water Euen so mens minds being as yet voide and destitute of the spirite of God are drowned in their inordinate desires sensualitie pleasures and other sundrie passions and worldly affections But when they are replenished and filled with the holye Ghost they triumph ouer sinne and are of it neuer ouercome So that by his meanes wee haue abilitie to will those things that are right and to do those things that are good 5 As it is the nature of fire to warme the body that is benummed and frozen with colde So when a man is benummed and frozen in sinne yea when hee is euen starke dead in sinne it is the propertie of the holy Ghost to warme and quicken his heart and to reuiue him Mat. 3.11 Ioh. 3.5 6 As it is the propertie of Water to clense and purifie the filth of the bodie Euen so the holy Ghost dooth spiritually wash away our sinnes which are the filth of our nature 7 As Oyle doth strengthen the members and make them more nimble and doth also restore and heale them being broken So much more doth the holy Ghost make vs chearefull and quicke readily and constantly to performe the duties of our calling 7 As fire altereth things sometimes by burning out sometimes by inflaming So the holy Ghost altereth man by regenerating burneth out by mortifying the old man inflameth by quicking and raysing vp the new man Great men full of cares AS the toppes of trees placed on great mountaines are mooued with the least blast of wind that bloweth Euen so those men which are set in high places of honour and dignitie are troubled with the report of euery messenger though neuer so base whereas men of low degree and calling for the most part liue quietly at ease without any molestation Grace wrought by degrees AS a man looking stedfastly on a Diall cannot perceiue the shadow mooue at all yet viewing it a while hee shall perceiue that it hath mooued So in hearing of the word but especially in the receiuing of the Lords supper a man shall iudge euen his own faith and other graces of God to be little or nothing increased neither can he perceiue the motion of Gods spirit in him at that present yet by the fruites and effects thereof hee shall after perceiue that Gods spirite hath by little and little wrought greater faith and other graces in him A Godly life AS it cannot by any meanes come to passe that hee which enioyeth the beames of the Sunne should be in darknesse Euen so it is impossible that he which hath his conuersation with God should not be immortall Holy Ghost worketh where and in whom he will 1 LIke as the wind bloweth in what quarter of heauen it listeth and where it beginneth blowing where it endeth no man can tell neither can any man deuise meanes to stop the course of it Euen so with like libertie and with the like open apparance worketh the holy spirit of God where and in whom hee will and no power nor abilitie of man is able to resist and withstand it Iohn 3.8 2 As of drie Wheate one lumpe cannot bee made without moysture nor one loafe So neither could wee that are many become one in Christ Iesus without water which is from heauen that is without the holy Ghost Good will not to be mocked AS a man hauing a seruant that is an idle fellow who forefloweth his businesse mindeth other matters and goeth to his worke lastly and like a Beare to the stake would not bee pleased with his seruice but rather would shift his hands of him and send him packing Euen so the Lord our God cannot abide that wee should worshippe him with our bodies when our soules are farre from him that we should honour him with our tongues when our hearts wander from him Or that we should serue him in part some peece of the Sabboth and to serue sinne and Sathan the rest for he will not be mocked hee is euer iealous of his owne glorie Gal. 6.7 God a spirit which cannot be represented by any bodily shape LIke as a bodyly Image which representeth vnto vs the face of man ought liuely to set before vs all his lineaments and proportions that by the counterfaiting or engrauing we might conceiue whatsoeuer might bee seene in him which the same representeth Euen so the image of God must through the same likenesse set before our senses a certain vnderstanding of the knowledge of God For this we are sure of that nothing may beare the image of God but that which is a spirit because in very deed God is a spirite and therefore this image of God in man can haue no abiding place but in the soule Gene. 1.26 27. 2.7 5.1 Col. 3.10 Eph. 4.24 All Good things come from heauen AS the raine and dew falling from aboue watering the ground makes it fruitfull So likewise the grace of the holy Ghost comming from God the father stirre vp our minds to all goodnesse 1. Cor. 4.7 Iam. 1.17 Gentlenesse rather to be vsed then rigorousnesse AS some disease which by no force can bee expelled oftentimes is with the iuyce of hearbes asswaged So some men you shall sooner ouercome and winne by clemencie and Gentlenesse then by rigorousnesse and extremitie The Gospell to bee mingled with the law in preaching 1 AS the strong purgine blacke Hedebore giuen vncorrected with other things to allay the power of it hurteth more thē profiteth So the terrible iudgement of the word when it is preached without some comforts intermingled will doo more harme then good 2 As bitter Wormewood and sweete Honie mingled together are very profitable to take away the dimnesse of the bodily sight and to make a man see worldly things clearely So the bitter threatnings of the law and sweete promises of the Gospel laide together are most fit to take away the dimnesse of spiritual eyes and to make them see clearely heauenly things So outward aduersitie prosperitie mingled together 3 As Pepper-woort once sowen continueth and can hardly be destroyed So the word once receiued continueth and can hardly be banished Gospell 1 AS the law because it is the
the roote be not fatted with new and fresh dung it will wax barren with feeblenesse Euen so no lesse needfull in Christes Church bee these three Officers to wit Magistrates Ministers and Labourers for it becommeth Magistrates not to suffer wronges and thefts oppressions and iniuries to be done and to maintaine Gods law and them that bee the Preachers thereof yea and to see the land kept from insurrection and inuasion of forraine enemies it also appertaineth to the Ministers and Preachers to labour faithfully to weede and cut away the voide braunches of sinne with the sword of Gods word and to Labourers it belongeth to worke and labour bodily and carefully to get out of the earth bodily sustenance both for themselues and others All these estates be so needful to the Church that none may well be without other foâ— if Magistrates and men to gouerne the people by lawâ— and wisedome should want then theeues and wicked liuers would so increase that no man could liue in peace and if Preachers should want then the people woulâ— wax wild in all vice and sinne through ignorance and fâ—â— default of knowledge of Gods word and so perish eueâ—lastingly And if Labourers and Artificers should bâ— lacking in the Common-wealth then both Magistratâ— and Ministers should become Husbandmen Laboureâ— and handle craftes men or else must die for want of natâ—ral foode 2 Like as if there were but one Horse or one sheepe in the world yet if hee had Corne and grasse as nature and kind hath ordained for such a beast hee would liue well enough by himselfe without any helpe of other of the same kind But if ther were but one man in the world although he had all the good and wealth therein yet for want of other he would die or at least he would be worse then if he were not liuing Principles are necessarily to be knowne AS in a Pothecaries shop wher the knowledge of such things is set forth and professed it is a great shame if common and no lesse profitable simples should be vnknowne So in a Church or family of the faithfull where the knowledge of such matters is professed it is great shame if common and no lesse needful Principles should not be well and rightly vnderstood Persons of men in Christianitie not to be regarded AS Echium or Tipers Buglosse seede is like a Serpents head yet bringeth an wholesome hearbe and remedie against Serpents So a man vncomely may haue good graces and be an helpe to men against the wicked Prudence and prouidence in worldly affaires AS in times past it did suffise if men were not hurt or annoyed by brute and wilde beastes but afterwards â—en vse them for their gaine and commoditie as to bee â—ouered with their skins to feede on their flesh and to be â—ealed with their gall or inward parts So ought we not â—â—ely to beware least our enemie doo hurt vs but also to 〈◊〉 him for our vtilitie and profit Princes and Magistrates are especially to eschue vices 1 AS the Eclips of the Sunne is the cause of death and destruction So is an errour or vice which is an Eclips of vertue in a Prince a great calamitie and a pernicious plague vnto the people and presageth the like fall in the apish immitating multitude 2 As the Hart when he can finde no pasture is poore and bare of flesh and void of strength when he is hunted and pursued Euen so are the Princes and Rulers of those countries which by the iust iudgement of God are oppressed and ouerrun with forraine nations Psal 42.1 3 As a great braunch cut from a tree bringeth downe a number of small ones with it Or as a great Prince commeth forth of his Pallace a multitude doo follow him Euen so do subiects ordinarily follow the example of their Prince and Magistrate whether good or bad for whatsoeuer he doth it seemeth that he commaundeth it Deut. 17. 16. c. Iosu 1. 8. 1. Sam. 2.30 4 Euen as from the Sap of a tree dooth proceed that strength wherwith the boughs do florish and bring forth fruit So from a godly Prince and magistrate such iustice vertue and godlinesse doo proceed that thereby all the people are mightily moued to true Religion aright worshipping of God due obedience and honestie of life and conuersation 5 Like as when in mans body the Hart dooth not impart vnto the members the vital spirits but the artiries are stopt shut vp and the bloud forsaketh the vaines it is a signe of death that the partie in this case is either alreadie dead or else he wil die shortly Euen so when kings Princes of the earth are tyranical towards their loyal subiects withdrawing from them pity mercy loue liberalitie it threatneth doth prognosticate the ruine of theiâ— kingdomes but through the mercy clemencie and loue of Princes their kingdomes doo mightily florish and the Princes themselues doo enioy great tranquilitie securitie and peace Prou. 20.20 Esc 10.3 6 Euen as among the pretie sweete Bees that Bee only which leadeth ruleth al the rest either hath no sting or at the least doth not vse it So clemencie and mercy agreeth with none more in all the world then with a Prince Prosperitie and wealth maketh not a man truely happie 1 AS children do much wonder and prayse those players which on the Scaffold be apparelled in pide and peeuish garments So fooles they be that wil deeme them happy who be loaden either with wealth or braue attire 2 Like as we see horses when they be much pampered to kicke to be fierce not to abide the rider EueÌ„ so Prosperitie maketh men drunken as it were bringeth them on sleepe and no maruaile for as the common saying is Fulnesse ingendreth fiercenesse Dan. 4.1 Psal 30.6 3 As a morning cloud that at the Sun rising vanisheth away Euen so shall the Prosperitie of the wicked be 4 As the Grasse on the house top which for lacke of roote withereth afore it can grow vp to bee mowen or to serue to any other good vse Euen so is also the florishing Prosperitie of such men Cities and landes as by manifold wickednesse prouoke Gods wrath and indignation against them Psal 37.1 2. 129.6 7. Esay 37.27 Preachers of the Law when need requireth are no disturbers of the peace of the Church AS the skilful Physition who giuing a sharp purgation to his surfitted patient which for a time doth disquiet all the parts of his bodie may truely bee accounted a distemperer of his patients health for euen as a purgation notwithstaÌ„ding it maketh much rumbling in the patients bowels and seeme for a time to disease all the members yet afterwards procuring perfect health to his body cannot therefore in truth and in deed be called the disquietter thereof So surely those Ministers notwithstanding they minister some bitter purgation out of the word to such silly poore patients in Christ as haue surfeited long vpon some points of
is onely by the Preaching of his word but this they doo not seeke to lay hold of But contrarily they cast themselues head-long into the snares of temptation by ioyning in fellowship with the workers of iniquitie 1. Cor. 1.18 21. Rom. 1.16 10.17 4 As there is not a greater blessing giuen of God to any nation or people then the gift of his holy word there to be sincerely taught and preached So likewise no greater curse from God can be laid vpon any nation or people then when the word of God and the true Preaching thereof is taken away from them Amo. 8.11 12. 5 As there is much difference betwixt a drawne plat and the builded house betwixt the figure and the thing figured the naturall and the thing presented So is there much more difference betwixt the hearing of a Sermon preached and the reading thereof afterwards in writing for the heart is more mooued by hearing the word preached then read 6 As the Hen clocketh and calleth her chickens together and louingly spreadeth her wings to keepe them vnder and to protect and defend them from all things that would hurt or harme them Euen so the Lord most louingly by the continuall Preaching of his holy word doth call men to the imbracing of his mercie Mat. 23.37 7 As Christ when hee raysed vp dead men did onely speake the word and they were made aliue and at the day of iudgement at his voice when the trumpe shall blow all that are dead shall rise againe So it is in the first resurrection they that are dead in their sinnes at his voice vttered in the ministerie of the word shall rise againe 8 As Christ raysed three from the dead Iairus daughter newly dead the widdowes Sonne dead and wound vp lying on the Hearse Lazarus dead and buried and stinking in the graue and all this he did by his very voice So also by the Preaching of his word he rayseth all sorts of sinners euen such as haue lien long in their sinnes as rotting and stinking carrion 9 As the dayes of our life they arise with the Sunne and goe downe againe with it So the day of our saluation it springeth in the Preaching of the Gospell and it is shut vp againe with the ceasing of that voice Math. 4.16 10 Euen as a fruitful field bringeth two kinds of fruits for mans bodily sustenance wherof one must be dressed sodden baked or rosted c. the other may be eaten raw as it commeth from the ground So Gods word hath two kinds of foode for the soule whereof the one must needs be dressed and minced as it were by Preaching and rightly diuiding it the other may bee vnderstood and digested by reading 11 As a Mother doth not giue her child a whole Nut in the shell but breaketh and cracketh it and so giueth it the kernell Euen so must a Minister doo with the word and open it by plaine Preaching 12 Like as they that refuse Pearles because they are brought offered vnto them in homely and base vessels or as they that had rather sit in the darke then to haue a light brought them vnlesse it were put in a Siluer candlesticke or as the baker that refuseth good and pure wheate because of the basenesse of the bag in which it is brought may all be accounted fooles So in like manner such men as refuse to heare the Preaching of Gods word because it is preached by simple base men in regard of the countenance of the world are much deceiued Prayer 1 LIke as in worldly things it makes no matter concerning the sustentation of our bodies where we eate or drinke so it bee wholesome profitable and conuenient So in Religion it skilleth not where any man prayeth so that his Prayer bee deuout zealous and godly in spirit and truth 1. Timo. 2.8 Ioh. 4.21 22 23 24. 2 Like as if a man should tel a tale before a King he had need chiefly to be careful if he intend to speed of his suit that he do not onely speake that is true but that he doo also behaue himselfe after a modest and comely manner in telling of his tale without either gazing about or running into by matters Euen so much more ought wee to haue regard when wee speake vnto God that our speech and Prayer be so adorned and garnished with all circumstances of good meanes and behauiour that it may be acceptable to the eyes and eares of Gods maiestie not suffering our harts to be carried away with wandring thoghts and worldly imaginations or otherwise occupied and to forsake him in the midst of our Prayer For how shall God heare vs when wee heare not our selues Or how would we haue him to remember vs when wee doo no whit remember our selues This is euen to watch with our eyes and to sleepe with our hearts 3 Like as the comelinesse of a Father is to giue vnto his children all such things as becommeth a Father to giue and so the seemelinesse of a Prince is to deale fauourably with his subiects in those things which are seemely and meete for a good Prince to do for like as it falleth out diuers times that children do vnaduisedly aske some things of their Fathers the subiects of their Prince which cannot be graunted to saue the countenance comelinesse of the person of whom they be requested Euen so also it falleth out oftentimes that wee doo aske those things of God by Prayer which hee cannot as God giue vnto vs with the countenance and comelinesse of God 4 As none that is a suter to any other wil do or vse any thing which might offend or hinder his suit So no man that vseth Prayer will flatter himselfe in any thing that may or will displease God to whom by Prayer he mooueth suit when and so often as he prayeth 5 Like as it happeneth oftentimes that those that bee sicke doo wish and desire to haue of their Physition those things that be vnwholesome and vnprofitable for them Euen so many times wee desire by Prayer of God some things which if they should be giuen vs would be to our great hurt and vtter ruine and which are contrarie for vs. Math. 20.20 21 22. 1. Iohn 5.14 Iam. 4.3 6 As men do eate drinke which is a meane ordained of God for the conseruation of their liues not looking thereby to lengthen their dayes aboue their bounds which already the Lord hath appointed but as becommeth them to vse that meanes which hee hath ordained to serue his prouidence Euen so doo the godly as men not curious to know Gods prouidence further then hee reuealeth it vse Prayer as a meane by the which hee is accustomed to worke many of his childrens desire that according to his good will he may dispose the same 7 Like as a louing and well manered wife will not take vpon her to aske any thing of her husband at all but that which shee hopeth he will take in
righteousnesse and of peace and ioy in the holy Spirit attending vntill hee finish in vs the communication of that light ioy holinesse and glorie that we shall haue perfectly in heauen Ephe. 1.13 14. 3 As among men when things that passe too and fro though they bee in question yet when the Seale is put too they are made out of doubt Euen so when God by his Spirit is said to seale the promise in the heart of euerie particular beleeuer it signifieth that hee giues vnto them euident assuraunce that the promise of life belongs vnto them Ephe. 4.30 Sluggards AS the Drunkards drinketh till he hath drunke all the money out of his purse and all the wit out of his head and all goodnesse out of his heart that there is no difference between him and the beast except it be in this that the beast can goe and keepe his way which the drunkard cannot doo So the Suggard sleepeth in all securitie and neglecteth his businesse and puts off all care for doing of all his duties vntill he hath slept all thrift out of his shop and all his friends out of his companie and all Gods graces out of his hart and all comfort out of his soule and all strength out of his body and all conscience out of his dealing till his stocke be spent and his occupying decayed and his customers gone and Gods spirit gone and all be gone and till nothing be left but feare and shame with pouertie penurie and a bare head and feeble shoulders to beare off the blowes Singing of Psalmes 1 AS that is a godly sorrow that driueth vs to prayer a blessed heauinesse that maketh vs seeke vnto the Lord So that is a godly mirth that endeth with Singing of Psalmes and heauenly ioy that at the least wise maketh vs more fit to serue God 2. Cor. 7.10 Col. 3.16 Ephe. 5.18 Iam. 5.13 2. Chro. 35.25 2 As no man can truely pray without the feeling of his wants So no man can Sing from his heart vnlesse he haue some perswasion of Gods fauour and so as affliction driueth him to pray so mirth mooueth him to Sing Act. 15.25 3 As all knowledge is increased especially by hearing reading and conferring about the Scripture So all affections are most of all stirred vp by meditation prayer and Singing of Psalmes Psal 147.1 4 Like as when the light of the Gospell came first in Singing of Ballads that was rise in Poperie beganne to cease and in time was cleane banished away in many places So likewise the sudden renuing of them and hastie receiuing of them euery where maketh vs to suspect least they should driue away the Singing of Psalmes againe seeing they cannot stand together of which wee are so much the more iealous because we see that in other places also where these bee not receiued in yet the Singing of Psalmes is greatly left ouer that it had wont to be 5 As the vngodly haue a grace in their wickednesse and are the better liked of among the vngodly though indeed they are then most deformed So this singing of Psalmes maketh vs comely before God and louely in the eyes of his Church when we hauing prepared our harts therevnto do sing with affection with reuerence with vnderstanding Psal 331. Reue. 14.3 6 Euen as a costly garment may be comely in it selfe yet shall it not become vs vnlesse we be fit for it and it be well put vpon vs So though to sing be neuer so comely in it owne nature yet it becommeth not vs except we be prepared for it and do sing Dauids Psalmes with Dauids spirit Ephe. 5.19 Colloss 3.16 2. Chro. 29.30 7 Like as the expert Phisitions vse for the most part to annoynt the brinks of the Cuppes with hony when they minister their bitter potions to sicke children least they should abhorre their health for the bitternesse of theyr drinkes Euen so the holy Ghost perceiuing that mankind is hardly trained to vertue and that we be very negligent in things concerning the true life indeed by reason of our great inclination to worldly pleasures and delectations hath inuented and mixed in his forme of doctrine the delectation of Musicke by the Psalmes to the intent that the commoditie of the doctrine might secretly steale into vs whilst our eares be touched with the plesantnesse of the melodie so that for this ende be these sweete and harmonious songs deuised for vs that such as be children either by age or children by maners should indeed haue their soules wholesomely instructed though for the time they seeme but to sing onely Sinne the cause of affliction AS no man ought to accuse and blame the Phisitian as though he were the onely occasion of the corrupt humours within the bodie notwithstanding that he hath brought and driuen them out that a man may euidently see and perceiue them but the misbehauiour and vntemperate diet of the man himselfe is the very right occasion and the onely roote thereof Euen so we ought not to ascribe any blame or fault vnto God if he send vs heauinesse paine and trouble but to thinke that it is a medicine and remedie meete for our sinnes and euery man to ascribe the veâ—ie cause and occasion thereof vnto himselfe and his owne sinnes and to referre blame to nothing else Dan. 9.5 6 7. Ionah 1.12 Our Spirit must striue to ouercome the flesh LIke as the Spirite farre passeth and ouercommeth the flesh in Christ Euen so must it do in vs also that we haue more respect vnto God and vnto life euerlasting then vnto this our worm eaten flesh Sinnes of others are not to be imitated or to be our excuses LIke as if in walking thou shouldest see him fall that goeth before thee thou goest not to fall with him but thou art to be so much the more circumspect that thou fall not as he did Euen so we are to remember that those foule falles and grosse faults of Dauid and of S. Peter and of others are set before vs first that they should be to vs as a mirror of the frailtie and weaknesse of man to acknowledge that if we be exempted and freed it is by the grace of God and secondly that we should so much the more stand vpon our guard and be watchfull least we likewise fall Sorrow for imminent daunger of death warre hell c. AS there was great lamentation in Syon because of Gods iustice for their sinnes Or as there was great lamentation for Pharao in Egypt because hee was a Lyon in the land and a Dragon in the Sea and as there was great Sorrow fasting mourning and weeping among the Iewes because the King had decreed their deaths Euen so wee the inhabitants of England haue great cause of lamentation fasting mourning and weeping because death is scaling our windowes the beastes of the fields to wit the Pope and the Spaniard hungring to deuour our bodies to spoyle our Countrie and to shed our bloud as water vpon the
and they doo rather resemble in some measure heauen from whence they receiue the influence of the grace and fauour of God 2 Euen as that precious stone called a Carbuncle dooth not in darknesse loose his shine and excellent beautie So likewise a Vertuous and godly man in the extreame darknesse of infinite calamities obloquies cursings raylings backbitings slaunders and whatsoeuer doth shew his Christian patience and quiet sufferings for he knoweth well that such things doo profit much to aduance the praise of time and noble vertues 3 As most pleasant perfumes do euen then when they be in the fire giue out a most excellent Odour and their sweetest sauour Euen so a Vertuous and godly man when he is thrust into the midst of the hote scorching fire of calamitie and miserie doth then shew most his vertue faith religion patience and constancie 4 As the fuller and heauier Scale is euer lowest So the more Vertuous honest and godly that any man is the more will hee submit and humble himselfe and howsoeuer other men will seeme to praise him he neuerthelesse dooth still acknowledge his owne imperfection And indeed it is in a christian man some perfection to know and to acknowledge his want and imperfection Vnion with Christ in the supper 1 AS the Vnion betweene Christ and vs in Baptisme is spirituall and requireth no reall and corporall presence So likewise our Vnion with Christ in his holy supper is spirituall and therefore requireth no reall nor corporall presence 2 Euen as if one take molten Waxe and powre it to other Waxe and so worke the whole together they will be so vnited and mixed that they cannot bee seperated likewise must it needes be that who so receiues the fleshe and bloud of the Lord hee is in such sort ioyned to him that Christ is found in him and he in Christ 3 Like as if it be a thing to be maruelled at how we be members one of an other and man and wife may bee all one flesh Euen so much more wonderfull is this nigh coupling together of Christ and vs which dooth most truely and certainly not vnfainedly colourable or phantastically happen vnto such as doo faithfully eate the Lords supper 4 As by a certaine order of the heauenly dispensation first the signe is receiued and then in the signe and by the signe the thing signified Euen so must we first be Vnited to the visible flesh of Christ and by that afterward to his Godhead if we will be made partakers of grace Iohn 6.53 54 55. 5 Euen as the Bread is really and truly vnited vnto vs eating the same So also is the flesh of Christ truly and in verie deed Vnited vnto vs who eate the same 6 As by one and the same soule all the members of the body are Vnited with the head and quickned So likewise all the faithfull although they bee vpon earth and the head is in heauen yet they are in very deede by one the same spirit Vnited with him and being vnited doo abide and liue in him 1. Ioh. 4.13 Rom. 8.9 The fruit of Vngodlinesse LIke as in husbandrie a man must not looke or thinke of one seede to receiue an other as of Barly to reape Wheate or for Pease to receiue Rie So likewise in this life a man must not hope or look to reape of his Vngodly life heauen the reward of a life lead in the feare of God The Vntractablenesse of some people 1 AS a wilde Horse if he cannot by kicking and rearing cast his rider watcheth the time till his raine be slacked and getting the Bit betweene his teeth setteth his tayle an ende and runneth his rider against the trees and walles and through hedges to spoyle him if it be possible and when he is downe giueth him a farwell with his heeles Or as the Mule is a beast well enough knowne to bee froward and vnruly so that if his keeper watch him not the better hee will take him vp in his teeth and lay him before him in the Maunger Euen so there is nothing so brutish as is the Vngratfulnesse frowardnesse waywardnesse of some Parishioners in reiecting the doctrine and gouernement which God hath appointed for their soules whereof although there be many Iudges yet none can tell what a troublesome worke this is as the faithfull Ministers of the Gospel who are driuen to mannage such rustie and vntamed iades as are many among the multitude for what with yerking out the heeles rysing vppon the hinder legs going side-long and other froward touches of such vnbroken Coltes the poore Minister if hee be on their backes can hardly keepe the Saddle and if he leade them in his hand one froward iade or other in the Parish taketh him vp by the coller and throwes him out of the way so that though the Minister be neuer so honest and godly and haue many good friends yet if he be carefull to doo his dutie he shall hardly stand without suspention or depriuation or some such like foyle which would neuer come to passe for the most part if it were not for the horses and Mules in his owne Parish Psal 32.9 2 As Horses get nothing by their furiousnesse madnesse but the sore Bit and Bridle Euen so the Vntractablenesse and waywardnesse of obstinate and stubburne persons getteth not any thing by oppugning and withstanding the Gospell and gainesaying the truth of Gods word for they wrestle against God and so make themselues rediculous Vnprofitable things may be profitable AS the Bees gathereth most sweete Honie out of the withered Tyme and out of other hearbes of more vnpleasant iuyce So likewise may we also out of the euill and Vnprofitable things picke out that which may turne to our profit commoditie as Shipwrack to Zeno Citius and banishment to Diogenes gaue them occasion to studie Phylosophie Vertuous in poore estate and contrariwise AS a woman who hauing a Henne that laide her euerie day an Egge now shee seeing that her Henne was very leane and yet laide still after her accustomed manner supposed that if shee were fat and lustie shee would lay twice a day and with this conceite of mind shee fed and crammed her throughly so that in short space shee became so fat that cleane contrarie to the expectation and opinion of the woman she left laying altogether So in like manner there are many who in their poore and base estate are verie Vertuous but if they be once mounted and aduaunced to any degree of felicitie and aboundance and doo liue easily and wealthily then they giue ouer their former studie and become carelesse sensuall and voide of all good works so that they can neither goe nor runne in the way of vertue Weaknesse in the best Christians AS sweete Trefoile looseth his sent seuen times a day and receiueth it againe as long as it is growing but beeing withered and dried it keepeth still his sauour S the godly liuing in the body shall often fall and
doo saue and keepe the same Euen so ought wee to deale in the holy Word of God wee must passe ouer nothing therein lightly nor despise one Word of al the sacred and diuine Scriptures but eagerly and earnestly to doo our best and greatest endeuours yea and to call and to crie most mightily to the Lord to aide assist and enable vs to dig out of the same VVord whatsoeuer is requisite necessarie for the saluation of our soules and eternall life The Workes of the three persons be vnseperable AS Reason cannot discern good euil truth falshood plainnesse and craft and sophistication without either will or memorie neither Will chuseth what him liketh without the other nor memorie remembreth not things gone without reason and will These actions and VVorkes which are said properly to belong onely to memorie and onely to reason and will in very deede are done by the workmanship of all three So the Father the Sonne and the holy Ghost worke all things vnseperably not that each of them is vnable to Worke by himselfe but that they all three are one God one spirit one nature as reason will memorie are one soule Ioh. 5.17 19. Mans Wisedome often erreth AS in a fruitfull fertile ground among many wholesome and very medicinable hearbes some that bee daungerous and ful of poyson doo grow So the wits and Wisedome of men together with some profitable and wholesome counsels and admonitions doo bring foorth perilous and pestilent errors and are therfore with Wisedome and great discretion to be regarded euen as hearbs are to be gathered and vsed Wit 1 AS a Bee is oftentimes hurt with his owne Honie So is Wit not sildome plagued with his owne conceit 2 As emptie vessells make the loudest sound So men of least Wit are the greatest bablers Spirituall Warfaire 1 AS men may haue an ende of bodily warre either by making peace with their enemie by flying far from him or by ouercomming in fight But in the spirituall Warfaire wee cannot lawfully make any peace or agreement with our enemies the Diuell the world the flesh but in so doing it would be our ouerthrow and destruction for they be euen so many traytors and irreconciliable murderers yea it would bee worse for vs then for the sheepe to make peace with the Wolfe neither can we flie and so get from these enemies for the Diuell will follow vs into all places who hath a whole armie of Souldiers within vs euen our affections and couetous lusts that we beare about vs. 2 As God in olde time commaunded Iosua that hee should not feare the Cananites and assured him that hee would bee with him and that by ouercomming them he would bring his people into the land of promise So likewise wee must giue eare vnto God that calleth vs to this spirituall battell with assurance that he will stand with vs and in vs to the end that couragiously fighting vnder his banner against our enemies that labour to turne vs backe and to recoyle wee may finally by his grace and power obtaine full and perfect victorie and so ending his blessed voyage attaine to the fruition of the heauenly and Citie and our true countrey that wee may liue with him in glorie for euer Gods Wisedome may be knowne by the ordering of his creatures AS when thou seest a great and godly Citie consisting of many and sundry sorts of men some of great reputation and very many of small estimation some exceeding rich and infinite others extreamely poore some in their fresh and flourishing youth and some crooked with olde age where all these though among themselues they be diuers and sundrie do liue in great concord and agree well together and are kept all within the bounds and limits of good and godly discipline thou wilt by and by iudge that the Prince or gouernour of the same is iust and very mightie and wise though thou seest him not Euen so in the huge greatnesse of this world and the agreement and well hanging together of the things contained in the same though differing in their natures and the apt and fit placing of the whole it cannot bee but that thou wilt presently conceiue in thy mind that there is a great a wise and mightie Creator and preseruer of these things For not onely the mightie workes of God in this great world that is in man himselfe for so he is called of some doo teach vs the wonderfull knowledge of God Gods Word the more it is searched the sweeter it is AS precious Iewels made of most pure Gold wrought cunningly and curiously with great workmanship the nearer thou shalt come vnto them and the more stedfastly and clearely thou shalt behold them the finer the brauer and more excellent thou shalt iudge them Euen so as thou shalt come nearer in vnderstanding and knowledge vnto the secrets and misteries of God contained in his written Word with the greater puritie of mind the more strength of faith and the brighter light of the grace of God thou shalt looke into them the profounder the deeper the more diuine and heauenly yea and the more comfortable to thy soule will they seeme and appeare vnto thee euerie day In so much that thou wilt iudge thy selfe to haue beene little better then blind and to haue seene nothing as thou ought in the mysteries of the diuine Word Psal 119.18 Wicked men die miserably 1 EVen as those Birdes and soules which fall to the ground to take the foulers baites are taken themselues So likewise those men which doo relie vppon the suggestions and inchauntments of the Diuell world and flesh and are taken in their traps doo die a most miserable and as it may well be called an immortall death 2 As there is neuer a man that beareth the name of a Christian but he will confesse that his great Grandfather Adam was expulsed and thrust out of Paradise for eating one Apple forbidden him by the Lord vppon paine of death and yet the same man that with open mouth will make that confession will euerie day eate seuen Apples as bitter and as straightly forbidden as that that is offend God seuen times as much as that and yet he will thinke to escape better cheape and easier then his Graund-father did that eate but one that is offended God but once but the eater of seuen shall finde the way into euerlasting life as hard yea harder to enter as the way into Paradise was to his Graund-father being once thrust out vnlesse hee speedily earnestly and truly repent him and giue ouer the eating of such fruits as the Lord hath forbidden him 3 Like as no water will sticke nor abide vpon Leapers by reason of the foulenesse and greasie matter of their Leprosie Euen so such Leapers and farre worse are we vpon whom no deawes nor any droppes of the grace and word of God will cleaue abide and continue Ouerweening Wittes despise Gods wisedome LIke as the Iewes said to him
252. Crueltie Folio 496. 499. 784. Conference Folio 554. Sirituall Combate Folio 735. D. DEath of Christ Folio 164. 179. Directing Folio 1â—7 Doctrine Folio 215. 220. 231. 278. Fleshly Desires Folio 216. Deceites of the world Folio 216 Dissention Discord Folio 216. 232. Diseases of the mind Folio 216. Death Folio 217. 219. 232. 233. 241. 450. 721. 771. Decree of God Folio 217. Decrease of holinesse Folio 218. Displeasure of God Folio 219. Delight Folio 219. Discipline Folio 220. Drunkards Drunkennesse Folio 221. 222. Diet of the soule Folio 223. Desertion spirituall Folio 231. 331. 412. 848. Death of sinne Folio 231. Diuell Folio 232. Desires heauenly Folio 241. Dauncing Folio 242. Diuines Folio 244. Damnation Folio 558. 727 Prayer for the Dead Folio 581. Deferring of repentance Folio 631. Death in the Lord. Folio 731. Deliuerance from trouble Folio 763. E. EXamination Folio 245. 554. Election Folio 246. 253. 257. 258. Enemies Folio 247. 262. Enuie Folio 248. Enterludes Folio 252. Eyes Folio 252. Eares Folio 252. Example Folio 253. 517. 522. 735. Edifying of others Folio 255. Epicurisme Folio 255. Errour Folio 256. 707. Eloquence Folio 261. Excesse Folio 262. Euill Folio 313. F. FAith dead Folio 297. Faith Folio 73. 262. 270. 273. 274. 281. 282. 289. 290. 291. 335. 550. 739. 751. 557. Forgiuenesse of sinnes Folio 276. 282. 287. 300. 301. 656. 689 Feeling Folio 278. 279. 280. Friendship Folio 286. 293. 296. 299. Flatterie Folio 288. Folly Folio 288. Flesh and spirit Folio 289. Forgiuing of others Folio 290. 632. Feare of God Folio 292. 296. 393. Frailtie of nature Folio 293. Fauour of God Folio 294. 348. 349. Faithfull Folio 294. Fall of man Folio 295. Famine of the soule Folio 295. Face of God Folio 296. Fornication spirituall Folio 298. Fasting Folio 298. Forsaking the world Folio 303. 386. Fellow feeling Folio 305. Free will Folio 306. Finall falling Folio 479. 619. Fancies of men Folio 686. G. GLuttonie Folio 256. 305. 659. Godlinesse Folio 308. 315. 320. 324. 334. 345. 456. Grace Folio 309. 320. 335. Good turnes Folio 311. Goodwill Folio 312. 321. God Folio 316. 321. 329. 343. 345. 350. 351. 415. 518. Holy Ghost Folio 318. 320. 334. 343. All good things come from God Folio 321. Gentlenesse Folio 322. 395. Gospell Folio 322. Gifts and graces of God Folio 325. 327. 335. 336. 783. Glorie of God Folio 328. 349. Guiltinesse Folio 334. Glorie of the elect Folio 337. Generation spirituall Folio 344. Glorie and renoume Folio 347. Greatnesse in the world daungerous Folio 400. Grieuing of Gods spirit Folio 727. H. HYpocrites Folio 191. 370. 382. 388. 593. 849. Hearers Folio 242. 348. 351. 393. 394. 844. 848. 851 Hardnesse of heart Folio 257. 383. Hope Folio 290. 401. Hearing of the word Folio 364 Humilitie Folio 366. 393. 394. Heretickes Folio 382. 388 Hatred Folio 384. Husbands Folio 387. 388. 399. Heauen Folio 391. Houses of the wicked Folio 391. Hell Folio 391. Hoste of God Folio 392. Horrour of sinne Folio 392. Helpe of man Folio 392. Holy dayes Folio 392. Holinesse Folio 393. 651. Heires with Christ Folio 395. Heart of man Folio 396. Health Folio 399. Housholders Folio 509. Earthly Happinesse Folio 523. I. IVdgements of God Folio 61. 421. Impenitencie Folio 181. 596. 726. Iudgement day Folio 218. 412. 418. 500. Inuentions of men Folio 220. 231. 417. 494. 686. 783. Good Intents Folio 254. Idlenesse Folio 256. 407. 721. 732 Iustice of God Folio 333. 412. 414. 499. Ingratitude Folio 401. 414. 779. 781. Imperfections Folio 402. 412. 420. Infirmities Folio 703. 786. 793. 827. 841. 845. Iustice Folio 403. 415. Ignorance Folio 403. 410 Iniurie Folio 403. Instruction of children Folio 405. Inconstancie Folio 406. 417. Iudges Folio 407. Idolatrie Folio 413. Incorporation with Christ Folio 413. 790. Image of God Folio 414. Ioy of the elect Folio 417. 418. Illumination by Christ Folio 419. Iudgement Folio 419. Iournie to heauen Folio 419. Iewes Folio 420. Infidelitie Folio 421. K. KNowledge of God Folio 423. Knowledge Folio 424. 425. 427. King Folio 425. 429. Kingdome of heauen Folio 425. Knowledge of our selues Folio 428. L. VNknown Language in Gods seruice Folio 173. Christian Libertie Folio 178. 456. Loue of the world Folio 429. Loue of God to his children Folio 429. 438. 453. 456. Life variable Folio 430. 452. 495. 499. Learning Folio 431. 449. 452. 455. Lying Folio 432. 454. Loue to God Folio 501. Loue of our neighbour Folio 437. 453. Law of God Folio 442. 450. 455. 523. 667 Lawes of men Folio 452. 538. Labour Folio 452. 453. 587. 579. Lending Folio 456. Lust Folio 458. Liberalitie Folio 459. 771 Going to Law Folio 707. M. MInisters Folio 183. 241. 468. 484. 485. 489. 491. 493. 497. 498 502. 503. 584. Marriage Folio 255. 460. 463. 483. 496. Magistrates Folio 311. 467. 485. 503. 522. Man Folio 460. 495. Maisters Folio 463. Mercie to others Folio 464. 499. Miserie Folio 464. Mercie of God Folio 464. 488. Mortification Folio 465. 505. Mind Folio 479. 480. 551. Mind troubled Folio 466. 486. Meane estate Folio 400. 468. 497. Memorie Folio 480. Merite Folio 481. Murder Folio 488. Militarie discipline Folio 495 Meditation Folio 496. 554. Malice Folio 497. 498. Manners Folio 498. Masse Folio 501. Misteries of God Folio 502. Meanes to be vsed Folio 504. 654. 669. 762. N. NOnresidents Folio 483. 484. Nursing of children Folio 496. Nature of things Folio 508. Good Name Folio 508. Noblemen Folio 509. Names in baptisme Folio 511. Neighbours Folio 511. Nobilitie Folio 512. Newters Folio 721. O. ORiginall corruption Folio 65. 198. 385. 462. 496. 514. 516. Opinions diuers Folio 245 Obedience to God Folio 513. 553. Obedience of Christ Folio 514. Old age Folio 514. Order Folio 517. Office Folio 518. 519. Oppression Folio 518. Obedience to superiours Folio 518. Offence Folio 519. Obstinacie Folio 537. P. PRouidence and Prudence Folio 521. Persecution Folio 122. 566. 581. Persecutors Folio 125. 564. 581. Pope Folio 130. 571. Poperie Folio 557. Prouidence of God Folio 160. 555. Prayer Folio 176. 301. 351. 542. 551. 553. 554. 569. 580. 583. 591. Prishioners Folio 242. Promises Folio 569. 583. 598. Promises of God Folio 315. 554. 557. 594 Peace of conscience Folio 396. 534. Pride Folio 400. 532. 537. 568. 575. 599. Preaching Folio 422. 5â—â— 564. 577. 594. 653. 840. Pleasures Folio 458. 597. 548. Pluralitie of liuings Folio 484. Principles Folio 521 Persons not to be regarded Folio 521. 533. Princes Folio 422. 533. 535. 570. 601. Prosperitie Folio 523. 552. 558. 564. 570. 579. 580. 595. 631. Patience Folio 524. 572. 578. 765. 768. Preachers Folio 525. 565. 566. 718. 596. 774. Preparation before good exercises Folio 532. 554. Papists Folio 533. 558. 572. Precepts of godlinesse Folio 534. Plague or pestilence Folio 535. Praysing of God Folio 530. Pastors Folio 533 535. 584. Praise Folio 536. 539. Power Folio 536. Parents Folio 537. 557. Peruersnesse Folio 538. Popish priests Folio 538. Poyetrie Folio 538. Poyson Folio 538. Presumption Folio