commeth into good thoughts then into good workes by degrees but many times they are nipped and smitten in the bud or in the blossome that is either in thoughts or words that they neuer come to workes The workes likewise of the Sonnes of God are at the first faire and fresh but yet hard and harsh and when they are come to any perfection they are either wind-shaken and deuoured by beastes or smitten with persecution then are they bought and sold and euerie man handleth them as they list In a word the fairest the pleasantest and the best of our workes must be pared and picked for daintie mouthes and queasie stomackes and in the end consumed of all and then are our labours come to their perfection whether they bee of the Church or Common-wealth and then do many of Gods children thinke themselues naked and dead and there is no cause why they should for their fruits whether they perish in the bud or in the blossome or in the ripening or howsoeuer they be handled yet they prooue that the sap of Gods spirit is in them the next spring of Gods grace will fetch all againe Psal 1.3 5 As men say of fruit this is but little but it is good here be not many of them but those that are of them are very daintie they are right of such and such a kind Euen so the adopted children of God may say My faith is but litle and weak my loue is not so much as I would it were my zeale is but little and my patience is but small but it is true faith and true loue and true zeale and true patience euen from the very heart roote without dissembling O Lord encrease it and strengthen it Luke 17. 5. Mark 9.24 6 As the adopted Sonnes of God are planted by the ministerie of the word and spirit Euen so they florish and abound in fruit by the same meanes as also by the Sacraments and prayer c. Psal 92.13 14. Rom. 1.17 7 Like as if a King Prince or Nobleman should make a poore begger borne his louing Sonne and heire by adoption hee were greatly bound to loue him and to bee thankfull vnto him for euer Euen so much more wee ought to loue the Sonne of God Christ Iesus that hath made vs Sonnes and heires to his Father by his death and redemption Saluation 1 AS an Helmet saueth the head of a Souldier in the day of battaile So Saluation which commeth from the Lord saueth and protecteth vs from the deadly wounds of our spirituall aduersaries Ephe. 6.17 2 As the Pismire prouideth foode in Summer time to liue by in Winter So in like maner we must labour to attaine and get Saluation with the meanes thereof in the Summer of prosperitie that so wee may liue spiritually in the Winter of aduersitie 2 As a supper is made when the day draweth to an end Euen so is full Saluation giuen to the godly about the end of the world 4 Like as the Infant cannot liue without a Nurse So neither can we haue Saluation without Christ The Spirits to be tried AS Marchants credite men so farre as their wealth and money will reach but yet trust not them that do not keepe their day and credite Euen so in the promises that deceiuers make vnto their fellowes wee must regarde what ground they haue for them and how they can bee performed Saluation to be preferred before either profit or pleasure 1 AS the eye is marueilous necessarie for the guiding of the whole body and a member that hardly may bee spared yet if there come daunger vnto the rest of the body by it wee must rather suffer the losse of it then the whole body should perish for it Euen so wee are to loose with contented minds our dearest friends or whatsoeuer commodities of this life though wee can as hardly spare them as our right eye if they hinder vs in the way of life and Saluation Math. 9.47 2 Like as when a mans foote is so soare that it cannot be healed and putteth the other parts of the body in danger to be infected by it is wont to be cut off for the preseruation of the rest Euen so when our friends or any earthly commoditie whatsoeuer shall become hurtfull to our soules and endaunger vs to loose life euerlasting we must then reiect them Math. 18.8 They whom God setteth on worke must needes Speake AS when the Lyon roareth whosoeuer is within his daunger cannot choose but bee afraid So when the Lord Speaketh what Prophet or preacher of his can hold his peace Iere. 47.2 Amo. 3.8 Securitie is the high way to destruction AS the Oxe when hee is driuen to the Butchers stall goeth willingly because his hope is that he shall bee driuen to some better Pasture and neuer feareth vntill the Axe bee readie to be laide vppon his head Or as a foole when he is led to the stockes goeth chearfully and neuer feareth vntill his feete bee fast snared therein So likewise many men goe securely forwards weltering in the broad way without remorse of conscience perswading thēselus that that is the perfect way because the greatest number do walke therin and neuer perceiue their owne folly vntill till they snared in the traps of destruction A Spirituall man discerneth all things AS a man of cleare eye-sight is able to iudge of colours and to know one colour from an other Euen so such as are indued with the grace of God doo as plainely and euidently iudge of Gods word trie out the truth thereof from the deuises and doctrines of men Scriptures 1 AS the Lawes must bee interpreted not according to the censure and iudgement of them to whome they were giuen but after the will and meaning of the Iudge and Lawgiuer which made them So the Scriptures must bee interpreted by the Scriptures and the word by the word and that which is spoken obscurely in one place by that which is declared and vttered more plainely in an other place 2 As the Carpenter knowes his Rule to be straight not by an other Rule applied vnto it but by it selfe for casting his eye vppon it hee presently discernes whether it bee straight or no So likewise wee knowe and are resolued that Scripture is Scripture euen by the Scripture it selfe though the Church say nothing so be it we haue the spirit of discerning when wee read heare or consider of the Scripture And yet the testimonie of the Church is not to be despised for though it breede not a perswasiton in vs of the certaintie of the Scripture yet it is a very good inducement thereto 3 Like as the Physitions in their bookes doo most diligently discribe euen such diseases as are most filthy not to the intent to praise commend them or els alow thē but to the end they may bee exactly knowne and the more perfectly cured So the holy Scripture in sundrie places doth most manifestly rehearse mischieuous deedes euen such as
hope for the Grace of God except hee come to Christ visible man and eate his visible flesh and doo incorporate the same into himselfe by faith 10 Like as a spring locke which of it selfe can shut but cannot vnlocke without a key Euen so wee of our selues may runne into sinne and wickednesse but wee cannot returne and come out of the same without the keye of Gods Grace Gouernment of the common-wealth 1 AS he must not take the Lute in hand which is vtterly ignorant in singing and playing So ought none to take the Gouernment of the common wealth in hand vnlesse he were endued with wisedome and knowledge 2 As the virgines of Vesta had one time appointed vnto them wherein they should learne an other wherein they should exercise and the third wherein they should teach So the like ought they to doo that take any Gouernment of the common-wealth in hand God doth vs not all the good he will doo at a clappe fearing least we would vtterly abandon and loose it AS a Father of an houshold well aduised who at the first dash dooth not much aduaunce his seruants but doth for them by little and little the better alwayes to put them in comfort and hope to receiue aduantage at last to the end that by this meane they may be holden in seruice and not depart from his house Euen so God during the time that wee are in this world giueth vs more hope then he doth benefites and yet it is plaine that the graces that hee bestoweth vppon vs are infinite for feare least that if he should make vs great and rich at once and should giue vs out of hand all the good that he keepeth in store for vs it would make vs to abandon his seruice as we see sometimes it happened to the Iewes by this occasion Iere. 22.21 Good turnes or benefites vnexpected AS the Fig tree blossometh not hauing yet fruite most sweete So some men doo Good turnes and benefits though they promise none A Gainefull man but sumptuous AS a fruitefull fielde which requireth great labour and charges yet doth yeelde much profite to the owner but none for it selfe So a Gainefull man and thriftie but yet sumptuous can leaue no store of wealth behinde him for his heire Such one may be said to bee pennie-wise but pound-foolish Good-will AS a floud diuided into sundry litle brookes or stremes runneth both weake and small So Good-will stretched towarde many must at the length bee feeble and faint God is not the cause of sinne LIke as it happeneth sometimes that the selfesame Wine being powred into a corrupt vessell is lost and made palde and looseth his verdure which Wine as it is brought by the husbandman and put into the vessell is both sweete and good Neither is it hard to vnderstand how one and the selfesame act may as touching one bee vicious and in respect of an other iust For as when a murtherer and a hangman doo kill a man the act as touching the matter or subiect is all one namely the death of a man and yet the murtherer dooth it most vniustly and the hangman by law and iustice Euen so God is not the cause of sinne for if we will speake properly and that it may the more manifestly appeare we must marke that one selfe acte as it is deriued and commeth from God it is both good iust and holy For punishment is by God imposed and laide vpon wicked men and to punish sinnes no man is ignorant but that it pertaineth to Iustice Wherefore God in withdrawing his grace from the vngodly and ministring some occasions which might moue to good things if they happened to right and iust minds and which hee knoweth the wicked will turne to euill may after a sort though not properly be said to be the cause of sinne And vndoubtedly that act in that it passeth from vs is sinne but not as it commeth from God For in that it commeth from God it is most perfect Iustice God is not the author of euill 1 LIke as if a man cut with an euill or dull knife he is the cause of cutting but not of euill cutting or hackling of the knife but the badnesse of the knife is the cause therof Or if a man strike of an Instrument that is out of tune he is the cause that the strings sound but that they sounde iarringly and out of tune that is in themselues and the man that striketh them is not to be blamed for it Euen so it is no good argument neither followeth it that because all things are done and come to passe by God his determinate will and prouidence that therefore he should be the author of euill For seeing one may be the author and cause of an action and yet not of the euill in the action it doth not therefore follow that if God be the cause of the action that by and by the euill in the thing must also proceede of him Nay contrarily this Doctrine is a sealed truth That no euill commeth of God in any worke but though in euery thing that is done the Lord bee some worker yet as he doth it it is euer good As by these places of Scripture may plainely appeare Deut. 32.4 Iob. 8.20 34.10 11 12.17 Psa 5.4 Iere. 10.10 12.1 Dan. 4.34 Iam. 1. 13 14. Rom. 9.14 1. Ioh. 1.6 2 As a man that rides vpon a lame-Horse and stirres him the rider is the cause of the motion but the Horse himselfe of the halting motion So God is the author of euery action but not of the euill of the action 3 As the wheeles of a clocke whereof some runne forward and some backward but all to make the clock strike Euen so God and the diuell workes both to one ende though God haue one good purpose and the diuel his ministers haue an euill purpose Yet there is no euill in God Esay 45.7 Amo. 3.6 God is not the author of sinne 1 AS he that maketh tooles and Instruments of yron or other mettle maketh not rustinesse and canker neither is to be blamed if those things which he hath made by reason of too much moysture dust or other corruption shall afterward gather canker or rustinesse Euen so that heauenly workeman our God did not bring in sinne and iniquitie neither can he iustly be blamed if his creatures doo staine and blemish themselues with the foulenesse of sinne and wickednesse for hee made them good Gene. 1.10.12 2 As the earth affoording sap as wel to the euil trees as to the good cannot bee found fault withall because the euill tree bringeth foorth euill fruites So much lesse can God be called either the author or cause of our sinnes although by his prouidence he moueth all things yea euen the vngodly Act. 17.28 Psal 5.6 Pro. 6.16 3 Like as that which is no fault in the maister of the house is a great fault many times in any of his seruants because it is the breaking of their
made him in the forme of a Lyon to bee vigilant and diligent they made him in the forme of a Dogge 8 As Mendesij formed their God Pana with a Goates face and Goates legges and though they did their God great honour because among them their Heard-men of Goates were had in most estimation So doo the Papists who would yet be counted Christians paint and porture God and his Saints with such pictures as they imagine in their fantasies namely God like an old mā with a hore head as though his youth were past which hath neither beginning nor ending Saint George with a long speare vppon a iolly hackney that gaue the Dragon his deaths wound as the Painters say in the throate Saint White with as many round cheeses as may be painted about his Tabernacle So that there is no difference at all betweene a Papist and a Gentile in this Idolatrie sauing onely the name for they thought not their Images to be God bu◠supposed that their Gods would be honored that wayes as the Papists doo 9 As among the Gentiles there were some called Augures that by obseruation of the Birds of the ayre in their flying crying and eating made men beleeue they knew things to come So likewise some Papists thinke they can doo the same as if the Pie chatter they looke for guests If the Crow crie they say wee shall haue raine and if the Oule houle and crie it is a signe of death 10 As there were some that by the obseruation of the starres tooke vpon them to speake of things to come by certaine superstitious and diuellish incantations which the Persians call Magos or Inchaunters the Greekes call them Phylosophers and the Latinists name thē wise men Euen so there are some among the Papists which be called Soothsayers or Prognosticators that write and speake of things to come as when Iupiter ruleth the constellations aboue and is not impeached nor let by the coniunction of his contrarie Planet wee shall say they haue a good yeare and a plentifull If Saturne and such as Astronomers attribute contrarie qualities vnto raigne we shall haue scarcitie and dearth of things 11 Like as Valer. li. 8. cha 1. writeth of one of the Goddesse Vesta her Nunnes that was falsely accused of an vnchast life desired the Goddesse to cleare her innocencie in that crime in some miracle as shee did The maide went to the ryuer Tiber with a siue and brought it full of water into the Temple of the Goddesse So likewise there bee some Papists that by the abuse of Gods name through the helpe of the diuell doo sometimes worke the same in healing men and beasts as in time of Poperie they perswaded some simple ignorant people that this Popish medicine could heale al diseases ✚ Isus ✚ Iob ✚ habuit ✚ vermes ✚ Iob ✚ patitur ✚ vermes ✚ In ✚ nomine ✚ patris ✚ filij ✚ spiritus sancti ✚ Amen ✚ Lamazabathani ✚ 12 Like as the Lanthorne holdeth the Candle not for it selfe but for others So Papists haue the word and baptisme among them not for themselues but for the true Church of God 13 Like as if an vnchast wife should receiue many Louers into her house in the absence of her Husband and beeing reprooued should aunswere that they were the friends of her husband and that shee kept them onely in remembrance of him Euen so the Papists alleadge that they vse and worship Images onely in remembrance of God hauing no commaundement so to doo but the contrarie 14 As it happeneth when we see the cloudes moue in a darke night our sight is so dimmed that we imagine the starres to goe an other way So the Papists not finding any end or stablenesse in the clouds of their errors are not able rightly to iudge of the truth but think that the Scripture and all goeth awrie 15 Like as Caligula who bidding many guests caused to be set before them golden dishes and golden cups and bad them eate Euen so the Papists haue blindfolded the people by keeping them from knowledge and by deuising to fill their eyes with dum showes to gaze vpon and their eares with bare sounds of words farre from their capacitie to reach vnto or profitably vnderstand Such haue most Profit as are farthest from great men AS the Moone haue by so much the lesse light by how much it is nearer the Sunne So haue they most Profit and honour which are far from great Lords Princes Poorenesse of spirit 1 AS the first step vnto health is to know a mans disease because hee that knowes his disease seekes conuenient remedie Euen so the first steppe to the heauenly riches is Poorenesse of spirit because he that feeleth this seeke riches elsewhere Math. 5.3 2 Like as sicknesse is by nature a step vnto death if the Physition helpe not So likewise this Poorenesse of spirit would send a man the straight way to Hel but that Christ imparted his riches vnto vs. 3 Like as the Poorenesse of beggerie is not onely extreame needinesse but also the open profession of the same Euen so the Poorenesse of spirit is not onely the vttermost want of heauenly riches that is to wit of righteousnesse holinesse and innocencie but also the profession of the same want before God of whom we desire release of our needinesse for Christes sake God protecteth the Penitent 1 AS the roote is the foundation whereon trees are stayed and whereby they receiue their nourishment Euen so all such as are Penitent and sorrowfull for their sinnes and leane onely vnto the mercie and protection of God shall surely prosper be perdurable and lasting Iob. 29.19 Hose 14.5 2 As a Citie the Walles and defences whereof are broken downe is in daunger of euerie enemie that is of force and might Euen so a man that hath no stay of his appetite affections desires is alwayes easie to be spoyled of any that will seeke it Prou. 25.28 Obstinate Persecutors vnrecouerable AS it is a meere madnesse for men to goe about to feede and chearish the Dogge that they know to be mad for they put themselues in daunger of his rage and yet doo him no good So likewise is it a great folly for a man to goe about to conuert them by the word of God who by plaine tokens haue shewed themselues to Persecute the truth not of zealous ignorance but of wilful and malicious obstinacie Math. 7.6 Preaching maketh a seperation LIke as in a Barne hee that maketh cleane the Corne with his Fan doth seuer the Wheate and the chaffe asunder and layeth vp the Wheate into the Garner Euen so Christ by the Preaching of his word doth disseuer his elect and reprobate and his elect hee will take home to himselfe and the reprobate hee reserueth to euerlasting fire Math. 3.12 Luk. 3.17 Prosperitie maketh men rebellious AS Cattell the lustier they are kept and the fatter they are fed are the more vnruly and readie to kicke against their
through Christ all the faithfull haue in them likewise the seedes of all vertues needfull to saluation and hereupon they both can and doo endeuour to yeeld Perfect obedience vnto God according to the whole law God reuealeth his will vnto vs by Preaching 1 AS a man if he be of credite maketh the hid thoughts of his hart to be knowne by speaking Euen so God who is the truth it selfe reuealeth vnto vs by the Preaching of the Gospell his counsell and his will touching our adoption and saluation and confirmeth this reuelation by the vse of the holy Sacraments 2 As a Ship is held fast by the Anchor that it might not be carried away of the wind Euen so God wold that the reuealing of his counsell by the doctrine and Preaching of the Gospell should hold vs fast and assure vs against all doubts of our Adoption yea and to pearce euen into the very heauens with assurance whereof our forerunner Iesus Christ hath taken possession both for himselfe and for vs. Puritie of soule and body to entertaine God offering to dwell with vs. 1 LIke as if a man were certified that a Prince would come to his house hee would dresse it vp and haue all things in good order as might be Euen so much more wee ought to endeuour to Purifie and clense our soules and bodies from all sinne that they may bee fit Temples for the entertainment of the holy Ghost whome Christ Iesus hath sent to bee our comforter 1. Cor. 6.9 Iohn 14.16 16.7 2 As the Shunamite was careful to entertaine the man of God Elisha for shee said to her husband Let vs make him a little Chamber I pray thee with Walles and let vs set him there a bed and a stoole a table and a candlesticke So likewise much more carefull ought we be to entertaine God himselfe who is content to come and dwell with vs and therefore wee must adorne our bodies and soules with grace that he may lodge and sup and dine with vs as he hath promised but on the contrarie if wee defile our bodies with sinne wee banish the holy Ghost out of our hearts and suffer the diuell to dwell in vs. 2. King 4.10 Reue. 3.20 Professors that seeke themselues and not God AS the foolish Virgines went forth to meete the bridgroome with Lampes in their hands as well as the wise but they neuer so much as dreamed of the horne of Oyle till the comming of the bridgroome So likewise many men liue in the Church of God as members therof holding vp the Lampe of glorious Profession but in the meane season they seeke onely for the things of this life neuer casting how they may assure thēselues in conscience touching their reconciliation with God till the day of death come Math. 25.1 2. c. Patience in all crosses whatsoeuer so that we may liue with God afterwards 1 AS the Prodigall and desperate Sonne who did so humble and submit himself that he desired no more to be taken for a Sonne but to be put to labour as a day labourer and an hired seruant so that hee might but onely remaine in his Fathers house Euen so whatsoeuer God sendeth we ought to take Patiently so that wee may but onely dwell in the house of God in heauen with him euerlastingly Luk. 15.18 19. 2 As that Pilot is to bee praysed which can rule a Ship cunningly not onely in calme weather but in time of tempests So hee is a good gouerner of himselfe which can do it not onely in prosperitie but doth also ouercome aduersitie with Patience 3 As Noes Arke the higher the water and floud was the higher it did rife So must our courage and Patience be in the deepest troubles Prosperitie most pleasant after long aduersitie AS the spring time following comming immediatly vppon the rough and hard winter is the more acceptable pleasant and welcome vnto vs Or as a battell the sorer our enemies doo assault and fight against vs the greater is the ioy and triumph at the victorie and ouerthrow of them Or as hee that hath kept his bed a long time and lyen sicke a great season afterward when he is recouered health is a more precious treasure vnto him then euer it was before that hee felt what sicknesse was and also such as mourned and were sorie for his sicknesse doo receiue an infinite ioy and an exceeding reioycing at his restoring vnto health againe Euen so doth God depriue vs for a time of riches wealth prosperitie our naturall countrie bodily health and such other transitorie benefits for this purpose that when hee giueth them againe vnto vs we may the more reioyce be gladder of them Math. 18.12 13. Luk. 15.22 23 24. Of greatest Paines greatest gaines AS Roses which are the most pleasant flowers doo spring and wax out of thornes Euen so of hard and great trauell springeth the most pleasant fruit In Prosperitie we must prouide for aduersitie AS a waterman or Marriner will neuer let out his sayle so farre but that he may soone pull it in againe Euen so euerie man as long as all things stand well and vpright with him he ought to foresee and prepare in time for the contrarie Perseuerance in Prayer AS the Heathnish woman of Canany al hope and comfort in the remedie and counsell of man set apart desireth helpe and succour of Christ and although the Lord giueth her at the first a rough and sharpe answere yet she is nothing abashed nor will not be so answered Euen so hold thou on likewise with this Cananitish woman saying and crying still O thou Sonne of Dauid haue mercy vpon me and so shalt thou heare at length this comfortable Gospell and absolution Thy faith is great bee it vnto thee as thou desirest Math. 15.22 c. Prosperitie is sometime hurtfull 1 AS it happeneth to him that is quiet and at ease that he falleth soone a sleepe and hauing an Apple or any other thing in his hand it falleth or is easily takē from him So the ease of the fleshe bringeth vs a sleepe in the world and causeth vs to leese the spirituall good things and to suffer them to fall to the ground 2 As the great lake in India called Asphaltites is neuer troubled with any waues stormes or tempests but is euer quiet Euen so such are they which lead their liues in tranquilitie peace and quietnesse and are neuer pressed nor broken with any calamities nor tossed and troubled with any sorrowes or miseries in the world but are euer at hearts ease and liue as they list 3 Euen as a straunger in a farre Countrie hauing and enioying all things seruing either for necessitie or pleasure careth litle for returning home So he which hath all things needfull for this life in aboundance at his hearts desire little careth for heauen or heauenly things Counterfeit Professors are most enemies to the Church 1 EVen as of all the enemies that Iuda had the tenne Tribes of
bondage of their Maisters with all their labours their force and diligence yea euen vnto bloud Euen so forasmuch as both our selues and all that we haue belong to God by right and hee possesseth vs as slaues and bondmen therefore what seruice soeuer we endeuour to doo him it is certaine that he can owe nothing vnto vs. Iob. 9 3 15 20. Psal 143.2 16.2 3. 5 As it hath bene sometimes said and truly reported of the Athenians namely that they knew what was meet to do but they wholly neglected to do the same Euen so many Christians know what is meete and right to doo but yet for the most part wholly neglect to do the same Luk. 12.47 Iam. 4.17 6 Like as the Lord according to his iustice and truth hath threatened terrible punishments to wicked and impenitent sinners Euen so contrariwise he hath promised rewards to them that do good Workes and worke righteousnesse Mat. 5.16 Rom. 13.9 1. Cor. 15.58 Ephe. 2.10 Phil. 4.8 Tit. 2.12 3.8 7 Like as if a man should say the Vine is made more fruitfull by bearing grapes or that the internall light of the Sunne is augmented by the externall emission of the beames So likewise for a man to say that inherent righteousnesse is by good Workes namely the fruites of righteousnesse augmenteth so to to say is not onely erronious but also ridiculous 8 Like as if a rich man not constrained but of his own good will should adopt one to be his sonne whome hee knoweth not and to whom he oweth nothing and shuld appoint him to be the heire of all his landes and goods and certaine yeares after that he hath bestowed this benefit vpon him he should lay vpon him a lawe to do this or that he cannot now say that he hath deserued this benefit by his owne works seeing that many yeares before he asking nothing had receiued the same freely and of meere fauour So God could not respect our Works and deserts going before righteousnesse for the promise and the gift of the holie Ghost was 430. yeares before the Lawe Gal. 3.16 17. 9 As it is impossible to seperate washing from water and burning from fire and good fruites from a good tree Euen so vnpossible it is to seperate good Workes from a true and a liuely faith Iam. 2.22 10 As Marchants or Chapmen doo oftentimes prise and esteeme their wares marchandise more then they be worth Euen so do we of our doings vertues and good Works but when they are examined and prised by those which know them as by the Spirite of God and his Prophets they are altogither iudged as old ragges torne tied togither and patched vp againe 11 As old Images new gilded ouer which outwardly hath some glistering shew but within are nothing but dust and durt Or as counterfeit mony which is of ill and naughty mettal how good a print soeuer it haue Euen so is the good that we do and al the righteousnesse vertue which is in vs is nothing but shame reproch Rom. 10.3 12 As the Temple sanctified the Golde that was vpon it but was not sanctified by the Gold or as the Altar sanctified the offering that was vpon it but was not sanctified by the offering Euen so good VVorkes do not beautifie a Christian man in the Lorde but the man in the Lorde doth beautifie the VVorkes Mat. 23.17 19. Reu. 14.15 13 As the Apple is not the cause of the Apple tree but a fruite of it Euen so good VVorkes are not the cause of our saluation but a signe and a fruite of the same Math. 7.17 14 As Caterpillers sometimes and blasting do fret and annoy the branches that the sap cannot haue his course and so the fruite faileth which seemed faire to the eye So rancour and displeasure diuision schisme and seperation among men being no lesse then noysome windes and Caterpillers to our Christian faith eate vp and drie away many times the sappe or iuice of loue and charitie whereby the expected fruite of good VVorkes is withered in the braunches 15 As sauoury water cannot come from a stinking puddle or sweete fruite from a sower roote Euen so no more can any good VVorke come from an vnregenerate man from a corrupt sinfull soule who although he giue his bodie to the fire for the profession and maintenance of the trueth and all his goods to the poore in a tender compassion of their miserie yet he being destitute of faith loue and the rest of the parts of regeneration dooth not by these workes please God or fulfill his Lawe 16 As the channel which is polluted and defiled doth pollute and defile the water that is without defilement in the fountaine Euen so the mind and will of man defiled by the remnant of sinne defile the Workes which as they come from Christ are vndefiled 17 As in fire there is both heate and light yet doo wee not say that the light dooth burne but the heate So in a man iustified there is both faith and good Workes inseperably yet dooth not good Workes iustifie but faith oâ—ely 18 As one Torch doth giue more light carried before then foure borne behinde So likewise our good Worke or deed done in life time and perfect health is more welcome vnto God then fortie after death 19 As the greene leaues outwardly sheweth that the tree is not drie inwardly So the good Workes openly testifie the zeale of heart inwardly Wise men 1 AS the olde naturall Phylosophers doo say that the Sunne feedeth on the salt water and that the Moone taketh her foode vppon the sweete water Euen so Wise men do seeke things bitter so as they be profitable when fooles onely passe for things pleasant and delightfull 2 As the Bee out of the most bitter things doth gather most sweet Honie So a Wise man out of things hard and vnpleasant picketh gaine and vtilitie 3 Like as Alexander did cause Bucephalus his Horse being olde to be carried on other horses to the battaile that he might be fresh for the fight So ought graue olde and Wise men be spared from labour that their good counsel might be onely regarded and had in necessities Wits 1 AS the vessell with a narrowe mouth of a long time may not bee filled but then at the length it holdeth the liquour more furer So Wits that be dull in receiuing learning wil most stedfastly remember the same once obtained 2 Like as too great a noyse hurteth the eare Or as too much meat annoyeth the stomack Or as heauie burdens hurt the bearers of them Or as too much raine doth more hurt then good to the ground Euen so weake Wits and weake consciences may soone bee oppressed with ouer hard questions Wisedome 1 AS that vessel can neuer be filled which alwayes powreth foorth and leaketh So may hee neuer receiue Wisedome which continually speaketh and at no time harkneth Prou. 17.27 Iam. 1. 19. 2 As the Asse Colt which of all other beastes