of the way and then assuredly that our pleasant way did not affoard vs so much comfort but the want of the signes will as much discomfort vs and therefore affliction may more comfort vs then all worldly pleasure because the Lord hath made the one a signe we are going toward heauen Heb. 12.6 but the other none at all saue onely of our iourneying toward hell But you may obiect that euerie crosse is not a marke for first the sinne against the holy Ghost is a mark of reprobation secondly impenitencie and therfore when he hath these sinnes in the eies of his conscience how shall he be perswaded that he can euer be brought into the way to heauen For the answer of this point let vs consider a threefold fountaine of this perswasion First for that open and wilfull apostasie from God is a voluntary willingnes malitious hatred against the profession of a knowne truth now the fruits will iudge the cause Is there in you the renouncing of Gods truth which before you haue professed heartily embraced perceiue you this malice prosecuting this mischiefe what persecution doe you remember in word or deede you euer raised against the truth what sword haue you euer drawn against it or what volumes haue you either written or approued against found doctrine with purposed opposition against your owne conscience neither that of frailty but of meere will and obstinacie of this examples are rare as Iulianus the Emperour called Apostata Of the second impenitencie there is the same fountaine but not in the same degree and that is extremitie of hardnesse of heart of which kind was Cain Esau Saul Iudas many of the prophane people of the world that know not Christ and such as knowe him onely in vaine profession outwardly and so continue are partners of the sinne and shal be examples of Gods vengeance This fountaine cannot be in them that sinne onely against their conscience for then should euerie man be guiltie of it when the sinne was committed we may remember that the illumination of our vnderstanding the regeneration of our wills did oppose it but both beeing weake and imperfect we were drawn vnto the euill And here before I come to the second fountaine I propound a briefe distinction of temptations some touch our faith whether we beleeue or not othersome the fruits of faith either of profession of the truth or els of obedience sutable and kindly to our profession the former is tryed by persecutions feare fauour c. the second concerning persons possessions and good name is knowne by charitie in keeping of the second table Now these are not the things that exclude Christs propitiatorie sacrifice except incredulitie bringing forth impenitencie and vtter renunciation of the faith be ioyned with them But here we often heare the cries of Gods children alas I beleeue not therfore draw vpon me the paine due to the vnfaithfull Here I would intreat euery one to waigh with circumspection and due consideration his owne estate in so waightie a point as this And therefore let him be aduised that there be other two fountaines that may scare our soules with these feares The first is corporall infirmitie deluding the heart and braine whereby strange imaginations are wrought in our heads and dolefull passions in our hearts these things alwaies vrge terror and distrust and deludeth vs with opinion of want of that whereof we haue no lacke as others often are caried with opinion and confidence of those things whereof they haue no part Aetius reporteth that Phylotimus was faine to put a cap of lead vpon a Melancholickes head that could not be perswaded he had any head at all vntill at the length feeling the waight to oppresse him cryed out my head akes why thē saies his freinds you haue a head Artemidorus the Grammarian did imagine that he wanted both an hand and a legge when euery man els could iudge it was but a fancie from which he could not be recalled to his dying day So often deales the deuill with vs by deluding of our phancies that we want both head and heart to God-ward and that we haue disposed both to him-ward But many a bleeding soule may go further what tell you me of melancholie it is a disease that I am free from well let that be granted yet rare it is to finde persons without it that are touched with this kinde of griefe yet we finde a third fountaine that may without all delusion streame this water of bitternes as the sense of our sinnes may pricke vs especially such as most hunger and thirst after righteousnesse and are poore in spirit and broken in heart yet this is an infallible token of grace that they long after the liuing God and their soules pant for him Oh when shall I enter into his presence Oh men of God what shall I doe to be faued The rest of the world except some vengeance of God lay hold vpon them or some horrible fact gnaw their wounded consciences passe their time in blind securitie carelesse of God and empty of all sense hope of a better life these passe their daies and finish their courses as the calfe passeth to the shambles not kowing his ende to be slaughter by the butchers knife You therfore that truly grone vnder the burden of your sinne consider the groūd of your error you iudge your faith by inward feeling and your actions proceeding therefrom by your thirst of righteousnesse and presence of your wants Here you iudge by the quantitie of faith and not by his vertue when a very graine of mustard seed a little smoking flax or a broken reed may suffice with God to bring forth a tree a burning fire and a stable plant of righteousnesse for both the sense of faith the sincerity of the fruits and increase of the measure are all the gifts and graces of God dispensed vnto vs according to his owne wisedome making most for his glory and our good If we consider but the extemity of our misery the lest sparke of faith may giue vs a world of comfort and the smallest worke of obedience performed in sincerity though not in perfection may perswade vs of the same loue of God as though we were as strong as our father Abraham or any resolue martyr that hath sealed his religion with his blood But the Christian saies I haue no feeling of Gods grace and therefore no faith I answer true faith may bee without feeling and therefore it is dangerous to iudge the want of faith Faith without feeling by the want of feeling That this is the truth let these be the grounds of it First a man may rest vpon God and yet want the feeling of the loue of God as Iob. Dauid the woman of Canaan c. Iob 13.15 God is mine enemie the arrowes of the Almightie drinke vp my blood he makes me as a butte to shoote at here Iob hath none of the feeling of Gods loue
eternal predestination A point that hath troubled the Church of God more then euer the deuill vexed that young man in the Gospel This hath made many no better then lunaticke cast others into the fire of contention and drowned numbers in the waters of euerlasting perdition Now alas what good soule would not downe on his knees cry with all his heart Lord Iesus take pitie on this destressed world restore them to their senses deliuer them from these fierce fiers and pul them out of these dangerous waters often hath it bin in the hands of thy Pastours but as yet they could not heale vp these brawles surely it is because we are a faithlesse and crooked generation Long hast thou been with vs and we haue had a large time of thy patience and it could not be but that thou would haue brought it to passe long before this except our vnbeleife had hindred it Arminius hath taken in hand to worke this cure but I feare he hath raised vp more spirits then can easily be laid againe Questionlesse as our Sauiour Christ spoke of that kind of possession that it could not come out but by prayer and fasting so no more can these dangerous spirits of error be quieted and laid to sleepe but by the prayers and fastings of Gods faithfull people Isa 58.3 condemnes all fasting to seeke our owne wills and require our owne debts it cannot be good to fast for strife and to smite with the hand of wickednesse Surely I haue heard that when Arminius was intreated to defend the receiued opinion of Predestination in the reformed Churches did so distast it that hee broached in his readings the cleane contrarie whereupon strange rumours were raised that he was become a maine hereticke It was Bezas iudgement of him when hee was a young man that hee would either prooue an admirable minister of God or a dangerous enemie to Gods truth These reports are not to be passed ouer without consideration for though he seeme to cry downe the former rumours in a booke now extant yet both the booke and the rumours together demonstrate that he sought an opposite wil to the reformed Churches We denie not but that Gods true Church may erre and so his will might not be against Gods will yet for my part I esteeme so reuerently of my auncients and the truth admitted defended and propagated by them that I dare not otherwise iudge then that Arminius in fasting and prayer sought his owne will and therefore no maruell if he haue laboured to striue with that worthy man M. Perkins In the beginning of his booke he professeth nothing but brotherly loue yet I intreat you obserue but the whole carriage of his booke and see how he scannes euery word exults triumphs ouer him as though he meant to censure him for a blasphemous hereticke against God The man is dead his booke is now his memoriall and to my reading sauours of nothing more but that he meant to smite this worthie man if not with the fist of wickednesse yet of hard censure and iudgement This likewise may appeare in his followers who beare a most deadly hatred to all that professe M. Calvin and his best followers and most shamefully rayle on them the Papists shall find more loue at their hands then a Caluinist Alas my brethren is this the fast that the Lord hath chosen No no the Lord would haue vs loose the bands of wickednesse take off the heauie burdens of sinne and heresie deale the bread of life to the hungrie bring the poore that wander into Gods house not hide our selues from our own flesh If wee would consider this then would the Lord make our light breake forth as the morning our health growe speedily righteousnesse goe before vs and the whole glorie of the Lord embrace vs. The want of this makes the Papists reioyce and triumph to see vs their professed enemies to quarrell and strike at one another Oh that I had a bodie to fast night and day and a heart to pray that the Lord would reconcile vs and make his glorious truth shine among vs to expell that darknesse that makes the diuision When my booke was in the presse I intended nothing but the meere explaining of Gods ordering of sinne and so make vse of it but I could not in my minde be at rest vntill I had attempted some thing in this maine controversie I acknowledge it might haue bin much better atcheiued by some of the Lords great Worthies vnto the least degree of whose strength I haue not attained But being as yet neglected by them I thought it better notwithstanding my great weaknes to say something in the loue of the truth then to passe it ouer with silence I hope it will put others in mind who are of greater abilitie what they ought to doe and I would to God my labours might serue as foyles to shew the greater glory of their surpassing excellencies or as courser wares to make their finer stuffes more saleable and commendable For mine owne part I am so resolute that I put it in my creed as an error that I will neuer beleeue and I hope in God it is now at his height Christian Reader be not offended with my young yeares to make thee distast my timely writing I hope I haue keept me to Gods truth esteeme that and then iudge mee as thou pleasest Consider what is said and the Lord giue vs vnderstanding in all things Thine in the Lord IOHN YATES ¶ To euery godly zealous and sincere Professor of Gods true Religion the wishes of the Author THis vacant white I could not passe away Perchance the blacke is worser thou wilt say The worst is said and better is my creed That thou in this my loue wilt euer read To giue and take is neither more or lesse But loue is more then can our gifts expresse The former tearmes as relates thine and mine Let 's passe proud tearmes and then the gift is thine Thine as his owne if better were his owne Loue is the best hence let the rest be knowne As purest wine runnes from the homely presse So plainest loue giues comfort in dissresse Perfumes haue sweetest smell which fire find And loue the greatest grace which zeale can mind The rose in still is sweeter then on stalke Distill thy loue and sweete shall be thy talke My good to God is none to thee is all Yet both to God must for a blessing call The sillie Bee suckes honie from the weedes But flowers seene full soone on fairest feeds Make some thing of the worst but gaine the best That after death thou may haue happie rest The presse hath stamp'd these lines for thee to presse A deeper stampe then can my lines expresse Presse not my skill for art presume my heart As thine that loues no further for to starte The gift is thine by due the debt is mine God grant thee ioy in reading of each line Amen The generall heads of the
aduerse to a sinner and so the arguments differ Adam by creation was a iust man in habite but not in act and according to that which the Lord required and so death beeing taken away we are in the way to iustification but not actually iust vntill actually the law be performed in our selues or another And because the point is in controuersie thereasons to establish this truth may be these Arg. 1. Lex regale 〈◊〉 iustiâ—e That which is the perfect righteousnesse of the lawe is both actiue and passiue but that whereby we are iustified is of this nature For I demaund by what rule of righteousnesse is life and saluation conuaied vnto vs If they say by faith then I demaund what is that righteousnesse of faith is it the verie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then assuredly it excludes both the righteousnesse of Christ and that of the law and yet faith is said to establish both If it be the righteousnesse of Christ then I demaund is not that morall if morall then either perfect or imperfect if perfect then actiue and passiue That we apprehend Christs righteousnesse that is of grace but that Christ hath it for vs that is of the law The second Argument against this opinion may be this Christ did all as a nâ—ediator for those that haue need of a mediator That which Christ did as a Mediator was not onely for himselfe but for vs and for vs more principally then himselfe but all that Christ did were the actions of a Mediatour his humane nature had no subsistence but by the diuine and euery action beeing in supposito was of him as a Mediatour and therfore for vs and so both actiue and passiue obedience were for vs. But they will say his actiue obedience did fit him for our Mediatorship To this I answer if his actiue obedience be the obedience of a Mediator then in his whole latitude it was for vs and as soon as he was born he was fit to redeeme so neuer an action but it was for vs. If then these actions of fitting bee properly the actions of a Mediator then they tautologise speak no sense for so that fitting was nothing but redeeming for I am sure euery action of our Mediatour is to redeeme and to redeeme is to seeke those that were lost and so his actiue obedience was for those which were lost and if that then had we neede of all Christs obedience Argum. He fulfilled the ceremoniall law both actiuely and passâ—â—ely for others ergn the moral 3. Christ fulfilled all righteousnes morall ceremoniall The ceremoniall was not fulfilled by passiue obedience but also by actiue if the ceremoniall required both then much more the morall Deut. 4.1 Sam. 22. Hos 6.6 mercie more then sacrifice and knowledge more then burnt offerings and this in both was done for others he was circumcised for others for he was without sinne and therefore in Christ to signifie any pollution circumcision had no vse so was he baptized but it was not for the washing away of his owne filthines but ours The reasons why he must keepe the law for others are these 1. because perfect obedience depended on him for the performer 2. both the law morall and ceremoniall acknowledge him for Mediator for seeing it was impossible to be fulfilled of vs it was possible vnto him 3. because he did establish and fulfill both 4. he alone is the bond of both seeing then he performed actiue obedience to the Ceremoniall law and that not for himselfe but for vs. the like must be confessed of the morall especially the ceremoniall law beeing but an appendix and addition to the morall Argum. Against reason that death should cause life 4. Christs death could not bring life because no death can be the cause of life seeing they are contraries Fire cannot cause cold neither water heat blindnes cannot cause sight neither sight blindnes Christs death to take away death is good reason but to cause life is against all reason This is very agreeable with the Scriptures reason that as Christs death doth free vs from death so Christs life doth bring vs vnto life He died for our sinnes and rose againe for our iustification Dan. 9.24 the slaying of the Messias brings in the expiation of sinne and his liuing againe brings euerlasting righteousnesse Sinne brought in death therefore righteousnes must bring in life for if death should bring in life then life should be the reward of sinne for I am sure that the Scriptures affirme that death is the reward of sinne and the reward of sinne can neuer be the cause of life What hath a schoole-boy deserued when his master hath whipped him so what haue we deserued in Christ when we are onely punished in him Sinne and the reward of sinne haue no agreement with life Therefore it is true that the expiation of sinne is wrought by Christs passiue obedience and life by his actiue Argum. 5. All types whereof Christ is the truth Types prooue both actine and passiue obedience to bee found in Christ point at this assertion first in the couenant of grace there was the Arke and the Table Exod. 24.7 in the Arke was the booke of the law and so the booke of the lawe went with the couenant and was to be found in Christ for vs. Exod. 25.22 the Mercie-seat was betweene the two Cherubims and these were vpon the Arke of the Testament Mal. 3.1 therefore no seat of mercie without the Arke of the Testament The pascall lambe must be without spot eaten with sweete bread and sowre hearbs both must be in Christ therefore not onely the soure hearbs of his death and passion but the sweet bread of his righteousnesse Vrim and Thummim must be on the Priests breast when he carries the peoples iudgement before God and this must be had beside blood therefore righteousnes beside passion Ar. 6. From similitudes familiarly applied in the Scriptures whose end purpose are to prooue this First the wiues debt is made the husbands and we beeing married vnto Christ the debt that we owe God by our creation must be payed before he will admit of vs now that debt was Do and liue and this Christ hath done and so we shall liue Secondly Christ is the head of his Church and therefore must he giue vnto his members life motion and all things needfull Thirdly the suretie must pay and discharge the whole debt of him for whome he is bound all of vs are bankerupts and stand in neede to haue a great debt discharged for vs and likewise a new stocke purchased To conclude it is foolish to make such a distinction as this seeing all the actions of our Mediator are as wel actiue as passiue his life is not taken from him but he laies it downe willingly and euen from his conception his humanitie being assisted by his deity which could not suffer turned all Christs sufferings into actions I haue bin drawne to inlarge
his daies worke For we see men when they are confounded in their way stand still Igâ—â— satuus and fourtie to one they presently get into the wrong and so loose their iourney for as the going fire when once it hath dazeled the eyes is in daunger to lead a man into some pit or other so fares it with wicked men when they haue confounded themselues in sinne they know not what to doe but runne about like madde men so that now the deuill hauing gotten them into his mill and dealt with them as men vsually doe with mill-horses to put out their eyes that so they may serue their turnes the better so the deuill blindes the wicked after that driues them about by their lusts and alas when know they how soone they may dash out their braines against some post or other They that walke in their sleepe are in daÌ„ger to wrong themselues or others yet awaked mourne most bitterly so these persons shall doe when they come in hell 1. Vse reprehension 1. Confutation of the wicked which condemne Gods Ministers for beeing too rash in their conclusions Who made you iudges of your brethren where is your charitie that censure men so seuerely we heare nothing but damnation and all is iudgement you make men goe out of their wits therefore we will heare you no more Alas poore wretches let the premisses alone and you shall heare nothing of the conclusion but in this you condemne your selues for if you were not guiltie neither galled alreadie these conclusions would neuer trouble you for without premisses no conclusions are made therefore I pray you rather examine the premisses then the conclusion and as you find the premisses so iudge of the conclusion 2. Vse correction of the godly that are like Peter vnto Christ Master Master spare thy selfe be not so hastie in going vp to Ierusalem so oftentimes good Christians tell the Minister it is good to keepe in some conclusions but they must be answered I will not leaue a conclusion vnvttered that the premisses of Gods truth would haue concluded I would ye were more wise in other matters for I see by daily experience that you are vrging good Ministers to make conclusions when they haue no premisses for it Concealing of Gods truth is good when there is no ground out of the text to vtter it but he that speakes from the premisses of his text shall be able to iustifie himselfe conuince all gainsayers 2. Vse is instruction 1. an admonition to the wicked to let them vnderstand their miserable estate how vnreasonably they deale with their owne soules that will make inquisie for the truths as farre as the conclusion but then giue ouer Alas there lies all the danger for it is the termination and winding vp of the matter and therefore they see not that good which followes from good premisses neither can they auoide that euill which followes from the contrarie 2. A direction to the godly to deale sincerely with their soules and make good application of all Gods premisses 3. Vse is consolation first for well-doing when thy soule tells thee that thou hast as great a care to serue him in thy doings as in reading of his word that is to applie all to thy selfe that thou finds in Gods word and make some good conclusion out of it for so shalt thou make the word sweeter then the honie or the honie combe secondly art thou in trouble happie man for thou art vnder one of Luthers best schoolemasters for he hath but three affliction meditation prayer the first helpes to meditation and both of them stirre vp vnto prayer and therefore must thou needes take both large and profitable lessons out of which thou shalt gather such conclusions that thou maiest fill thy soule with a world of comfort and these two from the conclusion it selfe the rest ariseth out of his argument first ioyntly out of sinne and silence Obser 3. Wicked men are exceeding wise to deceiue themselues for the argument here drawne forth to inferre his conclusion is neither Gods silence alone for then should there be no force in the argument neither their sinnes alone for then should it be blasphemous but put them both together and then it will make a braue shew I sinne and God is silent therefore God is like vnto me Reas 1. Because the prince of this world The wisdome of the world is become as an angel of light that so he might carrie men the better to hell Vntill the comming of Christ he caried himselfe in expresse tearmes of worship but when Christ was come he could no more be worshipped in that manner and therefore since that time he hath gotten a new forme euen good confessions and gracious praiers as the world tearmes theÌ„ Act. 19.13 when the sonnes of Sceua could coniure no more in their old forme they begin a new and took in hand to name ouer them which had euill spirits the Name of the Lord Iesus saying We adiure you by Iesus whome Paul preacheth c. Here I must craue pardon a little Against deluded witches which swarme in the world vnder the name of blessers of men and beasts but more vsually of beasts then men or themselues to detect a strange deale of mischiefe in the world There are a sort of healing witches which are called Blessers of cattell and the world thinkes too well of them and they thinke well of themselues Once discoursing vpon this poynt one I trust that feareth God came to me and told me he had vsed a forme for healing of the eies wherein he conceiued no euill but now by the grace of God before he vsed it againe he would die therefore in hope that some other ignorant persons may be pulled out of the fire I will amplifie this reason in regard of those delusions And that they may see their good prayers I bring in the sinnes of some of their formes of praiers I will not vtter the formes any further then the sinnes contained in them First 2. Superstition for the blessing of cattell let them take notice of these sinnes 1. They go thrise about the beast forespoken and say ouer a set forme of words three times this can be no lesse then superstition Secondly 2. Blasphemie of Christs birth they blaspheme against Christ most horribly and the blasphemie is threefold first against his birth as though he had beene borne for cattell for so are their words Thou that was born in the bourght of Bethelem heale this beast Baptisme secondly against his Baptisme and was baptized in the fleame of Iorden or rather flumen Office thirdly against his office Thou that shed thy blood as though either Christ was baptized or shed his pretious blood for the washing and purging of bruit beasts Third sinne 3. Abuse of Gods power is abuse of Gods authoritie for stand ill stinch ill stanch ill can not be done but with great abuse of Gods
the sacrifices of the Lord are a contrite spirit broken heart not burnt offrings not calues of a yere old not thousands of rams or ten thousand riuers of oyle not the first borne or fruit of the bodie He hath shewed thee O man another lesson and that which is good and which the Lord requireth of thee surely to doe iustly and to loue mercie and to humble thy selfe to walke with thy God Go too then we haue fasted and thou seest it not wee haue punished our selues and thou regardest it not I tell you It is to seeke your owne wills and require your owne debts and therefore you haue your reward therefore Isa 48.1 Heare yee this O house of Iacob which are but called by the name of Israel and are naturally come out of the waters of Iudah which sweare by the name of the Lord and make mention of the God of Israel but not in truth or in righteousnesse You are indeede called the holy citie and stay your selues vpon the God of Israel but his name is the Lord of hosts he hath an armie against you First a iust cause is giuen him of warre for he declared these things of old made thē plaine and brought them to passe therefore of what can you accuse him Well thou art obstinate thy neck is an iron sinew and thy browe brasse I haue done much for thee the old I haue made knowne vnto thee that thou mightest not blesse thine idol for it nor say it was his command newe things againe haue beene made for thee and not reueiled lest thou shouldst be arrogant in saying I know them for I knew thou would grieuously transgresse therfore haue I called thee a transgressor from the wombe therefore if I forbeare thee a while it shall be for my names sake and for my praise Indeede I kindled a fire against thee and fined thee but not as siluer for I found no purenesse in thee all was drosse I haue chosen thee in the fornace of affliction to saue thee from consuming for surely except I that appeared to Moses in the bush Exod. 3. to keepe it from burning when it was all on fire had been in thee which wert but as a bush in Egypt thou had been consumed and perished for euer but alas thou wilt consume thy selfe by thy hypocrisie and dissembling lips Reas 1. Gods truth Rom. 3.4 Let God be true and euery man a lyar as it is written that thou mightest bee iustified in thy words and ouercome when thou art iudged therefore except the Lord should put forth himselfe hypocrites would prooue God a notorious lyar for they belie him most and if they should so leaue him he should be thought an Idol god therefore will he make their secrets appeare 2. Because Gods word which is a light in it selfe by them is put vnder a bushel therefore will the Lord set it vpon a candlestick that it may giue light to descry all the corners of their hearts 3. The last iudgement Eccles. 12. v. last God will bring euery secret thing vnto iudgement but hypocrisie is a secret and therfore shall God iudge it Reas 4. From hypocrites themselues and it hath many branches first because pure in their owne conceit Prou. 13.12 this generation must bee knowne that they are not washed from their sinnes Secondly to answer their murmuring Isa 58. for if God should not speake vnto that which they haue said of him he should be thought to bee a God that regarded not fasting and calling vpon his name Thirdly to detect their sanctification Isa 66.3 which is no better then the blessing of an Idol killing a man or offering swines blood Fourthly to detect their repentance 1. Sam. 15.13 I haue saies Saul fulfilled the commaundement of the Lord but the bleating of the sheepe and lowing of the oxen shewe his infidelitie Fiftly to detect their faire pretexts Ezra 4.2 Gods enemies come to Gods people and say we will build with you for we seeke the lord your God as ye doe c. Sixtly to detect their slanders Neh. 6. yea they speake in his praise before me and told him my words and Tobiah sent letters to put me in feare Seuenthly because they leane on God to hurt others Micah 3.11 Lastly that they may see truely whither all their worship tended Reas 5. That the godly may not stagger Psal 139. Dauid prooues himselfe faithfull by a speciall liuing in Gods presence 1. Vse reprehension First confutation of all those that may not endure to haue their sinnes detected or thinke themselues so pure that they haue nothing to be discouered Hypocrites are the onely Puritans of the world for such persons as can not endure the ministers reprehensions are shroudly to be suspected of hypocrisie Secondly correction of the godly that make not a distinction of their loue betwixt formall professors and true hearted Christians Dauid is onely a companion of all them that feare the Lord and are approoued of God but for the wicked and hypocrits that wil not confesse that excellent presence of the Lord as he doth Psal 139. He hates them earnestly with an vnfained hatred as though they were also his vtter enemies 2. Vse instruction First admonition of the wicked that they bee better aduised of their presumptions for surely they are sarre out of Gods loue and therefore that they may a little try themselues I will helpe them a little to examine their estates Luk. 12.1 take heed to your selues of the leauen of the Pharisies which is hypocrisic for there is nothing couered that shal not be reuealed neither hid that shall not bee knowne The Scripture laies downe plainely what hypocrites are and what they are not both of them are laid together Prou. 30.12 first what they are to wit a generation for multitude pure for qualitie in their owne conceit for the best ground of all their religion a generation borne of themselues pure in outward profession to deceiue the world and in their owne conceit to deceiue themselues Let vs therefore see their building that they raise out of their owne conceit Maskes once serued men to play and sport in iest but now they are vsed in good earnest and the hypocrite is the most excellent at this game these men would be kings haue all at command and scorne to abase themselues in comparison with any but let them know that as at the chest play the king commands all vntill the mate be giuen without redresse and then he is but like the rest so when death shall checke these kingly hypocrits it shal be knowne that they are no better then the common sort of people that must euerie mothers sonne of them to hell Indeede the Cupresse tree is straight and tall in colour fresh and greene yet on the same no holsome fruite doth growe which is fit for nourishment so that by the tast we may espie the goodnes of the tree therefore saith Christ by their fruit yee shall know them In Phaenicia