together Euen so Faith grounded vppon Christes passion Faith giueth the sappe of loue loue blossometh foorth in good workes And therefore in Faith we must be constant in loue feruent in workes diligent and in doctrine we must keepe order we may not let the effect presume before the cause nor the daughter before the mother 3 As workes without Faith make but a Pharisaicall hypocrite Euen so Faith without workes maketh but a carnall Gospeller 4 Like as the flame of fire burneth the wood without helpe of the light and yet the flame cannot bee without the light Euen so is it assuredly true that Faith alone consumeth and burneth away sinne without the helpe of works yet that the same Faith cannot be without good workes And therefore if wee see a flame that giueth no light we know by and by that it is but vaine and painted Euen so when we see not some light of good workes in a man it is a token that he hath not the true inspired Faith which God giueth to his chosen to iustifie and glorifie them with all So that most certaine it is that the loue of God and a mans neighbour doo of necessitie goe ioyntly together with Faith 5 Like as with the rysing of the Sunne there goeth ioyntly of necessitie the spreading foorth of his beames and his light Euen so of necessitie loue and good workes follow Faith in those that are iustified in so much as hee that loueth not and liueth well abideth in death 6 Like as that body wherein there remaineth no feeling or moouing liueth not And yet it followeth not thereupon that feeling and moouing are the cause of life but life is the cause of moouing Euen so the efficient cause of our iustification is God for the obedience passion and death of Christ onely And Faith is the instrument wherby we take hold of Christ our righteousnesse So then the loue of God and a mans neighbour must of necessitie followe Faith in him that is iustified Like as moouing and feeling do of necessitie follow life But loue and good workes cannot proceede but of Faith like as there can grow no good fruites but of a good tree 7 As wee commonly say that white haires make an olde man and yet our meaning onely is that they declare him to bee an old man Euen so when we say that woorkes doo iustifie it is ment that workes do but declare whom is iustified Iam. 2.18 8 Like as in the fire the light and the heate are ioyned together for mans vse yet the heate onely warmeth So likewise Faith and workes goe together in mans life and conuersation But yet it is Faith alone without workes that saueth 9 As the hand hath a propertie to reach out it selfe to lay hold of any thing and to receiue a gift But the hand hath no propertie to cut a peece of wood of it selfe without a sawe or knife or some such like instrument and yet by the helpe of them it can either diuide or cut Euen so it is the nature of Faith to goe out of it selfe and to receiue Christ into the heart As for the duties of the first and second Table Faith cannot of himselfe bring them foorth no more then the hand can diuide or cut Yet ioyne loue to Faith and then can it practise duties commaunded concerning God and man 10 As in regard of substance although the eye bee neuer alone yet in regarde of seeing it is alone Euen so though Faith subsist not without hope and loue and other graces of God yet in act of iustification it is alone without them all 11 Like as when any one of the Israelites were stung to death by fierie Serpents his cure was not by any Physicke or Surgerie but onely by casting of his eye vp to the brazen Serpent which Moses had receiued by Gods commaundement Euen so in the cure of our soules when we are stung to death by sinne there is nothing required within vs for our recouerie but onely that we cast vp and fixe the eye of our Faith on Christ and his righteousnesse Iohn 3.14.15 Forgiuenesse of sinnes onely from God 1 LIke as the Prince onely hath power to Forgiue and pardon fellonie or treason in his subiects Euen so God onely hath power to Forgiue sinne Mar. 2.7 c. 2 As that man is a Traytor who being a subiect himselfe will take vpon him to pardon treason or fellonie in another subiect Euen so is he a Traytor to God that will take vpon him to pardon that sin that is committed against God 3 Like as no man can forgiue debts but the Creditor to whom the debt is due So no man can forgiue sinnes against whom there is no sin committed but he onely that is hurt and offended by the sin and that is God either immediatly or by meanes Esay 43.25 4 Like as if one doo forgiue an other mans debts the debtor is abused if he do belieue that he is discharged of the bond of his debt and the Creditor hath wrong done him without whose knowledge and will the debts belonging vnto him are forgiuen and his debtor discharged which forgiuenesse he doth make void immediatly and doth neuerthelesse claime the debt vpon his debtor Euen so likewise if any man doo forgiue sinnes which be not done against himselfe he deceiueth him whom he forgiueth and sinneth against him also to whom the offence was done which hath the power only to forgiue or withhold the offences done vnto him and so he doth both not discharge the party that is guiltie and doth offend him also into whose right he doth vnaduisedly intrude 5 As men do not giue almes at any time to a stout begger who although he haue need yet will not confesse it and craue almes gently acknowledging his pouertie Euē so no more will the Lord giue vnto vs any spirituall almes to wit Forgiuenesse of sinnes vnlesse we shall humble our selues before him with true feeling of our pouertie and miserie Math. 9.13 11.28 False Doctrine 1 AS the herbe Blattaria wheresoeuer it bee strewed or laide the Mothes and Bats incontinently find it out and come vnto it So corrupt Doctrine wheresoeuer it be dispersed by and by such people as are corrupt wil flocke vnto it 2 As a dramme of the roote of Solanum somniferum causeth Idle imaginations two drams causeth madnesse and fower drams killeth one So a litle False Doctrine maketh an idle head Feeling of Faith and other good graces which we are indued with is not alwaies alike and the same in vs. 1 LIke as we are not alwaies alike disposed at one time as at an other So we haue not alwaies alike desire to see or to heare the word of God or to read it or to confer with our brethren which are more aduaunced in the knowledge and zeale of the true and right maner of worshipping of God then we are And likewise the spirite of God doth not touch and stirre vs vp alwaies
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
affection and the reason is because they haue one spirit to guide them all Act. 4.32 Esay 11.6.7 56 Euen as in the field there groweth vp not onely sound corne but also tares cockell and darnell Or as in the Floore there is not onely pure Wheate but also Chaffe and as in the Nette there is not onely good things but bad as filth and such like So in the militant and visible Church the field floore and Nette of the Lord there are not onely sincere and faithfull but also hypocriticall and faithlesse worshippers of GOD not onely constant and vpright dooers of the word but also vaine and idle talkers of the same yea not onely such as with good consciences pure hearts and faith vnfained do serue the Lord and his Church but such also as be reprobate to euerie good worke whose ende is to bee cast eternally from the presence of God and to bee burned as chaffe in the fearefull furnace of Gods wrath and euerlasting indignation 57 As the appetite of a woman ought to be to her husband so the appetite of the Church ought to be to Christ Cant. 5.7 58 As the woman bringeth forth her children in sorow and paine Euen so the Church bringeth forth in griefe of member and losse of limmes 59 As a woman must be obedient to the voyce of her husband and learne of her husband at home euen so the Church that is good must be ruled by Christ and not rule Christ Christes scholler and not Christs schoolemaister 60 Euen as Iohn that bare witnesse of Christ did confesse that he was not worthy to loose Christes shoo-latchet Euen so the Church though it beare witnesse of Christ in respect of credit and authoritie is not worthy to loose Christes shoo-latchet 61 Like as when Christ put forth himselfe and began to be knowne to the people Iohn said It behoueth me to wax lesse and him to wax greater So when the Church hath giuen a man to vnderstand of Christ and that Christ beginneth to appeare vnto vs the Church decreaseth in authoritie and estimation like Iohn and Christ encreaseth and waxeth greater in authoritie and credit 62 As the light of the Sun auaileth not him that lieth in a darke and close dungeon where is alwayes night and neuer day Euen so the graces of God doo nothing helpe those that lie in darknesse and shadowe of death vntill they haue accesse into the Church of Christ and so to be of the number of the faithfull Ephe. 2.19 Rom. 5.10 63 As a builder or chiefe maister of any workes doth not offend in building but because it hapneth sometimes that being occupied with other thoughts and fantasies not pertaining to the building he doth sometimes slide and faile in his worke Euen so it cannot be gathered by the force of the promise made to the Church that all things alwayes are rightly defined in the Church for the greater part ouercommeth the lesser and the worst the better 64 Like as when Hester had procured safetie for the Iewes and libertie to reuenge themselues vpon their enemies it is said that many of the people of the Land became Iewes Hest. 8.17 Euen so considering Christ hath procured freedome from hell death and damnation for all that beleeue in him we should labour aboue all things to become new creatures ioyning our selues alwayes to the true Church of God 65 As the body is blinde that wanteth eyes to see withall and lame maymed or deformed whereof the shoulders armes hands or other principall parts are wanting or displaced and disordered So in like maner that body of a Church cannot be said to be perfect and entire wherein there are not Ministers of the word who by the light thereof may direct the people in the wayes of God or Elders that may discouer and descrie euery matter that may threaten any daunger to the body or Deacons who may distribute liberally according to that that is in their hands for the reliefe of the poore 66 As Christ himselfe when he was rayled vpon gaue no euill words againe Euen so the true Church of Christ is knowne in this that it suffereth persecution and doth not persecute againe 67 As wise King Salomon iudged her to be the true mother of the child which had such compassion on it that she had rather forgo the whole then haue it diuided and dismembred and the other to be the harlot that had ouer-laine her childe which had also consented to the death of the other childe Euen so in like maner we may discerne euidently the Romish Church of Antichrist by her bloodie persecutions from the true Church and spouse of Christ the one with sworde and fire seeketh alwaies to quench the truth the other through the spirit of lenitie to win men to the same the one by compulsion violent oppression the other by perswasion meeke intercessiō the one by the sword the other by the word the one goeth about to peruert and depraue the other seeketh all meanes to conuert and saue 68 As a King is stablished in his Kingdome when his godly Lawes are taught and kept and that Realme is strongly builded and blessed of God where good order is mainteined So is Gods Church and congregation well and surely builded where Gods word and Religion is purely taught sinne punished and vertue embraced 69 Like as whatsoeuer is in the body receiuing no life nor power from the body is not properly a part of the body howsoeuer it seeme to be ioyned to the body So the wicked although they be in the outward face of the Church yet because they are not partakers of the spiritual life thereof by Christ are not truly to be iudged members of it 70 As in euery well ordered Kingdome the whole Realme should be of more authoritie then the King So the Church ought to be of more authority then the Pope though he were Prince thereof 71 As the Arke was carried from place to place and neuer rested in one certaine place So likewise the millitant Church here on earth hath no certaine place but is posted from piller to post Iosu 3.14.17 1. Sam. 4.3.4 c. 72 As in the body of a man there is a full furniture of all members needfull to the discharge of their seuerall duties which are knowne both how many they are and what they are Euen so likewise is it in the Church 73 As the want of a member as one eye or a hand breedeth griefe So in like maner the want of a member in the Church as a faithfull Minister which is the eye or of a Deacon which is the hand must needes be greeuous 74 As the disorder of a member in the body as to haue an eye where a nose should be or a foot for the hand c. causeth both horror and griefe So the like disorder in the Church of God must needes be horrible and greeuous 75 Like as in the body of man euery member hath his seuerall function to
discharge no one member can discharge the dutie of an other So also it ought to be in the Church of God 76 As all the seuerall members in the body of man are knit together and vnited to the head So all the seuerall members of the Church are knit and vnited vnto the head Christ 77 As in the naturall body euery seuerall member is as it were the member of euery other in seruing to their good as the eye will see the hand wil take the mouth will speake all for the good of any weake member Euen so it is in the Church of God 78 As the naturall members take spirit and sense from the head So the Church hath all her spirituall feeling and life of Christ who is able to quicken and giue life 79 As the husband that loueth his wife thinketh himselfe not well till she hath his company and he her presence So God loueth the Church his spouse that hee cannot abide to be without her company and thinkes her not safe except she be in his presence therefore it pleaseth the Lord Iesus not onely to call himselfe the head of his Church and the Church his body but also to tearme his Church the fulnesse of himself although he filleth all in all things as though he were imperfect without his Church Psal 41.12 Ephe. 1.23 80 Euen as the father or mother will haue that Infant in their sight which they loue most dearely So God will haue his Church in his sight which he loueth-most tenderly Esay 45.15.16 Christ our Righteousnesse 1 LIke as our sinnes appeared so horrible so great so monstrous and vgly in the presence of God that being once but imputed to Christ he could not notwithstanding that his vnspeakable loue but euen in iustice most seuerely punish our said sinnes in his sonne so surely such is the excellencie of the Righteousnesse of Christ that being once but imputed vnto vs in the presence of our heauenly Father he cannot notwithstanding all our former vnrighteousnes but be throghly pleased with vs and except such a discharge of our sins by his Son for our owne discharge none otherwise then the debt of a Banquerout discharged by some speciall friend is accounted and accepted with his creditor the discharge of the Banquerout himselfe 2 As the soule of a man doth so quicken the body that notwithstanding the mēbers thereof in themselues be but weake yet they are sure not to decay all the while they do hold any participation with the powers of the soule but appeare in the presence of men both lustie and strong So vndoubtedly our Sauiour Christ being that immortall soule of his mysticall body which inspireth spirituall life into all the members therof verily all those his said members are sure so long as they continue incorporate with Christ both to hold the substance of life and withall to be accounted as liuely members in the presence of God during their partitipation with that true life it selfe whereof they take sure hold by a liuely faith Iohn 14.6 1. Iohn 5.11 12. 3 As Cochlearia or Spoonewort the roote of the water Lilie and likewise Telephium and Gentian laid to the body taketh away blacke spots So Christ applied to the conscience purgeth it from dead workes 4 As Smilax aspera or rough Bindeweede serueth not onely against venome receiued aforehand but also against all poison taken after a man hath eaten it So Christ receiued by faith profiteth not onely against the sinnes which before hath bene committed but also done afterward 5 So long as a man stung with a Scorpion holdeth wilde Carthamus in his hand he feeleth no paine but so soone as he letteth it go the ache and paine taketh him a fresh So as long as a man stung with sinne holdeth Christ by faith he feeleth no torment of conscience but so soone as he letteth him go the terrors of death take him a fresh 6 As the people of Israel passing through the Wildernesse had to fight oftentimes against Serpents and when they were stung and smitten by them for to be preserued from the venome and from death they lifted vp their eyes toward the Brasen Serpent that Moses had set vp amidst their tents by sight whereof they were healed So we in like maner fighting against our concupiscences if it come to passe at any time that they giue vs any blow to the ende that this stripe may not be deadly vnto vs wee must lift vp our eyes towards Iesus Christ hanging vpon the Crosse and beseech him that hee would forgiue vs all our trespasses and be our Righteousnesse Iohn 3.14.15 7 As in a naturall body the power that the eye hath to see serueth more to the vse of the other members thē for it selfe because that seeing and marking them all it is watchfull rightly to guide them and to direct their actions not being able in the meane time to see themselues nor to serue it selfe Euen so the Righteousnesse innocencie and obedience of Christ Iesus stand vs in more stead then him seeing that notwithstanding he had all these things and was in his nature life and whole conuersation absolute and perfect yet for all this hee was condemned and crucified We on the contrarie part albeit his Righteousnesse innocencie and obedience be onely imputed vnto vs yet for all that by meanes of this imputation we are absolued iustified and discharged of all our sinnes and of all the accusations that all our enemies can bring against vs. 8 As it is inough that we gather the fruite of a tree and that it alwayes remaine in his place and that wee carrie it not away with vs So in like maner we must content our selues to be partakers of the fruites of Christ his Righteteousnesse albeit it be not essentially in vs but onely by imputation and in as much as through his onely mercie it is bestowed vpon vs. 9 Like as they do that go vp into an high Tower who looking downewards and seeing the depth are afraide to fall and that they may be the more sure they lay hold of the railes Euen so must we leane vpon the Righteousnesse and death of Christ Iesus and strengthen our selues in that to the end we may be preserued from falling 10 Like as in Winter we can no sooner be from the fire but we are cold nor out of light but we enter into darknesse Euen so we can no sooner be parted from Iesus Christ who is is our Righteousnesse and our life but straight we are in sinne and in death for as much as he is the life that quickneth vs the Sunne that giueth vs light and the fire that warmeth comforteth and refresheth all his members 1. Cor. 1.30 Rom. 5.19 Esay 53.4 5. Col. 1.20 11 As the Moone hath no light but that which it hath from the Sunne and as the light is little or great as it is neare or farre off in such sort that if it depart from it it remaineth altogether obscure
the people of his Church and powreth out aboundaunce of his blessings vppon them Esay 44.3 The growth of grace by Christs death AS Wheate except it bee sowen in the ground and there die doth not spring againe and so multiplie Euen so the knowledge of those benefites which wee haue by Christ are encreased grewe and multiplyed throughout the whole world by his death Iohn 12.24 Calling 1 LIkewise a sword being committed into the hands of a Souldier by the Captaine generall hee is not to smite before he bee commaunded to fight and before the Trumpet bee sounded to battell Euen so though a man haue excellents giuen him yet hee is not to execute any function especially publikely before hee receiue a particular warrant and Calling from God Reue. 16.1 2 As Sampson though he had strength giuen him that he was able to haue defended the Israelites and reuenged them of their enemies yet hee could not take vpon him the gouernment of the people vntill such time that the Lord had called him vnto it So likewise the Ministers of the word albeit they haue neuer so notable gifts of knowledge vtterance c. yet they are not in any case to entrude themselues into the Ministerie vnlesse they haue a particular Calling from the Lord. 3 As the Ostrige hath wings and flieth not So some men haue a Calling but they answere it not they haue knowledge but they practise it not they haue words but they worke not 4 Like as if a straunger should violently thrust in himselfe to bee the shepheard of thy sheepe thou wouldest aske him who sent for him what hee hadde to doo there and thou wouldest rather thinke him to bee a theefe and a murtherer of thy sheepe then to bee a faithfull and trustie seruant So surely if thou come to take charge of Gods people before he inwardly moue thy conscience to pitie his people and outwardly by order call and place thee where hee thinkes good hee will iudge thee a theefe a woolfe a deuourer and not a feeder Beautie AS a Ring or Iewell of Gold is very vnseemely and dooth not become the filthy snoute of a swine that is alwayes rooting in the dyrt and myer So vncomely is Beautie to a woman that hath not wit nor discretion to behaue her selfe Benefites AS the Moone doth shew her light in the world which she receiueth from the Sunne so we ought to bestow the Benefits receiued of God to the profit and commoditie of our neighbour The Authoritie of the Church not aboue the word of God 1 LIke as it is not reason nor iust that a Wife should controll or be superiour and aboue her Husbands word and commaundement hauing a wise and discreete Husband to gouerne and commaund her So likewise it is no reason or right whatsoeuer the Papists say that the Authoritie of the Church which is the Wife should be greater and of more force then the word and will of the Husband Christ Iesus Ephe. 5.24 2 As man is not aboue God nor the Wife aboue the Husband for otherwise to say the one is blasphemie and the other absurd Euen so it is blasphemie and absurd to say that the Authoritie of the Church is greater then the word and Scriptures of God Wise Counsell of a friend AS the sent and sauour of a sweete Oyntment or Perfume is comfortable to the braines and heart So is the wise and heartie Counsell of a mans assured friend Pro. 27.9 Cities and Countries AS a Pot of meate seething on the fire which no body skimmeth must needs be full of loathsome filth So Cities and Countries continuing in bloudie violence without repentance and amendment must needs be â—oathsome and abhominable in the eyes of God Ezech. 24.6 Men must be fitted to their Callings and the Callings to the men LIke as a member of a mans body out of ioynt is daungerous and hindereth his health and welfare So in like maner the setting of Children to Callings vnfitting their gifts and affections is daungerous and hurtfull both to the Church and Common-wealth Distinction of Callings LIke as the members in a mans body although they liue by one life and one soule are notwithstanding distinct and diuerse one from an other in functions as the foote seeth not but the eye the eare heareth and not the hand c. Euen so also the members of Christ howsoeuer they liue all by one and the same faith are notwithstanding in their particular functions and Callings one to be distinguished from an other Gods Creatures admirable AS when men behold any curious worke of a cunning and skilfull Craftsman straightway they will leaue the worke and enquire after him that made it that they may praise his skill Euen so it is the dutie of Christians in this case when they come abroad and behold euerie where in all the Creatures the admirable and vnspeakeable wisedome goodnesse and power of God then they must make haste from the Creature and go forward to the Creator to praise and glorifie him Reue. 4.11 Christ our Lord. 1 AS in former times the custome hath beeâ—â— that when one is taken prisoner in the fieldes hee that payes his raunsome shall become alwayes after his Lord Euen so likewise Christ when we were bondslaues vnder hell death and condemnation paid the ransome of our redemption and freed vs from the bondage of sinne and Sathan and therefore in that respect he is our Lord. Christ tooke vpon him our infirmities LIke as if a man be sicke of some grieuous disease and if a friend come vnto him that hath beene troubled with the same disease hee will shewe more compassion then twentie others Euen so Christ hauing felt in his owne soule and body the anguish and the manifolde perplexities that wee feele in our temptations and afflictions hath his bowels as it were a running towards vs euermore beeing prest and readie to relieue vs in all our miseries Heb. 2.17 4.15 Esay 53.3.4 Christes humane nature AS the Plant called Mistell hauing no roote of his owne both growes and liues in the stocke or body of the Oake or some other Tree So our Sauiour Christes humane nature hauing no proper substance is as it were ingrafted into the person of himselfe and â—s wholely supported and sustained by it so as it should not bee at all if it were not sustained in that manner Contempt of the Minister AS Husbandmen that misvse their Land-lord and his seruants which hee sendeth to them for the rents and profites of his lande are woorthily and iustly thrust out and others planted in their roomes So likewise were the Iewes cut off from being the people and Church of God for misvsing of Christ his Apostles and Prophets and so assuredly shall all they be that despise and set naught by and cruelly misvse and intreat the Ministers of the Gospel and the Preachers of his word which are sent vnto them A fruitlesse Confession AS it is bootelesse for a man that is very
Euen so we if we desire to be enriched with Gods graces must first of all labour to haue Faith which is the onely keye of Gods treasure house and doth bring vpon vs from God all graces needfull both for soule and body 4 Like as no man may liue a corporall life by meanes of the soule of an other man but onely by his owne soule Euen so no man may liue a spirituall life by the Faith of an other but by his owne Faith Aba 2.4 5 As no man may entertaine and conserue the life which he receiued by meane of his soule by the foode and nourishment which an other doth take nor by that which he eateth and drinketh but only by that which he himselfe doth take and by the meates and drinkes which he receiueth by his owne person Euen so is it of the nourishment of the Faith of euery man by the word of God for the entertainment conseruation of the spirituall life 6 Like as no wicked and vngodly sonne is made better for in respect of the Faith vertue of his godly Father neither yet any godly sonne is worse in respect of the vngodlinesse of his wicked father So no man is saued by an other mans Faith but by his owne And yet it cannot bee denied but that both temporall and spirituall benefites bee obtained and gotten for and through the Faith of other men Euen as one man by his wisedome may make another man proue wise So he that belieueth may by his Faith and prayer obtaine Faith for other men Yet notwithstanding like as no man is wise by an other mans wisedome but by his owne So no man is saued by another mans Faith but by his owne Ezech. 18. Math. 8.5 c. 9.2 Mar. 2.3 4 5. Luk. 5.18 7 As the leaues and flowers and sprigs of Water Betonie or Browne-woort though they haue their yearely course and chaunge yet the roote from which they spring is euerlasting So though the outward fruites of Faith are chaungeable and decay many times yet Faith continueth euer 8 As Dictam or Tragium receiued causeth Darts sticking in the flesh to fal out So the promises of God in Christ apprehended by Faith cause the firie Darts of the Diuell to vanish and fall away 9 As the smell of Trefoile is often stronger in a moyst and cloudie darke season then in faire weather So the strength of Faith vttereth it selfe more in aduersitie and affliction then in pleasure or time of prosperitie 10 As the Parents are a meanes to beget the bodily forme of their children Euen so the Preachers which are called fathers beget the forme of a Christian mind which is Faith or the confidence of the heart which layeth hold vpon Christ and cleaueth to him alone and none else 1. Thes 2.11 2. King 17.10 13.14 Phil. 10. 11 Faith is compared vnto Golde but Faith is much more noble then Gold For as Gold is the most precious mettall in things mortall So Faith doth most excell in things spirituall 12 As a house is made to keepe vs from colde in winter and from heate in Summer and to defend vs from theeues and violences that may be offered vs which house if it be alwaies in building doth not saue vs from any one of those harmes Euen so our spirituall house of Faith if it bee once built it saueth vs from heate of persecution and coldnesse of all kind of aduersities from the Diuell and from all kind of temptations wherewith he assalteth vs but being alwaies in building it saueth vs from none of these 13 As those Birds that flieth highest in the firmament are not so quickly snared by the fowlers Ginnes as other be So likwise those men that haue alwaies an eye through Faith vnto Iesus Christ whose minds doth mount aboue the skies are not so soone snared by the fleshe the world and the diuell as others be 14 Like as Fire if fuell or wood be not alwaies added to it will at length goe out Euen so Faith if we let it alone neuer stirre vp the same by hearing the word preached by repentance and inuocation it will cleane be extinguished 15 As no Man may liue a corporall life by meanes of the soule of an other man but onely by his owne soule Euen so no man may liue a spirituall life by the Faith of an other but by his owne Faith Abac. 2.4 Rom. 1.17 16 Like as no wicked and vngodly Sonne is made better for and in respect of the Faith and vertue of his godly Father neither yet any godly Sonne is worse in respect of the vngodlinesse of his wicked Father Euen so no man is saued by an other mans Faith but by his owne Ezech. 18. 17 As one Man by his wisedome may make an other man prooue wise So he that belieueth may by his Faith and prayer obtaine Faith for other men Math. 8.5 c. 9.2 Mar. 2.3 4 5. Luk. 5.18 18 Like as no man is wise by an other mans wisdome but by his owne So likewise no man is saued by an other mans Faith but by his owne 19 As the plaister if it bee not laide to the wound will neuer heale the soare Euen so Faith and beliefe will not profit any man vnlesse hee truely applie it to himselfe Rom. 1.17 20 As the mightie Oake whose roote as far stretcheth downwardes as his bowes vpwards may bee shaken but yet not plucked vp quite Euen so they which haue fixed their Faith firmely in Christ and haue cast the Ancor of their hope in his lap though they be tossed too and fro diuers waies cannot finally fall away from God 21 Like as an Emplayster or Cataplasme made of the brused seede of Mustard is knowne to haue singular vertue and effect beeing applied to them that haue their members benummed that are fallen into the Letharge or drowsie Euill or that bee troubled with the swimming and giddinesse in their head Or that haue the Apoplexie Palsie Falling sicknesse and to bee short for all cold griefes and diseases because it warmeth and bringeth heate motion and sense againe into the affected parts and is also good to helpe Leprous Scuruie Scabbie and vlcerous persons So likewise Faith being vpholden shored vp and surely Anchored vnto the word of God reuiueth erecteth cheareth vp and restoreth the dull spirites and appalled conscience of man making it readie and prompt to execute atchiue and exercise the offices and functions of godlinesse 22 As a Laborer in seruing a Mason or slater as he goeth vp the ladder stayeth himselfe by one of his handes and serueth the Mason or slater with the other Euen so euerie good Christian in this world is as it were vppon a ladder his two handes are Faith whereby hee stayeth himselfe in his calling depending on the commaundement and promise of God and the other loue whereby he performeth the workes of his calling to the good and benefit of others 23 Like as a man
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
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
forgiue others for by it a Christian may easily know that God hath sealed to him the forgiuenesse of his sinnes euen in his heart 2 As a man walking vnder a wall in a cold Sunnie day is heated of the wall which first receiued heate from the Sunne Euen so hee that sheweth mercie to others hath first receiued mercie from God Math. 5.7 Faith and hope doo differ 1 A As Faith apprehendeth a present benefit So likwise hope looketh for one to come 2 As Faith apprehendeth the promise made by Christ So neither hope nor other workes can doo 3 As Faith is a knowledge in the minde and trust in the will So hope is a knowledge in the will and in the heart Faith perfect in substance but in quantitie groweth greater by dayly encrease 1 AS a childe when it is new borne is a perfect man and a man full growne is a perfect man So also standeth the case with Faith That Faith is perfect which receiueth and taketh hold vppon Christ but it hath neede of daily encreasements to the end it may become full in all parts Mar. 9.24 2 Like as a child though he be a perfect man yet hath neede of dayly foode and nourishment to the intent hee may come to his full growth and making Euen so he that belieueth hath neede to minde Gods word continually and to heare the same preached often with other like helpes to the end that he may from day to day take new encreasement 3 Like as the power of reason which we receiued at the first birth of our flesh must alwaies be nourished helped and exercised to the necessarie vses of our life So likewise Faith which is as it were a certaine reason of our second birth and new man must be fed and furdered like an infant to the spirituall life Faith is tied to no time to no age nor qualitie of life LIke as it is in the Summer season some trees are fruiteful naturally in the beginning of Summer some a litle after some in the middest some after the middest yea and some doo beare their fruite at the latter end And the tree is counted to be neuer a whit the lesse fruitefull that beareth at the last then the same which beareth in the beginning of the yeare But the same is vnfruitfull which doth beare no fruite at all neither in the beginning neither in the middest nor yet at the ende of the Summer For when the Summer is once past there is no hope that the tree which hath beene barren all that time can beare fruite at winter because that God hath so appointed that they should beare not in winter but in the Summer season Euen so likewise he that commeth vnto Faith at the last cast of his life must be deemed no lesse faithfull then he which began to belieue in his youth But he that is neuer made faithfull at all in this life there is no hope of him that he can come vnto faith in the winter time which shall follow the Summer of this our life Luk. 13.7 Luk. 23.42 43. Act. 9.1 c. 8.22 23 24. Feare 1 LIke as the Bristle which is on the Shoemakers threed goeth thorowe the hole first and so drawes a long and strong threede after it Euen so the Feare of Gods vengeance first goeth before and throweth downe a man in his owne sight and then followes the long threede of Gods mercies in Christ offered in his word Agge 1.12 13. 2 As the theife that will not steale not for loue of any righteousnesse or reuerence to God but to escape the gallowes Euen so some men doo well and eschew euill not for any feare or loue of God or goodnesse it selfe but to escape punishment 3 Like as whē the ayre is couered with clouds the Sun darkned tempest beginne to aryse lightnings and fire flie from heauen rumbling and noyse is in the aire the clouds bursts and the thunder cracke comes then raine falls and straight followes Sunne-shine and faire weather Euen so a man truely fearing God beeing touched in conscience with sorrow for his sinnes as one oppressed with the burden and vilenesse thereof complaines to God accuses himselfe grones sobbes and sighes like the thunder crack dare not looke vp towards heauen for his wickednesse but condemnes himselfe At the last burstes out on weeping and teares like drops of raine comes trickling down his cheekes straightwayes followes quietnesse of conscience with wondring and praising the vnspeakable goodnesse of God for his mercies and comfort in Christ his Sonne offered to such a troubled conscience Friends are not alwaies to be chosen for their wealth AS he is a foole which buying a horse beholdeth only the gay Saddle braue Bridle So is he most foolish which going about to get Friends chuseth them rather by their wealth and apparell then by their good nature qualities and conditions Eccle. 6.6 7. c. Frailtie of mans nature 1 LIike as a Hound cannot but follow his game when he seeth it before him if he be loose Euen so can we not but fall into sinne when occasion by temptation is giuen vs if the Lord in mercie withdraw and keepe backe his helping hand from vs. 2 As a small threede holdeth a strong man where hee gladly desireth to bee and a little pulling draweth a man whether he willingly goeth Or as a little wind driueth a Shippe with the streame and tide Or as a light perswasion is enough to make a leacherous man belieue that fornication is no sin And an angrie man that it is lawfull to reuenge himself c. Euen so if the Lord lead vs into temptation and giue vs ouer for our vnkindnes vnthankfulnes seeing our blind nature delighteth in euil is prompt ready of it selfe to belieue lies a litle is enough to make them that loue not the truth to belieue lies fainings and superstitions and to harden them therin 2. Thes 2.1 2. c. 3 As a stone cast vp into the ayre can neither goe any higher neither yet there abide when the power of the hurler ceaseth to driue it Euen so seeing our corrupt nature can but goe downeward onely and the diuell the world and the flesh driueth there to the same way How can we proceede further in vertue or stand therin when we are tempted if our mercifull and good God do not by his holy spirite from time to time guide and gouerne vs In Gods Fauour LIke when a man is in Fauour with his Prince hee is then bold to come vnto him may haue free accesse vnto his presence and may sue to him for any benefite or preferment whereof hee standeth in neede and may obtaine it before any other Euen so they which are in Gods Fauour by reason that they are freely pardoned and iustified in Christ doo boldly approch into Gods presence and they are ready to aske and are sure to obtaine any benefit that is for their good Faithfull 1 AS an whole
man when he is a thirstie tarrieth but for drinke and when hee hungereth abideth but for meate and then drinketh and eateth naturally Euen so is the Faithfull euer a thirst and an hungered after the will of God and tarrieth but for an occasion and whensoeuer an occasion is giuen hee worketh naturally the will of God 2 As the vnbelieuers declare their vnbeliefe by the working of the euill spirit in them outwardly the fruites of the flesh Euen so the belieuers declare their Faith by the working in them outwardly the fruites of the spirite 3 Like as when we heare a Musition play sweetely or a painter picture curiously we do not inquire what countrymen they are or whether they bee borne of noble parentage or no but diligently hearken to the Musicke and marke and view well the picture So a Faithfull and carefull hearer of the word must not so much regard the state and condition of the Preacher as diligently to marke the good things that he teacheth and so to practise them in his life and behauiour Fall of man through his owne pride AS we see a child who whilst he runneth vp and down to shew his new cloathes hee stumbleth euen vpon his cloathes and catcheth a Fall and seeing himselfe downe and his cloathes soyled and arayed in the dust he cryeth lowder at his Fall then hee crowed before at his new Coate So God hath put many excellent graces vpon thee thou crowest at the sight of them as Nebuchadnezzer did at the sight of his Pallace and like a foole thou art in admiration of thy selfe till thou stumblest euen vpon thine owne giftes and when thou art downe thou which before didst crow like a foole doest then crie like a child especially because thou seest thy excellent graces euen thy coate of diuers colours stayned and foyled with thy Fall Psa 75.6 7. The Famine of the soule LIke as when God sendeth a Famine that wee hardly find wherewithall to sustaine our liues then our condition is miserable Euen so much more daungerous and greater is the Famine of the soule when God taketh away from any people the sincere Preachers of his word Amo. 8.11 12. Feare of God 1 AS Ioseph did dreame that the Sunne and Moone did bowe vnto him So must the whole world Feare and stand in awe of Gods maiestie Gen. 37 9. 2 As Iacob told his vnckle Laban that except the Feare of Isaac had beene with him meaning the Feare of God who was Isaacs Feare he would haue sent him away emptie Euen so it is with vs all except Gods Feare remaine and continue with vs though the Lord hath deserued neuer so much at our hands yet we like vnthankfull Labans would send him emptie away and robbe him of the praise of all his blessings and graces bestowed vpon vs. Gene. 31.42 Pro. 1.7 14.27 Exod. 20.20 Gene. 42.18 Gods Face is fearefull to the wicked AS the Face of an earthly Iudge which can but kill the body is most fearefull and terrible vnto that partie which is brought before him for his wicked fact Euen so the Face and sentence of the eternall and heauenly Iudge of Iudges will bee most terrible against the wicked who after he hath killed can cast both body and soule into hell fire and from whose countenance flyeth away both the heauens and the earth Math. 10.28 Reue. 20.11 Friends vnprofitable AS the stumpe of a tooth is vnprofitable to eate withal So they in whom there is no faith nor credite to be reposed are Friendes vnfit and vnprofitable for a man in the day of trouble Prou. 25.19 A Friend forsaken AS a vessell how profitable so euer it hath beene to the owner and how necessarie for his turne yet when it is broken it is throwne away and regarded no longer Euen so such is the state of a man forsaken of those whose Friend he hath beene so long as he was able to stand them in stead Psal 31.12 Such a Father such a Sonne AS Vipers broode destroyeth them that breed them So generally the children of them that murthered the Prophets and shewed crueltie to the saints of God fulfill the measure of their fathers and are vnmercifully bent against all those that seeke their life and saluation Math. 3.7 23.33 A dead Faith 1 LIke as he that falleth into a Riuer if he neither moue hands armes nor legs is quickly drowned and sinketh downe dead to the bottom but if he swim escapeth aliue So he that trusteth to a dead Faith which because it hath no good effects and bringeth forth no liuely fruites as an holy loue to God man pietie patience pitie mercie compassion and such like vertues he must needes be drowned in vtter destruction and sincke downe into the bottomlesse gulfe and pit of hell but he that moueth his hands his feete to do the deeds of a true right Faith which worketh by loue and shall be a dooer of the word and not an hearer onely he shall escape safe out of all dangers and shall arriue at the happie hauen of eternall happinesse and euerlasting life through Christ Iesus Iam. 2.14 c. Gal. 5.6 Iam. 1.22 2 Like as if a man say to one that is hungry fill thy belly and giueth him nothing this shall not be true charitie So likewise if a man say he beleeueth bringeth forth no workes of Faith this shall not be true faith but a certaine dead thing set out with the name of Faith wherof no man hath to bragge vnlesse he will openly incurre reprehention seeing that the cause is vnderstood by the effects Iam. 2 15 16. Spirituall Fornication AS they that forsake their husbands and giue themselues ouer to straungers doo so become common Whoores Euen so such is the state of those which leaue God and the truth which sometime they professed and commit Idolatrie and cleaue to superstitions Ezech. 23.1 2 3 4 5 6 7 8. Fasting when needfull 1 AS men accused in times past with longe hanging beardes with vncombred hayre with blacke array were wont humbly to abate themselues to the end to procure the mercy of the Iudge So likewise when we are accused for our sinnes before the iudgement of God when either pestilence or famine or war begin to range abroad or if any calamitie otherwise seeme to hang ouer our coūtrie then it behoueth vs both for his glorie and for common edification and also is profitable and healthfull for vs that wee should in pitious array humble our selues in Fasting and prayer before his maiestie and so craue to escape his seueritie Ioel. 2.25 2 As bridles are necessarie for wilde horses So likewise is Fasting sometimes for a Christian to tame the fleshe 3 As some men naturally are continually out of measure and inclined to one extremitie or other which are both naught and many there haue beene which haue alwayes continued but too licentious So also some there haue beene so superstitious in Fasting and abstinence that they
haue made conscience to vse such things as God hath left free and at their libertie Fained Friends 1 EVen as a brooke in winter is carried with great violence and runneth with a mightie force flowing ouer with abundance of waters on euery side when there is no want nor neede of waters but in the heate of Summer is dried vp and emptie when water is scant and hard to be had wherto thirstie passengers as they trauaile running in hope of water to drinke are vtterly deceiued So a fayned and hollow hearted Friend in the time of thy prosperitie and rich estate will promise thee many things when thou hast neede of nothing but if the winde shall turne and blow the contrarie way and thou shalt be turned and tossed with many sharpe brunts and blustring blasts of troubles aduersitie penurie and pouertie thy Friends as thou thought will bee like a tree withered through want of sap and like a ditch without water dried and parched with the heate of the Sunne 2 As a shaddow doth follow that man which is lighted with the bright beames of the Sunne but if the Sunne be hid or couered with a cloud the shadow vanisheth is cleane gone So a fained and counterfaited Friend doth follow and plie that man whome he perceiueth to bee rich to be famous honorable in the Princes fauour at whose hands hee hopeth that some thing will be gotten But if he shall fall into calamitie bee despoyled of his riches and shall tumble downe from the toppe of his honour into the lowevallie of disgrace hee presently forsaketh him and maketh no reckoning nor account of him Prou. 17.17 3 As a Swallow whose companie may be had in Summer but not in winter So likwise Friends as they go now a dayes will swarme about thee so long as thou art able and willing to feede their humors and serue their turnes but that ended they will leaue thee in the middest of a thousand surges and wants of what troubles soeuer shall light vpon thee Forgiuenesse of sinnes 1 AS the Serpent or the Toade when they die are not in so miserable a state as sinfull men because there is the ende of their woe and miserie So contrariwise when men dieth out of the fauour of God and without the benefit of Forgiuenesse of sinnes there is thē the beginning of his woe and miserie 2 Like as when Benhadad king of Syria was discomfited and ouercome by the king of Israell by the counsell of his seruants who told him that the kings of Israell were mercifull men he sent them cloathed in sackcloath with ropes about their neckes to intreate for peace and fauour Now when the King saw their submissiō he made couenant of peace with him So likewise we by our sinnes most iustly deserue hell death and condemnation euery day and therefore it standeth vs in hand to come into the presence of God to humble ourselues before him in sackcloth ashes crauing and intreating for nothing in the world so much as for pardon of our sinnes and that day by day without ceasing till the Lord giue his blessed answere to our consciences that all our sinnes are put out of his remembrance 1. King 20.32 Psal 32.1 Esay 38.17 44.22 Mich. 7.19 3 Like as a man that for some misdemeanour hath beene cast into prison and lyen there many yeares winter and Summer in cold yrons when he obtaines libertie he will often bethinke himselfe of his old miserie and take heede for euer least hee fall into the same offence againe So likewise he which hath seene his owne sinnes and felt the smart of them and withall by Gods goodnesse obtayned assurance touching the pardon and Forgiuenesse of them will neuer willingly and wittingly commit the like sinnes any more but in all things chaunge the course of his life Faith must not wauer in prayer AS the waue of the Sea is driuen sometimes into this coast somtimes into that according as the wind the raging of the Sea is So likewise a mā doubting now thinketh this thing shortly after his mind being chaunged he thinketh an other thing euen as he is driuen on with erronious doctrine and blind affections Such a man prayeth in vaine because hee is destitute of true Fayth Iam. 1.6 7. Forgiuenesse of sinnes free yet requireth thankfulnesse 1 EVen as the King his seruant owing him ten thousand Talants yet when he fell downe and besought him he forgaue him the whole debt freely and of his meere liberalitie So also God the Father dooth freely forgiue them all debts that is sinnes which flie vnto him for succour with trust and confidence in Christ Math. 18.23 c. Luk. 7.41 42. 2 But euen as the king called againe vnto punishment that seruant being vnthankfull and cruell toward his fellow seruants and that which before he forgaue him when he humbly besought him now hee requireth againe of him being stubborne and cruell towards his fellowes So God after he hath receiued vs being sorrie for our sinne into fauour will haue vs imitate his example in liberalitie and goodnesse towards our neighbour Math. 18.32 33. Faith without workes is vaine 1 EVen as that speech is vaine wherein it is said to the needie warme your selues and fill your bellies when as helping hands are not also put to So that Faith is vaine and deade which is in the mouth without the fruite of workes Iam. 2.15 16. 2 As a Carkas wherin is no liuely spirit deserueth not to be called a liuing creature Euen so Faith that is dead and without workes deserueth not to bee called Faith Iam. 2.17 3 Euen as the spirit which is inwardly in a lyuing creature quicke and lusty doth bewray it selfe by moouing feeling and by the outward actions So likewise a liuely Faith doth shewe it selfe by good workes otherwise it is like a tree without a roote by which it is nourished held vp and adorned Iam. 2.18.26 4 As Almes and liberalitie to the poore which is but in faire speeches is cold and doth not helpe So in like manner the Faith which is but in words and outward profession of speech although it be with neuer so great brags is dead so that wee must vnderstand that a thing which is weake and dead in it selfe can by no meanes haue power to giue life and to saue 5 Like as if that liberalitie which is onely in words be cold dead and doth not profit the poore nor make him a liberall man which vseth it Euen so that Faith which is onely in speech is dead and therefore cannot saue or profit him which hath it For if words onely could profite or cause it to bee Faith then should words also profite the poore man or woman which is destitute But words onely can not make a faithfull man nor onely words make a liberall man 6 As a man is knowne to be dead when hee doth not breath cannot stir see heare such like and contrariwise when
he doth any of these he is knowne to be aliue Euen so is it with Faith if it can or doo bring foorth no good workes then is it dead on the contrarie part the actions and stirring thereof doo shewe it to bee aliue 7 Euen as we see some painter so skilful that he can cast such colours in painting fire that at the first blush it might make a man iudge it to bee fire indeed But if a man hold his hand to it to feele for some heate and to make triall by the effects a child will be able to iudge easily that it is but a dead image because the effectes are wanting Euen so there bee very many men as cunning as any Painter to make a shew of Faith through great bragges and vaunts that God is their God and that they put all their whole trust in him that they looke to be saued as well as the best yea though but a fewe yet they hope to bee of the number of those 8 As an vnfaithfull seruant which doth his businesse deceitfully and hypocritically to his Lord and Maister whose wages hee taketh and in the meane time fauoureth his enemie and laboureth by all the meanes that hee may to please him and with his diligence to serue him Euen so in like manner hee which boasteth of Faith in Christ and in the meane time liueth loosely and wickedly hee dooth no otherwise then to speake outwardly those things with his mouth from which both the heart it selfe and all the studies and actions of his whole life doo disagree Ioh. 8.40.44 For the loue of Christ wee must Forsake all 1 AS a faithfull wife hauing her husband in a straunge Countrie who sending for her dooth foorthwith Forsake Father and Mother Friend and acquaintaunce goods and landes not regarding either perill or pouertie that maye happen vnto her so that shee may bee in the fellowshippe and companie of her husband because shee loueth him and hath her sure confidence and trust in him and is sure that she shall participate with him whatsoeuer he hath Euen so wee that are faithfull Christians ought vnlesse we would be reputed vnnaturall braunches vnkind louers and insolent persons to abandon and Forsake for the loue of Christ who hath married vs vnto himselfe with the Ring of Faith all worldly and fleshly pleasures what and how many so euer they be yea and our liues too Mat. 10.37 Luk. 14.26 2 As a weake woman will not refuse to forsake all and to follow her louing husband who is nothing else but earth ashes flesh bloud and corruption hauing yet no certaintie of his life nor no full assuraunce of his person nor presence Euen so much more wee ought to Forsake all when our heauenly husband Iesus Christ for our saluation and commoditie and because hee would make vs like vnto himselfe doth call vs out of our owne countrie and to follow him which is the author of life the preseruer from perils the giuer of all good giftes and the most faithfull louer of our soules 3 Like as a husband that hath diuers mansion places the which also by the common right of marriage belong vnto his wife who causeth her to dwel in what house it pleaseth him and when he list he causeth her to remoue and to chaunge habitation as he thinketh best which shee willingly is contented with beeing a dutifull wife and delighting in the companie of her husband So likewise Iesus Christ who is the Lord of the vniuersall world who also hath married vs to him by Faith will haue this prerogatiue ouer vs namely to place vs in which of his houses it pleaseth him best So that it is our part for his loue to Forsake all and to obey him and willingly to dwell in what place he will haue vs and there to remaine in leading a Christian life till such time as he shall call vs thence vnto some other place Superstuitie in Feastes and banquets 1 LIke as if a Horse by eating too many Oates should grow heauie dull and slacke to goe or draw the owner would beware of giuing him too much least hee should both loose his prouender and weaken his horse Euen so in meate and drinke and long sittings at Feasts if the plentie make vs heauie and slowe in our vocations namely in the seruice of God we haue iust cause to cut it off and so to take away the abuse which is especially hurtfull and to be condemned 1. Cor. 10.31 2 As men vse to put water into their wine for feare of drunkennesse and to put salt in their meate to season it Euen so must our speeches and talke sauour of sobrietie Christian reformation at Feasts and other meetings Iob. 1. 4.5 Math. 12.36 Fauourers and furtherers of wicked actions and sinne EVen as when some huge and great Fish is drawne out of a ryuer in a net many small ones which are about him are taken and drawne out with him Right so it is the Lords manner not onely to tangle and to trap within the infringible net of his indignation heauie iudgements the first Authors and chiefe bruers and brochers of Idolatrie treason treacherie or any kind of euill whatsoeuer But all those also will hee censure with the same weight and measure of punishment which haue any pleasure in those forbidden euils and are so farre from beeing offended and grieued at the same that they wish in their harts good successe continuance vnto thē Eze. 29.4 5. A fellow-like Feeling LIke as there is no one part in our carnall body that is hurt but that all the rest of the members Feele smart by the same Euen so ought wee to haue compassion one vpon an other when hee is in trouble and suffereth any sorrow and our neighbours businesse ought no lesse to be ours then our owne Rom. 12.10.15 16. Free-will lost in Adam 1 AS he which killeth himselfe doth it whilst he is aliue but being dead cannot reuiue himselfe againe So we had Free-will to doo good before we lost it in Adam but hauing lost it we cannot recouer it 2 As a man that is in close prison must needes thereabide and cannot possibly get forth and walke where hee will Yet can he moue himselfe freely and walke within the prison So likewise though mans will be chained naturally by the bonds of sinne and therefore cannot but sinne and thereupon sinneth necessarily yet doth it also sinne Freely 3 As that prisoner that is not onely sicke and weake but euen starke dead Which cannot stirre though the keeper vntie his boltes and chaines nor heare though hee sound a trumpet in his eare and if the said keeper would haue him to moue and stir he must giue him not only his hand to helpe him but euen soule and life also Euen so such a one is euery man by nature not onely chained and fettered in his sinnes but starke dead therein as one that lyeth rotting in the graue not hauing any abilitie or
present Knowledge of God in this life that which shall be in the life to come 1. Cor. 13.12 3 Like as when a man goeth to buy or borrowe some Candles and bringing them home being within night yet keepeth them vnlighted receiueth no comfort nor benefite by them Euen so if a man haue Knowledge in the word of God and yet his heart and mind is not enflamed and kindled with the loue of the truth his Knowledge will not profit him to saluation Knowledge of God 1 AS he that diggeth for treasure casteth the earth from him and maketh a deepe pit vntill hee finde that which he seeketh Euen so he that seeketh the Knowledge of God must castaway all earthly affections and wholly prie into heauenly affaires Prou. 1.4 5. 2 As great and rich Treasure is many times hid in an homely earthen vessell So it pleaseth God to put the precious Knowledge of himselfe and his truth into poore weake and fraile men 2. Cor. 4.7 Knowledge may be increased alwayes in the best LIke as he that vseth the hand and helpe of many Physitions though he be alwayes vnder the cure of some can neuer come to perfect health Euen so such as doo alwayes seeke and euer learne yet for all that they neuer come to the Knowledge of the truth 2. Timo. 3.6 7. Knowledge and beleefe in grosse 1 AS a man may carrie fire about him in a flint stone without heate and perfumes in a Pomander without smell except the one be beaten and the other chafed Euen so such men as Know and beleeue in grosse the misteries of our faith that there is a God which rewardeth good and euill that he is terrible in his counsels vpon the sonnes of men that there is a hell for sinners a heauen for good lyuers a most dreadfull day of iudgement to come a strait account to bee demaunded and the like All this they Know and beleeue in generall as marchandise wrapped vp together in a bundell but for â—hat they vnfold not these things nor rest vpon them in particular for that they let them not downe into their hearts nor doo ruminate on them with leysure attention for that they chew them not well in mind by deepe consideration nor doo digest them in heart by the heate of meditation they remaine with them as a sword in his scabard and do helpe them as little to reformation of life for which they were reuealed as a preseruatiue in their pocket neuer applied can helpe their health And thus they beare the generalâ— Knowledge of these mysteries locked vp in their breasts as sealed bagges of treasure that bee neuer told nor opened and consequently they haue neither feeling sence nor motion thereby 2 Like as it may bee that one man may know an other man by sight whom yet in deed he knoweth not thorowly because he vnderstandeth not what affection hee beareth towards him So men Know naturally that there is a God but what his will is or what is not his will they doo not know Rom. 3.11 Iohn 1.18 A godly King 1 AS breath is necessarie for the body of man So also is a godly King to the people whome hee gouerneth Lam. 4.20 2 As the roaring of a Lyon is fearefull So the wrath of a King is terrible Prou. 19.12 3 As a theefe taken in stealing with the deed dooing is brought to open shame Euen so Kings and Princes and nations putting confidence in Idols and yet deceiued in finding no helpe in them in time of their distresse are put to manifest shame and confusion Iere. 2.26.27 Meanes of Knowledge AS light endureth not alwayes but darkenesse succeedeth So the times and meanes to get Knowledge endureth not alwayes but wee are to vse them whilst God doth giue them Iohn 12.35 The Kingdome of heauen 1 LIke as Marchants can be well content when they see Pearles of great price to bestow all their substance and wealth on them hoping to be great gayners thereby Euen so much more godly Christians ought not to spare any earthly treasure or to forbeare any cost for the attainment of that most precious pearle the Kingdome of heauen Math. 13.45 46. 2 As hee that findeth a Treasure in an other mans ground cannot iustly enioy the same except at his great charge he first straine himselfe to purchase the soyle Euen so the Kingdome of heauen the heauenly riches cannot be had but of them which if neede so require can bee content to forgoe all their worldly wealth for it Math. 13.44 3 As wee doo naturally loue the body more then the soule and the goods and commodities of this temproall life more then the treasures of spirituall riches So wee seeke first the things that concerne this present life and as for those that belong to the Kingdome of heauen wee seeke after them but seldome sleightly and as it were for a fashion Math. 6.36 4 As all they that are possessed with righteousnesse peace and ioy of the holy Ghost which Saint Paul calleth the Kingdome of God are certaine to enter into heauen So it is in vaine to pretend to enter into the Kingdome of God which is in heauen vnlâ—sse the Kingdome of heauen which is the gate bee first in vs that is to say if wee haue not the true knowledge of God and of his Sonne Iesus Christ a liuâ—ly faith a feruent charitie vnlesse we increase in sanctification of body of soule and of mind vnlesse in our selues we doo feele a good conscience conioyned with peace and ioy in the holy Ghost and vnlesse we bee regenerate in newnesse of life Rom. 14.17 Iohn 3.3 1. Cor. 6.9 5 As where there bee two gates to a Towne it is not enough that we enter the first vnlesse we also passe throgh the sâ—cond So is it not enough that we being members of the Church vsing the holy ministerie which is as the first gate to the Kingdome of heauen vnlesse we thence proceed to the second in liuing as true and liuely members of the Church declaring the effects of the holy Ministerie by the testimonies of our faith mortification of the old man newnesse of life in briefe by dayly amendment of life 6 As when winter is ouer the nearer that the Sunne draweth vnto vs the more doth the earth being warmed by the heate therof fructifie and the longer that the daies are the more worke may we doo Euen so the nearer that the kingdome of heauen doth draw vnto vs by the comming of Iesus Christ especially by his ascention into heauen the more should we be heate in the loue of God and charity to our neighbours to bring forth the more fruit of holinesse and be the more addicted to all good workes 7 Like as it is commonly said that the Cat would fish eate but she would not her feete weate Or as Balaam wished that hee might die the death of the righteous and that his end might be like theirs but yet he would not obey the will
7.7 8 9. c. Gal. 3.19 5 As Christ rising from death is free from the graue Peter deliuered from the prison was free from the prison The sicke of the Palsie from his bed the yong man from his Coffen the mayden from her couch And yet the graue the prison the bed the Coffen the couch did remaine still Euen so the Law is abolished when wee are not subiect vnto it the Law is dead when we are dead vnto it and yet it remaineth still 6 As hee that hath an inward disease or corruption in his body although because it appeareth not on the outside he bee carelesse of the daunger yet when the same is launced and that hee perceiueth the inconuenience and perill ensuing thereby to his body he will then bee desirous of the Chirurgion Euen so the launcing of our sins by the preaching of the Law will cause vs beeing otherwise carelesse to seeke remedy in Christ 7 Like as the summe of our faith is comprehended in the Creed of the Apostles Euen so the Law of God is the direction and rule of good workes 8 Like as if a man were bound to pay a thousand pounds to his Creditor which he oweth him although this creditor did demaund this debt of him and he were not able to satisfie him or pay him yet the Creditor should not doo vniustly to aske him his thousand pounds For when the King did aske of his seruant the tenne thousant Talents that he did owe vnto him he did not vniustly or wrongfully Euen so all the whole Law of God is nothing else but a commaundement whereby we are commaunded and bidden to pay that vnto God that we owe vnto him For we are bound of dutie to loue God with all our harts with all our soules and with all our strengthes and our neighbour as our owne selfe for we are debters saith the Apostle but not vnto the flesh shal we say then that God is vnrighteous or that hee dooth vniustly in asking that thing of vs that we doo owe vnto him of bounden dutie But rather that he doth most iustly godly and righteously to demaund such things of vs. Math. 18.24 Deut. 6.5 Rom. 8.12 13. 9 Like as this consequence is nothing worth Money doth not iustifie or make a man righteous therfore it is vnprofitable the eyes doo not iustifie therefore they must be plucked out The hands make not a man righteous therefore they must bee cut off So likewise is this naught also The Law doth not iustifie therefore it is vnprofitable for we must attribute vnto euery thing his proper effect vse 10 As the Rauen was sent foorth before the Doue So the Law was giuen before the Gospell Gene. 8.6 c. Ioh. 1.17 Luk. 16.16 11 As the Rauen by nature is a foreteller of death Euen so the Law before hand inioyned the penaltie of death to Adams transgression Gene. 2.17 12 As the colour of the Rauen is blacke and full of melancholy Euen so it is the effect of Gods Law to bring a blacke day vpon the reprobate Ioel. 2.2 Math. 22.13 13 As the Rauen brought no tidings of the waters abating from the earth Euen so the Law telleth vs not that the wrath of God is appeased for our offences 14 As there belongeth first kniues and launcers to open that wound which is full of corruption and rottennesse euen to the bottome and then sharpe and bitter salue to draw out the corruption to eate out the dead flesh therof before there come any healing plaister neare it the nature whereof is to close vp and skin the vpper part of the wound which afterwards breeds great inconuenience makes the wound far more daungerous Euen so it fareth with al those which are wounded with the venimous dart of selfe-loue which woūd being choked with the corruption dead flesh of couetousnesse and pride and yet will vse no other medicine for the curing therof thē that pleasant healing salue of the Gospell which if they knew in truth how little the same did profit them before such time as the sharp launcing knife of Gods Law had opened the wound and the bitter salues of his iudgements and sharpe threatnings eaten out the rottennesse thereof they would goe an other way to worke vse a more sounder diet for the obtaining of health although it bee verie tedious and sharpe at the first Rom. 10.4 Gal. 3.24 15 As a Schoolemaister serueth not for his Sholler continually but till such time as the Scholler may growe to some good ability to goe forward at his booke by his own studie So the Lord feareth his people with the Lawe not alwaies but till such time as they haue sufficiently learned to know themselues and therfore to flie from themselues to Christ Iesus who freeth them from the curse and condemnation of the Law Gal. 3.24 16 Euen as a Rule directeth the Artificer in his worke and keepeth him from erring in any practise Euen so the Lawe and commaundements of the Lord are a rule to guide vs and to shewe vs wherein we erre from the right way 17 As a Line declareth the straightnesse or crookednesse of the tree Euen so the Law and commandements of God laid to our actions declare how much wee wander and goe astray 18 As a band dooth knit and hold many things together or as of many linkes is made one chaine And as by the sinewes our ioynts and parts of our natural bodies are tied and bound together Euen so by Lawe the politike body of a common-weale is vnited and knit together as one for the preseruation of peace in the profession of one true euerliuing and ouer-ruling Lord. 19 As among all other ordinarie accidents that are incident to the prosperitie or aduersitie of mankind there is nothing in earth that more fully proportioneth the ioyes in heauen then Musicke and Marriage to heare the one we leaue our meate and drinke and to bee ioyned to the other wee leaue Father and Mother Euen so among all ordinarie instructions incident to the earthly felicitie of mankind there is nothing that more fully proportioneth our condemnation to be iust then the Law nor any thing that more fully proportioneth our saluation to be in Iesus Christ then the Gospell In the one we heare thundring◠Earthquakes lamentations mournings and woe in the other nothing else but sweete voices pleasant songs and instruments of Musicke all proportioning and perpetually pointing our marriage with Christ Iesus in whom we are freed from the curse threats of the Law and al other inconueniences whatsoeuer 20 As a Scholler is in subiection to his Schoolemaister till he become learned and then he is set at libertie So in like manner the Law hath performed the office thereunto appointed when by it wee haue learned to know and see and acknowledge our infirmities corruption sinfulnesse vnrighteousnesse and to flie vnto Christ to be iustified by faith in him 21 As Honie by nature is very sweete
doo the will of my Father saith Christ which is in heauen Euen so is it often said that a hood maketh not a Muncke neither rounding or powling neither yet a long Gowne or a square Cap or Tippet maketh a true Apostle or Minister but he is counted to bee the assured Minister of Christ which both is able and can by sound doctrine exhort and comfort the gaine-sayers thereof and also doth diligently goe before the people of God by good example of life and vertuous conuersation 48 As it is the dutie of Iudges which doo sit in iudgement as concerning matters of life and death to shut the one eare to the accuser and to reserue the other for him that is accused after the example of great Alexander So likewise it is the part of Ministers to be ready to make answere to euerie question of the Law of God for he that is ignorant in Gods Law he may assure himselfe that he can by no meanes be Gods Minister Mind 1 AS we vse not the troubled water vntill it bee cleared againe So must we not vse our Mind being moued and angrie but suffer it first to be pacified 2 As out of the vessell which is filled with liquor the â—yre is expelled So out of a Mind replenished with verâ—ue and godlinesse all kind of vanities be voide Member of Christ falleth not finally AS a mans arme taken with the dead Palsie hangs by and receiues no heate life or sence from the rest of â—e Members or from the head yet for all this it remaines still vnited and coupled to the bodie â—nd may againe be recouered by plaisters and phisicke So after a greeuous fall the child of God that feeles no inward peace comfort but is smitten in conscience with the trembling of a spirituall Palsie for his offence neuerthelesse in deed remaines before God a member of Christ which shal be restored to his former estate after true and vnfained repentance Memorie AS the leaues of a booke which is sildom vsed wil cleaue fast together Euen so the Memorie waxeth dull if it be not oft quickned A Minde ruled by reason AS the ship which hath a strong ankor may safely stay in any hauen So likewise a man which hath his Mind ruled by reason will liue peaceably and quietly in any region of the world The Minde of man 1 AS Trees planted and set by the waters side seeme faire and pleasant adorned with store and varietie of fresh and greene leaues So likewise doth the Minde of man being garnished with godly knowledge moysâ—ned with the water of Gods diuine spirit flourish shine with the bright beames of vertue and spread abroad his boughes both of faith toward God and also yeeld foorth the fruite of Christian workes toward his neighbour Psal 1. 3. Esay 17.8 2 As the eye of the bodie although it behold all otheâ— things yet it cannot see either it selfe or some other partâ— of the bodie euen those which are nearest vnto it So it fareth with the Mind of man the eye of the soule it ranged ouer the whole worlde aboue the highest heauens anâ— beneath the bottom of the earth and yet it is a straunger 〈◊〉 home most ignorant of the owne estate 3 As we see in running Riuers that the force of the water is greatly diminished when as the currant thereof is turned into seuerall litle streames and that both the heate and light do loose much of their vertue when as they are dispearsed abroad into large and open places So likewise it happeneth to our Mindes when as they are applied vnto seuerall studies which sometimes are contrary one to the other so that we thinking through an ambitious desire to do many things in the end effect and bring to passe nothing as we should do 4 As Porke betokeneth vncleannesse from which we must abstaine and beasts did signifie that beastly affections should be killed So the Minde and will must be renued that it may allow chuse and do such things as please God 5 As the bodie being alwayes oppressed with labour looseth his strength and so perisheth So likewise doth the Minde of man oppressed with the cares and pleasures of this world loose all her force lust and desire that she had to the rest to come of eternall life and so dieth not onely the death of sinne but hasteth what she can to hate abhorre all vertue 6 As a ship hauing a sure Ankor may lye safe in any place So the Mind that is ruled by perfect reason is quiet euery where Merite or desert not to be looked for for well doing 1 LIke as if one say the Prince hath bestowed a great Office vpon such an honest man this betokeneth â—ot wherefore but vpon what maner of person the Prince â—estowed it Euen so in like maner if we say that God wil â—iue glory the kingdome of heauen and euerlasting life â—o them that walke vprightly this teacheth vs what maner of men the Lord will giue the inheritance vnto but not for what cause mouing him he will giue it vnto them Eze. 36.22 Math. 18.27 25.34 Luk. 17.7 9 10. Gal. 1.15 3.18 2 As he which is wicked and dooth wickedly hurteth himselfe and not God Or as hee that hath the health of his bodie and doth by good dyet keepe and preserue it dooth hee therefore deserue any reward at the Phisitions hands Verely no for he doth it not for the Phisitions profit but for his owne Euen so likewise he that by the gift of God hath obtained the health of his soule and by his grace doth the things that belong to the preseruation of the same shall we say that he dooth Merite or deserue any reward at Gods hand because that he is made such by his grace and gift and doth now through his helpe aide and assistance keepe the same grace for his onely profite and commoditie either by earnest beliefe or by vnfained loue or by assured hope or by well doing and patience in aduersitie and trouble c. 3 Like as if any man that hath a state or interest for terme of yeres and a taking of profit in a peece of ground by another mans liberall graunt doo also claime to himselfe the tytle of proprietie dooth hee not by such vnthankefulnesse deserue to loose the verie selfe possession which hee had Or like as if a bonde Slaue beeing made free of his Lorde doo hide the basenesse of the estate of a Libertine who is made free by maumission and not by byrth and boaste himselfe to bee a Free-man borne is hee not woorthie to bee brought backe into his former bondage Euen so althougâ— good woorkes proceede from the grace of God yeâ— they doo please him and are not vnprofitable to the dooers of them but rather they receiue for rewarde the most large benefits of God not because they deserue but because the goodnesse of God hath of it selfe appointed this price vnto theÌ„ But what spitefulnesse is this
them and to that end he is to visit his people by examining them whether they be instructed in the knowledge of the principall points of doctrine required to saluation whether they perseuere in the truth whether they profit in purenesse of life and holy conuersation Act. 15.36 17 As good Parents haue this care diligence towards their children that go to schoole that they cause theÌ„ to say their lessons or looke vpon their writing by such examination try see whether they profit or no but finding them to be negligent faultie they reproue admonisth and exhort them to their dutie So in like manner must the good and faithfull Pastors deale with their people following the example of Saint Paul 1. Thess 2.18 Act. 20 20. Iere. 23.2 18 As a carefull shepheard seeketh his lost sheepe a Surgion bindeth vp the wounds a Physition trieth all medicines for the cure of the sicke and a Father seeketh al meanes to reclaime his vnthriftie Sonne into the right way Euen so likwise are the Ministers of the word bound to all these and the like duties towards people committed to their charge Ezech. 34.4 19 As men ordinarily grieuously afflicted with sicknesse feeling the same and hauing some perseuerance of death are then most troubled with impatience mistrust and other temptations daungerous assaults wherin the diuell practiseth his vttermost endeuours So haue they at that time especial need of the presence of their Pastors to visit to comfort and strengthen their patience and faith Ezech. 34.2 2. King 20.1 2. c. 20 Like as Queene Hester when shee was to speake to King Assuerus for the bodily health of her Nation prayed vnto God to giue her conuenient words Euen so much rather ought the Pastor and Preacher to pray vnto God to giue him grace to speake well and truly when he is to preach the word and doctrine of the euerlasting saluation of his people Hest 14.3 c. Ephe. 6.19 21 As he that is to preach must seeke to be heard willingly and with vnderstanding and obedience So must he know that he shall the sooner attaine thereâ—o by prayers vnto God for meanes to speake well and therefore he is to pray both for himselfe and for his hearers Act. 6.4 1. Sam. 12.19 23. 22 As the Husbandmans mind and eate is euer vpon Tillage sowing and reaping and the Marriners vppon their ships winds and hauens So must the thoughtes minds and affections of the Ministers of the word runne only vpon the instructing comforting exhorting edifying vpon the sauing of the soules of their parishioners Act. 6.2 2. Timo. 2.4 23 As God was angrie with Vzzah and slew him for that he imagined that the Arke of God must needes haue fallen had not he stretched foorth his hand to hold it vp which was beyond his calling Euen so the Ministers of the word ought to feare and that iustly least God confound them in their ministerie for medling in ciuill causes and vndertaking aboue their callings 2 Sam. 6.6 24 Euen as the Souldier that is enrowled to serue in the warres so soone as he heareth the Drumme must forsake wife and children house shop and all other affaires that nothing may hinder or withdraw him from the seruice of his Captaine So much more ought the Pastors whom the soueraigne King hath inrowled for the spirituall warfare and the holy ministerie of the word keepe themselues from all ciuill and politicke affaires and such as belong not to their vocation to the ende they may wholly serue and please Iesus Christ 25 As a Brooke sufficient to driue a Mill or carrie a boate being cut into many ditches will not be able to do either Euen so the Pastor that medleth with many occupations and much worldly businesse is verie vnprofitable for any 26 As in a darke Euening one goeth before with a Torch or Linathorne for others to follow So the life and conuersation of the Pastors ought to bee as a burning Torch to guid others in the way of saluation life euerlasting 1. Timo. 4.12 Tit. 2.7 1. Pet. 5.3 Math. 5 1â— 16. 27 As faith without workes are dead Euen so the doctrine of Ministers is of no force wher it is not accompanied with holinesse of life Iam. 2.17 28 As Wormes doo vsuall breede in fat Cheese Euen so Ministers that in most plentie haue receiued the grates of God are most subiect to ambition 2. Cor. 12.7 Luk. 22.24 25. Math. 23.12 29 As when one of our eyes turneth aside the other turneth the same way Euen so all the consultations affections and deedes of Pastors ought ioyntly and in a holy harmonie to tend to one selfe end euen to the glorie of God and edification of his Church 30 As they that ioyntly doo beare the Mast of a Ship or any other great peece of timber vpon their shoulders doo imploy themselues in a ioynt labour and all tend to one selfe thing So the Pastors ought to bee ioyned and vnited in the affaires of the Church of Christ that happily they may aduance and finish their worke to his glorie Bayer Morning and Euening needfull to bee vsed in families 1 AS the Morning and Euening is a fit and conuenient time for sutors to attend vppon great men and as the Morning was a fit and a conuenient time to gather Manna Euen so the Morning and Euening is a fit and a conuenient time for Christian housholders to become suters vnto the great Maiestie of God for the spirituall Manna the foode of their soules as also for necessaries for their bodies Gene. 28.18 Exod. 16.21 2 As Moses was commaunded to come vp to Sinai with the two tables of the law earely in the Morning Euen so are we commanded to appeare before God in our chambers earely in the Morning before wee goe abroad hauing the two Testaments of God in our hands learning how to honour his maiestie in the one and how to vse our brethren charitably in the other both which are the two principall duties of euerie Christian Exod. 34.1 2. Psal 5.3 Spirituall Pouertie LIke as if a King should haue a certaine house fast lockt and close shut vp full of Gold precious stones and costly Iewels and would promise al those treasures to one that should open the same and wold offer vnto thee two keyes one of pure Gold hanging at a costly string made of silke and golden threades but that would not open the same locke that thou mightest goe into the house and the other of yron rustie and ill fauoured to see too hanging at a thong of Leather or whipcord the which notwithstanding would open the doore and let thee in and thou mightest choose which of these keyes thou wouldest it were no doubt better more profitable for thee to choose the old rustie yron key then the key of Golde The golden one in deed is more precious but what auaileth that when it will not open the doore and bring thee to the
the first dash Regenerated but this Regeneration riseth by degrees and being once begun then it proceedeth faire and softly and by little and little encreasing euerie day till we come to euerlasting life in the heauens 2 Euen as that begger which hath but a patched or an ouerworne robe had euer need to be carefull in peecing and mending the same least otherwise his nakednesse appeare vnto all So surely this Regeneration or righteousnesse of ours beeing in respect of our selues but a torne and tottered robe wee had need euerie houre to labour and exercise our selues in the repayring thereof least our filthinesse breake foorth and euen to sigh and to groane vntill we be with our house which is from heauen 2. Cor. 5.3 Reue. 3.18 16.15 Righteousnesse not in vs. 1 AS an euill tree cannot bring foorth any good fruit nor a rotten or worm-eaten seed can engender any thing but like it selfe So we for so much as our thoughts our affections our words our actions and generally our whole life and nature being examined it shall bee found that in vs there is nothing but vanitie and the verie matter of death and damnation and that we neither doo nor can doo any thing that may be able to abide the Righteous examination of the iustice of God but onely to flie to him for mercie Math. 7.17 18. 12.33 Psal 51.7 53.2 3. Ose 2.3 Luk. 15.18 18.13 14. Rom. 3.10 11 12. 2 As they that are sicke of the Dropsie who by reason of the grosenesse of their bodies seeme to bee in good estate notwithstanding they be ful of nothing but water and euil humors which in the end are the cause of death Euen so such as are arrogant presumptuous and puffed vp with a vaine conceite of their owne Righteousnesse though they be in great credit reputation in the world yet before God their state is miserable and abhominable Luk. 16.15 3 As Marchants who praise and esteeme their wares and marchandise more then they are worth and as olde Images newe gilded ouer which outwardly hath some glistering and shew but within are nothing but dust and durt or as counterfeit money which is naught how goodly a print so euer it hath Euen so all our Righteousnesse vertues and good workes when they shall be examined and prised by those which knowe them as by the spirit of God and his word they are altogether iudged as old ragges torne tied together and patched vp againe Esa 64.6 Dan. 9.5 c. Phil. 3.8 4 Like as if a man would boast of his strength health and yet were subiect to a thousand diseases Or of his knowledge and yet were ignorant of all good learning Or of his riches and yet were indebted and endaungered to the whole world would not one mocke him as an Idiote and a foole Euen so wee as well shew our ignoraunce and what slender vnderstanding we haue when wee will attribute any Righteousnesse to our selues and boast our selues in it be it neuer so little Iere. 9.23 5 As the basest Gold though it bee rayed with some durt is alwayes more precious then the brightest Copper or Lead that a man can find Euen so the Righteousnesse of a Christian man though it bee defiled through many infirmities and imperfections yet notwithstanding is more to be esteemed then all the Righteousnesse of hypocrites and Infidels 6 As there is no man so hard to be healed as hee that thinketh himselfe to be hoale For as much as he alwayes refuseth counsell of the Physition and will take no remedies nor keepe any good diet or gouernement of himselfe which should be meete and healthfull for him Euen so likewiset here is no man farther off from the Righteousnesse of God then he that hath some opinion of himselfe For such commonly are obstinate and cannot without great difficultie bee brought from the perswasion which they haue conceiued of their owne Righteousnesse 7 As newe Wine with the strength of the working thereof will breake old Bouels so that if it should be put into them it should bee but spilt and lost Euen so they who haue placed Righteousnesse in the outward exercises of Religion cannot sauour taste or receiue the doctrine of Righteousnesse by faith onely in Christ Math. 9.17 The Righteousnesse of Iesus Christ which is one onely may be distributed to all the faithfull 1 AS the soule of man is wholly throughout the whole body and euerie part alike Euen so is the Righteousnesse of Iesus Christ wholly in the body of the whole Church as the soule to giue it life and to mantaine it So that it is altogether in euerie of the particular members to make them strong whole stout and of courage to doo all their Offices and duties Or as the voice of a man which beeing heard of a great many persons is in such sort receiued of euerie one of thē prouided that they be attentiue that the same is wholly vnderstood without being diuided or sundred in any respect And as the face of a man may bee receiued in many Glasses and wholly represented to all without any diuision or seperation of the same 2 As an old rotten tattered garment cannot be comely peeced with newe whole and sound cloath Euen so they that plant and place their Righteousnesse in fasting and other externall exercises cannot admit that Righteousnesse that commeth onely and wholly by Christ Math. 9.16 3 As the Israelits were forbidden to cloath themselues with Linnen and Wollen made in one garment So likewise must all true Christians at this day put vpon them the Righteousnesse of Christ Iesus onely not mingling it with their owne merits Deut. 22.11 4 As the Sunne when hee riseth obscureth and darkneth the light of the skies dismisseth scattereth them Euen so the Righteousnesse of faith which for Christ his sake is imputed vnto vs doth vanquish the darknesse and as it were driueth away the night of the glorie of mens workes 5 As the sinne of Adam was the cause of condemnation vnto eternall death So in like manner the Righteousnesse of Christ is the cause of iustification vnto eternall life Rom. 8.1 2. Religion LIke as in labour or worke he that begunne last ought with the more diligence to redresse his slacknesse and recompence his late comming So he which lately began to professe and imbrace Religion vertue or godlinesse ought with the more feruentnesse and zeale to endeuour to attaine the same Reading of Bookes 1 AS they which be thirstie first doo drinke and at leisure doo behold the fashion of the cup if it bee engrauen or bee marked So ought we first to Read things that be most profitable then if leisure will serue vs wee may note and consider things elegant and trim 2 As it is more profitable oft to dung the ground then much and that at one time So is it more for one vtilitie to Read with moderatnesse dayly then at one time and that greedily 3 As a
receiuing in that time any bodily meate or drinke according to the order of nature yet neuerthelesse no man ought to refuse meate and drinke beeing the ordinarie meanes that God hath appointed for the preseruation of our bodily life Euen so God could saue vs without all meanes and giue vnto vs a liuely faith through the wonderfull working of the holy Ghost and that without either preaching or hearing of his word or else without prayer and ministration of the Sacraments yet neuerthelesse is it his ordinance not so to do Exod. 28.18 34.28 Deut. 9.9 1. Kin. 19.18 Act. 9.1 c. Sacraments 1 AS the great Castle Giliâ—fer floureth not til March and Aprill a yeare after the sowing and Marians Violets two yeares after their sowing So the grace of God receiued in baptisme doth not by and by shew forth it selfe till some yeares after the infusion 2 Euen as the best medicines doo most annoy vnlesse they bee rightly ministred and receiued So the vnspeakable wholesome Sacraments of Christ to the worthie receiuers are al health and life but to the vnworthie death and damnation 3 As a seale is altogether vnprofitable yea not allowed a seale vnlesse it be bounde or set to some instrument or writing for the confirmation thereof Euen so the Sacraments are altogether vnprofitable yea indeed are no Sacraments if they be not ioyned with the word of God preached to confirme the same vnto vs. Matth. 28.19 1. Cor. 11.26 4 As they which come to heare the Gospell preached and want faith receiue nothing but words and the Gospell to them is no Gospell Euen so they which come to receiue the Sacraments without faith do indeed receiue the symballs or signes but they haue not the fruite and thing of the Sacraments 5 As Circumcision which was a Sacrament of the old Lawe 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 al haue one strength and vertue 6 Like as the Sunne which shineth well for all but not to all so it happeneth to those to whom the Sacraments are ministred 7 As there are none but those which haue eyes and do open their eyes that do receiue the light of the Sunne the which it representeth to all but in the meane time such as are blinde or do shut their eyes do not receiue it for they haue not the instrument without the which they cannot receiue it So standeth it betweene the faithfull the vnfaithful in respect of the ministery of the church for it representeth vnto all the benefites of God And albeit that the wicked and faithlesse do not receiue them at all that notwithstanding the fame letteth not but that the Ministery hath alway in it self his vertue But in the mean while it is not ordeined but to be exercised towards those for whom it was ordained or otherwise it should not be a Ministery and by consequence shuld not haue his vertue For where there is no faith in the heart there the holy Sacraments or signes do no more profit the soule then the light or shining of the Sunne doo those that are blind 8 As a corrupt and withered braunch which sticketh still fast to the tree but for all that can receiue no strength or life from the roofe or hart of the tree Euen so the vnfaithfull although they receiue outwardly the bread and the wine of the Ministers in the Supper of the Lord yet they do not receiue the fatte or the inward strength and the treasure to wit the life the holy Ghost or to speak it in one word the communion of the body and of the bloud of Iesus Christ no more then the corrupted or withered braunch receiueth life and strength of the tree in the which it is dead albeit for a time it cleaueth fast to it 9 Euen as it followeth not that for so much as the withered braunch can draw to himselfe no strength nor receiue life that therefore it must needs bee also that the sound braunches can draw or receiue no strength or life of the trunke or body of the tree or that it doth not communicate his life vnto those good and sound braunches Euen so it followeth not that the Sacraments be vain and bare signes because that the vnfaithfull cannot lay hold on life nor on that which is offered and sealed vnto vs by the same 10 As the fault is not in the Tree but in the withered braunches that it receiueth not from the Tree a fatnesse or a iuce So no more is the fault in God which offereth and presenteth to all men richly his giftes but in the vnfaithfull which neither will nor can receiue and imbrace the same because of their vnfaithfulnesse through the which they are dead in the body of the christian church as oftentimes a braunch doth starue in a good tree 11 Like as the Scripture of God is an Indenture betwixt him and vs wherin is contained both the promises grace and mercy which God offereth to the world in his sonne Christ and also the conditions which he requires to be fulfilled on our behalfe So the Sacraments are the seales set to this Indenture to strengthen our faith that we do not doubt 12 As it is not inough to write the conditions of a bargaine in an Indenture except it be sealed Euen so God for our weakenesse thought it not sufficient to make vs promise of blessings in writing in his Scriptures but he would seale it with his owne blood and institute his Sacraments as seales and pledges of the same trueth to remaine to be receiued of vs in remembrance of him and strengthening of our faith So that we may very conueniently say that Sacraments are as witnesses and solemne oathes wherby we do as it were homage to God and do make profession of our faith and Religion 13 Like as in CircumcisioÌ„ there meet foure things that is to say the promise the commaundement of the signe and the beliefe of the promise So likewise in the meeting of euery Sacrament the same things must of necessitie meete namely that a godly Sacrament be a visible signe commaunded and ordained by God Whereby like as God beareth record of his promise vnto men so man accepting the signe doth on the other side professe his faith toward God and confirmeth the same with the vse of the signe and by thinking vpon it 14 Like as if a man would take the bush that hangeth at the Tauerne doore and should sucke it for to slake his thirst and would not goe into the Tauerne where the Wine is might bee well accounted an idiot and a foole Euen so likewise may he be reckoned a foole that wheras the signes of the Sacraments were ordained by God to bee helpes to nourish and plant faith in our hearts and to confirme in vs the promises of God hee through ignorance thereof as many doo should preposterously iudge of the same
men which are not well setled in vertue nor grounded in godlinesse nor armed with the holy word and spirit of God but to winne and ouercome if hee could men that are furnished with a strong and liuely faith and such as are stayed and do relie vpon the Lords protection he vseth sundry subtilties and most daungerous and forcible temptations Math. 4.1 c. 3 Euen as the Fisher when he taketh some great Fish doth not by by violently strike and twitch her but letteth his fishing line go at the length vntill the fish do swallow downe the hooke and so worke her owne destruction least if at the first he should twitch her too hard the fishing line or thrid should break and his baite and hooke lost the fish should escape Euen so Sathan the Diuell when he hath gotten a poore sinner fast vpon his hooke and hath intangled fettered him in the chaines of some daungerous and deadly sinne and hath bewitched him with the forceries of the flesh and the world he doth not sodeinly oppresse exasperate him least at the first dash he play the Diuel openly and roughly like a Diuel as hee is the sinner shuld break his bands and escape his snares But he doth cherish him and maketh much of him and doth suffer him now and then both to speake and to doo some things that sauour of vertue that by little and little hee being made fast and dead sure vppon the hooke of sinne and wickednesse hee may by degrees worke his owne woe and vtter destruction So that the diuell doth stretch out his angling rod threed and all not that hee may let the sinner escape but that hee may make him the surer and hold him the faster 4 As Achfah who when shee had begged of her Father an inheritance of the South countries then shee must haue certaine grounds with Wells and Springs Euen so such a shamelesse begger is Sathan the diuell that he will still haue a little sinne and a little and neuer leaue till by little and little he getteth both body and soule into hell Iosu 15.18 19. 5 As little Children who know not what is good for them for if they begin to taste Honie once they will not leaue eating by their good wills till they be sicke with eating Euen so so sweete hath Sathan made sinne to the taste of the wicked that they crie still a litle more of it and finde no fault with it but that there is too little and they cannot haue enough 6 As Flies are alwayes busie about a sore place So that is a sport or pleasure to Sathan which is a sore or a paine to man 7 As an Oxe will eate no kind of grasse but that which is greene and fresh Euen so the diuell will be sure to haue his foode of the finest and best Spirituall graces from God LIke as the earth engendereth not raine nor is able by her owne strength labour or trauell to procure the same but receiueth it of the meere gift of God from aboue Euen so faith grace forgiuenesse of sins or Christian righteousnesse are giuen vs of God without our workes or deseruings 2 As the earth of it selfe is not able to get or procure to it selfe seasonable showers of raine to make it fruitfull Euen so much lesse are we able by our owne strength works and deseruings to winne procure to our selues faith grace forgiuenesse of sinnes or Christian righteousnesse vnlesse God himselfe by meere imputation and by his vnspeakable gift do bestow the same vpon vs. Swearing LIke as he that maketh a custome of striking with his hand it is likely that he should sometime strike vniustly Euen so he that maketh a custome of Swearing in true matters will at the length euen forsweare himselfe in matters of no importance by reason of his custome and vse which he hath got in Swearing Sonnes by adoption 1 LIke as if a King or Noble-man should of meere loue and fauour take in a begger nay a Traytor and make him his heire Euen so God did with vs and such fauour did he freely shewe to so many of the sonnes of Adam as it pleased him to adopt and so to make them his children 1. Iohn 3.1 Iohn 1.12 Rom. 8.14 2 As Iaball the sonne of Adah the wife of Lamech is called the father of such as dwell in Tents for he was the first inuenter of Tents And Iuball his brother is also called the father of such as play vpon Harpes and vpon Orgains or Pipes yet we may not therefore call the Tentes Iabales children and the Orgains and Pipes the sonnes of Iuball Euen so God is called the father of the reprobate but metaphorically because hee first created them but yet they can no more be called the adopted Children of God then the Tents might be called the Children of Iaball or the Harpes and Organes the children of his brother Iuball Gene. 4.20 21. 3 As the Sunne which sometime shineth and sendeth foorth her light dispersing the clouds and sometimes againe is hidden vnder the cloudes Or as the Sea is one while ebbing and an other while flowing Or as the Moone is sometimes waxing and sometimes waning Euen so the adopted children of God by reason of their manifolde corruptions imperfections and rebellious thoughts of their harts haue not the spirit of God alwaies felt in themselues nor perceiued in them by others in a like measure but it is in them somtimes in a greater measure sometimes in a lesse 4 Like as Trees planted by the water side which doo bring foorth fruit in due season yet the same Trees haue both a summering and wintring a spring time and a fall of the leafe when Winter comes they seeme as though they were dead but in Summer they shall waxe fresh and greene againe and yet the fruit of the same Trees are first in the sap onely then it commeth into buds and so into blossomes whereof some are smitten with blastings some are nipped with frost and cold and some are eaten with Wormes but if they escape all these then from blossomes they come to bee Apples and at the first they are greene and liuely and some doo lust to eate them but they are still hard and harsh but in time they come to their full growth And when they are ripe then are they either shaken downe with the wind and Swine deuour them Or if they bee fairely gathered yet are they pluckt from the Tree that hath borne them then are they bought and solde whereof some perishe and are cast out of doores The fairest and the sweetest are brought either to the fire to bee roasted or to the Table to be pared and cut in peeces and so to be eaten then the tree is naked and seemeth to be dead but the next Spring doo fetch all againe So likewise are the fruites of the spirit in the adopted children of God first in the sap of faith onely which is hidden in the heart then it
faithfully preached delighteth godly Christians 10 As Balme Apples called Charentia taken in wine are a pleasant remedie for all paines as well within the body as without so comforteth the strength of such as take it that no griefe may happen to them So the Word of God truly preached rightly applied is a present remedie for wounded consciences and so comforteth such to eternall life c. 11 As Sothern-wood taken into the body driueth out Wormes and laide among cloathes killeth Moathes and vermine So the Word of God laid truely vp in the heart killeth and driueth out euill motions 12 As Echium or Milk-woort drunken causeth plentie of Milke in womens breasts So the Word of God well learned of the Minister and rightly diuided applied of him yeeldeth plentie of instruction for the hearers and children of God 13 As a blind man is altogether vnable to iudge rightly of any colour So hee that is ignorant of the Word of God is not able to iudge and discerne what is either consonant or dissonant vnto the truth of God 14 As the purenesse of Gold must bee tried foorth by the touchstone or furnace but yet through the industrie of those that haue skill and experience in both for otherwise what vse is there either of the touchstone or furnace with such as haue no knowledge at all to deale in the same Euen so euerie doctrine is to be tried by the onely rule of the Word but yet the spirit of God must direct the action or else the Word of it selfe will but little auaile vs. 1. Ioh. 4.1 2. 15 As they that haue well swept their Chambers it seemeth vnto them that they are verie cleane and yet notwithstanding when the Sunne commeth to enter there by the windowes they perceiue straightwayes by the beames an infinite deale of dust which the Phylosophers call moates Euen so oftentimes before we be well instructed in the Law of God if we bee exempted from grosse and palpable sinnes such as are murthers whoredomes thefts c. we glorie that we are perfect and innocent but when our consciences come to be descried by the Word of God and that Iesus Christ who is the light hath entred there by his spirit then he maketh vs to see by his beames an infinite number of faults and imperfections which are hidden in our hearts as are the Serpents in the hoales Rom. 7.7 16 Like as drunkards who beeing ouer charged with Wine and meate haue no manner of knowledge or feeling of the case wherein they are nor of any thing else and yet hauing their faces couered and all to bee rayed with durt they cannot perceiue it vntill their Wine bee drenched and their braine deliuered from those fumes and vapours whereby they were so letted and darkned So we likewise before we bee regenerate are in such sort besotted with a loue that we beare to our selues and with a vaine opinion that wee haue conceiued of our selues that we know not the filthinesse and villanies wherewith wee are betrayed but when as the light of the spirit and Word of God begins to breake foorth vnto vs wee come by little and litle to breake and scatter those clouds which were before our senses and recouering the viewe of our reason we beginne to awake our selues and discouer the pittifull and miserable estate wherein we are 17 Anacharsis did say that the Athenians vsed money for none other purpose then for numbring and casting of account So there be some that vse the Scriptures and Word of God onely for table-talke vaine-glorie and ostentation 18 Like as the light of the Sun cannot helpe the eyes that bee blind or a voice which soundeth loude profite deafe eares Euen so no more can the preaching of the Word of God or the administration of the Sacraments profit our soules except the holy Ghost indeede ioyne his power withall by the which onely the eares are prepared the heart opened the affections touched and the willes disposed and prepared there by to giue an enterance to the outward ministerie 19 Like as by the power and blessing of God the fruits of the earth are brought forth yet by the ordinarie means of planting and sowing Euen so although faith bee inwardly wrought in vs by the operation of the holy ghost yet is the true preaching of the Word of God the outward ordinarie meanes whereby the same is brought to passe and as needfull is preaching for the working of faith in vs as ploughing planting and sowing is for the bringing foorth of Corne fruits and hearbes out of the earth for our corporall sustenance Rom. 10.17 Ioh. 17.20 20.31 1. Cor. 3.5 6. 20 As seede sowne vppon the grasse or greene sward doth not yeeld his encrease No more dooth the Word sowne in hard and vnprepared hearts 21 As seed is sown to bring forth fruit So is the Word of God preached to giue encrease 22 As the seed how good so euer it bee bringeth not forth fruit at the same instant time that it is sown but continueth a certaine time in the earth So is it not conuenient to restraine bind the fruit and vertue of the Word of God to the same houre that it is preached but the fruit shall be shewed to the elect when it pleaseth God 23 As when the seed is sowne men iudge if the Land bee good or bad by the encrease of the fruit that it yeeldeth Euen so by the profit of the hearers men iudge whether the Word take effect in them yea or no. 24 As where great store of Corne and seede is it is a signe that our bodies shall not die for hunger Euen so where the Word of God is plentifull preached it is a token that our soules shall not famish 25 As where good land is there is great encrease So in them in whom the Word of God is fruitfull it will appeare and shew forth his fruit as in Zacheus Luk. 19.8 26 As by bread our bodies are nourished and fed So by the preaching of the Word of God our soules are susteined Amo. 8.11 12. Math. 4.4 27 As good seede sowne in good ground will bring forth plentiful encrease So will the liuely Word of God being truly preached amongst the faithfull 28 As that land that bringeth foorth fruit when the deaw of heauen falleth on it is blessed So those people which receiue the Word of God in their harts and bring forth fruit accordingly shall bee blessed of the Lord for it shall not returne nor bee preached in vaine Hebr. 6.7 Esa 55.10 11. 2. Cor. 2. 15 16. 29 As that man that is made Executor of his Fathers last Will and Testament by the benefit whereof he looketh to enioy his Fathers Lands and possessions if there should bee any hard clause or point in it hee would no doubt not only be diligent in searching it out by reading or getting it read againe and againe but also by conferring with other more learned then himselfe and by hauing
that was borne blinde Thou art wholly borne in sinne and doest thou teach vs Iohn 9.34 So likewise a number think themselues too wise too learned too politicke and too cunning to bee taught or controlled of God or his word who say in their heart with Pharao Who is the Lord that I should heare his voyce c. Why the Workes of Christians are called sacrifices 1 AS the Sacrifices of the old Iewes were commanded from heauen to the Priests were chosen applied sanctified and accepted So in our Sacrifices it is necessary that there be a commaundement a choise an application a sanctification and that they be accepted of God 2 As in old time it was not lawfull to offer a Sowe or any vncleane beast by the lawe but onely such as were cleane according to the lawe So the Workes that Christians should offer must not be vnclean that is either forbidden by the word of God or hypocriticall or superstitious but such as God commaundeth 3 Like as the cleane Lambe which should be offered was seperated from the rest of the flocke So by faith our Workes are to be seperated from the like Workes of prophane people 4 As the ceremoniall sacrifice was applied to the Altar by the hand of the Priest laid there-vpon So likewise our Workes shall be applied to the Altar through Christ by whose handling they are sanctified 5 Euen as those old sacrifices were consumed with fire from heauen and sanctified So in like maner our sacrifices through the merite of Christ inflamed by the holie Ghost are sanctified with fire from heauen and are accepted through Christ 6 As Christ maketh our obedience gratefull and deserueth that our obedience both in the Crosse and also in the lawe of sacrifice is commended So our sacrifices please not in respect of any excellencie of merite but through Christ in whom God wayeth our Workes that he may accept them as worthie sacrifices 7 As the faultie sacrifice of the old people which came to the Altar through errour and touched the Altar was not chaunged for a better but was taken as purged and holie by reason it had touched the holie place So our Woorkes albeit they be verie faultie yet become they cleane and apt for holie sacrifice and acceptable to God through touching our Altar Christ who through faith is touched 8 As in the earthly Ierusalem there was onely but one Altar for sacrifices So likewise in the heauenly there is but one vpon which we do offer when we depend vpon the merite of Christ that our Sacrifice may be holie and acceptable vnto God Youth commeth not againe after old age 1 AS after Winter commeth Sommer but after olde age come 〈◊〉 Youth againe 2 As the Cipres-tree the more it is watered the more it withereth and the oftner it is lopped the sooner it dieth so vnbridleth Youth the more it is by graue aduice counselled or due corrections controlled the sooner it falleth to confusion Youth flexible to good or bad 1 AS water on â—e ground wil follow the tracing of the finger put inâ—o it and leading it So yoong yeares are flexible and eaâ—ie to bâ— drawne to either part good or bad 2 As the Acanthâ—â— bred in the Thistle feedeth on the Thistle and the Grash 〈◊〉 bred in the grasse lieth in the grasse So in like manner â—o â—th bred and brought vp in sinne will lie in it and 〈◊〉 be drawne from it Zealeâ— AS Zeale must erect our discretion that we we run not too slowly So discretion must direct our Zeale that we runne not too fast 2 As all Zeale without discretion is an offering without an eye which was by God forbidden Leuit. 22.22 So likewise all blinde Zeale is a blinde offering which God will neuer accept 3 As Minerua is said to put a golden bridle vpon Pegasus that hee should not flie too fast So in like sort our Christian discretion must put a golden bridle vpon Pegasus that is our earnest Zeale least if our Zeale be vnbrideled it make vs runne out of course FINIS A Table conteining the principall heads and Common places of Similies in this Booke A. ABilitie Folio 536. Accusation Folio 1. Adams disobedience and fall Folio 37. 42. Admonition Folio 24. 177. 515. Adoption Folio 45. 47. 714. Aduersitie Folio 1. 43. 44. 45. 552. 579. Adulterie Folio 41. Adulterie spirituall Folio 194. Affliction Folio 4. 38. 131. 192. 200. 244. 326. 337. 395. 735. 753. 754. 756. 758. 759. c. Allegories Folio 37. Ambition Folio 30. Anger Folio 24. 552. 658. Anger of God Folio 3. 164. 844. Apparell excessiue and sumptuous Folio 33. 197. Application of Gods word Folio 35. Apostasie Folio 703. Armies Folio 37. Armour of Christians Folio 178. Atheisme Folio 3. 348. Reading of Authours Folio 51. 624. 633. B. BAbling Folio 280. Baptisme Folio 50. 288. Baptisme of infants and that but once Folio 48. Baptisme by a Midwife Folio 49. Beautie Folio 108. Benefits Folio 181. Birth Folio 512. Second Birth Vide Regeneration Body of Christ. Vide Christ. Bookes Folio 58. C. CAlamitie Folio 190. Calling Folio 179. 182. 192. 331. 749. Card playing Folio 197. Cares of the world Folio 60. 157. 319. 452. 494. Carelesse liuers Folio 60. 118. 119. Carnall minds Folio 60. 146. 186. 510. Care of others saluation Folio 198 330. Catechising Folio 64. Charitie Folio 120. Christ Folio 95. 126. 127. 147. 148. 149. 154. 158. 161. 163. 164. 170. 171. 172. 173. 174. 176. 177. 178. 182. 183. 184. 185. 187. 188. 189. 190. 191. 194. 195. 198. 199. 200. 201. 203. 204. 210. 218. 332. 391. 514. 689. Christ our redeemer receiued by faith Folio 123. Christ our mediatour Folio 74. Christ the obiect of faith Folio 73. Christ communicated spiritually Folio 68. 74. Christs second comming Folio 72. Christs body only in one place at once Folio 55. Children Folio 297. 793. Childrens education Folio 69. 190. 405. Children of God Folio 130. 152. 160. Children dying without baptisme Folio 155. Children disobedient Folio 192. Christians Folio 107. 149. 162. 175. 191. 192. 192. Church Folio 79. 122. 181. 193. 519. 582. Companie Folio 62. 200. Conscience Folio 75. 100. 176. 261. 751. Creation of man Folio 76. Commaundements of God Folio 77. 124. 158. The tenth Commaundement explained Folio 128. Couenant of God Folio 78. Creatures Folio 78. 175. 182. Contemplation Folio 99. Concord Folio 99. Content Folio 100. Common-wealth Folio 118. Common people Folio 118. Correction Folio 121. Confession of sinnes Folio 124. 173. 184. 388. 629. Corrupters of Princes Folio 131 Comforts for the afflicted Folio 131. 179 328. 329. 333. 503. 763. c. Couetousnesse Folio 139. 147. Continuance in sinne Folio 146. Contention Folio 164. 175. Custome Folio 176. Counsell Folio 177. 181. 195 Contempt of the truth Folio 178. 186. Crosse of Christ Folio 188. Conformitie with Christ Folio 196. Conuersation Folio 199. Counsell keeping Folio 203. Curiositie Folio 211. 827. Courtesie Folio 215. Courts of Princes Folio 215. Conuersion Folio
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