Nevv essayes: meditations, and vowes including in them the chiefe duties of a Christian, both for faith, and manners. By Thomas Tuke, minister of Gods Word, at S. Giles in the Fields.

Of God .

WHILES I thinke of GOD , my thoughts are swallowed vp as of a gulfe , and I loose my selfe , rather then finde Him : His brightnesse dazeleth mine eyes ; and I cannot reach Him with my Line , and sound Him with the Plumet of mine Vnderstanding : Hee is so deepe that I cannot goe downe vnto Him ; Hee is so high , that I cannot mount vp vnto Him : Hee is so great that I cannot comprehend Him ; Hee is so large that I cannot measure Him : Hee is so Wise , as I cannot conceiue ; and so Good , as I am not able to expresse . Alas ! How shall a Bushell containe all the World ? How can a Bucket hold all the Ocean ; or a Spoone lade out all the Water , that is therein ? How can a Foole diue downe into the depths of Wisedome ; or hee that is euill , fully vnderstand Him that is an infinite , and inexplicable Good ? Yet this haue I learned ; Hee is Great without Quantity ; Hee is Good without Quality : Hee sees all things without Eyes ; Hee heares all things without Eares ; Hee knowes all things without discourse : Hee made all things , and yet hath neede of nothing ; Hee fils all things , but is fil'd of nothing ; Hee giues all things , but taketh nothing ; Hee is in all things , but is polluted of nothing : No thing can helpe Him , nothing can hurt Him ; nothing can adde to Him , nothing can be taken from Him . O GOD , Thine Execellency doth surpasse mine infirmity ! Thy Beauty , drawes mee ; Thy Fulnesse contents mee ; Thy Mercy staies mee . I would bee Thine , euen Thine , and none but Thine : I desire nothing against Thee , nothing besides Thee , nothing with Thee : O LORD , nothing but Thee . Thou art my Lot , my Loue , my Portion , my prime Content : If I haue Thee , I haue All ; if I lacke Thee , I lacke All : If Thou beest with mee , I care not though men , though diuels , though all the world should bee against mee . LORD now lift vp the light of Thy Countenance vpon mee , and grant mee Thy peace ,

Amen .

Of Christ .

CHRIST is the Way , the Truth , and the Life . Which way wouldst thou goe ? Hee is the Way . Whither wouldst thou goe ? Hee is the Truth . Where wouldst thou remaine ? Hee is the Life . Wouldst thou walke ? Hee is the Way : Wouldst thou not bee deceiued ? Hee is the Truth : Wouldst thou not die ? He is the Life . CHRIST was Poore to make vs Rich: Hee was made a Sinner , that wee might bee made Saints : Hee was made a Curse , that wee might obtaine a Blessing : Hee Dyed , that wee might liue : Hee Descended into Hell , that wee might Ascend into Heauen . In Him wee haue all things , and Hee is all things in vs . If thou beest hungry Hee is Meate : if thou thirstest Hee is Drinke : If thou beest wounded , Hee is a Surgion : If thou beest sicke , Hee is a Physition : If thou burne , Hee is a Fountaine : If thou beest cold , Hee is a Fire . If thou beest a sinner , Hee is Sanctity : If thou beest laden with iniquity , Hee is Iustice : If thou wantest helpe , Hee is a Succour : If thou beest weake , Hee is Strength : If thou beest weary , Hee is a Shadow : If thou fearest death , Hee is Life : If thou hatest darkenesse , Hee is Light : If thou wouldst see GOD , Hee is thy Glasse : If thou wouldst haue accesse to GOD , Hee is the Way : If thou wouldst enter into heauen , Hee is the Dore , the Key , the Keeper . O LORD , how sweete is Thy Name ! How pleasing is Thy Seruice ! How easie is Thy Yoke ! In truth he is worthy death , who refuseth to liue to Thee : Hee is a foole , that is not wise to Thee : Hee is iust nothing , that would bee something out of Thee . It is meete that hee should wither , that will not grow in Thee : Hee deserues to perish wandring , that will not walke in Thee . Misery bee his end , that seekes not Blisse in Thee : Death bee his Destiny , that seekes not life in Thee : And Hell his heritage , that seekes not Heauen in Thee . Thou mad'st all things for thy Selfe : Hee that will bee some-thing to himselfe , nothing to Thee , amongst all things hee beginnes to bee nothing , and of things euill hee deserues the worst . Keepe mee therefore in Thy loue , that I may not leaue Thee : Preserue mee in Thy Breast , and doe not loose mee : If I leaue Thee , I loose Thee ; in loosing Thee , I loose my soule , my selfe , and all things with mee .

Of the Holy Ghost .

THE third Person of the blessed Trinity is called the Holy SPIRIT , because Hee hallowes vs , and being Himselfe Spired , doth also inspire good things into vs . The scholler learnes quickely , when the Holy GHOST is his Teacher : The eye sees distinctly , when the Holy GHOST doth enlighten it : A man iudgeth truely , when Hee doth direct him : and liueth holily , when Hee doth dispose him . The SPIRIT is but one In Person , yet seuen , yea seuenty times seuen in His gracious Operations : Hee hath Wisedome for thee against thy folly , Vnderstanding against thy dulnesse , Counsell against thy giddinesse , Courage against thy cowardice , Cheerefulnes against thy sluggishnesse , Tendernesse against thy hardnesse , Comfort against thy feares , Light against thy darkenesse , Truth against thy lies , Humility against thy pride , Faith against thy dissidence , Hope against thy desperation , and Charity against thy cruelty . Hee is giuen vnto men for saluation , when their heart returnes vnto GOD : for succour , when in our agonies Hee relieues our infirmitie : for solace , when Hee whispers into our hearts that we are GODS Children : and for heate , when Hee kindles in our soules the zeale of GOD , and Charity to our neighbour for CHRIST His sake . Thinke wee well ? it is of Him : Will wee well ? It is by Him : Affect wee well ? It is His worke : Or liue wee well ? It is by His direction : Hee lightens our mind , giudes our reason , strengthens our memory , moues our will , and rules our affections . But because a man sees Him not , therefore shall hee deny his Essence , or his Presence ? Thou seest not Aire , the Wind , thine Heart , thy Braines , thy Soule . The operations of the Aire doth shew it , the noise and whirling of the Wind doth proue it , the panting of the heart doth expresse it , the thoughts and imaginations of the Braines doth declare them , and life , sense , and motion , doth shew thy soule is in thee : Euen so spirituall motions , and an holy conuersation , doth argue the presence and presidence of the SPIRIT in vs . The Holy GHOST appeared in a Doue , and in fiery tongues . Hee dwels in them , that are innocent , meek , and constant : and whom Hee fils , Hee makes them seruent , and likewise eloquent : Hee inflames their hearts with the heauenly fire of an holy zeale , and makes them speake the praises of GOD : Hee therefore hath the Holy GHOST , who with his mildenesse and simplicity quenches not his zeale , nor with bitternesse of zeale , looses not his mildensse , but harboureth both together in a discreet , pious , and peaceable Spirit .

Of Christ .

OVr blessed LORD and Sauiour is called IESVS CHRIST : The former Name is Hebrew , the latter Greeke : the one signifying a SAVIOVR , the other ANNOINTED : for Hee is both to Iew and Gentle an Annointed Sauiour , Annointed with the oile of gladnesse aboue his fellowes , to be a King , Priest , and Prophet , vnto his Body : His Person is but one , but his Natures are two : One Diuine and Vncreated , the other Humane and Created : Hee must bee man , that Hee might bee able to die : Hee must bee GOD , that his death might bee Meritorious , Hee must bee Man , for man had finned , and Man must therefore suffer : Hee must bee GOD , that in suffering Hee might ouercome , and that dying Hee might raise Himselfe to life . Man indeed could suffer , but GOD alone could vanquish and ouercome . O inestimable fauour ! GOD would become Man , that wee men might bee reconciled vnto GOD . The Sonne of GOD was made the sonne of Man , that the sonnes of men might bee made the sonnes of GOD . Hee became a Seruant to make vs free : Hee would bee inglorious , that wee might bee glorious : and being LORD of Life Hee would suffer death , that wee , which had deserued death , might haue by Him eternall Life . LORD IESVS , whom haue I to intercede for mee with GOD in heauen , but thee ! Whom haue I to guide and comfort me , whiles I liue with men on earth , but Thy SPIRIT ? In whom desire I to end my daies and die , but euen in Thee ? With whom would I liue , when I doe remoue , but euen with Thee ? Grant that I may so liue to Thee , and so die in Thee , that I may liue eternally with Thee : But my life doth scarre mee , for when I sift it , I finde it is either full of sinne , or empty of good . And if any fruite appeare therein , it is either so feigned , or so vnperfite , or some way , or other , so corrupted , as that either it cannot please , or cannot but displease the most righteous and holy Iudge . What shall I now doe ? Or whether shall I goe ? Thy Passion , O LORD , is my refuge , and singular comfort : Therein is my confidence , on that I stand . Thy Mercies , are my Merites ; Thine Indulgence , is my Iustice ; Thy Grace , is my Glory ; Thy Crosse , my Crowne ; and Thy Death , my Life . IESVS is a Name full of delight and sweetenesse : Mel in Ore , Melas in Aure , Iubilus in Corde : Hony in the mouth , Melody in the eare , and Ioy in the heart . I will reioyce and trust in Thy Saluation : I will not contend against Thee in the Vallies , nor on the Mountaines : The King of Israel is a Mercifull King : Thy mercy it is , thy mercies , O LORD , that I onely thirst for . My soule thirsteth after Thy mercies , as the chased Hart doth after water . LORD IESVS in Thy mercy , make mee pertaker of Thy Merites .

Of the Law .

THE Law saith : Doe this , and thou shalt liue . It rests not in faith , but exacteth action , and promiseth life to them which keepe it : It allowes not infirmities , but requireth all perfections : and if a man faile but in one point thereof , it denounceth a curse vnto him : Alas then what are wee , what shall become of vs , who are grieuous and continuall sinners ? Our very Iustice being strictly sifted by the Law , which is the rule of Iustice , would bee found iniustice : and that would be contemned in the strict iudgement of the Iudge , which is commended in the iudgement of the worker . But could not this Law haue beene exactly kept ? Surely Adam might haue kept it , if hee would : but as the case now standeth , wee cannot but trangresse it : Neither yet is there iniustice in GOD : For by commanding things impossible Hee makes not men sinners , but humble , that euery mouth should bee stopped , and that all the world should bee made subiect vnto GOD : because by the workes of the Law no flesh shal be iustified in his sight . For when wee haue receiued a commandement , and perceiue what is wanting in vs , wee are put in minde to send vp our cries into heauen , and GOD will haue mercy vpon vs : and that so wee may know that wee are not saued by the workes of righteousnesse , which wee haue done , but by His owne free Mercy : For indeed therefore was the Law giuen , and is yet vrged to shewe , not what wee can doe , but what wee should doe , and that the proude might see his weakenesse , and seeing it might bee humbled , and being humbled might confesse it , and confessing it might bee saued : Not resting vpon his owne dignity , but on GODS Dignation ; not in his owne iustice , but in the Righteousnesse of IESVS CHRIST . Being therefore terrified by the Law , let vs seeke for comfort in the Gospell : And seeing all hope in our selues is cut off by the Law , let vs flie to CHRIST IESVS , Who is the fulfilling of the Law , and in Whom , whosoeuer beleeueth hath the perfection of the Law . They say , the Elephant ( as knowing his owne deformity ) loues not to looke into cleere water : Foule faces would haue false glasses ; and such , as would vent their copper , loue not the Touchstone : And they , that haue deceiptfull wares , like not the light . But I doe desire to vnderstand the Law exactly , that I may see all my deformities and foulenesse , mine hypocrisies and false-dealings , that so I might bee brought to a loathing of them , and finding mine imperfections towards the Law , I might bee prouoked to seeke for the perfection reuealed in the Gospell : I will indeuour to keep the Law exactly , but when I faile , I will flie to the Grace of the Gospell speedily ; as knowing that not by mine owne iustice , but by the iustice of CHRIST I must bee iustified , and that I am not saued for any graces in mee , but by the grace of GOD in CHRIST vnto mee .

Of Sinne. .

SINNE is the transgression of the Law : If there were no Law , there could bee no sinne : The Law claimes obedience , and when it is transgressed , then sin is committed : And the more men wander from it , the more they sinne . The cause of sinne is not GOD , who is Truth and Goodnesse , Wisedome and Iustice , but a mans owne will , yeelding to the diuell . For it cannot bee that Hee should make vs fall into sinne , who makes vs rise from sinne ; and that Hee should be the Author of that , whereof Hee is reuenger . And though Sathan be politique to beguile , yet hath he no power to compell : he cannot make thee sinne , except thou wilt . It is true hee can bewitch thy body , inchaunt thine eyes , and dull thy eares , whether thou wilt , or no : but he cannot compell thy soule to sinne , he cannot make thee sinne against thy will . A man standing in a showre of haile , or bullets , or beeing among persons infected with the plague , may be strucken and infected , though he would not bee so : but no tentation darted from the Diuell no bad example , scandall or suggestion of any sinner can doe thee harme , except thou yeeld vnto it . Know that when thou sinnest , it is not against , but with thy will : For the foundation and roote of sinne is in our selues ; and whosoeuer sinnes , is the proper cause vnto himselfe of sinne . It is true that God doth harden the heart , and deliuer men vp sometimes vnto a Reprobate sence , but how ? Not by the insusion of hardnesse , or immission of corruption : but by not imparting mercy , and by leauing a man to himselfe , and deliuering him vp into the hands of sathan . For then Hee is said to harden , when Hee doth not soften ; to deliuer them , when Hee doth not retaine them ; to giue them vp , when Hee lets them go ; and to leade them into temptation , when Hee doth not deliuer them . When therefore I shall commit a sinne , I will not accuse GOD , I will not impute all to the diuell : but I will condemne my selfe , smite my breast , and say with the Publican : GOD bee mercifull to mee a sinner . I haue hard some complaine , they cannot chuse but sinne . O fearefull bondage ! O vnhappy necessity ! But who constraines them against their wils ? Nothing . But thus it is : Euill thoughts of sinne beget delight , delight consent , consent action , action custome , custome necessity . What shall a man doe , that is thus intangled ? Let him beware of custome , for the custome of sinning takes away the sense of sinne ; and let him preuent , or mortifie , euill thoughts , which are the diuels harbingers ; for hee lodges not , but where they haue taken vp his lodging for him . There are some vse to minish their sinnes ; either they are not great , or they are not many . Sure it is , that the smallest sinne , that can bee , beeing the offence of the greatest Maiesty , deserueth death , and therefore is great enough to destroy the soule : and though there were but one , yet that were one too many . For one foote of a bird taken , or one wing belimmed , may cost her her life : One hole in a Ship may sinke her : One bullet may kill as well as twenty . The smallest sin is in it nature mortall : yea the omission of the smallest duety , which the Law of GOD requireth , deserueth eternall death . For cursed is euery one , which continueth not in All Things , which are written in the booke of the Law , to doe them . If the smallest curse of GOD bee too great to suffer , then the smallest sinne against GOD , is too great to doe : As I therefore desire to escape all curses ; so will I , by the grace of GOD , bee carefull to auoide all causes , and will neuer count that little which might make mee sustaine so great a losse as is the forfeite of my soule .

Of the Gospell .

THE Gospell is good newes from heauen of remission of sins , reconciliation to GOD , redemption from hell , death and condemnation , and of resurrection to life and glory by the merites of our LORD and SAVIOVR IESVS CHRIST . O happy newes ! O ioyfull tydings ! What newes more welcome to prisoners , then of a Goale-deliuery ? What more pleasing to malefactours , then to heare of their Princes pardon ? What would a blind man more willingly heare of , then that his eie-sight shall bee restored to him ? Or what better tydings can bee brought to a man sea-beaten , and spent with labour , then that hee shall most certainely obtaine an hauen , where hee shall most safely rest , free from the malice of Pirates , and fury of all foule weather ? Yet for all this the Gospell , with many , findes but poore acceptance . It is because men haue no thorough feeling of their miseries : they feele no misery and therefore affect no change . What cares a clunch for learning , or good manners , that blesseth himselfe in his rudenesse , and inciuility ? What cares a man for meate , that feeles no hunger ? What doe you talke to him of cloathes , that feeles no cold , nor nakednesse ? The lacke of things causeth estimation , the sense of lacke . When men haue beene worne with warres , how pleasing is the newes of a true and constant peace ? When a man feeles his disease , and sees death staring in his eyes , O how welcome is the Physition ? How welcome should hee bee , that would bring him newes of a medicine , which hee might easily haue , that would cure him , and set him vp againe ? When Sea-men haue beene long at Sea , and spent their victuals , and water , euen a pound of bread would bee worth a pound in siluer ; and a little fresh water how welcome would it bee vnto them ? And if men would but duely consider of their captiuity , slauery , miseries , and necessities , into which they are driuen by sinne , and wherein they are inwrapped , they would bee glad to heare of deliuerance : And beautifull should be the feete of those , which shall bring vnto them glad tydings of peace . I will therefore examine my selfe by the Law , that I may bee brought to esteeme of the Gospell : I will mediate of my slauery , which I am brought to by transgressing the Law , that I may duely respect the liberty , which is Preached in the Gospell . Mine owne bitternesse shall make mee delight in this Sweetnesse , and mine owne vngraciousnesse in this so great a Grace .

Of the Militant Church .

CHRIST hath a part of His Mysticall Body triumphing with Him in the heauens , and He a part warring vnder Him heere on earth . This is a Spirituall Building , made of liuing Stones , hewen out of the Rocke CHRIST IESVS . This is Noahs Arke , out of which there is no meanes to scape the flouds of vengeance . This , like a Ship , is weather-beaten with the raging winds , and waues of worldly troubles , yet is not swallowed vp . This Church , though farre and wide dispearsed , is yet but One , as many Members make but one Body , many Branches make but one Tree , many Riuers make but one Sea , many People make but one Kingdom . And One shee is , because shee acknowledgeth but one GOD , confesseth one Faith , is ruled by one Head , animated of one SPIRIT , participateth of one Baptisme , and is gouerned by one Law . This Church Militant is the Sub-vrbes of the Church Triumphant : None must enter into This , but hee that hath first passed That : None shall triumph like a Victor , but hee , that hath fought like a Souldier : And hee that would weare a Crowne in This , must first take vp His Crosse in That . The proper and essentiall Members of this Church are all of them holy by the imputation of the Merites of CHRIST their Head , and by the powerfull operation of the Spirit of CHRIST , which is within them : And all these are infallibly knowne onely vnto GOD , who seeth the secrets of the heart , and can certainely iudge of inward vertues . As for the iudgement of men ( which may bee deceiued with shewes , as the Birds were with those artificial grapes of Zeuxis ) it is vncertaine ( if of others ) except there bee some singular reuelation ; and rather an opinion of charity , then a conclusion of certainety . This Church Militant is in the world , but not of the world : All her Members are strangers in the earth , but descended from heauen ; generated not of man , but regenerated by the Holy Ghost , not begotten of mortall bloud , by the appetite of the flesh , or will of man , but of Immortall Seed , by the Word of GOD , according to His Will. The onely Husband of this Church is CHRIST IESVS : For Hee onely hath her , holds her , leads her : To Him alone shee owes her loue , her loyalty and fidelity . The Friends , ( not the Husbands , for shee hath but One ) of this Bride , and Bridegroome , are all true Christians , specially Pastors , which heare the Voice of the Bridegroome , and take great delight therein , eschewing the voice of strangers . The common condition of this Church , and all her Members , is affliction and persecution : But shee counteth nothing more glorious , then to beare the reproach of her Husband , who is troubled in all troubles , remembers all her sighes , and enbottles all her teares : And shee hath this property , that like a Garden shee is greenest after a shower , like Camomill shee is most odoriferous being troden on ; like Spices , Shee is most fragrant being rubbed , or bruised : Whiles shee is persecuted , shee flourisheth ; whiles shee is pressed , shee spreadeth ; whilst shee is iniured , shee vanquisheth : whilst shee is corrected , shee learneth ; and then gets vp , when shee seemeth to bee beaten downe : Then is shee most valiant in the Truth , when shee is most oppugned for the Truth . Being laden with tribulations , she gathers strength ; being watered with the bloud of Martyrs , shee taketh Spirit , in sorrow shee reapeth solace , being straited she is enlarged , her very teares doe feed her , & her fastings do refresh her ; and those things doe make her floate aloft like corke , which make worldlings , like lead , sinke downe vnto the bottome . This Church is the pillar and ground of the Truth , so termed of her seruice , because shee doth by her Ministery Keepe , Confirme , and Preach the Truth ; not that shee hath authority ouer the Truth , for the Truth is the ground and pillar of the Church : But shee hath authority ouer her children , and against all Heretiques , from the Truth , with which shee is betrusted to preserue and Preach . I will therefore enquire for the Scriptures in the Church , and for the Church in the Scriptures : For the Church sheweth the Scriptures , by her Ministery ; and the Scriptures demonstrate the Church by their Authority .

Of particular Churches .

THE Sea is one : yet by reason that it washeth on many Countries , it obtaineth many names , as Brittish , Spanish , Adriaticall , Mediterranean . So all true Particular Churches in the world , make but one Catholique Congregation , though by reason of the Countries , States , or Nations , in which they are dispearsed ; or else because of diuerse outward formes of gouernment , they are called by sundry names . These Churches by reason of their open profession of the Gospell , and by reason of their outward formes , are called visible , and may bee seene , though which of the Professours in them be truely Saints , and appertaine to GODS Election , and which are onely guilded pot-sheards , and not truely sanctified , no man can define precisely . These Churches are like the Arke , in which were all kind of beasts , cleane , and vncleane ; like a Barne , where there is wheate and chaffe ; like a Garden , where is flowers and weedes ; an Army , where are men , and milk-sops ; a Net , wherein are good fish and bad ; a Kingdome , or Citty , wherein are good Subiects , and false , or vnworthy varlets . Now these Churches are then reputed true , and counted the daughters of the Catholicke , when they professe the true faith of CHRIST , and maintaine the true worship of GOD , For there is the Church , where there is true Faith , saith Hierome ; where GOD is feared and praysed , saith Austen ; where the Sacraments of CHRIST are rightly celebrated , and His Word heard and conserued , saith Beda ; Where there is consent in the Faith , and consanguinity of the Apostles Doctrine , saith Tertullian ; Where GOD appeareth , and speaketh with his seruants , saith Ambrose . Into what Church therefore , soeuer , I shall come , and shall perceiue the soundnesse of worship , and the Faith of CHRIST Preached and maintained in the same , I will liue peaceably , and submit my selfe to the ordinances of GOD therein , most willingly .

Of Christians .

CHRIST is the King of Kings , and LORD of Lords : and Christians , of all men , are onely of His Royall Bloud , bone of His Bone , flesh of His Flesh , animated with His SPIRIT , sprung from His Loynes , swayed by His Scepter , and partakers of His Glory : Christians are not vnder the Law , but delight in the Law : For he , that delights in the Law , studies to deale according to the Law : but hee which is vnder the Law , is dealt with according to the law . Euery Christian , as hee is a Christian , must say with Christ ; My Kingdome is not of this world : And though it bee his destiny for a time to liue in this world , yet his desire , and endeuour should bee euer to liue , and loue , as one not of this world , but redeemed from the world . Many are Christians in name , not so in deed , for they that are CHRISTS , do crucify the flesh , and fleshly desires , and are not ruled by their flesh , but gouerned by His SPIRIT . In vaine is hee called Christian , that is in nothing like to CHRIST . What will it pleasure a man to be reputed that hee is not . Hee is indeed a Christian , that resembles CHRIST his Maister , that sheweth mercy to the miserable , that feeleth the smart of others , that being iniured breakes not forth vnto reuenge , that can liue inglorious for the glory to bee reuealed , that preferreth heauen to earth , and GOD to Mammon , that counts it his meate and drinke and pleasure , to doe the Will of his Father , that takes vp his Crosse in this life , and beares it with patience , and which iudges him onely happy in his death , which dyeth either in CHRIST , or for CHRIST . CHRIST endured the Crosse , before Hee obtained the Crowne ; and suffered Shame , before Hee entred into His Glory . O Christian , thou art a delicate Souldier , if thou thinkest to winne the field without fighting , or to triumph without troubles ! For the whole life of a Christian , if hee liue according to the Gospell , is labour , toyle , trouble , crosses , Martyrdome .

Of the Ministers of Christ .

ALL the Apostles had equall power : What Peter was all were ; what Peter could all could . There was indeed amongst them disparity of gifts , inequality in yeares , difference in conditions , but an identity of power , an equality of authority ; all being equally partakers of one and the selfe-same Office , of one and the selfe-same Power . These had authority ouer nature , to sure it ; ouer diuels to subdue them ; ouer all men , to conuert them . To these CHRIST IESVS gaue power to worke mighty wonders , to bind and to loose , to open and shut the dores of heauen : These hee sent into the world , as the Sunne his beames , as the Rose her sweete smels , and as the Fire his sparkles ; that as the Sunne appeareth in his beames , as the Rose is perceiued in his smels , and as the Fire is seene in his sparkes ; so the potency of CHRIST might be acknowledged in their Vertues , and His Maiestie discerned in their Ministery . These were the Planters of GODS Vine-yard , the Architects of His Temple , the Fathers of His Church , the Champions of the Faith , and Trumpetters of the Gospell ; who with their siluer-sounding blasts made the Vallies sing , the Mountaines ring , and fil'd the eares of all . These were men of mercy , such as had obtained mercy , shewed mercy , and by whom GOD wrought his works of mercy . They neither liued to themselues , nor dyed ; but vnto Him , that dyed for them , and for His sake also , euen for vs , receiuing light from the Father of Lights , and spending themselues like Lampes , in giuing light vnto others . Successors to these are all faithfull Bishops and Priests , who are not Maisters of the Church , but Ministers ; not Lords but Seruants ; not Authours of the Faith , but Preachers ; not Makers of the Truth , but Keepers : To whom is committed the word of reconciliation , the dispensation of the Mysteries of GOD , the power of remitting and retaining sinnes , the care of the Churches , and the keeping of the Faith . These simply , as they are Ecclesiasticall persons , haue no secular power , and authority : for if the Maister , then the seruant must also say ; My Kingdome is not of this world . CHRIST came not to make them Princes , but Priests : Not Monarkes , but Ministers : Hee gaue them the keyes of heauen , and not of Citties , or Kingdomes : Hee committed the Word vnto them , but not the Sword , and gaue them authority to deale with mens soules , but not with their States , or Substance . Now to make a true Minister , it is requisite that he haue a true Power , a true Mission ; for otherwise he runnes vnsent , and rules , but not by CHRIST : And that hee Preach the Truth , or else hee abuses his Power . This is a most reuerent and holy calling , not instituted by man , nor Angell , nor any other creature , but by IESVS CHRIST , the Head and Husband of the Church : And they that are thereof had neede to haue a thousand eies , because they liue not to themselues onely , but to the people also : And they are as a Beacon vpon a Hill , a Citty vpon a Mountaine , a Candle vpon a Table : all mens eies are fixed on them . By teaching and liuing well they teach the people to beleeue and liue well ; but by liuing ill , they teach GOD how to condemne them . And in truth a good life , is a good Sermon , and oftentimes an ill Pastor destroyes as much with his ill life , as hee buildeth vp with his good doctrine .

Of men , no man is better then a Christian , and of Christians , no man is better then a good Priest : But hee that is vicious , is like a peece of dung with a Diamond in it ; and as the water in Baptisme , which is profitable to others but perishes it selfe : But yet GOD may worke effectually by the Ministery of wicked men ; for their power and calling is His , and their wickednesse is their owne ; that is holy , though they bee vnholy : Their authority is not the better for their godlinesse , nor the worse for their vngodlinesse . The light is not polluted , though it passe by polluted places , or persons , neither is the soule corrupted , though it should bee in a corrupted body : so neither is the power and authority of the Minister stained , though hee bee full of staines himselfe . And as water , whether it run through a pipe of Wood , or Stone , or Siluer , doth good vnto the ground : so the Word and Sacraments are auaileable to the Receiuers , whatsoeuer the Minister be that giues them . Neither are wee to respect riches , age , greatnesse of gifts , noblenesse of birth in a Minister , as if hee were to bee contemned , when these things are wanting ; but wee are to regard especially his place and power : for the power varies not with the man , neither is the Word and Sacraments of greater respect , for any personall respects in the Minister . Water hath the properties and effects of water , whether brought in an earthen Pitcher , or a cup of gold , or siluer . And though the more excellent gifts a Minister hath , the better it is , yet his power is not thereby greater , or more excellent : but still it is the same , as a Diamond is , whether set in gold or siluer : Or as the authority of a Iustice is the same , whether hee haue more wisedome , godlinesse , and insight in the Law , or a lesser measure of the same . And of all faithfull and true Ministers of CHRIST it may bee said , how different soeuer in their Age , Wealth , Birth , Breeding , Gifts , They are the Dispensers of the Secrets of GOD , and ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) Co-workers with Him : For without them Hee will not saue men , and without Him they cannot saue men . I say He will not : for who , that contemnes the Baptisme of man , is Baptized with the Holy GHOST ? Whom doth GOD admit into heauen , which is not admitted by the Minister into the Church ? To whom will GOD giue His Sonne for foode to his hungry soule , but to him that receiues Him in the Sacrament ? Whose sinnes are loosed in heauen , but hee , that is loosed by the Minister on earth ? Who is wedded vnto CHRIST IESVS , as a Virgine , but hee , that is prepared and fitted for Him by the Minister ? Or who is receiued of GOD , as an holy , liuing , and accceptable sacrifice , but hee , that is , as it were , tyed to the hornes of the Altar , and presented of the Priest , perfect in IESVS CHRIST ? And if it happen that a man bee saued without the Ministery of man , say it is a rare , and extraordinary fauour , and a thing , whereof no man should dare to presume , least by presuming vpon extraordinary grace , and contemning the ordinarie meanes , a man doe iustly for presuming depriue himselfe of grace , as by his negligence hee depriued himselfe of the meanes of grace . But yet there are which meanely esteeme of the Priest-hood , because they spie vices in Priests . But it were wisedome to distinguish betweene a man and his manners ; betweene a Priest and his vices , and equity not to contemne all for some . It were better to make much of the euill for them ▪ , that are good , rather then for them , that are euill , to contemne the good : For it is better to do good vnto the euill , though vndeserued , then to depriue good men of the good , which they doe deserue : And hee is a very Cham , that will blaze , or sport at , the nakednesse , or infirmities , of his Father . Arise ô LORD , and looke vpon Thy Seruants : Let Thy Priests bee cloathed with Righteousnesse : And praise yee the LORD , all ye Seruants of the LORD , yee that stand in the house of the LORD : Praise the LORD yee sonnes of Aaron ; Praise the LORD yee house of Leui : All yee that serue the LORD , praise the LORD : Holinesse becommeth His House for euer .

Of the Scriptures , or Word of God .

THE Scriptures containe sufficient matter for a mans direction to eternall life : They are the rule of faith , and the measure of good manners . Wouldst thou know what to beleeue ? They will instruct thee . Wouldst thou know how to liue ? They will teach thee . Wouldst thou discerne thine errours ? They will enlighten thee . Wouldst thou amend thy life ? They will perswade thee . Wouldst thou finde comfort ? They will affoord it thee . Thou art blind , but They are Light ; Thou art diseased , but They are Sound : Thou art euill , but They are Good : Thou art deceitfull , but They are Faithfull : For thy wants there is in Them a supply : for thy superfluities They haue a remedy . The ignorance of the Scriptures is the ignorance of CHRIST : Neither can hee know GOD , that is ignorant of his Word . GODS Word a Meate , Drinke , and Physicke or the soule : Yet as these things hurt the body rather then helpe it , if they bee not well entertained , so is it with the Word : Yet the hurt lies not in the Word , which is good ; but in the heart , which is naught . The Sunne shining vpon a bed of Roses , makes it smell well , but vpon a dunghill , it makes it stinke ; The fault is not in the Sunne , but in the dunghill . To some the Word is the sauour of life , to others it is the sauour of death , & the more they heare , the worse they are , but this is through their owne corruption . Raine falling on a medow makes it flourish , but on a flint , it doth but wet it . And water , which quencheth fire , inflameth lime . And such the Word appeareth by reason of the diuerse obiects , whereon it worketh . The waters of Marah being bitter were made sweete by a Tree throwne into them . The waters of Iericho being vnwholesome , and the soile sterile , were healed and corrected , after Elishah had cast his salt into them : So are mens hearts amended by the Word applyed to them ; and of bitter are made sweete , of barren fruitfull , by the blessing of GOD vpon it : And as Ionathan , recouered his sight and strength by the hony , which hee tasted of in his faintnesse : So the children of GOD are comforted and refreshed by the good Word of GOD , which they receiue with hunger into their soules . This Word is in it selfe the same , though it bee not brought by the same men , or in the same language to vs : as gold is gold , whether it be giuen a man in a purse of veluet , or a pouch of leather ; and the selfe-same man may bee clad either in silke , or home-spun russet . It skils not therefore so much who brings it , as if hee bring it . Wee will take money out of a slouens hands ; Elias will eate his meate , though a Rauen bring it : And thirsty Sampson will take his drinke out of the iaw-bone of an Asse . The light is not the worse because it stands vpon a wodden candlesticke ; nor learning any whit the lesse to bee respected , because it is couered vnder a threed-bare gowne . Well , howsoeuer the Word comes , or whosoeuer brings it , it shall bee welcome to mee , so long as it is the Word of GOD , and not the fables of men : It is mine appointed food , I will receiue it , whether it come in a platter of wood , or in plate of siluer , or whether the Cooke , that drest it , be vertuous , or ill disposed .

Of Hearers .

IT is good to take heed , not onely what wee heare , but how : As it is not amisse for a man to consider what he eates and drinkes , as in what fashion . Some times death is in the pot , and poyson mixed in the cup. I would be loath to let venome in at mine eares , or let-them swallow poyson . And though a man should receiue that , that is good , if hee receiue it not well , it will rather do him hurt then good . Euen good food doth sometimes turne to bad humours , though the fault bee not in the foode , but in the feeder . And workes though externally good , yet if they bee not well performed , will proue but little beneficiall to the worker . There are some , that like the Athenians , haue their eares open onely for nouelties : Some come to heare and not to learne ; some regard delight and not profite , and words , rather then matter : some wil giue a man the hearing , but they will beleeue no more thenlikes their humors : And many shew themselues Censurers , not Schollers . Some are pleased with the voyce , and delight in great sounds ; but whatsoeuer the sense be , it is not of so great request . Yee shall haue many quarrell with the Preacher ; his speech is plaine , his voyce low , he hath no good action , his wordes stuck like burres in his throate ; Hee whips his Auditors , hee is too full of the Fathers , hee meddles too much with Controuersies , hee railes vpon the Parish , hee is an easy Diuine , it was a plaine Sermon , hee Preaches nothing but Law : or hee is meale-mouthed , hee Preaches his hearers a sleepe , hee sings Placentia , hee is loath to offend : Or hee is neuer well , but when hee is inueighing , hee speakes daggers , and hee aimed at some-body . Infinite are the quarrels , that people picke with their Preacher . On the contrary , I haue heard some highly commend the Sermon : Oh it was a rare Sermon , hee is an excellent man , it was the best Sermon that I euer heard , hee is an admirable Preacher . It is well : but I will aske thee : What rare effects did it worke within ? What wonders wrought it in thee , what excellency , what goodnesse , hast thou receiued , or gained , by it ? Blesse not thy selfe in commending the Preacher , rest not in the naked commendations of his Sermon : Account that an excellent , a rare , and a good Sermon , which produceth rare effects in thee , makes thee better then thou wast before , and stirres thee vp to excell in vertue . Account him admirable , and wonder then , when hee worketh wonders in thy soule . Thy Preacher cares not so much for thy verball commendations , as thy reall . Good conuersation is his best commendation , his commending stands in thine amending , and thy godly practise is his best praise . The Sheepe , that saith nothing , commends his Sheepeheard , when her skin is whole , her fleece faire , and her selfe wel-liking , He heares well , that doth well ; he learnes well , that liues well : and thy knowledge is praise-worthy according to thy practise : And he onely doth proue a good Hearer , which heares the truth in humility , beleeues it in simplicity , and obeyes it with alacrity . The Word of GOD is our foode , our eares are our mouth : but this meate is not like bodily food turned into vs , but we by beleeuing and obeying it are turned into it . Now hee is the onely happy hearer , that is translated into the Word , so as that he may be able to say ; I liue , but yet not I , but the Word of GOD doth liue within me . And this is , when a mans reason , will , & affections ; are brought vnder the Word , and when his conuersation being transformed , is now conformed to the Word .

Of the Sacraments .

THE oath of Souldiers to their Generall , was called Sacramentum ; by which name also * * Or rather Baptisme and the LORDS Supper . water in Baptisme , and Bread , and Wine in the LORDS Supper are vsually called . Because as Souldiers , when they receiued the presse-mony , did solemnely sweare to their Captaine , or Generall , that they would bee faithfull and loyall to him : So we whiles we partake of these holy Mysteries instituted of GOD in His Church , doe binde our selues with the like Vow , that we will liue and die in his cause and seruice . And as they , at the taking of that Oath , gaue their names to their Emperour or Commander , and were receiued into his protection : So wee , when wee receiue these Sacraments , doe likewise giue our names vnto CHRIST , and are receiued into his tuition , that vnder his banner wee might fight a good battell , keeping faith and a good conscience . And as there wee doe yeeld ouer our selues vnto GOD ; so GOD doth binde Himselfe to vs by Pacts and Promises after a manner sealed vp . Sacraments are signes of things , being one thing , and signifying another . Euery Sacrament is a Mysterie , but euery Mysterie is not a Sacrament . Sacraments , are not Nata , but Data : Not Naturall , but by Diuine appointment : And their dignity depends vpon their Authour . They are not the better , because the Minister is good , that doth deliuer them , nor the worse , because hee is euill . They are such as hee is , in whose authority they are giuen , not as hee is , by whose Ministery they are dispensed : And though they bee hurtfull to them , that deliuer them , being wicked ; yet they are profitable to them , that receiue them , being Prepared . And though the Receiuer haue a peruerse faith , or come vnprepared , and in sin , yet hee may pertake of a true and entire Sacrament , if wee respect the signes , and not the things represented by the signes . In Sacraments there is a change , not of Substance , but of vse ; not of Nature , but of condition . For by these elements consecrated , there is a signification , obsignation & exhibition of CHRIST and His benefits . Sacraments are necessary in respect of GODS Commandement , and as they bee meanes of receiuing CHRIST : yet simply , not the defect of Sacraments , but the contempt of them , doth damne a man : If a man would haue them , but cannot , and dies in the desire of them , no doubt he may be saued : But indeed he that may , but cares not for them , and so departs , questionlesse as he scorned the signes , so he shall be depriued of the grace . It is iust , that he should misse of the Kernell that cared not for the Shell , that he should loose the Land , that contemned the Lease , or Deed ; that hee should be depriued of CHRIST , the Bread , and Water , of Life , that regarded not the Water and Bread of CHRIST . There are two Sacraments , Baptisme , and the LORDS Supper : By Baptisme wee are admitted into the Church , receiued into the seruice of the blessed TRINITY , and haue our sinne remitted , though not at first extirped . A man is borne a sinner , but by Baptisme hee is made a Saint . A man is , by birth , a limme of the diuell , but by Baptisme hee is made the member of CHRIST : A man may bee new borne , and not Baptized ; but hee is not so , if hee skorne to bee Baptized . There are some , that make small account of Baptisme ; but for my selfe , I make more reckoning of my Baptisme , then of all the riches in the world , as knowing that these can neither helpe , nor hurt so much , as the other : and that the comtempt of these may stand with a mans saluation , whereas the contempt of Baptisme is punished with damnation . By the LORDS Supper wee are nourished and preserued in the Church : In those hallowed signes of Bread and Wine CHRIST IESVS and all his Merites are signified , sealed vp , and exhibited vnto euery worthy Receiuer : For as there is in an Obligation , or Legall Instrument , an assurance and conueyance made of mony , goods , or lands , from one to another : So in the Sacrament , vnder these elements , there is a most sure conueyance and exhibition of CHRIST IESVS vnto euery prepared Communicant . And although wee take the Bread by it selfe , and the Wine by it selfe , yet wee must not imagine that CHRIST is giuen by peece-meale ; but two signes were ordained to shew that wee haue perfect food in CHRIST . For it is but an hungry dinner , where there is no meate ; and a dry feast where there is no drink : Now to signifie that CHRIST is Meate and Drinke vnto vs , and that in Him wee shall haue a full refection , therefore two signes , one of Bread , which strengthens the heart , another of Wine which allaies the thirst , and make it merry , were by CHRIST ordained .

Of Communicants .

I Do much wonder at the foolish auersnesse , and peruerse folly of many men , that make so small account of this Blessed Sacrament , that they must by feare of Lawes be driuen to it . They are out of charity , they want good cloathes , they are not yet at leasure ; they alledge I wot not what , their very excuses doe accuse them . Who bids thee be out of charity ? Why art thou not reconciled ? Who requires fine apparell at thy hands ? It is a good heart , that is exacted of thee : Grace , not garments ; thy soule within thee , not thy cloathes about thee . And why wantest thou leasure ? Thou hast leasure to eate , to drinke , to play , to sleepe , to be vaine and idle : Why hast thou no leasure to feede thy soule , to refresh thy spirit , to receiue thy Sauiour ? Thou hast leasure , but it is not thy pleasure . Thou canst not come ; nay , thou wilt not come . Thou canst not , because thou lists not . If thy profite call thee , thou goest ; if thy pleasures call thee , thou followest ; if thy flesh call thee , thou mak'st hast ; If thy companions whistle , thou trudgest : But CHRIST cals thee , thou tarriest , thou findst excuses ; there is a bone in thy legge , thou canst not come . Must the horse bee forced to the Manger , must a Sheepe be compelled to graze , must the hungry ( and almost starued ) Oxe be entreated to eate his Hay ? Surely thou art not hungry , thy soule is not a thirst , thou art so maydenly that thou must bee entreated ; thou art so wanton , thou must bee compelled vnto thy food . Yea , but thy dost imagine that thou canst haue CHRIST without the Sacrament ; this is thy fansie , but thy fansie is no faith : If thou contemnest the Sacrament , thou contemnest CHRIST : Contempt of the Law doth argue contempt of the Law-maker : neglect of the ordinance bewrayes neglect of the Ordainer : And hee , that will not receiue CHRIST , as Hee doth offer Himselfe to be receiued , is like to loose Him , for ought that can bee knowne : And hee , that will not when hee may , it is very probable , when hee would , hee shall haue nay . But thou wilt hereafter put off excuses : thou wilt bee wiser , thou wilt not deferre to come . Come then , but come prepared : Come in charity ; for he , that hateth a Christian , shall neuer bee loued of CHRIST , neither shall any man enioy the LORD , but he , that is in charity with his seruants . What hath hee to doe with the bread of CHRIST , that contemneth the least Member of His Body ? Come in repentance , with washed hands and heart : for these holy things belong not vno Dogs , nor Swine . Come in humility , acknowledging thy selfe vnworthy of the least crumme vpon the LORDS Table , not relying vpon thine owne merites , but vpon the LORDS mercies , not vpon thine owne dignity , but vpon His Dignation . Finally come in a good beleefe , beleeuing onely in the LORD IESVS CHRIST , and that by these outward things , Hee with all His Merites , are represented , sealed , and exhibited vnto thee ; and not imagining that the Bread is turned into the Body of CHRIST and the Wine into His very Bloud ; but knowing that these things do in their substance still continue , & withall desiring that thou thy selfe mightst be truely transformed and turned into Him , that thou maist be able to say with Saint Paul : I liue , yet not I , but CHRIST doth liue within mee .

Of the Bread and Wine in the Eucharist .

THE Bread and Wine in the LORDS Supper is holy Bread , holy Wine , turned in vse , but not in shape , but not in substance , remaining what they were , yet being what they were not . They haue eyes , and see not ; eares , and heare not ; touch , and feele not ; mouthes , and taste not ; noses and smell not ; reason , and vnderstand not , which say it is not Bread , it is not Wine , when once the words of Consecration are pronounced . Yet are they truely , but Sacramentally , the Body and Bloud of our LORD and SAVIOVR IESVS CHRIST : Euen as the Circumcision was the Couenant , as the Paschall Lamb was the Passeouer , As the Rocke was CHRIST . Parchment and the Waxe sealed put vnto it in a Bond , Lease , or Deed of Conueyance , wherein is made an assurance of money , goods , or houses , or a Collation and Conueyance of Lands in Lincolneshire to a man in London , is still Parchment and Waxe , yet more then Ordinary in respect of vse ; and hauing these things in his hand , he can say , here is my mony , House , or Land ; not that they are turned into money , Houses , or Lands , but because by them he hath assurance , or an assured conueyance of these things vnto him . And so is it with Sacramentall Bread and Wine : Yet here our Assurance is firmer , the Conueyance is more vndoubted : because man may deceiue , and the greatnesse , or malice of aduersaries may oppresse ; but GOD , who by these things doth offer and exhibite CHRIST and His benefites to vs , cannot deceiue , will not falsifie His Couenant , but will most certainely performe all His promises ; prouided that we stand vnto the conditions , to which we are tyed : Neither man , nor diuell , nor any creature , can hinder or keepe vs from receiuing CHRIST in the Sacrament , if we stand not in our owne way , and let our selues .

Of our Lord and Sauiour Iesus Christ .

DIVERSE in the Scriptures haue beene called by the name of IESVS ; as Iesus the sonne of Nun : Iesus the High Priest , the son of Iosedeck : and Iesus , which was called Iustus : But CHRIST hath this Name with a maine difference from them all . For whereas they were no more then men , our IESVS is GOD and Man , in one and the selfe-same Person . They came into the world by an ordinary generation , as we do now : but Hee was borne of a Virgin pure , that knew no man . They had not their name giuen them expresly by GOD , but by men : but Hee had His name from GOD , by the mouth of an Angell , GODS Messenger . They all had need of this IESVS , that they might be saued by Him , otherwise they had perished all : They were the sons of men ; but Hee is the Son , the eternall Son of the eternall GOD . They might be meanes to saue others , especially from exterior dangers and enemies : but this IESVS , by His owne Personall Power , and Merites hath saued all true beleeuers from their sinnes : Hee hath deliuered them from sathan , Hee hath redeemed their soules from death , and hath purchased for them the glory of the Kingdome of heauen . This Name He had from all eternity , as GOD , but Hee receiued it in the womb , as Man : and in , and at , His resurrection Hee made manifest the truth therof most fully . This name of a Sauiour ( for so IESVS signifies ) is a name aboue all names : For it is the name of GOD , I am ( saith he ) and besides Mee there is no Sauiour : None of all the Titles of GOD , are so precious with Him as this of Sauiour , in which , with his glory , is ioyned our saluation . Euen the very name of GOD , without this Name , hath no comfort in it . Shut out this IESVS , and GOD is a consuming fire , and there is no dealing with Him : But in this IESVS , GOD hath reconciled the world to Himselfe , who without Him is an enemy to it . The name CHRIST ( which signifies Annointed ) is not equall vnto the name IESVS , for the end is aboue the meanes : Now Hee was Annointed to be our Sauiour . Princes are called the LORDS Annointed , but saluation is of the LORD ; that is proper to Him : Hee , Hee is the Sauiour , and besides Him there is no other . And indeed IESVS is the very name of GOD , but GOD cannot bee Annointed : Hee that giues all , can take nothing ; Hee is the Annointer , and is not , nor can possible be annointed . Therefore CHRIST cannot be the name of GOD : And yet euen our IESVS is our IESVS CHRIST , Our Annointed Sauiour ; which Annointing is spoken of Him , and that truely , as Hee is Man , and Mediator , betweene GOD and man . This IESVS is our LORD , Hee hath bought vs with His Owne Bloud , and Hee is farre aboue all other Lords in the world : For other Lords in case may bee disobeyed ; but This in no case : Other Lords are by Him , both as men and as Lords , and both they and their Lordships are subiect to change : but Hee is immortall , and of His Kingdome there shall bee none end . Other Lords are sinners , and meere men : but Hee is GOD also , and the Sanctifier of sinnefull men . They , if they will be saued , must serue this LORD , and throw downe their Crowns at His feete . Other Lords cannot do , what they do desire , but CHRIST can . They cannot saue all , that follow them , and aduance all their Subiects : But Hee saueth all that trust in Him , and serue Him , Hee makes them all Kings and Priests vnto His FATHER . And whereas other Lords haue their naturall infirmities , and passions , of choler , Melancholy , &c. by which their seruants are sometimes vexed , yea and wronged too : Our LORD is so exquifitely compleate , and absolute , as that Hee cannot offend , or wrong , any man by any meane : but is able to giue full contentment vnto all , and is all things to all His seruants , and in them all .

Of Justifying Faith .

IVSTIFYING Faith is that gracious gift , whereby we beleeue in the iustice of CHRIST for our iustification , and looke vpon him with confidence , who was lifted vp vpon the Crosse for the cure of our soules , as the Brazen Serpent was for the cure of the Israelites , being stinged with serpents ; that as they by looking to the brazen Serpent were cured of their bodily hurts , so we by beholding or fixing our beleefe on IESVS CHRIST crucified , should not perish , but haue eternall life by Him , being by the grace of GOD in Him , deliuered from all our sinnes . By Faith then a mans goes out of himselfe , and goes into CHRIST IESVS : By faith he forsakes himselfe , and cleaues vnto CHRIST IESVS ; By faith hee stands not vpon his owne righteousnesse , which is required by the Law , but desires to be found in the righteousnesse of CHRIST , which is reuealed in the Gospell : by faith hee puts off his owne ragges , his owne wisedome , holinesse , iustice , and puts on CHRIST IESVS , and applies him , or at the least would faine apply Him to himselfe , as some rich robe , or glorious garment , that being cloathed in his Wisedome , Holinesse , and Iustice , hee might appeare in the presence of GOD His heauenly Father ( as Iacob did to Isaac in Esaus cloathes ) and so obtaine His euerlasting blessing : This Sauing Faith is a most precious iewell of the soule , full of comfort and content . Thou canst not see GOD , but thou maist behold His Workes ; This is His Worke , that a man beleeueth in His Sonne IESVS CHRIST : If then thou dost truely beleeue , thou maist be sure that GOD is in thee , and hath taken possession of thee . Wouldst thou know how the Sunne goes in the heauens ? Then looke vnto some true Sunne Dyall , in it the motion of the Sunne aboue appeareth . So , wouldst thou see how the Son of Righteousnes CHRIST IESVS is affected towards thee ? Ascend not on high , scale not the heauens ; but descend into thy selfe , and examine thine heart for thy faith ; for thy faith apprehends Him , followes Him vp and downe , and lookes wishly vpon Him ; Thy Faith eyes Him , touches Him , holds Him , and will not let Him go . And marke , euen as thou by thy faith dost apprehend Him , so Hee by His fauour doth comprehend thee : as thou dost acknowledge Him , so Hee doth acknowledge thee : as thou dost enter into Him , so Hee doth inuiron thee : as thou dost content thy selfe with Him , so Hee delight Himselfe in thee : as thou dost rest and leaue thy selfe on Him , so Hee doth offer Himselfe as a prop to stay and hold thee vp . Not that wee beginne , and Hee followes ; but Hee beginnes , and wee follow : euen as the Diall followes the Sun , and not it the Diall ; or , as the motion , and turning of a Boate at Anchor , followes the motion and turning of the water , and not it the Boate : or , as as the drynesse of the Wayes , follow the drynesse of the Weather , and this that : or finally , as the Sea followes the Moone , and not it the Sea . By this Faith we heare with profite , we walke with comfort , wee worke by charity , wee hope for glory , we enioy tranquillity , and though wee bee not iustified for the merite of it , yet are wee iustified by it , as by that onely meane , whereby wee behold and hold , beleeue and place , our confidence in IESVS CHRIST , who was made vnto vs , of GOD , Wisedome , Righteousnesse , Sanctification , and Redemption . So Saint Paul , knowing that a man is not iustifyed by the workes , but by the Faith of IESVS CHRIST : Wee also ( Paul and Peter ) haue beleeued in IESVS CHRIST , that wee might bee iustified by the Faith of CHRIST , and not by the workes of the Law : Because by the workes of the Law no flesh shall bee iustified . Epiphanius saith , iustice is by Faith , without the workes of the Law . Chrysostome saith , Hee hath saued vs by Faith alone . Theodoret saith , by bringing onely Faith we haue receiued pardon of sinnes . We iudge , saith Ambrose , according to the Apostle , that a man is iustifyed by Faith , without the workes of the Law . Ierome saith , thou knowest that thou , as the Gentiles , hast found life in CHRIST , not by the workes of the Law , but by Faith alone . To omit many , heare onely now Saint Austen a word , or two : When the Apostle saith , a man is iustified freely , without the workes of the Law , by Faith , it is not his drift , that when Faith is receiued and professed , the workes of Iustice should bee contemned ; but that euery man may know it is possible for him to bee iustified , although the workes of the Law haue not gone before ; for they follow him , that is iustified , and go not before him , that is to bee iustified . So then , wee for our parts are iustified before GOD onely by Faith : but wee , and our faith also are iustified before men by good workes , as the goodnesse of a Tree is shewed by the fruite , the goodnesse of a rose by her sweete odors , the cunning of a workeman by his workes . And though Faith bee not alone , but very well attended , yet it iustifies alone : as the eye sees alone , the eare heares alone , the mouth tastes alone , the legges go alone , but yet are not alone , but are coupled to other parts of the body . Hee that hath this faith , hath all the vertues of a Christian ; hee that wants it , wants all : With it a man is something , without it a man is worse then nothing . A man hath all that hath himselfe ; he hath nothing that wants himselfe ; but hee hath himselfe that hath his Sauiour , and hee hath his Sauiour , that beleeueth in Him , and by the vertue of his faith doth seeke and serue Him . It it not faith , but faithlesnesse ; not trust but distrust , for a man to put affiance in himselfe : I will therefore distrust in my selfe , that I may beleeue in CHRIST : I will despaire of my selfe , that I may haue hope in Him ; and I will loose my selfe in my selfe , that I may finde my selfe in Him : I will not distrust in His might , because Hee is Almighty ; nor in His good will , because Hee is most mercifull , and cryeth ; Come vnto mee ( not yee that are worthy , but ) yee that are weary , and heauy laden , and I will refresh you .

Of Hope that maketh not ashamed .

HOPE is the wishing and expecting of some good to come . True Christian hope , is that worke of the SPIRIT in a true Beleeuers heart , whereby hee patiently waiteth for those good things , which GOD hath promised vnto him in IESVS CHRIST : This hope is certaine , and not false ; begotten of faith in the promise of GOD : It is the anchor of the soule , which would be split in peeces with stormes and tempests , and driuen vpon Rockes and Sands , or loose it selfe in the vaste Ocean of this vnquiet and sinnefull world , if it were not preserued and staied by Hope , fastned on our LORD and SAVIOVR CHRIST IESVS , who is the ground of our hope , our staffe , our stay , our comfort and contentment . Ioy is the motion of the heart vpon some present good , now enioyed : But Hope is the hearts expectation of some good to come : Which good the faithfull heart doth long and looke for ; not led thereunto by the euidence of humane sense or reason , but moued by the euidence of faith , which is the promise of GOD . The way to come to true Hope , is to haue no hope in our selues , but to receiue all our hope from faith in the Word of GOD . For to hope in the creature is to despaire of the Creator : Neither doth hee truely hope in CHRIST , that doth fixe his hope on any thing out of CHRIST . To despaire is a grieuous sinne , for a man thereby denies the Power of GOD , who is Omnipotent , or His good Will and Mercy , who will cast away no humble Suppliant , but knowes how to alter His Sentence , if thou canst tell how to performe repentance . It is true , desperation doth destroy thousands , but presumption doth kill ten thousands . There is no more dangerous presumption , then for a man to expect saluation by his owne deserts , or to ground his hope of eternity vpon his owne perfections . His waxen wings where-with hee soares on high , will not bee able to endure the heate of GODS Iustice , but with Icarus hee shall most surely fall , and perish in the gulfe of hell . So , it is very vanity for a man to hope for heauen , whiles hee is alwaies ( like a Mole ) rooting and turning vp Mountaines of enormities against the heauens , and laying sinne vpon sinne ( as the Babilonians did stone vpon stone ) and so threatning heauen with their sinnes , as they with their Tower . The sinner may not hope for heauen , but the Saint onely ; the humble , and not the proud ; the penitent , not the man addicted to his owne lusts , and hating to bee reformed . For the promise of Eternall Life is made , not to Infidels , but to Beleeuers ; not to the rebell , but to the penitent ; not to the presumptuous , but to the poore ; not to the children of the world , but to the true spirituall , sonnes , and daughters of the Church of GOD . Adulterers , Drunkards , worldlings , shall not inherite the Kingdome of GOD . They cannot be saued , except they repent , and when they do truely repent , then GOD accounts them no longer Adulterers , Drunkards , Worldlings , but doth forgiue them . And as without repentance they cannot be saued ; so without repentance they cannot hope to bee saued . If they looke to be saued , and yet run on in their sinnes , they looke in vaine : This their looking being the presumption of fancy , not the expectation of faith . It is but a castle built in the Aire , imaginary : Or like an house of clay set in the waters . LORD IESVS , thou art mine Hope , mine Honour ! I will beginne and end in Thee . I would be found in Thee , and not in Mee . I will desire , seeke , and waite for life in Thee , in Thee alone , in nothing else . I doe long , and looke to see the face of GOD in the Land of the Liuing : But it is because Thou art mine , and I am Thine , and Thine I desire to be , and none but Thine , for euer and euer . For this hope is not a mans , but a Christians : Thou art the author of it , not Alam : It is of Faith , not from the flesh : Wee haue it not by generation , but by Regeneration : Neither can any man be possessour of it longer , then hee continueth Thine , euen Thine , and none but Thine , ruled of thy Spirit , and not ouer-ruled of his flesh .

Of holy Charity .

LOVE is an vniting affection , by which the heart is knit vnto the thing beloued , and by which the knot is continued knit , and not dissolued . For as hatred looseth , so loue bindeth : that diuideth , but this vniteth ; that causeth abhomnation , but this delectation ; that contempt , but this contentment . Loue , that is good , hath for his obiect good . As euill , either true , or seeming , is the obiect of hatred ; so a true , or seeming good , is the obiect of loue . A true loue is fixed on a thing , that is truely good . This is a rare and excellent vertue ; that , which appeaseth GOD to man , and reconcileth man to GOD ; that which made the Sonne of GOD come downe to men , and the sonnes of men go vp to GOD ; that , which ties GOD to vs , and our hearts to Him . Knowledge is in the soule as a Candle in a darke roome : yet without Charity , the greatest Clearke is but an empty bladder ; or like a vaste house full of light , but voide of treasure ; hee may haue Learning , but hee wanteth Grace . This holy affection , makes the poore man very rich , and the want thereof makes a rich man very poore . With it , a man is as an Angell : Without it , hee is euen as bad , or little better , then a diuell . This is the soule of all learning , the condiment of all vertues , the roote of all good actions , the ornament of all Christians , the keeper of true peace , the mother of true obedience , and that , without the which , a man hath nothing , is nothing . A man may haue wealth as Nabal , wit , as Achitophel , beauty , as Absolom , honour , as Haman , strength as Goliah , the Sacraments , as Iudas , and yet be wicked and cast away for euer : But a man cannot but be good , whose loue is sincere and good : And as soone shall the diuell bee saued , as a charitable man condemned . But who is this charitable man indeed ? Euen hee that loueth GOD in CHRIST , and euery good Christian for CHRIST His sake . Many will boast of loue , as many brauadoes will bragge of wealth , they haue not . If to for sweare , and sweare idly , if to profane the Saboath , and to contemne sacred Persons , Places , Offices , Acts and Exercises : If to be stout and sturdy to superious , If to brow-beate , stabbe , quarrell , raile , threaten , and reuenge : If to paint the face , and die the haire , to weare a long locke , or to abuse our neighbours wife , daughter , or seruant : if to robbe , purloine , embezle , or beguile : If to oppresse , and grinde the faces of poore people : If to bee idle , and vnprofitable : If glutting , glouring , pranking , lying , slandering , flattering , and euill speaking : If these bee charity , the world is full of charity ; and such charitable persons , are rife , as the frogs of Aegypt , which would venture into the Kings Court . But if these bee not , as indeed they are not , then may wee iustly complaine , and say : There is men enough , but few louers ; much enormity but little Charity . Some commend Charity , but shew none ; and thinke they haue it , when no fruite thereof appeareth . Charity needs none of their prayses , but they stand in neede to bee praysed by Charity , which loues onely to be commended of her children . It is true , Charity it selfe is not seene , but it is manifested by her operations ; as the heart by panting , as the winde by blowing , as the Aire by drying , or as the spirit and iuice of a tree by the apple . And it is as impossible for Charity to bee in the soule without signes , and friuts , as for fire to bee without heate , or for water not to wet them , that touch it , or for the soule to bee in the body , and yet to shew no vertue , or comfort , thereof vnto the body .

Of Gods Loue to Man .

THERE is no man liuing , which , as a creature , is not loued of GOD the great Creator ; which appeareth in that Hee is said to be the SAVIOVR of All , and to cause the Sunne to shine , and the raine to fall , euen on the wicked . Hee loueth Humanity , but hateth impiety ; the Man-head is beloued , but malice in it is detested : Hee likes well of the Nature , but dislikes the sinne : That , which is His , Hee loues , but that which marres His , Hee hates : His owne Image Hee loues , but the deformities therof , made by man , are altogether displeasing in his sight . Now when all men had transgressed , and by transgression had made themselues the children of death , it pleased Him to passe by fome , being tyed to none , and some others to chuse in loue vnto Eternall Life . But what loued Hee now ? The men , and not their manners ; their nature , now vnder great corruption , but not corruption it selfe : Their persons , not their preuarications . And why loued Hee them ? What moued Him to make that difference ? Surely nothing but His owne good Will : Meēre mercy in Him , no merite at all in them ; His free Dignation , and no dignity or deserts of theirs : His free fauour to them , and no fore-seene faith in them . But GOD , that had nothing to loue in a sinner but his Humanity , in a true Saint hath also Christianity : then Nature , but now Nature and Grace too : In Generation the Humane Nature , in Regeneration a certaine Diuine Nature . If the diuell hate all men , but especially all Saints ; then wee may be sure that GOD loues all men , but especially all holy men : And if the diuell hate and pine at the graces of GOD in men ; then questionlesse GOD loues all His graces , in whomsoeuer Hee findes them . O the riches of the loue of GOD vnto His chosen ! O inexplicable kindnesse ! O irrecompenfable fauour ! What is man , that Thou shouldst regard him , or the son of man , a worme , a wretch , the childe of death , that Thou shouldest cast thine eies vpon Him ? When all were fallen , and had deserued nothing but wrath , but woe , but death , eternall wrath , eternall woe , eternall death ; Thy mercy , Thy mercy , not at all deserued , pittyed some , but diddest passe by others as amiable and as miserable as the other . O how vnspeakeable is Thy loue to Thine ! How admirable art Thou in all Thy waies ! Euen Thine enemies hast Thou receiued vnto mercy ; Thou hast punished their sinnes in the Flesh of Thine owne Sonne , and in Whom Thou dost Crowne them with grace and glory . O GOD , Thy Loue brought the Israelites out of Aegypt , ouerwelmed their persecutors , guided them in the wildernesse , trod downe the Nations for them , and brought them into the land of Canaan : Euen so , ô LORD , Thy loue vnto vs , redeemeth vs from our bondage , saueth vs from hell , treadeth downe our enemies , protects and directs vs in the world , and safely brings vs into the Land of Promise , the Land of the Liuing , where wee shall see Thy Face , and enioy the ioyes of blisse for euermore . O LORD Thy loue is life , Thy fauour is felicity : LORD , let the light of Thy countenance shine vpon mee , and grant mee Thy loue , which Thou bearest vnto those , whom Thou louest euer , and leauest neuer .

Of Mans loue to God .

LOVE of GOD doth knit fast the heart vnto Him , makes it delight in Him , and to bee contented with Him . What cause hath man to loue Him , it is not hard to conceiue , seeing Hee is altogether good in Himselfe , and the cause of all good in , and to him . Are wee , liue wee , vnderstand wee ? Wee must ascribe it vnto GOD . Are wee men , or are wee good men ? Haue wee Grace , or expect we Glory ? The praise belongs to Him . The measure of our loue should bee vnmeasureable , and the end endlesse . The heart , wherewith wee loue Him , should not bee halfe , nor hollow , but such as Hee made in vs , whole , and vndiuided , simple , and not double . How equall is it that man should loue His GOD , seeing it is the substance of His Law , and seeing he is so much obliged to Him for the tokens of His loue to Him . How needfull is it , seeing otherwise hee cannot loue his neighbour in Him , no nor performe any Act or Office of Religion , pleasingly in His sight ? And how comfortable , seeing it is the worke of GODS SPIRIT in him , and an vndoubted effect and token of GODS loue to Him , and of his faith in GOD ? And yet it is a wonder to see how rare this duety is amongst vs . How sildome doe wee thinke of GOD , or of His seruice ? What capitall and foule enormities are euery where heaped vp against Him ? How vsuall is it with men to turne His Grace into wantonnesse ? How doe the pleasures and cares of the world depriue Him of our hearts ? How common is the contempt of His holy Ordinances ? How great is the profanation of His holy Day ? How customably is His fearefull and glorious Name , vainely vsed ? And how wantonly doe men deale with His sacred Word ? What little zeale and courage is there in vs for His Glory ? Alas , wee talke of loue , but demonstrate little . The heart of the louer is rather where it loues , then where it liues ; a man cannot but obey his Lord , whom hee deerely loueth , and will make much of any thing , that belongs to that hee loues . But our hearts are buried in the earth , wee are euer rooting in the ground , wee haue cast off the yoke of GODS Commandements , wee are frozen in our dregges , and make account of any thing rather then that which concernes His Honour : which doth discouer our hypocrisie , and witnesseth against vs that wee are louers of pleasures , profite , preferments , of any thing rather then of Him : Yet is there nothing able to doe vs so much good , as Hee : Nothing so worthy of our loue , as Hee : Nothing , to which wee are so much indebted , as to Him : Nothing , wherein wee can finde so much comfort in the loue thereof , as in the loue of Him : Nothing , so well able to rauish our hearts with the delight thereof , as Hee is : And no man so regardfull of our loue , as Hee is , and yet standeth not in neede of vs at all , nor of our loue . Wee desire His loue to vs , why then should we not remonstrate ours to Him ? Wee would haue our children and seruants loue vs , it is reason therefore that wee should bestow our loue on Him , being our Louing LORD , and gracious FATHER in IESVS CHRIST .

Of the Loue of Christ .

CHRIST is our LORD and SAVIOVR , therefore wee ought to loue Him , as men in loue redeemed by Him , and receiued into His seruice . Hee loues Him as his LORD , that willingly submits his soule vnto His Scepter , and offers himselfe to bee ruled by His Lawes : Hee loues Him as his SAVIOVR , that relies vpon His Merites , seekes to Him for His Grace , and resteth in those meanes of life and godlinesse , which Hee hath ordained in His Church CHRIST is the Husband of His people , and therefore to bee beloued of them , as of His Wife . And those loue Him as their Husband , that wed not their hearts to any other , that keepe their soules chaste for Him , that delight to bee vnder His shadow , and which in their hearts , say , with the Spouse in the Canticles ; Stay mee with flagons , and comfort mee with apples ; set mee as a Seale on Thine heart , and as a Signet vpon Thine Arme : Thy Loue is better then wine . If euer our loue was deserued of any , then of CHRIST IESVS ; Who became man to bring vs into grace with GOD ; Who was poore , to make vs rich ; Who humbled Himselfe , to exalt vs ; Who came downe from heauen , to fetch vs from hell to heauen : Who both liued and dyed for vs , that wee might escape eternall death , and might obtaine Eternall Life . And finally , because perfection procureth fauour , and beauty is the Load-stone vnto loue : Wee must needs bestow our loue on Him , in whom is nothing but perfection , nothing but beauty . In Him are all the Treasures of Wisedome and Knowledge hidden : In Him is the fulnesse of the God-head Bodily : Hee is Fairer then the sonnes of men , Grace is diffused in His Lips : GOD hath annointed Him with the Oile of Gladnesse aboue His Fellowes : Hee is White and Ruddy , the chiefest of ten thousand , wholly delectable . LORD IESVS , tie mine heart fast to Thee by loue ; seuer it from all earthly things , euen from it selfe , that it may be wedded wholly , and solely vnto Thee , vnto Thee , and vnto none but Thee , and that for euer .

Of Selfe-loue .

CHRITY beginnes at home : It is naturall for a man to loue himselfe ; Hee that loues not himselfe , is vnfit to loue another : Or how can hee take care of another , that is carelesse of himselfe ? True selfe-loue is a furtherer of all vertues , specially of temperance and such other , as concerne our selues . For hee , that loues himselfe truely , wils well , and does well vnto himselfe , and embraces those vertues gladly , by which hee may be mended . There is a blind and foolish selfe-loue , too too common in the world . You shall haue some rauished with the admiration of themselues ; they are the Mountaines , all others are but Mole-hils ; all their Geese are Swans ; all their vertues are ten-foote long , and all their actions are good , because they are theirs ; all is spoken in Print , that is spoke by them ; they see not their wants , but imagine they haue , that they haue not : So they swimme , they care not though all doe sinke ; so they may haue , they care not though all besides doe want ; they will forgiue and flatter themselues in most grieuous vices , excusing themselues , extenuating their faults , and contemning all the admonitions of others . And finally , their praises of others is very sparing , almost nothing , but they can speake bigly of themselues , and thinke nothing well done , but what they do themselues . This is a pernicious and fearefull sinne , the madnesse of the minde , the impediment of all vertues , the shame of Religion , and the cause of all enormites : He that loues himselfe aright , loues himselfe Holily that is , in GOD , for GOD , and vnder GOD : and Iustly , that hee may bee righteous , and that by selfe-loue hee proues not himselfe injust : And Discreetely , not ouerweening himselfe , but with wisedome be hauing himselfe towards all , as is requisite for him . The good man that loues himselfe , as hee should , wisheth well vnto himselfe , doth good vnto himselfe , agreeth with himselfe , dwelleth with himselfe with willingnesse , reioyceth with himselfe , where there is cause of ioy , and sorroweth with himselfe , when there is matter of sorrow ; and in briefe , doth earnestly couet and labour his owne peace , inward , outward , and eternall . On the contrary , a wicked and profane Athiest , Epicure , and Worldling doe not truely loue themselues , but rather hate , and hurt themselues with intemperance , worldly cares , and other vices : they study not to garnish their soules with spirituall vertues , but follow riches , pleasures , and preferments , which to wicked men are neuer good , but euer hurtfull . Neither do they agree well together within themselues , because their appetite and sensuall part doth striue against their reasons , and either they euer labour of a stupifyed , or with a vexed and vnquiet spirit . And hence it is also , that sensuall and euill liuers , as drunkards , whoore-mongers , spend-thriftes , and such like persons , loue not to be alone , and like not priuacie , and retired thoughts , but frequent Ale-houses , Tauernes , Plaies , and seeke out voluptuous and boon companions , such as themselues , because they loue not themselues , delight not in themselues , agree not with their consciences , but are vexed with the remembrance of their vices and iniquities , disquieted with the feare of punishment , and pinched with the gripes of an accusing and tumultuous conscience . Briefly , men truely good do onely truely loue themselues ; but euill men do not loue themselues at all , but either hate , or loue amisse .

Of loue to our Neighbour .

A GOOD Christian hath two things in him to be beloued , Grace and Nature . As hee is a man , we ought to loue him ; but as hee is a good man , wee ought to loue him the more . Hee , that hates a man , loues not his Maker ; he , that hates a Christian , loues not his Maister . He that hates either Man or Christian , is neither Christian , nor Man , but a diuell incarnate . Some boast of their loue to GOD , which shew no loue to man for GOD : This boasting is vaine and false , for he that loues GOD , will loue His Image : And certes he that loues not the childe , cares as little for the father . But our neighbour is vngodly , gracelesse , roytous , and voruly ; Yet must we loue him , if not because he is good , yet that hee may be good ; if not the man , yet the man-head ; if not the manners , yet the man . Gold is good , though drosse bee naught : Wheate may not be throwne away because of chaffe ; neither will we hate our bodies , because there are deformities , or diseases in them . Neither will all loue serue the turne ; but we ought to loue our neighbour in truth , not falsely ; in deed , not verbally ; in the faith , not against it ; in that , that is iust , and not vnrighteously ; in iudgement , and not vndiscreetely ; in measure , vnder GOD , and not aboue Him : and constantly , not for a start , as if some ague-fit were on vs . There is very much loue in the world , such as it is , but very little Christian Charity . For this seekes the good of her neighbour , and not his goods : This loues to giue , and not to pull away : This beareth much , for beareth much , and reioyceth in the truth : This loues a man , not for his greatnesse , but for his Graces ; not for his birth , but for his New-birth ; not for his honour , but for his Holinesse ; not for his wealth , but for his Wisedome : and finally for CHRIST and in CHRIST : for CHRIST , because CHRIST doth loue him , and bids vs loue Him ; and in CHRIST , either because he is CHRISTS , or that he may become CHRISTS . But this is the condemnation of men , that the Church , and Her Children are come amongst them ; but men loue the world more then the Church , and sinners more , then Saints .

Of louing , and of being loued .

IT is better to loue , then to be loued : for Action is more excellent then Passion ; and the praise of vertue consists in action . To giue , is more gracious then to take : Now in louing there is a gift , in being loued there is a taking . Honesty is better then Commodity : Now to loue is a point of Honesty , to be beloued is a matter of Commodity . GOD delights more in the loue , wherewith he doth loue , then in the loue , wherewith he is loued : And mothers naturally reioyce more to loue their children , then to be loued of their children , and like better to do good to them , then to receiue good from them . Besides , a man may bee loued of a man with Christian loue , and yet be but an hypocrite ; but a man cannot loue with Christian loue , but he must needes be a Christian . A man may be loued of his neighbour for GOD , and yet neither loue GOD , nor be loued of GOD : but a man cannot loue his neighbour for GOD , but hee doth much more loue GOD , and is most certainely beloued of GOD . And finally , it is no paine , but rather pleasure ; a gaine , but no grace to be beloued : but to loue a good thing well is grace ; yea , oftentimes a man must sweate and striue with great contention ( so auerse and tortuous are our hearts by sinne ) before he can fasten his affections , and fixe his loue on spirituall things , which are most worthy of his loue , and remoue it from those things , that are rather to be loathed and forsaken , as noysome , and pernicious to him .

True friendship stands in true mutuall loue , where loue failes , there friendship fals : But that a man may proue a friend vnto another , it is necessary that he be a friend vnto himselfe : For how shall he will well , do well , agree well , or dwell well with another , that failes in these things towrds himselfe ?

But this , as touching loue , is worthy obseruation : that those that do good turnes vnto others , do more loue them , to whom they do them , then these , that do receiue them , do loue those , that do them : Prouided that they do their good turnes out of sincerity , not for by-respects . CHRIST loues vs better then we loue him : Parents loue their children more then their children loue them . Tutors loue their Pupils more then they their Tutors . Hee that receiues a benefite is ( as it were ) the worke and creature of his Benefactour : Now the worke-man loues the worke , more then the worke doth loue the workeman : The creature is deerer to the Creator , then Hee to it ; and the cause loues the effect more then it the cause . The Vsurer is vnworthy the name of Benefactour , because he loues his Debtor for gaine , seeking rather to benefite himselfe in his Debtor , then his Debtor in him : And to speake properly , as he is an Vsurer , he loues him not : for loue seekes not her owne good , but the good of him whom hee loues ; Now the Vsurer seekes his owne good onely , and leaues his debtor to looke to himselfe , shewing him onely a little outward indulgence for a time , vntill hee may haue his debt paid him againe with vantage . But indeed to gaine loue , and to be counted a Benefactour , is not any way more easily attain'd to , then by doing good turnes vnto men freely , seasonably , vnasked , and in secresie : but some cannot do a man a good turne , but they must cackle so long and so loud , that all the world may take notice of it ; which argues that they regard fame more then friendship , and to walke vpon the tongues of men , rather then to liue within the breasts of their friends and followers .

Of Faith , Hope and Charity .

FAITH , Hope , and Charity , are three notable giftes of GOD , without the which it is impossible for any man to bee saued , though no man shall bee saued for them . A man shall bee saued in them , but not for them ; for that , which merites our saluation for vs , that is , redemption from all sinne and sorrow , and fruition of Eternall Glory ; that ( I say ) is not any thing in vs , but something without vs : It is not quality , gift , or grace infused , but the Iustice of CHRIST imputed . Faith beleeueth , Hope expecteth the thing beleeued , and Charity Ioues it , linkes the soule vnto it . Faith is as the mother , Hope , and Charity , are her two daughters : Because I beleeue , therefore I hope , and as I beleeue , so I loue . Faith beleeueth that GOD is true and faithfull in His Word : Hope waiteth whiles Hee shew Himselfe to be so . Faith be getteth hope , hope being begotten preserueth faith . Faith beholds , and holds fast the Word of Promise : Hope lookes after the thing that is promised in that Word . Loue vnites the heart both to the Word , and to the thing that is promised in it : Hope is the waiting for a good to come , but Faith beleeueth things past , present , and to come . I beleeue that CHRIST was borne of a Virgin , that Hee now sitteth at the right Hand of His FATHER , and that Hee shall come hereafter to iudge the world : Faith taketh CHRIST , and worketh by Charity ; Charity worketh not by Faith , as an instrument , but arises from Faith , as from the fountaine , whereout it flowes . Christian Faith beholdeth CHRIST in the Word and Sacraments : But Christian Charity ties the soule , not onely vnto CHRIST , but also vnto all His Members , in and for His Name . Loue is not caused by hope , but hope rather caused by loue ; for because a man doth loue GOD , therefore hee doth expect and tarry , and that with desire and longing , till he do enioy Him to his fill . And if hee did not loue Him , he would not desire and hope to see Him , but rather feare , and grieue . Finally , Faith , Hope , and Charity , are three excellent vertues , but Charity is , in two respects , the chiefest . First , because Charity is profitable to our Neighbours , whereas our Faith and Hope doth them no good at all , were it not for Charity . Secondly , the loue , whereby wee loue CHRIST and His Members now , shall be continued and perfited in the world to come : but whereas now we do by faith beleeue , and by hope expect and desire to see the face of CHRIST hereafter : Then , when we do see and enioy Him , this faith , and this hope are at an end ; and whereas heere in this life wee walke by faith , and not by sight , and feeling , in the life to come wee shall see face to face , and know as wee are knowne , and want no feeling nor sight of that , that is pleasing and solacious to the soule . And whereas men hope for that , they see not , how can they hope for that they see ? But GOD shall bee seene of His Saints in the world to come , and their sight shall rauish them with His loue , their corporall and intellectuall eyes , then glorifyed , being as doores or windowes to let in His Loue into their heartes , which will most willingly entertaine Him , and rest vpon Him , as vpon their Center , and sole Contenter .

Of Gods Word .

GODS Word is a Fire , It must be warily meddled with : If thou wilt not suffer It to burne vp thy lusts , It will burne vp thee : if It consume not the sinne , It shall consume the sinner . Art thou a cold ? It is fire to warme thee . Art thou drossy ? It is fire to purge thee . Art thou in darkenesse ? It is a fire to enlighten thee . Is thine heart voide of zeale to GOD , or loue to Man ? It is a fire to enflame thee ? Art thou frozen vpon thy dregs , or art thou so hardned that no impression can be made vpon thee ? It is a fire to thaw and melt thee . This Word shall be destruction to him , that will receiue no instruction from It : It will proue his desolation , that makes it not his consolation : It will condemne thee , if thou wilt not suffer It to controule thee : and if It shalt not helpe thee , It shall vndoubtedly hurt thee . This Word is an Hammer , if It soften not a man , and make him tender , It will harden him and make him tough : If It beate not downe the sinne , it will knocke downe the sinner : And if the hereticke will not be beaten with It from his heresies , It will beate him downe one day thither , from whence all heresies spring . An hammer hurts not the aire or water , which yeelds vnto it readily , but breakes and bruises that , that makes resistance . Hee that resists the Word shall bee broken ; but hee , that yeelds vnto it , shall receiue no hurt . Hee that would surely breake a thing with an hammer , must not onely moue the hammer to it with strength ; but hee must so lay the thing , that it slide , slip , or shrinke not from the blow : so they , that indeed would haue their hearts softned , their proud hearts battered , or any lust contused , let them apply the Word of GOD vnto them closely , and not leap or shrinke aside , when it is ministred and fitted to them . And what Minister soeuer brings with him this Fire , this Hammer , entertaine It , vse It , apply thy selfe vnto It. If the Fire , if the Hammer be the same , If it be GODs , receiue it with the same affection , though the men be not the same , that bring it . The Hammer is not the worse for him that holds it , nor the Fire for him that brings it . The Minister is to be receiued and honoured for the Word , and not It for him . In briefe , the Smith can do nothing without his Hammer and Fire . Ministers are Smiths , and men naturally are like yron vnwrought or vnformed , or rather indeed ill-wrought , and ill-formed . The Word , that is , the Law and Gospell , is the Fire and Hammer , by which through diuine assistance they worke them , fashion them , and make them fit instruments , and vessels for the seruice of GOD in His House , which is the Church . How precious therefore both to Priest , and people should this Hammer and Fire bee in a true account thereof within their soules ?

Of Good-deeds .

SVCH are good workes , as are , and are done according to the will of GOD reuealed . For the rule of wel-doing is not our wils , who are but seruants ; but the Will of GOD , who is our Maister , whose will is Iust , and the Rule of Iustice , GOD being able to will nothing but right and good , seeing Hee is Wisedome , Truth , and Goodnesse it selfe . And a thing may be according to His Will , and yet not be done of him that does it , according to it . A good deed is ill done , if it bee not done for maner as wel as for matter , according to the Will of GOD . For if a man do that that is good , and thinke it is euill , that man doth sinne : Not onely because hee thinkes that euill , which is not euill ; but also , because he iudging it to bee euill , yet doth it . Euen as a man may lye , when he speakes the truth , if he thinke that is a lye , which hee speaketh , when hee speakes it . Againe , if a man do that whereof he doubteth , and is not perswaded of the lawfulnesse thereof , hee sinnes : For whatsoeuer is not of Faith is sinne . And finally , though a man do a thing that is good , yet if hee do it not to GODS Glory , but for his owne , or for base respects , and not in way of obedience to GODS Commandements , hee questionlesse commits a sinne . A good man onely can do a good deed : For an euill tree cannot bring forth good fruite , and a corrupt fountaine can send forth no wholesome water . Good deeds are necessary to saluation , as the way to the Kingdome , but not as the cause of reigning . They are not the causes of saluation , but the workes and testimonies of them that are to bee saued . And they are not the matter nor forme of faith , but they are true effects , vndoubted tokens , and vnseparable companions of true Faith and of true Charity , if well performed . For Faith and Charity are not idle and vnfruitfull , but labourious and full of goodnesse : And though our wel-doing be no cause of our Blessednesse , yet it shall not want a reward , but as wee doe abound therein in this world , so shall we exceed in glory in the world to come : The more wee flourish in fruit in this life , the more wee shall flourish in felicity in the life to come . But some haue beene heard to say , they can do no good deeds , they haue no riches , they are but poore . These are deceiued ; thou hast not a penny , hast thou a prayer ? Thou hast no goods to giue , hast thou good counsell ? Thou canst do no deeds of comfort , hast thou any words of comfort ? Thou hast no bread , hast thou a blessing ? Thy legs are lame , thou canst not go well ; thy hands are lame , thou canst not worke well ; hast thou a good tongue , canst thou speake well ? There is no man so poore , but he may benefite his neighbour one way , or an other : If any way it is a good deed , if hee do it well . And GOD accepts any thing , a cup of cold water , if there be no better , the widdowes Mite , euen any thing , haire to the building of the Tabernacle , a pin to the dressing of his Bride . And suppose a man do a good deed to a wicked man , yet if hee do it not for his wickednesse , but either because he is a man , or that hee may win him vnto goodnesse , or shew himselfe a follower of GOD , who is kind vnto His enemies , and doth good euen to the wicked , surely hee doth a good , and shall not loose his reward . And say that a man should bee kinde vnto some hypocrite , thinking him to bee a Saint , because hee could not discerne his simulations , being so cunningly carried , yet shall the benefactor bee rewarded of GOD , Who regards his affection , and seeth his heart , and will recompense him according to his loue , and not according to the condition of the party , which did not deserue it . If a mans benesicence proceeds of benevolence , and bee performed in the name of CHRIST to the glory of GOD , it shall neuer want a recompence . For GOD is not not iniust to forget the labour of our loue ; and as men sow , so shall they reape ; as they brue , so shall they drinke . Our gifts shall bee recompensed with glory , our paines with pleasures , our labours with life . Do well , and haue well : Liue well , and die well : Hee that doth well to the Seruant for the Maisters sake , shall be sure to receiue a reward from the Maister Himselfe : It shall neuer be said that hee , that was kind and louing to the Childe , is vnkindly and hardly dealt with of the Father . Let vs not therefore bee weary of wel-doing ; for in due season wee shall reape , if wee faint not .

Of the knowledge of God .

ALL Men affect knowledge by a certaine instinct of nature : How vnmanly a vice then is it to affect the ignorance of GOD , our Maker , Ruler , and Redeemer , Whose Nature , Beauty , and Perfection doth more excell all the world , then all the world excels the meanest creature that is in it ? Wee study to know the nature and perfection of things , that are , by farre , lesse worthy to be knowne : Yea , sometimes wee will search into things forbidden , and sometimes take paines to know that , which is not worthy of those paines . Except wee know GOD , how shall wee take Him alone to bee our GOD , and not defile our selues with idols ? Vnlesse wee know Him , how shall we loue Him , how can we trust in Him , how can wee serue Him ? Do men loue that they know not ? Will a man serue hee knowes not whom ? Will a man make account of that , the worth or vse whereof is vnknowne vnto him ? Or will a man acknowledge and beleeue in one hee knowes not ? Wee are spirituall Priests and Princes , is it for a Priest to bee ignorant of his GOD ? Doth it become a King to bee ignorant of the KING of Kings , who set the Crowne on his head , and put the Scepter into his hand ? Euen beasts , and birds know their owners , keepers , feeders , and is it a seeemely thing for man , whom GOD hath made their Lord , to bee ignorant of Him , by whom they liue , and moue , and haue their being , and long of Whose mercies it is , that they are not consumed ? To know GOD rightly is a note of GODS people : They shall all know Mee from the least of them euen to the greatest of them , saith the LORD : and an infallible argument of blessednesse : This is life Eternall , that they know thee the onely true GOD , and IESVS CHRIST whom Thou hast sent , who is very GOD , blessed for euer . On the contrary , affected ignorance of GOD is the brand of wicked men , who say vnto GOD , Depart from vs , for wee desire not the knowledge of Thy Waies : This ignorance exposeth a man to the iudgements of GOD : whose wrath is kindled by this sinne . The LORD hath a controuersy with the inhabitants of the Land , ( saith Hoseah ) because there is no truth , nor mercy , nor knowledge of GOD in the Land : My people are destroyed for lacke of knowledge . This ignorance is the mother of superstition , and prophanesse , and the reason why men feare not GOD , but are disobedient and vnawfull . Therefore they in Iob , that had said in their hearts , Wee desire not the knowledge of Thy Waies , say also : Who is the Almighty that wee should serue Him ? And what profite should wee haue , if wee should pray vnto Him ? If a man bee disposed to deuotion , yet being ignorant of GODS Will , hee will deuise some Wil-worship , and foolish ad-inuentions , which are as pleasing vnto GOD , as Luke-warme water to the stomacke , as apish complements to a graue man , or as painting and pranking is to a staied and holy Matrone . Besides , the ignorance of GOD makes men do that against the truth , and the professours of it , which otherwise , it is very likely they would not do . Ignorance of CHRIST made the Iewes to crucifie Him , and Paul to persecute Him in His Members . They shall excommunicate you ( saith our LORD ) yea the time shall come , that whosoeuer kils you , shall thinke hee doth GOD good seruice : and these things will they doe vnto you , because they haue not knowne the FATHER nor MEE : And for the life to come , it shall bee no helpe to say ; wee would haue serued Thee , had we knowne Thee . But why did you not know Mee ? For mine Eternall Power and God-head are seene by the creation of the world . The heauens declare the glory of GOD , and the firmament sheweth the workes of His Hands . But besides the booke of Nature , you had the Scriptures , Moses , the Prophets , and Apostles : besides the world , you had the Church , I sent you my Messengers , in whom I spake continually to you , and entreated you to learne and serue Mee . It is euident therefore that ignorance will not serue the turne . For the LORD IESVS will render vengeance vnto them , that know not GOD , and obey not His Gospell , which shall be punished with euerlasting perdition , from the presence of the LORD , and from the glory of His power . And finally , whereas all the vanities , pompe , and glory of the world , which wee do so much admire , shall perish with the world : this our knowledge of GOD , begunne in this world shall be perfited in the world , to come . Now I know in part , but then shall I know , euen as I am knowne . Then a man shall haue Light without darkenesse , Knowledge without ignorance , Wisedome without folly , Vnderstanding without dulnesse , Iudgement without errour , Reason without perturbation : Then shall all the Saints see GOD , and serue GOD alwaies , and for euer .

Of Seruing God .

IT was well said of a father to his sonne : Know thou the GOD of thy father , and serue Him . How shall a man serue Him , that doth not know Him ? And what will it profite to know Him , if hee doe not serue Him ? But if men doe serue Him , they shall end their daies in prosperity , and their yeares in pleasures : Or if Hee try them with the Crosse , Hee will afterwards honour them with a Crowne . Their griefes shall end in Glory , their mourning in Mirth , their tentations in Tryumphes , their vinegar shall bee changed into Wine , and though they haue sowne in teares , yet they shall reap in Ioy . What desirest thou in a Maister ? Wisedome ? His Wisedome is infinite . Greatnesse ? His Greatnesse is incomprehensible . Strength ? Hee can do all things , nothing is impossible with Him . Valour ? Hee is not afraid of death , nothing can dismay Him . Magnificence ? Hee is the LORD of Hoasts , cloathed with Glory and Honour : Hee couereth Himselfe with light , as with a garment , and spreadeth the heauens like a curtaine . Hee maketh the clouds His Chariot , and walketh vpon the wings of the Winde . Hee sitteth vpon the circle of the earth , and the inhabitants thereof are as Grashoppers . Hee bringeth the Princes to nothing , and maketh the Iudges of the earth , as vanity : His garment is white as snow , the haire of His Head like pure wooll , His Throne like the fiery flame , and His Wheeles as burning fire : Thousand , thousands Minister vnto Him , and ten thousand thousands stand before Him . Wouldst thou haue a Maister rich ? The earth is the LORDS , and all that is therein , the round world , and all that dwell within it . One that can aduance thee ? Promotion comes neither from East , nor West , nor South , nor North , but from GOD , Who throweth the proud from his Pinacles , raiseth the needy out of the dust , and lifteth vp the poore out of the dung , that Hee may set Him with Princes , euen with the Princes of His people . Or One , that is kind and louing , patient and compassionate ? The LORD is gracious and mercifull , slow to anger , and of great mercy . Hee will fulfill the desire of them that feare Him ; Hee will heare their cry and saue them . Men will serue men , specially such as may doe them good , or defend them from harme : Why then should wee not much more willingly serue GOD , who is able to saue a man , though all would destroy him , and to destroy him , when nothing can saue him ? If Hee blesse , who can curse ? If Hee curse , who can blesse ? Sometimes a seruant serues a Maister , who growes weary of him , because hee thinkes hee may proue costly to him . Many Maisters hauing serued their turnes shake off their seruants , as a dogge doth water , or as a man would do burres : and a good seruant may sometimes waite long , and get little : But GOD neuer forsakes , or turnes out His seruants : Hee lets them not serue Him vnregarded , but as they honour Him , Hee honours them : And the more they serue Him , the freer they are in this world , and the greater rewards they shall receiue of Him in the world to come . And it is to bee obserued that yong folkes vsually do giue themselues to bee seruants of men : Why then should they not giue themselues to the seruice of GOD , whom to serue is indeed to reigne , and in whose seruice that may bee gotten which cannot bee found in the seruice of any mortall man ? O that wee would remember our Creatour in the daies of our youth , and inure our neckes to His yoake , whiles wee are fresh and tender ! But what must be the Rule of our seruice ? Surely , not our wils , who are but seruants , but His Will , who is our Maister , which hee hath reuealed to vs in His Word , to which wee ought to conforme and apply our selues infeare and humblenesse , indeuouring to obey Him in all His commands , sincerely , cheerefully , and to our end ; so shall we bee sure to dye in His grace , and to bee raysed vp from the graue of death to possesse the glory of Eternall Life .

Of the Sower and his Seed .

THE Sower went out to sow . Euery true and faithfull Minister of CHRIST IESVS is a Sower , GODs Word is his Seed : Mans heart is the ground that should receiue it . The Word is a very rare and admirable Seed , altogether matchlesse . For by it men are made Christians , sinners are made Saints , dead men are made aliue : From it all manner of vertues spring , and with it are nourished . And were it not for it , the whole world , and euen the Church it selfe , would be worse then a wildernesse , and turned into Sodom and Gomorrah . But as it is in vaine to sow Seed in the fire , aire , or water , or any where , but in the earth , which is in the middle of the world : and that it may prosper well , the ground must be quiet , not troubled , or tossed , nor continually troden on , and both it and the seed to be cast into it must be pure and good , not mingled , or corrupt . So it is bootlesse to sow the Word in the eares onely , or in the eyes , or vnderstanding , and memory , or indeed any where , if not in the heart , which is in the midst of a man : And that it may thriue and flourish , the heart must be quiet , and not disturbed or tossed with the stormes and tempests of fleshly passions : It must be cleansed of noysome and stinking weeds : It must not be troden vnder foote and continually walkt vpon by wordlly cares , carnall desires , and foolish fansies , which keepe a great coile , and are alwaies trotting vp and downe in worldings , belly-gods , and naturall men : and the seed must be sowne purely , and not mingled with the tares and darnell of heresies and errours . A Ship cannot saile without Sea-roome , and seed cannot thriue without Earth-roome ; No more can the Word without Heart-roome . If the ground receiue not the seed into it , and cherish it , and giue it scope to roote it selfe in it , the seed cannot prosper , and come to perfection . So the Word of GOD thriues not , except the heart receiue it meekely , cherish it louingly , and giue it roome to roote it selfe throughly . Drunkennesse and gluttony doe drowne this Seed ; couetousnesse and worldly cares do choke it ; vnchaste desires do scortch and burne it ; rage and contumacy repell it ; hatred and malice pinch and bite it ; hardnesse of heart and double mindednesse will not suffer it to roote well . Euery man would haue his ground good ; yea what is there that a man would not haue to be good ? his wife , his childe , his seruant , his friend , his fellow , his apparell , his house , his horse , his dogge , hee would haue all good , and shall himselfe be naught ? Shall the heart , which is the onely seed-plot of the Word , which is able to saue his soule , shall it be euill , and suffred to be euill , and ouergrowne with euill weedes ? Why is it that the raine falling , and the Sunne shining vpon a well ordered Garden makes it sweete and flourishing , but vpon some other peece of ground , and it brings out nothing but Mosse and Weedes ? The fault is in the ground , not in the Sunne or Raine . So one man is benefited by the Word , it takes well , and bringeth forth fruites in him ; and another doth not reap any good by it , it proueth not in him by reason of his vncapablenesse , and wicked lusts , that will not giue way vnto it , but makes him to resist it and rebell against it . A man may set or sow in our fields , whiles wee sleepe , or though wee would not : But the Minister cannot sow the Word of GOD in our hearts , if wee snort in sin , if wee bee regardlesse of the Word , and will not receiue it . Seed may bee pickt out of the ground , and eaten of birds , whether a man will , or no : his corne may bee burnt , his plants may be stollen , or puld vp , and broken downe , though hee would not ; But wee and the Word , that is sowne or grafted in vs , cannot bee separated against our wils ( our Bibles may bee taken from vs by force , but the Word ingrafted in vs cannot bee taken from vs against our will ) the birds of hell cannot steale it from vs and pick it out , except we our selues be willing : if euer wee and it do part , wee must thanke our selues . Seed sowne in the ground after a time comes vp , and flourishes for a time , but at length it decayes and withers . For this is the nature of seed ; it is partly turned into the ground , and turnes the ground partly into it : It turnes , and is turned ; it suckes , and drawes to it a certaine nurriture out of the ground , at length shootes out , growes vp , and increaseth a certaine space ; then in processe of time it decayeth , and at length dyeth . But the Word doth otherwise : For the Word being sowne in the heart , that entertaines it , taketh , thriueth , comes vp , and beareth fruite : It is not turned , but it turneth the heart ; It is not corrupted , but rather corrupteth and killeth the euill qualities , that are within vs : It it is no whit turned into man , but it rather turnes a man into it , and workes him to it will ; It suckes no nourishment from man , but it affoords strength , and comfort vnto man ; and it neuer decayeth of it selfe , It dies not , neither can it bee by any meanes rooted vp or taken from vs , but by our wils . Wee yeelding consent thereto . If euer it faile and die , if it bee parched and dryed vp , it is long of vs , and not of it . There is no plant , which time killeth ; Nature hath appointed it a time to liue , and a time to die ; be the ground neuer so good , the yeares neuer so seasonable , the heauens neuer so benigne , yet it must decay and die . But if the Word be planted in a good and honest heart , it cannot be rooted out , nor perish ; except the ground proue barren and naught ; except a man do waxe weary of the Plant , vnlesse a man would be ridde of it , it will not away , but will grow vp with him , and will saue his soule by the blessing of GOD . This Seed is at this day scattered in all places amongst vs , yet it takes but badly in the most : The Seed is good , but the ground ( as it seemes ) is for the most part naught : That is the onely good ground , which receiues it gladly , giues it free passage willingly , and brings sorth the fruites thereof patiently . Men neuer more delighted in goodly Gardens and Orchards , in variety of fruites and flowers , then at this day : But without doubt there is none of all their Seedes or Sets comparable to this . For this brings fruites of all kindes , that are good ; Fruits , of which a man cannot surfet ; Fruits , without which a man is more miserable , than a very beast ; Fruites , for the which a man shall bee crowned with life eternall ; Fruites , which themselues are fruitfull , one fruite bringeth forth another without the corruption , losse , or lessening of it selfe . And whereas all their feedes , are not able to saue the body from death , this Seed is able to saue the soule from hell , and to giue a man assurance that his dead body also shall be raised vp from death to life . Their seeds , and their plants , and flowers , do replenish and beautifie their grounds ; but this Seed and the fruites there of doe fill and garnish the soule . Those , if they prosper , doe commend the soyle ; but this , if it thriue , doth commend the soule : They may shew who is rich ; but this , and the fruites thereof declare who is Religious : They may perhaps tell who is wealthy , great , and glorious in the world ; but These point out a man , that is wife and good , and indued with the Grace of GOD . Finally , a man may doe well enough , as touching his soule , though hee should want or refuse other seeds : but the refusall and lacke of this Seed is very dangerous . Hee that contemnes or puts away the Word of the LORD shall vndoubtly perish , without repentance . Yea , and if we bee gotten by it , what shall become of him , that is without it ?

Of Ignorance .

IT is better to bee ignorant , then to erre : Simple ignorance is better then vndiscreete knowledge . Ignorance a bad mother , hath two as bad daughters , Falsehood , and Doubting ; that is the more miserable , but this the more to be pittied : that is the more dangerous , but this the more dolorous . Affected ignorance of that which a man should know , doth double the finne . For it is one to bee ignorant , and another , and that worse , to affect it , and to bee pleased with it . It is no small matter for a man to know that hee doth not know : For it is the way to get knowledge , to know that a man doth want knowledge . None proue ranker fooles , then they that thinke they haue all wisedome . Many things worthy to bee knowne , are not knowne ; either because men care not to know them , or else because they thinke they know them , when they know them not . Hee that is the best , and knowes the most , will ingenuously acknowledge that hee knowes not many things , which hee ought to know , and that there are many things worthy to bee learned , which yet hee hath not learned . A wise Scholler will not so much content himselfe with what hee doth know , as enquire after those things which hee doth not know ; not blessing himselfe with what hee hath learned , but endeuouring to learne what hee hath not learned . Hee that sees the light , knowes how to iudge of darkenesse : But hee , that is blind , cannot iudge of colours . A blinde man ( they say ) swallows many a flye . Ignorance is the mother of superstition ; but true deuotion affecteth knowledge . It is an euill not to know what is lawfull to bee done , as to doe that , which a man knowes should not bee done . When a man knowes not GOD , hee knowes not how to worship Him ; and when hee knowes not himselfe , hee knowes not how to behaue himselfe . From the ignorance of GOD comes despaire ; from ignorance of ownes selfe ariseth pride , and foollish philauty : The ignorance of our selues is the beginning of sinne , the ignorance of GOD is the consummation of sinne . Hee commonly knowes most , that knowes hee is ignorant of much : Hee knowes but little , that thinkes hee is ignorant but of little : But hee knowes iust nothing , that imagines hee knowes all , and is ignorant of nothing . It is an easier punishment not to bee able to liue , then liuing not to bee able to know things needfull to bee knowne . It were better to die being furnished with knowledge , then to liue being fraught with ignorance : It were better to haue knowledge , and to die like a man , then to be an ignorant sot , and to liue like a beast .

Of Idols .

AN idoll is nothing . Something it is in his conceipt that doth adore it ; but indeed it is not that which hee doth think it is . And because it is nothing , it can do neither good nor hurt . Nothing can doe no good . Some thing cannot come from nothing : And nothing can do nobody hurt . Nothing can doe no hurt to him , that knowes no thing to bee nothing : Yet this nothing hurteth him , that thinkes it something ; not because it is in nature some thing , but because hee thinkes it something , when it is nothing ; and worships nothing in steed of some-thing . The idols of the Heathen had eyes , and saw not , eares and heard not , noses and smelt not , hands and felt not ; and they , that made them , were like vnto them , and so were all they that trusted in them . That is , they lackt their senses , or else they might haue easily discerned that they were but statues , and standing vanities . But Popish Wafer-idol hath no eyes at all , no eares at al , no nose at al ; no hands at al , & such are they that make it & adore it : For if they had their senses , they might perceiue it were a peece of bread . Of a truth , LORD ( said Hezekiah ) the Kings of Assyria haue laid waste all the Nations , and haue cast their Gods into the fire : for they were no Gods , but the workes of mens hands , therefore they haue destroyed them . If it bee possible for this Romish Wafer-God to bee throwne in the fire , and that it should bee destroyed of men , yea of mice , as it is , by the same reason it doth appeare , that it is no God , but the worke of mens hands . Saint Ierome writeth that at the time , that the Virgine Mary fled into Aegypt with our SAVIOVR , all their Idols fell downe , and were defaced , and that their Oracles ceased . And Commestor likewise saith that vpon our LORDS Birth-day , the Temple dedicated by the Romanes to the Goddesse Peace , in Rome fell all in peeces to the ground .

Of the punishments of sinne .

SINNE is a thing so odious vnto GOD , that it cannot scape vnpunished . Euen the SONNE of GOD must dye , rather then that sinne should goe vnpunisht : But it is worth noting how GOD doth fit his punishments to the sinne . Because the Gentiles ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) approued it not , iudg'd it not profitable to acknowledge GOD , but reprobated Him , therefore Hee deliuered them vp ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) to a roprobate minde , and voide of iudgement , that as they had neglected and dishonoured Him , so they should neglect and dishonour one another . The Sodomites sinned with fiery lusts , and were destroyed with fire and brimstone : Their sinne was vnnaturall and rare , and their punishment was vnusuall , and very terrible to nature . Nadab and Abihu sinned with fire , and were consumed with fire . Adonibezeke had cut off the thumbs and great toes of seuenty Kings ; so the people of Iudah cut off his . As thy sword ( said Samuel to Agag ) hath made woemen childelesse , so shall thy mother bee childelesse among other women , and so hee hewed him in peeces before the LORD in Gilgal . Lucian , as like a dogge hee was euer barking against Christian Religion , so by GODS iudgement hee was deuoured of dogs . Alladius a Latine King counterfeited lightening and thundring , by an artificiall deuise , that his subiects might take him for a God : but it came to passe that his house was fired with true lightening , and ouerthrowne with flouds and foule weather , and so hee perished , being burnt and drowned all at once . Bladud the sonne of Lud , a Necromancer , made himselfe wings , and assayed to flye , but the diuill forsooke him in his iourney , and so hee fell and brake his necke . Olaus Magnus tels of a Pyrate called Otto , who by the diuels helpe would to the sea , and raise vp stormes to drowne his enemies , but at last was drowned himselfe . Picus Mirandula saith , there was a coniurer in his time , who as hee had the society of the diuell , so hee was carryed cleane away with the diuell , and neuer heard of after . Pliny writeth how Cornelius Gallus dyed in the very act of filthinesse . Anacreon a drunken An. Dom. 1346. Poet , was choked with the huske of a grape . Popiel a Polonian King , and an Vncle-murtherer , vsed ordinarily amongst his other othes and cursings this also , If it bee not true would rats might deuoure mee , and was accordingly set vpon with an Army of rats , which sallyed forth of the dead bodies of his Vncles , and afterwards deuoured him to the bones , notwithstanding any meanes vsed to the contrary . So those three , that had bound their lying accusation of Narcissus with a curse , were met within the like . One said , if I lye , I pray GOD I may perish by fire , and his house being set on fire extraordinarily , hee and his perished in the flames . The second sayd , if I speake any thing but truth , I pray GOD I may bee consumed with some filthy disease , and so hee was . The third seeing GODS iudgements vpon his companions , confest their wickednesse , and lamented with such a floud of teares , that hee wept out both his eyes . But among all iudgements those are most fearefull , when GOD punisheth one sinne with another , one wicked act or habite with an other , and wicked acts with wicked habites , and contrariwise . See how Hee punisht Adams pride with his eating of the fruite forbidden : Dauids adultery with murder : Achitophels treason with selfe-murther : Iudas couetousnesse with treachery , and that with desperation . The heathen , because they turned the truth of GOD vnto a lye , and serued the creature , forsaking the Creator , therefore GOD gaue them vp vnto vile affections . And the Apostle prophecying of the followers of that man of sinne , saith that , because they receiued not the loue of the truth , GOD shall send them strong delusions , that they should beleeue lies : All which doth shew how loathsome sinne and sinners are in the sight of GOD , and should stirre vs vp to vomite it vp as poyson , and to flye from it , as from a Serpent .

Of Repentance .

TRVE and sound repentance is a turning from vice to vertue , from euill to Good , from the diuell to GOD . Repentance is the change of the whole man , and not of halfe . The iudgement sanctified by the SPIRIT must condemne the euill , the eyes of the vnderstanding being opened to discerne it , and approue the contrary good ; the will must will the good , and nill the euill : The affections must hate , feare , and abhorre the euill , and loue , like , and delight in good ; and the conuersation must not bee an exercise of euill , but an open forsaking of it , and a practise of the contrary good : First therefore a true Repenter must see and vnderstand his sinnes , by considering himselfe and his wayes by the Law of GOD , which shewes both good and euill : For if a man see not his faults , how shall hee condemne , confesse , and flye them ? Or if hee view not himselfe in a true glasse , how shall hee see his true complexion ? And if hee try not his actions and cogitations by a true Rule or Touchstone , how can hee truely discerne their irrectitude , and hypocrisies ? Yet because after our examination sinne may lie hid vnseene in one corner , or other , therefore to shew our hatred of sinne , and that wee thinke not wee haue all light in these toodarke houses of mortality , it behoues vs to pray that GOD would forgiue vs our secret sins : Hee wants light , that thinkes hee hath all light ; and is in darknesse , that thinkes no darkenesse is in him ; and no man further from perfection , then hee that thinkes hee sees all his imperfections . Secondly , when a man sees his sinne to bee sinne , hee must yeeld it is sinne , hee must acknowledge it , and not deny , lessen , nor defend it . Sinne defended is encreased ; The defense of sinne seene is euen death to the sinner that defends it . And how doth a man repent of that , which hee labours to maintaine ? Si homo peccatum non agnoscit , Deus non ignoscit : If a man , when hee sees his sinne prohibited , yet will not acknowledge and yeeld it is sinne , but wil plead for it , excuse and colour it , questionlesse hee will not leaue it , neither will GOD leaue him vnpunisht . Thirdly , when a man discernes his sinne , and acknowledges the vilenesse of it , let him enter into iudgement with it , and condemne it : For except hee doe condemne it , GOD will not pardon it . If hee condemne not it . it shall condemne him . Vnlesse hee adiudge it vnto hell , it will debarre him of entrance into heauen . Fourthly , let a man finding himselfe guilty of sinne arrest , arraigne , accuse , and condemne himselfe , confessing his sinne freely vnto GOD , and exclaiming against himselfe vnto GOD , saying ; I haue sinned , I haue sinned grieuously against thee . I deserue nothing but confusion , I am vnworthy of thy fauour , I am vnworthy to bee counted , or called thy Sonne , Thy Seruant . Except a man will arraigne , indite , and condemne himselfe , hee shall not bee able to stand vnconfounded before his Iudge ; either hee must condemne himselfe , or hee shall bee condemned of GOD . Neither is a man in deed fit to desire absolution , that findes not himselfe worthy of condemnation : Neither is hee prepared to sue for grace , till hee haue condemned himselfe as a gracelesse wretch . Fiftly , let him nill it , hate it , loath it , bee afrayd of it , and bee sorry for committing it , euen because it is an offence of GOD , his gracious and louing Maister . For a man doth not indeed repent , except his sinnes , which before were sweete vnto him as hony , bee now in his taste as bitter as gall : except hee loath them , as before hee loued them ; except they bee now painefull , as before they were pleasing ; and affect him now as well with dolour , as they tickled him before with delight . Finally , let a man craue pardon of it of GOD , and forsake it in his practise , and addict himselfe to those good duties , that GOD requires of him . For GOD grants his pardon to them that begge it : And though many men will scornefully put off a beggar , yet GOD giues his almes to none but beggars : But with what face dare a man begge pardon of a sinne , hee meanes not to forsake ? Therefore if hee will haue GOD forgiue it , hee must forsake it . Except hee let it goe , GOD will let him go ; but let him giue sinne his dismission , and GOD will grant him his remission ; spare not thy selfe , and GOD will spare thee . Cease from thy sinne , and do● that that is pleasing in the sight of GOD , and GOD will bee thy GOD , thy sauing GOD for euermore . O repentance , what shall I speake of thee ? By thee sicke men are cured , wounded men are healed , dead men are raised , health is increased , Grace is preserued , the legs are strengthened , the eyes are restored , sinne is abandoned , vertues embraced , the minde illumined , the heart comforted , the conscience quieted , and the life adorned . Wee sinne daily , so wee should repent daily ; and as wee fall , so should wee rise . To sinne is not so dangerous , as to liue in sinne . If a breach in a sea-wall bee not stopt in time , it will both waxe bigger , and indanger the dry Land . If a Ship continually let in water , and bee not continually pumped out , it will sinke her . If a Mole bee suffered to runne in a Medow , shee will spoyle it . If a sword bee let rust in the scabberd , the rust will marre either one or both . So if wee stoppe not the breaches and holes made by sinne in our soules , it will sinke them : If wee kill not that Mole , it will waste vs ; If wee skoure not our selues from that rust by true repentance , it will consume vs both soule and body . Alexander Seuerus made an act that none should salute the Emperour , that knew himselfe a Thiefe ; so no man should presume to professe , or speake to CHRIST IESVS ; no man should dare to put vp his suits vnto GOD . that by sinne robbes GOD of his glory , and continues in it without repentance . For GOD heareth not sinners : If I regard wickednesse in mine heart ( saith the Psalmist ) GOD will not heare mee : But GOD heareth the desire of the poore . The righteous cry , and the LORD heareth them . The LORD heareth them , that are of a contrite heart : His eye is vpon them , that feare him : Hee will also heare their cry , and saue them : And they feare Him , that do repent of sinne , and turne vnto him . For the feare of the LORD is to hate euill , as pride , arrogancy , and the euill way , and by the feare of the LORD men depart from that , that is naught . Neither is it enough to forsake some notorious and grieuous offence ; but euen all , all without exception of any ; all , all are serpents , poyson , and pollutions . One hole in a ship vnstopt , one breach in a wall vnrepaired , one wing belimed , one claw taken in the snare , may in danger and loose all : so but one sinne knowne and cherished , discerned and not dissmissed , one faculty , one affection , but one intrapped and captiuated of a sinne espied , and yet beloued , euen but one is able to destroy the soule , to damne the whole man , both soule and body : Yet though sinne bee very dangerous , and continuance in it more , yet how vsuall is it with vs to delay our repentance ? Tomorrow , next weeke , ere long , next yeere , or before I dye : Yet a little sleepe , a little slumber , anon , one houre longer , one halfe houre , a minute . O LORD , how vnwilling are wee to rise , being once laid downe ! Being once fallen a sleepe how loath are wee to bee wakened ! being sicke with a pleasant phrensie , how , how displeasing a thing is it to come into our wits againe ! And to see our madnesse , wee that know not whether wee shall liue an houre longer , no not a minute further , yet wee will promise to our selues a day , a weeke , a month , a yeere , olde age . Yea wee will liue in a state , in which wee would bee loath to die . Away , away with these delayes , let vs redeeme the time , which taries no mans pleasure . Let vs repent now , that wee may haue our pardon now , let vs liue like Saints , least wee die like diuels : Let vs leaue our sinnes now , now , whiles wee haue time to sinne . For if a man will not leaue sinne , till hee can sinne no longer , sinnes leaues him , and not hee them . Hee that will not part from his sinne , till his soule bee ready to part from his body , it is to bee seared that hee parts not with sinne , but his sinne with him , and that hee is not willing to let go his sinne , as long as hee is able to keepe himselfe . O LORD preserue mee from the deceipts of sinne : Hide Thy face from my sinnes , and put away all mine iniquities . Create in mee a cleane heart , ô GOD , and renew a right spirit within mee . Shew mee the way that I should walke in , and stay my steps in thy pathes , that my feete do not slide .

Of perseuerance in the Faith .

THE Faith is a peerelesse Iewell once giuen to the Saints , neuer to bee left or lost : Without perseuerance in it neither the fighter obtaines a victory , nor the Victor his Garland . Take away perseuerance , and sortitude hath no praise , wel-doing hath no reward , and a good beliefe no fauour . Not he that beganne well , but hee that holds out to the end , hee shall bee saued . Hee that is faithfull to the end of his life , he shall enioy the Crowne of Life , But they , that withdraw themselues , shall perish : Thou destroyest all them ( ô LORD ) that go an whooring from thee . But what wilt thou do to perseuere in the faith ? First , intend and purpose it . Secondly , pray earnestly for it , and trust not to thine owne strength . What is man , if GOD forsake him ? A Reede , a Rush , a Leafe , a Shadow , a Bubble , a Something Nothing . Thirdly , make nothing an Article of thy Faith , whereof there is no warrant in the Word , and professing that , which is indeed a truth , bee able to proue and shew it out of the Word . I suppose many would haue stood out for the truth in Queene Maries daies , which did not , had they beene acquainted with the Scriptures , and seene them speaking for it . But hee , that shall professe Articles of the true Faith , and be not certainely perswaded in his heart by testimonies of the Word , that they are true , doubtlesse this man ( except greater grace befall him ) will not bee able to endure the tyrants sword . What ? Shall a man cast away his life , loose his liberty , vndo wife and children , forsake all pleasures , profites , and preferments , and that for a faith , which he can shew no ground for ? Though there be a ground , yet if hee see it not , if hee bee not sure of it , hee will forsake his ground , and for feare giue out . Finally , receiue the faith , for the faith sake , euen because it is the good Word of GOD , wholesome , true , and sauing : And embrace it not for any externall respects about it , as riches , honour , prosperity , liberty , or numerositie of professours . For if we follow it for these things , then , when they are remoued , wee shall forsake it ; euen as rauens doe a karcase , when the flesh is eaten vp , and as false-hearted persons do their friends , when their wealth is gone , and their state subuerted . If a Maister take liking of a seruant , because hee sees him faithfull and quicke , then will hee like him still , whiles hee perceiues those vertues in him . If hee take him for his youth or beauty , then when these things fayle , hee will waxe weary of him . If an Husbandman loue & esteeme of a peece of ground because it is fruitfull and pleasant , hee will loue and make account of it , during the delicacy and fertility thereof . The Faith of CHRIST is no changling , one and the same for euer : if wee receiue and follow it simply for it selfe , because it is true , good , and needfull , then except wee strangely change our selues , which GOD forbid , wee shall still embrace and follow it : but if wee receiue it for the fauour of men , for honours , riches , credite , or because wee would not bee out of the fashion , then when these things shall bee separated from the faith , and when the confessours of it shall bee dishonoured , impouerished , disgraced , imprisoned , Martyred , then , then wee shall renounce it , and giue it our vnfriendly fare-well . For our heart will cleaue to the things it takes delight in , and will follow no thing longer , then those things do follow , for which it followed it . I doubt not but that some , which knew our Religion to bee the truth , would haue openly acknowledged it , and not haue renounced it , in those Marian daies , but that they receiued and profest it before , not because it was true and holy , but because preferment , ease and liberty went with it , and the sword was for it ; and when they saw the sword turned against it , and fire threatned , they turned likewise , and set fire on their faith . A belly-god will alwaies forsake GOD for his belly . The shewes of Hypocrites & trencher-friends , are but as the light of Meteors , the guilt of pot-sheards , the paint of harlots , and themselues as vapours , summer-birds , or houses of reed , which will endure neither wind nor fire ; or much like whoores , which will shew loue whiles a man hath mony & meanes to content their humours ; but these things and their loue must die together .

Of Humility and Pride .

WEE need not define humility , but rather shew it . It is an excellent vertue , and very comely for vs , that are wormes , ashes , shadowes . Mee thinkes the pollutions of our birth , the miseries of our life , and the putrefaction of vs ensuing death , being well considered , should make vs truely humble . But besides , hee whom . GOD will honour , must bee humble ; For GOD resisteth the proud , but giueth grace to the humble . A Bucket is not filled except it bee let downe low in to the Well : An house is not strongly mounted , vnlesse the foundation bee laid low . A Tree sends downe his rootes low , that hee may shoot vp his branches high . Mountaines are dry and barren , when the Vallyes are well watered and very fertile . Trees stoope most , that are most fruitfull . The dore of Life is straite and low , a man must stoop and not swell with pride , or else he cannot enter . This pride is a miserable vice loathed of all men , except the proud ; yea , neither can one proud man endure another . There was neuer any pride safe , though neuer so strongly garded . For deuouring all things to vphold her selfe , she depriues her selfe of loue , and is bereaued of all meanes , which may defend it . Pride will haue a fall . Pride was bread in heauen , but shee was throwne out quickely , and was neuer so happy as to bee receiued in againe : Other vices striue onely to be ; but pride would corrupt vertues and good workes , that they might not bee . If a man do good deeds and be proud of them , he hath lost his praise : If he haue Nobility , beauty , strength , riches , credite , learning , wit , valour , grauity , humanity , virginity , and be proud thereof hee hath lost the grace of all these things , and his reward with GOD . Euagrius being asked what was a proud heart ; answered , it was vertues fanne , a cisterne without water , and an Inne of Theeues . There are some so ambitious of promotion , that they cannot tarry oportunity , but will forcibly clime vp , though sometimes it be to their greater fall . Some , when they are got vp themselues , pull vp the ladder after them , that no man shall come vp after , except they list . Some , so they be vppermost themselues , are well content with any , but loue not any should be aboue them . Some perceiuing a man to haue some singular parts in him , farre beyond their owne , will to their vtmost keepe him vnder , fearing least his light should put out theirs , or that if hee were any body , they should be as no body . It is not vnvsuall with sundry sorts of men by their dyet , and rich apparell , and faire appearances to ●●guile the world . One , to be counted a better man then he is , will ruffle it out in brauery : Another will be a Subsidie-man , to shift a while with his Creditors , or to be reputed some body , being no body . Another to draw eyes vnto him will turne Pea-cocke , and in colours put downe the Rainebow . Pambo spying a certaine woman flaunting it in very sumptuous apparell , fell a weeping , and being asked why he wept so much , answered for two causes ; one , the destruction of this woman ; an other , because I ( quoth he ) which professe my selfe a Christian , do not so much study to please GOD by innocency of life , as this woman desires to please men with her vanity . Another will vent his pride in ragges , hunting after the praise of men , being great or rich , but sicke of vaine glory , thirsting to be reputed humble and contemning the world , because he keeps not state , as men commonly will . Antisthenes may glory more in his worme coate , then a modest man will in costly garments : For pride lies in the heart , and can shew it selfe as well in ragges as in roabes . Diogenes seeing certaine yong men of Rhodes very richly clad , with laughter said , this is nothing but pride : Afterwards seeing the Lacedemonians in ill apparell ; This is ( quoth hee ) another kind of pride . The man saw that pride did not alwaies shew it selfe in brauery , and garish appaparel , but sometimes also in very beggery , and base aray , whiles a rich man being vaine-glorious will affect to go in course or base apparell , thereby hawking after the praise of men . Others , because they would appeare more louely then they are , are wont to paint their faces , being either ashamed , or weary of the faces that GOD and Nature lent them . It is true , nature may be corrected , but that nature must be plaistered , that I finde not . The sinnefull soule may be amended and refined , but that a new face should be giuen it , when the old manners and dispositions are retained , and that a man would make a glorious profession , where he shakes not off his inward rebellions , this is nothing but hypocrisie and vaine glory : So a man hauing a bad complexion of body , or colour of face , may lawfully by Art , or Industry , alter it , if he can , and make it better ; but to lay a plaister on his face , to lit and paint his skin , or haire , that he may seeme better coloured , then he is indeed , his complexion being nothing bettered , but rather waxing worser , this is very vanity , nothing but pride and cousenage . Phillip King of Macedony had made one of Antipaters friends a Iudge : but vnderstanding he did vse to die his head and beard , hee displaced him againe ; saying , there was no reason why he should be trusted in an Office , seeing he was not trusty in his haire : It being likely that he that would vse deceite in colouring his haire , where there was no great gaine to be gotten , would much more vse deciept in his Office , where deceipt sometimes brings great commodity . I haue heard a fellow say sometimes , he cares not for any man , he feares no mans displeasure : What doth this discouer , but pride , and folly , foolish pride , and proud folly . There is no man almost , but he may do the best man good , or the greatest harme . Hath not a flye choakt a man ? was not a raskall the death of the great French King ? And yet the fellow feares no body , cares for no body . When pride is in , the wit is out : They say , when they spleene swels , the body pines , and whiles a caske is full of winde , it is voide of wine : So we may truely say , the soule prospers not , vertue is in truth a stranger , whiles the heart doth swell with pride , and abounds with arrogancy and selfe-conceitednesse . In one word , there are none better then the humble , there are none worse , then are the proud ; and as honor followes the humble , so perdition waites vpon the proud .

Of Hearing and Speaking .

IT is good counsell , which Saint Iames doth giue ; Be swift to heare , and slow to speake : GOD hath giuen a man two eares , but one tongue , thereby teaching vs to heare more , and to speake lesse . The eares Hee hath made open , without a couer , but Hee hath inclosed the tongue within a double fence , the lips and the teeth , thereby shewing that we should be quicke and swift to heare , and slow to speake . GOD hath giuen a tongue to euery beast that is voide of reason , but the faculty of speaking onely vnto man , to whom Hee hath giuen an vnderstanding spirit , whereby Hee would instruct vs that reason should rule our wordes , and that our tongues should not runne before our wits : And Hee hath made our eares Erect , to heare heauenly things , and not hanging downe ( like Blood-hounds ) as if they had beene made to heare earthly things , or lies and errours , which come out of hell it selfe . The eare serues to learne with , the tongue serues to teach with : a man learnes not with his tongue , nor teaches with his eares . There is a time ( saith Salomon ) to keepe silence , and a time to speake : A fooles bolt is soone shot : but a wise man will consider what he speakes , whereof , when , where , why , how , and before whom : And his words vttered in season are like Apples of Gold , with pictures of Siluer : their inside is better then their outside , but both good . Some speake very much , not because they haue the Art of speaking , but because they want the skill to hold their peace : He , that knowes not how to hold his tongue , knowes not how to vse his tongue : Hee is the onely skilfull man , that knowes when to speake , and when to hold his peace . Either a man should not speake , or speake to purpose : Either he should be silent , or his words should be better worth then silence . Three things are very commendable in a man , Wisedome in the minde , a certaine Manly modesty in the countenance , and a well gouerned silence in the speech : Simonides and Xenocrates were wont to say , that they neuer repented them of their silence , but that they were sorry sometimes for their speeches . If men did well consider that life and death is in the power of the tongue , and that in many words there cannot want iniquity ; and that an account must one day bee giuen of euery idle word , certainely they would not so abuse their tongues , as they doe , to swearing , and lying , to taunts , and slanders , to cursing , and rayling , to wantonnesse , and vanity ; neither would they bee so vnreuerent in the House of GOD , as they vse , by babling & whispering ; seeing they shold come thither to pray , and not to prate , to vse their eares , and not to abuse their tongues . Nothing is ours longer then wee vse it well ; Our tongues are not ours , if wee doe abuse them , but our enemies , for whom wee vse them , when wee do abuse them . An euill tongue comes from an euill heart . For were the heart good , the tongue could not bee naught . A messenger , which a man sends to his neighbour , may lie , or reuile , and speake euill , and deliuer a false errand , whether the man , that sent him , will , or no , or though hee thinke not of it , or meane cleane contrary ; but a mans owne tongue , which is the messenger , or interpreter of the heart , can say no other , then the heart doth bid it . Euill must bee minted in the heart , before it bee vttered in the tongue . A good heart causeth a good tongue , and a naughty heart a naughty tongue .

Of painting the face .

IF that which is most ancient be best , then the face that one is borne with , is better then it , that is borrowed : Nature is more ancient then Art , and Art is allowed to helpe Nature , but not to hurt it ; to mend it , but not to marre it ; for perfection , but not for perdition : but this artificiall facing doth corrupt the naturall colour of it . Indeed GOD hath giuen a man oile for his countenance , as Hee hath done wine for his heart , to refresh and cheere it ; but this is by refection , and not by plaister-worke ; by comforting , and not by dawbing and couering ; by mending and helping the naturall colour , and not by marring or hiding it with an artificiall lit . What a miserable vanity is it in a man or woman beholding in a glasse their borrowed face , their bought complexion , to please themselues with a face that is not their owne ? And what is the cause they paint ? Without doubt nothing but pride of heart , disdaining to bee behind their neighbour , discontentment with the worke of GOD , and vaine glory , or a foolish affectation of the praise of men . This kind of people are very hypocrites , seeming one thing and being another , desiring to bee that in shew which they cannot bee in substance , and coueting to be iudged that , they are not : They are very grosse Deceiuers ; for they study to delude men with shewes , seeking hereby to bee counted more louely creatures then they are , affecting that men should account that naturall , which is but artificiall . I may truely say they are deceiuers of Themselues ; for if they thinke they doe well to paint , they are deceiued ; if they thinke it honest and iust to beguile men , and to make them account them more delicate and amiable , then they are in truth , they are deceiued ; if they thinke it meete that that should bee counted GODS worke , which is their owne , they are deceiued : If they thinke that they shall not one day giue account vnto CHRIST of idle deeds , such as this is , as well as of idle words , they are deceiued ; if they thinke that GOD regards not such trifles , but leaues them to their free election herein , they are deceiued . Now they that deceiue themselues , who shall they be trusted with ? A man , that is taken of himselfe , is in a worse taking , then he that is caught of another . This selfe-deceiuer , is a double sinner : he siones in that hee is deceiued , hee sinnes againe in that he doth deceiue himselfe . To bee murdered of an other is not a sin in him that is murdered ; but for a man to be deceiued in what hee is forbidden , is a sinne ; it were better to bee murdered , then so to bee deceiued : For there the body is but killed , but here the soule her selfe is endangered . Now , how vnhappy is the danger , how grieuous is the sin , when a man is meerely of himselfe indangered ? It is a misery of miseries for a man to bee slaine with his owne sword , with his owne hand , and long of his owne will : Besides , this painting is very scandalous and of ill report ; for any man therefore to vse it , is to thwart the precept of the Holy GHOST in Saint Paul , who saith vnto the Phillippians in this wise , Whatsoeuer things are true ( but a painted face is a false face ) Whatsoeuer things are venerable ( but who esteemes a painted face venerable ? which is venereous rather then venerable : ) Whatsoeuer things are iust ( but will any man of iudgement say , that to paint the face is a point of iustice ? Who dare say it is according to the will of GOD which is the rule of iustice ? Doth the Law of GOD command it ? Doth true reason teach it ? Doth Lawes of men eioyne it ? ) Whatsoeuer things are ( chaste and ) pure : ( but is painting of the face a point of chastity , which is so commonly vsed amongst impure whoores and curtezans ? Is that pure that proceeds out of the impurity of the soule , and which is of deceipt , and tends . vnto deceipt ? It that chaste , which is vsed to wooe mens eyes vnto it ? ) Whatsoeuer things are louely ( but will any man out of a well informed iudgement say , that this kinde of painting is worthy loue , or that a painted face is worthy to be fansied ? ) Whatsoeuer things are of good report : If there bee any vertue , if there bee any praise , think on these things . But I hope to paint the face , to weare an artificiall colour , or complexion , is no vertue ; neither is it of good report amongst the vertuous . I read that Iezabel did practise it , but I find not that any holy Matrone or religious Virgine euer vsed it : And it may perhaps of some be praised , but doubtlesse not of such as are iudicious , but of them rather hated and discommended . A painted face is the deuils Looking-glasse : there hee stands peering and toying ( as an Ape in a looking-glasse ) ioying to behold himselfe therein ; for in it he may reade pride , vanity , and vaine-glory . Painting is an enemy to blushing , which is vertues colour . And indeed how vnworthy are they to bee credited in things of moment , that are so false in their haire , or colour , ouer which age , and sicknesse , and many accidents doe tyrannize ; yea and where their deceipt is easily discerned ? And whereas the passions and conditions of a man , and his age , is some thing discouered by the face , this painting hindereth a mans iudgment herein , so that if they were as well able to colour the eyes , as they are their haire and faces , a man could discerne little or nothing in such kind of people . In briefe , these painters are sometimes iniurious to those , that are naturally faire and louely , and no painters ; partly , in that these are thought sometimes to bee painted , because of the common vse of painting ; and partly , in that these artificial creatures steal away the praise from the naturall beauty by reason of their Art , when it is not espyed , whereas were it not for their cunning , they would not bee deemed equall to the other . It is great pitty that this outlandish vanity is in so much request and practise with vs , as it is .

Of Prayer .

PRAYING is the begging of things needfull , as the remouing of some euill , and the conferring of some good : When we heare , GOD speakes to vs ; When we pray , we speak to GOD . Some wish for this , and some for that ; But I wish for my selfe : For if I haue my selfe , I lacke nothing ; but if I lacke my selfe , I haue nothing . Some say , Who will shew vs any good ? But I say with Dauid , LORD lift thou vp the light of Thy Conntenane vpon mee , cast mee not away from Thy presence , and take not Thine Holy SPIRIT from mee . For where His SPIRIT is , there is Life ; but where it is not , there is nothing but death : And he that hath His Grace , hath all ; but he that hath it not , wants all . How euer people thinke of themselues , I for my part will thinke my selfe to bee the greatest sinner , for I know more sinnes and imperfections in my selfe , then in any man else ; and therefore I will not boast with the Pharisee , but beate my breast and say with the Publican , GOD be merciful to me a sinner : Amongst beggars , not the neediest or honestest , but sometimes the strongest , and loudest , runnes away with all the almes : But GOD sees the secrets , and knowes the necessities of all His Suppliants , and bestowes His fauours on them that are most humble , and poorest in spirit , not respecting strength of sides , loudnesse of voyce , or shew of violence and importunity , but intention of Spirit , deuotion of affection , the loud cries of the heart , and inward vehemency , inward and substantiall violence and importunity . Some pray they may keep their goods , some their credite , others their friends or children . I will pray that I may keepe my selfe , for if I keepe my selfe , I haue something , but if I loose my selfe , I am nothing , yes some thing worse then nothing . Some say , they are turmoyled with their sins , which they cannot be rid of , but still they come againe like the fits of an ague . Their course is to pray with feruency and continuance . When Moyses prayed , the Israelites preuailed : When Christians pray , their flesh is foyled . It is good for them to resolue , & resolutely to decree the leauing & extinguishing of them : and further to auoide occasions , which are as matches to giue fire to them , or as bellowes to blow them vp : Thirdly , duely and daily to weigh the danger and vilenesse of them : fourthly , to meditate well of the excellency and commodity of those vertues , that are contrary ; & finally , in no wise to forget , but to remember to pray earnestly for GODS assistance . It is more easy to driue the deuill out of the body , then to coniure his messenger , the flesh , or any fleshly lust out of the scule , when it hath once taken possession of it . Onely GOD can take the strong man , binde him , and cast him out ; and GOD will not do it , except Hee be entreated . It is strange to see how earnestly men will begge for mony , meate , drinke , cloathes , of men , but yet forget to begge spirituall Graces of GOD . It appeares they begge them not , because they are for the most part , rude , sensuall , impious , idle , and very enormious . Now if they did as feelingly , and as instantly begge grace of GOD , as they do outward things of men , certainely GOD , who is farre more mercifull and open-handed , then the kindest men , would not , could notedeny them , but would heare their cries . Men being sicke pray earnestly for health , being ready to bee vndone , pray heartily to bee deliuered ; but are not so earnest for their soules to be cured , and disburdened of their sinnes . What is the reason ? There men haue feeling of smart , of paine , of danger ; but here they vse to bee senselesse and stupid , and scarce thinke of hell , till they bee almost in it . Men vse sometimes to be very weary of beggars , away with these beggars , you were here but the other day ; I met with you but yesterday ; I haue not now for you ; and yet all this will scarse put off an impudent and cunning beggar . But Almighty GOD doth delight in beggars , prouided they aske with warrant from the Written Word , and in the name of the Vncreated , and Eternall WORD . The obtaining of one fauour should animate vs to begge anoother : Hee leaues not giuing , till wee leaue asking ; and what Hee giues , Hee giues it Candide without repining . One said , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Prayer should be his meate and drinke . But some with vs may say ; meate and drinke shall be our prayer . The Apostle saith , Pray continually , but they eate and drinke continually ; Bacchus , Ceres , Venus , are the Gods they worship ; and a kitchin , cellar , or chamber is the Temple , they most delight in . In prayer there is Art enough , if there want not heart ; and GODS hand is not straitned , if mans heart bee enlarged . Some in prayer stand much vpon methode , but with GOD that prayer is methodicall , which is materiall , and wants not order , whiles it is powred in the sense of want , out of an honest heart . Faith and hope are to our prayer , as wings to a Bird ; shee cannot flye without these , nor it ascend without them . There are two necessary qualities in euery Petitioner , Humility and Constancy ; When wee deale with GOD in prayer , wee must not talke of meriting , but wee must begge mercy , making our selues ( as indeed we are ) worthy nothing : And wee must be constant , and not take a nay . The yong bird openeth her mouth , and neuer leaues gaping , till the damne hath satisfied her ; so wee ought neuer to giue the LORD rest , vntill Hee haue made vs a gracious answere : It is His fashion of purpose to put men off , because Hee will exercise , and put in practise , their faith and patience , and teach them to know by sense that they are not heard of merite , and because Hee will learne them to make greater account of His fauours , when they come . What shall I say more ? Hee that doth pray well , cannot liue ill : he that in his prayers dealeth best with GOD , in his practise likewise dealeth best with men .

Of Almes-deeds .

WHAT an almes did GOD giue vs , when Hee gaue vs His Sonne ? What a matter then is it if wee giue our bread , drinke , or money ? The poore giue vs their prayers , what then though we giue them our pence ? A prayer is more worth then a peny , the prayer of a Saint , then a peny in siluer . Prayers are of power with GOD , when siluer is not : But yet thy siluer is of reckoning with Him , if not hoorded , but distributed amongst His poore ones . A man that giues an almes , doth himselfe an almes , for as he shewes mercy , so he shall receiue mercy ; but condemnation without mercy , belongs to those that will shew no mercy . How can a man begge of GOD , that will shew no mercy to them , that craue mercy of him ? Who dare aske an almes , that will not giue an almes ? But I heare some say , they are poore , they haue nothing to giue : But they haue ; they can giue good words , they can defend their neighbours good name , they can pray for them ; some thing , euen the meanest of all can do , if he list , wherein hee may expresse his charity and compassion . Doe what thou art able : GOD stands more vpon the minde , then the gift , the widdowes mite is acceptable . Some auoide poore folkes , and contemne them , loue not to dwell by them : Surely these men are fallen out with GOD , and now care not for the poore , which are His creatures ; both in that they are men , and also poore men . Nay , it is grieuous vnthankefulnesse in the richto contemn , or to be regardlesse of them : for GOD made them poore for their sakes , partly to do seruice to them , and partly that by releeuing them , they might lay vp in store for themselues a good foundation against the time to come , that they may obtaine eternall life : It is an easy matter to cauill against the poore : They are naughty people ; not all : the best are bad enough , till GOD made them better . And who were we all , both rich and poore , great and small , when GOD had mercy on vs , and bestowed His Son vpon vs ? If thou canst not giue them because they are honest men , yet giue them because they are men , and to see if they will learne to mend by this thy wel-doing to them . Euen a Turke , Iew , Pagan , Thiefe , may haue our almes , though not in the name of an Infidell , Hereticke , or Theife , but because they are men , the creatures of GOD , in whom GOD is to bee respected , who is their Creator . But of all , the Saints , and such as excell in vertue , should haue our almes , to them our wel-doing chiefly should extend it selfe , for in them CHRIST IESVS doth offer Himselfe vnto vs , Hee is the receiuer , to Him our pitty is shewed . Now sure he that will deny CHRIST , doth deserue to bee denyed of CHRIST . If wee are euen for Natures sake to succour a sinner ; then much rather are wee to releiue a Saint , because besides his Humane Nature , hee hath also a certaine Diuine Nature in him ; Hee is not onely a creature , but a new creature , not onely a sonne of Adam , but a Childe of GOD , and a Member of CHRIST ; But in all our workes of mercy which wee doe , wee must aime at GODS Glory , and not our owne , and still remember that they flow from a mercifull minde : for beneficence without benevolence , is but maleficence : and he , that doth an almes but not of mercy , shall not receiue the reward of mercy .

Of Man .

MAN , a little world , a Map of all the world , the Lord of all inferiour creatures , was created holy and happy , good , and glorious , but now by sinne hee is become a world of misery , an ensample of imbecility , the spoyle of time , the image of inconstancy , the picture of vanity , and very mortality . There is no creature could bee euill to man , but that man is euill to himselfe : If a man would not , and did not hurt , himselfe , the deuils could not , and other things should not : but things grew hurtfull , when man grew sinnefull ; and men now feele euill , because they are euill , and must suffer , because they sinne . To be borne a beast is not a sinne , but for wilfull ignorance and affected blindenesse to be compared to , or to be like a beast , when GOD hath endued a man with reason , and shewes him the meanes of light and vnderstanding , this is a sinne , a grieuous sinne , a fault of the will , and the condition of a beast is better , then of this man . He was borne a man , and liues a beast ; and this his sinne deserueth such a punishment as neuer beast did , doth , shall , or can endure . Man was created to be a friend to man , but now ( excepting deuils ) men are the greatest enemies that men can haue : There are some serpents , beasts , and fishes , which will not sticke to make their prey on man : But all these doe not deuoure so many men , as men do . As for GOD , Hee is enemy to none , that truely loues himselfe in Him . It is true , Hee is an enemy to the wicked , but it is for their wickednesse , let them cease from their wickednesse , & bee friendly to themselues , and Hee will not be their enemy , but their truest Friend . GOD made euery sencible creature with some defence , Hee gaue some Wings , to some Talants , to some Tushes , to some Clawes , to other Hornes ; but Hee hath made man Armelesse , to teach him to bee harmelesse , & He gaue him witin steed of weapons , that considering his owne weaknes , he might still craue aide of GOD , whom hee ought to make his Castle , Comfort , and Defence . GOD made the world for man , and man for himselfe ; therefore the world should serue man , and not man the world : Hee should possesse and maister it , and not it him . And because GOD made both it , and him , it for him , and both it and him for Himselfe , there is great reason that a man should behaue himselfe , and vse it so , as that GOD may bee glorified by him . But of all the honours wherewith GOD did honour man , this was the greatest , that His Eternall , and true Naturall SON , assumed the Humane Nature , and wedded it to the Diuine in one and the same Person , and in that Nature performed , and suffered ( euen vnto death ) whatsoeuer was needfull for mans eternall Redemption , and Saluation , His Name be praised throughout all Generations , and for euer , Amen .

Of Adam .

ADAM was the first of mankind , made of the earth by GODS owne Finger , indued with a reasonable soule , voide of sinne , and furnished with Wisedome , Iustice , Holinesse , and all perfections fit for that kind of Creature , yet so , as that hee might both loose himselfe and them , if it were his pleasure . Adam was the roote of all man-kind ; for all hee receiued , for all hee lost , for for all hee stood : If hee had continued fast wee had not beene vndone for our mothers fault . Because not shee , but hee sustained all out persons , . The Scripture saith , in Adam all doe die : and , by one mans disobedience many were made sinners . Adam in many things differs from all his children ; For Further , Adam sinned , but we all are punisht : but now , if the father eate the sowre grapes , the sonnes teeth shall not be set an edge . hee was made , but they all ( except the Virgins SONNE ) are begotten . Hee had GOD for his Maker , they haue Men for their fathers : Hee had no mother , but they haue ; euen hee that had no Father , yet had a Mother : Hee was of clay , they are of bloud : Hee was a created , a compleate and perfect man in one day , at one time , they are a growing many yeares , Hee had such a body giuen him , for quantity , qualities , and colour , till hee spoyled it by sinne , as none of his posterity , except our LORD , euer did enioy . Hee had that authority in his countenance , and that great and absolute command ouer all earthly creatures , which neuer any of his guilty children euer had , haue , or shall haue , vnto the end of the world . And finally , whereas wee are all borne sinners , and are made Saints by our new-birth , Hee was not borne , but made a Saint , and when hee had fallen , like a deuill , hee was raised vp againe to be like an Angell , and was made a Saint againe , surer then euer hee was before . For Adam created , had a power not to sinne ; but Adam regenerated cannot loose the grace of Regeneration : Adam now glorified can not , hath no power to sinne . Adam was the type of CHRIST , For as Adam was made of the earth by GOD without a Mother , so CHRIST was made by GOD of the Virgin Mary , without the seed of a man : Adam was the father of all the liuing according to the flesh , so CHRIST is the Father of all , as touching the faith : Adam slept , that Eue might bee made ; so CHRIST slept on the Crosse , that the Church might bee made : Whiles Adam slept , Eue was made of his rib taken out of his side ; so whiles CHRIST was a sleepe , His Side was pierced , and Water and Bloud issued , by which the Church is cleansed . Vpon a Friday wee were all created in Adam ; vpon a Friday wee were all Redeemed in CHRIST : By the disohedience of Adam , all the children of Adam were made sinners ; by the Obedience of CHRIST all His Members are Iustifyed . In Adam all that are truely men dyed : In CHRIST all true Christians are made aliue , and saued . Adam was the father of naturall life , and withall the Prince of Discord : CHRIST is the author of a Spirituall and Celestiall Life , and the Prince of Peace .

Of the Uirgine Mary .

MARY the Mother of our LORD , daughter of Eli , and wise of Ioseph , was a Virgin , neuer knowing man , before shee had brought forth the SAVIOVR of the world , into the world , and continued a Virgin euer after : For though IESVS be called her First-borne , yet it is not as if shee had any other after , but because shee had no childe before Him : And al-be-it Iames bee called the brother of our LORD , yet it is not meant that hee was of the same Wombe , but of one Bloud ; for indeed they were sisters children , which Scriptures sometimes call brethren , as was the Hebrew custome : And though Saint Matthew say that her Husband knew her not , till shee had brought forth her First-borne Son , yet it followes not that hee knew her after , but puts it out of doubt that hee knew her not before . So it is said that Michol had no children till her deaths day . This Virgine questionlesse was indued with excellent vertues , and was , no doubt , in godlinesse , and other Virgine-qualities , inferiour to none , no not to the purest , chastest , holiest , iustest , and modestest , that euer liued of that Sexe . Shee was most blessed , yet her happinesse consisteth in her Regeneration , rather then in her Generation , and in being the Member of CHRIST rather then His Mother , and in that shee bare Him in her heart , as well as in her Wombe . The WORD was not onely made Flesh in her , but shee also was made Flesh of His Flesh , and Bone of his Bone , and was animated by His SPIRIT . She did not only bring forth that man , that was Essentially GOD , but she also beleeued in that God that is substantially Man . And wheras other women either bring forth nothing , as Virgins ; or sinners , as all mothers ; this Virgin-mother brought forth a Saint , a SAVIOVR , by whom both shee , and all that loue Him truely , are saued and redeemed . I enuy not her praises , but I would not that the mother should bee so aduanced , as that the Son thereby should be dishonoured ; nor that whiles the creature is exalted , her Creator should bee depressed : For euen her owne Son was her Father , Hee made her , that was made of her : Shee that gaue Him Flesh , receiued both Flesh and Faith from Him ; and though shee brought Him into the world , yet Hee redeemed her out of the world . Some out of vanity will call her the Queene of heauen , shee is in truth a Saint in heauen , shining in heauenly glory , more then any Queene or Empresse in earthly , here below , yet shee is not the Queene of heauen : For her Son receiued not his Royalty of her , neither hath Hee inuested her with any * * I meane it not , as if any of them were either gracious , or glorious , in the same degree with her . other Royalty , then such as Hee hath bestowed on all , whom Hee hath loued and washed from their sinnes , whom Hee hath made Kings and Priests to GOD . It is the pleasure of some to call her our Lady , a Title which shee knowes belongs not to her , though perhaps endowed with greater grace and glory , then any other Saint besides . For CHRIST IESVS is our onely LORD , and hers as well as ours ; and as Hee receiued not His Lordship from her , so Hee hath not bestowed it on her . Hee is the onely Head and Husband of the Catholique Church , Militant , and Triumphant , whereof His mother is not a Mistresse , but a Member ; and which hath indeed a LORD , but not a Lady . This onely will I adde , he that speakes , or onely thinkes a thought dishonourable of the Mother , it is pitty hee should receiue any honour by her SON .

Of the Incarnation of Christ .

THE WORD was made Flesh , Hee that was true GOD , became also true Man , without diuision of Person , or confusion of Natures , assuming that Hee had not , and continuing what Hee was . Being Creator Hee became a creature , that wee creatures might be brought into fauour with our great Creator : Being GOD Hee was made Man , that what wee had lost by man , wee might recouer by Him , that was GOD and Man . Being GOD Hee tooke the nature of man vpon Him , and marryed our flesh vnto His Deity , that man , which was for his adultery separated from his GOD , might by Him , who was truely Flesh , be marryed and ioyned anew vnto his GOD . It was miraculous that a Virgin chast shold bring forth a Sonne , but not to be doubted of , considering Gods Omnipotence . For He that could make the world of nothing , Hee that was able to take Adam out of the earth , He that could giue Sarah a child in her old age , He that made Aarons rod bud : He was as able ( doubtlesse ) to make the wombe of a virgin fruitfull . For with him nothing is impossible : if he doe but speake the word , it is done . It is strange that God should bee man , that a virgine should be a mother , that the mother should bee daughter to her owne sonne ; and that a mortall and weake woman should conceiue & bring forth the immortall and Almighty God . But let vs turne vp our eyes to God , and grant that he is able to doe that which wee are not able fully to comprehend . In things of wonder we must ascribe the reason of worke to the power of the worker . In a word , our Sauiour , by his Incarnation , hath honoured both sexes : Mans , in taking of his shape : and Womans , by being conceiued , borne , & brought vp by a Woman : And so amends hath beene made in that Sexe : For as a Woman brought sinne into to the world , so a Woman also brought forth , and brought vp that SAVIOVR , by whom alone wee are deliuered from our sinnes . As by a Woman came Sinne , Sicknesse , Sorrow , Bondage , Errour , Death : So in a Woman came a Sauiour for Sinners , a Physitian for the Sicke , a Comforter of the Heauy-hearted , a Redeemer for Captiues , a Guide for Straglers , and euen Light and Life it selfe for them that sit in darknesse , and in the shadowe of Death .

Of Miracles .

A Miracle is some extraordinary thing done by the power of God , aboue the course of nature , such as was the creatio of the world of nothing , the diuiding of the red sea , the standing of the Sunne in the dayes of Iosua , the Mother-hood of that vntouched Maiden , the turning of Water into Wine , and such like .

Some things may bee aboue nature , as the conuersion of a sinner or true saith in Christ , which is aboue created and corrupted nature , and yet no miracle , being common , ordinary , and vsuall in the Church . Some things are strange and wonderfull , yet no miracles , because there are naturall causes of them , though perhappes not certainly discerned alwayes , nor of all , as Comets , Earth quakes , Eclipses , ( excepting that Eclipse of the Sunne at the Crucifixion of Christ , which to see it was ashamed and amazed : ) so it is maruailous , ( but not miraculous ) that the Crocodile should eate , and not moue his neatheriaw , that the Salamander should indure the fire vnburnt , that Pismires shold prouide for Winter , that the King amongst the Bees should onely want a sting , that a Worme should worke out Silke , and that a Spider should draw a Webbe out of his owne bowels to intangle the Flies with . Furthermore , some things are strange and beyond nature , yet not miraculous , not truely miracles , because they are done by the power and assistance of the Diuell , as are many things said and done by such are possessed of Diuels . Miracles were wrought in the Primitiue Church very often , till the Christian Faith was sufficiently confirmed : but now hauing beene so aboundantly confirmed , so generally beleeued , hee were himself a very wonderment , that will not now beleeue it without a wonder . And because that Antichrist shall come with his lying wonders ; that is , either not true , but appearing to bee true ; or , truely tending to maintaine his lies and errors , therefore we must take heed of wonders , that we be not by new wonders misled and drawne away from the old way . For his wonders serue not to confirme the faith , but to try the faithfull . This is a Lesson neuer to be forgotten , No signe , no wonder , no miracle must withdraw vs from Christ and his faith : but and if any Man or Angell should preach otherwise then we finde written in the holy Scriptures , or shall presume to adde to , substract from , or to change the faith receiued , wee are to hold him as accursed . If there arise among you a Prophet , or a dreamer of dreames , ( saith Moses ) and giue thee a signe or a wonder , ( and the signe & wonder which he hath told thee , come to passe ) saying , Let vs goe after other Gods , which thou hast not knowne , and let vs serue them : What then ? Thou shalt not ( quoth he ) giue eare to the words of the Prophet , or dreamer of dreames : Why so ? For the LORD your GOD proueth you to know whether you loue the Lord your God with all your heart , and with all your soules .

Of Marriage .

MArriage is the Coniunction of but one man , and but one woman : for if it were lawfull to haue two wiues at once , our Sauiour would not haue said , that hee that puts away his wife , except for adultery , and marries another , commits adultery . The Man and his Wife are a matrimoniall Creature : the Man is as the soule , and the Woman is as the body . The Man [ as Soule ] is to animate and rule , the Woman [ as body ] is to be animated and ruled of the Man . The soule ( they say ) followes the temperature of the body as concerning operations : and it is often likewise seene that the house goes much after the House-wifes humour : The husband is the wiues head , the wife then is as the husbands body . Who but mad-men will mis-vse their bodies ? And who but bad women will mis-vse their heads ? Our women are very curious in decking and dressing of their heads , I would they were as carefull in pleasing of their husbands . I hold them best carefull , that are carefull of both their heads together . Of both her heads , what if I said her husband was the better ? For her owne head is but head of her body , but her husband is head both of her head , and of her body : her head serues to rule her body , but her husband serues to rule her head ; her head is the better part of her body , but her husband is the better part of her selfe . It is true , hee without her is a bodilesse head ; and as true againe , shee without him is a headlesse body : Wisedome , Fore-cast , and Direction , belong to the head , to Obey , to Bend , and to bee Gouerned , are for the body . Sure hee is an ill head , that wanteth wit , forecast , care , and gouernement ; and she is as bad a body , that is vnruly , vntractable , and which wil not be directed . A good wife is like a Marchants Ship , laden with all kinds of vertues , as it were with wares ; shee is for labour , and not to lie still , and is fitted for burthen rather then for battery ; Her Pilot and her Owner is her husband . It is certaine , women must be obedient to Princes , as Subiects ; to Pastors , as Sheepe ; but to their husbands onely as they are their wiues . Wee requite in a looking-glasse principally , that it do truely shew vs the colour of our faces , for though it be set in gold , or bee deckt with pearles , yet if it bee deceiptfull , wee care not for it ; the Gold or Pearles may bee esteemed , but it is contemned . The principall commendation of a wife , is not gold , siluer , wealth , or out ward brauery , but Modesty , Chastity , Piety , Verity , Sobriety , and Humillity ; If these things bee in her , shee is worthy loue , and will win the heart of any man , that is a man , and not a Bedlem , that is a man , and not a deuill : But though she bring wealth and worship with her , yet if these things be wanting in her , which were chiefly expected of her , and are most required , surely she is but as a deceiptfull glasse ; a man is meerely cousened in her : And though she haue brought with her coffers of gold , yet can she not but be in truth contemned ; except she mend her manners . Riches , Beauty , Brauery , greatnesse of birth , in a vicious , proud , profane , and head-strong woman , are but as good flowres , or fine feathers , stuck in a peece of dung .

Of a King .

GIVE vnto Caesar the things that are Caesars . Caesar is euery free , full , and absolute Monarch . The things of Caesar are Loue , Honour , Reuerence , Obedience , Fidelity , Tributes , Subsidies , Customes , and supreme Authority vnder GOD , ouer all his Subiects in all Temporall and Secular things . A King is a cetaine Mixed Creature , made of all the people in a Kingdom . Man is a little world , and a King is a little Kingdome : There is not a man within his Kingdome , but he is as a part and member of the King : Therefore as euery member of the body serues in his place for the good of the whole body , and is obedient to the head , where wisedom , power , prouidence , and gouernment lyeth : So euery Subiect should serue for the good of the State , and seek it in his place , and shold shew himselfe obedient to the King , who is his Head : And as the head challengeth a right in euery member , and therefore doth good vnto them all , and is affected with compassion , if euen the smallest of them bee wronged , or ill affected : So a King hath a certaine right in all his subiects , hee should animate and rule them all with his authority , and by his Lawes : hee should study the welfare of them all , and should be affected truely with all their wrongs and miseries . The head will yeeld to the cutting off an ill-affected member , chusing rather that one should perish , then all ; but it is not simply delighted in the death of any of the members . So a good King loues not to destroy any of his subiects , but had rather saue a thousand , then kill one ; yet hee doth , as it were , enforce himselfe to draw his sword , as knowing that it is better to cut off one , then disturbe or loose all . But though the head may determine to cut away a member , yet doth it not by it selfe , but by some other member , or instrument : so though iudgement and determination belongs vnto the King , yet executions thereof are fittest by farre to bee performed of others . But al-be-it the head agree to the destruction of a member , yet no member is seene to lift it selfe vp against the head with violence ( as it were ) to strike , or hurt it : So is it altogether sauage and vnnaturall for Subiects to lay violent hands vpon the sacred bodies of their King , who is as Mount Sinai , which , was not to bee touched vnder paine of death . Mercy and Iustice are two saue-gards of a King , and most comely for him . If nothing can be safe from him , there can be no safety for him : His safety and security stands in the safety and security of his Subiects , of whom it is safer for him to be loued , then to be feared : It is surer for him to tye them to him by Princely humanity , then to exasperate and awe them with tyrannicall seuerity . The King of the Bees himselfe is alone without a sting ; Nature would not that he should be cruell , and hath left his anger without a weapon . Doubtlesse Clemency is a Princely vertue . Herein a King may shew himselfe like the KING of Kings , who though able easily to be reuenged of all , that doe offend him . yet is he so indulgent , that he pardons many , and sometimes deferres the punishments of His veriest enemies , and strikes not alwaies , when cause is giuen Him . Euery King should remember to serue the KING of Kings , CHRIST IESVS , to whom all Kings are Vassals . It is iust that they should be punisht with rebellious , treacherous , vnfaithfull , and wicked Subiects , that themselues neglect the Lawes of their SOVERAIGNE , and are vnfaithfull to their GOD : And herein a King doth most of all serue CHRIST , to wit , in doing that good , and hindring that euill , which hee could neither do , nor hinder , but as he is a King . Some think a woman may not raigne . What did Debora among the Ifraelites ? If woemen ( as many Virgines , and Widdowes ) may be Ladies and Mistresses of seruants , euen Males , Why may they not be Queenes , if the Prouidence of heauen bring them to it . The Regall power is neither Masculine , nor Foeminine , but Diuine . Sonnes are tyed to honour their naturall mothers , and surely without staine vnto their sexe , and what blemish or indignity can it bee to men to honour their Politicall Mother ? Hee that honours an absolute Potentate aright , whether King or Queene , honours the power and authority , which is Diuine and not Humane , and honours the person for the Power , & not the Power for the person : Bee the person good or bad , the Power is good , it is of GOD : And it may fall out that an euill man may bee a good Monarch : But whatsoeuer the Monarch is , the Monarchy , the Monarches power is euer good , and neuer bad : For there is no power , but of GOD ; and the powers , that be , are ordained of GOD : Whosoeuer therefore resisteth the Power , resisteth the ordinance of GOD . And they that resist shall receiue to themselues condemnation . Let euery soule therefore bee subiect vnto the higher Powers , and not because of wrath onely , but euen for conscience sake .

Of the Immortality of the Soule .

THE soule ( saith Austen ) is a created Substance , Inuisible , incorporeall , Immortall , being like to GOD , that made it . It is possible that the sould should be destroyed , as it was for the Sunne to stand still , for the sea to stand diuided , for the fire not to burne the three children , but this is not by the nature thereof , but in regard of the power of GOD , who is able , if Hee pleased , to turne the whole world into nothing , as Hee once made it of nothing . But indeed the soule of a man shall neuer die , shall neuer bee dissolued as is the body , but continueth whole and firme for euer . For the proofe hereof I suppose it the surest way for euery man to fortifie himselfe with the vndoubted testimonies of holy Writ . The Spirit ( saith Ecclesiastes ) returnes to GOD that gaue it . The soule of the poore beggar was in ioy , but the soule of the rich Epicure was in torment , after their bodily death . CHRIST said to the Thiefe now a dying : This day shalt thou bee with Mee in Paradise : And to His FATHER , Into Thine hands I commend my Spirit . Steuen being now ready to depart , prayed , LORD IESVS , receiue my spirit . Saint Paul saith , Wee loue rather to remoue out of the body , and to dwell with the LORD : And againe , I desire to bee dissolued , and to bee with CHRIST . By which it is most certaine that the soule doth liue after the body is dead : But what though the soule shall liue for euer , if it liue in paine , as the soules of the damned do ? Surely it were better not to be , then to be tormented and out of ease : Therefore let vs die before wee die , and leaue our sinnes before wee leaue the world . If our soules do die to sinne in this life , they shall not die by sinne in the life to come : If they liue to GOD by grace in this world , they shall liue with GOD in glory in the world to come . The world is mortall , but the soule of man is immortall ; Why should that , that is immortall , bee pind on that , that is mortall ? Why should the soule that cannot die , be buried in the loue of those things that cannot but die , and come to nothing ? The body is mortall , the soule is immortall : why should wee make more account of That , then This ? Why should we desire a good body , and care not though wee haue a naughty soule ? If we neglect our soule , we shall not saue our body : if we forget out soules , we forget our selues . The soule was not made for the body , but the body for the soule : The soule therefore shoule be preferred to the body , but he which neglects the chiefest , and sets most by the meanest , corrupteth both , and condemnes himselfe ; But he , that looketh well to his soule , though hee be more carelesse of the body , yet he shall not proue vnlucky ; for in tendring the safety of his soule , hee shall saue his body also .

Of the Resurrection of the Body .

THERE is a resurrection of the iust and iniust ; the iust shall rise to iudge , the iniust to be iudged ; the iust shall be absolued , the iniust shall be condemned : Euen that body that fell , the selfe-same shall rise againe by GODs Omnipotency : For euen they that sleepe in the dust shall rise ; that must rise againe that fell ; this mortall must put on Immortality . I shall see GOD in my flesh ( saith Iob ) mine eyes shall behold Him , and none other for mee . If there were no resurrection , then is not CHRIST risen againe , for in Him we all dyed in Him we are all raised vp from death ; and this we haue in Soe , the day shall come when we shall haue it in Re. Neither is there any reason that another body , and not the same , which serued CHRIST , and suffered iniuries for Him , should be giuen vnto a man , but it is host iust that the same body , which was burnt , or butchered , for CHRIST , should be glorified of CHRIST , and that a man should receiue his reward and rest , in that body , in which he performed his seruice . The body restored shall be a true body , and not a Spirit : For Gloria non tollit naturam , sed extollit : Glory doth not destroy , but perfite , Nature . All defects , deformities , weakenesses , and imperfections , shall be remoued , and all fulnesse , feature , fauour , strength , and perfections , shall be giuen it : And whereas many fall in their infancy , children of a spanne long , yet it is not to be imagined that they shall be raised vp of such a stature , but in the stature of a man , and yet the same body ; euen as the body of an old man for substance is the same it was in his youth , or child-hood , though enlarged , and otherwise disposed . And al-be-it it shall rise a spirituall body , yet it followeth not that it shall be a Spirit , no more then it was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a soule when it fell , because it was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an animall , or ( soule-body ) naturall body : but it is a naturall body now , because it is nourished and preserued by naturall meanes , as food , rayment , sleepe , physicke , recreation , labour : A soule-body , because it is gouerned of the soule ; so it is called then a spirituall body , because it shall be at the Spirits command , and shall bee more pure and subtill and fuller of agility , then it is in this world , and shall not haue need of such naturall and bodily helpes , to succour and sustaine it . In a word , all glorified bodies shall haue a temper of elementary qualities brought to such an equality , that heate shall not ouercome moysture , nor this that , but there shall be peace for euer without discord and contention . There is nothing goes from these bodies , nothing is put to them ; there is no defect , no superfluity , no aliment , no excrement ; their temperature is altogether invariable . Neither may it seeme harsh to any , that these our bodies shall be raised vp againe ; For GOD that knowes their frame , and is thoroughly acquainted with their substance , is Omnipotent and Eternall , and can most easily do it . If an Image or Statue were broken in peeces , yet so long as the worke-man , that made it , liues , and whiles his skill lasteth , his memory and fancie faile not , and matter wanteth not , there is hope it may be made againe , as good as euer . But GOD our Maker is One and the Same for euer , and both can and will performe all his Promises made in His Word . The howre shall come , in which all that are in the graues shall heare His Voyce ( the voyce of the Son of man ) and they shall come forth , that haue done good , vnto the resurrection of life , but they that haue done euill vnto the resurrection of condemnation . O that my soule might rise from sinne in this world , that my body might rise from death to Life and Glory in the world to come .

Of Life Eternall .

THEY , that haue serued GOD aright in this world , shall liue eternally with GOD in the world to come . They that haue liued vnto CHRIST , and haue dyed in the faith and feare of CHRIST , shall be raised by the Power of CHRIST , and shall enioy His face for euer to their vnspeakeable comfort , and contentment , and as men haue excel'd in grace , so they shall exceed in glory . It is more easy to tell what shall not be in that life , then what shall be . There shall be no mourning , nor misery , no want , nor weakenesse , no sinne , nor sorrow , no wearinesse , nor weeping , no death , nor dolour , no hunger , nor thirst , no ach , nor anguish , no diseases , nor discontentments , no troubles , nor tentations . But what shall bee there , who is able to expresse ? No eye hath seene , no eare hath heard , no heart hath yet conceiued . What are the good things which GOD hath prepared for those that loue Him . There is supreme Felicity , perfite Liberty , true Charity , sweete Eternity , immortall Happinesse , and happy Immortality , Eternal Security , and secure Eternity . There GOD shall be seene without end , loued without loathing , and praysed without wearines . There is whatsoeuer is desired , and nothing is desired which is not there ; Thy food is not thy rayment , nor it thy light , nor these thy mony : but there God will be all in all to all his children . They shall possesse him , and he them for euer , and for euer : For that life shall see no death , those ioyes shall haue no end , that state shal neuer sustaine a change . This life , this state , these ioyes , God of his mercy grant vs for Christ Iesus sake . To whom with the holy Ghost be ascribed all honor , praise , power , might and maiesty , now and euermore , Amen .