A Treasury of Similes, Part S · Part 79 – Part 103
The holy Spirit the earneſt pennie of our inheritance.
1 AS in a thing that is bought, there is ſometimes giuen an earneſt pennie, to wit, ſome part of the money agreed on, as wel for the beginning of the payment; as by conſequent, for the aſſurance that the bargain ſhal be held firme: So likwiſe the holy ghoſt, who by faith engendreth peace & ioy in the harts of the faithful, is the earneſt penie, aſſuring vsus, by this beginning of the ſpirituall bleſſings, which God promiſeth to his children; that he holdeth vsus for his poſſeſſion, purchaſed to the prayſe of his glorie; and that at the length he will gather vsus into the full enioying of the inheritaunce of heauen. Ephe. 1.13, 14. Rom. 8. 29, 30.
2 Like as when a man dooth purchaſe an inheritance, he firſt giueth earneſt that is, ſome part of the money promiſed, that ſerueth as a beginning to the payment of the totall Summe: So God hauing redeemed vsus by the bloud of Ieſus Chriſt, giueth the earneſt pennie of his holy Spirit; that is to ſay, a beginning of knowledge of the true God, of ſanctification, of louelove to God, of righteouſneſſe, and of peace, and ioy in the holy Spirit, attending vntill hee finiſh in vsus the communication of that light, ioy, holineſſe, and glorie, that we ſhall hauehave perfectly in heauen. Ephe. 1.13, 14.
3 As among men, when things that paſſe too and fro, though they bee in queſtion, yet when the Seale is put too, they are made out of doubt: Euen ſo when God by his Spirit, is ſaid to ſeale the promiſe in the heart of euerie particular beleeuer, it ſignifieth that hee giues vntounto them euident aſſuraunce, that the promiſe of life belongs vntounto them. Ephe. 4.30.
Sluggards.
AS the Drunkards drinketh till he hath drunke all the money out of his purſe, and all the wit out of his head, and all goodneſſe out of his heart, that there is no difference between him and the beaſt, except it be in this; that the beaſt can goe and keepe his way, which the drunkard cannot doo: So the Suggard ſleepeth in all ſecuritie, and neglecteth his buſineſſe, and puts off all care, for doing of all his duties, vntill he hath ſlept all thrift out of his ſhop, and all his friends out of his companie, and all Gods graces out of his hart, and all comfort out of his ſoule, and all ſtrength out of his body, and all conſcience out of his dealing; till his ſtocke be ſpent, and his occupying decayed, and his cuſtomers gone; and Gods ſpirit gone, and all be gone; and till nothing be left but feare and ſhame, with pouertie, penurie, and a bare head and feeble ſhoulders to beare off the blowes.
Singing of Pſalmes.
1 AS that is a godly ſorrow, that driueth vsus to prayer; a bleſſed heauineſſe, that maketh vsus ſeeke vntounto the Lord: So that is a godly mirth that endeth with Singing of Pſalmes, and heauenly ioy, that at the leaſt wiſe maketh vsus more fit to ſerue God. 2. Cor. 7.10. Col. 3.16. Ephe. 5.18. Iam. 5.13. 2. Chro. 35.25.
2 As no man can truely pray, without the feeling of his wants: So no man can Sing from his heart, vnleſſe he hauehave ſome perſwaſion of Gods fauour; and ſo as affliction driueth him to pray; ſo mirth mooueth him to Sing. Act. 15.25.
3 As all knowledge is increaſed, eſpecially by hearing, reading, and conferring about the Scripture: So all affections are moſt of all ſtirred vp, by meditation, prayer, and Singing of Pſalmes. Pſal. 147.1.
4 Like as when the light of the Goſpell came firſt in, Singing of Ballads (that was riſe in Poperie) beganne to ceaſe, and in time was cleane baniſhed away in many places: So likewiſe the ſudden renuing of them, and haſtie receiuing of them eueryevery where, maketh vsus to ſuſpect, leaſt they ſhould driue away the Singing of Pſalmes againe, ſeeing they cannot ſtand together; of which wee are ſo much the more iealous, becauſe we ſee that in other places alſo, where theſe bee not receiued in, yet the Singing of Pſalmes is greatly left, ouer that it had wont to be.
5 As the vngodly hauehave a grace in their wickedneſſe, and are the better liked of among the vngodly (though indeed they are then moſt deformed) So this ſinging of Pſalmes maketh vsus comely before God, and louely in the eyes of his Church, when we (hauing prepared our harts therevnto) do ſing with affection, with reuerence, & with vnderſtanding. Pſal. 331. Reue. 14.3.
6 Euen as a coſtly garment may be comely in it ſelfe, yet ſhall it not become vsus, vnleſſe we be fit for it, and it be well put vponupon vsus: So though to ſing be neuer ſo comely in it owne nature, yet it becommeth not vsus, except we be prepared for it, and do ſing Dauids Pſalmes with Dauids ſpirit. Ephe. 5.19. Colloſſ. 3.16. 2. Chro. 29.30.
7 Like as the expert Phiſitions vſe for the moſt part to annoynt the brinks of the Cuppes with hony, when they miniſter their bitter potions to ſicke children, leaſt they ſhould abhorre their health for the bitterneſſe of theyr drinkes: Euen ſo the holy Ghoſt perceiuing that mankind is hardly trained to vertue, and that we be very negligent in things concerning the true life indeed, by reaſon of our great inclination to worldly pleaſures and delectations, hath inuented and mixed in his forme of doctrine, the delectation of Muſicke by the Pſalmes, to the intent that the commoditie of the doctrine, might ſecretly ſteale into vsus, whilſt our eares be touched with the pleſantneſſe of the melodie: ſo that for this ende be theſe ſweete and harmonious ſongs deuiſed for vsus, that ſuch as be children, either by age, or children by maners, ſhould indeed hauehave their ſoules wholeſomely inſtructed, though for the time, they ſeeme but to ſing onelyonly.
Sinne the cauſe of affliction.
AS no man ought to accuſe and blame the Phiſitian, as though he were the onelyonly occaſion of the corrupt humours within the bodie, notwithſtanding that he hath brought and driuen them out, that a man may euidently ſee and perceiue them; but the misbehauiour and vntemperate diet of the man himſelfe, is the very right occaſion, and the onelyonly roote thereof: Euen ſo we ought not to aſcribe any blame or fault vntounto God, if he ſend vsus heauineſſe, paine and trouble, but to thinke that it is a medicine and remedie meete for our ſinnes; and eueryevery man to aſcribe the ve…ie cauſe and occaſion thereof vntounto himſelfe, and his owne ſinnes; and to referre blame to nothing elſe. Dan. 9.5, 6, 7. Ionah. 1.12.
Our Spirit muſt ſtriue to ouercome the fleſh.
LIke as the Spirite farre paſſeth and ouercommeth the fleſh in Chriſt: Euen ſo muſt it do in vsus alſo, that we hauehave more reſpect vntounto God, and vntounto life euerlaſting, then vntounto this our worm eaten fleſh.
Sinnes of others are not to be imitated, or to be our excuſes.
LIke as if in walking, thou ſhouldeſt ſee him fall that goeth before thee, thou goeſt not to fall with him, but thou art to be ſo much the more circumſpect that thou fall not as he did: Euen ſo we are to remember, that thoſe foule falles, and groſſe faults of Dauid, and of S. Peter, and of others, are ſet before vsus, firſt that they ſhould be to vsus as a mirror of the frailtie and weakneſſe of man, to acknowledge, that if we be exempted and freed, it is by the grace of God: and ſecondly, that we ſhould ſo much the more ſtand vponupon our guard, and be watchfull, leaſt we likewiſe fall.
Sorrow for imminent daunger of death, warre, hell, &c.
AS there was great lamentation in Syon, becauſe of Gods iuſtice for their ſinnes: Or as there was great lamentation for Pharao in Egypt, becauſe hee was a Lyon in the land, and a Dragon in the Sea; and as there was great Sorrow, faſting, mourning, and weeping among the Iewes becauſe the King had decreed their deaths: Euen ſo wee the inhabitants of England, hauehave great cauſe of lamentation, faſting, mourning, and weeping, becauſe death is ſcaling our windowes, the beaſtes of the fields, to wit, the Pope and the Spaniard, hungring to deuour our bodies, to ſpoyle our Countrie, and to ſhed our bloud as water vponupon the land; and our ſoules as prepared for the fire of hell, by reaſon of ſinnes in the common ſort; of horrible crueltie in many of them that are mightie; and of the generall ignorance of Chriſt, according to his Goſpell, in euerie ſort. Iere. 9.17, 18, 19. Ezech. 32.1, 2, 3. Heſt. 4.3. Iere. 9.12. Ezech. 32.4, 6. Math. 7.19. & 13.42, 49. Hoſ. 7.3, 4, 5.
Saluation is from God alone.
AS the vertue attractiue to draw Iron, is not in the Iron but in the Adamant: Euen ſo the vertue and power of Saluation, lyeth not in the Miniſter, but in the power of the word, wrought by the ſpirit of God.
By our words, deedes, geſtures and moouings, Sathan knoweth the ſecrets of our hearts.
AS a man holding in his hand an Angling rod, and with a baited hooke fiſhing in an obſcure and troubled ryuer, although he doth not ſee the fiſh ruſh vpō the baite, yet hee perceiueth verie well, that the fiſh is taken, and hanged vponupon the hooke, becauſe the Corke or barke of his fiſhing line is pulled downe, and hid vnderunder the water: So Sathan, that moſt ſubtile and wily fiſher, although he ſeeth not our thoughts, beeing in the ſecrets and bottomes of our hearts, yet notwithſtanding, by outwarde ſignes, he many times doth know them; as by our words, (for out of the abundance of the heart, the mouth ſpeaketh) by our actions, and by the geſtures of our bodies. Math. 15.19, 20. Prou. 6.18.
Our dutie to read the Scriptures.
1 AS Artificers with their tooles and inſtruments, doo finiſh their worke: So by reading of the holy Scriptures, our ſelues are corrected, formed, and renued. Col. 3.16. 2. Pet. 1.19. Ephe. 6.17. Rom. 15.4. 2. Timo. 5.16. Act. 17.11. Pſal. 119.105. Dan. 9.2.
2 As Artificers cannot transforme earth or wood into ſiluer or gold, onelyonly they can by their Art and workmanſhip, giuegive forme and ſhape vntounto things: But by the reading of Gods word, thou maiſt of a woodden or earthen veſſell, make a veſſell of gold or ſiluer; as ſaith the holy Apoſtle Saint Paul, 2. Timo. 2.20, 21.
3 Like as there are ſome ſpices, which without bruſing do yeeld no ſmell, but the more they be chafed the ſweeter they are: Euen ſo is it with the holy Scriptures, ſuch as read but little can find no taſte, but the more they be pervſed and read; the more doo they yeeld foorth the treaſures and pleaſant fruits hidden in them. Pſal. 25.14. Iohn. 7.17. & 6.45.
4 As increaſe of ſtrength groweth to the body by meate: Euen ſo the like groweth to the ſoule, by the reading of the holy Scriptures.
5 As a barre of yron by long lying in the fire waxeth hot, red, and of the nature of burning fire: Euen ſo that ſoule that daily imployeth it ſelfe in reading, and meditating the word of God, groweth to bee ſpirituall, diuine, heauenly, and kindled in the word of God. Ioh. 5.3….
6 As ſome Birds vſe to ſit by the waterſide, that ſeeing the ſhaddow of rauening foules flying in the ayre, they may eſcape them by leaping into the water: So muſt Chriſtians bee euen conuerſant in the hearing and reading the word of God, that ſo they may behold as in a Glaſſe, the ſleights of the Diuell, may eſcape them, and ſo maketh it their Glaſſe to ſee their own ſinnes in; all which would (without vnfained repentaunce) bring condemnation.
The Subiects dutie to their Magiſtrates.
1 AS Saint Peter admoniſheth ſeruants to be ſubiect to their Maiſters, albeit froward and peeuiſh: So are Subiects bound to obey their Magiſtrates, albeit an infidell, a wicked man or an Idolater. 1. Pet. 2.18. Rom. 13.1. Tit. 3.1. 1. Pet. 2.13, 14.
2 As Chriſtian Religion dooth not ſubuert the order of Policie: So the wickedneſſe and impietie of the Magiſtrate, dooth not depriue him of his right to commaund; neither dooth it exempt the Subiects from their dutie to obey.
3 So long as there remaineth in Princes, the Image and ordinance of God: Euen ſo long continueth the bond of Subiects, to yeeld obedience to Magiſtrats, not as to men, but as to God. Exod. 9.16. Dan. 2.37. 1. Sam. 21. 1. &c. Iere. 26.7. & 29.7. & 35.9. Ezech. 29.18. 1. Sam. 26.9.
4 As God armeth the Magiſtrate with the ſword, for the preſeruation of his Subiectes, againſt the violence of their enemies, and to enforce rebels to yeeld obedience to their lawfull decrees: So when alone, or with his Sargeants & Officers, he is not able to performe this dutie, he may and ought to command his Subiects to helpe him to execute his office; and they are bound at his commandement to take armes, & to employ themſelues. Iudg. 5.9, 23.
5 As by naturall affection, the handes and other the members of the body, doo ſtand bound to employ themſelues for the ſaftie of the body, but eſpecially of the head, againſt all violence and iniurie: So likewiſe ought all Subiects, to thinke vponupon the naturall bond and affection, and in dutie vnderunder the conduct of their head, to preſerue the body of the Comminaltie; but eſpecially the perſon and authoritie of their Prince and Magiſtrate, againſt the violence and endeuours of their enemies. 1. Sam. 11.6, 7. Iudg. 21.8. &c.
6 As the Magiſtrate is by God authorized to leauie tolles, taxes, tributes, and many other Subſidies of the people: So are the Subiects bound to furniſh and pay them. Rom. 13.6, 7. Math. 22.21. & 17.25, 26, 27.
Saluation is deſired of the godly.
AS all men of themſelues be ſinners, & throgh ſin are in Gods wrath, baniſhed far away from him, condemned to hell, & euerlaſting damnation; and none is clearely innocent but Chriſt alone: So euerie ſoule inſpired by God, is deſirous to bee deliuered from ſinne and hell, and to obtaine at Gods hands, mercy, fauour, righteouſneſſe, and euerlaſting Saluation.
Free from Sinne by faith.
AS wee being in the ſeruitude of Sinne, demonſtrate and make knowne our ſeruice, by giuing ouer our member by the obeying of Sinne from iniquitie: Euen ſo wee being made free from Sinne by faith in Ieſus Chriſt, & indued with Gods ſpirit, a ſpirit of libertie, muſt needes demonſtrate this freedome and libertie, by giuing ouer our members to the obedience of the ſpirit, by the which we are lead and guided from vertue to vertue, and al kind of holineſſe.
No Sanctification, except we be vnited to the Church.
EVen as the ſpirit of man, dooth not ſtrengthen the members of the body, vnleſſe they bee faſt and ſurely ioyned together: So the holy Ghoſt, doth not reuiue and comfort the members of the Church, when they fall away, and will not continue in league and fellowſhip with the ſeruants of God, longer then they are faſt bound, and knit to the congregation of Gods people, in louelove and peace in Chriſt; the holy Ghoſt doth miniſter no ſtrength, no conſolation, no comfort vntounto them; there remaineth nothing elſe in ſuch men, but a numneſſe, and extreame blindneſſe in heauenly things. And whiles in their arrogancie and pride, they forſake and condemne the church of God, becauſe they cannot drawe it into ſubiection, to their fond and fantaſtical humours, they become of men, diuels incarnate.
Sinne is to be reproued in all eſtates.
AS thoſe which hauehave Corne fields, thinketh it not a thing vnmeete to be told by their ſeruants, of thiſtles and weedes which would hinder and marre the Corne, if they prouide not to hauehave them plucked vp: Euen ſo it is not an vnworthie thing, to ſhew vntounto thoſe which are of high calling, the hurtfull and daungerous weedes, which would ouergrow and choake the heauenly ſeede of the Goſpell, ſowne in the Lords field.
Sathan inflameth wicked cogitations into our minds by his temptations.
AS the Smith doth not make himſelfe the hote coales that be in his Forge, but doth blow the fire with bellowes, and ſo the coales are kindled, and made hote and fierie: So, the Diuell doth blow and inflame thoſe daungerous and wicked cogitations, which are conceiued in our hearts & minds, with the bellowes of manifold temptations, and ſo labouring to kindle the fire of all iniquitie, he miniſtreth nouriſhment to all our wicked and damnable purpoſes. For the heart of man, is like vntounto a Smithes Forge; his euil & bad cogitations are hote burning coales; he that doth blow the bellowes, to make them burne vp, and to conſume both our ſoules and bodies, is the Diuell, that auncient enemie of our happineſſe and ſaluation.
Sathans craft to deceiue Eue, and the world.
EVen as a Fouler doth lay abroad and ſpread his net, to take the Birds, where baite is, & there they may feede: So the Diuell, when he would take Eue, ſpread his net in gluttonie, and tempted her with a beautifull Apple, till at the length, to the harme and woe of all their poſteritie, both ſhee and her husband were taken, and trapt to our woes. Gene. 3.1, 2. &c. Oſe. 13.6. Luk. 6.25.
Similitudes in the Scripture.
AS Images and Pictures are not in all points alike, or correſpondent to that which they repreſent, but differ in colours, bigneſſe, or thickneſſe: So the things and Similituds in the Scripture, are not in all points alike to that which is likened vntounto them.
Seruice of man.
AS that Seruice of men which is done by conſtraint, careleſly, and negligently, is iuſtly hated & reiected: So the Lord hateth & reiecteth all Seruice of man, which proceedeth not from a chearefull louelove, and earneſt zeale of his glorie. 1. Cor. 13.13. & 16.14. Tit. 2.14.
Sathan called God.
AS the belly is called a God, becauſe they which are giuen to the pleaſures thereof, make more account of it then of God: So after the ſame ſorte is Sathan called a God, and the Prince of this world. 2. Cor. 4.4. Iohn. 12.3. & 14.30.
Sinne is noyſome to Gods ſpirit.
AS the ſmoake of any filthie ſmelling thing, driueth away Bees: So the ſmoake of the dunghill of our corruptions, namely our Sinnes, will driue away the holy Ghoſt out of our hearts.
Swearers.
LIke as if we ſee a man hold vp his hand at the barre of an earthly Iudge, wee pittie him, and we are ſorrie for him: Euen ſo much more ought wee to pittie common Swearers & blaſphemers, who are no better before God, then rebels, that hold vp their hands at the barre of his iudgement ſeate, as guiltie malefactors. Exod. 2.7.
Little Sinnes to be regarded.
AS a man may die as well by the choaking of a Flie, as by the deuouring of a Lyon: Or as a Ship may as well be ſunke by too much weight of Muſtard ſeed, as of great ſtones and lumpes of lead: So likewiſe little Sinnes will ſinke a man to hell, as ſoone as great Sinnes.
Strength.
LIke as through wickedneſſe mans mind is ouercome, and brought into a baſe ſlauerie vntounto all euill: So likewiſe by Strength, it ouercommeth and hath the victorie, and is aduaunced vntounto freedome and dignitie.
The State of man.
AS the good eſtate of a Subiect or ſeruant, conſiſteth in this, that hee liuing in the fauour and good liking of his King, or Maiſter, procured by his loyall obedience and faithfull ſeruice, is free from all euils and iniuries, and enioyeth al things either needful, or pleaſant: So the State of man being pure from ſinne, is good and happie; otherwiſe, if by ſinning, and rebelling againſt God, he incurre his diſpleaſure, moſt wretched and miſerable.