A Treasury of Similes, Part G

A Treasury of Similes · Part G

p. 308Godlineſſe the beginning and foundation of righteouſneſſe.

1LIke as before the comming of our Sauiour Chriſt in the fleſhe, when ſacrifices were vſed, as God had then commaunded, it was appointed, that the ſame ſacrifices ſhould bee ſeaſoned with ſalte, or elſe the Lord would not allow of them: So likewiſe, vnleſſe we be ſeaſoned with the the ſalt of true Godlineſſe, we and all our doings, ſhall be vnſauerie to the taſte of the Lord; yea whatſoeuer wee doo, this being wanting, though it ſeeme neuer ſo glorious before men, yet ſhall it be loathſome in his ſight, as a thing defiled, and as a counterfeit righteouſneſſe. Leuit. 2.13. Mar. 9.49, 50.

2 As the buyer, while hee is in buying, diſprayſeth the thing which hee buyeth, and ſaith it is naught, it is not worth the price which yee aske, but when he hath bought it, ſo ſoone as he is gone, he boaſteth of his peniworthes, and ſaith it is better then his money: Euen ſo Godlineſſe, before a man hauehave it, he ſaith it is not woorth his labour, and thinks eueryevery houre too much that he ſpendeth about it, but when he hath found it, he would not looſe it againe for all the world: becauſe it maketh him contented with that he hath. Prou. 20.14. 1. Tim. 6.6.

3 As a Syence or impe that is grafted into a tree, doth in ſuch wiſe drawe away the ſap and force thereof, that it bringeth foorth fruite according to his owne kind, and not after the kind of the tree whereinto it is grafted: But with Ieſus Chriſt it is contrarie, for they that are grafted in him, doo in deede gather ſtrength from him; yet ſo, p. 309that they alter their nature, and bring foorth fruit, not after the kind of Adams children, but of Ieſus Chriſt, into whom they are grafted. Ioh. 15.5.

Good mens eſtate amongſt the wicked.

AS the good corne may not grow nor encreaſe, vnleſſe the vnprofitable weedes be weeded away: So except vicious men, and vagabounds were puniſhed, good men might not proſper, nor liue in peace.

Grace.

1 AS where Sothernwood, Lyſimachus, Poley, Calamint, Dictam, Nigella, Peutidanum, are laide or growe, there venemous beaſtes flie away: So where the Grace of God is, Sathan and euill motions depart. Math. 12.

2 As we ſee the leaues fall from the trees in a boyſtrous wind: So the Graces of God, ſhall decay and drop away in the wicked, one after an other, as though they were in a conſumption. Luk. 8.18.

3 As thoſe that were out of the Arke, though they had witte, glorie, riches and learning, were drowned in the floud: So likewiſe no wit, nor learning, nor riches without Grace, can ſaue a man from perdition. Gene. 7.21.

4 As that which is not in the veſſell, is not of the veſſel, nor commeth thereof, yet it is drawne out of the veſſell: So Grace is not of the Sacramēts, nor commeth of them, but ſpringeth of the eternal fountaine, of the which fountaine, the ſoule ſeeketh in the Sacraments.

5 As a man doth runne to the veſſell, when he ſeeketh the lycoure: So muſt hee which ſeeketh the lycoure of Grace, and hath it not, runne to the Sacraments.

6 As when the Weſt wind bloweth with her pleaſant blaſtes, the fouleneſſe and ſadneſſe of winter is put away, and the whole face of nature, waxeth new and young againe; as the trees are beautified with boughes, and the p. 310greene graſſe is diſtinguiſhed, with the ſight of diuers flowers; and the Sunne it ſelfe, and the ſhewe of heauen, dooth delight the eyes with a pleaſaunt aſpect: Euen ſo ſoone as the Grace of the holy Ghoſt doth blow vponupon the mind of man, foorthwith doth the deformitie and fouleneſſe of the former life paſſe away. And in the ſteede of vices, the whole life ſhineth with vertues of comelineſſe. So that man may be counted to be borne againe, & luckely to waxe yong.

7 As fire is kindled and ſtirred vp by often blowing and putting too of wood: So the Grace of God muſt daily be ſtirred vp by the vſe of the word, Sacraments, and prayer, and by meditating, ſtriuing, asking, ſeeking, and knocking. Math. 25.26. 2. Timo. 1.6. Gene. 17.1. Pſal. 119.57.

8 Euen as they are liker to retaine and recouer their health, who are carefull in vſing a competent diet of meate and medicine, then they who doo careleſly diſtemper themſelues in ſickneſſe, and in health, nor regarding what things are wholeſome or hurtfull for them: So likewiſe thoſe Chriſtians, who are carefull and painefull in ſeeking & ſeruing God, are farre liker to attaine to Grace, then they who are otherwiſe.

9 As it was the peoples dutie to come to the viſible Arke, and there to waite and looke for the Grace of God: So no man may hope for the Grace of God, except hee come to Chriſt viſible man, and eate his viſible fleſh, and doo incorporate the ſame into himſelfe by faith.

10 Like as a ſpring locke, which of it ſelfe can ſhut, but cannot vnlocke without a key: Euen ſo wee of our ſelues, may runne into ſinne and wickedneſſe, but wee cannot returne and come out of the ſame, without the keye of Gods Grace.

p. 311Gouernment of the common-wealth.

1 AS he muſt not take the Lute in hand, which is vtterly ignorant in ſinging and playing: So ought none to take the Gouernment of the common wealth in hand, vnleſſe he were endued with wiſedome and knowledge.

2 As the virgines of Veſta, had one time appointed vntounto them wherein they ſhould learne, an other, wherein they ſhould exerciſe, and the third, wherein they ſhould teach: So the like ought they to doo, that take any Gouernment of the common-wealth in hand.

God doth vsus not all the good he will doo, at a clappe, fearing leaſt we would vtterly abandon and looſe it.

AS a Father of an houſhold well aduiſed, who at the firſt daſh dooth not much aduaunce his ſeruants, but doth for them by little and little, the better alwayes to put them in comfort and hope to receiue aduantage at laſt, to the end that by this meane, they may be holden in ſeruice, and not depart from his houſe: Euen ſo God, during the time that wee are in this world, giueth vsus more hope, then he doth benefites (and yet it is plaine, that the graces that hee beſtoweth vppon vsus are infinite) for feare leaſt that if he ſhould make vsus great and rich at once, and ſhould giuegive vsus out of hand, all the good that he keepeth in ſtore for vsus, it would make vsus to abandon his ſeruice, as we ſee ſometimes it happened to the Iewes by this occaſion. Iere. 22.21.

Good turnes or benefites vnexpected.

AS the Fig tree bloſſometh not, hauing yet fruite moſt ſweete: So ſome men doo Good turnes and benefits, though they promiſe none.

p. 312A Gainefull man, but ſumptuous.

AS a fruitefull fielde which requireth great labour and charges, yet doth yeelde much profite to the owner, but none for it ſelfe: So a Gainefull man and thriftie, but yet ſumptuous, can leaue no ſtore of wealth behinde him for his heire. Such one, may be ſaid to bee pennie-wiſe, but pound-fooliſh.

Good-will.

AS a floud diuided into ſundry litle brookes or ſtremes, runneth both weake and ſmall: So Good-will, ſtretched towarde many, muſt at the length, bee feeble and faint.

God is not the cauſe of ſinne.

LIke as it happeneth ſometimes, that the ſelfeſame Wine being powred into a corrupt veſſell, is loſt and made palde, and looſeth his verdure, which Wine, as it is brought by the husbandman, and put into the veſſell, is both ſweete and good. Neither is it hard to vnderſtand, how one and the ſelfeſame act, may as touching one, bee vicious: and in reſpect of an other, iuſt. For as when a murtherer and a hangman doo kill a man, the act as touching the matter or ſubiect, is all one, namely the death of a man; and yet the murtherer dooth it moſt vniuſtly, and the hangman by law and iuſtice: Euen ſo God is not the cauſe of ſinne, for if we will ſpeake properly, and that it may the more manifeſtly appeare, we muſt marke, that one ſelfe acte, as it is deriued and commeth from God, it is both good, iuſt, and holy. For puniſhment is by God impoſed and laide vponupon wicked men; and to puniſh ſinnes, no man is ignorant, but that it pertaineth to Iuſtice. Wherefore God in withdrawing his grace from the vngodly, and miniſtring ſome occaſions which might moue to good things, if they happened to right and iuſt p. 313minds, and which hee knoweth the wicked will turne to euill, may after a ſort, (though not properly) be ſaid to be the cauſe of ſinne. And vndoubtedly, that act, in that it paſſeth from vsus, is ſinne, but not as it commeth from God: For in that it commeth from God, it is moſt perfect Iuſtice.

God is not the author of euill.

1 LIke as if a man cut with an euill or dull knife, he is the cauſe of cutting, but not of euill cutting or hackling of the knife, but the badneſſe of the knife is the cauſe therof. Or if a man ſtrike of an Inſtrument that is out of tune, he is the cauſe that the ſtrings ſound, but that they ſounde iarringly and out of tune, that is in themſelues, and the man that ſtriketh them, is not to be blamed for it: Euen ſo it is no good argument, neither followeth it, that becauſe all things are done and come to paſſe by God his determinate will and prouidence, that therefore he ſhould be the author of euill. For ſeeing one may be the author and cauſe of an action, and yet not of the euill in the action, it doth not therefore follow, that if God be the cauſe of the action, that by and by the euill in the thing muſt alſo proceede of him. Nay contrarily, this Doctrine is a ſealed truth: That no euill commeth of God in any worke, but though in eueryevery thing that is done, the Lord bee ſome worker, yet as he doth it, it is euer good. As by theſe places of Scripture may plainely appeare. Deut. 32.4. Iob. 8.20. & 34.10, 11, 12.17. Pſa. 5.4. Iere. 10.10. & 12.1. Dan. 4.34. Iam. 1.13, 14. Rom. 9.14. 1. Ioh. 1.6.

2 As a man that rides vponupon a lame-Horſe, and ſtirres him, the rider is the cauſe of the motion, but the Horſe himſelfe of the halting motion: So God is the author of eueryevery action, but not of the euill of the action.

3 As the wheeles of a clocke, whereof ſome runne forward, p. 314and ſome backward, but all to make the clock ſtrike: Euen ſo God and the diuell workes both to one ende, though God hauehave one good purpoſe, and the diuel & his miniſters hauehave an euill purpoſe: Yet there is no euill in God. Eſay. 45.7. Amo. 3.6.

God is not the author of ſinne.

1 AS he that maketh tooles and Inſtruments of yron, or other mettle, maketh not ruſtineſſe and canker, neither is to be blamed, if thoſe things which he hath made, by reaſon of too much moyſture, duſt, or other corruption, ſhall afterward gather canker or ruſtineſſe: Euen ſo, that heauenly workeman, our God, did not bring in ſinne and iniquitie, neither can he iuſtly be blamed, if his creatures doo ſtaine and blemiſh themſelues with the fouleneſſe of ſinne and wickedneſſe; for hee made them good. Gene. 1.10.12.

2 As the earth affoording ſap, as wel to the euil trees, as to the good, cannot bee found fault withall, becauſe the euill tree bringeth foorth euill fruites: So much leſſe can God be called either the author, or cauſe of our ſinnes, although by his prouidence, he moueth all things, yea euen the vngodly. Act. 17.28. Pſal. 5.6. Pro. 6.16.

3 Like as that which is no fault in the maiſter of the houſe, is a great fault many times in any of his ſeruants, becauſe it is the breaking of their maiſters commaundement: Euen ſo doubtleſſe, the ſelfeſame worke is ſinne in the ſeruants and creatures of God, which to God is no ſinne, but an ordinarie worke, appointed for ſome ſpecial purpoſe, either for the manifeſtation of his power, as was the hardning of Pharao, or for the declaration of his merciemercy; as was the fal of Dauid, of Peter, of Mary Magdalen, and all other repentant ſinners.

4 As the Sunne ſending foorth his beames and heate, p. 315to the carrion, and ſo engendreth in ſome corruption, draweth to it ſelfe, neither corruption, neither yet any filthineſſe: neither yet dooth the Sunne by his puritie and brightneſſe, ſo purge the carrion, but that it remaineth ſtinking and corrupt: So doth God ſo worke by the wicked, that the iuſtice which is in him, doth not iuſtifie thē, neither yet is hee defiled by their wickedneſſe and corruption.

Godly men, wants nothing good for them.

AS a naturall Sonne, may aſſuredly truſt, that his Father will doo for him all things that may bee for his ſetting foorth, and preferment: Euen ſo we may vndoubtedly aſſure our ſelues, that hauing Almightie God to our Father, we ſhal lacke nothing, neither in this world, nor in the world to come, which may be profitable and expedient for vsus, towardes the enioying of the euerlaſting inheritaunce, which our heauenly Father hath prepared for vsus.

God alone ſufficient to his people.

AS the Sunne hath no neede to be holpen of the companie of any other lights, to giuegive light to the world; and as one ſoule is enough to keepe life and to gouerne the body: Euen ſo is one God alone, ſufficient to his people, yea to all the world, for all things aboundantly, without the helpe of any other.

God tempteth no man to ſinne.

LIke as if a man hauehave a ſeruant, which is a theefe, & yet neuertheleſſe he wold be eſteemed for an honeſt man; and to trie and proue him, his maiſter leaueth his purſe ful of money before him: If his ſeruant take & ſteale it away, is he a theefe, and doth he not declare himſelfe to be ſuch a one? Yes vndoubtedly. And now who made him a theefe? The maiſter, or the mony, which was left, where he p. 316might come by it? Surely neither of both, for the money is the good creatu…e of God. And when the maiſter put it before his ſeruant, …e did not compell him to take it, and to ſteale it. If this ſeruant had beene an honeſt man, hee would not hauehave touched it; or if he had taken it, he would hauehave brought it vntounto his maiſter, and would not hauehave kept it: But ſeeing that the ſeruaunt was then already a theefe, and had his hart giuen to theft, when hee had the occaſion to put in execution the wicked affection of his heart, he did it. And whereas he did it no ſooner, that was becauſe that he had not the occaſion and meanes. For if occaſion had beene ſooner offered to him, and if hee had found whereto to reach out his hand, he would not hauehave kept it in; and when hee beganne to put foorth his hand, he hath not onelyonly then begun to be a theefe, but hee hath onelyonly begunne to declare himſelfe what he was. As wee hauehave the example in Iudas, who was a theefe a long time, but he neuer ſhewed it, vntill he had opportunitie: Euen ſo, although that God hath giuen the occaſion to man, for to proue & trie him, and for to make him to make knowne that which is in his heart: It followeth not therefore that God hath done the ſinne, nor yet is the author of it, and that we muſt impute the fault to him, and not to him which hath committed it. Iohn. 12.6. Gene. 50.20. Iob. 1.11.

One God, and three perſons.

1 AS there is in man, the ſoule, the ſpirit, and the body, three diſtinct ſubſtances, which neuertheleſſe doo make but one man, and not three: In the ſoule there is the mind, the vnderſtanding, and the will: but theſe doo not make three ſoules, but one. In the Sunne there is the very ſubſtance of it, the heate and the light; and yet theſe, there be not thereby made three Sunnes, but one: If the light and ſhining be taken from the Sunne, we ſhould then ſee p. 317the body of it no more: And if the heate or warmeth be taken from the Sunne, we ſhould then not feele whether there were any Sunne in the skie or no: Euen ſo, if the word and ſpirit be taken from God, we ſhould then come by no knowledge of him at all. Therfore, wheras the Son and the holy Ghoſt, are ioyned vntounto the Father, it doth further nothing to the making of many Gods; but to the manifeſting of one true God, in nature and eſſence; and three in perſonnes and properties, which was to bee ſpread throughout the world, by the preaching of the Goſpell.

2 Like as the Sunne in the firmament hath three diſtinct and ſundrie things, of the which eueryevery one differeth from an other; as the Globe, the light and the heate: And although eueryevery one of theſe keepe ſeuerally their properties, yet it is but one Sunne, and is not diuided into three Sunnes: So in the Deitie, the vnitie of eſſence is not taken away by the diſtinction of perſons, and yet for all that, is there no confounding of perſons; nor chaunging of one into an other. For as there is but one Sunne in, & through the whole world; no more is there but one God. And as the Sunne ſheweth himſelfe by his beames: Euen ſo God as Father, doth ſhew himſelfe by his Sonne Ieſus Chriſt, which is his word, and eternall wiſedome: And as the Sunne by his heate, dooth make vsus feele his force: Euen ſo God maketh vsus feele his vertue by his holy ſpirit, which is his infinite power. Deut. 6.4. & 32.39. Eſay. 43.10, 11, & 44.6. & 45.5.18.22. 1. Cor. 8.6.

3 As reaſon, will, and memorie, are not three, but one and the ſame ſoule: So the Father, the Sonne, and the holy Ghoſt, are three diſtinct in propertie, and one God.

p. 318The holy Ghost compared to fire and water.

1 AS the fire is pure and cleane, and can ſuffer no vncleanneſſe: So the holy Ghoſt dooth purge, clenſe, and lighten the conſciences of Chriſtians, ſetting them on fire, with the louelove of God. Math. 3.11. Luk. 3.16.

2 As fire is an Element exceeding pure and cleane, and ſo neceſſarie for mans life, that we may in no wiſe want or forgo it: So alſo the water is very needfull for vsus, being a very cleare, pure, and cleane nature, and very meete for to repreſent and ſignifie, the nature, office, and properties of the holy Ghoſt. Or as the water doth renew and comfort the earth, maketh it fertile, cauſing it to bring foorth fruite, and alſo dooth waſh away the filthineſſe of the body: So the holy Ghoſt, dooth waſh, purifie, refreſhe, and water the harts and conſciences of the faithfull; moouing, ſtirring, perſwading, ruling, lightning, and finally, comforting them, and making them to bring foorth pleaſaunt fruites, acceptable to God. Eſay. 55.1. & 44.3. Ezech. 36.25. Iohn. 3.5. & 7.37.

3 Like as water dooth put out fire, and quench thirſt: So the holy Ghoſt doth quench the fire of the euill concupiſences of the fleſh; and doth alſo quench the thirſt of the poore troubled ſoules, ſatisfying them for euermore: Yea hee doth aſſwage, eaſe and comfort the griefes, and mourning of the godly, which commonly are in this world moſt afflicted, and whoſe ſorrowes do paſſe all humane conſolation, whereof he hath the proper name Paraclet, or the Comforter. Ioh. 4.13, 14. & 16.7.

4 Like as in this life, it commeth to paſſe in the Elect and choſen, as wee ſee it by experience in bladders, the which if they bee emptie, and throwne into the water, foorthwith they ſinke: But if they bee blowne and filled with wind, they fleete and ſwimme aboue like a bubble, p. 319and ſinke not vnderunder the water: Euen ſo mens minds being as yet voide and deſtitute of the ſpirite of God, are drowned in their inordinate deſires, ſenſualitie, pleaſures, and other ſundrie paſſions and worldly affections: But when they are repleniſhed, and filled with the holye Ghoſt, they triumph ouer ſinne, and are of it neuer ouercome: So that by his meanes, wee hauehave abilitie to will thoſe things that are right, and to do thoſe things that are good.

5 As it is the nature of fire to warme the body that is benummed and frozen with colde: So when a man is benummed and frozen in ſinne, yea when hee is euen ſtarke dead in ſinne, it is the propertie of the holy Ghoſt, to warme and quicken his heart, and to reuiue him. Mat. 3.11. Ioh. 3.5.

6 As it is the propertie of Water to clenſe and purifie the filth of the bodie: Euen ſo the holy Ghoſt, dooth ſpiritually waſh away our ſinnes, which are the filth of our nature.

7 As Oyle doth ſtrengthen the members, and make them more nimble, and doth alſo reſtore and heale them being broken: So much more doth the holy Ghoſt make vsus chearefull and quicke, readily and conſtantly to performe the duties of our calling.

7 As fire altereth things, ſometimes by burning out, ſometimes by inflaming: So the holy Ghoſt altereth man by regenerating; burneth out, by mortifying the old man; inflameth, by quicking and rayſing vp the new man.

Great men full of cares.

AS the toppes of trees placed on great mountaines, are mooued with the leaſt blaſt of wind that bloweth: Euen ſo thoſe men, which are ſet in high places of honour p. 320and dignitie, are troubled with the report of eueryevery meſſenger, though neuer ſo baſe; whereas men of low degree and calling, for the moſt part liue quietly at eaſe, without any moleſtation.

Grace wrought by degrees.

AS a man looking ſtedfaſtly on a Diall, cannot perceiue the ſhadow mooue at all, yet viewing it a while, hee ſhall perceiue that it hath mooued: So in hearing of the word, but eſpecially in the receiuing of the Lords ſupper, a man ſhall iudge euen his own faith, and other graces of God, to be little or nothing increaſed; neither can he perceiue the motion of Gods ſpirit in him at that preſent, yet by the fruites and effects thereof, hee ſhall after perceiue that Gods ſpirite hath by little and little wrought greater faith, and other graces in him.

A Godly life.

AS it cannot by any meanes come to paſſe, that hee which enioyeth the beames of the Sunne, ſhould be in darkneſſe: Euen ſo it is impoſſible, that he which hath his conuerſation with God, ſhould not be immortall.

Holy Ghoſt worketh, where and in whom he will.

1 LIke as the wind bloweth in what quarter of heauen it liſteth, and where it beginneth blowing, & where it endeth no man can tell, neither can any man deuiſe meanes to ſtop the courſe of it: Euen ſo with like libertie, and with the like open apparance, worketh the holy ſpirit of God, where and in whom hee will, and no power nor abilitie of man, is able to reſiſt and withſtand it. Iohn. 3.8.

2 As of drie Wheate, one lumpe cannot bee made without moyſture, nor one loafe: So neither could wee that are many, become one in Chriſt Ieſus, without water, which is from heauen, that is, without the holy Ghoſt.

p. 321Good will not to be mocked.

AS a man hauing a ſeruant that is an idle fellow, who forefloweth his buſineſſe, mindeth other matters, and goeth to his worke laſtly, and like a Beare to the ſtake; would not bee pleaſed with his ſeruice, but rather would ſhift his hands of him, and ſend him packing: Euen ſo the Lord our God, cannot abide that wee ſhould worſhippe him with our bodies, when our ſoules are farre from him; that we ſhould honour him with our tongues, when our hearts wander from him: Or that we ſhould ſerue him in part, ſome peece of the Sabboth, and to ſerue ſinne and Sathan the reſt; for he will not be mocked, hee is euer iealous of his owne glorie. Gal. 6.7.

God a ſpirit, which cannot be repreſented by any bodily ſhape.

LIke as a bodyly Image, which repreſenteth vntounto vsus the face of man, ought liuely to ſet before vsus all his lineaments and proportions, that by the counterfaiting or engrauing, we might conceiue whatſoeuer might bee ſeene in him, which the ſame repreſenteth: Euen ſo the image of God, muſt through the ſame likeneſſe, ſet before our ſenſes, a certain vnderſtanding of the knowledge of God. For this we are ſure of, that nothing may beare the image of God, but that which is a ſpirit, becauſe in very deed, God is a ſpirite, and therefore this image of God in man, can hauehave no abiding place, but in the ſoule. Gene. 1.26, 27. & 2.7. & 5.1. Col. 3.10. Eph. 4.24.

All Good things come from heauen.

AS the raine and dew falling from aboue, watering the ground, makes it fruitfull: So likewiſe the grace of the holy Ghoſt, comming from God the father, ſtirre vp our minds to all goodneſſe. 1. Cor. 4.7. Iam. 1.17.

p. 322Gentleneſſe rather to be vſed then rigorouſneſſe.

AS ſome diſeaſe, which by no force can bee expelled, oftentimes is with the iuyce of hearbes aſſwaged: So ſome men you ſhall ſooner ouercome, and winne by clemencie and Gentleneſſe, then by rigorouſneſſe and extremitie.

The Goſpell to bee mingled with the law in preaching.

1 AS the ſtrong purgine blacke Hedebore, giuen vncorrected with other things to allay the power of it, hurteth more, thē profiteth: So the terrible iudgement of the word, when it is preached without ſome comforts intermingled, will doo more harme then good.

2 As bitter Wormewood, and ſweete Honie mingled together, are very profitable to take away the dimneſſe of the bodily ſight, and to make a man ſee worldly things clearely: So the bitter threatnings of the law, and ſweete promiſes of the Goſpel, laide together, are moſt fit to take away the dimneſſe of ſpiritual eyes, and to make them ſee clearely heauenly things: So outward aduerſitie, & proſperitie, mingled together.

3 As Pepper-woort once ſowen continueth, and can hardly be deſtroyed: So the word once receiued continueth, and can hardly be baniſhed.

Goſpell.

1 AS the law, becauſe it is the miniſterie of death, it fitly ſerueth for the taming and maiſtering of the rebellious fleſh: Euen ſo the Goſpell, containing the bountifull promiſes of God in Chriſt, is as Oyle to powre into our wounds, and as the water of life, to quench our thirſtie ſoules: And it fitly ſerueth for the ſtrengthening of the ſpirite.

2 As the Diamond, which beeing moyſtned in the warme bloud of a Goate, may bee bruſed, though otherwiſe p. 323it cannot bee hurt with any fire, be it neuer ſo hotte, nor broken with any violence, bee it neuer ſo ſtrong: Or as the Horſe which erſt while was outragiouſly fierce, is by gentle handling, meekened and made handſome for the Saddle: Or as the Dogge, in like manner, whoſe nature is churliſh and vntoward, which is agreeable to his name, is yet by gentleneſſe brought to doo that, that is not incident to his nature: Euen ſo ſome men, whoſe harts cannot be mollified and ſoftned by the terrours & iudgements of the law: are yet reclaimed, wonne, and made to relent, by the milde and gentle perſwaſions and promiſes of the Goſpell.

3 As the Doue found no footing at the firſt ſending: Euen ſo the Goſpel of Chriſt, doth not alwaies find entertainment. Gene. 8.8. Math. 10.14.10.3.19. Act. 13.51.

4 As the ſeede ſowne in the fielde, as wheate, bringeth forth graine and corne, according to his nature and kind: So the Goſpell preached, bringeth foorth out of a godly heart, that which both in it ſelfe, it teacheth, & that which it deliuereth: to wit, faith in Chriſt, amendement of life, the knowledge of God, louelove towardes God and our neighbour, and ſuch other fruites as are ſowne and preached.

5 As the lightning that breaketh out of the clouds, ſhineth ouer all: Euen ſo doth the Goſpell of Chriſt.

6 As men light not a candle to couer or whelme it vnderunder a buſhell, but on a Candleſticke, to light all that are in the houſe: Euen ſo the light of Chriſtes Goſpell may not bee hid, nor made a ſeuerall thing, as though it pertained to ſome certaine holy perſonnes onelyonly; nay, it is the light of the whole worlde, and pertaineth to all men, and therefore ought not to bee kept from any. Math. 5.14.

7 Like as the Frogges of Egypt, rayſed out of the duſt, p. 324by the diueliſh art of the Magiciās, cried out againſt Gods veritie, calling againe by Moſes and Aaron, the people of God, to the true libertie and worſhipping of God: Right ſo doo the Popes Legates and Papiſtes, moleſt with their talke and ſpeech, the preaching of the Goſpell, the free deliuerance, the Chriſtian libertie, and true ſeruice of God. Exod. 8.7.

8 Euen as a murtherer guiltie of death, contemning the fauour, which he heareth to be offered vntounto him, of a moſt mercifull King, calleth and procureth to himſelfe the more grieuous puniſhment: So in like caſe, if any hearing the Goſpell of grace, imbraceth not the ſame, is to himſelfe the authour of heauier puniſhment, and condemnation.

Godly men.

1 LIke as in the ſtraite Seas, the water ebs and flowes: Euen ſo is it in the Godly, as long as they liue in this world, according to their owne feeling, there is an acceſſe and receſſe, a comming and going of the ſpirite. Pſal. 1….5.88. & 77.2, 3.7, 8.

2 As the lights and ſtarres of the firmament, doo giuegive light to all which are vnderunder heauen: So the vertues of Saints and Godly men, doo giuegive light to others to follow their example.

3 As the Palme tree is leaſt at the bottome, and the higher it is, rhe greater and thicker the braunches are: but all other trees are contrarie: So the Godly are moſt conuerſant, and hauehave the beſt part, that is the ſoule in heauen, but the wicked are contrarie.

4 As a Panther hath fower clawes and no more, on each foote behinde, but fiue clawes, and no leſſe, on each foote before: So the Godly, though they be weake to the world-ward, yet they are ſtrong to God-ward. Mat. 11.12.

p. 3255 Like as the filthie doo more and more wallow themſelues in the myre, and array and defile themſelues too vilely: So the Godly doo more and more applie themſelues, dayly to cleanneſſe and holineſſe of life. Reue. 22.11.

6 As the Owle is howted and wondred at, among other birds: Euen ſo the Godly, are often made a gazing ſtocke, and a wonderment vntounto the vngodly, becauſe the courſe of Godlineſſe is moſt ſtraunge and fooliſh in their eyes. Lam. 4.3. 1. Cor. 4.9.

7 As all Birdes, though hating one an other, do wonder at the Owle: So likewiſe all the wicked, beeing enemies amongſt themſelues, doo ſet their ſeuerall powers againſt the Godly. Pſal. 22. Luk. 23.12. The reaſon is, becauſe they hate nothing, neither any people ſo much, as the truth and the profeſſors thereof. Math. 5.11.12. & 12.34.

8 As Sheepe are ſimple, but yet bring profit to their owners, both when they are liuing, and when they are ſlaine: Euen ſo the Godly, are not onelyonly harmeleſſe and innocent as Doues, and yet can diſcerne of true doctrine and falſe, but they are alſo very profitable, both in their life and death.

The vſe of Gods Gifts to men.

AS a ſheepe hath and beareth a fleece of Wooll, not for himſelfe, but for the neceſſitie and benefite of men: Euen ſo the Gifts of God which he giueth vsus, either ſpirituall or temporall, we are not to keepe them onelyonly for our ſelues, but to ſupplie the neceſſities and wants of others. Eccle. 11.1, 2, 3.

Gods promiſes.

LIke as if an earthly King ſhould promiſe one a liuing, whilſt he liued, it would be an occaſion that he ſhould p. 326leſſen his carefulneſſe for earthly things: Euen ſo, how much more ſhould Gods Promiſe, make vsus careleſſe for worldly things, which is King of all kings. Hebr. 13.5, 6, 7. Ioſu. 1.5. Pſal. 118.6.

2 Like as nutritiue & cordiall medicines, are not good for eueryevery ſicke perſon, eſpecially when the bodie needeth rather a ſtrong purgation, then a matter reſtoratiue: Or as incarnatiue medicines for the time allay the paine of the Patient, but after, the griefe becommeth more greeuous: Euen ſo, the comfortable applying of Gods Promiſes, are not ſo profitable for eueryevery one that is humbled, eſpecially when their ſoules are rather to be caſt downe, then as yet to be raiſed vp: ſo the ſugred conſolations, may for a time ouer-heale the conſcience, & abate ſome preſent grief, but ſo, as afterwards the ſmart will be the ſorer, and the griefe may grow the greater: wherof enſueth this effect, that cō fort ſeemeth to cure for a while, but through want of wiſedome, in the right diſcerning of the cauſe, we miniſter one medicine for an other; and ſo for want of skil, the latter fit grieueth them ſorer than the former.

God the Authour of mens afflictions.

1 LIke as if a mā hauing receiued a greeuous wound, ſhould not care for the healing of it, ſhould not haſten to the Surgion or Phyſition, nor ſhould prouide any remedie: but ſhould ſometime accuſe his owne ſloth and negligence, for that he did not auoid the arrow, ſometime grinning, ſhould byte the arrow it ſelfe; or finally, do ſome ſuch like thing, when as he ought rather to applie ſome remedie to his wound, whereby it might be healed: Euen ſo, as often as we are in any afflictions, and in deſperate caſes, we muſt not looke vppon our ſelues, nor vppon our enemies, nor vppon the world, as though we might p. 327from thence hope to hauehave eaſe of our paine and griefe: but let vsus looke vp to God, who of his moſt notable & iuſt iudgement, ſent and ſhot thoſe arrowes at vsus: Let vsus caſt our eyes vponupon God, not to murmure againſt him, or to detract any thing from his perfect equitie, but rather humbly to craue his mercy, and to require a ſalue of him, who gaue vsus the wound. Pſal. 32.4. Eſay 1.5. & 9.13. Ier. 5.3. Iob. 1.21.

Gods graces.

1 AS a man ſayling in the maine ſea, carrying his Iewels with him in the ſhip, if ſo be he make ſhipwracke, doth togither with his ſhip, loſe his Iewels: So likewiſe this ſea is the world, our ſhip the conſcience, the Iewels Gods Graces, ſhead abroad in our hearts: If ſo be therefore, that we once make ſhipwracke of a good conſcience, we do vtterly indammage all the Graces of God in our hearts.

2 Like as skill or cunning in any Scyence or Trade, if it be exerciſed, is both continued and increaſed: Euen ſo Gods Graces in vsus, if they bee ſtirred vp in vsus, by continuall exerciſe, they are increaſed: but if they be neglected through careleſneſſe, they doo vtterly decreaſe.

3 Euen as yron if it bee not vſed will ruſt: So the Graces of God in vsus, if they be not put in practiſe, will ruſt, and decay vtterly. Math. 25.24.

4 Like as the graine of Muſtard-ſeede, is ſmall to ſee too at the beginning, but after it is caſt into the ground, it encreaſeth ſpeedily, and ſpreades it ſelfe: Euen ſo, if a man hauehave but ſome little feeling of his wantes, ſome weake and fainte deſire, ſome ſmall obedience, hee muſt not let this ſparke of Grace goe out: but theſe p. 328motions of the ſpirit, muſt bee encreaſed by the vſe of the hearing of the word preached, Sacraments and prayer, and they muſt dayly be ſtirred vp by meditating, endeuoring, ſtriuing, asking, ſeeking, and knocking. Math. 25.26. 2. Tim. 1.6.

To Glorifie God.

LIke as the Apoſtle aduertiſeth the Hebrues, where he ſaith: Brethren, exhorte one an other, while it is to day. Hebr. 3.13. So alſo Chriſtians ought to take occaſion of Glorifying God, whilſt it is offered vntounto them: leaſt as Ioab came to Abſolon, when his barley fielde was burned, ſo they reſort vntounto God when it is too late: Therefore the ſooner they come vntounto him, the better it will be for them. 2. Sam. 14.30, 31.

God comforteth afflicted ſoules.

AS God many times caſteth downe and confoundeth all thoſe, that vainely truſt in things tranſitorie, britle, and momentanie: Euen ſo on the other ſide, he doth raiſe vp, and recomfort ſuch as be weake, penſiue, faintharted, ſorrowfull and mourning, and with ſpiritual inſtruction, doth cheriſh, furniſh, & refreſh their ſicke ſoules and bruſed conſciences. 1. King. 14.15. Eſay. 42.1.13. Luk. 4.18.

God comforteth his.

1 AS the Eagle cheriſheth her young, and fluttereth ouer her Birds, and taketh them and carrieth them on her wings: Euen ſo doth God cheriſh and make of his people and Church. Deut. 32.11. Obed. 1.4.

2 As naturall Fathers and Mothers are mooued with pittie and compaſſion towards their Infants, when they are in any diſtreſſe: Euen ſo our heauenly Father, is mooued with much greater compaſſion towards vsus his children, when wee are in miſerie, or ſuffer affliction. Pſal. 103.13.

p. 3293 As the Apple of a mans eye, is the tendereſt thing about all his body, and therefore moſt duly and carefully preſerued from any thing which may hurt it: Euen ſo God, doth protect, defend, and care for thoſe that are his. Deut. 32.10.

God heareth our complaints.

AS parents are ready to giuegive their children good things when they begge or craue them: Euen ſo much more God our Father, will not denie any thing to his children, when in a true faith they doo begge or craue it of him. Math. 7.9, 10, 11.

God.

1 AS the Husbandman or Vine-dreſſer, cutteth off euerie braunch that bringeth not foorth fruite, and letteth it wither, and maketh a fire of it: So God dooth cut off fruiteleſſe Chriſtians, and throwe them into hell. Iohn. 15.1, 2, 3, 4, 5, 6.

2 As the Vine-dreſſer doth purge the fruitfull braunches, that they may bring foorth more fruite: So God by diuers meanes, doth purifie and clenſe his children, that they may be more fruitfull.

3 As they which trie a veſſell, firſt put water into it, to ſee whether it will hold water, then they commit Wine vntounto it: Euen ſo, firſt God giueth vsus one grace, if wee vſe that well, then he giueth an other, and after that an other. Luk. 8.18. Math. 25.23.

4 As the diuell is not dead in thoſe which are his, but worketh ſtill to their damnation: So is not God dead in them which be his, but worketh ſtill to their ſaluation.

5 As from the Sunne which we doo behold, proceedeth to the world, both light, heate, and beames, whereby all things are quickned and nouriſhed: So from God, who is an inuiſible Sunne to his Church, there proceedeth p. 330both light, that is, a cleare knowledge of God; and heate, that is, the burning affections of hope, faith, and louelove; and alſo the beames; which are the manifolde conſolations, wherwithal the ſoules of the faithful are quickned, nouriſhed, and made merrie.

6 As a wiſe maiſter of a family, deſiring to knowe the diſpoſition of his ſeruants, hideth himſelfe in a corner, or behinde a cloath, and there both beholdeth the vnrulineſſe and miſdemeanour of ſome, and alſo perceiueth the vertues of others of them, the which they would neuer hauehave ſhewed in his preſence: So God doth in a manner abſent himſelfe from the world, that both the faith of his ſeruants, and the outrage of ſinne in the wicked ones, may be made manifeſt.

7 As a ſhaddow doth protect vsus from the beames and heate of the Sunne: So God doth protect vsus from daungers. Pſal. 91.1.

8 As in high and defenced Towers, wee are ſafe from the enemie: So God doth ſet vsus in ſafetie. Pſal. 91.2.

The Good of our brethren muſt be regarded.

1 AS the parts of a mans body, eueryevery one hath his proper function, yet not ſo much for himſelfe, as for the Good of the whole body: Euen ſo in like manner in the Church and common-wealth; eueryevery man muſt hauehave his particular calling, not ſo much for himſelfe, as for the common Good, and weale-publike.

2 As the Stagges, when they ſwimme ouer a great water to feede in ſome Meadowe, they ſwim on a rowe; and lay their heads one ouer an others backes, carrying the weight of one an others hornes, and when the firſt is wearie, an other taketh his roome, and ſo do it by courſe: Euen ſo muſt we doo, helping and doing Good one to an p. 331other, till we hauehave paſſed the troubleſome waues of this world, and are come to heauen.

God the author of all callings.

AS the Generall in the field, appointeth euerie particular man his particular ſtanding and office; in which he muſt liue and die: Euen ſo it is God, that appointeth euerie man his particular place and ſtanding, and function, wherein hee muſt continue to the ende of his life, vnleſſe God call him to ſome other.

God forſaketh his children ſometimes, and leaueth them to themſelues.

1 AS a mother ſets downe her young childe, and hides herſelfe, ſuffering it to crie and breake the face, not becauſe ſhee hates it, but that ſhee may teach it to depend vponupon her, and louelove her: Euen ſo God giueth grace to his children, and yet againe ſometime hee doth in part withdrawe it from them, and then they faile in their duties ſundrie waies: and this he doth to make them aſhamed of themſelues, and to cauſe them to put all their confidence out of themſelues, in the merites of Chriſt.

2 Like as the Corne fielde that is plowed and ſowne with good Corne; but yet for a time, it neither giues rooting beneath, nor ſo much as a ſhewe of any blade appeares aboue: Euen ſo God grauntes his ſeruaunts the holy meane of ſaluation, namely preaching, prayer, Sacraments, and yet holds backe the efficacie of his ſpirit for a time. Can. 2.4, 5.

3 Like as the priſoner, who hath eſcaped the hand of his Gayler, hath an affection to runne a thouſand myles euerie hower: But hauing happily his Boltes on his legges, he cannot for his life but goe very ſoftly, galling and chafing his fleſhe, and ſo with much griefe falleth p. 332againe into the hands of his keeper: Euen ſo God giueth his children a ſtrong affection to obey his will, but hee lettes them faile in the obedience it ſelfe. Rom. 7.22, 23, 24.

4 As the trees in the winter ſeaſon, that are beaten with wind and weather, bearing neither leafe nor fruite, but looke as though they were rotten and dead, becauſe the ſap doth not ſpread it ſelfe, but lies hid in the roote: Euen ſo the manner of Gods forſaking his elect is, when hee hides his graces for a time: not by taking them quite away, but by remoouing all ſenſe and feeling of them. Pſal. 77.7, 8, 9.

The Godhead of Christ.

1 LIke as when a man ſleepeth, the ſoule is not ſeuered from the body, but lieth as it were dead, and exerciſeth not it ſelfe: Euen ſo the Godhead of Chriſt, lay ſtill, and did not manifeſt his power in his manhood; but did as it were lie a ſleepe for a time, that the manhood might ſuffer, and thus the manhood ſeemed to bee forſaken. Math. 27.46.

2 Euen as the Altar in the olde Lawe, did ſanctifie the ſacrifice that was offered vponupon it, and made the ſame propitiatorie: So alſo the Godhead of Chriſt (the Altar whereon hee offered his humanitie) ſanctified the ſame, and made it propitiatorie and meritorious for all mankinde.

3 Like as in Chriſt incarnate, there be ſeuerall things, and not ſeuerall perſons: So in the Godhead, there be ſeuerall perſons, but not ſeuerall thinges. Philip. 2, 6, 7. Hebr. 1.3.

4 As Honie and Oyle being mixed together, cannot be called either Honie or Oyle, becauſe when things are mingled together, they cannot retaine a name of one of p. 333the ſimples: Euen ſo the Godhead of Chriſt, cannot be chaunged into his manhood, or yet mingled with his manhood: Becauſe the properties of the Godhead, cannot agree with the properties of the manhood; nor the properties of the manhood, with the properties of the Godhead: For as the Godhead cannot thirſt, no more can the body be in many places at once.

God the refuge of the comfortleſſe.

1 AS the Rockes that are hard to be clambred vntounto, are good refuges for the afflicted to flie vntounto from the face of their purſuers: So God is the ſafetie of all ſuch as in diſtreſſe, doo flie to him for ſuccour. Pſal. 18.2.

2 Euen as the Birdes and foules of the ayre, that they may eſcape the nets and ſnares of the fowlers, are wont to flie vp on high: So we to auoyd the infinite ſnares of innumerable temptations, muſt flie to God, and lift vp our ſelues from the corruptions, lying vanities, and deceitfull ſlights of the world.

God vſeth the miniſterie of all.

AS in a great houſe, there bee many veſſels of ſundrie ſortes, to diuers vſes, not onelyonly of Gold and Siluer, but alſo of wood and earth, ſome for honour, ſome for diſhonour: So likewiſe in the outward ſocietie of the Church, there bee men of all ſortes appointed for diuers ends, as apt and meete veſſels for the Lord, and ſome otherwiſe, &c. 2. Tim. 2.20, 21.

God no partiall Iudge.

AS drie wood is apt to burne, & greene wood, though not ſo quickly, will bee conſumed with fire: Euen ſo both ſtrong and weake, high and low, rich and poore, one and an other goe to wracke, when God puniſheth impietie and wickedneſſe. Ezech. 20.47.

p. 334A Godly man, is a mightie man, though he be neuer ſo poore.

LIke as precious ſtones, though they bee caſt into the mire, yet they looſe not their bewtie, nature, and propertie: So likewiſe men indued with honeſtie, repleniſhed with goodly vertues, and well acquainted with the true worſhipping of the moſt high and gracious GOD, although they be ſilent as men in their graues, and are had in contempt of the world, yet hauehave they not loſt their dignitie and the true honour proper to Chriſtians, which conſiſteth not in the wealth and renowne of this world, but in holineſſe, in righteouſneſſe, and in the faithfull imitation of Chriſt.

God the life of the ſoule.

AS the Soule is the life of the body: Euen ſo God is the life of the Soule: and his ſpirit is the ſoule of our ſoules, and the want of fellowſhip with him, brings nothing but the endleſſe and vnſpeakable horrors and pangs of death.

The holy Ghoſt God.

AS Chriſt is called the word of God, not a word of Letters or Syllables, but a ſubſtanciall word, that is, beeing for euer of the ſame ſubſtance with the Father: Euen ſo the holy Ghoſt is called the vertue of the moſt higheſt, not becauſe hee is a created qualitie, but becauſe he is the ſubſtanciall vertue of the Father and the ſonne: and therefore God equall with them both.

Guiltie before God.

AS in the malladies and diſeaſes of the body, that diſeaſe is moſt dangerous that hath poſſeſſed and ſeazed p. 335vponupon the body, and yet the bodie feeleth it not: So likewiſe in all Gods iudgements, to ſtand Guiltie before God, is moſt daungerous, becauſe a man ſtandeth Guiltie befor God many yeares, and yet neuer feeleth it.

The Graces of the holy Ghost, cannot finally be aboliſhed.

1 AS coales vnderunder aſhes; and as Sappe in the roote of the tree in the winter ſeaſon, are hid and couered, and appeare not for a time at all in the braunches: Euen ſo the common gifts and Graces of the holy Ghoſt, may bee loſt and extinguiſhed, but the giftes proper to the Elect cannot; they may indeed be diminiſhed and couered, and the feeling of them may be loſt, but they cannot either finally or totally be aboliſhed.

2 Like as a Mother that loues her childe moſt tenderly, ſets it downe in the ſtore, lets it ſtand and fall, and breake the face, and all this while ſhee hides her ſelfe, not becauſe her purpoſe is to leaue her childe quite, or to make it hurt it ſelfe; but that when ſhee taketh it vp againe, it may louelove her the better: Euen ſo the holy Ghoſt dealeth with men, to make them ſee their owne weakeneſſe and frailtie; he hides himſelfe as it were in ſome corner of the heart for a ſeaſon, that they may the more earneſtly hunger after Grace, the want whereof they feele. 2. Chro. 32.31.

Graces of God.

1 AS the excellencie of naturall and outward bleſſings, being abuſed, is the meanes of the exceſſiueneſſe of ſinne, not of it ſelfe, but by the corrupt diſpoſition of our nature: So the ſpirituall Graces of God, beſtowed vppon men liuing in the Church, doo often by the iuſt iudgement of God, worke the ſame effect, and that in far greater meaſure.

p. 3362 As it is impoſſible that among Heathen men, they who are of ſmall wit, capacitie, knowledge, ſtrength, and riches, ſhould be wicked in ſo high a degree, as they who excell in the foreſaid reſpects: So it is not poſſible that any, who hath not receiued ſome ſpirituall Graces of God, ſhould come to ſo high a degree of ſinne, as they in whom it hath pleaſed God, to worke that ſhadow of regeneration, which hath bin declared in the former Chapter.

3 As wee ſee it commeth to paſſe in naturall things, as namely in water, which after it hath bene a little warmed, becommeth more cold, then if it had neuer had any heate in it: Euen ſo men, who hauehave had ſome heate of Religion kindled in their hearts, by the ſpirit of God, if they contemne and abuſe the ſaid Graces of God, become more wicked and irreligious, then they who neuer knew what Religion ment.

4 As the encreaſe of light, doth make a decreaſe of darkneſſe, it being impoſſible, that two things of contrary natures ſhould be together in one ſubiect, the one not expelling the other, either wholly, or in part: ſo the ſpirituall Graces of God, which are the matter of mans holyneſſe beſtowed on vnregenerate men, do worke in them a decreaſe of ſinfulneſſe, making them leſſe ſinfull then otherwiſe they would be; and then vſually vnregenerate men are.

5 As all ſweete and pleaſant things are ſower and vnpleaſant vntounto the taſte of ſicke perſons: So likewiſe will Gods Graces and gifts be vntounto vsus, if we vainely waſte or abuſe them.

The Gifts of God.

AS men preſerue the fire by blowing it: So by our diligence, wee muſt kindle and reuiue the Gifts of God beſtowed on vsus. 2. Timo. 1.6.

p. 337Though there be degrees of Glorie, yet all ſhall hauehave ſufficient.

LIke as if ſundrie veſſels, whereof ſome are bigger, and ſome leſſe, if they be caſt all into the Sea, ſome will receiue more water, and ſome leſſe; and yet all ſhall be full, and no want in any: So likewiſe among the Saints of God in heauen, ſome ſhall hauehave more Glorie, ſome leſſe, and yet all without exception, full of Glorie. 1. Cor. 15.41. Dan. 12.3.

Some louelove Godlineſſe, whilſt nothing is required of them contrarie to their owne affections.

AS Aiax would ſeeme deuout toward God, ſo long as he perceiued nothing to be required of him, which was contrarie to his affections; but when hee was commaunded to ſpare Vlyſſes: In other things (ſaith he) I will obey thee, but not in this thing: Euen ſo of this ſort is the Religion of many at this day, who will be louers of Godlineſſe, ſo that it dooth not diſagree with their affections, which they will hauehave wholly to bee ſatisfied, yea though God be angrie therewithall.

God chaſtiſeth his of very louelove and merciemercy.

1 LIke as a naturall Father, firſt teacheth his deare beloued childe, and afterward giueth him warning and admonition, and then correcteth him at laſt: Euen ſo, God our heauenly Father aſſayeth all manner of wayes with vsus, which are well growne, and old in yeares, but young and tender in faith; firſt, hee teacheth vsus his will, through the preaching of his word, and ſo giueth vsus warning; now if ſo be that we will not obey him, then he beateth and ierketh vsus a little with a rod, as ſometime with pouertie, ſometime with ſickneſſe and diſeaſes, or with other afflictions, which ſhould bee named and eſteemed as p. 338nothing elſe, but childrens roddes, or the wandes of correction.

2 Now if a ſmall rod or wand will not helpe, nor doo any good of the child, then his Father taketh a whip or a cudgell, as in caſe his Sonne waxeth ſtubburne, and will prodigally ſpend his mony and thrift wantonly, and ryotouſly in euill companie, then commeth the Father, and pulleth him out by the hayre of his head, bindeth his hands and feete, and beateth him till his bones crack, and ſendeth him into priſon, or baniſheth him out of the coū trie: Euen ſo when we wax obſtinate and ſtubburne, and care neither for words nor for ſtripes, then God ſendeth vntounto vsus more heauie and vniuerſall plagues, as peſtilence, dearth, ſedition, vprore, caſualtie of fire, murther, warre, loſſe of victorie, that being taken of our enemies, and led away priſoners and captiues, &c. And all this he doth, to feare and to tame vsus, and as it were with violence, to driue and to force vsus vntounto repentaunce and amendment of our liues.

3 Like as in truth, it is againſt a louing Fathers will and mind to ſtrike his child, who would much rather doo him all the good that euer hee could, but through long ſufferance, and ouermuch cheriſhing, his child waxeth rude, and euill nurtured; therefore doth he puniſh him, but yet in the mids of all his anger, his fatherly heart breaketh out; in caſe that he putteth his Sonne away from him, for ſome grieuous fault, yet he ſendeth him not away altogether comfortleſſe, but giueth him ſome apparel, and ſome comfortable words, and ſo ſendeth him from him, not to remaine for euermore in baniſhment, but when he is once a little humbled, meekned, and amended, then to receiue him home againe; and this hee dooth to turne and keepe from his Sonne, all ſuch things as might hurt and deſtroy p. 339him; not minding to caſt away his childe, or vtterly to forſake him: Euen ſo certainly, when God ſendeth miſerie and affliction vponupon vsus, there lyeth hidden vnderunder that rod, a fatherly heart and affection: for the peculiar and natural propertie of God is, to bee louing and friendly, to heale, to helpe, and to doo good to his children; and therefore hee ſendeth vsus euill, that he may doo vsus good; and yet in the mids of all affliction and puniſhment, he ſendeth ſome mitigation, comfort and ſuccour.

4 As a Mother feedeth and nouriſheth her childe, and all the good ſhee can doo vntounto it, that doth ſhee, euen of a tender and motherly hart; and yet, through the frowardneſſe and vnrulineſſe of the child, ſhee is ſomtime ſo mooued and prouoked, that ſhee is angrie with it, chideth it, rebuketh it, and beateth it: Euen ſo ſuch is the very nature and propertie of God, to ſuffer no manner of misfortune to happen vntounto vsus, but yet through our minifolde ſinnes, he is prouoked to puniſh and chaſten vsus.

5 As little as the Mother can forget, denie, forſake, or giuegive ouer her childe, though ſhee bee angrie with it, and diſpleaſed at it: Euen as little dooth God forſake or giuegive vsus ouer in our neede and neceſſitie, miſerie and affliction, though he ſeeme neuer ſo much to be diſpleaſed with vsus. Eſay. 49.15.

6 As a Maiſter doth not correct and chaſtiſe his ſcholler or ſeruant, for any intent to hurt him, or for any malice and euill will towards him, but only that he ſhould learne better afterward, be more diligent, and take better heede: Euen ſo likewiſe Chriſt receiueth no Scholler or Diſciple, but ſuch as will forſake himſelfe, and take vp his croſſe and follow him, &c. Math. 16.24.27.

7 Like as the Phyſition or Surgion, doth cut away and burne out the rotten and dead fleſh, with his yron and inſtrument, p. 340that the whole body bee not infected and poyſoned, and ſo periſh: Euen ſo doth God ſometime afflict and puniſh our bodies, ſharpely and grieuouſly, that our ſoules may bee preſerued and healed; and how deepe ſo euer God thruſteth his yron into our fleſh and bodies, he doth it onelyonly to remedie and to heale vsus.

8 As the Phyſition in making of his Triacle, occupieth Serpents and Adders, and ſuch like poyſon, to driue out one poyſon with another: Euen ſo God in afflicting and correcting of vsus, occupieth and vſeth the diuell and wicked people, but yet all to doo vsus good withall.

9 As long as the Phyſition hath any hope of the recouerie of his patient, he aſſayeth all manner of meanes and medicines with him, as well ſower & ſharpe, as ſweete and pleaſant; but as ſoone as euer he beginneth to boubt of his recouerie, hee ſuffereth him to hauehave and to take all manner of things whatſoeuer the patient himſelfe deſireth: Euen ſo the heauenly Phyſition, as long as he taketh vsus for Chriſtians, and hath any hope to recouer or to heale vsus, hee reſtraineth vsus from our will, and will not alwayes ſuffer vsus to hauehave what we moſt deſire, but as ſoone as hee hath no more hope of vsus, and giueth vsus ouer, then he ſuffereth vsus for a time, to hauehave and enioy, all our owne will and pleaſure. Iob. 5.1. &c. 18.

10 Like as when the Horſe-breaker giueth vntounto a luſty freſh yong Horſe, too much of the bridle, he is wilde and wanton, and goeth not well as hee ſhould doo, and ſo by chaunce, in a ſlipperie and ſlyding place, he falleth headlongs ouer and ouer: Euen ſo, if our Creator and maker, ſhould ſuffer vsus ouer much, and giuegive vsus too large libertie, wee ſhould ſoone wax wilde and proud thereof, and ſo it might happen, that wee ſhould vndoo and deſtroy our ſelues; therefore he giueth vsus a ſharpe bit in our mouthes, p. 341and helpeth vsus to bridle, and to tame our fleſh, that the noble and precious ſoule periſh not.

11 Like as the Carter yerketh his Horſe with the whip, and ſtriketh them ſharpely, when they will not drawe nor goe forward, and yet fauoureth and ſpareth them alſo, that he may enioy them the longer: Euen ſo God ſtriketh and whippeth vsus, when we do not right as we ſhould do, and yet neuertheleſſe ſpareth vsus, and will not vtterly make an ende of vsus.

12 Like as the poore ſhepheard, when his fooliſh ſheep ſtray abroad in the wilde wilderneſſe among the Wolues, driueth them from ſtrange wayes, into the right way; and hunteth them into their ſure ſheep-fold, where they may be in ſafegard: Euen ſo we likewiſe, forſomuch as we mix our ſelues oft times among the worldlings, and hauehave fellowſhip with thoſe that are enemies vntounto our Chriſtian and true Religion, therefore God commeth vntounto vsus, and driueth vsus with ſorrow & repentance from them, that we ſhould not be deſtroyed, and periſh togither with them.

13 As the Heard-man will ſuffer ſuch Calues and Cattell, as are appointed ſhortly to the ſlaughter, to runne, and ſpring about in the paſture at pleaſure; and againe, ſuch as are reſerued to labour, are kept and vſed vnderunder the yoke: Euen ſo Almighty God, doth ſuffer and permit vntounto thoſe vngodly perſons, whoſe deſtruction is at hand, to hauehave all pleaſure and luſt vponupon earth, and to accompliſh and fulfill their pleaſures and deſires; but the godly, whom he will vſe to his honour and glory, thoſe keepeth he vnderunder the yoke, and reſtraineth them from the pleaſant luſtes of the world.

14 Like as if the Gardiner cut off the knobs and the withered and crooked boughes from the trees, in his garden, and loppeth them a litle, yet as long as the rootes remaine, p. 342the trees are neuer the worſe, but waxe neuertheleſſe, and bring forth fruite: Euen ſo doth God loppe and hewe the crabby old Adam, with the croſſe and afflictions; not to the end to hurt or harme vsus, but to keepe vsus in awe, and to teach vsus godly manners, and Chriſtian behauiour: and therefore as long as the roote of Faith remaineth with vsus, though we be ſpoyled and deſtitute of all riches, and of all maner of worldly & bodily comfort, yet ſhall we bring forth good fruits, to the honor & glory of gods holy name.

15 As the Free-maſon heweth the hard ſtones, and heweth off, here one peece, & there another, till the ſtones be fit and meete for the place where he wil lay them: Euen ſo God, the heauenly Free-maſon, buildeth a Chriſtian Church, and he frameth and poliſheth vsus, which are the coſtly and precious ſtones, with the croſſe and troubles, that all abhomination & wickedneſſe, which do not agree vntounto this glorious building, might be remoued and taken out of the way. 1. Pet. 2.5.

16 As Phyſitions vſe to heale men diſeaſed, with filthie potions: Euen ſo God vſeth to chaſtiſe, and trie his children, by the meanes of wicked things, as by Sathan, by wicked men, &c. which ſhall be damned.

17 As in Cities, the Gouernours thereof keepe executioners and hangmen, not that they like or commend that office, but only doo ſuffer them to execute their office for the better preſeruation of their Citie: So likewiſe God doth ſuffer Tyrants and vngodly men, to afflict and grieue his faithfull ſeruants, and all for their good.

18 As we make great account of gold, which is but a mettall that we will trie in the fire, to make it pleaſe vsus the better: So after the ſame ſort, it is not to be maruelled that God ſometimes trieth of very louelove, the faith of his Children, to the end, that when they are once wel purged from p. 343the dregges and filth of incredulitie, which remaineth in them, and are purified in the furnace of diuers afflictions, and ſo melted, as it were a new, their faith may be of like account before him.

God may reward and deale with his creatures, as liketh him.

AS the Clay is in the Potters hand, to order it at his pleaſure: So are men alſo in the hand of their Creator, ſo that hee may reward them as liketh him beſt. Eſay. 45.9. Rom. 9.20, 21.

God is a Husbandman to his people.

AS the Husbandman dungeth his land, Tilleth and dreſſeth it, that it may bring foorth good Corne: So Almightie God, tilleth and clenſeth the hearts of his people, the which bee prone vntounto euill, that they may bring forth good workes, and not tares. Ioh. 15.1, 2. 1. Cor. 3.9.

God is preſent euerie where, but yet not with all alike.

AS a ſound or noyſe is hard more of ſome, and leſſe of other ſome, beeing of equall diſtance from it, as they bee of quicke or dull hearing: So albeit God be preſent with all things, yet he is in ſome more plentifully, in ſome leſſe, not with partialitie, but according to the diuerſities of their capacities.

The holy Ghost is maker of the world.

AS the Hen is borne of her Egges, and ſitteth vppon them, and ſo hatcheth her young: Euen ſo the holy Ghoſt, was borne vponupon the waters, ſat vponupon them, brought foorth and hatched all creatures, which are called waters. Gene. 1.2. Pſal. 104.30.

God is all ſufficient perfection.

1 EVen as the Sunne, although it enlightneth all the world, yet doth it not looſe any of his light: So God p. 344now after that hee hath made all things, is not any whit hereby the leſſe powerfull or perfect.

2 Euen as any King or tyrant, when he graunteth vntounto one, that which hee hath taken away from an other, may be ſaid to play the part, partly of an vniuſt, and partly of a liberall man: Euen ſo God, if vſing his power onelyonly, hee had reſtored man, it had beene on the one part derogation to his Iuſtice; and on the other part, too much had beene graunted to mercy: Therefore it was needfull to find ſuch a way to ſaue man, that theſe fower properties in God (without the which God could not (be) or bee called God) might ſtand together, and conſiſt in the higheſt degrees: Namely, moſt high or perfect power, Perfect righteouſneſſe, Perfect merciemercy, and Perfect wiſedome.

God draweth out ſome goodneſſe, euen out of the wicked.

LIke as if thou commeſt into a Smiths or Ioyners ſhop, and ſeeſt many tooles, ſome crooked, ſome bowed and hooked; and ſome ſawed in: Now in this caſe, thou wilt not condemne the Smith or Ioyner of vnskilfulneſſe, and his tooles all to bee naught, but rather thou wilt acknowledge thy ignorance in the vſe of them: So in like manner muſt we doo in beholding the creatures of God in this world: Firſt acknowledge our owne ignorance, Secondly, reuerently eſteeme of the Creator: and laſtly, giuegive him all praiſe, that hee hath not placed vsus in the number of thoſe that ſeeme confuſed.

Spirituall Generation.

AS eueryevery man by carnall Generation of Father and Mother, is carnally begotten, & borne into this mortall life: So is eueryevery good Chriſtian, ſpiritually borne by Chriſt vntounto eternall life.

p. 345God vnchaungeable.

1 EVen as the Sunne, which vntounto eyes being ſound and without diſeaſe, was very pleaſaunt and wholeſome vntounto the ſame eyes, when they are feeble, ſore and weake, is very troubleſome and hurtfull, and the Sunne euer all one, and the ſelfe ſame that it was before: So God that hath euer ſhewen himſelfe benigne and bountifull, to thoſe that are kind and tender harted towards his Saints, and mercifull to thoſe that ſhewe merciemercy vntounto the ſame men, when they fall into wickedneſſe, and grow to be full of beaſtly crueltie, the Lord ſheweth himſelfe to bee very wrathe and angrie, and yet ſtill one and the ſame immutuall God, from euerlaſting to euerlaſting. Pſal. 18.24, 25, 26, 27. Iam. 2.13.

2 As a looking Glaſſe, dooth ſhewe whatſoeuer thou ſhalt ſet againſt it, if thou ſhew thy ſelfe pleaſant and milde vntounto it, it alſo ſheweth it ſelfe milde & pleaſant vntounto thee; and if thou beeſt angrie, and full of wrath and indignation, thou ſhalt perceiue in like manner the countenance of the Glaſſe, to be as it were furious, and cruell to be holde, whereas notwithſtanding, the Glaſſe is one and the ſame: So God, whereas hee is one, and the ſelfe ſame immutable and euerlaſting God, who is a Glaſſe without ſpot or blemiſh, and compared to a gentle Lambe, ſometimes to a fearce Lyon. Eſay. 53.7. Iohn. 1.29. Reu. 5.5.

God by his ſpirit, purifieth vsus.

AS there can bee no fire without warmth or light: So cannot God be by his ſpirite in vsus, or with vsus, but hee will alſo ſanctifie and purifie vsus from all vice and corruption, that he may conſecrate vsus vntounto God. Rom. 8.9.

God rewardeth his faithfull ſeruants, &c.

1 AS a Maiſter, when his ſeruaunts obey him, and doo his will, commaundeth his ſteward or gouernor of p. 346his houſe, to miniſter vntounto them all things neceſſarie, and that nothing bee wanting; but if they offend him, and deale vnfaithfully with him, he giueth a contrarie charge: Euen ſo God, the true and right owner of all things, of whom the kingly Prophet Dauid ſaith: The earth is the Lords, and all that therein is: the world, and they that dwell therein: If wee doo obey him, and ſerue him faithfully, and giuegive vntounto him due honour, hee commaundeth the earth, his auncient ſteward, to miniſter vntounto vsus great ſtore of neceſſaries, and to giuegive vntounto vsus, all good, rich, and pleaſant things, in due time; but on the other ſide, if wee diſobey him, rebell againſt him, and bee not afraid to doo thoſe things which hee forbiddeth vsus, and will commit wee care not what ſinne; euen with greedineſſe, ioy, and delight, then hee commaundeth his ſteward the earth, to denie foode vntounto vsus, and to afflict vsus with penurie, and extreame want, of all thoſe things whereof it was wont to yeeld vsus great aboundance; and not to be ſo bold, as to relieue or comfort vsus, vntill we be conuerted, and flie vntounto him, confeſſing and acknowledging our ſinnes; from the bottome of our heartes, and moſt heartely bewayling them, ſhall proſtrate our ſelues before the throne of grace, crauing and crying for remiſſion of ſinnes, in the death & bloud-ſheading of our Sauiour Chriſt crucified. Pſal. 24.1.

2 Euen as a Columne or Piller, is ſometime on thy right hand, and ſometime on thy left hand, becauſe thou doſt chaunge thy ſtanding, ſitting or walking, for it is vnmooueable, and keepeth one place: So God is ſometime fauorable and bountifull vntounto thee, and ſomtime ſeemeth to be wrath and angrie with thee, becauſe thou doeſt fall from vertue to vice; from obedience and humilitie, to pride & preſumption; for in the Lord there is no chaunge, p. 347no not ſo much as any ſhaddow of chaunge. He is immutable, alway one and euerlaſting. If thou wilt bend thy ſelfe to obedience, and to a vertuous and godly life, thou ſhalt bu… hauehave him a ſtrong rocke, wherupon thou maiſt boldly build, a Caſtle and Tower of defence: He will bee vntounto thee a mightie piller, bearing vp heauen and earth, whereto thou maiſt leaue, and not be deceiued; wherein thou maiſt truſt, and not be diſappointed: He will euer be at thy right hand, that thou ſhalt not fall: He will take thy part, and will mightily defend thee againſt all thine enemies, of thy body and of thy ſoule: But if thou wilt ſhake hands with vertue, and bid it adew and farwell, and forſaking the wayes of God, wilt liue as thou liſt, and follow thine owne corruption, and make no conſcience of ought thou doeſt, defiling and blemiſhing thy ſelfe, with al manner ſinne and iniquitie, then bee ſure the Lord will appeare vntounto thee, in his furie and indignation, from whoſe Iuſtice and iudgements, none ſhall euer be able to deliuer thee. M…l. 3.6. Iam. 1.17. Pſal. 16.8.

Glorie and renoume.

1 LIke as the ſhaddow followeth the body, as a companion inſeparable: Euen ſo doth Glorie, renoume and fame, accompanie excellent vertues, worthy giftes, and noble qualities.

2 As a Smoke, which at the firſt is great and thicke, aſcending vpward, is quickly ſcattered and out of ſight: Euen ſo the Glorie of the proud men of this world, by little and litle, is obſcured, and vaniſheth cleane away.

3 As that fire ſmoketh not much, which flameth at the firſt blowing: So the Glorie that brightly ſhineth at the firſt, is not greatly enuied at; but that which is long in getting, is alwayes preuented by enuie.

p. 348Not to belieue that there is a God.

AS there is no wound more mortall, then the ſame that plucketh foorth mans heart or ſoule: So likewiſe is there no poyſon or peſtilence of greater force, ſuddenly in men to kill all faith, hope and charitie, with the feare of God, and conſequently, to caſt him headlong into the pit of hell, then to denie the principle and foundation of all Religion; namely, that there is a God. Pſal. 10.4. & 14.1. & 53.1. 1. Tim. 3.16.

Godly men ſee clearely the light of the word, but the wicked doo the contrarie.

AS they that hauehave cleare and ſound eyes, doo eaſily induce the bright light of the Sunne, wherewith eyes that be ſore and diſeaſed, are greatly offended: So vertuous and Godly men, are illuminated, and wonderfully cleared in their vnderſtanding, and the eyes of their minds, with the diuine and heauenly light of the word of God; wherewith the wicked and vngodly, are highly offended; in ſo much that they hate the light, and louelove darkneſſe more then it; and ſo growing blinder and blinder eueryevery day, at the length they fall and tumble down headlong into the inſaciable pit, of eternall deſtruction. Iohn. 8.12.

No heauen without the Grace of God.

1 AS the Pilot of a Shippe, without the ſhine of Sunne or Moone, cannot take the Hauen of any land: So a man without the light of Grace, cannot attaine to the Hauen of Glorie, but howſoeuer hee perſwadeth himſelfe, that he caſteth his Anchor in a place of ſafety, it falleth out in the end, that he caſteth it vponupon a Rocke, where there is no hope of ſaluation.

2 As thoſe that were out of the Arke, though they had wit, glorie, riches, and learning, were neuertheleſſe drowned p. 349in the floud: So no wit nor learning, nor riches without the Grace of God, can ſaue a man from euerlaſting perdition. Gene. 7.21.

Gods fauour the ſafeſt refuge.

AS yong Chickens are in ſafetie from the Hauke and Puttocke, ſo long as they ſtraie not from about the wings of their dammes, and when they do ſtraie far from them, they are eaſily taken of euerie vermine: Euen ſo, they that depart and lead their liues, within the compaſſe and limits of his lawes and ordinances, are moſt ſafely kept by him, from the force, inchauntments, engines, and all the ſubtill deuiſes of Sathan, and his inſtruments: but if they forſake God, and not regarding his word, diuide themſelues from him; by their ſinnes and iniquities, they muſt needes fall into the talons and iawes of that tyrannicall Hauke and hound of hell, from whence there is no deliuerie. 1. Pet. 5.8.

The Glorie of God.

1 AS the Glorie of God infinitely ſurmounteth the body, the ſoule, the honour, and all that belongeth vntounto man: So it ought to bee in greater price and eſtimation with vsus, & muſt continually be preferred aboue all things, and neuer bee brought into the ballance of compariſon with them. Exod. 32.32. Rom. 9.3.

2 As the want of zeale towards the the Glorie of God in all our doings, and the preferring of earthly things before heauenly, temporall before ſpirituall, breedeth and nouriſheth a corrupt manner of profeſſion: So it defileth all our counſels and workes, and carrieth vsus headlong to the louelove of the world, which is contrarie to the pure, vehement, and euerlaſting louelove of God. 1. Cor. 10.31.

p. 3503 As the ſaluation of men ought to bee deare vntounto vsus: So the Glorie of God, which conſiſteth, in that his orders in his Church be kept, ought to be much more deare, that if at any time the controuerſie could be betwene his Glorie and our ſaluation, our ſaluation ought to fall, that his Glorie may ſtand.

God would all to be ſaued.

EVen as an earthly Father, is in ſuch wiſe affected towards his children, that hee would hauehave eueryevery one of them, to come to thriftineſſe, and be honeſt and worthie ſucceſſours to him of his goods and ſubſtance; and yet notwithſtanding, beeing made fruſtrate of his hope, findeth the ſtubbernneſſe and diſobedience of them, whereby they alſo at the length, doo caſt themſelues with great ignominie into deſtruction, and into ſome infamous kind of puniſhment: Of this Father it may be ſaid, that he hath brought vp children kept to this ſo great miſchiefe, (not that the will of his purpoſe, was not farre other) but that the children through their owne rebellion, hauehave brought this miſchiefe vponupon themſelues: So God verily, would hauehave all men (made after his owne image) to bee ſaued; but if any of theſe beeing rebellious, will not imbrace his word, and by faith be conuerted, but delighting themſelues wholly in ſenſualitie, pleaſures, and vanities, doo die in their wickedneſſe: theſe, God ſuffereth to periſh, that they might ſuſtaine the iuſt puniſhments, as wel of their owne offences againſt the law of God, as alſo of their contempt of obtaining ſaluation through Chriſt. 1. Tim. 2.3, 4.

No man hath ſeene God at any time.

AS the children of Iſrael could not behold the ſhining face of Moſes, when hee had talked with God on the mount, for the exceeding brightneſſe therof, but couered p. 351with a Vaile, where through they did behold him: So no man hath ſeene God at any time, or can behold the face and preſence of the Deitie and Godhead; but ſo farre as it is both veiled, and reuealed by the body and humaine fleſhe of our Sauiour Chriſt. Exod. 34.34. Iohn. 1.18. 1. Tim. 6.16.

One God in Trinitie.

1 EVen as a Margarite in eueryevery part ſhining alike, which if it bee defiled or fouled on one part, looſeth all his beautie: So the Trinitie, is but one God, and if one perſon be diſhonoured, all three being but one God, are diſhonoured.

2 As one Sunne ſerueth to giuegive light to the whole world, and one ſoule is able to rule, & quicken the whole body, whereas notwithſtanding, neither the Sunne created the world, nor the ſoule the body: So much more one God ſhall be able to rule and maintaine his owne worke, which with ſo great wiſedome and power, he alone did create, vnleſſe wee will make the worke greater then the Creator, or charge the incomprehenſible of God with any imperfection.

Why God denieth vsus our petition.

AS ſicke folkes are denied many things which they require, becauſe they bee often hurtfull vntounto them: So God denieth vsus many things which we aske of him, becauſe they are not good for vsus.