CERTAIN VERY PROPER, AND MOST PROFITABLE SIMILES, wherein sundry, and very many, most foul vices, and dangerous sins, of all sorts, are so plainly laid open, and displayed in their kinds, and so pointed at with the finger of God, in his sacred and holy Scriptures, to signify his wrath and indignation belonging unto them, that the Christian Reader, being seasoned with the spirit of grace, and having God before his eyes, will be very fearful, even in love that he beareth to God, to pollute and to defile, his heart, his mind, his mouth or hands, with any such forbidden things. And also many very notable virtues, with their due commendations, so lively and truly expressed, according to the holy word, that the godly Reader, being of a Christian inclination, will be mightily inflamed with a love unto them. Collected by Anthony Fletcher, minister of the word of God, in unfeigned love in the Lord jesus, to do the best, and all that he can, to pleasure, and to profit all those, that desire to know the Lords ways, and to walk in the same. This present year of our happiness 1595. Psalm 128. Blessed is every one that feareth the Lord, and walketh in his ways. Printed at London, by john jackson, for Isaac Bing. To the Right honourable Earl, and virtuous Lord, the Lord GILBERT TAULBUT, Earl of Shrewsburie, and Knight of the noble order of the gartar, Grace, mercy, and peace through Christ jesus, with increase of honour, health, and all happiness, etc. BEing very desirous (Right honourable) in the fear of God, to do good, and to profit (among all) at the least some, especially of the weakest sort, whose need of help in heavenly things, that they may see both virtue and vice, and learn to embrace the one, and to avoid the other, is exceeding great, I have ventured to take a little pain to collect, and to bestow some labour to gather together, a little book of Similes, to testify my love in Christ jesus, to all the servants of God: and have presumed to dedicate the same unto your Honour: not doubting, but that, as it may do good, and profit very many, concerning the knowledge of God, and of his judgements due to sin, so your Honour will accordingly, receive the same in good part, and be as glad to be a patron, to any true service to God, as any man in the world, is or can be able to offer, and to perform it. Your honours continual and faithful care, to do good to your native country: your unfeigned and most hearty zeal, in favouring true religion: your very good liking and love, towards all that fear the Lord: your misliking of vice, and love to virtue: your readiness to do good to all, both for their bodies and souls, and to hurt none: These things (I say) have given me this boldness, under your honours protection, to publish and to send abroad, this my little labour, as a poor token of my good will, and love in Christ, towards all the servants and children of God, nothing doubting, but that for your honours sake, it will be the better welcome, to all that fear God, and with the greater diligence read, embraced, and imitated of all: And I myself the more encouraged to labour hereafter, and to think no pains great, whatsoever I am able to undergo and to endure, to profit others, to increase knowledge in the ignorant, and to further the salvation of all men. Again, the remembrance of that most virtuous and godly Lady, Lady Marie your honours good and gracious sister, wife to the very worshipful and good Knight, sir George Savill, when I was preacher in Wakefield, to me and to all that fear God, a most Christian friend, did even seem to warrant me (though I am unknown to your Honour) that you are readier to further, than I am to perform any good work. Lastly, the readiness to know God, and their obedience unto the highest and almighty, that I found in those gracious branches, sweet virgins, and most toward Ladies, your Honours own daughters, when I being preacher at Clerkenwell, they were with that virtuous, gracious, and very religious gentlewoman, sometimes mother to her majesties Maids of honour, and my very worshipful friend mistress Winfield, hath given me great comfort, to thrust out this little book of mine, under your honours protection, to do good to them, that you and I both do love (as I assure myself) in Christ jesus. Thus without troubling your Honour any longer, I beseech the Almighty to bless your honours self, the honourable and godly Lady your wife, your Lady daughters, and all that appertain to your Honour, if they appertain to God. This 22. of May, 1595. Your honours most humble to command in Christ jesus, during this temporal life, Anthony Fletcher preacher of the word of God. A pattern of a cursed tree, and the fruit and end of the same. WHen the son of God, the redeemer of the world, Christ jesus, was here below upon the earth, so truly in his body, as we be now in our bodies, saving that he was clear and free from all corruption of sin, and as he walked, being pinched with hunger, did espy a goodly fig tree, which with the fair, green, Matth. ●1. 12. and flourishing leaves, did offer unto him some hope of relief, and coming to it, finding it fruitless, and being disappointed of his hope, he Mark. 11. 12. & 13. cursed it, and commanded that it should be cut down, and cast into the fire. If he dealt so with trees, that did bear no fruit at all, we may warrant and assure ourselves, that he will curse, cut down, and cast into the fire that never shall be quenched, every tree, that is, every man, that bringeth forth such fruits, as this tree beareth. If the Lord his curse belongeth to a barren tree, that beareth no fruit, much more doth it belong, to those trees, which bring forth bad fruits. If trees that are unprofitable, because they bear nothing but leaves, are fit for the fire, then to trouble the earth, then much more those trees that are so heavy laden, and so full of poison, that a man cannot touch one twig of them, but it killeth his soul and body, for ever. Such a tree is every one that beareth such fruits in his life and manners, as this tree doth. No good Christian therefore, will delight & please himself with the shadow of such a tree, neither build his nest in any part, or branch of it: but rather will do his greatest endeavour to pull it down. Do thou (good Christian) thy best, and be sure the Lord will take thy part. And howsoever earthly justicers, let slip their parts, and forget to do their duties, the Lord will never forget nor let slip his part. Hear thou seest justice hath fastened his chord to the top of the tree, and Verity is hacking▪ at the root, between them both to overthrow it. Now if thou lovest righteousness, and art a friend to truth, take their parts in this business, pull down with justice, and strike with Verity, lend each of them one of thy hands, and thy heart too, and keep neither heart nor hand to think or to work any manner of evil, it is better for thee, to have no hand, no eye, no foot, then wicked ones. Do thy best that this tree may be destroyed here in this world, whiles it is to day, lest to morrow thou be destroyed, for not labouring about it. I mean not that thou shouldest rend this paper and cast it in the fire, but that thou shouldest examine, thy own heart and thy conscience, to see whether any root, branch or twig of such a tree be there, and if thou shalt find any, to pluck them out and to cast them into the fire. Otherwise thou hast nothing else look for, but even that which made the fig tree to whither, to wit, the malediction and curse of God. And although Covetousness here doth keep the root, and Self-love the top of the tree, yet there is not any fruit, that this tree beareth, that is not sufficient to bring forth, as great and as tall a tree as this is, and also to furnish it, and thoroughly to load every twig of it, that they bend and break, with such poisonful and cursed fruits as these be. For the sins of men are innumerable, as the sands upon the shore by the sea side, and the stars of heaven. Who can tell saith the holy prophet, how often he offendeth? The sharp edge of the axe of God's wrath, is ever toward the root of Matth. 3. 10. this tree, and he is daily telling us, that it shall have a foul fall at the length: he in love to our salvation, doth premonish us, that we may be careful, and take heed to ourselves, that we be not found in, or near this tree, in any good liking or love to it, when the final fall of it shall be. Take heed (saith Christ) and beware of covetousness, though a man Luc. 12. 15. Ephes. 5. 3. 1. Cor. 5. 10. 1. Tim. 6. 10. have abundance, yet his life standeth not in his riches. And the apostle doth advise the Ephesians, to banish from among them the very name of covetousness. And he would have the Corinthians neither to eat nor drink with covetous men. And his reason is, because covetousness is the root of all evil. As if he should say, where covetousness is rooted, there is not only a barrenness of all good things, but also a great grove, and thick wood of all abominations. I refer thee (good Reader) to the Book itself, where every branch, and all the fruits of this tree, be opened so plainly, and the poison of them so expressly declared, that every good christian, seeing what danger is in them, will beware, that willingly he never touch nor taste the least of them: And not only that, but also out of the tree, of a lively faith, will bring forth such fruit of holiness, truth, and righteousness, as may be well pleasing, and acceptable in the sight of God. Both which things the Lord grant us. Amen. CERTAIN Very notable, profitable and comfortable Similes, briefly collected, wherein the loathsome foulness of many vices, and the amiable beauty, of many and sur●…e virtues, that the Reader may loathe the one, and love the other, are plainly expressed. EVen as a shepherd, seeking a lost sheep, Simile 1. is wont to go up to some high place, that from thence he may view the valleys below, and the better whistle and call unto Ezech. 34. vers. 12. 16. his sheep: So the Saviour and redeemer of the world, seeking again mankind that was lost, went up to the high cross, fixed and fast set upon mount Caluarie, that with the loud voice, and great outcry of his sufferings, death and passion, he might call us unto himself. And although the wicked and ungodly ones of this world, do despise the cries and callings of Christ, as he himself affirmeth, saying: I have called, and ye have refused, I have stretched forth Proverb. 1. 24. my hand, and there was none would look towards me: yet the elect and saints of God, do hear the fearful shrieks, and lamentable noise that he sent from his cross, even as the sheep heareth the voice and whistle, of the shepherd. Wilt thou know whose sheep thou art, then consider well whose whistle thou dost follow. For Christ doth say: My sheep john. 10. 27. hear my voice, and I know them, and they do follow me. And immediately before, to the unbelieving jews he saith: Ye believe john. 10. 26. not, for ye are not of my sheep. SKilful and cunning Physicians, are wont sometimes, when 2 a sick man is sore vexed, with a numbness of his whole body, to cut a vein of his head, that the letting of blood, may heal the body, of that disease and sickness: Christ is our head (as the Coloss. 1. 18. Apostle saith) & we are his members: a vein of our head is cut, that our whole body may be healed: Christ suffered, that mankind might be redeemed. When the fullness of time was come Galat. 4. 4. (saith the Apostle) God sent his son made of a woman, brought under the law, that he might redeem those that were under the law. AS they, which by reason of the blearedness of their eyes, 3 turn their backs towards the sun, and not daring to open their eyes towards the light, are delighted with places that be dark, and full of shade, and so not having the benefit of the sun light, are carried about, by many ways full of perils and dangers: So they, which through the dimness of their mind, & want Mos Papista●um. of understanding, do contemn the true & living God, do please themselves with all manner of most perilous and pestilent errors, and not considering that clear and heavenly light, which cometh from God, they fall into the gulf, and sink to the bottom of that most foul and filthy puddle of all false opinions, errors, heresies, and worshippings of false gods. AS the soul in the body, doth give to all the members, moving 4 and life: So the providence of a godly king, is present to every part of his kingdom, stirring up his whole commonwealth, to virtue and godliness: and ruling and governing the same, with justice and judgement, as though in his own person he were present, in every place. AS they which do dissolve and mar the picture of a king, very 5 skilfully made of gold, & precious jewels, by a witty and wise workman, and do translate, and change the same gold and goodly gems, into the likeness of a dog, which they do make of the same matter, do say that that their likeness of a dog, is the picture of the king, because it is the same gold, & the same precious jewels: Even so all peevish and pestilent heretics, do dissolve, Papists, Familists, Brownists, & such others. break and mar (so far as in them lieth) the proportion of a true, substantial, and lively faith, and of the same places and authorities of holy scripture, falsely understood, and wickedly expounded, they frame and garnish a resemblance and a pattern, of disloyalty, deceit, treachery, and treason: and they say, it is a perfect picture of faith and truth, because it is made of the same places of the holy word of God. And by this their sorcery, they do bewitch and deceive many weak and frail souls, persuading Jude 4. them, that their foul figure of a dog (that is, their pestilent and most detestable heresy) is the goodly picture and resemblance of the king, that is, the express proportion of a right faith, and truth itself. From all such sorcerers good Lord deliver us. EVen as the rain watereth the fields, and maketh them 6 fruitful, and causeth corn to grow, & giveth strength unto the same, and garnisheth and beautifieth all goodly plants, with abundance of most pleasant fruits: Even so the word of God, and doctrine of Christ, bedeweth & moisteneth the children of God, and feedeth & nourisheth their souls, to everlasting life, and causeth them to bring forth very excellent virtues, and most rich and plentiful fruits, & effects of a true Christian faith. This sweet dew of the Gospel of Christ, God hath given to us, in our days very plentifully, and in great measure, according to that the kingly prophet saith: Thou, O God, wilt reserve a seasonable Psalm. 61. 9 rain for thine inheritance: that is, thy heavenly doctrine, for thine elect and chosen children. Ezechiel also, There shall be Ezec. 34. 26. the dews of his blessing. AS he that entereth into a fair, and goodly goldsmiths shop, 7 richly furnished with precious pearls, and costly jewels of all sorts, ought not to mislike those excellent things, & great treasures, because he seeth among them, a black furnace, dusty coals, and sundry instruments of base metal, because those instruments, coals and furnace, must needs be had, to make those jewels, as chains, earrings and bracelets of gold, withal: So in the church of God, where are innumerable men, some famous for their wisdom, some renowned for their piety, some forward and fervent in Christian love and charity: and many excelling in all kind of virtues: if a man shall see there, some unlearned, some deceivers, some wicked ones, some tyrants, and many ungodly ones, he ought not therefore, to pick a quarrel against the church of Christ, nor yet to think of the ruin and destruction of the same. For there should be no martyrs, if there were no tyrants. The Lord would not have created (saith Augustine) either August. de ciui●. Dei, lib. 11. cap. 18. angel or man whom he knew would prove wicked, but that he also knew, to what uses of good men he would employ them. AS one candle cannot light another, if itself be put out: So a 8 prelate or preacher, shall not inflame others, with the love of God, himself being void, and without that same love. And yet I know, it is possible, if it please God, that by a wicked and ungodly man, sinners may be converted, and brought to repentance. FOr even as a godly master, sometime giveth a good alms, 9 by the hand of a wicked servant: So God (if it seem good to him) by the ministery of an evil man, can draw the ungodly, to know him, to fear and to love him. Yet nevertheless, I do exhort all the ministers, and preachers Good counsel. of the Gospel, to do their best endeavour, to keep themselves unspotted of the world, and so boldly (but charitably) to reprove, taunt, check, and chide the sins and iniquities of others. The tongues and the snuffers, which were in salomon's Temple, Exod. 37 23. wherewith they did snuff the lamps, were of most pure gold (as the scriptures do report) to signify the purity and cleanness of them, which are bound to reprehend and to correct, the slips and faults of others. AS he which hoardeth up, and hideth his wheat, that it may 10 not help & secure hungry souls, in the time of dearth, is grievously cursed of men, women and children: and he that in a famine and great dearth doth bring forth his corn, and selleth it, is highly praised and prayed for, of the people: So that minister and preacher, deserveth sharp and rough reprehensions, which will not impart his knowledge and skill, to the hungry and thirsty souls, of the children of God: and he is worthily praised, which openeth unto them, the garner of divine doctrine, which teacheth and preacheth, and doth faithfully exercise the office of a watchman. He that keepeth close, and hideth his corn (saith Solomon) shall Proverb. 11. be cursed among the people, and a blessing shall be upon the head of the sellers. EVen as Perillus that skilful workman of Athens, that he 11 might gratify Phalarides that cruel tyrant, presented him with an ugly bull of brass, wherein men being enclosed, might be tormented and afflicted, with a strange engine, and new devised torture, lost his life, & suffered a most fearful death, by that his own invention, as Pliny reporteth in the tenth book of examples: for at the commandment of the wicked tyrant, he being enclosed, and fast shut up, in the bull, which with great skill, and no less charges, he had most cunningly and curiously wrought, that he might delight the ears of Phalarides, a most savage tyrant, and void of all humanity, with the lamentable shrieks and intolerable tortures and torments of men, he himself first by experience, tried the pain and smart thereof, and embrewed in his own blood, that famous and curious piece of work, which he had devised to torment others withal: Right so, wicked and cruel counsel, many times redoundeth upon the heads of the authors of the same: according to that of the Psalmist: He spread his net, he digged deep, and fell himself, into the Psalm. 8. pit, which he made for others: Let his craftiness be turned upon his own head, and let his iniquity fall upon his own pate. Wicked Haman was hanged himself, upon the gallows, Ester. 7. which he had prepared for good Mardocheus. AS a field, although it be fertile, without tillage cannot be 12 fruitful: So the mind of man, without the word of God, and heavenly instruction, must needs be barren, and can bring forth no effects of faith, nor fruits of godliness. AS the sea (especially that, which is called Mare mediterraneum) 13 is wont to imitate the air, as, if the air be calm, the sea is very calm also, if the air be stormy, the sea also is very stormy: Even so the common sort of people, in all places for the most part, do follow their prince: if princes be just, subjects love justice: if the prince be ungodly, they embrace ungodliness. Therefore, it was worthily observed and said, of wise men in times past, That the people is the shadow of the prince. A king or prince given to iniquity, with his sin killeth himself, and with his example many others, because he hath many followers. For we do see, that whatsoever alteration and change of manners, shall be in princes, the same is wont to follow in the people: for princes do not only conceive virtues or vices themselves, but also, they do as it were power them, into the city and country where they reign and rule. EVen as a brook doth follow the nature of the fountain, 14 from whence it cometh: So people do follow the disposition of their prince: the fountain being troubled, the brook is troubled also, and the prince disquieted, the people find no peace. Herod the king was troubled, and all jerusalem with him. Matth. 2. Whiles he reigned, impiety ruled, good laws were nothing set by, justice and judgement lay dead, ancient and laudable customs were banished, there was no rest, no peace, which is the end of godly government. For, to that end are governors ordained, that people may live in peace. The work of justice, shall be peace. Esay. 32. Psal. 85. Psal. 72. justice and peace, have kissed each other. There shall arise in his days, justice and abundance of peace. AS the root of a tree, being utterly rotten, the boughs cannot 15 bud and flourish, nor bring forth pleasant fruits in their due time: So justice being violated, it cannot be, that peace can flourish, and bring forth so plentiful fruits, as she is wont to do. THe prosperity of this world, is as the clearness of winter 16 weather: as the calmness of the sea, and stability of the moon. As these do waver, and be suddenly changed: So the state of wealth and worldly things, hath no firmness, no perpetuity, no constancy: for as it is said: All these things pass Sapient. 5. away like a shadow, and are as a messenger running afore. Man flieth away like a shadow, and never continueth in one job. 33. state. For sometime it falleth out, that when thou dost think, thyself to have gotten innumerable riches, and great dignity, and that thou art set, even in the top of excellency and honour, than all of a sudden, in the twinkling of an eye, thou art hurled from that high and mounting glory of the world, down headlong into a bottomless gulf of all disgrace. For out of that place, which thou hadst thought, to be full of rest and security, very often great calamities, and most bitter blustering storms, in the turning of an hand suddenly do arise. Seeing therefore, that these things stand so, we ought not to put any confidence in deceivable dignities, nor to be proud of them: neither must we trust, in the uncertain riches of this world, which are daily changing, but we must fly to our redeemer & only saviour Christ jesus, & place our whole hope, and settle all our confidence in his infinite and endless mercies. God give us grace to do so. Amen. EVen as the eagle is carried up on high, and falleth not upon 17 the ground, but to seek his necessary food, and having caught his prey, by and by flieth up again, and maketh no abode below on the earth: So we ought to have our minds occupied in heaven, and all superfluous care of worldly things laid apart, with the eyes of our minds and faith, to behold our God, and in the quietness and staidness of our souls, rest ourselves upon his grace, without having more to do with this world, than in our several callings, to seek lawfully those necessaries only, which may serve for the preservation of life. Which had, we should in the meditation of our minds, and the thoughts of our hearts, with all our powers fly unto our God. The apostle Paul his counsel is exceeding good: Having meat and drink, and 1. Timoth. 6. wherewith we may be clothed, let us be therewith contented, for they that will be rich, do fall into tentation, and into the snare of the devil. And Solomon making his prayers unto God, hath these words: Proverb. 30. Give me (O Lord) only necessaries for my life, lest if I be too full, I may be drawn to deny thee. And again: Better is a little with the fear of the Lord, than great and Proverb. 15. insatiable treasures. David also: Better is a little that the righteous man hath, than the great Psalm. 36. riches of the ungodly. EVen as thick and black clouds, do obscure and darken 18 the bright and glittering stars: So degenerating posterities, and such as be polluted and blemished with treachery and iniquity, do dishonour their ancestors, and do extinguish the clear light of their noble virtues, and do put upon them the ugly darksomnes of their own vices: that although they be noble men by birth and descent, yet they fall into oblivion, and by little and little are quite forgotten. It is better, that a man be renowned and nobled, by his own noble acts and excellent virtues, than to depend upon the nobility of his ancestors. They ought not to be called the sons of noble men, which please themselves with vanities, and do wallow in ignominy and wickedness, but the sons of those wicked ones, whose kind of life they do imitate, and whose footsteps they follow. Christ called the wicked jews, which said they had Abraham joan. 8. to their father, the children of the devil. And speaking of Christians he saith: And how many soever did receive him, he joan. 1. gave them power to be made the sons of God. In Christ jesus (saith the apostle) neither circumcision availeth any thing, neither Galat. ●. uncircumcision, but a new creature. True nobility before God, consisteth not in the prowess of ancestors, but in newness of life by faith in Christ. AS the pleasant and sweet river of jordan, when it runneth 19 into Asphaltites that bitter pool of Palestina, is also made bitter & unwholesome, & loseth the virtue thereof: So, that man, which joineth himself in friendship, and doth couple himself in familiarity, with wicked and ungodly men, becometh wicked and ungodly himself, and is stained and blemished with their vices, although heretofore he had been inclined to virtue and godliness. It is therefore pithily said of Ecclesiasticus: Depart from Eccles 7. the wicked, and evil things will departed from thee. And the apostle in the fift of the first to the Corinthians, & also in that to the 1. Corinth. 5. Galath. 5. Galath. saith: A little leaven doth sour a whole lump of dough. AS of necessity, a shadow doth accompany those that walk 20 in the sun shine: So is envy a continual companion, to those, that in good and honest things, do excel others, and are advanced and renowned with the best. There is no felicity (saith Valerius Maximus) be it in never so good measure and modesty, which can eschew the gnarling and gnawing teeth of envy. One demanded of a learned man, how he might avoid envious persons: If (saith he) thou shalt have no excellent thing in thee, and shalt do nothing fortunately. Envy is always virtues companion, and is ever at the heels of them, which in honesty, virtue, and godliness go beyond others. Misery only admitteth no envy. EVen as the inferior planet, shadoweth and eclipseth the 21 planet that is above it, but the higher, not the lower: So, men without honesty, endued with no wisdom, not acquainted with virtue, and enemies to true godliness, do their greatest endeavour, to distain the commendation, and deserved honour, of notable and very worthy men. job calleth him a little job. 5. one, or a man of no valour, that is tormented with grudging and repining against the welfare of others. An envious man, is as unprofitable to a city, as darnel is to wheat. AS rustiness consumeth iron: so envy consumeth the envious 22 man: envious persons are mightily tormented, at the prosperity of a superior, because they cannot match him: and they greatly disdain an inferior, lest he should overtake them: and they cannot abide their equals, for their equality sake. Learned Basill and Bernard, do compare an envious person with a viper, for as she conceiveth her young one, which (as they report) is brought forth, with the breaking of the belly of hirdam, and utterly killing her breeder: So the envious man conceiveth that envy, which gnaweth and teareth in pieces himself, and worketh his own ruin, and utter destruction. Envy is a picture, or a resemblance of hell: it is a great loss 23 without any gain or advantage: it is a dangerous damage, without one dram of commodity. Cursed Cain, set Genes. 3. forward with the stinging goads, and smarting pricks of envy, did kill Abel his good and gracious brother. And the sons of jacob, in their hot burning envy, sold joseph their innocent and Genes. 35. best brother. Saul in like manner, being through envy almost beside 1. Sam. 18. himself, sought by all means, to take away the life, of holy and faithful David. We are taught in the book of Wisdom, Sapient. 2. that through the envy of the devil, death entered into the world. This evil and dangerous disease is very busy in these our days: to envy superiors, to speak evil of men in authority, to backbite and slander them, which seek the unity and the peace of the church, and to condemn those that hunger and thirst after the advancement of God's glory, and the free passage of the Gospel of Christ. The Lord amend it. AS a staff made of a reed, is hollow and empty: So the 24 confidence and trust, which we put in this world, is vain and will deceive us. Therefore the Lord commanded the people of Israel, by the prophet Esay, that they should not go down into Egypt for refuge, and doth denounce the destruction of those that would fly thither, in these words: We be to them, Esay. 31. which go down into Egypt to seek for help there. And again: Thou dost trust upon a staff of a reed, and the same broken, that Esay. 36. is, upon Egypt, etc. it will deceive thee. Even such is the help of man, whereunto infinite thousands of people, despising and forsaking God, do most earnestly fly. But let us lean upon, and Exod. 7. Exod. 14. trust to the rod of our God, which devoured the rods of the Egyptians, and divided the red sea into two parts, whereof David speaketh: Thy rod & thy staff, O Lord, they have comforted me. Psalm. 23. EVen as learned and skilful physicians, with the bitter potions, 25 and sharp medicines, which they minister unto their patients, do mix some sweet and pleasant thing, to win those that be sick, the more willingly to receive them: So preachers of the word of God, being learned and godly wise, ought (if need be) to temper their bitter and rough reprehensions, with a sweet and comfortable doctrine, and so of sharpness and mildness, to make a sovereign and wholesome medicine, to heal the spiritual griefs and diseases of their hearers. For in all things that are done and spoken, a measure keeping, and temperance must be used, and consideration must be had, what is fit for the time, and agreeable to the persons, and what in all our words and actions doth beseem or misbese●me us. AS some birds, afore they fly out, and mount on high, stoop 26 down with their heads, and touch the ground with their bills: So every man, before he be advanced to any high dignity, aught to show great humbleness of mind, and a casting down of himself. EVen as many men, are much delighted with music, and 27 will most gladly hear musicians, make songs of the noble acts, and singular virtues of many men, but never care to imitate one virtue of a thousand, which they hear, with praises extolled unto the skies: So very many men in these our days, are outwardly very forward, to hear sermons, and the word preached, and as Ananias, will be willingly, to see to, at some cost to maintain preachers, and all is (in many) but mere hypocrisy, to please their own humours, with some strange and new matter, with some Logic, Rhetoric, and bravery of words, which they look for, without any purpose, to frame their lives, after such doctrine as the preacher delivereth. AS bees passing over other things, take pleasure only in flowers, 28 and forsaking the rest, do crop them: So, some hearers of the word preached, do only desire to have their ears fed, with fine phrases, delicate flowers of eloquence, dainty similes, pretty comparisons, and pleasant histories, as for sound doctrine, they contemn it, and hate to have it, a bridle for their lusts, a reprover of their vanities, and a glass to see themselves in, they seek after flatteries and fables, and they loathe the truth, which should do them good. The holy apostle foreseeing this, said: The 2. Timoth. 4. time will come, when they will not abide wholesome doctrine, but after their own lusts, will gather to themselves teachers, & having itching ears, will be turned into fables. And we read in the Acts of the Apostles, that the Athenians applied themselves to nothing else, but to hear, and to learn news. And yet Act. 17. notwithstanding, though the case stand thus in our time, the preachers of the word, ought not to give over their faithful labours in teaching, but rather to be the more diligent, careful, and fervent. For although, there be many curious, vain and idle hearers of their doctrine, yet there be many grave, learned, and godly ones, which seek only the good of their souls, and the comfort of their consciences. And if there were among a thousand, only one that loved and sought the truth, for that one sake the truth of God, aught to be preached. That same excellent saying of the famous Poet Antimachus, is well worth the remembering: who, when he read his book to all his scholars called together, and all (saving Plato) forsook him, before he had ended his reading: I will (saith he) go forward, and read on, for Plato is to me, as much as all the rest. AS physicians do oftentimes cut off a rotten member, lest 29 it corrupt and putrefy the other members: So it behoveth men of authority, if they will preserve the commonwealth in safety, to root out of it, all those, that do give themselves, even with greediness, to beastly behaviour, and to rotten conditions, as theft, adultery, fornication, murder, blasphemy, treachery, treason, and such like: lest the rotten ones, destroy them that be sound, and the brutishly minded, stain those that be of chaste conversation, and the wicked and rebellious crew, draw the better sort to disobedience. Solon said wisely, that A Solon. common wealth is maintained, and upholden with two things, to wit, with due reward, and due punishment. For as it behoveth, to reward well, those that be profitable members, and such as do live in the fear of God, and due obedience: so it is no less necessary, and needful, to give unto the wicked their deserved punishment. EVen as the moon is not eclipsed, nor loseth any light, but 30 when it is at the full: So men are wont, then chief to be eclipsed, and darkened, concerning the love of God and their neighbours, when they be full of riches, and do abound with worldly wealth. ANd as the moon, when she is at the full, is farthest from 31 the sun, of whom she hath her light: So, many of those men, which do flow on every side, with the goods and riches of this world, do even then in the midst of their wealth, withdraw themselves farthest from God, from whom themselves, and all their treasures, and whatsoever, have their being. And although, some virtues now and then, do seem to make, a show in them, yet through the cares of this world, and the desire of riches, they be quite overthrown and utterly buried. Therefore our saviour Christ, compareth riches with thorns. For he Matth. 13. Marc. 4. Luc. 8. expounding what those thrones might signify, into the which the seed fell, which being choked of them, brought forth no fruit, he saith, that those thorns ar● the riches of the world, the which, though with their beauty they delight men, with their works they do prick them. Of these doth God speak by Esay the prophet, saying: In his days there shall grow up thorns and nettles. Esay. 34. Also Augustine, that ancient and grave teacher saith: Hast thou gotten riches? then hast thou lost quietness. HE that is adorned, and well furnished, with many and 32 great virtues, although he be a very poor man, concerning this world, yet is he to be honoured. For as precious stones, though they be cast into the mire, yet they lose not their beauty, nature, and property: So men endued with honesty, replenished with goodly virtues, and well acquainted with the true worshipping, of the most high and gracious God, although they be silent, as men in their graves, and are had in contempt of the world, yet have they not lost their dignity, and the true honour proper to Christians, which consisteth not in the wealth and renowine of this world, but in holiness, in righteousness, and in the faithful imitation of Christ. Godly men are great men, though the world make no reckoning of them, and wickedmen, are vile and base men, although the world set and place them, in the height and top of all honour. Nothing is higher, nothing loftier, than unfeigned virtue. There is nothing lower, nothing base, nothing ●iler than vice. Wheresoever is a just man, there is a great and mighty man, and wheresoever is a wicked man, there is a man of no account, with God and his saints. AS a little image, though it be set upon an high mountain, 33 is notwithstanding a little one still: and on the other side, if Colossus that huge and mighty image, be placed in a very low valley, yet loseth not his bigness: So a wicked and cursed man, that is fraught with sundry vices, though he flourish in honour and riches, yet is he but a silly mean man: and on the other side, a man that is virtuous and godly wise, although he be in extreme poverty and beggarly estate, yet out of doubt he is a great man, and to be highly accounted of. And certainly it were an excellent change between these two, if the good poor man, had the honour and the riches of the wicked man, and he the poverty and beggerlines of the good man. EVen as a cloud darkeneth the air, and covereth the sun: 34 So, calamity and misery, maketh cloudy the mind of man, and taking from him all his joy, it leaveth him bare and naked, without comfort, and full of sorrow. AS a wall all whited on the out side, is not easily perceived, 35 whether it be made of stone, or of clay, unless it be smitten, and tried with a mallet, or some other instrument: So, a man garnished outwardly with good things to see to, is not by and by judged, and presently discerned, whether he be a man of patience, of charity, and other virtues, unless he first be smitten, and tried with the mallet or beetle, of obloquys, slanders, afflictions, troubles and temptations. The apostle Paul made answer to one, that would shadow his wickedness, with a cloak of virtue: God will smite thee thou painted wall. Act. 23. AS those things which agree not with our nature, and have 36 no proportion with it, as fire, sulphur, and such other things, if we should eat them, would not only not profit us, but would also hurt and kill us: So, the deceitful riches of this world, too much desired and sought for, the pomp of honour, vain glory, and such like, after the which, very many do run to too earnestly, do not only not nourish the souls of men to eternal life, nor mitigate and appease the wicked lusts of the same, but also do bring upon them everlasting woe, with utter and endless destruction. The food best agreeing with the soul of man, is virtue, the property whereof is, above all things to love God, to wish for him, to stick to him, to fear nothing but him, and for his sake, to despise this world, and all the trash of the same, and in him, and for his sake, to love them, that hate us, to feed them, that would hungerstarve us, and to save the lives of them that would kill us. Riches, dignities and honours, may be possessed and holden without sin, but the greedy coveting of them, and ambition, which the apostle calleth the root of all evils, without great sin, cannot be holden. 1. Timoth. 6. EVen as the bough of a tree, the fuller it is of fruit, the weightier 37 it is, and the greater and more plentiful fruit it beareth, the lower it falleth: So the wiser a man is, the more humble he is, and the more he is laden with the fruits of wisdom, the lower he stoopeth, and humbleth himself the more: but the proud man, like a fruitless and barren bough, lifteth his head on high, not seeking the profit and good of his soul, but the idle praises of men, and the vain glory of the world. Thus is it, that the proud man, coming to the sacred and most holy scriptures, there he worketh his own woe, and as it were suppeth up his remediless destruction. For it is that holy mountain, whereunto if any shall come, in the likeness of a man, & shall bring with Exod. 19 him the life of a beast, he shall be stoned to death: and where he might have furnished, and stored himself, with true and heavenly wisdom, if he had come unto the holy word, in humility, reverence, and with an heart and mind well prepared, from thence he carrieth his own undoubted, and most certain death, and helpless damnation: because he would with his own arrogancy and swelling pride, pierce into the deep secrets, and hidden mysteries, of the oracles of God. Of such speaketh Solomon in his Proverbs: He that will be a searcher out of God his majesty, Proverb. 25. shall be overwhelmed of his glory. EVen as, if any man would stéedily look upon the bright 38 sphere of the sun, he should become blind, because the weak sight of his eyes, is not able to abide so great a brightness: So, whosoever, trusting to his own wit, shall cast the eyes of his mind, upon the wonderful and unspeakable brightness, of the secrets of God, he shall be overthrown of the same, and the sight of his mind being blinded and put out, he shall never attain to that, which he would: because the great and hidden mysteries of the most high God, cannot be comprehended, by man's wit being puffed up with pride, or else there should be no difference between God and man, if man of himself, could attain unto, the secrets of Gods eternal majesty sealed up in his blessed word, and not to be opened, but by the mighty power of his most holy spirit. So much did those things Exod. 40. 1. Reg. 6. & 8. signify which were in sanctis sanctorum hide and covered. Paul, perhaps, leaning & trusting to his own wit, before he received the faith of Christ, would pierce into God's mysteries, but coming far short of his purpose, he wandered in a great and dangerous error, and would needs (being inflamed with hatred) even kill those Christians with the sword, whom he ought not to have wounded or vexed with a word. But a light from heaven Act. 9 compassed him about, and falling to the ground, he saw nothing, & yet his eyes open, as before, whereby his former disposition was signified: but afterward when he did cast down and truly humble himself, and all his pride laid apart, came to Ananias, he received his sight. And in that his humility he said: I am the 1. Cor. 15. least of the apostles, which am not worthy to be called an apostle, because I persecuted the Church of God. David saith: The Psal. 25. Lord openeth his secrets enclosed in his word to those that fear him. In which words our God promiseth, that he will unfold and reveal, to godly and humble men of heart, the secrets and privities of his holy oracles. Upon whom shall I look (saith the Esay. 66. Lord) but upon the silly poor man, that is contrite in heart, and trembleth at my words? herehence cometh that saying of the blessed virgin: He hath beholden the lowliness of his handmaiden. THou shalt see sometimes in the air, a cloud having the figure 39 and likeness of a tall and mighty man, which by and by is spread abroad and representeth huge and high towers: but in the turning of an hand, being taken with a blast of wind, it is dissolved and vanisheth away: Even such is the trust, that we put in this transitory world. This world doth set before us, in the conceit of our imagination, that we shall be great men, and that we shall be very famous, and attain to great dignity, it doth promise unto us mountains of gold, and huge and lofti● towers of honour and renown: but all these things are towers builded in the air, and castles made of wind and grounded upon vanity, which are dissolved and dispersed most suddenly. john the servant of God did well consider of this, when he gave this 1. joan. 2. counsel: Love not the world, nor those things that be in the world: the world passeth away, and the lust of the same. And Paul saith: The shape of this world passeth away: he saith not, 1. Cor. 7. the substance of this world, but the shape passeth away. If then this world must needs pass away, and return to it nothing again, if that we take to be a substance, be but a shape, think we then, that our life, our hope, our riches, our pleasures, shall continue? no surely. For james saith: Our life is as a vapour, jacob. 4. Sapien. 2. appearing for a very short time, and our life is dissolved as a cloud in the air. AS our eyes, which do behold heaven and earth, and other 40 innumerable creatures of God, do not see themselves, but looking in a glass, by that mean, they perfectly see themselves: So we do not see and consider our own frailty, and brickle estate, but if we will set before our eyes, the glass of the remembrance of death, and the true knowledge of ourselves, beholding diligently (I say) that clear glass, we cannot choose but very plainly see ourselves and what we be. james the apostle james. ●. doth point us to the law of our God, and willeth us to use that glass, to behold ourselves in. Indeed it is a true glass, it will not flatter nor deceive us: it will tell us that we be but dust, and that we shall again return to dust. james seemeth to say plainly to us thus: Know yourselves, and lest ye be deceived, behold yourselves in the glass of truth, which is the perfect law of liberty. See what thou art, and what thou shalt be. Remember that thou art a man, and consequently dust and ashes. O that we would remember this: O that we would be content to embrace this most certain truth: O that this glass might never departed, out of our hands and hearts▪ Augustine that learned teacher, saith well: Before thou wast man, thou wast earth: and before thou wast earth, thou wast nothing. Here thou mayst easily see thy progeny, thy nobility, and the worthiness and excellency of thy stock and lineage. Be not proud therefore, for thou art but dust and ashes. Eccl●. 10. EVen as a little bird shut up in a cage, although it be very precious 41 and costly, and be made of Cedar, ivory, or gold, yet she desireth to go out, and striveth to have her liberty, and in her eager and earnest desire to be gone, she doth oftentimes thrust her bill through the loupes of the cage: So the soul of a virtuous man, inflamed with an unfeigned love of God, being shut up and holden in the coupe of his body, although he abound with all necessaries, fit for the preservation of this temporal life, yet most earnestly desireth, to departed hence, and to go to his country, which is heaven. And in token that he would feign go thither, he fetcheth many a deep sigh, and many a grievous groan, and doth full often crave of his creator, with his cheeks all to bedewed, and smeared with the tears of his eyes, that, this exilement being finished, he might rest for ever, in that happy and holy house of blessed souls, where he may have the fruition of his God, and everlasting life through jesus Christ his only saviour and redeemer. Every Christian man, although he have wealth at will, and have stately and royal houses, glittering and flourishing with ivory and gold, yet ought he to aspire towards heaven, and in heart and desire, to fly towards his best country, saying with the Apostle: I would feign remove hence, and go 2. Cor. 5. Philipp. 1. to dwell with the Lord. And again: I do seek, or desire to be dissolved, and to be with the Lord jesus. EVen as vipers do eat out, and tear in pieces the bellies of 42 their breeders, that themselves may get out: So, not the jews only, but the Papists also, do mangle and tear in pieces the law of God, and do rend, and corrupt the words and doctrine of the holy prophets of God, even as it were a belly, and bowels, that they may creep out, and escape from a lively, perfect and a saving faith, and they may be confirmed in their errors, heresies, and infidelity. Yea, as the jews, have from time to time, slain the gracious and wise prophets of God, even so the Papists now, where they bear any sway, of rule and authority, do most cruelly torment and murder the saints of God. EVen as the delicate balance of a goldsmith is moved with 43 every little weight, so that with one grain laid upon it, it falleth downward: So, with every thing, whether it be lucky or unfortunate, we are wont to be greatly moved, and do suddenly change our purposes: sometime we exceed in mirth, by and by we are overwhelmed with sorrow: we are even now praising men to the skies: and presently we hurl them down from heaven, with our tongues, and thrust them into hell. We love men, and hate them: we save men, and kill them, all with one breath: now we choose virtue, and by and by vice. Thus doth man's will obey his unbridled lust. The Lord redress, and amend it. FOr even as the Chameleon, changeth his colour, according 44 to the thing whereupon he sitteth: So we at every tentation do change our minds, and are driven from our purposes, and determinations, and our wicked lusts, and the ungracious thoughts of our hearts, do force, and drive us, even whither they will. ANd as the Chameleon, will be changed into any colour, save 45 white: So are we most apt and prone, to all kind of vice, but to no virtue. AS he that falleth into a river, if he neither move hands, 46 arms, nor legs, is quickly drowned, and sinketh down dead to the bottom; but if he swim, escapeth alive: So he that trusteth to that faith, which the apostle james calleth a dead jam. 2. faith, because it hath no good effects, and bringeth forth no lively fruits, as an holy love to God and man, piety, patience, pity, mercy, compassion, and such like virtues, he must needs be drowned in utter destruction, and sink down into the bottomless gulf and pit of hell: but he that moveth his hands and his feet, to do the deeds of a true and right faith, which (as the Apostle Paul saith) worketh by love, and shall be a doer of the word Galat. 5. ●a●. 1. and not an hearer only, he shall escape safe out of all dangers, and shall arrive at the happy haven of eternal happiness, and everlasting life, through Christ jesus: whereto the Lord bring us all, if it be his will. Amen. EVen as the river Hypanis, which is very famous, and much 47 spoken of, because of the clearness and sweetness of the water of the same, after that it receiveth into it, the bitter and troubled waters of the fountain Exampes, is poisoned and made unprofitable: So many men of great and excellent wits, which did flow with the pure and pleasant waters of virtues, when they have fallen into the society and familiarity, of ungracious and godless men, have been poisoned with the lewdness of their lives, and the looseness of their conditions. And conceiving their inexpiable frauds, have been foully disgraced, with their most detestable vices. FOr as rotten apples do corrupt those sound ones that do 48 touch them, and lie close to them: So the evil manners, & had conditions of the ungodly, do infect those that keep them company. Therefore, Blessed is the man, that hath not walked Psalm. ●. in the counsel of the ungodly, nor stand in the way of sinners, and hath not sit in the seat of scorners, etc. And, I have not sitten in the counsel of vanity, and will keep no company with the Psal. 26. wicked, etc. Go out of Babylon (saith the Lord) and fly from the Chaldeans. Esay. 48. jerem. 50. Depart out of the midst of Babylon, and go from the land of the Chaldeans. Peter denied Christ when he came into Cayphas his hall, etc. Matth. 26. 1. Cor. 15. And Paul saith: Evil words corrupt good manners. AS it profiteth nothing, to graff a plant, if with a whirlwind 49 or storm, it be pulled up by the roots, before it bear fruit: So the word of God, being heard and laid up in our minds, shall do us no good, if before it bring forth fruit, with some blustering blasts, and sturdy storms of temptations, it shall be rooted out of our hearts. Therefore saith the kingly prophet David: Blessed is the man, whose delight is in the law of God, and in Psalm. 1. that law, doth meditate day and night. He saith not, that that man is happy and blessed, which heareth and readeth the word: but he pronounceth him to be happy, which doth practise the same in the course of his life, and doth digest it in the stomach of his understanding, and endeavoureth himself with all diligence to obey it, and shall spend days and nights in the meditation thereof. And the Lord by Ezechiel saith: Thou son of man eat this Ezech. 3. book. And again: Thy belly and thy bowels shall be filled with this book. Very many do eat the word of God, and yet remain empty: many do take it, whose bowels (that is, their hearts and minds) are not filled with it, because in very short time, either they do forget it, or else they apply it rather to a vain curiosity, than to the profit and good of their souls: neither do they observe those things, which they know, in their consciences, by the instruction of the word, aught to be observed. Such a thing did the Lord object against the unthankful jews, by Aggeus the prophet: Ye have sowe● much, but ye have inved little: you have Aggae. 1. eaten, but you are not satisfied. They eat much, and are not satisfied, which hear and read much, and lead evil and wicked lives, so far staining and polluting themselves, with foul sin and filthy vices, that their life and profession do wonderfully ●ar and utterly disagree. EVen as that man, which goeth about, to cut down a tall 50 and mighty Cypress, being barren, unprofitable, and an idle tree, that other fruitful plants, which are letted and hindered through the noisome shadow of it, may increase and prosper, doth not despair, though at the first or second blow, he fell it not, but by little and little he striketh with the axe, until at the length he lay it along: Even so a preacher of the word of God, although he see no profit follow his preaching, no faults amended, no sins abated, yet for all that, he ought not to despair, to faint, and to hide his talon in the ground: let him preach again & again, and never give over, that at the length, with the two edged sword, of the pure word of God, he may hue and fell down the huge and monstrous tree of sin, and all abomination: and that the new plants, of virtue, holiness and righteousness, may grow, prosper, and increase. AS he that would have a little flame of fire, to mount and rise 51 up on high, first keepeth it low, and holdeth it down, with the force of a van, and the gathering together of much wind: Even so our God, presseth us down and keepeth us low, that he may lift us up, and exalt us on high, he throweth us down here in earth, that he may exalt us in heaven, and layeth many times disgrace upon us in this world among men, that we may be gracious in the world to come, with himself, his angels and his saints. On the other side. AS a wrestler embracing him, with whom he striveth in the wrestling place, for victory, lifteth him up the higher, that 52 with the greater force he may hurl him against the ground: So this world doth extol us, that with throwing us down headlong it may hurt us, and that we may fall from the top of deceitful and transitory glory, down to the bottom, of most certain and perpetual ignominy. Cyprian saith: The world smileth upon a man, with a cruel purpose: it flattereth to deceive: it calleth a man to it, to kill him: it extolleth him, to undo him. AS men mad and frantic, are wont to tear, and rend 53 themselves: So wicked and ungodly men, inflict upon themselves, most deadly and incurable wounds, yea they be most wilful murderers of their own souls and bodies. For that is true, in the book of Wisdom: Man through his own Sapien. 1●. naughtiness▪ killeth his own soul. And what greater madness can there be, than a man to run headlong upon everlasting destruction? job having a desire to describe the ignorance of such job. 5 men, and to declare that even in matters most evident and plain, they be utterly void and destitute of wisdom, he saith: In the day▪ light they run into darkness, and as in the night, so stumble they at noon days. And whereas the fear of God, is the beginning of wisdom, as David, and Solomon his son, do Psal. 101. Proverb. 1. both affirm; and ungodly men, laden with all manner of naughtiness, to the fear of God are mere strangers: it is plainly and truly concluded, that they be not only without wisdom, but also, that they have not, so much as the beginning of the same. AS the filthy swine, regard not, but thrust from them, roses 54 that are most beautiful and sweet, and seem to contemn most fragrant, and pleasant flowers: and do rather seek after foul puddles, and stinking mire, and forsaking dainty dishes and costly iuncates, do frank themselves most greedily, with wild mast and unclean things: So ungodly men have no taste of the word of God, but hunting after uncertain riches, which are in continual hazard, and at the length will deceive them, they are (as it were) fettered in the enchanting pleasures, and pestilent flickerings of the world. From the which, the Lord preserve and deliver us. Amen. AS in a fruitful and fertile ground, among many wholesome 55. and very medicinable herbs, some that be dangerous and full of poison do grow: So the wits and wisdom of men, together, with some profitable and wholesome counsels and admonitions, do bring forth perilous and pestilent errors, and are therefore with wisdom and great discretion to be regarded, even as herbs are to be gathered and used. But this wisdom and discretion, is to be sought for and had, only in the word of God, which is a lantern to our feet, and a most perfect light unto our Psal. 119. paths. It is only acceptable, to the souls of God's saints, and nothing but it, doth feed them to eternal life. It is sweeter unto them, than honey and the honey comb. In men's judgements, Psal. 119. words and works, we may be deceived, in the Lords we cannot. Thy judgements O Lord (saith David) are just, and more to be Psal. 18. desired than fine gold, or precious stones, and they are sweeter than honey and the honey comb. It is the power of salvation to Rom. 1. jam. 3. all that believe it: it is able to save our souls, if it be thoroughly rooted in us. The word of the Lord laid up in our hearts, doth preserve us from sin: it cleanseth our hearts, and by the working of Psal. 119. the holy Ghost with it, it createth right spirits within us. By the means of it, the saints and servants of God, attain to that purity and cleanness of heart and mind, that they wish for and desire nothing, but that which is good, godly, and holy. The author of the word is God himself, who can neither deceive, nor be deceived: and therefore whatsoever is written in it, is truth: whatsoever is taught in it, is virtue and holiness: whatsoever it promiseth after death, is eternity, and endless joy to the children of God, when this life is ended. Whereto the Lord bring us all, if it be his good pleasure. AS that man▪ that will give an onset, and encounter with 56 an enemy, or will defend, and keep himself unwounded at his hands, hath need of a sword in his hand, to smite the enemy withal, and to repel his violence: So, whosoever will triumph, and carry away the victory, over this world, flesh and devil, must hold fast in his hand, that is, in his manners, conversation, and the whole course of his life, the word of God, which is called the sword of the spirit, & is sharper than any two Ephes. 6. edged sword. This the Lord commandeth to be closed, and safely laid up, in the coffer of our hearts, and to be worn as a sign upon Deut. 6. Exod. 13. our hands, and to be had for a remembrance always before our eyes. Solomon doth counsel us, to bind it fast to our hearts, and Proverb. 6. to use it as a chain about our necks, and to take it with us, when we walk abroad. And Christ himself saith: If any man love john. 14. me, he will keep my saying. Again, Blessed are they that hear Luc. 11. Roman 2. the word of God and keep it. The apostle also: Not the hearers of the law are righteous before God, but the doers of the law shall be justified. And james saith: Be ye doers of the word, and jam. 1. not hearers only, deceiving your own selves. The Lord give grace, and his holy spirit unto us, that we may love to hear his word, and to do his will. EVen as doves do love, and delight in houses, that be fair 57 whited, and do willingly frequent sweet and pleasant places, but contemn and fly from black, foul, and unsavoury cottages: So, faithless and untrusty friends, do hunt and seek after, the friendship of those men, by whose wealth and riches, they may be helped, relieved, and enriched. But men in poverty, and distressed persons, unable to fill their bellies, to cloth their backs, or otherwise to pleasure them, with some worldly things, they utterly despise, they care not for their company, their love, nor friendship, fear they God never so much. Yea, if some blustering storm, and terrible tempest of adversity shall blow away thy wealth, and shall separate thy riches and thyself: thy greatest friends (as thou thoughtest) will hide them from thee, Proverb. 17. and no where be found: but a faithful friend loveth at all times, he never shrinketh, adversity and prosperity is all one to him. Happy is he that findeth a true and trusty friend. Eccles. 25. AS great and mighty fishes, are not bred and fed in small 58 rivers, and sweet waters, but in the salt and bitter waters of the seas: So, men that are excellent, and very famous, by reason of the notable and manifold virtues, wherewith they be endued, are not delighted in the false and deceitful pleasures of this world, but are nourished, and as it were sweetly cherished, and brought up in Christ, with very sour sorrows, and bitter calamities, which they endure, and most patiently bear for God's sake. And as to a valiant soldier, nothing is more noble, and worthy praise, than to carry the armour and arms of his prince: So a true Christian man, esteemeth nothing of greater valour and more honourable, than to bear the arms and badges of Christ his captain, that is, to be thoroughly touched with great crosses, and many afflictions, and to be well armed with a godly patience. Hear the Apostle, that stout and valiant soldier of Christ: I do bear in my body the marks of the Lord Galat. 6. 2. Tim. 3. jesus. Yea he saith further: All that will live godly in Christ jesus, shall suffer persecutions. Seeing Christ our head, and only saviour, suffered persecutions, what marvel, if we his members suffer them? The holy scripture calleth calamities and persecutions, yea and death itself, endured in the quarrel of God, and his truth, a cup. David prepared himself to receive this cup: I will receive the cup of salvation, and will call upon the name of Psal. 116. the Lord: and expressing what this cup is, he saith: Right dear in the sight of the Lord, is the death of his saints. Christ hath his cup, and the world his: the cup of Christ hath very bitter drink in it, but very wholesome. The cup of the world, is gold to see to, and is full of pleasures within, but most pestilent and deadly, it pleaseth the senses, and killeth the soul. AS a physician doth minister to his sick patients, sour 60 and bitter potions to drink, that some hurtful humour of their bodies may be expelled: So, God our heavenly physician, willing to cure the maladies, and to salve the sores of our souls, doth reach unto us many times, the cup of afflictions, troubles and miseries, that (our sins and iniquities being taken away) we may be restored to the former salvation of our souls. The world doth offer unto us a very beautiful cup, but it is full of deadly poison, it delighteth our eyes and taste, but it worketh most surely our overthrow and utter destruction. This is that cup, that john in the Revelation, biddeth us to beware of: the Lord give us grace to shun it, for he saith, it is full of all abomination Apoc. 17. and uncleanness. Let us cheerfully receive the cup of Christ, that is, poverty, penury, obloquys, evil reports, backbitings, slanders, persecutions, sickness and death itself: this is very sharp and unpleasant to our taste at the first, but at the length most wholesome to our infected and sick souls. A Good bailiff of husbandry, when he seeth plentiful fruits 61 grow after his faithful labours, desireth that his lord or master may come, that seeing his diligence, and fidelity in his calling, he may reward him for his travel and pains taken: And a valiant soldier, after dangerous fight, and noble victory gotten, wisheth the presence of his prince, that he upon the view and sight of the sweat of his brows, his grievous wounds, and courage, may recompense the noble acts that he hath done: So, that man which hath faithfully handled, the husbandry, and bailywike, committed to him of the Lord, and hath manfully fought, against the world, flesh, and sathan, and through the grace, and mighty spirit of God, hath gotten the upper hand, and victory of them all, he now most earnestly desireth, that Christ his captain, under whose banner he hath fought, would come, that he might receive his reward, which is everlasting joy in heaven, and eternal salvation through Christ, with God, his angels and saints for ever and ever. Which though it be called a reward, yet is it the free gift of God, utterly undeserved of man, but only deserved and purchased for us by Christ jesus, in his death and passion upon the cross, and to all that do believe in him, it is free. But on the other side: the wicked and ungodly, whose delight is only in the pleasures, and pestilent flickerings of the world, which do swallow up vanities even with greediness, and set at nought all virtue and godliness: which are shut up under iniquity, and become slaves unto sin: which are pricked in their consciences, and do fear the infernal woes, and terrible torments of hell, which are prepared for them against the day of their death, they would not have Christ to come, to hear of his coming is troublesome and fearful to them. A guilty man, whose conscience doth disquiet him, would never see the judge: a traitor would never willingly be seen of his prince, nor a disloyal person of one that knoweth him. AS brass or copper doth make a greater sound, and is heard 62 farther off than gold, whereas notwithstanding, gold is far more excellent than it: So eloquence joined with knowledge, soundeth louder and farther, than humility coupled with charity: and yet such humility is far better, and more excellent than it. Knowledge (without humility) puffeth up (saith the Apostle) 1. Cor. 8. 1. Cor. 13. but charity doth edify. Again: If I speak with the tongues of men and of angels, and have not charity, I am but as a sounding brass, or a tinkling cymbal. A great bragger and boaster of religion, maketh much noise, but an humble spirited Christian, is far better than he. AS travelers, not thinking of the sun setting, are overtaken 63 with darkness, before they be aware: So doth death suddenly come upon many, that never thought of it, neither have learned to die, nor what shall become of them when they be dead. But it behoveth all Christians, that will be saved, to watch, to 1. Cor. 16. stand steadfast in the faith of Christ, to quit themselves like men, and to be strong, and to do, all that they do in love. AS earthen vessels are alike subject to danger & breaking, 64 whether they be new or old made: So, all men are open & subject to death alike, whether they be young men, and in their lusty and flourishing age, or they be old men, and well strooken in years. If thou shalt come into a Po●ters▪ warehouse, where thou shalt see a large table, set full of pots, some old and some new, some little and some great, and shalt demand of the Potter, which of them all, shall first be broken: he may well say, for answer, That which shall fall first to the ground: Even so among men, he dieth not first, that is elder▪ but he that first falleth to the ground, that is, that cometh fi●st to his grave. What is this world else, but a Potter's warehouse? and what are all we Psal. 2. Esay. 30. 2. Cor. 4. Apoc. 2. that be in it, but earthen vessels? The Apostle saith: We have this treasure in earthen vessels. And saint john saith: As an earthen vessel shall they be broken. Seeing then that all flesh is grass, and all must see death, but how, when, and where, we cannot tell: it standeth us upon, to have our minds fixed in heaven, and to be seeking those things which are above, where Christ sitteth at the right hand of God in majesty and power, that living in his fear, and dying in his faith, we may have a glorious resurrection, and meeting him joyfully in the clouds, we may hear him most cheerfully say to us: Come ye blessed children, receive a kingdom prepared for you, before the foundations of the earth were laid. The which kingdom, God, for his son, and our saviour his sake grant us, Amen. THe moon when she decreaseth, doth turn the opening of 65 her bow, down towards the earth, and her back up towards heaven, and so proceedeth to her defect, and the end of her course, by little and little losing her light, until at the length she be dark, and utterly void of all her light: And on the other side, when she increaseth, she turneth her open side up towards heaven, and her back towards the earth, and so goeth on, growing and increasing by degrees, until she come to her ●ul and perfect light: Even so man, when he fainteth, and faileth, in tru● christianity, anst spiritual graces, and so falleth away more and more, he turneth the door of his heart, and the opening of his desires, altogether to this world, and being carried away with the love of transitory things, he seeketh nothing but the earth, and the things of the same, turning him from immutable goodness, to things very uncertain, and changing every day. And whiles he thus falleth away, and starteth aside like a broken bow, he loseth the light and excellent brightness of Christian dignity, until he remain not only deprived of the light of grace, but also blind in his understanding, utterly obscured, and clean covered with a most palpable darkness. The Psalmist speaketh of such men, saying: They are without knowledge, they have no Psal. 82. understanding, they walk in darkness. And the holy Apostle saith: Their foolish heart is full of darkness. And again: Walk Rom. 1. Ephes. 4. not ye, as the gentiles walk, in the vanity of their minds, having their understanding darkened. But when man groweth in divine exercises, and increaseth in a heavenly life, and goeth on still in spiritual graces, than he turneth his back to the world, and utterly renounceth the vanities, the flickerings, the allurements, and all the deceits of the same; and turneth the opening of his heart, and all his desires, to God only, and so goeth on, continually profiting, and every day receiving some brightness, until he be filled, not only with the light of grace, but of glory also. Therefore by how much the more thou shalt see a man occupied in the unsatiable desires of this world, and busied with the troublesome affairs of vain and transitory things, and such as be unprofitable for his soul, by so much the more, understand thou, that he goeth backward, and decayeth in Christian perfection. And on the other side, the more fervently, and earnestly thou shalt see him, to aspire to heavenly things, know thou, that so much the more he profiteth, in the true knowledge, love, fear, and worshipping of God. That we therefore may profit in heavenly things, and be illuminated with the bright beams of grace, let us lift upward our hearts to God, let us send to him our desires, our sighs and groans, let us never cease begging, but continually crave at his hands, that everlasting life, which is only excellent, only best, and kept in store for all that do truly fear God and walk in his Psal. 128. ways. EVen as a body without a soul, is dead, because it useth not 66 the sinews, joints, nor members: So that common wealth, or that city, may well and truly be said to be dead, where good laws, godly statutes, and holy ordinances, are not used, and put in practice, which are the sure binding bands, of man's society, and the principal parts of a common wealth. These missing, justice is contemned, virtue banished, honesty expulsed, and all evil, vice, vileness, and all sin, iniquity, and abomination cherished, upholden and maintained. IF birds of all sorts do desire the air, fishes seek for water, 67 and the fire of the earth, mounteth and flameth up, towards the elemental fire, and all things seek their place and centre, and do tend towards the same: why then, will we not seek our God, as we ought, our only rest, our centre, and only good? If floods and rivers, with great force run into the sea, because (as Eccles. 1. Solomon saith) they came out of the sea: why will not we love our God, why will we not aspire towards him? why will we not, in all fervency of love draw near unto him, which is that immeasurable sea of all goodness, from whence we came? for he hath made us after his own similitude and likeness. As we are Genes. 1. bound to keep the precepts and commandments of God, so are we most straightly bound, to love, honour, and obey himself. Even as the horse is ordained to run, the ox to plough, and the dog to hunt: so is man borne, above all things, to love God. AS a stone presseth to his centre: So an hard hearted man is 68 pressing towards hell. It is said of the obstinate Egyptians: They went down into the depth like a stone. Their bodies Exod. 15. went down into the bottom of the sea, and their souls into the bottom of hell. And Ecclesiasticus saith: An hard heart shall Eccles. 3. far evil at the last. God grant therefore that every one of us may justly say, as job saith of himself: The Lord hath mollified job. 23. my heart. It is written in the books of Exodus & Numbers: that Exod. 17. Numb. 20. Moses did smite the rock with his rod, and that abundance of water flowed out. Unto which words the prophet David alludeth, saying: He smote the rock, and the waters gushed out, so that rivers did run thereat. The Lord so smite our stony hearts, with the rod of the cross of Christ, and of the remembrance of his bitter passion, and so break in pieces the hard rocks of the same, that floods of most bitter tears may run from our eyes, and many deep sighs, and grievous groans, may fall from our hearts to move the Lord, to wash away all our sins, and rebellions against the Almighty, in and with the blood of jesus Christ, our only saviour and redeemer. Amen. AS wild and fierce horses, are wont to be broken with the 69 hardness of the bridle, and sharpness of the bit: So, our untamed lusts, and unbridled appetites, are hampered, and brought within the compass of reason, with the bridle of adversity, troubles, sorrows and afflictions. EVen as the grape, that it may yield wine, is brought to the 70 press, that it may be thoroughly pressed: So man, is brought to calamity, that being pressed with sorrows, and exercised with afflictions, he may bring forth the sweet and pleasant liquor of obedience and virtue, and so be advanced to true Christianity, which is the greatest and highest dignity in the world. Miseries, penuries, and tribulations, do, for the most part, keep under and stay, our unruly lusts, and dangerous desires, and are means, that we lift up our hearts and minds unto God, and that we be strengthened and confirmed, in true piety and unfeigned godliness. And on the other side, prosperity, worldly wealth, dignity and honours, are oftentimes, means to hinder us, in holy exercises, and to puff us up, with pride and vain glory, and to draw us to disloyalty, and rebellion against our God. The Israelites being stung and torn of fiery serpents, they learned to know Numb. 21. God, and cried for his mercy. And wicked Manasses, being cast into the bands of the Babylonians, and compassed round about with great calamities, he fled unto the Lord, he acknowledged 2. Paral. 33. his sins, sending unto the Lord most fervent prayers, and the Lord heard him. And the prophet Nehemias saith: They called Nehem. 9 upon thee in the time of trouble, and thou heardest them from heaven. AS a master, when his servants obey him, and do his will, commandeth his steward, or governor of his house, 71 to minister unto them all things necessary, and that nothing be wanting: but if they offend him, and deal unfaithfully with him, he giveth a contrary charge: Even so God, the true and right owner of all things, of whom the kingly prophet David saith: The earth is the Lords, and all the fullness Psal. 24. thereof, the round world, and they that dwell therein: if we do obey him, and serve him faithfully, and give unto him his due honour, he commandeth the earth, his ancient steward, to minister unto us, great store of necessaries, and to give unto us, all good, rich, and pleasant things in due time: but on the other side, if we disobey him, rebel against him, and be not afraid to do those things, which he forbiddeth us, and will commit, we care not what sin, even with greediness, joy, and delight; then he commandeth his steward the earth, to deny food unto us, and to afflict us with penury, and extreme want, of all those things, whereof it was wont to yield us great abundance, and not to be so bold, as to relieve or comfort us, until we be converted, and fly unto him, confessing and acknowledging our sins, from the bottom of our hearts, and most bitterly bewailing them, shall prostrate ourselves before the throne of grace, craving and crying, for remission of our sins, in the death and bloodshedding of our saviour Christ crucified. EVen as a column or pillar, is sometime on thy right hand, and 72 sometime on thy left hand, because thou dost change thy standing, sitting or walking, for it is unmovable, and keepeth one place: So, God is sometime favourable and bountiful unto thee, and sometime seemeth to be wrath and angry with thee, because thou dost fall from virtue to vice, from obedience and humility, to pride and presumption, for in the Lord there is no change, no Malach. 3. james 1. not so much as any shadow of change. He is immutable, always one, and everlasting. If thou wilt bend thyself to obedience, and to a virtuous and godly life, thou shalt ever have him, a strong rock, whereupon thou mayst boldly build: a castle and tower of defence: he will be unto thee a mighty pillar, bearing up heaven and earth, whereto thou mayst lean, and not be deceived, wherein thou mayest trust, and not be disappointed: he will ever be at thy right hand, that thou shalt not fall: he will take thy part, and Psal. 16. will mightily defend thee, against all thine enemies, of thy body and of thy soul: But if thou wilt shake hands with virtue, and bid it adieu and farewell, and forsaking the ways of God, wilt live as thou list, and follow thine own corruption, and make no conscience of aught thou dost, defiling and blemishing thyself, with all manner sin and iniquity; then be sure, the Lord will appear unto thee, in his fury and indignation, from whose justice and judgements none shall ever be able to deliver thee: the Lord therefore give us hearts, to fear him, to love him, and to obey him. EVen as the adamant stone, placed near unto the load stone, 73 doth not suffer the load stone to draw iron from it, or if it seem a little to move and to draw it away, it presently pulleth it back, and draweth it, to itself: Even so, a man endued with godly wisdom, and righteousness from God, is firm and constant, and doth so overcome all the blustering blasts, and burning brunts of calamities and miseries, that he is not so scorched with the force of their flames, that he proveth unconstant, and loseth his dignity. And such is the jar and discord, between this world and him, that being placed in the world, he suffereth it not (so much as in him lieth) to bewitch men, and to draw them after it. But if the world (like a load stone) shall at any time A virtuous man, is a precious jewel. allure them to follow it, he by and by bendeth himself, with all his force, by counsel, by admonitions, by his life and example, to draw them back again from it, and to restore them to their former dignity, that is, to the estimation and honour of true christianity, whereto the world and worldlings are mere strangers. AS organ players, unless some body blow unto them the 74 windy bellows, do make no sound at all: Even so, vain men, unless they be pricked forward, with commendations and praises of others, have never any mind, or purpose to bend themselves to any good action. EVen as mariners, which are carried with the course and 75 force of winds, being in an haven, will not disanchor, nor departed out of the haven, without a prosperous wind, blowing to their very good liking: So, hypocrites do look, that the people should shout, and clap their hands, in token of their great praises and commendations, they seek for, and hunt after vain brutes and reports, without which they are disposed to do nothing well. These men care not to do well, and yet they seek for, and desire the rewards of well doing. They have no eye, nor regard to God in any of their actions. They are not to be imitated at any hand. Christ himself doth give us warning of such: Be ye not like Matth▪ 6. unto hypocrites, etc. But let us do as the holy prophet of God doth teach us: I (saith he) have set the Lord always before mine eyes, Psal. 16. he is at my right hand, that I shall not be moved. Whatsoever he thought, spoke or did, he still behaved himself, as one in the presence and sight of God, and sought the glory and praise of his name, in all his actions. So ought we to do, the Lord grant we may. This also is the Apostles counsel: Whether ye eat or 1. Cor. 10. drink, or whatsoever ye do else, do all to the glory of God. AS a thick wood, and goodly grove, giving great shadow, 76 very pleasant to behold, doth delight the eyes of the beholders so greatly, with the variety and thickness, of flourishing trees, and pleasant plants, that it seemeth to be ordained only for pleasure's sake, and yet within is full of poisonful serpents, ravening wolves, and other wild, hurtful, and cruel beasts: Even so, an hypocrite when outwardly he seemeth holy, and to be well furnished with the ornaments of all sorts of virtues, doth please well, and delight much the eyes of his beholders, but within him, there lurketh pride, covetousness, envy, and all manner wickednesses, like wild and cruel beasts, walking and wandering in the wood of his heart. So that, whiles he seemeth to be, that he is not, neither will be that he seemeth, his exercise is, to seek whose house he may devour, whose goods he may gripe, whose credit he may crack, whose name he may blemish, and whose honest disposition, and godly simplicity he may most abuse. In the hypocrite this is verified: Feigned sanctity, is double iniquity. So that (I speak with reverence) if any be a knave, the hypocrite is more: if some may serve for one, he may well stand for two. Hypocrisy is a subtle evil, a secret poison, a lurking venom, a painting and counterfeiting of virtue, & a moth of holiness. In mine opinion there be no worse men living, than hypocrites be: for when they purpose most to deceive, they handle the matter so, and do so paint themselves with counterfeit colour, that you would think them to be very virtuous, and godly disposed. AS a flint smitten against iron or steel, doth drive out 77 sparks of fire: So godly meditations of heavenly things, draw out of hard hearts, some warmness, and as it were fire of the love of God. The prophet David had experience thereof, when he said: My heart waxeth warm within me, and in my Psal▪ 39 meditation a fire was kindled. That soul which shall be replenished with virtues, and shall take pleasure in the contemplation of heavenly things, shall (no doubt) have most swift and speedy wings, and shall be called most worthily, avis petens alta, se à terrae laqueis eripiens: A bird that mounteth on high, and pierceth the clouds, freing herself from the traps and snares of the earth. Such was the soul of the prophet, when he said: My soul is even as a bird, escaped out of the snare of the hunter. Let us, whiles it is to day, and we may fly, be lifted up towards our God: and forgetting the vain things of the earth, which are behind us, and pressing with all our powers to the things above, and never satisfied with the love of God, and the desire of heaven, let us boldly go forward, and stretch out ourselves to the reward of the high calling of God, in Christ jesus our Lord. For the things of this world, have ever been false, and at the length have deceived their lovers and dearest friends. EVen as he that hath a son, which is in good and perfect 78 health, and a servant that is exceeding sick, dealeth more roughly and severely with his son, than with his servant, not because he loveth his servant more, than his son, but because he would (if it might be) restore his sick servant to his former health, but his son, whom he loveth most dearly, he reproveth, checketh, taunteth and correcteth: Even so our God, sometimes afflicteth his dear children whom he most tenderly loveth, and doth suffer them to be exercised with wants, with weepings and wail, with sighs and sorrowful sobs, with hunger and cold, with nakedness and want of harbour, with heaviness of heart, and vexation of soul, with sickness of body and want of liberty, and with a thousand other calamities and cares, and in the mean time suffereth the wicked and ungodly ones of the world, to want nothing, he giveth them health, wealth, and liberty, worldly honour and dignity, and what not? meaning and purposing by these means (if the fault be not in themselves) to bring them to know, to fear, to honour and to serve him, by whose providence and appointment they have and enjoy all those good blessings, and so be cured and healed of the sores and sickness of their souls. The holy men and servants of God, have ever been well experienced in the Lords chastenings: jeremy the prophet saith to God: Thou hast chastened me, O jerem. 13. Hebr. 12. Lord, and I am corrected. And the Apostle saith: Whom the Lord loveth, he chasteneth, and he correcteth every son, that he receiveth. Again: Let us rejoice in tribulations. And to the Rom. 5. Galat. 6. Galathians: God forbidden, that I should rejoice but in the cross of our Lord jesus Christ, whereby the world is crucified unto me, and I to the world: by the cross, understand the afflictions of Christ, wherewith the Apostle was exercised for Christ's sake. For this must ever be true: All that will live godly in Christ 2. Tim. 3. jesus, shall suffer persecution. So that, the troubles and afflictions of this life, are not reiections, maledictions, and the curses of God, but rather, and most truly, infallible signs of his grace, and true tokens of his love and mercies toward us. Blessed are they Matth. 5. (saith truth itself) that suffer persecution for righteousness sake. AS the skilful pearl seller, and cunning lapidary doth 79 willingly suffer the Indian diamond, or adamant, to be smitten and strooken with great and weighty blows, because he knoweth well, that the hammer and anvil will sooner be bruised, than the diamond or adamant will be broken: So our most wise God, yea only wisdom itself, suffereth men of excellent virtues, of unquenchable love & charity, and invincible constancy, to fall into divers temptations, and to be plunged deep into manifold miseries, because he will have their inward graces to break out, and so shine before men, that they seeing the constancy of his saints, may glorify God which is in heaven. For he is sure that they be constant, and that nothing can separate them from the love of God. joseph was imprisoned in Egypt: Gen. 39 jerem. 20. Ezech. I. Matth. 11. jeremy in judea: Ezechiel in Chaldea: and john Baptist by wicked Herod: and yet all these and infinite others, did never shrink from God, but as they lived in him, so they died in him, and are exalted up on high, and shall dwell in his tabernacle, Psal. 15. and rest in the hill of his holiness for ever and ever. And so shall we do, if we will be as they were. AS when thou seest a great and goodly city, consisting of many 80 and sundry sorts of men, some of great reputation, and very many of small estimation: some exceeding rich, and infinite others extremely poor: some in their fresh and flourishing youth, and some crooked with old age, where all these, though among themselves selves they be divers and sundry, do live in great concord, and agree well together, and are kept all within the bounds and limits of good and godly discipline, thou wilt by and by judge, that the prince or governor of the same is just, and very mighty and wise, though thou seest him not: Even so, in the huge greatness of this world, and the agreement and well hanging together, of the things contained in the same, though differing in their natures, and the apt and fit placing of the whole, it cannot be, but that thou wilt presently conceive in thy mind, that there is a great, a wise, and mighty creator, and preserver of these things. For not only the mighty works of God in this great world, but also his incomparable workmanship in the little world, that is in man himself (for so he is called of some) do teach us wonderful knowledge of God. The prophet David speaking to God, saith: Thy knowledge, O Lord, is made wonderful by me. As if he should say: By the knowledge of myself (O Lord) I am come to a wonderful knowledge of thee. AS the cause of trees and plants, of their roots, stocks, stems, 81 and boughs, is in the seed: So, the cause of our transgressions, foul sins, and most dangerous iniquities, is our own corruption, wherewith we are moved, and inclined to all evil: and the ignorance, and not knowing of ourselves, wherewith we are greatly hindered, in the knowledge of our God, and do also most sharply censure those things in others, which we do love, and cherish in ourselves. We must know also, that self love, is unto us a perilous thief, for it doth rob us, of the knowledge of ourselves, it blindeth our eyes, and darkeneth our understanding: It is a very common thief, so ranging and robbing in every place, so reigning and ruling without controlment, yea it is so welcome to high and low: that that saying of the apostle, may seem to have been spoken of these our days: Dangerous 2. Tim. 3. times will come (saith he) and men shall be lovers of themselves. O how true is it? yea it is to too true, that we never set ourselves before our own eyes, that is, we never stay▪ we never examine, our own thoughts, words and works, but let them pass and go on, like rogues and vagrant persons, till by some others they be apprehended, they go untouched of ourselves: we be lynxes, that is, earnest pryers into the lives of others, but about our own lives, we are very moles or wants, that is, stark blind. EVen as wheels do run most lightly: So godly men, and 82 virtuous women, are most easily moved, to every good action, upon any occasion offered. If they do but hear of the wants, miseries, calamities, poverty, imprisonment and sickness of their poor brethren, they presently begin to care for them, and to cast with themselves, how they may relieve them, succour, help, and comfort them. The troubles and afflictions of their Christian brethren, are to them, as if they were their own. AS a wheel doth touch the ground, only with one side, or a 83 little part, and with the other, is lifted from the earth: So, a man that feareth God, and loveth righteousness, and is careful for the salvation of his soul, dwelleth here upon the earth only in body, but in affect and desire, he is lifted up on high, and so dwelleth in heaven, in his meditations, and the thoughts of his heart. AS men in a clear and bright shining night, passing or traveling 84 near unto a deep river, do plainly see and behold in a calm, the shadows and beautiful likenesses, of the round moon and glistering stars, but those stars and moon, though they seem to be in the waters, are notwithstanding placed in the skies: Even so, men that have gathered, and learned wisdom out of the word of God, and do direct the whole course of their lives, by the line of the same, although they seem to be in the flood of this life, which daily is tending towards the sea of death, yet in spirit and in mind, they are fixed and placed in heaven, and leading an heavenly and godly life, they contemn and despise all those things, which unto the wicked and ungodly, do seem great, high and precious matters, and do draw after them with great force the most part of the world. AS it behoveth him that walketh upon cords strained 85 and fastened on high, diligently to look to his footing, that he may not totter, or decline this way, or that way, because he must needs perish, if never so little he miss his way: Even so, it standeth us upon, to be wary, and carefully to look about us, and to take good heed where we set our feet, that is, our affections and the delights of our hearts, lest we fall down headlong into the bottomless gulf of God's displeasure. For if we will fire our affections and bend our wills, with a deliberate consent, to do the thing that is evil, unjust, and ungodly, making no conscience of any thing that we do, be it never so opposite and contrary to the will of God, it cannot be but falling from the state of grace, we shall fall most suddenly and shamefully, into the infernal pit of hell, death and damnation. From whence there never was, there is not, neither ever shall be, any Luc. 16. return nor delivery. Our blindness in heavenly things here, shall be most justly rewarded, with intolerable tortures, in most horrible, fearful and stinking darkness there, where no ease, end nor remedy shall ever be found. Let us therefore be very careful, and take good heed, that we lose not our eyes: and indeed our eyes are then put out, and we do utterly lose our sight, when we give ourselves over to carnal delights, to fleshly lusts, to worldly pleasures, and to love more the things that are below in the earth, than those things that are above in heaven with God, & everlasting life itself. This was shadowed in Samson: for the Palestines pulled not out the eyes of that famous man, judic. 16. until he had slept in dalila's bosom: neither shall thy enemies blind thee, unless thou wilt resign thyself to foul delights & filthy pleasures. wheresoever soul lusts and forbidden pleasures do bear the sway, there is no place for temperance; and in the kingdom of dishonest love, virtue is not known. And where virtue is wanting, there is no wisdom: and where wisdom is banished, there is no sight, but a miserable blindness of mind: and where Satan the God of this world hath blinded men's minds, there is most certain death and lamentable destruction. The devil that old serpent, our deadly enemy, doth so extremely hate us, that he layeth and keepeth a continual siege against all virtue, and doth what he can to poison and to kill it, even in the hatching. We have great need therefore of many eyes, and many and continual watchings, that we may avoid and escape his deceits, that he trap us not. Pharaoh would kill the male children of the Israelites in their birth, because the people of God should not increase, this was the commandment of the devil of Egypt: and now Satan doth what he can, to kill and slay all good works, and all godly purposes, yea, he laboureth by all his means and instruments, to strangle and to smother the very first motions of them, in the hearts and minds of men, lest they should increase and multiply: he is that dragon with seven Apoc. 1●. heads, which (as john saith in the Revelation) stood before the woman when she was to be delivered of her son, that even in the birth he might devour her child. We may very fitly understand by the woman the soul of man, which, when it thinketh and purposeth to do good works, is said to conceive, and when it bringeth forth and performeth the same in deed, is said to be delivered, as a woman of a child: but then sathan is forthwith Esay. 26. most eager and busy to stop the kindly birth of virtue and godliness, and to smother it so, that it never come to light. The Lord strengthen us against his force, and make us wise against subtlety, that in all his sleights and crafty conveyances, he may be disappointed, and we delivered from him, and that we may do the will, and walk in the ways of our God, maugre sathan and all his means. EVen as the Ostrige, being a great and mighty foul, hath The Ostrige. 86 wings, but doth not fly, neither is lifted up from the ground with them: so very many men in the world do seem to be carried up to heaven upon the wings of their ceremonies, but are in deed, in heart, mind, and desire, fast nailed to the earth. As the Ostrige hath wings and flieth not, so they have calling, but they answer it not: they have knowledge, but they practise it not: they have words, but they work not. THe Kite being a most greedy and ravening foul, mounteth 87 exceeding high, so that you would think she toucheth the gliding clouds, and as she flieth doth spread her wings: and yet when she is at the highest, she hath her eyes fast set and fixed below in the earth, prying and spying to catch (if she can) some poor chicken, or other pray within her talons: indeed she flieth high, but never looketh up towards heaven, but altogether down towards the earth: even so, thou shalt see a number of men, feigning a certain sanctymonie, and counterfeiting much holiness, who, although they are thought with the contemplation of heavenly things, to be ravished and taken up into the clouds, yet they mind nothing less than true godliness, neither any thing more than earth and earthly things. Their study is for worldly honour, their greatest carking and care is, for rich and large revenues, for dignities, princes favours and worldly wealth. Such men turn their backs to heaven and fly from God, and so being disappointed of that light which they seemed to seek for, they are wrapped in palpable and most dangerous darkness: but they that truly seek after God, do (by the help and assistance of his holy spirit) translate and convey their minds from earth to heaven, and so are illuminated with the brightness of God his grace and love: for so saith Christ himself, He that followeth me, walketh not in darkness, but shall have the john. 8. light of life. But we shall never follow Christ as we ought, unless we shall first utterly deny ourselves, for he saith: If any man will follow me, let him deny himself, and take up his cross Matth. 16. and follow me: and then, and so often do we deny ourselves, as treading under feet our old and former sins, we leave to be that we have been, and begin to be that we have not been: and follow the counsel of the apostle saying: laying aside our old conversation, and putting off the old man, which is corrupted after the lusts of the flesh, let us be renewed in the spirit of our minds. Ephes. 4. But alas, (I speak it with grief of heart) the most part of the world despising and forsaking God, do take for their guide, and do follow as their captain, the violent lusts and foul appetites of their own corrupted and cankered hearts. But if we would consider what that is that driveth us, & whither we are going in such great haste, what we do, whom we follow, what woe we work ourselves, and what will be the end, we would surely forsake those ways of our own, and turn our feet into the ways, that is, into the statutes and laws of our God. David took this course, and so the Lord grant we may. Amen. Psal. 119. EVen as a Bird doth not fly with one wing alone, but with 88 twain: So it is not enough, that we know much of the Lords word and will, but we must do it also. It will not suffice us at the latter day, that we have been great professors of the Gospel, and are deeply learned, if also we have not been inflamed, with a love to God above all things, and have not loved our brethren as ourselves: if our knowledge, our faith, and profession do not move us to pray to God, for to visit and to comfort our poor brethren being sick, in prison or otherwise distressed, if (I say) our faith and knowledge yield not fruits, that we feed the hungry, cloth the naked, call into our houses, the harbourless, and shall not do to all men, as we would be done unto, we shall be beaten with many stripes, because we know the will of God and do it not. Blessed only are they, that fear Psal. 128. the Lord and walk in his ways. And blessed are they that hear the word of God and keep it. The greatest, the highest, the best, and only service that man can do, and bring unto the Lord, is his obedience to God's word, and the doing of his will. AS he that maketh tools, and instruments of iron, or 89 other mettle, maketh not rustiness and canker, neither is to be blamed, if those things which he hath made, by reason of too much moisture, dust or other corruption, shall afterward gather canker or rustiness: even so, that heavenly workman, our God, did not bring in sin and iniquity, neither can he justly be blamed, if his creatures do stain and blemish themselves, with the foulness of sin and wickedness: for he made Genes. 1. them good. God saw all things, that he had made (saith the holy Scripture) and they were exceeding good. Augustine in his 14. Book of the City of God, saith: Good things may he without evil things, but evil things cannot be without good things: because the natures, in which evil things are, in as much as they be natures, they are good. For they be of God, and in some measure they lead us to the knowledge of him. David understanding Psal▪ 92. so much, saith: How excellent are thy works O Lord? thy thoughts are exceeding deep: An unwise man doth not know these things, and the fool doth not understand them. That man perisheth, is damned, and goeth to hell, is not the Lords fault, but man's own. EVen as plants and trees, do spread abroad their roots in the 90 earth, from whence they have their nourishment: So christian men, because they be fed with delicates and dainties from heaven, and are nourished with the grace & favour of God, they hold up their hands, they turn up their eyes, they lift up their hearts and minds, to God that is in heaven, from whence their souls receive comfort, joy, salvation and everlasting life. Such men are not in love with this world, nor with the transitory things of the same. They know and consider, that the earth and all that is in it, was once nothing, and that it shall return to nothing again. All is vanity, and vanity of vanities. But Ecclesiastes. 1 all their felicity, joy and comfort, is in the word and will of God, to know it, that whiles they live here below in the earth, they may do it. That the course of this life being ended, they may have and enjoy everlasting life, through jesus Christ our Lord. LEarned and famous writers do report, that in the universal 91 world, there is nothing harder than the adamant stone, especially that which is had in the Indians, which in firmness, hardness, and valour exceedeth the rest: but I am of opinion, that the heart of man is harder than it: for the adamant, though it will give place to no other thing, nor be softened by any other means, yet is it said to be subdued and mollified, with the warm blood of a goat: But the heart of a man, being hardened through the continuance and custom of sin, will not be mollified, bridled nor tamed, neither with the blood of a goat, nor yet with the blood of that immaculate lamb Christ jesus, which gave himself a sacrifice for us, upon the altar of the cross, and there bestowed his blood, that he might mitigate and appease our wild minds, and prick to the quick our hard and senseless hearts, and to open unto us the way to the attaining of eternal life, and everlasting salvation. O hard, (saith Bernard) and hardened sons of Adam, that will not be mollified with so great a force and power of love! With whom the bitter pangs, of Christ his death and passion, cannot prevail. We are surely that people, to whom the Lord speaketh by Esay the prophet, saying: I Esa. 48. know that thou art hard hearted, and that thy neck is a sinew of iron, and that thy face is of brass. And jeremy out of doubt, speaketh no less of us, than of the jews: they have made (saith jerem. 5. he) their faces harder than flint, and they will not be converted. I would to God, these sayings did only touch the jews, and did not also hit a number of us, that profess the name of Christ, & look to be saved by him, pat upon the thumbs. We are proud, haughty and high minded, and we hate to be humbled: we are covetous, envious & lecherous, and we will not be bridled. We are very rich and religious in words, but we are very beggarly, and have no religion in our works. Our lips and tongues only are gilded, and tipped with good speeches, but our hearts are far from the Lord. The almighty vouchsafe to open the eyes of our minds, and to mollify our hearts, that we may see and receive his grace offered unto us, and that forsakeing ourselves and our sins, we may be converted unto him. Amen. AS the sun doth not leave shining, and sending forth his 92 bright beams, although a cloud will sometimes darken his light: Even so, we must not give over to exercise godliness and to do well, even towards them that be our enemies, and will hate, and persecute us, and the better we do, the worse will deal with us. Christ commandeth us, to love our enemies, and to do them good: and to pray for them that hate us, and persecute Matth. ●. us. AS the nut and olive trees, although they be beaten with 93 rods, yet bring forth most plentiful fruits: So we must not be weary of well doing, nor cast the exercise and practise of godliness behind us, but rather more willingly and fervently proceed & go on in the same, although the friends of this world, shall brawl and rate at us, shall curse, revile, and most unkindly entreat us. The lot of virtue is, to be envied, and to find few friends, and (if at all) to be but coldly entertained with the most part, and greatest number of the world. The prophet of God Psal. 119. complaineth, that for his virtues sake, the princes of the earth, laid their heads together against him, and yet he shrunk not. EVen as a quiet, calm and pleasant water, will show unto 94 us, if we look into it, the very image and likeness of ourselves, as it were a glass, but moved, stirred and troubled, it doth not so: even so our own hearts, if they be quiet, and not troubled with horrors, nor distempered with fears, will plainly show us what we be, so that we may easily know ourselves, and not be deceived: but being filled with fears, tossed with terrors, and overwhelmed with troubles, they cannot do so. It behoveth us therefore, that our hearts be not troubled, nor overladen with fears. Christ willeth his disciples, that they fears joh. 14. not, nor that their hearts be troubled: and in another place, he saith: Fear not my little flock. The prophet was in heavy plight, when he cried: O Lord my heart is sore troubled: And in Psal. 55. and Psal. 57 an other place: I was troubled in my sleep. Therefore, that we may have our hearts quiet, our souls in peace, and our consciences untroubled: Let us beware of sin, fly from all iniquity, and walk uprightly before our God, all the days of our lives. God grant we may. Then may we say: The Lord is the protector Psal. 27. & 23. of my life, of whom shall I be afraid. And again: I will fear no ill, for thou Lord art with me. And: if God be with us, Rom. 8. who can hurt us? A Scorpion is a venomous creature, which hath a pleasant 95 pace, but woundeth deadly with her tail: she stingeth not with her face, but with her hinder part. Such a one, is every smooth toonged and flattering body. Which speaketh fair to his neighbour's face, and killeth him in his heart. Honest Cato to see too: but cruel Nero in experience. AS a be doth carry a flower in her mouth, but behind doth 96 prick very sharply with her sting: So very many in these days, do use most sweet and pleasant speeches, & will even struck, as it were thy humour and disposition, with soft and sugared communication, to the end, that (by reason of some malice couched in their hearts) they may work thy woe, and Psal. 118. utter overthrow. Of these David speaketh: They came about me like bees, etc. Wicked men therefore must be taken heed of. Math. 10. joh. 10. Luc. 13. Math. 3. Luk. 3. For the Scriptures do paint them out in their colours, that we may shun them. Matthew and john do call them wolves: Luke foxes: Matthew and Luke, the generation of vipers. The Lord deliver us from them. Amen. EVen as a candle, that it may give light unto others, itself 97 is burned and consumed: And as salt itself is bruised, and molten, that it may give good season, and a sweet savour unto meats: So, a true Christian, especially one advanced to dignity, and placed in authority, should spare no labour, but even break himself with study and care, and undergo any pains, to do good, to profit many, and to win some souls to God. Such Math. 5. men indeed hath Christ appointed to be the light of the world, and the salt of the earth. They ought to be full of love to God and man. They should live as strangers upon the earth. They should have no acquaintance with pride, covetousness, ambition, emulation, and such other sins of the world. EVen as the sailors gnomon, or rule, which is commonly called 98 the mariners needle, doth always look towards the north pole, and will ever turn towards the same, howsoever thou shalt place it: which is marvelous in that instrument, and needle, whereby the mariners do know the course of the winds: Euenso, every Christian man, aught to direct the eyes of his mind, and the ways of his heart to Christ. He is our north pole, and that fixed and constant north star, whereby we ought all to be governed: he is our hope, and our trust, he is all our strength, whereupon we must still rely. And as the gnomon, doth ever behold the north star, whether it be closed and shut up, in a coffer of gold, silver or wood, never losing his nature: so a right Christian man, whether he abound in wealth, or be pinched with poverty, whether he be of high, or low degree in this world, ought continually to have his faith and hope, surely built and grounded upon Christ, and to have his heart and mind fast fixed and settled in him, and to follow him through thick and thin, through fire and water, through wars and peace, through hunger & cold, through friends and foes, through a thousand perils and dangers, through the surges and waves of envy, malice, hatred, evil speeches, railing sentences, contempt of the world, flesh and devil, and even in death itself, be it never so bitter, cruel and tyrannical, never to lose the sight and view of Christ, never to give over our faith, hope and trust in him. Let us follow the counsel of the holy Ghost, which saith: Put me as a sign upon thy heart: as if he Cant. 8. should say: Set me in thy heart, in steed of a mark, whereat all thy thoughts, words and works, may be leveled. Put out of thy heart, the mark of the world, and place me there as the end, unto the which all thy purposes may tend: upon whom all thy cares may be cast, and in whom thou mayst rest thy soul in all peace. A wonderful gnomon, and most excellent sailing needle, was that noble king, and famous prophet of God, David, when he said: I set the Lord always before mine eyes, for he is at my Psal. 16. right hand, that I shall not be moved: Therefore (saith he) my heart rejoiced, my tongue was glad, and my flesh shall rest in hope. And the Apostle saith: Let us run toward the fight that is set Heb. 12. before us, looking still upon jesus, the author and finisher of our faith: who having joy set before him, endured the cross. God give us grace, continually to lift up, our hearts and minds, our hand and eyes to Christ jesus, and as Augustine saith, To behold steadfastly our head. AS all rivers of waters go into the sea, because they came 99 out of it, and as Solomon saith, All rivers and floods return Ecclesiastes. 1 to the place whence they came: So, let us go and towards our God, with all our hearts, strength and powers, because we came out from him, and were created of him. Let us therefore look upon him with the eyes of a steadfast and constant faith, grounded upon his word: let us behold his glory, and the blessedness of his saints, and let us conceive in our hearts and souls, an unfeigned love to him: and let us not have two loves, one for ourselves, and another for our neighbours, but let us love them and ourselves both with one and the same love, which may kindle and inflame our hearts and minds throughout, with an earnest desire of immortality, and that heavenly jerusalem. That we may say with the prophet: O my soul return unto Psal. 116. thy rest, for the Lord hath done well to thee: or as it may be translated, because the Lord hath restored thee to thyself: As if he should say: O my soul, when thou didst serve thy body, and waste in bondage to it, it was no marvel, that thou didst seek the pleasures thereof: but now seeing thou art thine own, because the Lord hath restored thee to thyself, seek not another's pleasure but thine own: seek thine own rest, and not the rest of thy body, of the flesh & of the world: seek God, delight in him, fly unto him, and rest thyself in him: put all thy cares, griefs, & sorrows, in his love and sweet comfort: think of eternal blessedness, press it and print it surely in thyself. This is thy spiritual rest, this is thine own and only delight, restored unto thee, by the benefit and bountifulness of God. THere is nothing liker unto the world than the sea. For as 100 it floweth and ebbeth, and all the waves thereof, at the length fall into the earth: So this world is never quiet: it extolleth some, and casteth down others: but all the vanities of it, are ended in the grave. If the sea lie open to many dangers: how perilous then is the world? if the sea be troubled with strange storms: with what tempests then is the world tossed? If they that serve by sea, are never without great perils, how much more then, the servants of the world? They, whose heads are under the girdle of the world, are continually shot at, with the darts of envy, hatred and malice, and are ever covered as it were with clouds and storms of a thousand cares. How many are slaves to pride? how many are dirty drudges to covetousness? how many are consumed in substance, souls, and bodies, by foul and filthy lechery? How many are devoured and swallowed up quick, of sorrows and griefs, of heart and mind? And doth not too much joy, and rejoicing in worldly trifles, kill some? Many die laughing, but more sorrowing, some with eating and drinking too much, and many through want of sufficient, give the world adieu. Some grudge and whine, because they have many children, and some are malcontent because they have none: some grudge, not because they have many, but because they have bad ones: some boast of their beauties, and some mourn for their blackness. Many desire to live long, but few to live well. All would be rulers, and few will be ruled. What then shall we think of this world? Truly I think of it, as of a thing most dangerous, and most vain: and the going out of it, is to me, as the shore is to a man, that hath traveled far and long by sea, and hath been dangerously tossed with the surges and waves of the same, sometimes thrown up as it were into the clouds, and sometimes hurled down, as it were into hell. And howsoever it beareth thee in hand, it will serve thee a sluttish trick in the end. It will promise thee health, but ere long thou must be sick: it will promise thee friends, but if adversity overtake thee, thy friends will be to seek: it will promise thee wealth, and shortly after, thou shalt be in hucksters handling, and be feign to crouch to a beastly usurer▪ that will eat up thee, and all thou hast: it will smile on thee, and deceive thee, whatsoever it shall promise thee, Look thou, for quid pro quo. Therefore if thou be'st well advised, say to it, and dissemble not, farewell world. I desire to be dissolved and to be with the Lord jesus. AS the image of Nabuchadnezzar, although it had an head 101 of fine gold, yet it fell, and was broken all to pieces, because it had feet of clay, which being touched with a stone, overthrew the whole invention: So, justice many times falleth to the ground, because, although the princes which are rightly called the heads of their countries, be very excellent justicers, and made as it were of the purest and finest gold of virtue, yet the ministers of justice are earthen, and do bend their hearts and minds, to nothing but earth and clay, and with gifts and rewards they are carried every way: for gain they will sell judgement, and break the neck of justice. If you shall touch their hands, with some precious stone, some jewel of gold, some costly plate, some gold or silver curiously engraven, or with some good round sum of gold or money, though it be in an old purse, they will for thy sake, turn upside down, all the laws of God, and man. And yet notwithstanding, there be many such ones in the world, it is not to be doubted, that there be some, yea many very good, upright, and godly justicers with us, which hate bribes, love justice with single hearts, and framing their whole lives after the rule of reason and equity, do never willingly violate the law. God amend the worse, and increase the better. EVen as a brook in winter, is carried with great violence, and 102 runneth with a mighty force, flowing over with abundance of waters on every side, when there is no want nor need of water, but in the heat of summer is dried up and empty, when water is scant and hard to be had, whereto thirsty passengers as they travel, running in hope of water to drink, are utterly deceived: So, a feigned and hollow hearted friend, in the time of thy prosperity, and rich estate, will promise thee many things, when thou hast need of nothing: but if the wind shall turn, and blow the contrary way, and thou shalt be turned and tossed with many sharp brunts, and blustering blasts, of troubles, adversity, penury and poverty, thy friends (as thou thought) will be like a tree withered through want of sap, and like a ditch without water, dried and parched with the heat of the sun. If thou be troubled in the city, he will be gone into the country: if in the country, than his business is in the city. He will hide himself, he will stand a far off, he will be afeard to meet thee, yea he will live in a continual fear and dread, lest God should use him, and make him his instrument to do thee good. job had great experience of this, when he complained, saying: My friends passed job. 6. by me, or have deceived me, even as a brook that runneth swiftly in the valleys. Such men are friends of thy table, of thy wealth, of thy favour, and of thy friendship: they will wait of thy honour, thy lordship, thy worship and authority: but in poverty, imprisonment, or in any other distress or disgrace, they will utterly forsake thee. If thou wilt follow my counsel therefore, try them thoroughly, and know them perfectly, and forsake thou them, before they forsake thee. AS a shadow doth follow that man, which is lighted with the 103 bright beams of the sun, but if the sun be hid, or covered with a cloud, the shadow vanisheth▪ and is clean gone: So, a painted and counterfeited friend, doth follow and ply that man, whom he perceiveth to be rich, to be famous, honourable, and in the prince's favour, at whose hands he hopeth that something will be gotten: but if he shall fall into calamity, be despoiled of his riches, and shall tumble down from the top of his honour, into the low valley of disgrace, he presently forsaketh him, and maketh no reckoning nor account of him. But a true friend is no changeling. Solomon saith: He that is a friend, doth love Proverb. 17. thee at all times, and a brother is tried in perplexity and anguish. And Ecclesiasticus saith: A friend shall not be known in Eccles. 12. prosperity, neither will an enemy be hid in adversity. Augustine saith in one of his books of questions: There is nothing so August. lib. 83. quaestionum. Isidor. lib. 3. de summo bono. much trieth a friend, as the bearing of his friend's burden. And Isidorus saith: Friendship in prosperity is most doubtful, neither is it easily discerned, whether a man's person, or his prosperous estate be loved. And an experienced man affirmeth, that, Boetius lib. 3. de consolation. whom prosperity maketh a friend, him adversity maketh a foe. Time doth show and try, who it is that loveth thee truly: in these our days, friends for the most part, are rightly compared unto the bird called a swallow, whose company thou shalt have in summer, but not in winter: so friends (as they go now adays) will swarm about thee, so long as thou art able and willing, to feed their humours, and serve their turns, but that ended, they will leave thee, in the midst of a thousand surges and waves, of what troubles soever shall light upon thee. AS an huge and mighty fire, will be assuaged, and at the 104 length, quite put out, if thou wilt withdraw the sticks and other matter, that doth cherish and increase it: So, thy afflictions and troubles will come to an end, if thou wilt cease to do evil, and give over sin, before it give over thee. Our sins are those dry sticks, and stubble, wherewith the fire, not only of the wrath and malice of infidels, and heretics, but also of the wrath and indignation of God, is kindled, increased, and most mightily stirred up against us. They are our greatest enemies, the Lord grant, that ever beholding them, we may unfeignedly forsake and hate them. AS a godly and a wise surgeon, purposing to cut the corrupted 105 wounds of a sick body, and to take away, or to sear with an hot iron, the rotten flesh, in cutting or searing hath no pity of the weak man, to the end, that in curing his sore, and healing his wound, by cutting and searing, he may show him great pity: Even so, our most wise God, that celestial physician, and heavenly surgeon, smiteth us, that he may heal us, cutteth Heb. 12. and seareth us, that he may cure us. He smiteth whom he loveth, and doth chasten him, that he may help and heal, the wounds Deut. 32. and sores of his soul. The Lord himself doth say: I kill, and I make alive, I wound, and I make whole. And in the mouth of Amos the prophet, God hath these words to the Israelites: You Amos 3. only have I known of all the families of the earth, therefore will I visit all your iniquities: that is, I will be revenged, and will punish all your sins. For in the scripture, sometime, to visit, is to punish. As in the Psalm 89. If they break my statutes, Psal. 89. 31. and keep not my commandments, then will I visit their transgressions with the rod, and their iniquity with strokes: yet my loving kindness will I not take from him, neither will I falsify my truth, etc. As if the Lord should say: If he offend, I will punish him, and have mercy upon him. The Lord's justice will have punishment, and his promise will have mercy. This is to our everlasting comfort, that the Lords chastenings, are to his children, his mercy. EVen as, in a sea moved and tossed with great waves, and 106 mighty surges, the pilots skill and wisdom is thoroughly tried, and his manliness and courage perfectly seen: Even so, a man that is godly without dissembling, and religious without hypocrisy, in the midst of terrible tempests, of great troubles, when he is thrown up, and hurled down, tossed here, and crushed there, in a thousand storms of dangers, then declareth his patience, his spiritual courage, and his unmovable constancy, in virtue and true holiness. The princely prophet David, being wonderfully afflicted, did bear most patiently, and took very quietly, the shameless reproaches of Shemei, leaving unto us an 2. Sam. 16. everlasting monument, of an unfeigned, and voluntary patience. Yet when David had gotten the victory of his enemies, through the Lords mighty and stretched out hand, he took a great and dangerous fall, in causing the people to be numbered: wherein he offended God most highly, and brought a fearful plague upon 2. Sam. 24. them, & yet repenting he found mercy and forgiveness of his grievous and intolerable sins. Here may we see the benefit and commodity, that cometh by the means of troubles and calamities, and that the Lord hath mercy upon us, even then, when he seemeth to show no mercy, but only to deal in judgement. AS, when one part of a man that is sick, is not capable of the 107 remedy, wherewith he may be helped, we are wont to apply the same remedy to another part: as if one be grieved, with extreme ache of the head, we are wont to strike a vein of the arm, because the head will not abide phlebotomy, or blood letting: So, that we may help and heal many diseases of the soul, we must keep the body in subjection to the spirit, and tame the lusts of the flesh, and labour to bridle our affections, and to keep them within the compass of reason, sobriety and temperance. AS a water pot, or a viol, full of liquor, if suddenly it be 108 overthrown, doth shed and scatter the liquor: So a devout and godly heart, abounding with tears, being moved and troubled with sorrow, because of the injuries, dishonour, wrongs, and blasphemies committed against the Lord, doth presently power out great abundance, and as it were mighty streams of salt and bitter tears. The sins of the jews committed against God, did draw out of the heart of Christ, great store of tears, and sent them trickling down his cheeks: and the Matth 21. Luc. 19 prophet David his eyes gushed out, and did run over with water, to see the wickedness of the ungodly. And Peter's denying of Christ, when he came to himself, made him weep bitterly. We are to too eager and forward, to revenge every little wrong done to ourselves, but injuries done against the Lord, do never once move us: but we ought to be grieved with his wrongs, and bear patiently our own. EVen as wild beasts, being about to invade and to set upon 109 their pray, will stoop low, and bend themselves, that they may fall, and rush upon it, with the greater force, and more violence: even so proud and mischievous men, being sly and subtle, sometimes will crouch, and bear themselves very lowly, that under the colour of dissembled virtue, they may supplant, and deceive the simple, and godly honest man, advance themselves, and work mischief to others. The holy Ghost, by the prophet doth signify so much, when he (speaking of the proud man) saith: He will crouch and bow, that he may get the upper Psal. 10. hand of the poor. These are dangerous men, their steps are not to be followed. True and single hearted christians, must and will, embrace true and unfeigned humility, and lowliness of heart. They imitate him that saith, Learn of me, for I am humble and lowly Math. 11. in heart. They are ever ready, most easily to pardon and forgive, detractions and slanders, given out against their lives, injuries and wrongs offered, and done to their innocency, obloquys and false reports, devised and cast abroad, to blemish their good names, and to stain their credits. And on the other side, they be ever bold and earnest, in reproving of sin, as speeches that be vain and idle, rather offending then profiting the hearers, blasphemy, and whatsoever may provoke the almighty to displeasure and anger. These injuries committed against the Lord, do grieve their hearts a thousand times more, than any violent or tyrannical torture, that can be offered unto their bodies and lives. They make them wail, weep, sigh and sob. I speak of good Christians, the number of them is small, the Lord increase it, and make it greater. Amen. AS the wings of eagles, with their stripe or blow, do marthe 110 wings, and break the feathers of other birds: So, the mighty and great men of the jews, with their tyrannical cruelty, and most hellish impiety, were wont to draw to destruction, and to drag to death, the weaker sort, and such as were innocent, and tendered the glory and praise of God. As the scripture in many places doth declare. Manasses, as it is written, shed 2. Reg. 21. innocent blood exceeding much, till he replenished jerusalem from corner to corner. And Christ himself beholding jerusalem, with a pitiful voice, said: O jerusalem, jerusalem, thou that killest the prophets, and stonest to death, those that are sent unto thee, etc. And Stephen the martyr of Christ, as Luke maketh Math. 23. mention in the Acts, saith to the jews: Which of the prophets Act. 17. have not your forefathers persecuted? and have killed them, that foretold of the coming of that just. And in the Epistle to the Heb. 11. Hebrews, the apostle saith: they were stoned, they were hewn a sunder, they were tempted, they were slain with the sword, they wandered up and down, in sheep skins▪ and goat skins, being destitute, afflicted and tormented. Thus was it then: I would to God, there were not the like now, even among some, that profess the name of Christ, and his Gospel now, as though they would die in his quarrel, and spend all in the defence of his truth. The Lord root out all hypocrisy, and convert or subvert all hypocrites. AS great floods and swelling rivers, when they overflow 111 their channels, and do break through their banks, by reason of their raging and violent streams, and so spread and run abroad, can not fill and cover the fields with water, but they hurt corn or grass, or what so else, is in their way: So, great riches, mighty powers, and high dignities, when they grow and increase in wicked, and ungodly men, do not spread abroad, and run over the fields, and limits of common wealths, but they do much harm: to wit, they poll and pill away, the riches and substance, of the seely weak and poor men, they fill their ditches, I mean their purses, with the blood of innocents: they build their honours, and establish their dignities, upon the disgrace, and the oppression of the saints and servants of God: And whatsoever is in their way, and to their liking, they carry it with them, by hook or crook, by right or wrong: they care not who weep, so they laugh: who be empty, so they be full: who be undone, so they be advanced. Here hence come slaughters, and murders: Thus are many brought into great calamities, and miseries. But they that do these things to others, do hurt themselves most. For whiles they hurt others, in their bodies, goods, or names, they kill their own souls. AS a man much moved with anger, and far out of frame 112 through indignation and wrath, intending to kill his brother, should throw at him, precious stones, goodly pearls, and rich jewels, should not damnify, nor hurt his brother, because he would gather them up, keep them, and enrich himself with them: Even so, tyrants disposed to kill, and with fire and sword to put to death, the saints and true servants of God, which do excel in true piety, and unfeigned love to God and man, do torment them, with divers sorts, and sundry kinds of most cruel martyrdom, of which things the children of God are glad, and do rejoice, and grow stronger, and richer in Christ, & being thoroughly armed with a godly patience, they do take, and bear them, most quietly for God his sake, without murmuring or grudging, even as their cross, wherewith most willingly, they follow their Lord and saviour Christ, and do account such tortures inestimable riches, and themselves happy, that they be thought worthy to suffer such things, for the truth sake, and in the Lord's quarrel. Such ever have been all the martyrs of Christ, that when they have been haled and dragged, to most cruel torments, and tyrannical executions, they have taken and embraced them, most cheerfully, as though they were rich and delicate banquets. AS precious jewels, made of most pure gold, wrought cunningly 113 & curiously, with great workmanship, the nearer thou shalt come unto them, and the more steadfastly and clearly thou shalt behold them, the finer, the braver, and more excellent thou wilt judge them: Even so, as thou shalt come nearer in understanding and knowledge, unto the secrets and mysteries of God, contained in his written word, and with the greater purity of mind, the more strength of faith, and the brighter light of the grace of God, thou shalt look into them, the profounder, the deeper, the more divine and heavenly, yea and the more comfortable to thy soul, will they seem and appear unto thee, every day. Insomuch, that thou wilt judge thyself, to have been little better than blind, and to have seen nothing as thou ought in the mysteries of the divine word. And thou wilt make haste to cry unto the Lord with the prophet: Open mine eyes O Lord, Psal. 119. and I shall see and consider the wonderful things of thy law. But that man, that trusting to his own gifts, wit and learning, and hath his heart and mind bewitched with this world, and poisoned with sin, taking pleasure in those things which the Lord hath forbidden, will go about to pierce into the most holy word, and to search out the secrets, of the great and most high God, he shall lose his labour, open his vanity, miss the mark he shot at, and die in the blindness wherein he lived, and so pass hence to his own destruction, the just reward of his presumption, be he never so witty, skilful and learned. Through thy commandments Psal. 119. (saith the Lord's prophet) I am wiser than all my enemies, learneder than my teachers, and better experienced then the ancient men of the world. Therefore true wisdom, the best learning, and heavenly experience, is gotten and had out of the law of God, by the inward working, of the holy Ghost, in our hearts and minds. The Almighty vouchsafe to write his laws and statutes in all our hearts, that thereby we may be wise, against flesh, this enchanting world, sin and sathan. AS the hawk is then lost, when trusting to her wings, she 114 riseth and mounteth too high: So then, do vain men fall far from God, when with their own wit, reason, and wisdom only, and alone, they will understand the deep mysteries of God, as though the counsels and wisdom, of God's eternal majesty, might and could be comprehended, with the reason & wit of man. The Apostle his counsel is holy and good: be not too Rom. 11. high minded, but fear. AS they that have clear and sound eyes, do easily endure the 115 bright light of the sun, wherewith eyes that be sore and diseased, are greatly offended: So, virtuous and godly men, are illuminated, and wonderfully cleared in their understanding, and the eyes of their minds, with the divine and heavenly light of the word of him, that saith: I am the light of the world: wherewith joh. 8. the wicked and ungodly, are highly offended, in so much that they hate the light, and love darkness more than it. And so growing blinder and blinder every day, at the length they fall, and tumble down headlong into the insatiable pit, of eternal destruction. AS a pot full of sweet liquor, if it be made hot, and boiled 116 upon the fire, will drive away flies, that they will not come near it, but if it be cold, the flies will by and by go into it, and it will receive them, and they will corrupt and consume it: Even so the heart of man, if it be inflamed, with a true and sincere love of God, will not receive into it, those dangerous temptations, which are continually flying about it, but will remove, and drive them far off, and give no place unto them: but if by reason of slothful idleness in heavenly things, and for want of a godly courage, it grow cold in the love of the Lord, then is it obvious, and wide open, to all temptations, it barreth out none, it receiveth all, none are rejected, be they never so wicked: all are embraced, entertained and welcome. Then is it a receptacle of all abominations: as idolatry, blasphemy, murder, adultery, and whatsoever is wicked, mischievous and damnable. The Lord therefore vouchsafe, to take from us, all idle slothfulness in the matters of God, and our salvation, and to fill our hearts full of unfeigned love, to himself above all things, and to our neighbours as to ourselves, and for his own sake, even to our enemies, that sathan our sworn enemy, that soul fly of hell, may never find so much as one chink or chap, where through he may creep into our hearts. Amen. Amen. AS in a true, perfect, and certain clock, the wheels being 117 tempered, and in equal and due proportion divided, do perform their courses, and do keep their several compasses, without jarring, or differing one from another, evenly and alike: so that, one moving, the others are moved, and one standing, the rest are still, and stir not, so that, though they be many in number, in frame, fashion, and agreement, they are but one: Even so in a Christian commonwealth, there ought to be one, and the self-same will, and so great a concord, and likeness of minds, reconciled and drawn together, by virtue itself, and so inseparably linked one to another, with the infringible band of sincere love in Christ, that though in bodies, they be infinite and innumerable, yet in unanimity, consent, and good agreement, in the Lord jesus, they should be all as one man. This is that unity, and brotherly love, which God himself, so highly commendeth in the mouth of his prophet saying: Behold how good and how joyful Psal. 133. a thing it is, brethren to dwell even together, etc. To this end came our saviour Christ (that I may use the words of Zacharie) even to guide and direct our feet into the way of peace. And the holy Apostle doth admonish us, to keep the unity of the spirit, in Luc. ●. Ephes. 4. the band of peace. And to the Romans he saith▪ The kingdom of God, is not meat and drink, but righteousness and peace. Again, is not that example of our sweet saviour, worthy of all men to be embraced and imitated? Simon (saith Christ to Peter) of whom do the kings of the earth, take tribute or poll money? of their children or of strangers? Peter answered, Of strangers. then said jesus, Then are the children free. Nevertheless (saith Christ) lest we should offend them, go thy way to the sea, etc. and pay for thee and me. Lo●, to avoid offence, and to preserve peace, what our saviour Christ himself was contented to do, even that he needed not, and was free from. Much to blame therefore, are all they, and far from following the steps of Christ, which seek not by all means lawful and possible, to maintain the unity and peace of the church of Christ. The enemies of this peace are very intolerable men. The Lord by his prophet calleth them Esay 48. wicked and ungodly men: There is no peace to the ungodly. And Solomon doth number them, among the enemies of God, which Proverb. 6. do sow discord and dissension, among brethren. EVen as the spirit of man, doth not strengthen the members 118 of the body, unless they be fast and surely joined together: So, the holy Ghost, doth not revive and comfort, the members of the Church, when they fall away, and will not continue in league and fellowship with the servants of God. Longer than they are fast bound, and knit to the congregation, of God's people, in love and peace in Christ, the holy Ghost doth minister no strength, no consolation, no comfort unto them. There remaineth, nothing else in such men, but a numbness, and an extreme blindness, in heavenly things. And whiles in their arrogancy and pride, they forsake and condemn the church of God, because they cannot draw it into subjection, to their fond and fantastical humours, they become of men, devils incarnate. AS the pilot of a ship, without the shine of sun or moon, 119 cannot take the haven of any land: So a man, without the light of grace, can never attain to the haven of glory, but howsoever he persuadeth himself, that he casteth his anchor in a place of safety, it falleth out in the end, that he casteth it upon a rock, where there is no hope of salvation. AN eagle, so long as her young ones, be not very flidge and 120 thoroughly feathered, she doth not suffer them to go out of the nest, and to fly abroad: but after they be perfectly winged, & in the beauty & strength of their feathers, she throws them out of the nest, that they may fly, and exercise their wings and feathers, and use them to the end wherefore they have them: Even so our saviour Christ, that heavenly eagle, after his resurrection, commanded his disciples to stay at jerusalem, as it were Act. 1. & 2. in a nest, and not to departed thence, until in the day of Pentecost, he had filled them with the grace of the holy Ghost: & then he commanded them, that passing through the world, and traveling through divers coasts of the earth, they should publish abroad, and spread far and near, the Gospel of his kingdom. This example of Christ, is followed at this day, to the great comfort and benefit of Christ his church, when godly Archministers, lay not their hands upon any, to admit them, to be labourers in the Lord's vineyard, nor to do the office of a minister, until they find them sufficiently learned, and well furnished with gifts and graces from God, so far as they be able to discern and judge. EVen as the eagle, having her young ones shut up in the nest, 121 although she flieth exceeding high, & pierceth the lofty air, yet she withdraweth not her eyes from her young ones, but still beholdeth them: and they also, crying after their manner, with their stretched out necks, do look after her: Even so the Lord jesus ascending into heaven, did behold his disciples, and they also hungering and thirsting after him, did fasten their eyes upon him, and did not lose the sight of him, until he pierced and broke open the heavens, and entered into the presence of his father. And although they were divided from him in body, yet in heart and mind they followed him still. And jesus that heavenly eagle, seeing from heaven, a fierce and cruel hawk, preparing to destroy his nest, and to kill his young ones, he on the other side prepared himself, and came against the hawk, overthrew him, and laid him prostrate upon the ground. The hawk was Saul, Acts. 9 who (that I may speak, as the scripture speaketh) breathing out threatenings and slaughter, against the disciples and servants of the Lord, he went unto the high priest, and desired letters of him to Damascus, against all the Christians that he should find there, etc. but the Lord jesus did hurl him against the ground, and gave him for meat unto his church, and to the young ones of his nest, whom he sought to destroy, who now being called Paul, doth recreate and refresh the whole church of God, with holy & most heavenly doctrine. Behold how the lord hath ever provided well, for his nest, that is, his church, his saints and servants. And this is our comfort in all extremities, even to the end of the world: For as of old, & from age to age, he hath provided for his own, and hath defended, preserved, and delivered them, in all their distresses, were they never so desperate, in the opinions of men, so will he do still, and for ever, if we be not the cause of the contrary, through our wilful, obstinate, and manifold sins, and most impudent impenitency. The Lord show mercy unto us, and guide our hearts, minds, and all our ways, to the right honouring of his majesty, and true praise of his name. AS we are wont to eat, pears and the kernels of nuts, 122 but throw from us upon the ground, the parings and shells: So we ought unfeignedly to be in love, and delighted with virtue and godliness, and to contemn and despise the shape, show or shadow of the same, being separated and divided from virtue itself: for, to retain and hold the fashion and likeness of virtue, without the substance of the same, is mere hypocrisy. THat man that doth cover and hide, his foul faults, and 123 loathsome sins, with a fair and beautiful show of virtues, feigning an holiness where none is, is not to be counted religious, but an hypocrite: Like unto a swan, whose feathers are all white, but her flesh black, white without and black within. THe margarits, those little white shining precious stones, 124 which do grow within shell fishes in the sea, in this point are very marvelous and wonderful, that though they be bred and increased in the sea, yet have they no similitude nor likeness with the sea: For the sea is blue or sky coloured, but the margarits are white: The sea is horrible, and full of discomfiture, but they are cheerful, pleasant, and so beautiful to behold, that they move much, greatly delight, and allure mightily men's eyes to look upon them: the sea is bitter, but they are amiable, and without all bitterness: But rather in some sort and measure, by reason of their clearness and brightness, they represent the sky, the reason is, because they receive influence from thence. Such are virtuous and godly men, which are surely grounded, & certainly settled, in the love of God, and true Christian religion, who being borne and brought up in this world, have no semblance, likeness nor fashion of the same. In desire they be drawn, in will they be severed, in words they differ, and in works they utterly disagree from it. And they do rather resemble in some measure heaven, from whence they receive the influence of the grace and favour of God. EVen as the precious stone called a iacincte, is turned and 125 changed with the air: (for in a clear air, it is bright, and in a cloudy season, it is darksome, and not so pleasant:) So, the preachers, and teachers of the word of God, in their teaching and preaching, aught to frame themselves, to meet with the manners, ages and qualities of all their hearers. So did the apostle among the Corinthians: We speak wisdom saith 1. Cor. 2. he, among them that are perfect: And again he saith: I could 1. Cor. 3. not speak unto you, as unto spiritual men, but as unto babes in Christ jesus. I gave you milk to drink, and not meat, for ye were not yet able to bear it, neither yet now are, etc. Again: 1. Cor. 9 I am made all things to all men, that at the least I may win some to Christ. AS one and the same medicine, is not used and ministered to 126 all that be diseased and sick, but divers medicines, according to their divers diseases: So one and the self same doctrine, is not agreeable to all hearers: The teaching therefore, and preaching of the ministers of Christ, must be so ordered and divided, that, having divers and sundry hearers, whose cases differ much, and are not all alike, every one may have his several portion, that not one, through want of discretion in him, go empty away. AS a diligent and learned physician, before he minister any 127 physic to his sick patient, ought not only to seek out, and to know the disease of him, whom he purposeth to cure, but also his manners, his usual behaviour, the nature of his body, and his qualities: So, a godly wise preacher of the word, must do his best endeavour, to know the infirmities, manners, and dispositions of his auditory, that spiritual physic, sit and meet for every one, may be ministered in due time. EVen as that precious stone called a carbuncle, doth not in 128 darkness lose his shine and excellent beauty: So, a virtuous and godly man, in the extreme darkness of infinite calamities, obloquys, cursings, railings, backbitings, slanders, and whatsoever, doth show his Christian patience, and quiet suffering: For he knoweth well, that such things do profit much to advance the praise of true and noble virtues. THe heart of man, is like unto a censer, filled full of hot coals, 129 and made ready to receive, whatsoever thou wilt cast into it: For even as, if thou shalt cast into a censer, odoriferous and sweet pomander balls, the whole house will be filled, with a most sweet savour, and pleasant perfume: but if thou shalt cast into it, brimstone or some such matter, all the house will be full of most horrible stench: So, in like manner, if thou shalt put into the heart of some man, good and wholesome counsels, and shalt instruct him with godly advertisements, and shalt open unto him the fountain of the truth, thou shalt bring to pass, that there shall proceed out of his heart, a great savour of a most sweet smell: But if thou shalt fill him with evil and wicked counsels, and shalt persuade and draw him, to impiety, hatred, treachery and all abominations, thou shalt be the cause of an intolerable stench, there shall come out of his heart a most poisonful savour, wherewith not only his own heart, but the whole house wherein he is, and all the common wealth where he abideth, shall be hurt, infected, and poisoned. EVen as, out of an apothecary's shop, where very wholesome 130 medicines, precious ointments, and most pleasant perfumes are sold, sometimes cometh most rank and deadly poison: So very often, from men greatly experienced, and deeply learned, do come very pestilent, pernisious and treacherous counsels. Therefore saith Ecclesiasticus: Have but one counsellor of a Eccles. 6. 8. & 37. thousand. And again: Do no secret thing before a stranger, for thou canst not tell what he goeth about. Also keep thy soul from an evil counsellor. Choose such a counsellor, as doth love thy soul, and desireth thy salvation. Gregory saith: No man can be more faithful to give thee counsel, than that man, that loveth and desireth not thy goods, but thyself. Every man hath need of counsel, but let every man, make good and godly choice of his counsellor. The law of God, (saith Cyprian) is the stern of counsels. Happy and blessed is that man, that house, and that commonwealth, that is ruled with such counsels, as are grounded, and derived, from the holy laws of God. AS a man holding in his hand an angling rod, and with a 131 baited hook fishing in an obscure and troubled river, although he doth not see the fish rush upon the bait, yet he perceiveth very well, that the fish is taken, and hanged upon the hook, because the cork or bark of his fishing line is pulled down, and hid under the water: So sathan, that most subtle, and wilt fisher, although he seeth not our thoughts, being in the secrets and bottoms of our hearts, yet notwithstanding, by outward signs, 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. For Christ himself affirmeth: That out of our hearts do come evil and wicked Math. 15. thoughts. And Solomon in his proverbs, doth number among Proverb. 6. those things which God hateth, An heart that is fraught with evil thoughts. Here hence may most easily be gathered, that all our evil thoughts, do not come unto us, from without, neither are wrought in us, nor stirred up altogether by sathan, but that they come and creep out of our own corruption. And so by outward signs and tokens, coming to the knowledge of our enemy the devil, he never ceaseth, with infinite temptations, of all sorts, to do his greatest endeavour, to draw the same cogitations of our hearts into most dangerous and damnable practice, if the Lord of his mercy and goodness, shall not give us true repentance, and the assistance of his spirit, whereby we may avoid his snares, and escape his traps. Which thing the Lord grant us. Amen. AS the smith doth not make himself, the hot coals, that be 132 in his forge, but doth blow the fire with bellows, and so the coals are kindled, and made hot and fiery: So, the devil doth blow and inflame, those dangerous and wicked cogitations, which are conceived in our hearts and minds, with the bellows of great and manifold temptations, and so labouring to kindle the fire of all iniquity, he ministereth nourishment to all our wicked and damnable purposes. For the heart of man, is like unto a smiths forge, his evil and bad cogitations are hot burning coals, he that doth blow the bellows, to make them to burn up, and to consume both our souls and bodies, is the devil, that ancient enemy of our happiness and salvation. It is to be lamented verily, and with bitter tear●s, and blubbering eyes, to be bewailed, that such pestilent cogitations, and deadly thoughts, should be nouzeled and nourished in our hearts and souls, which do kill both body & soul for ever, even as the fry of vipers, in coming to light, do kill their dams, most miserably. EVen as a beggar, doth cover and hide those parts of his body, 133 which be whole, sound, and perfect, and doth open, and show abroad, those parts or members, which be ●ore, wounded, maimed, lame, putrefied and rotten, to move the hearts and minds, of passers by, and of all that shall behold him, the rather to pity him, and to minister unto him some relief and comfort: Even so, we that be poor and miserable sinners in this world▪ must not bring before the Lord our God, our own merits, good deeds, or virtues, as able and sufficient, to win the favour and love of God, and to clear us of our sins and transgressions: but we must most willingly, with hearts, that be rend and torn, with grief and sorrow, for our misdeeds, and heinous offences, done and committed against the majesty of God, open, bring forth, and lay before him, the botches of our souls, the corruption of our natures, and the putrefaction and rottenness of our sins and iniquities, that we may obtain at God's hand, ease and comfort to our souls and consciences, his great mercy, and free remission for all our rebellions, sins and wickednesses, through jesus Christ our Lord. AS they which do dig metals out of the earth, do not contemn, 134 nor despise the least gobbets and pieces, that they espy, but take all: but especially, if they find by digging a vein of gold, they leave no way unsought, but with all care and diligence they look about them, and do dig the gold and earth together, and most diligently do save and keep the same: Even so ought we to deal, in the holy word of God, we must pass over nothing therein lightly, nor despise one word, of all the sacred and divine scriptures, but eagerly and earnestly, to do our best and greatest endeavours, yea and to call, and to cry most mightily to the Lord, to aid, assist, and enable us, to dig out of the same word, whatsoever is requisite and necessary for the salvation of our souls, and eternal life. It is not earth and gold mixed together, it is all most pure, and thoroughly tried, yea it is purer by a thousand degrees, than any gold, that hath been tried seven times in the fire. The prophet affirmeth, that it is better than Psal. 119. thousands of gold and silver. AS the sea doth cast to shore, shell fishes of all sorts, weeds and many other things, and not long after doth sup up, receive, devour, and cast into the depth the same again: Even so, this world doth now thrust us out of favour, and by and by receiveth us again: and when we think ourselves to be upon a very safe shore, and that we have leisure, and time to rest us, and to meditate upon some worthy and excellent things, even than we find ourselves deceived, and are tossed among the waves of infinite troubles, and are swallowed up of innumerable calamities, because many things that we never thought of, have prevented us, and the flickerings and false promises of this cozening world have deceived our hope, and disappointed our expectation. AS a weak and brittle wall, is easily cast down, and overthrown 135 with every engine: but an huge fence, a mighty strong wall, and a tower that is firm, and fenced on every side, doth stand surely, and endureth the force that cometh against it, without yielding, staggering, or falling: insomuch, that the enemies that seek to overthrow it, are driven and constrained, to use warlike engines and policies, yea and to batter and shake it, with engines, torments, and ordinances of wars, which will send and throw out, stones, weapons, bullets and pellets of iron and lead: Even so sathan, doth most easily overthrow, with every light temptation, frail and weak men, which are not well settled in virtue, nor grounded in godliness, nor armed with the holy word, and spirit of God: but to win and overcome (if he could) men that are furnished with a strong and lively faith▪ and such as are stayed, and do rely upon the Lord's protection and love, he useth sundry subtleties, and most Matth. 4. dangerous and forcible temptations. He that tempted our saviour Christ, will neither spare any man, nor means to destroy us, if he can bring to pass, and effect his purposes. The Lord keep and defend us, from his craft, subtlety and force, and so strengthen us with the holy Ghost, that we may pass through, and break in pieces all his snares. WE must not think, that those men are forsaken of God, 136 which are much, and continually exercised, with divers temptations: for even as a man that hath two sons, the one, an earnest lover of virtue, strong in body, and of a mighty courage: the other, depraved, and of crooked disposition, inclined to effeminate pleasures, and wanton delights, weak in body, and of little or no courage. The first he sendeth out to wars, and doth adventure him, in perils and dangers of all sorts, that he may exercise, and acquaint him, with the labours, troubles, and toils of the world: the other he cockereth, and maketh too much of him, he suffereth him to have all things at his will, he is kept at home, and (as it were) dandled upon his mother's lap. But at the last, he that in all his affairs, and dangerous adventures, did in every point, quit himself, like a man of great valour, and noble courage, received together, with great praise, and deserved honour, a most high and noble reward: but he that was pampered, and cockered at home, had neither praise, reward nor honour: Even so our heavenly father, doth lead men, that are strong and constant in faith, through divers and sundry perils and dangers, and doth draw them as it were with his own hand, through bitter anguishes, great perplexities, and very narrow straits of calamities, miseries, and temptations, and doth continually exercise them, with fearful cumbats, against the enemies of their souls, and through many and great labours, infinite sturdy storms, and bitter blasts, doth strengthen, and confirm them, in virtue and godliness: But the frail and wicked men of the world, and such as be mere natural, without any delight or comfort in his word, and are no whit seasoned, nor cheered, with the dews of his grace, and his most blessed spirit, he permitteth them to be in great prosperity, and to have all things at their will and pleasure, without smarting, sighing, sobbing, and groaning, for want or lack of any thing, that their hearts can devise or desire: but at the length, in the end of the day, they that have striven hard, and fought manfully, and have in battle overcomed the flesh, the world and the devil, shall be received into endless salvation, everlasting life, and eternal glory: And they which have laid down their heads, and slept in the bosoms of worldy pleasures, and have slumbered in foul and filthy idleness, never caring, nor thinking, what will follow, nor remembering the dreadful day of judgement, when the wicked shall hear their damnation denounced by Christ, they (I say) shall be utterly condemned, reprobated, and cast into everlasting and endless miseries. Then shall most plainly be seen and felt, the loss that fleshly pleasures bring, and the profit of crosses, carried and borne for Christ's sake. AS wheat or other grain, laid up and kept in a garner, 137 cellar or chamber, if it be not stirred, and dressed often, with a shovel or van, will be full of corruption, lose the sweet savour, beware unwholesome for man's body, and will be consumed of wéevels: And apparel or garments being laid up in a press, or other place, if they be not much shaken and tossed, will be eaten & spoiled with moths: Even so men, if they be not tried with temptations, and thoroughly exercised with calamities and miseries, will be very quickly monstrously corrupted, and will grow to be so rotten in all manner of sin, and iniquity, that they will shrink and fall quite from the Lord. But being well proved, canvased, and thoroughly tried, with many crosses, afflictions, and troubles, one following in the neck of an other, they become the firmer, stronger, and more constant, in the faith, fear, and love of God, and so manfully fight, and courageously overcoming, the adversaries and enemies of their souls, they shall at the length be crowned, with an everlasting crown of eternal glory. The 2. Tim. 2. which crown, they only shall have, (saith the apostle) which do strive lawfully. And in another place he saith: God is faithful, 1. Cor. 10. and will not suffer you to be tempted, above that which you are able to bear, etc. But in this case it is requisite, that we be well furnished with the armour of God, because our enemies do divers and sundry ways assail us, and most mightily impugn and fight against us: trying us sometimes with one thing, and sometimes with another. So that, if we be not clothed with the armour of righteousness, on the right hand, and on the left, we 1. Cor. 6. shall never be able to quit ourselves against them, I mean the world, flesh and devil, our professed, mortal and sworn enemies. AS bees when they strive together, and are stirred up, 138 through some vehement motion, with throwing of dust, are brought into order, and appeased: even so men, when they are tossed and tormented, with troublesome broils perturbations and passions, if they would remember dust, whereinto of necessity they must be turned, and never forget death, which they shall never be able to escape, they would easily be stayed, pacified and quieted, and would repress and keep within compass, their straggling lusts, and unruly appetites, which cannot endure to be tamed, nor ruled by reason. AS a tree, the more deeply it is rooted in the earth, the taller 139 it groweth, and mounteth the higher: So a man, the more humble and lowly that he is, the more and higher doth the Lord exalt him. And as a tree set upon the top of a mountain, is mightily shaken, 140 and easily rend up by the roots, with every blustering blast, and storm of wind: Even so man in this world, the more and higher he is exalted, the more and greater dangers is he subject unto. The holy virgin did perceive and see, these things to be most true: He hath (saith she) put down the mighty from their Luc. 1. seat, and hath exalted the humble and meek. And the apostle saith: God resisteth the proud, and giveth grace unto the humble jac. 4. Math. 7. Mark. 8. Luk. 3. & 6. & lowly. Seeing therefore that we be compared to trees, by Christ himself in his holy Gospel, it behoveth us, to have deep and strong roots, of true and unfeigned humility, and in consideration of our frailty and weakness, to set and place ourselves, in the bottom of the low valley of the knowledge of our own misery: That no tempests, nor storms, may remove and root us out: That no vanity may destroy us: No ambition trouble us: No greedy covetousness torment us: Nor any occasion whatsoever, may possibly draw us, from the lowliness and humility of our hearts and minds: from the contempt of the world, and from a true and sincere love of honesty and godliness. A building is so much the firmer and stronger, as the foundation & groundwork of the same, is laid lower and deeper. The groundwork of Christian philosophy, is unfeigned humility, and the deeper that the same is laid and settled in our hearts, the surer and more permanent, will the building of our religion be. That saying of our saviour Christ, of necessity must ever be true and infallible: He that exalteth himself, shall be brought low, and he that humbleth Luk. 14. & 18. himself, shall be exalted. IT behoveth that sin and iniquity, may greatly displease 141 thee, that the love of thyself, may be turned into a sincere love of God. For if thou shalt east into an hot burning furnace wood and sticks, that be scare and dry, and ready to burn, there will arise and burn out, a most pure and clear flame of fire: But if thou wilt cast into the same furnace, green sticks, wet, and stinking rushes, or some other such matter, they will burn in deed, but the furnace and whole house will be filled with smoke, and will be even black by reason of the thick darkness, which proceedeth of the foul and stinking smoke: So, the heart of man, is a furnace continually burning, if thou wilt nourish it, with cogitations, and heavenly meditations of the love of God, there will appear and shine out of it, a pure flame and bright light of true and unfeigned love to God and man: But if thou wilt cherish and maintain it, with thoughts and devices of self love, than it will be full of vile smoke, stinch and darkness. They Rom. 1. perished (saith the apostle) in their own imaginations, and their foolish heart was darkened. The fountain and original of all evils, and the centre, from whence the lines of all abominations do flow, is man's inordinate self love. Augustine saith, that Aug. lib. 14. Civit. Dei. Adam did fall, into that overmuch love of himself, before he did eat the forbidden fruit. And the same author saith, that two loves did build two cities: the love of God jerusalem, and man's self love Babylon. It is self love, that Christ speaketh of, saying: joh. 12. 2. Tim. 3. He that loveth his life, shall lose it. And Paul saith: In the latter days men shall be lovers of themselves, covetous, haughty, Rom. 5. high minded, proud, etc. And again: we must not please ourselves. And Peter calleth the wicked and ungodly, bold, and pleasers 2. Pet. 2. of themselves. There is no misery comparable to this, that a man knoweth not his own misery. And of follies, there is none greater, than not to know a man's own folly, but to have an over well weening of himself. It is exceeding great, and very laudable wisdom, that a man cast down and condemn himself, that he may avoid the heavy judgements of God, and condemnation with the wicked world. For the more unperfect that we esteem, and judge ourselves to be, the nearer to true perfection do we come. For this in some measure is perfection, even to know and to acknowledge our own imperfection. Even as after great showers and storms of rain, the air 142 is cleansed and cleared: So, after great troubles, sorrows, afflictions, and temptations, cleanness of heart, quietness of mind, and peace of soul and conscience do follow. AS with a pile or stack, of sear and dry wood, the fire is 143 quickly kindled, and caused mightily to flame out: Even so, the outrageousness of carnal, and fleshly lust, is greatly provoked, moved and stirred up, through rioting, banqueting, quaffing, gussing, swilling, and continual feeding and pampering of the belly, and by taking the body from good, lawful and honest exercises, and giving it to idleness, slothfulness, and overmuch ease, and rest from labours. EVen as, of overmuch fullness of the stomach, and superfluity 144 of meats, groweth that obstruction, which the physicians do call oppilation, or stopping, whereupon breedeth a continual headache, and that frenzy, which bringeth men to a madness: Even so, of a depraved, and dishonest love of this life, of the corruption of manners, of gluttony and excess eating, doth spring an unbridled and untamed lust, whereof ariseth that frenetical Papists. madness of heretics, and a corruption of their understanding in matters of faith. They which care not, to keep a good conscience, do at length fall to an incurable contempt of faith. The apostle therefore joineth faith and a good conscience together. The which conscience (saith he) whiles some cast from them, they have made 1. Tim. 1. shipwreck of their faith. If therefore thou wilt, that the almighty shall like, and allow of thy faith, be sure that thou keep a good conscience, without the which thy faith is dead, and will do thee no good. The Emperor Traianus compareth the treasure of rich men with the spleen. EVen as, when the spleen increaseth, the other members, 145 joints, and parts of the body, do consume and pine away: So, the great treasures and riches of covetous tyrants increasing, the wealth of subjects and inferior persons, is weakened and diminished, whiles they pill, and poll away, their substance and goods, to enrich themselves withal. And even as the spleen increasing, the other members do decrease: 146 So covetousness growing greater and greater, all virtues do utterly decay, and vanish away. Bountifulness, liberality, charity, truth, righteousness, and all such excellent qualities, are no more found, in those men, which are strangled and poisoned, with a great and greedy desire of worldly riches. For being drowned in covetousness, they can never lift up their hearts to God, nor stretch forth their hands, to do good to their brethren. God giveth unto men, riches, wit, industry, knowledge, and many other things, signified and understood, by the name of Talents, to the end that they should honour and worship God, and because they should do him faithful and true service, which is the giver of all good things. The Evangelist saith, that the Lord Matth. 25. called his servants together, and gave unto them his goods. Riches then, and all goods, whatsoever men have in their possessions, are not their own, but the Lords, unto whom they must make an account for the same. The Apostle saith: What hast 1. Cor. 4. thou, that thou hast not received? And the holy prophet his words are plain: The earth is the Lords, and all the fullness of Psal. 24. the same, the round world and they that dwell therein: thou art then, a servant, a steward, a bailiff, the things which thou hast, are Gods, not thine, they be his goods, which he hath delivered unto thee, that thou shouldest use and bestow them, not upon thy foul lusts, nor filthy pleasures, vain delights, nor to hurt thy brother, neither that thou shouldest hide them: but to his good liking, honour and glory, that his Gospel may be preached, his poor servants, and distressed children relieved, that the honest causes of poor widows, and orphans may be defended, and that other such charitable deeds should be done and practised: that the Lord finding thee faithful in th●se small things, may at the length give thee greater matters, that is, the kingdom of heaven and the joys thereof: but if thou be faithless in these, he will never trust thee with those. Take heed and beware therefore, that thou do not lavish, waste and consume, the Lords goods, in the service of the flesh, world and devil. It is a lamentable thing to see, how many, yea innumerable men, in these days, with the riches, goods, natural gifts, and talents, which they have received of the Lord, do purchase, and even make sure unto themselves, ever lasting confusion, death and damnation, against the will and commandment of the Lord, the owner and giver of the same. Ecclesiasticus saith truly, that gold and silver hath Eccles. 8. destroyed many men. If we would follow the counsel of the Apostle, we should mortify covetousness, which he calleth worshipping Colos 3. Ephes. 5. of idols. The covetous man, saith Augustine, before he gain money, he loseth himself, and before he catch any thing, himself is catched. Covetousness is a cruel tyrant: and the riches of covetous men, are those idols, unto the which, that saying of the Lord by jeremy the prophet, may very well be applied: Ye shall serve strange gods, day and night, which will give you no rest. The old philosophers, purposing to describe avarice, or covetousness, did feign, that one Tantalus in hell, was grievously tormented with thirstines and drought, in the midst of rivers of waters: signifying thereby, that covetousness is a very swallowing gulf, and an insatiable hell, where covetous men even burning with a love of riches, do most earnestly covet, and greedily run after those things, whereof they have great and unspeakable abundance. And the more they have, the more are they tormented, with an unquenchable thirst, and an hot burning desire, still to have more and more. In my opinion, if a covetous man, were so mightily, and so heavily laden with gold, and (if it were possible) fuller of riches, than that ship that came to Solomon from Ophir, yet he 1. Reg 9 would never be satisfied. Rivers and floods, although they be most sweet and pleasant, 147 yet when they run, and enter into the sea, they are most bitter: keeping their right and due course, they yield pure and wholesome water, but once mingled with the sea, they are, as it were, poisoned with bitterness: Even so the wealth and riches of this world, although in the course of this life, they do highly delight some men, which have them in possession, not the less, when they come to the sea of death, whither all floods at the length shall come, they seem to be doleful, sour, bitter, intolerable, and as it were, poison itself. For rich and covetous men, do then find, and feel, that their riches, wealth, and prosperity, which the Lord gave them to an excellent end, have been unto them many times, occasions of evil. That good man Augustine Augustine. saith, that pride is a sickness, or disease, that cometh of riches. Also, gold is the matter, or cause, of cares, labours, toils, fears, and of all unquietness: it is perilous to the possessors of it, and a great weakening of virtues, in all them that set their hearts upon it. And Chrysostom saith, that riches are a school of malice, envy and hatred. Christ jesus therefore our heavenly schoolmaster saith: Blessed are the poor in spirit, for theirs is the kingdom of heaven. And again: Lay not up for yourselves treasures Matth. 5. Matth. 6. in the earth. Also, You cannot serve God and mammon. And yet this is ever to be understood, that riches of themselves are not evil: but as they be to the wicked and ungodly, hindrances of virtues, so they are to the faithful servants of God, helps and furtherances, of many good things, godly actions, and very charitable works. For godly men, do possess their riches, be they never so ample and infinite: and are not possessed of their wealth and goods: their riches are drudges to them, and not they to their riches. EVen as gold is tried with a touch stone: So is man tried 148 with gold. And as Chilo the Lacedaemonian saith: Gold doth most manifestly prove and declare, what they be, that own it. And look what the touch stone is to gold, the same is gold to man. The touch stone with rubbing the gold or silver upon it, showeth plainly what kind of gold or silver it is: and gold itself doth in like manner most easily bewray, what manner of man one is. There is no touch stone in all the world, that doth more truly touch and try, all degrees of virtues and vices, than gold, wealth, and abundance of riches. The Israelites being very inclinable to the superstitions of the Egyptians, were no sooner out of Egypt, but they made a calf of gold and jewels, the which they Exod. 32. worshipped, in stead of God. And in the land of promise, they oftentimes consumed and wasted their gold and treasure, in making of idols. Whereupon did arise that great complaint, which the Lord maketh by the prophet Oseas, saying: I have multiplied Osc. 2. their silver and their gold, which they have made Baal: as if he should say, I have given the Israelites great store of silver and gold, which they most wickedly have wasted, in making of the idol Baal. And by the same prophet the Lord saith: Their silver and their gold, have they made idols, for themselves to serve. But men that are godly, and of sound and Christian religion, do bestow their goods, their wealth and riches, upon building, and repairing temples and churches, dedicated to the holy service, and true worshipping of God: in feeding the poor saints of God: in redeeming captives: in providing for poor widows, and orphans, and in doing such other virtuous and godly deeds of charity. The nobles of the Israelites, returning from the captivity of Babylon, did bring their substance and riches, to build 1. Esd. 2▪ Tob. 1. & 2. Matth. 2. the temple of the Lord. And Tobias did feed the hungry, and gave clothes to the naked. The wise men of the east country, opening their treasures, offered unto the Lord, gold, frankincense, and myrrh. And now in our time, that is truly offered unto the Lord, and is unto him a sweet smelling sacrifice, which is given to the poor distressed servants of God. I remember a report given out of one ●medeus, when certain orators talking with him demanded whether he kept any hounds, or not: he presently showed unto them, a great multitude of poor beggars, sitting all together, these saith he, are my hounds, with these do I hunt, after the kingdom of God, these do I keep and feed every day: the Lord send many such huntsmen. HIeronymus saith, that it is a part of sacrilege, not to give 149 unto the poor, that which is their own. That is, whatsoever thou art able to spare: Money, meat, clothing, harbour, counsel, comfort, and whatsoever else thou art able to do. That is not lost, which thou dost distribute among thy poor brethren and sisters, in the world. For as Solomon saith: He layeth in bank unto the Lord, which hath pity, and showeth Proverb. 19 mercy unto the poor. It can not be lamented and bewailed enough, to see how infinite thousands in the world, do most vainly, yea most vilely and wickedly, spend and lavish out, the goods and riches, wherewith the Lord hath put them in trust, to the end that they should use them to his own glory, and the good of his church. Some under the colour of religion and holiness, with their goods and gold, do maintain superstition and false worshipping, in stead of the true service of God: some do spend them, upon pride and voluytuousnes: some purchase houses, lands, many garments, much apparel; and very many with their wealth and riches, do pinch, nip, and oppress their neighbours: but all this while, the poor are hungry, naked, cold, in prison, contemned, despised, and few, yea very few, do regard or comfort them. It behoveth us, which do believe in one almighty, everliving, invisible, and incomprehensible God, and living in a most christian commonwealth, do profess true and sincere religion, so surely grounded, and built upon the holy, infallible, and invincible word of God, that neither wicked man, hell, nor devil can prevail against it, continually to be doing good, and still caring most, how we may please God best, and to answer our faith and profession, with holiness and righteousness of life and conversation: And so to contemn this deceitful and momentany world, that most willingly we may follow the steps of our sweet jesus, who saith: The foxes have holes, and the fowls of Math. 8. the air have nests, but the son of man, hath not where to lay his head. True godliness is great riches, if thou wilt be contented, with that thou hast. Thiefs cannot steal it, moths, cannot eat it, neither can it be consumed with canker or rustiness. THe carbuncle, is a very precious stone, to see to, like an 150 hot burning coal of fire, shining exceeding brightly, the which as Pliny affirmeth, feeleth no fire, neither is it melted, changed, or mollified therewith. If thou shalt take it, and close it fast in a ring of lead, and cast it into the fire, thou shalt see the lead molten and consumed before thy face, but the carbuncle remaining sound and perfect, without blemish, as before: for the fire worketh upon the lead, but upon the carbuncle it cannot work: Even so, Christ our saviour, being in the hot scorching fire of his torments, suffered and died as he was man, but as he was God he neither suffered nor died. The fire of his afflictions, wrought then upon his manhood, but his divinity and godhead continued perfect, and utterly untouched. That he might put away our sins, he embased himself, taking upon him (as the apostle saith) the shape of a man, and was made like Philip. ●. unto man, and was found in his apparel as a man. He humbled himself, and became obedient unto death, even the death of the cross. But the most excellent brightness of his divinity suffered no eclipse, neither could by any ways or means be darkened. He ever was, is, and ever shall be Christ, and equal to his father, touching his godhead. So, in like manner, all they that be surely grounded, and thoroughly graffed in Christ jesus, although in the Lord's quarrel, for the trial of their faith and religion, they shall bear many weighty crosses, suffer infinite and most sharp afflictions, undergo innumerable and bitter persecutions, and shall be acquainted with all manner troubles, calamities, and sorrows, so that they shall seem even to be melted, with the fiery and hot burning heat thereof: yet notwithstanding, their carbuncle, that is, their faith in Christ, their hope, their love of God, and comfort in the Lord jesus, will never shrink, never quail, never be shaken, never give over: but will ever remain steadfast, perfect, immutable, strong, and so bold as a lion: The 1 Cor. ●. children of God will say still with the Apostle: We are cursed, & we bless. We suffer persecutions, and we bear them: We are blasphemed and we pray. Again, who shall separate us from the Roma. ●. love of Christ, shall tribulation, anguish, or famine? etc. As if the true christian man should say: No, none of all these, nor whatsoever else can happen, or shall be inflicted upon us. AS the sea, although it receiveth, an unspeakable multitude 151 of floods & rivers, which do run into it, yet never runneth over, neither is so full, that it will receive no more: So, evil and wicked men, are never satisfied, with malice, envy, and hatred, neither make they any end, of their treacheries, sins and iniquities: but with the goads of some, they are stirred up and pricked forward, to commit others, worse and more detestable than the first: So that one deep calleth on another, because being deluded, with the lying shadows of false good things, they make no account of, but contemn and despise, those things that be true, sound, and good indeed: And do even feed and as it were frank themselves with evil, and all abominable things, and yet (such is their greediness) they are never satisfied, they have never enough. AS fire brands and wood, being kindled and set on fire, do give 152 light and warmth unto others, which are cold and in darkness, but are wasted and consumed themselves; so that others receive the benefit, and they the loss and spoil of themselves: So an unlearned and ungodly minister, whiles without repentance or remorse of conscience, he delivereth the word, and ministereth the sacraments unto others, which are prepared, know what they do, and do reverently hear the word, and worthily receive the sacraments, doth only hurt himself, the rest receive comfort by the word, and are edified by the sacraments. They are saved, though he perish. Our souls in our bodies, may well be compared, to that 153 green precious jewel, called Smaragdus, in the hand of a rude child, or of a slovenly and unmannerly carter: Our souls are most excellent, and precious jewels, in the region and country of mortal men, no whit, or very little esteemed, but in themselves very precious and immortal: Which our God, that highest and most heavenly jeweller, by his excellent and incomparable wisdom, hath wonderfully polished, and hath coupled and joined them unto the leaden rings of our bodies. And even as it grieveth and maketh sorrowful, a skilful and expert jeweller, when he beholdeth and seeth, those jewels and precious stones, which he with all his wit, industry, and art, hath trimmed and polished, to be tumbled and tossed, in the foul and filthy fingers, of children and fools, who neither knowing them, nor esteeming them, do soil, blemish & despise them: Even so, our heavenly father, when he seeth our souls, the which he hath created, after his own similitude and likeness, to be in the midst and depth, of the corrupted cogitations, wicked and beastly thoughts, and hellish imaginations of our hearts, he taketh it heavily, and in evil part: insomuch that he crieth out, saying: Why think ye evil in your hearts? And by his holy Math. 9 Ezech. 11. prophet Ezechiel: I know the thoughts of your hearts. That history of old Hely in the holy book of God, is ever to be remembered: When he heard told unto him, they heinous deeds, and most intolerable evils, which his sons had committed, he did but slightly and slenderly reprove them, when he ought sharply to have chastised, and corrected them. Therefore the Lord spoke unto him, and said: Thou hast honoured thy children more 1. Samuel. 2. than me, therefore will I cut off thy arm, and the arm of thy father's house. And shortly after the Scripture saith: That his sons were slain in fight, and that Hely himself fell backward out of his chair, and broke his neck. God grant that this example of Hely and his sons, may be a warning to all parents, to 1. Sam. 4. train up their children in the fear and nurture of the Lord, and to punish their sins and vices, so often as they perceive and know them. But again, the ungodly motions, and mischievous thoughts of our hearts, what are they else, but children and brats of our own breeding? The which we ought very severely to restrain, and without pity to punish them sharply, when they are unruly, and will cast from them, the empire and government of reason, offending God, and dangering our souls: If we do not, howsoever we break not our necks in this world, we shall perish for ever in the world to come. IF thou dwellest with profane, ungodly, faithless, and wicked 154 men, and dost still hold fast, and keep surely, the faith, religion, profession, and integrity, and honesty of life and manners: and dost so bear and endure, all their spites, malice, obloquys, contumelies, railings, rating, and what else soever shall be offered and done unto thee, that thou never serve nor fall, from the state of nature, grace, fear, faith and love of God: It is an evident argument, and a manifest proof, of a great and Christian magnanimity and courage, that is in thee, of excellent virtues, and of the holy Ghost himself that dwelleth in thee, and doth arm and strengthen thee, against sathan, and all his cunning sleights and violence. For even as a looking glass, though it be most clear and clean, with the foul breath, of those that blow upon it, is obscured and dimmed: even so, a man that is honest, virtuous and godly, with continual custom, acquaintance, and familiarity, of dishonest, ungodly, and graceless men, is oftentimes corrupted, infected, and blemished. And therefore Ecclesiasticus saith, Whoso toucheth pitch, shall be defiled with Eccles. 31. pitch, etc. IF it shall happen, that a planet otherwise very benevolent 155 and wholesome, shall be joined to other stars or planets, which are malevolent, and of bad influence, it also will send forth influence that is evil and unwholesome: Even so, a man that is virtuously given, and well bend to godliness, if he shall take and join unto him, profane, wicked and ungodly men, in too much acquaintance, custom and familiarity, he also at the length, will become profane, and ungodly, as they be. For, all for the most part, are wont to imitate the manners of them, with whom they are conversant and familiar, unless they have some special gifts, and strength from God, to preserve and to keep them, from such baits and snares, as sathan is wont to spread and lay abroad, in the persons, and manners of men, badly and lewdly disposed. THat we may perfectly behold and see a thing, it behoveth 156 that there be some space, between our eyes, and the object, or thing that is to be seen: So, that we may see the world plainly, and thoroughly look into it, it is requisite, that there be some distance, between us and it. But evil, lewd, and ungracious men, which please themselves, in all things, that displease God, seeing they are the world itself, how can it be, that they should see it, when there is no space nor distance between them, and it? So then, if thou wilt see the world, and all the vanities, flickerings and deceits of the same, be not one with it, fashion not thyself after the manners of it, be still at odds with it, let there be a distance and space between you, so shall it never deceive thee. EVen as the eye, doth not see, the lids of the same, because 157 there is no space between the eye and them: So the vain and pestilent sort of people, cannot see the world, because they are not separated from it, by any distance, or space at all. In the midst of Babylon, they see it not: in the midst of Sodom, they cannot perceive the filthiness, nor feel the stinch thereof: they have eyes and see not, they have ears & hear not, they have hands and handle not, feet and go not &c. They are in the world, of the world, and the world itself: therefore they love the world, they inhalse, and embrace the world. They cannot, they will not, spy any faults in the world. To them, the stinch of the world, is a sweet smelling savour, the foulness of it, is excellent beauty, the corruption of it, is perfect goodness. That saying of the Psalmist agreeth well with worldlings: Fire came down upon them, Psalm. 58. and they did not see the sun shine. This fire that the prophet speaketh of, is an extraordinary and rotten love of themselves, which bringeth such a darkness unto them, that covereth and overwhelmeth their understanding: it blindeth their eyes, and stoppeth their ears: it doth manacle their hands, and fetter their feet, so that in all goodness they are senseless. The sun that the prophet meaneth, is that whereof mention is made in the book of Wisdom: The sun shine of understanding, is not Wisd. 5. risen, or hath not appeared unto them. EVen as oil doth cause the fire to flame: So flattery doth 158 minister nourishment to errors. Believe not a flatterer, for under the person of a most sweet friend, he is a most bitter enemy. It is not for nothing, that Solomon saith: He that flattereth Proverb. 29. his neighbour, layeth abroad a net before his steps, to trap and to take him withal. It is the office, and as it were the profession of a cunning flatterer, with his smooth words, and soft and sugared speeches, to undermine, supplant & deceive men, and to draw them into some dangers and snares, whereout they shall not easily escape, but with some harm. Even as the end of an Orator is, with eloquence to persuade: and the end of the physician, with medicine to cure and to heal: so the end of the flatterer is, with his humble communication, and sweet alluring talk, to deceive. Be sure of this one thing: whensoever an evil and wicked man, or one that is vain and profane, doth seem to stoop and to crouch unto thee, in his words and speeches, then is he spreading his net, and casting in his mind, how to deceive thee, and to bring one evil or other upon thee. Plato calleth a flatterer, a wild beast, that is very pestilent, and hurtful to mankind, and saith he is like an unclean devil, that feedeth men's minds, that are not wise and wary, with deadly dainties, and with foul things that are dangerous and poisonful. He also compareth a flatterer, with a sorcerer and a witch. And in my judgement, there is no thief worse, nor unworthier to live in the world, than a flatterer: because he doth not only rob men, of their money and goods, but also of reason and judgement. Augustine saith, there be two kinds of persecutors: one is of them that dispraise thee, the other of them that flatter thee: but the flatterer's tongue, doth hurt thee more, than the persecutors hand. Hieronymus saith, that nothing doth so easily corrupt men's minds, as flattery. Indeed there is no music more sweet and pleasant to men's ears, than flattery, and yet none more pernicious and pestilent, than it. AS a looking glass doth imitate, whatsoever is set before it, 159 and doth represent the likenesses of them that look in it, but by a contrary way, for it showeth the right side, to be the left, and the left side to be the right, and if thou look into the east, it doth represent thee, looking towards the west: Even so a flatterer, in voice and in gesture will imitate thee. If thou laugh and be merry, he also will be pleasant and merry: if thou weep, he will weep for company: if thou wilt backbite and slander a man, he will take thy part, and will, with railings, obloquys, and slanders, even grievously wound the same man. And if thou wilt praise thyself, he will help thee: or if thou lovest, to hear thyself praised of others, he will carry thee, as it were upon the wings of praises and commendations, up into the clouds, & lofty skies. Through his subtle sleights, and crafty devices, he turneth and bendeth himself every way: When he will work upon men, that be sad and heavy, he is presently translated into their humour: with men that are remiss, he dealeth merrily: he handleth old men gravely, and young men courteously: with wicked men he is bold and impudent, and with libidinous and lecherous people, he is filthy and shameless. The flatterer hath always, at his finger's ends, and ready under his girdle, the gestures, voices, inclinations and dispositions of all persons, high and low, he leaves out none, that he may deceive all. He will praise thee in thy presence, and scorn thee in thy absence: that old proverb, Out of one mouth cometh both heat and cold, serveth well for flatterers. Pliny reporteth that there is a fountain in Dodona, which doth kindle fire brands, that are extinct, and doth extinguish them when they are kindled: So a flatterer is double toonged, he now extolleth thee, and doth set thee aloft with great praises, and by and by, he will cast thee down, with injuries and Esai▪ ●. wrongs. Against such the Lord himself speaketh: My people, they that say thou art happy or blessed, do deceive thee. And Esai. 5. again: Woe be to you, that call good evil, and evil good. A viper, although she be pestilent and poisonful, yet notwithstanding, 160 whiles she is numbed with cold, she may safely be handled, not because she hath no poison in her, but because in her cold and numbness, she can not use it: Even so pernicious I mean the subtle and obstinate papists. and dissembling hypocrites, do sometime want opportunity and power, to practise and to put in execution their wicked and detestable treacheries, but good will they never want, for that doth daily grow, and increase in them. Therefore indevor must be used, that they may be espied, taken, & rooted out of the Lords vinyeard, lest they spoil and make havoc of it. They are Cant. ●. those foxes that are spoken of in the Canticles: Which do dig and turn up the vineyards. AS the skin of a fox is of some valour, and in request, but 161 the flesh is nothing worth: So outward shows of holiness, are highly esteemed with hypocrites, but cleanness of the heart, and inward purity, is of them no whit regarded. A certain man being disposed to term his great enemy, cruel and deceitful, he called him a lion and a fox: A lion for his tyranny, and a fox for his fraud. And one Lysander in the like case, said: That if the skin of a lion be not enough, it must be pieced and enlarged with the skin of a fox: Whereby he meant, that if force and violence would not serve, but come short of that cruelty, that a tyrant would feign practise, he must add deceit, to do that he desireth. So that old men in times past, did by a fox understand, wily, crafty, and deceitful men, that would cover Hypocrites. their vileness, with a vail of virtue, as all hypocrites do. No doubt, there be in these days of ours, not a few most cruel and bloody tyrants, that carry within them, as cruel, bloody, & traitorous hearts▪ to the true saints & servants of God, as ever Pharaoh did to the Israelites; Cursed Cain to good Abel, and as judas to Christ. But yet they perceive, that their open using of their cruelty cannot prevail, and therefore they practise their cunning, Papists, foxes, and hypocrites. fraud, deceit, and hypocrisy secretly, and (as they think) so closely, that it cannot be spied. But the Lord hath hitherto ever discovered them, to his own glory, the comfort of his people, and to their own shame and confusion. And notwithstanding that old proverb, that is: An old fox is hardly snared, I doubt not, but to see or hear tell, that the old foxes and young cubs, shall all at the length, either be snared & taken by the word of the Lord, and so converted, or else, so snared and knared otherwise, that they shall sooner have that they do deserve, then that they do desire. A certain writer expounding that place of the Gospel, where Christ saith to one, that said, He would follow him: Foxes have Matth. 8. Luc. 9 Cyrillus. holes, and the birds of the air have nests, but the son of man hath not where to lay his head: The same expositor understandeth by fox's hypocrisy, by the birds or fowls of the air, arrogancy. As if Christ should have said: thou sayest, Thou wilt follow me: But foxes, and fowls, have their holes and nests in thee, that is: Hypocrisy and arrogancy do dwell in thy heart, and how then can Christ rest or dwell in thee? Hypocrites and arrogant persons, do never follow Christ, whatsoever they pretend, and how fair a show soever they make of holiness & perfection. AN hypocrite is like unto an apple, that is very fair, and 162 beautiful without, but within is corrupted and rotten. An arrogant person, is like unto a goodly tall tree, that groweth and mounteth very high, but bringeth forth no fruit. When Herode was determined to kill Christ, if he could, and yet would cloak his wicked treachery, with a pretence of virtue and holiness: Christ said to them that told him of the matter: Go Luc. 13. ye and tell that fox, etc. And also Christ saith to his disciples: Beware of false prophets, which come to you in sheep's clothing, Matth. 7. but inwardly they are ravening wolves, you shall know them by their fruits. And the apostle saith, That they have a show of ●. Timoth. 3. godliness, but they do deny the power thereof. Also the same apostle in another place saith: That sathan doth transfigure himself into an angel of light. No marvel therefore that his ministers are also transfigured, into ministers of righteousness, whose end shall be according to their works. job saith, the hope of hypocrites job. 13. shall perish. Beware of the leaven of the pharisees, wherein Luc. 12. is hypocrisy. God give us grace to take heed and to beware of hypocrites, which would seem to be, that they are not, and hate to be that they seem. AS sticks and wood do nourish and maintain the fire, but 163 the fire doth waste and consume them: So, a man that is flattered by smooth dissemblers and hypocrites, doth maintain his flatterers, for the most part, but in the end they will devour, and utterly undo him. When men in old time, did feign, that one Actaeon was torn in pieces and devoured of his own dogs, which he kept and daily fed: They meant verily, that whosoever will please and delight themselves, with parasites, flatterers, hypocrites, and dissemblers, and be at cost to feed & maintain them, at the length shall be devoured and swallowed up of them. And yet it is a world to see, that neither the flatterers, nor the flattered, the deceivers, nor the deceived, will see and consider their wretched and miserable ends, which are as clear as the sun light at noon day. The flattered shall be devoured of his own dog the flatterer: And the flatterer himself shall be a pray to sathan, that cruel cur and hound of hell. Thus that ungodly crew, and rabble of scribes, pharisees and hypocrites, do for temporal and momentany trifles, lose great and most excellent things. They exchange and forsake heaven, for earth: their souls for their bodies, (or rather that their bodies may be pampered here for a short time, for at the length, souls and bodies must far alike:) They grieve the spirit, to please the flesh: they abandon virtue, and embrace vice: and to be short, they give their backs unto God, and their faces unto the world, they utterly forsake him, to be in league and love with it. The holy Ghost by Solomon doth Proverb. ●4. foretell their end: The end of their joy is sorrow, saith he. And that of Ecclesiastes must ever be true: Vanity of vanities, and Eccles. 1. all things are vanity. EVen as the birds, and fowls of the air, that they may 164 escape the nets and snares of the fowlers, are wont to fly up on high: so we to avoid the infinite snares of innumerable temptations, must fly to God, and lift up ourselves, from the corruptions, lying vanities, and deceitful sleights of the world. And even as those bi●ds, and fowls, which fall to the ground, to take the fowlers baits, are taken themselves: Even so those men, which do rely upon the suggestions, and enchantments of the devil, world, and flesh, and are taken in their traps, do die a A threefold death. most miserable, and as it may well be called, an immortal death. For though they do escape such an end, and death in this world, as their deserts do crave, yet besides the death of nature, they shall taste of the death of hell, which is endless, easeless, and remediless. Let us therefore whiles it is to day, lift, and stir up ourselves, and fly unto God, with our hearts and minds, that we fall not into the nets and traps of our enemies. I know it is, an exceeding hard thing, to give over thine acquaintance with this world, wherein thou art bred and brought up; even as it is hard, to bring an infant to forsake the breasts that have given him suck. The child will love his nurse, for her dugs sake, though herself be whorish: So we are ready to love the world, for the vain pleasures and delights thereof, though the world indeed be a very strumpet. I wish that all would, and I pray God that all may, (if it be his will) even steal, and as it were privily convey themselves, from their vanities, evil cogitations, naughty devices, and whatsoever sin they use and take pleasure in, if it be but one hour of a day, and I doubt not, but by little and little, they would learn to hate sin, renounce the devil, and despise the world. And where as now men and women, old and young, do bestow all the hours of days and nights, about the vanities and deceivable pleasures of the world and flesh, yea, yea, and to serve sathan to: they would not bestow one twinkling of an eye in so bad and dangerous a service. EVen as fire, when it breaketh out of compass, and order, is 165 more perilous in old buildings, than in new houses: So misdeamenor, covetousness, lechery, pride, drunkenness, and blasphemy, is more offensive, and doth more harm in old age, then in green youth: For an old man, as in years and experience, he is beyond them that are young and green headed, so he ought in life and example, aswell as in counsel to instruct others. For when an old man falleth into folly, he hurteth himself greatly with his sin, and other more with his example. That he is corrupted breedeth his own woe, and great trouble of mind and conscience, to the church of God. AS a merchant that is expert and skilful, in his profession 166 and faculty, will not open, nor show his rich wares, and costly merchandise, unto those whom he well knoweth, will not buy them, which do come unto his shop or warehouse, either as curious persons, or as crafty spies, and subtle searchers, not with any purpose to buy, but to do some evil: and calleth unto him only those, whom he knoweth to be very willing and desirous to buy: Even so the Lord his manner is, not to open his heavenly mysteries, and the deep secrets of his sacred, and most holy word, unto them, whom he perceiveth and seeth plainly, to seek after them vainly, and curiously, or with a wicked mind, and corrupted purpose, to search them out, to the end they may tread, and trample them under their feet: and doth call them only to the true knowledge of his laws and ordinances, and doth instruct and teach them, whom he is sure, will both profit themselves, and others thereby. Give not that which is holy (saith Christ) unto dogs, neither cast ye pearls before swine. When Herod Matth. 7. was very desirous, that Christ standing before him, would show some miracle, Christ would not only, not do any miracle or Luk. 23. wonder, but also not vouchsafe him one word for answer. And when the jews said: we would see a sign of thee, he answered: A wicked & adulterous generation seeketh a sign, but no sign shall Matth. 1●. be given unto it, but the sign of jonas the prophet. But before his disciples, and others that were with them, he did show many and great wonders, when they did not ask for any. But the jews did ask, and went without, because they had no mind to be converted, either by his words or works, but only to see his miracles, and to hear his words, to the end (if they could) to trap him, and to quarrel with him. If thou wouldst profit therefore by the word of God, when thou dost read or hear it, bring with thee faith and humility: for God resisteth the proud, and giveth grace unto the humble and lowly. AS that dry skin which a snake doth cast, to renew her age, 167 hath in it the shape, likeness, and prints of eyes, and that thin rind also, wherewith the eyes of the snake are covered, and yet indeed hath no seeing eyes: So, the wicked & unbelieving jews, did seem to have eyes, but indeed they were blind, and idle and empty skins, and rinds without sight: they were men, but not of God: they had eyes of the flesh, but none of the spirit: they could see creatures, but they had not one eye, to behold the creator. And as for Christ, they had no more sight no● knowledge of him, that then ●ad of the sun and moon, when they were yet in the wombs of their mothers. The divine miracles of Christ, were most pure, and clear looking glasses, without blemish, spot, or deceit, wherein they might have seen, both the omnipotency of him that wrought them, and also their own most miserable and wretched estate, howbeit they were so stone blind, that they could not see the glass, much less themselves in the glass. So that when they sought after Christ, and to see his miracles, this might well have been said to them: Quid caeco cum speculo? What should a blind man do with a looking glass? The Evangelist saith, that they came unto the Lord, that they might despise his mysteries and wonders. And they said: We know not whence Matth. 2. john. 9 this fellow is. But because they came unto him only upon their feet, and departed far from him, in their hearts and minds, for they came vainly, curiously, and deceitfully, therefore the Lord did most sharply reprove them, and that which they demanded, they never obtained. The papists no doubt, notwithstanding their brave shows, and vauntings of religion, holiness, and devotion, are in the same predicament with the incredulous jews. Let us therefore take the counsel of the holy Ghost, which saith: Think of the Lord in goodness, and seek him in the Wisd. 1. singleness of heart: for he is ●ound of them that tempt him not, and appeareth unto them, that put their trust in him. Let us Heb. 10. come unto Christ, with a true heart, and in the fullness of faith. Many do come to church to hear the word of God, at the mouth of the preacher, but all profit not, because all do not come with humble minds and lowly hearts, to that end. AS of many men, coming into a goldsmiths shop, one buyeth 16● a chain of gold, another a costly ring, some a rich jewel, and some buy plate cunningly and curiously wrought, and some one among the rest, stoopeth down, and taketh up a black coal, which he turneth and tumbleth in his hands, till it foul and make black his fingers: Even so, very many do come to the church, to hear the word preached, and do learn and bear away, exceeding good, and heavenly lessons, and do gather great strength to their faith, and much comfort to their scules, and peace to their consciences: and some again do come, without any such good purpose, intending to take some occasion, to quarrel with the preacher, and to mark, if any thing fall from him, unwisely, undiscréetly, or barbarously, wherewith they may sport themselves, and scorn him: such, as they came with wicked purposes, and cavilling minds, so they depart with hearts as hard as adamants, s●ared consciences, and brazen faces, so bloodless that they cannot blush, far worse than when they came. The preaching of the Gospel is in deed, a very rich shop, fully and thoroughly furnished and stored, with jewels of great valour: to wit, with most wise, holy, and heavenly sentences, proceeding from the almighty himself, through the mouth of his servants, though silly worms, and mortal men. And whosoever will come worthily, to the preaching of the Lords laws, and ordinances of God, and of the Gospel of Christ jesus, he must come, with an holy and godly mind, desirous to understand, and to know the will of God, that he may do it. They that come thus unto the Lord, do most certainly learn, those things which appertain to the salvation of their souls. Such only, doth the holy Ghost instruct, teach and comfort, and doth inflame them with a wonderful love, of the holy word, and heavenly things. But the Lord sendeth empty away, all such hearers, as approach and come near unto him, with their ears and lips, and are divided far from him, in their hearts and minds, being full of hypocrisy, deceit, and all abomination. To them speaketh the Lord Ezech. 14. himself by Ezechiel the prophet: Shall I make answer unto them when they ask me any thing? as if the Lord should say, I will not. PLinie reporteth in his 14. book, that myrrh doth keep ●69 men's bodies from corrupting, and preserveth them from putrefaction, and rottenness: but howsoever that is true, or otherwise, this is most true in the children of God, that calamities and afflictions, taken and borne patiently, do profit and prevail much, to keep out fowls from the corruption, and ●anker, of grievous evils, and heinous sins, and from being spotted of this wicked world. For when we are afflicted, then do we fly unto God▪ in o●r dangers and extremities, as to our only refuge, besides whom there is none can help, or comfort us. We crave and beg most earnestly his mercy, and do make great haste, and even run as it were, to meditate of his omnipotency, and readiness to do us good, and to deliver us. And although we see ourselves, to be as it were banished souls, and crossed with a thousand troubles, and to be even abjects among men, & to be thrust out of the societies and companies of worldlings, yet we never forget, the goodness and mercies of God, nor cast out of our minds, the remembrance of his loving kindness toward his servants. The love and favour of God, is ever before the eyes of his saints, and their calamity doth even stay, and rest itself, in the sweet remembrance, of heaven and heavenly things: though they be sore wrong in this life, and grievously pinched, yet they are never so oppressed, that they be discomforted. In the midst of mourning and sorrow, they do wonderfully rejoice: in extreme poverty, they feel no want: they seem daily to be cut off, and yet still they increase and flourish: they are still afflicted, and yet continually refreshed. Thus doth it come to pass, that an admirable greatness, of love and obedience, towards the Lord, doth grow very fervent, and hot in them. For they understand, that they be therefore afflicted, that they should fly unto God, the heavenly and only comfort, as a most strongly fenced tower, and invincible castle, that they may be turned from their sins and be saved. Tobias knowing so much, said: O Lord, when thou art angry, thou Tobias. 3. showest mercy, and in the time of trouble, thou forgivest them their sins, that call upon thee. And the Lord (saith job) woundeth, job. 5. and he healeth, he smiteth, and his hands shall heal again. And the kingly prophet David saith: Thou art my refuge in my Psal. 32. trouble, which compasseth me round about. And again: The Lord is hard at hand, to them that are of a troubled heart, and Psal. 24. will save the humble and lowly in spirit. And the Lords words, by Ose the prophet are these: In their tribulation, they will rise Ose. 2. up early, and call upon me. For the Lord his manner and custom is, to help and secure the afflicted, which call and cry, for his heavenly comfort. herehence is that of the Evangelist john: Your sorrow shall be turned into joy: And that of the apostle: john. 16. 2. Cor. 1. As you are companions of the passions and sufferings, so shall ye be, of the consolation and comfort: And that also in the Acts: We must enter into the kingdom of God, through many tribulations. Acts▪ 14. And holy john in the revelation, speaking of the saints which have, and shall have the fruition of God, in heaven, saith: Those are they that came from great tribulation. Hereupon, Apoc. 7. Augustine saith exceeding well. That the Lord hath appointed thee to suffer▪ it is a scourge of him, that chastiseth thee, and not a punishment of him that condemneth thee, Who would not then, be well contented with troubles and afflictions? Who would not willingly undergo, the indignation, malediction, and persecution of wicked men? Who would be afeard, of the spite, malice, and whatsoever this wicked world can say or do? Seeing the sequel unto the sons and daughters of God, is to be exalted, and extolled into heaven, and to be placed there, at the right hand of the almighty, through and with the Lord jesus, world without end. The forenamed saints of God, and other holy men, from age to age, in the midst of their calamities, did still remember themselves to be men, borne under that condition, that their lives should ever be open, and subject, to all the inevitable darts of infinite troubles, and that there was no refusing, to live and lead their lives, in that condition, whereunder they were borne: And whiles they called to mind the events of other men, they knew right well, that no new thing, had happened unto them. And indeed, the remembrance of man's condition and estate, and of a common law, and lot as it were, incident to all, doth mitigate the pain of troubles, and doth make their burden the easier to bear. And this is a thing, ever observed, and noted, in the children of God, that they are so far from impatience, and from repining at their afflictions, that even in the depth of their miseries, they think themselves happy, that they are counted worthy, to suffer any thing for Christ's sake. It were a great book matter, to remember all those, that are mentioned in the holy scriptures, which even shrinking, and falling away from God, have been recovered, reclaimed, and healed, by afflictions and tribulations, as it were with physic and medicine from heaven. O how great is thy goodness, how incomparable is thy clemency, how infinite and endless is thy mercy, O heavenly and most holy father? Which dost therefore afflict us, that tho● mayst cheer us up again: Thou dost therefore hold us down, that thou mayst comfort us, and dost suffer us, to fall into divers and sundry calamities, that we may learn to know thy righteousness and mercies. All these things thou dost, not of hatred to us ward, but of love, not to destroy us, but to bring us to thy glory. AS the air is cleared, with the brightness and shine of the sun, 170 and when the sun is down and set, the air is covered with darkness: Even so the mind of man, when it is purged & cleared, with heavenly wisdom, sought and drawn out of the word of God, doth shine most excellently, and sendeth forth, a pure and perfect light of christianity, which may most easily be discerned, to proceed, and to come from God himself: But being without that true light, it is overwhelmed with an horrible and fearful darkness, and giveth out nothing, but filthy mists, and stinking vapours, which do spring and rise, out of the corruption, and rotten nature of man, and even from hell, and sathan himself. How can it be, that darkness, and blindness, should remain and rest, in that heart of man, which the holy Ghost, the author of all light, and the only light itself, hath chosen to be his own seat, and holy habitation? Can error flow, out of the most pure fountain of wisdom: It is not possible, that from the only centre of all goodness, a line of wickedness should be drawn: And can the fruits of death, grow out of the tree of life? These are unpossible things. And on the otherside, where the holy spirit of grace and might, hath not place, and possession, there is nothing to be found, but blindness, error, sin, iniquity, and all abomination, yea, and all the fruits of eternal death itself. EVen as a bitter potion, is not said to be unprofitable, nor 171 without hope, when health and soundness doth follow, although it be exceeding bitter to him that taketh it: So sharp and pinching calamities, wherewith the Lord doth exercise, now and then his children, are not to be counted idle and in vain, when some peace of conscience, and comfort unto our souls do follow, that when the justice of God is seen, many may be amended, and the faith and patience, of many may be tried. For nothing is more available, for the advancing of the praise and commendation of true virtue, than calamity itself, taken and borne patiently, for Christ's sake. AS young chickens are in safety, from the hawk and puttock, 172 so long as they stray not, from about the wings of their dams, and when they do stray, far from them, they are easily taken, of every vermin: Even so, they that depart not from God, but keeping themselves near unto him, do walk, and lead their lives, within the compass, and limits of his laws and ordinances, are most safely kept by him, from the force, enchantments, engines, and all the subtle devices of sathan and his instruments: but if they forsake God, and not regarding his word, divide themselves from him, by their sins and iniquities, they must needs fall into the talons and jaws of that tyrannical hawk and hound of hell, from whence there is no delivery. Whose whole endeavour and labour is, like a roaring lion, to seek 1. Pet. 5. whom he may devour. EVen as, it is a thing very commendable, and worthy praise, 173 that a soldier, do ever bear about him, the signs and badges of his captain, that it may appear, to whom he belongeth: So is it no little honour, to a true christian man, to pass through many dangers, and to be experienced in many troubles, and to endure many afflictions for his captain, Christ's sake. For sorrows, vexations, and tribulations, are the armour and badges of Christ. And therefore the apostle, which for Christ's sake suffered many things, saith: I do bear about in my body, the marks Galat. 6. of the Lord jesus. EVen as the sun, which unto eyes being sound, and without 174 disease, was very pleasant and wholesome: unto the same eyes, when they are feeble, sore and weak, is very troublesome and hurtful, and yet the sun, ever all one, and the self same, that it was before: So, God that hath ever shown himself, benign and bountiful, to those that were kind, and tender hearted, towards his saints, and merciful, to those that show mercy: unto the same men, when they fall into wickedness, and grow to be full of beastly cruelty, the Lord showeth himself to be very wrath and angry, and yet still one, and the self-same immutable God, from everlasting, to everlasting. So that, we see the Lord, to bear and show himself unto men, according to that, which he knoweth them to be. The prophet David had great knowledge, and no small experience of this, when he said: The Lord will reward me, according to my righteousness, and Psal. 18. according to the cleanness of my hands, in his own eye sight: with the holy thou wilt be holy, and with the froward, thou wilt deal frowardly. When the wicked and ungodly, do provoke the Lord, to anger, and even pull upon themselves, through their rebellion and hardness of heart, some judgements, plagues, or scourges, than they think, that the Lord dealeth hardly, and frowardly, when as notwithstanding, he is most holy, and most just. AS a looking glass, doth show, whatsoever thou shalt set 175 against it, if thou show thyself pleasant and mild unto it, it also will show itself, mild and pleasant unto thee, and if thou be'st angry, and full of wrath and indignation, thou shalt perceive in like manner, the countenance of the glass, to be, as it were furious, and cruel to behold, whereas notwithstanding the glass is one, and the same: So God, whereas he is one, and the self-same immutable and everlasting God, and as it is said in the book of Wisdom, A glass without spot or blemish, Sap. 7. is sometimes compared to a gentle lamb, and sometimes, to a fierce and terrible lion. Esaias saith of him: Even as a sheep unto Esa. 53. the slaughter was he led, and as a lamb before the shearer, so he opened not his mouth. And john Baptist saith of him also: Behold john. 1. the lamb of God, that taketh away the sins of the world. And Christ speaketh of himself: Learn of me, for I am meek Matth. 11. and lowly in heart. These and such other places do show the mildness and kindness of our God. But the prophet Esay speaking of him again, saith: The fury of the Lord, is waxed hot against Esa. 5. his people. And a little after: His voice is, as the roaring of a lion. And Amos the prophet saith: A lion of the tribe of juda, hath Amos. 3. the victory. Christ himself affirmeth, that he is merciful towards them that be merciful, saying: Blessed are the merciful, Matth. 5. for they shall obtain mercy. And touching the Lords manner of dealing with cruel and unmerciful men, james the apostle saith: He shall have judgement without mercy, that showeth no jac. 2. mercy himself. Thus do we plainly see▪ how diversly the Lord showeth himself: to wit, merciful, to those that be merciful, and to those that be merciless and cruel, he showeth himself sharp and severe. Christ declareth in his Gospel, that he will say unto the good, in the last judgement day: Come ye blessed children of my father, possess a kingdom prepared for you, from the beginning of the world: for I was hungry, and ye gave me to eat, etc. O sweet and comfortable saying to the children of God. And to the wicked he will say: Depart from me ye cursed ones, into everlasting fire, prepared for the devil, and his angels: for I was hungry, and ye gave me not to eat, etc. O doleful, and fearful curse, well had it been for them, if they had never been borne. Our saviour Christ in his holy Gospel, that he may teach us, joan. 10. Matth. 13. Luc. 8 Matth. 25. Luc. 14. his care & love towards us, compareth himself to many things: calling himself sometimes a shepherd: sometimes an husbandman: sometimes a man: sometimes an householder: and sometimes also a king calling his servants to their accounts, rewarding well the good, and condemning the bad: and sometimes also a king, bidding all to a marriage, and to a wedding dinner. For thus it is written: The kingdom of heaven, is like unto a man a king, Matth. 20. 21. Luc. 19 which made a great marriage for his son. He is called a man a king, that we may understand him to be bountiful and merciful toward us. But not long after it is said: When the king heard it, he was angry. When he is noted to be angry, he is not called a man a king, but king only. And as we read the scriptures, we find that Christ is called by divers and sundry names, and all to express his nature and disposition unto us. He is said to be wonderful, a branch, just, comely, beautiful, jesus, Messiah, a saviour, salvation, a rock, a corner stone, a counsellor, strong, beloved, the sun, a captain, a giant, a bridegroom, the east, the prince of peace, the father of the world to come, a lord, an high priest, a physician, Emanuel, an eagle, a mediator, a fountain of water of life, the bread of life, the way, truth and life, a light, the root of jesse, a swift destroyer, and by many other names is he called, as we shall find in the scriptures, as we read, and mark them well: and yet he the same God, and as james the apostle saith, Without any shadow of change. He brought, and advanced the people of the Hebrews, to great dignity: and again did throw them, into extreme ignominy, but the change was in them, and none in him. He placed them in the land of promise, and brought them into the captivity of Babylon, and all these things did he, without any alteration in himself, to show both his mercy and his justice. EVen as a twig or branch, taken from a very good and fruitful 176 tree, and graffed in the trunk or stock of some wild tree, as a crab, thorn, or such like, doth draw the trunk or stock, to the nature of the twig or branch, that now it beareth other leaves, and other fruit, than it was wont to do: So, the doctrine of Christ, well planted, and surely graffed, in our barren hearts, doth draw us, and convert us, unto, and into itself, and causeth us to bear other goodly leaves, of holy and godly words, and other most pleasant and wholesome fruits, of unfeigned virtues and graces. But by the way, we must needs crop, and cut off, the boughs of our old sins, that Christ may be graffed in us, and then no doubt, our fruit shall be such, as God, for his sons sake, will accept and take in good part, at our hands. A good tree, cannot bear bad fruit, nor an evil tree, good fruit. No man can be delighted with the foul pleasures, and filthy delights, of the world and the flesh, and with the joys of heaven, at the same time. No man can be given, both to the contemplation of heavenly things, and to the wisdom of the flesh. Truth and lying, things everlasting, and things most vile and transitory, spiritual things, and fleshly matters, the things that are above with God, and the deceivable trifles, that are below in the earth, may not be mingled together. Thou canst not both savour of the Lord, and of the world: thou canst not bear both good and bad fruit: it is not possible, that thou shouldest both be barren and fruitful. If thou lovest God, and his doctrine be graffed in thee, than art thou fruitful: if not, thou art unfruitful. For the truth itself saith: He that abideth in me, and I in him, he bringeth forth joan. 15. much fruit. Salted is made of sea water, but so long as it is in the sea, it is 177 not salt, it must be taken out of the sea, and placed upon the dry land, that being in salt pits, where the sun may shine, & the air blow upon it, the water may be thickened, and so converted into salt. This world is a sea: so long as we live in the world, being tormoilde in the swelling surges, of the pride thereof, and tossed with the ebbings & flow, of the world's inconstancy, and overwhelmed in the bitter waters of the sins, and wicked practices of the same, we are as yet no salt. We must go out of the world, and enter into the land, to wit, into ourselves, and take a just view of our own imbecility, and have a due consideration of our own miserable, and wretched estate, that the sun of righteousness, may thrust out his beams, and the wind of heavenly grace, may blow upon us, and so we may be turned, into an admirable, and wonderful salt, that being seasoned ourselves, we may be means, and the Lords instruments, to season others. We may be bold to inveigh against all iniquity, when we have amended our own amisses. Yet must that be done in measure, and according to knowledge: for so it behoveth all men, to do all things, that they do. It is well said of one, that salt is an excellent sauce, and seasoner of all things, so that measure be not wanting: Otherwise, measure and mean missing, the salt itself is lost, and that which should have been seasoned, is utterly spoiled. For too much doth make very bitter that, which measure would have made full sweet. And yet notwithstanding, all men must, but especially the ministers of the word, lift up their voices, and cry out against all manner of sin, and wickedness. For the Lord saith by joel the prophet: Sound out the joel. 2. trumpet in Zion, cry out upon my holy mountain, and let all the inhabitants of the earth be troubled and quake. And Esaias saith: Cry out, cease not, lift up thy voice like a trumpet. The Esa. 58. Scripture doth signify so much, when it saith, That God commanded Moses, to make two trumpets of silver, wherewith he Num. 10. should call the people together, when their tents were to be removed. For with the sound of those trumpets, the people were roused, and stirred up to wars, and to celebrate certain days, wherein sacrifices were offered up unto God. Even so, every preacher of the word of God, aught to call upon sinners, to remove their tents, from this wicked world, and the manners and fashions of the same, and so much as in him lieth, to bring the people, that are blinded in their sins, and falling from God, out of their errors, perils, and dangers, & with all their force, and skill, to move and stir them up, to be that in deed, which true christianity doth require. That every one may say with the prophet Esaie: Let the ungodly man forsake his own way, and the Esai. 55. wicked man the cogitations of his own heart, and be turned unto the Lord: And with john in the Revelation: My people, Apoc. 18. avoid out of the midst of Babylon, be ye not partakers of their sins. As if he should say: Remove and separate yourselves from the transitory and lying things of the world, forsake the wickedness of it, and pitch your tents, by godly meditations, and holy affections of your hearts and minds, not in the earth, but in heaven. For every preacher of the Gospel, aught to prepare his hearers, so much as in him lieth, and by his own example, to stir them up, against the enemies of their souls. And to counsel them, with the apostle, To put on the armour of God, that they may be able to stand against the deceits of the devil, for we wrestle not against the world, flesh, and blood, Ephes. ●. but against princes, powers, and the governors of the darkness of this world. It behoveth us therefore, to be well furnished with Rom. 13. 2. Cor. 10. the armour of light, and that the weapons of our warfare, be not carnal, but spiritual. AS an expert and skilful husbandman, doth first draw out 178 of his fields, or lands, and pulleth up by the roots, thistles, briars, brambles, and all other venomous, and wild weeds, and afterward committeth unto them his good seeds: Even so a wise teacher of the word of God, ought first to root out sin and vices, and to till as it were, the minds of his hearers, and as much as in him lieth, to draw and pull out of them, both root and rind of all manner of evil, and wickedness, and to prepare and make them meet, to receive the good seeds of the holy word, and to sow in them those things, which being rooted and grown up, may bring forth both pleasant, profitable, and plentiful fruits. And although virtue and godliness, unto the wicked and ungodly, seem even horrible and bitter, and all vice, and naughtiness, sweet and well savouring, so that they are not willing, that the gardens of their hearts, should be weeded and trimmed, because they would have no uprightness, no integrity of life, no truth nor honesty to grow there: yet not the less, the Lords ministers must ever think, that the same is spoken to Ezech. 16. them, which was delivered to the prophets, long since: Make Esai. 58. jerusalem to know her abominations: And show my people their wickedness, and the house of jacob their sins. Offer unto them salt, wherewith their corruption may be drawn out, and Matth, 5. they made to savour sweetly in the nostrils of God, if they be not altogether rotten, and consumed in their sins. Thrust at Eccles. 12. them, with the goad, of the holy word, and strike at them, with the two edged sword of the law of God, that (if they be not stark Hebr. 4. dead, in their abominations, and be not already swallowed up of hell, if there be any recovery in them at all) they may be awaked, out of their deadly slumbers, and may be so pricked at their Act. 2. hearts, that they may find and feel, how forlorn they are, in the sight of God, and fly to him for succour, grace▪ and mercy, if they belong to his kingdom. WHat doth it profit a river, to flow from a pure and 179 clear fountain, if itself be foul, filthy, and unwholesome? Even so, the nobleness of fathers, and the honours of elders, and ancestors, what doth it pleasure their sons, when they themselves degenerate from their noble and honourable parents? bragging only of their nobility, and challenging their honour, but despising their virtues, show themselves wicked, lose, and lewd of life? He that is not nobled, for some worthy acts of his own, nor renowned by reason of some famous virtues, known and found to be in himself, what honour may he look for? seeing there is nothing in himself that is good, but only a vain and proud challenging of the excellency, & worthiness of other men. Christ calleth the proud & bragging pharisees, the generation of vipers: And when they boasted that Matth. 3. they had Abraham to their father, he said: Ye are of your father joan. 8. Ezech. 16. the devil. And when the jews resembled the Amorrheans and Cetheans, and imitated their sins and iniquities, the Lord saith: That Amorrhaeus is their father, and Cethaea their mother. So that these places last cited, do plainly show, that sometimes the holy Ghost doth call sons, not of nature, but of imitation, and likeness: because the jews did the deeds of the devil, Christ saith the devil is their father. And when they so followed the steps of the Amorrheans and Cetheans, that for the likeness of their iniquities and abominations, they did seem even to be bred and borne of them, and had like condemnation with them, because they had the same sins, the Lord saith that Amorrhaeus and Cethaea, be their parents. EVen as Aesop's jay, being clad with the fair feathers of 18● other birds, did vainly take unto himself a beauty, but being discovered and stripped of all, for a reward was thoroughly scorned, and was turned into his old black gown, when every bird had taken from him, her own feather: So they, that make their boast of the noble acts of others, and do vaunt themselves, of the dignity of their predecessors, and do usurp unto themselves the nobility of ancestors, themselves being naked of all virtue, and utterly void even of common honesty, temperance, and sobriety, are constrained many times, with great ignominy & shame, to put off other men's vestures, and with no small disgrace to forego their usurped honours. It is a thing far more honourable, and worthier commendation, that a man flourish, and be famous, with his own virtues, and just deserts, than to borrow his praise, and honour of others. Men are very fitly, though not naturally, called the sons of them, whose deeds they do, and whose vices or virtues they imitate. If ye be the sons of Abraham (said Christ to the jews, boasting and glorying of their original) then do the deeds of Abraham. They were indeed by nature, joan. ●. the children of Abraham, but by imitation, they were the brats of Amorrhaeus and Cethaea. If thou wilt be counted the son or daughter of a noble, honest, and good man, then do noble acts thyself, lead an honest life, and do good works. And following the steps of Christ, thou shalt be a christian: otherwise, look whose manners, and ways thou walkest in, his son or daughter art thou rightly called. ECclesiasticus saith, that pride is the beginning of all sin. 181 And indeed, it is that centre, in the sphere of man's life, whereout do go lines, to the circumference of iniquity. For a proud man, hath no righteousness, no equity, he hath no liking of any virtue: he scorneth and despiseth all, all are his inferiors, and he superior to all, in his own conceit. Even as in a thrashing place, chaff is seen above the wheat, not because it is the better, but because it is the lighter, and whereas it is the viler, and of the less valour, yet notwithstanding it getteth the higher and worthier place: Even so in this life, a proud and vain man, is exalted above the humble and lowly, not for any worthiness, just desert, or true virtue that is in him, but for his vanity, and a false opinion, that he hath conceived of himself: And whereas he is of very little, or no valour, yet he putteth out himself before others, which are far beyond him, in virtue, wisdom, and nobility. But the lowly, though the worthier, and more excellent man, doth ever humble himself, not because he is of less valour, but because he hath in him, greater weight of wisdom, understanding, and true nobility. Wheat, the weightier, sounder, and better it is, the lower place it desireth, and seeketh: the humble man, the wiser, and more gracious that he is, the more pleasure and delight he hath, in christian humility and lowliness. But the proud man being lighter than the wind, lifteth up, and extolleth himself, above all things: Whereupon it cometh to pass, that he perverteth, all the laws of God, and man, for that sovereignty sake, which he falsely imagineth, to belong unto himself. Tobias, that virtuous, charitable and wise man, did earnestly Tobias. 4. dissuade his son from all pride, and did persuade him to humility and lowliness: Suffer not pride (saith he) in any wise, to domineer, o● to bear a sway, in thy understanding, nor in the words of thy mouth. And Ecclesiasticus counseleth every Eccles. 7. & 10. man greatly to humble his spirit: And saith, That pride is 1. Cor. 4. odious before God, and men. and the holy apostle saith: What hast thou, that thou hast not received? And if thou hast received it, why boastest thou, as though thou hadst not received it? There is an old and true saying, almost in all men's mouths, that is, Pride will have a fall: and the same is very strongly confirmed by Christ himself, who saith: He that exalteth himself, shall be Luc. 14. Luc. 18. brought low: and he that humbleth himself, shall be exalted. Augustine saith, that pride deceived angels, and that much more it will deceive men, and therefore to be shunned. And Ambrose saith, it made of angels, devils. And no doubt it is the original of all evils, and the ruin of all virtues, where it is maintained. WE see sometimes two men, about to go into some sumptuous 182 and stately hall or house, through a very low and narrow door, the one stooping, and bending himself, doth pass through and go in, without harm: the other stout, not stooping, nor bending at all, but pressing in with great force, hurteth his head, and falleth backward: Such a stately and princely place, is the kingdom of heaven, the habitation of the saints of God, whose way is very strait, as Christ himself doth affirm, and Mar. 10. the door thereof is so low and narrow, that he compareth it with the eye of a needle. That man, that humbleth himself, and Luc. 18. stoopeth low, doth enter into that most stately and princely house, of the king of heaven: but he that is puffed up with pride, and swelled with insolency, cannot get in at that gate, he falleth to the ground, his pride doth throw him backward. Augustine speaking of heaven, saith, it is a very high country, but the way to it, lieth very low. And so much would the Lord and king of the house signify, when he biddeth all learn of him, because Matth. 11. he is meek and lowly in heart. And when he called a little child unto him, and set him in the midst of his disciples, he said unto them: Unless ye become as little children, ye shall not enter into Matth. 18. the kingdom of heaven. Pride is a very pestilent sickness, and hath this operation in man, if it reign in him, it divideth him from God, from himself, and from his neighbour, and doth disperse, and distract him, into infinite evils, and innumerable vices. The holy virgin could tell that, when in her most wonderful canticle she said: He hath dispersed the proud, in the imagination of their own hearts. Let us therefore beware of pride, eschew all insolency of the mind, and avoid clean the vain haughtiness of the heart, lest whiles we hunt, and hawk after, the idle praise of men, and the vain glory of the world, we utterly lose the everlasting glory, of the saints of God, and eternal life for ever. Then will repentance come too late, when we have lost all things for nothing, and no recovery doth remain. EVen as a fouler, doth lay abroad and spread his net, to take 183 the birds, where bait is, and they may feed: So the devil Genes. 2. when he would take Eve, spread his net in gluttony, and tempted her with a beautiful apple, till at the length, to the harm and woe of all their posterity, both she and her husband were taken, and trapped to our woes. And with the same bait he went about to entangle Christ, when he said, If thou be the son Matth, 4. of God, command that these stones be made bread. And indeed excess of meat & drink, is the mother of many most dangerous evils. The Scripture speaking of them, that worshipped the Exod. 32. golden calf, saith: The people sat down, to eat and drink, and rose up to play. And in Deuteronomie it is said: That when the Deut. 31. people had eaten and were full, they turned to strange gods. And Ose the prophet saith: They were full, and they did forget Ose. 13. Luc. 6. God. And Christ saith: Woe be to you, that are full, for ye shall be hungry. Rioting, excess, and fullness of meat and drink, doth make men's bodies unapt to all good and holy exercises, and very prone and apt to all sin, and wickedness. CHrist willeth us not to lay up treasure for ourselves, here 184 upon the earth, but in heaven etc. and affirmeth that it is Matth. 6. harder for a rich man, to enter into the kingdom of heaven, Matth. 19 then for a cable rope, to go through the eye of a needle. In deed such a rope, though it cannot be drawn through a needles eye, yet if it be divided, and singled into the several threads whereof it was made, it may be so drawn through, one thread after another: Even so a rich man, whose heart is set upon his riches, more than upon God, so that covetousness is as it were, a most infringeable shell, wherein his heart is closed, and the same is manacles to his hands, and fetters to his feet, cannot enter into the kingdom of heaven: But if he will divide his riches, into certain threads or portions, and bestow one part to further the preaching of the Gospel, another upon the poor man: and one upon the poor widow, another upon seely poor orphans: one upon the stranger that is in want: another upon the poor prisoner: one upon him that is sick, and another upon the impotent: if he will secure them, that be in sorrow, and misery, and will help the needy, and will godly, mercifully, and discreetly, distribute his riches, to the comforting and relieving of the distressed children, and saints of God, and all this out of a lively and true faith, for Christ's sake, he may, notwithstanding his riches, be they never so great, enter into the kingdom of heaven, and be saved, his riches shall not hinder him. But if he be carried away from doing of any good, with a greedy and damnable covetousness, making his riches, his God, there is no entrance for him, but he shall be taken, and bound hand and foot, and shall be sent into hell, and shall be cast into utter darkness, where shall be howling, wailing, and gnashing of teeth. He that is such a one, is even in this life, already dead, and is as it were his own grave. Chrysostme saith, that the mind of a covetous man, is a foul, rotten and stinking sepulchre. josua commanded, josua. 6. & 7. that no man should take any thing from jericho, but covetous Achan, tempted with the glittering gold, did break that commandment, and was therefore most justly put to death. Yea for his covetousness and greedy desire of riches, josua lost josu. 10. the victory. josua with his humble calling upon the Lord, could cause the sun to stand still, that it went not forward, but he could not stay the covetousness of man, but it would be creeping, say he what he would. The sun was staid at his voice, but Achan his covetousness, would not be stayed. All the while that the sun stood still, josua had the upper hand of gods enemies: but when Achan his covetousness, was in esse, then josua lost the victory. It is lawful for Christian men to possess riches, but it is not 185 lawful for them, to be possessed themselves, of unsatiable covetousness of the same. Thou mayst have goods and riches to serve thee for necessaries, but thou must not be a servant and drudge unto them. For even as a fly, coming to a platter full of sweet and pleasant honey, if she thrust not herself altogether into it, but only touch and taste it, with her mouth, and take no more, than is necessary and needful, she may safely go away, and fly to an other place, but if she wallow and tumble in the honey, then is she limed and taken in it, and whiles she is not able to fly away, she doth there lose her life: Even so, if a man, of all his riches, take only so much, as may sustain him, & honestly maintain his estate, bestowing the rest, as I have said before, his riches than cannot hold him back, nor bar him out of the kingdom of heaven▪ But if covetousness shall bewitch him, and still prick him forward, to scrape together more and more, and shall make him, even unsatiable, than they take him, and hold him, and so belime the wings of his mind, that he cannot once in all his life, have one flight towards the kingdom of heaven. And thus being in thraldom and bondage to wicked Mammon, the end of his pleasures in this world, is the beginning of his sorrows in the world to come. Plutarch saith, that the contempt of riches, is an instrument of Philosophy. And Seneca affirmeth, that the nearest way to be truly rich, is to despise worldly riches. If heathen Philosophers did easily espy, the perils, dangers, and discommodities of the love, of worldly and uncertain riches, and the benefit of a mean and poor estate, how much more then, ought we that be Christians, to know these things? whose captain, master, and Saviour, loved poverty, and taught the same, having his birth in a stable, with beasts among chaff, and his death naked upon the cross. Before Christ did appear in the flesh, poverty might have seemed very bitter, and full of ignominy, unto men: but after that, the Emperor of heaven and earth, had taken poverty upon himself, and also touching himself said: The foxes have holes, and the fowls of the air have nests, but the son of man hath not Matth. 8. Luc. 9 where to lay his head. Who doth not now see, that Christian poverty, in the servants of God, doth well become them, and is honourable, and that it is a true badge of Christian nobility? IF a king should have a certain house, fast locked, and close 186 shut up, full of gold, precious stones, and costly jewels, and would promise all those treasures to one that should open the same: and would offer unto thee two keys, one of pure gold, hanging at a costly string, made of silk and golden threads, but that would not open the same lock, that thou mightest go into the house: and the other of iron, rusty and ill favoured to see to, hanging at a thong of leather, or whipcord, the which notwithstanding, would open the door, and let thee in, that thou mightest choose which of these keys thou wouldst: were it not better, and more profitable for thee, to choose the old rusty iron key, than the key of gold? Yes no doubt. The golden one indeed is more precious, but what availeth that, when it will not open the door, and bring thee to the treasures: The iron one, is the viler, but yet it is the better. Such a king is our God, and such an house, is that heavenly habitation of his saints, wherein are inestimable treasures, endless joys, and unspeakable good things, which are worthier, and more excellent, than man is able to express. For so saith the holy Ghost: No eye hath seen, nor ear 1. Cor. 2. heard, nor heart of man conceived, those thing which the Lord hath prepared for them that love him. All which heavenly treasures, God hath promised, to all them that shall enter into his holy hill, or house of saints. The golden key, which the most part of this world do choose, and trust to, that they may enter into heaven, is worldly wealth, and abundance of riches, joined with covetousness, which will never open the Lord's house, where are kept his celestial, and inestimable treasures. But that key doth rather open a foul and vile house of this world, which is full of all filthiness and abominations. The iron key, is spiritual poverty, against the which, the kingdom of heaven is never shut, but standeth ever wide open, to all them, that bring with them that key, so saith Christ himself: Blessed are the poor in spirit, Matth. 5. for theirs is the kingdom of heaven. Let us therefore make no account of the golden key, but let us, for Christ and his kingdom, forsake and despise the deceitful riches of this world, which are desired, and sought for, far and near, by sea and land, with dangers and loss, of the bodies and souls of many thousands, as though men could bribe God for their sins, and purchase heaven, with their worldly trifles: and let us without murmuring and grudging, with all patience of heart and mind, bear and embrace poverty, and all those crosses and afflictions, which unto the world seem bitter and intolerable, of which kind very many do happen in the life of man. Let us earnestly seek after the riches of the Lords kingdom, and everlasting life, for they be stable and permanent: & let us not set our hearts, and affections, on this world: for it waxeth old, & rotten, it staggereth, is ruinous and ready to fall. job speaking of rich men, which do deli●iously pamper themselves every day, saith: They lead their days in job. 21. pleasures, and in the twinkling of an eye, they go down into hell. And David saith: They shall leave their riches for others, etc. Psal. 17. P●o●er●. 11. And Solomon saith: Thy riches shall do thee no good, in the day of vengeance. And in the book of Wisdom: What hath pride Sapien. 5. profited thee? and what good hath thy bragging of riches brought unto thee? all these things are gone away like a shadow, and as a messenger running before. EVen as a firebrand, drawn from the fire, and lying still, 187 waxeth cold, and by little and little dieth, and is extinct, but being moved and put to the fire, burneth and flameth: Even so, an idle life, doth by little and little, extinguish virtue, but being well exercised, it doth kindle and increase the same. Therefore is it said in the book of job, Man is borne to labour. And job. 5. Eccles 33. Ecclesiasticus saith, that idleness hath taught much mischief. This moved the Apostle to will Timothy, to watch and to labour 2. Tim. 4. in all things. And the same Apostle saith, that every one 1. Cor. 3. shall receive his own hire or reward, according to his labour. Lawyers do say, that inheritance is had with the burden thereof. Seeing then, that we be God's heirs, and the fellow heirs of Rom. 8. Christ, as the Apostle affirmeth: it must needs be, that we come not ●● our inheritance, not with idleness, but laden, with great and bravie burdens, of adversities and tribulations, and with sore ●●●our, and grievous groans under the weight of the same. Matth. 11. If w● shall give ourselves to ease, and shall seek after rest in this l●●●, and so slumber in security and idleness, our enemy the devil, ●ill surely deceive us. For while men slept, saith the E●…ist, the enemy came, and did sow darnel upon the Matth. 13. wheat▪ Christ himself doth highly condemn idleness, when he saith: Why stand ye here, all the day long, idle? And a little after, Call the workmen (saith he) to take their hire. Idle persons Matth. 20. are not called to take hire, but they which have laboured. And they are called from their labours, to rest, from poverty, to heavenly riches, and from their calamities, to everlasting pleasures. Yea even when they be dead, then are they blessed, and rest from Apoc. 14. their labours, the spirit saith so, and therefore it is most certain Tobias. 2. and true. When Tobias slept, there fell out of a swallows nest, dung upon his eyes, which made him blind: and w●iles we do sleep, and slumber in slothfulness, and idle security, without being virtuously and godly exercised, there creep out of the nests of our hearts, most wicked and pestilent cogitations, which do blind and numb our understanding, and carry us into most dangerous disobedience, and rebellion against the Lord. MEn in these our dangerous days, are very close hearted, & 188 merciless, towards the poor afflicted members of Christ. And though they hear their cries, & see their poor bodies, ready to die at their doors, in streets and in prison, yet until they perceive, that there is no way, but present death with themselves, they will impart no part of their goods and wealth unto them. Such men are like unto beasts, which are not eaten, until they be dead, and boiled or roasted. For until death hath them in his pot, and there boil them after his manner, the poor can have no relief at their hands: whiles they live, they will do no charitable deeds, nor works of mercy: only at the point of death, in their last testament, they will perhaps leave some legacies, to be given when they be dead: but death must be sure of them, before the poor be sure of a penny. It were better done by much, to relieve the poor with their own hands, in their life time: it is not amiss that they do good then, but it were better done before. It is to be wished, that man would consider whence he hath his name, (homo) and finding that he hath it of (humus) the earth, which yieldeth to every man, more than it receiveth at his hands, and bringeth forth and ministereth all manner of fruits, to all men with great advantage, he would surely be afeard, and ashamed, that the earth should condemn him, in bountifulness and liberality. The Lord doth very earnestly condemn the covetousness, and cruelty of the jews, towards the poor, in Ezechiel the prophet, saying: They did not stretch out their hands Ezech. 16. Proverb. 14. to the poor and needy. And Solomon saith: He shall be blessed, that hath pity upon the poor. And indeed, what a great blessing is it, for things of no valour, to receive great and heavenly riches, for dead things, matters of life, for things transitory, things eternal? and to have the Lord himself, to be pay master, of all these things? And the same Solomon saith, that he Proverb. 19 layeth in bank unto the Lord, that hath pity upon the poor: and also, He that stoppeth his ears, at the cry of the poor, shall cry Ibidem 2●. himself and not be heard. And the Apostle calleth covetousness, Ephes. 5. Colos. 3. 1. john. 4. worshipping of idols, and affirmeth that the covetous man, hath no inheritance in the kingdom of God. He that loveth not his brother whom he seethe, how can he love God, whom he seethe not? Blessed are the merciful, saith Christ, for they shall receive Matth. 5. mercy. That man, that unmercifully keepeth his gold, money, meat, cloth, harbour, or other comfort whatsoever, and seeth his brother or sister want, as he hath no love of God in him, so can he not by Christ be saved. What then shall become of them, which being rich, do not only, not succour and comfort the poor, but also dismay, discomfort, and despoil them, of that they have? surely such m●st needs perish. For the● are fettered and holden in the snares of sathan, and woe woe is their reward. It is a world to see, how the houses, walls, chambers, bedsteads, and garments, of rich men, glitter and flourish with gold, and infinite poor souls, that Christ suffered his death for, are ready to perish in every place, for want of food, and necessaries. They every stocks and stones, and suffer the servants of God to be deeply distressed. Whiles they hunt after worldly wealth, they let slip the kingdom of heaven. O miserable men, what get they, what have they, what possess they? surely nothing of any valour, and yet they lose themselves. They have a vail before their eyes, bird lime in their wings, and fetters about their feet, that they cannot see the kingdom of God, they cannot moo●e one feather of a wing towards heaven, nor set one foot before another, to go towards everlasting salvation: yet such men are merry now, but their sorrow is not far off, nor long to come. AS feathers do lift up, and carry on high, the fowls and 189 birds of the air: So the riches and dignities of this world, are wont to extol and carry men, into the air and clouds of vanity. And as hawks trusting to their wings, will fly exceeding high, as though they would pierce the clouds themselves, for their too high flying, are oftentimes lost: So men depending upon the wings of prosperity, being puffed up and swelled with pride, the higher they climb, the more mischievous is their fall, and with the greater disgrace, are they hurled down headlong. These be those feathers of vanity, which God commanded to pull out, and to cast them into the dust. The remembrance of Levit. 1. death, is a place of dust, where we ought continually to revolve in our minds, those things which the men of this world do deem and judge, to be most excellent, considering how they all, in the twinkling of an eye, do vanish away, and are consumed, and we with them are turned into dust. Trees growing in the wood, are known, some by the difference 190 of their trunks or bodies, some by the property of their boughs, branches, leaves, flowers and fruits, but this knowledge is had of them, whiles they stand, grow, and are not consumed: but if they be committed to the fire, and turned into ashes▪ they cannot be known: for how is it possible, that, when the ashes of divers kinds of trees, are mingled together, the tall pine tree, should be discerned, from the great and huge oak, or the mighty popler from a little low shrub, or any one tree from another? Even so men, whiles they live in the wood of this world, are known, some by the stock of ancestors, some by the flourishing leaves of their words and eloquence, some in the flowers of beauty, and some in the fruits of honesty, many by their savage barbarousness, and some by their mild lenity and kindness. But when death doth bring them into dust, and hath mixed and mingled them all together; who can by their ashes, earth and dust, discern and know them? when the ashes and dust of all, are mingled together, what difference is there then, between the mighty princes of the world, and the silly poor souls, that are no account made of? into the remembrance of such dust and ashes, we ought to cast, the beautiful and fair feathers of this world, least being puffed up with our own conceits, and with an over well weening of ourselves, we utterly lose all temperance, and measure keeping, and plunge ourselves into intolerable errors. For it is a plain case, that where vain glory doth dominéere and bear the rule, there is no place for temperance, neither can virtue be suffered to be resident, in the kingdom of vanity. Hawks of the best kind, whiles they live are highly esteemed, 191 and much made of, and are daintily fed, and tenderly looked unto, and are carried upon the fists of great and mighty men: but when they be dead, they are thrown out upon the dunghill. And on the other side, the partridge when she liveth, is troubled, afflicted, & pursued of all, every cartar & ploughman, is ready to fall upon her, to do her violence, and to kill her: But when she is dead, she is brought to the tables of princes, and is very honourably set before them: So very many, that in this life, are counted very famous and notable men, and do lead their lives, in great prosperity and worldly wealth, and have all things at their wills and pleasures, when they remove hence, and go out of this life, they shall be hurled upon that most foul and filthy dung hill of hell, to be tormented in the stinch and abomination thereof for ever. But others which in this life are encumbered, tormented, and afflicted with divers and sundry calamities, and even for their virtues sake, are hated of the wicked, and contemned of the world, when they shall departed out of this life, they shall be brought and presented before the Lord, with great honour, and placed with the king of heaven, in everlasting glory, that is full of honour, and full of unspeakable joys. These men the world is weary of, and therefore doth scorn, Psal. 15. despise and hate them, as men not worthy to live: whereas indeed, they ought, to cherish and to honour them, because they fear the Lord. And on the contrary side: The world is in love with men of sin, and doth only honour those, that abound with all manner of iniquity, and as it hath them in great admiration in their life time, so it maketh no end of praising & extolling them, when they be dead. These the world adorneth with all the feathers it hath, and yet in a very moment of time, they lose all: and then one hour taketh from them, all those things, honours, dignities, pleasures, and delights, which were long a getting, with great care, and no little cost, & then themselves are sent into endless woes, and everlasting pains. herehence is that saying of Ecclesiasticus: The riches of the unjust, shall be dried Eccles. 40. up like water, and they shall make a noise like a great thunderclap in time of rain. And man (saith the prophet) is like a thing Psal. 144. of nothing, his days pass away like a shadow. Indeed man dieth, and all his pomp, vainglory and prosperity with him. And good were it for the wicked if they might never rise up again. For as our old saying is, It were better to lie still, then to rise up to take a fall: especially such a fall as theirs shall be, to wit, from heaven to hell, from God to the devil, and from all bliss and happiness, into the most bitter curse of God, and tortures of damnation. EVen as smoke presseth and flieth up on high, as though it 192 would cover and darken the sky: So envy and calamity do aim at those especially, which are advanced, and placed, in high degree, so that many times, they are cast down headlong from their dignity, very suddenly with much ignominy and disgrace: especially when their honours, have changed and corrupted their manners. Nabucadnezzar that mighty king, which is compared to an eagle, as though he were peerless among men, as the eagle among birds, yet notwithstanding, immediately after, his wealth, power, pride, and prosperity, are compared by the prophet, to light feathers, that are blown and Ezec. 17. carried away with every blast of wind. Seeing then, that whatsoever this world doth or can afford us, is indre subject to a change, than the Moon, and more unconstant than the wind, let us learn to contemn the world, with all the trifles and trash of the same, and seek for the kingddme of God, and the righteousness thereof, for that endureth for ever. EVen as from the sap of a tree, doth proceed that strength, 193 wherewith the boughs do flourish and bring forth fruit: So from a godly prince, such justice, virtue, and godliness, do proceed, that thereby all the people are mightily moved, to true religion, a right worshipping of God, due obedience, and honesty of life and conversation. SVbmission and lowliness of mind, is as it were a vessel, 194 wherein virtues are laid up, and kept as jewels of great valour. And as Bernard saith, Humility of the heart is a receptacle of grace. And Chrysostome his opinion is, that Humility is a great sacrifice. Gregory saith, that Humble men, when they stoop lowest, and prostrate themselves before the lords throne, than they rise up (saith he) to the similitude and likeness of God. On the other side, proud men whiles they vaunt and exalt themselves, they imitate the devil, but such the Lord is wont to bring low, and to exalt the humble and meek. EVen as in winter, when it is exceeding cold, and in summer, 195 when too much heat inflameth all things, great thunder and lightnings are seldom heard, and seen, as Pliny reporteth in his second book, but in the spring time and harvest, when the air is clear and calm, then chiefly they burn and strike where they light: So great calamities, and bitter troubles, do lie in wait for prosperity: they seek not after them, which in a low and mean estate, do labour and take pains, in heat and cold, and all storms else, but those do they most suddenly wound, overthrow, and consume as it were with fire, which in a calm spring time, and harvest of prosperity, are drunken with pride, and to too insolent with vain glory of the world, and are set upon the top of vanity itself. I suppose that in this life there is nothing safer, nothing more profitable, nothing better, nothing fit to advance virtue to a due honour, and to be short, nothing that sooner bringeth tranquillity, and other good things, than true humility, and a Christian lowliness of man's mind. james the apostle doth say, that God resisteth the proud, james. 4. and giveth grace unto the humble. And again: Be ye humbled in the sight of the Lord, and he will exalt you. And Peter in his first epistle canonical, Be ye humbled, saith he, under the mighty 1. Pet. 5. hand of God, that he may exalt you in the time of visitation. And the Lord in the mouth of Abdias the prophet, saith to the proud ones of the world: If thou shalt be exalted as an eagle, and shalt build thy nest among the stars, I will pull thee down from Abdias. 1 Psal. 37. thence. And the Psalmist saith: I saw the wicked exalted, and lifted up like the Cedars of Libanus, and I passed by, and behold he was not: I sought him, and he was not to be found, his place could not be seen. Indeed the proud and vainglorious sort of the world, although they seem to be very happy men, yet they have most miserable ends, many times, and foul falls, from the height of their honours, dignities, and prosperities, and that which is worst of all, they are tumbled down into hell, with the mighty hand of God's indignation. EVen as in the midst of the sphere, is that centre, from which 196 all lines being drawn, do tend towards their circumference: So a good Christian man, hath God for his circumference. For whatsoever he thinketh, speaketh or doth, it tendeth to Christ, of whom he is compassed round about: for as the Psalmist saith, The Lord is round about his people. And again: His truth Psal. 125. shall compass thee round about, thou shalt not be afraid for any Psal. 91. Psal. 32. terror by night: also, Mercy shall compass him about, that putteth his trust in the Lord. Indeed our good saviour Christ, is that divine circumference, which compasseth round about his servants, and is at every hand, near unto his dear children. He is that same celestial tree, that covereth and compasseth about, with the shadow thereof, all those that fly to him for succour: yea all the poor birds of God, shall safely build their nests under the shadow of his boughs. He that dwelleth (saith the prophet) in the help of the almighty, shall rest in the protection of the God of heaven. Indeed to be under the Lord's protection, and in his favour, is to be in all safety, against all power of men and devils, and to be from under the wings of his grace, is to lie open to all dangers, and to death and destruction itself, of our souls and bodies. The Lord therefore keep us so near unto himself, in due obedience to his will and word, that he may vouchsafe, to be our shield and buckler, against all the assaults of sathan. EVen as lightnings do smite, whatsoever they find in the 197 earth, except the laurel tree, as Pliny affirmeth, in his second book, chapter 55: So, great calamity, is able to take away, and to overthrow, whatsoever is in man, or that he hath, save only firm and constant virtue: for constant virtue is a goodly laurel tree, ever flourishing and green, and will not be consumed, burnt up, nor destroyed, with any fire, that breaketh out of the clouds, be it never so fierce, nor with any violence of torments and troubles whatsoever. To this virtue doth the apostle exhort us, saying: My dear brethren, ●e ye constant and 1. Cor. 15. unmovable, always rich in the work of the Lord: and indeed, they that are grounded in the love of Christ, and leave nothing undone, to avoid the dishonouring of God, and the offending of their brethren, and do their best endeavour, to honour and obey the almighty, and to edify his seruant●, do not only not fear the firebrands of any sorrow whatsoever, but also do even despise, all the fiery flashings and thunderclaps of the world, and do remain constant, and unchangeable in the service of God, even to the loss of their lives if need be. Infidels that knew not Christ, but were mere strangers unto him, thought it better to lose their lives, than to violate their promises and oaths made to their enemies: Much more than ought Christians, in such cases to be constant. The Lord himself in the mouth of Ezechiel the prophet, affirmeth, that he shall never thrive nor prosper, that maketh Ezech. 17. no conscience of violating and breaking his oath, wherewith he hath bound himself, though it be to his deadly enemy. And josua having promised upon his oath, that the Gabaonites should josua. 9 live in the country untouched, afterward when their great deceit was discovered, and they found most unworthy to live, yet for his oath sake he spared their lives. We have sworn unto them (saith he) in the name of the God of Israel, and therefore we cannot touch them. We learn by this to beware how we bind ourselves by oaths, but if we have once done it, we must not regard, to whom, but by whom, we have sworn and bound ourselves. EVen as the lambs, with the which the sheep were conceived, 198 as they beheld jacobs' rod, were of the same colour, that Genes. 30. the rod was of: So, such as the religion, and actions, of princes, peers of realms, and countries, ministers, parents and governors be, such for the most part, is the religion, and such be the actions of subjects, and inferior persons. For as examples are very dangerous in evil things, so be they of great force and virtue, in good and holy things. When princes will have, godly, virtuous, loyal, and obedient subjects, they must deal with them, as jacob did with his sheep, they must lay before them, the rod of true religion, justice, holiness, righteousness, and integrity of life and manners, and then no doubt, they will conceive in their hearts, thoughts that be pure, righteous, chaste, sound and holy, and bring forth great plenty of fruits, of the same colour that the rod is of: to wit, not words only, but works also of ●aith and obedience to God and man. Parents with their natural children, ministers of the word, with their spiritual children, and masters with their servants, must do the like. AS most pleasant perfumes, do even then, when they be in 199 the fire, give out a most excellent odor, and their sweetest savour: Even so, a virtuous and godly man, when he is thrust into the midst of the hot scorching fire of calamity and misery, doth then show most his virtue, faith, religion, patience and constancy. THere be some men, which now and then, do bestow great 200 cost, and much of their riches, upon those that need them not, not drawn thereunto with either love or mercy, but carried with vain glory & with vanity itself, so to do. Such men are like floods which send their waters into the sea, and leave the dry land, which is very thirsty, unwatred. But such men (by the commandment and will of God) should help the poor, feed the hungry, cloth the naked, harbour the harbourless, visit and redeem captives, etc. For that is the mercy, whereto the Lords blessing and mercy belongeth, according to that he saith: Blessed Matth. 5. are the merciful, for they shall obtain mercy. It is a world to see and consider, that man dare be so bold, and so shameless, to make but a tush, or a thing of nothing, of the Lords commandment, when in the mouth of his prophets, he saith: Break thy Esay. 58. bread unto the hungry: And, Give thy bread to the hungry Ezech. 10. soul, and cover the naked with thy garment, if thou wilt live and be saved. How thinkest thou (O man) that God will hear thee, seeing thou thinkest him, not worthy the hearing? With what heart, canst thou beg a kingdom of him, to whom thou deniest a piece of bread, when he sendeth thine, and his own brother for it? dost thou think, that he will bestow upon thee, an immortal garment of eternal glory, seeing thou refusest to give to his poor naked servant, that is ready to perish, and to die with cold, one of thy superfluous, and old moth eaten garments? The vain men of the world, which do lavish out their riches and substance, upon needless things, and mere vanities, without regarding the needy saints of God, will never be able to answer their doings, before the judgement seat of Christ. Will the Lord of heaven and earth take this in good part, that hawks and dogs, are kept and fed, fat and fair, and his seely souls that he died for, have neither coats nor flesh upon their backs? or doth this please him, that walls, and stones, be most curiously and costly adorned and covered, and men want to eat, and wherewith to cover their nakedness? How sweet a sacrifice were it to God, and how highly would it please him, if many rich and costly suits of apparel, that men and women have more than they need, and many golden chains, care rings and other costly jewels, which serve more for pride, then for profit, were willingly & even in love to God, translated by the owners of them, into alms for the poor, & into relief for poor distressed men, women & children, some in prison, some wandering here and there, destitute of all necessaries, friends and comfort? The last day of all days, I mean the general judgement day, will be a very gloumie and black session's day, for those men, which do now keep close and fast locked up in their chests and coffers, their thousands and hundreds of gold and silver, and are so covetous, that if they could do it, all things that they look upon, should be turned into gold, they are so insatiable, and yet suffer their poor brethren to live in great want and misery. Oh insatiable covetousness, oh ungodly greediness, oh lamentable madness. If such men should see but one quarter of an hour, the torments that Dives endureth, & shall for ever in hell, they would surely be afeard, though they would not repent, and give over their covetous and unmerciful dealings, with the servants of God. But alas, they are like to feel them for ever, though here they cannot see them, unless the Lord give them true and speedy repentance, which I beseech him, (if it may stand with his glory) vouchsafe to do. EVen as corn laid up and kept, in a barn, garner or other 201 place, doth not increase, yea many times is eaten, and consumed of wevels, and other vermin, but being cast into the ground, doth bring forth plentiful fruit, and great increase, & is very profitable for the owner: So riches, as gold, money, & other jewels, laid up in chests and kept in coffers, are oftentimes in danger of losing by thieves, that may break through, and steal them, or by fire that may consume them: but being dispersed and scattered among the poor and needy saints of God, they bring forth fruit an hundredth fold, and are very profitable both to the giver and to the receiver, discharging a good conscience in the one, and comforting the distressed body and mind of the other. AS pits and lakes of spring water, being stopped and polluted 202 with mire, mud, or other foul and filthy matter, if they be scoured and drawn out, will flow with water, that is pleasant, sweet, and wholesome, but suffered and let alone, are corrupted, and do stink: So, riches and worldly substance if they be distributed unto the poor, and translated from them that have too much, to those that are needy, and have nothing, they do greatly increase, and multiply: for a very little is great riches to him, that hath nothing, and to him that did bestow them, they are instruments, and means of God's blessing, but being coffered and lying still, so that the poor needy creatures are not relieved with them, they are very unprofitable, and will breed the stinch of hell, and endless woe, to those that so do keep them. The kingly prophet speaking from God, saith: Blessed is Psal. 41. the man, that considereth the poor and needy, the Lord will deliver him in the evil day, or in the day of trouble. He calleth mercy, the direct way to bliss, when it is an effect, of a lively faith, that man hath in the Lord jesus: And he calleth that time, that bringeth with it, bitterness, calamity, and tribulation, the evil day, or day of trouble, wherein the Lord doth never forsake nor fail his servants, that put their trust in him, and are merciful to others. And the same prophet saith: He hath dispersed Psal. 112. his goods, and given to the poor, his righteousness endureth Psal. 112. for ever. EVen as men's hands were made, that the one might help 203 the other, and the feet also, because they be members of one and the same body: So is it the duty of all christians, one to secure and to relieve another, in afflictions and troubles, seeing the church of God, is a certain body, whereof we are members, 1. Cor. 12. Ephes. 5. as the apostle saith. And as it should be against nature, that one foot should hinder, or smite another: So is it against reason, that one man doth hurt another, yea, it is very unreasonable, and ungodly, that one christian doth not comfort and relieve another, in their tribulations and wants. Bear ye one another's Gala●. 6. burden saith the apostle, and so fulfil the law of Christ. TAking of usury in sundry places of the scripture, is forbidden, 204 upon pain of God's eternal displeasure. And that Ezech. 18. Psal. 15. Deut. 23. & 24. doth help usurers no whit, which is written in Deuteronomie, where Moses granteth liberty to the people, to take usury of strangers. For that is to be understood permissively, because of the imperfection of the people, and to avoid a greater inconvenience at that time, better known to Moses, then understood of us. As that was of putting away men's wives: For Matth. 19 Deut. 24. when the jews demanded of Christ, wherefore Moses commanded to give a bill of divorcement & to put away their wives: Christ answered, Moses for the hardness of your hearts, did suffer you so to do. The same may be said of his permitting usury in that place. And howsoever they, that do borrow, to pay usury, think themselves pleasured for a time, at the length they find and feel that it breedeth their smart and wo. For, even as a man that is stung with a snake, seemeth (as some writers do report) to be strooken with a feeling of some pleasure, and so falleth to sleep, and resteth very sweetly therein, until he must now give his last gasp, and so departed. Because the poison which laid lurking in him, whiles he slept, did run through all the parts and members of him, and so poisoned him to death: So he that taketh money to pay usury, is delighted with the money some short time, but in the end, the usury turneth him, and all that he hath, into most wretched and miserable debt. So, that whereas he was a free man before, he is now in bondage, and drowned in other men's debts. And so both the man and goods are poisoned and consumed. It is therefore the commandment of Christ, that christian men Luc. 6. should lend one to another, without looking or hoping for any thing more than the principal which they lend. Ambrose saith Ambros. in his book, De bono mortis, in the 14. question of the 4. Chapter, that if any man take usury, he committeth theft, alluding to the words of Ezechiell in the 18. chapter, and saith, That the usurer shall die and not live. And Chrysostome saith, that there is nothing Chrysost. filthier, nothing crueler, than usurers, and that they do make merchandise of other men's miseries, and their own gain, of other men's losses. The usurer is like to that man, which under the colour of love and friendship, will take his neighbour by the hand, and lift him up, to the end he may give him a greater fall. IT is the will and pleasure of God, that the life of every christian 205 teacher, be correspondent unto his doctrine, and that the life and manners of all men, be answerable to their profession. Therefore the Lord himself doth say, that whosoever will be Ezech. 18. Psal. 15. saved, must do the thing that is right. For he that instructeth others with wholesome doctrine, and doth so stain, and blemish himself, with vile and naughty v●●es, that his life and doctrine be opposite and clean contrary the one to the other, so that it is seen and perceived of all, that there is no agreement between them: he is like unto a sieve or a boulter, wherewith meal is sifted or bolted, which sendeth forth the finest flower, and best of the wheat, and keepeth the bran and worst to itself. The Lord coupleth together, in the priests of the old law, Doctrine and Exod. 28. Truth: regarding both their teaching and living. He is a true and trusty teacher, which doth himself, that same that he teacheth. The disciples of the Pharisees could espy so much, though they loved it not, when they said to Christ: We know that thou Matth. 22. art true, and that thou teachest the way of God truly. They confess though with a wicked purpose, that he did not only teach, but also live after the truth. Wherein all christians ought to imitate Christ. WHen in man's body, the heart doth not impart unto the 206 members, the vital spirits, but the arteries are stopped and shut up, and the blood forsaketh the veins, it is a sign of death: That man is either already dead, or else he will die shortly: Even so, when kings and princes of the earth, are tyrannical towards their loyal subjects, withdrawing from them pity, mercy, love and liberality, it threateneth and doth prognosticate the ruin of their kingdoms. But through the mercy, clemency and love of princes, their kingdoms do mightily flourish, and the princes themselves, do enjoy great tranquillity, security, and peace. God put thankfulness into the hearts of all the true and faithful subjects of England, and else where within her majesties dominions, for our most gracious & dread sovereign, Queen Elizabeth, for certainly that saying of Solomon in his proverbs, was never more truly verified, in any king or Queen, since the foundation of England, than it hath been in her highness: Mercy and truth do keep the king, and with clemency the king's throne is strengthened and established. So, all the world must be feign to say: Mercy and truth, do Prou. 20. keep good Queen Elizabeth, and clemency doth strengthen her throne. Her highness doth that same, that Artaxerxes speaketh of himself, in the book of Ester: When (saith he) I did rule and govern many nations, and had brought the whole world under Ester. 13. my dominion, I would not abuse the greatness of my power, but would govern my subjects with clemency and lenity. All the world must needs confess the same of her Majesty, towards all her subjects: Her seat hath always been environed and compassed about with mercy, which (as Hieronimus saith) doth lift man up to Godward: All the world is not able to lay to her highness charge, so much as one dram of cruelty, which (as the same author affirmeth) doth cast man down to hell ward. Even as among the pretty sweet Bees, that be only, which leadeth and ruleth all the rest, either hath no sting, or at the least doth not use it: So clemency and mercy agreeth with none more in all the world, then with a prince. God give grace to all her majesties subjects, so loyally, lovingly, obediently, and faithfully, to bear and behave themselves, that the mighty God of Israel, may afford us, her majesties life, happy reign, & cheerful countenance, many years, Amen. For in the cheerfulness of Prou. 16. her countenuance is life. INgratitude is a thing, that the Lord could never abide. It is 207 a scorching wind, that drieth up the fountains of piety, and the streams of grace. Whereas every thing, that is weighty and heavy, tendeth and presseth downward, yet notwithstanding, the clouds that are full of water, and swelled with moisture, do ascend upward, because the sun taketh them from the earth, and with his force draweth them up on high. Which being lifted up in the air, are gathered together and thickened, and so do cover and hide the brightness of the sun, by whose help and attraction, they were taken and carried up: but notwithstanding their malice, they being dispersed and scattered abroad, the sun, that conqueror, and overcomer of darkness, thrusteth through his beams, breaketh the clouds, and giveth light with his shine: Even so the Israelites, when they lay in Egypt a long time, in obscurity, thraldom, bondage, and slavery, to Pharaoh and his people, and were even nailed as it were, to the earth of all contempt and cruelty, were then taken up, and set in great and high dignity, by the sun of righteousness, but afterward they went about, to obscure and extinguish the brightness and light of God himself, by whose benefit, they had gotten that honour and dignity, which they had, a●d without whom they were nothing but bond slaves of misery and wretchedness: but seeing they were like foul black clouds, they were dispersed, scattered, and vanished away: And the glory of Christ, against their wills, & in spite of them, together with the brightness of his name, did break out, and shine abroad, and give light throughout all the world. I would to God, that this ingratitude and unthankfulness, had never a corner in England, nor in any English heart: it hath pleased the almighty, by his faithful servant, Elizabeth, by his own grace, Queen of England, to deliver our country from no less bondage, thraldom and servitude, than he did the Israelites by Moses and Aaron: and yet we find to too many, that have been bred in England, and own their lives to her highness, to murmur no less against her happiness, than the Israelites did against the lords servants Moses and Aaron. The servitude and slavery of the Israelites, was not greater, nor worse under Pharaoh that tyrant in Egypt, than the bondage of England was under the Pope, neither ought we to be less thankful, for our delivery from the slavery of Rome, than they should have been, if they had well remembered themselves, from the slavery of Egypt. We read in the book of Wisdom, that the hope of the Sapien. 16. unthankful man, shall waste and consume like winter's ice, etc. And t●…e David the prophet saith: O my soul praise the Psal. 121. Lord, and forget not all his benefits. The Lord grant, that we never forget any of the Lords benefits, and that we may ever be thankful to his divine majesty, for the great benefit that he hath bestowed upon England, in his most faithful servant, Elizabeth by his own providence and appointment, our most gracious Queen and sovereign, whose life, health, and happiness, O Lord continue long. Amen, Amen, Amen. EVen as a moth or worm, doth not breed in the Cedar, being 208 a goodly and odoriferous tree, always fresh and flourishing, the wood whereof doth not rot: So, envy is not bred in the heart of a wise and virtuous man, but in the mind of a man, that is wicked and ungodly, and is grieved and tormented, at the happiness and welfare of other men, and repining, is sadder than they that went down into Trophonius his den, and in envy passeth Zoilus, envying those especially, that in any gift or quality, are before him. Just men, and they that be well guarded with virtues on every side, and are of a noble and excellent courage, can overcome and subdue their enemies, but their envy they can never overcome, for it will not be tamed nor subdued. It is a fire, that consumeth the hearts of them, whom it possesseth, with a continual burning. Solomon his counsel is, that thou eat not with an envious man, nor desire his meat. And the Apostle willeth Proverb. 23. Galat. 5. the Galathians, that they be not desirous of vain glory, provoking one another, and envying one another. Hieronymus in an epistle to Demetriades saith: What pleasure (I pray thee) doth envy to that man, whom fretting and wrath doth tear, and rend in pieces, in the secret corners of his conscience, and maketh the felicity of other men, his own torment? A wicked man taketh pleasure in his own wickedness, but the envious man, is tortured with the good of others. Quintus Curtius in his eight book, De gestis Alexandri, reporteth, that Alexander was wont to say, that envious men are nothing else, but torments and tormentors of their own selves. Chrysostom calleth envy an unquenchable fire. And Isidore saith, that it doth devour all good things in man, with a most pestilent burning heat. And in my opinion, it is a very image of hell, that tormenteth without profit or pleasure. A Father which giveth unto his son, whom he loveth dearly, 2●0 a breast plate or stomacher, very costly and curiously wrought, of silk, silver, or gold, to wear under some other garment, doth suffer his uppermost garment, as doublet or cote, to be pinked and cut in divers places, that the under costly work, may outwardly appear, and be seen of all: Even so our heavenly father, a God of compassion and mercy, yea the God of all comfort, doth sometimes suffer, that man whom he most dearly loveth, to be wounded of the wicked, and to be smitten with calamities and miseries, to the end, that the precious and golden breast plate of patience, wherewith the Lord hath inwardly endued him, should outwardly appear, and be seen of all. herehence is that which the Apostle saith to the Hebrews: Whom the Heb. 12. Lord loveth, him he doth chasten, and he scourgeth every son, whom he receiveth. And in the Revelation, the Lord in the person of john, saith: Whom I love, those do I reprove and chasten. Apoc. 3. And in the mouth of Matthew he saith: Blessed are they Matth. 5. which suffer persecution, for righteousness sake. True it is, that patience is an heavenly gift, and a very blessed thing, for as the Apostle saith, it worketh a trial in man, and that trial worketh Rom. 5. an hope, and that hope doth never confound, nor shame him that hath it. And the same Apostle willeth the Colossians, as the elect Colos. 3. of God, to put on patience: as if he should say, there is no vesture nor virtue whatsoever, doth better beseem the servants of God, than patience under crosses, and in the midst of a thousand afflictions. And therefore the holy Ghost doth advertise us, to run with patience unto the battle or fight, that is set before us, and Heb. 12. ever to look upon the author and finisher of our faith, even jesus, who having unspeakable joy set before him, did undergo and endure the cross, not regarding, but even despising the confusion and shame thereof. It behoveth us, when we are beset on every side, with afflictions and troubles, to fly unto God, and to beseech him, that with his aid and help, as with the clear shine, of his most bright sun, he will scatter abroad, the clouds and darkness, of our calamities and great miseries, lest that, if they increase and multiply, we fall into despair, and so slumber in sin, and sleep in death, that the enemy of our souls and salvation may say, I have prevailed against them. For if we will embrace Psal. 13. the Lord, with all our hearts, we shall no doubt be, in most sure and certain safeguard. And although the wicked and ungodly sort, which are more barbarous and savage, than brute beasts, shall afflict the saints and servants of God, and bear and behave themselves insolently, and shall abuse their power and authority, to the hurt and harm, of such as fear the Lord in singleness of heart, and are ready with all patience, to bear whatsoever cross shall be laid upon them: yet at the length, the Lords elect shall prevail, one way or other, to their great comfort, and shall be advanced to eternal life, and glory that never shall have end. For as the prophet saith: The patiented abiding of the poor, Psal. 10. shall not always be forgotten: for although for a time, God suffereth his servants, to be strangely afflicted, that virtue in them, may grow to some perfection, yet not the less, in his due time, he doth deliver them, out of all the tempests, and storms of the world, and doth make them partakers of his kingdom in glory everlasting. We are wont to call those men martyrs, which suffer death by fire or sword, for Christ's sake, and indeed so they be: but that man also, in my opinion, may rightly be called a martyr, which keepeth truly in his heart and mind, an unfeigned patience, without grudging or repining at any troubles whatsoever, thinking himself happy, that he is thought worthy, to bear some cross or other, after his Lord and saviour Christ: such a man, no doubt, is a martyr even living, though he lose not his life, by fire nor sword. EVen as those sheep, which in the presence of their shepherds, 210 do vomit, and cast out again, the grass which they have eaten, do not profitably show, how much & how well they have fed: but those rather, which do inwardly digest and concoct their meat, and do give abundance of milk, and do bear the softiest, weightiest, and finest wool, and do show themselves to be fat, fair, and well liking: For by those things they show & plainly prove, that their pasture is exceeding good: Even so, not those pastors, ministers, and preachers of the word, which do deliver words, and stuff their sermons with eloquence and brave phrases, do fruitfully and thoroughly declare unto the people, that virtues pasture is excellent, good, and wholesome, and to be desired of all, but they rather, which do inwardly concoct virtue, and do observe it, and bending themselves to the actions and performance thereof, do flow, with the sweet milk of mercy, and do cloth themselves & others with the fine fleeces of christian love and charity, such I say, do evidently declare, how much they have profited in the doctrine of Christ, and how much also others aught to profit in the same, and do stir up the hearts and minds of their hearers, to virtue and godliness, both with their doctrine and living. Words of doctrine are very profitable, but when they are seen to work, holiness and righteousness in the teacher, they then prevail the better with them that are taught. Paul therefore exhorteth Timothy, to join with his preaching, the work of an Evangelist: And also willeth Titus, to show himself 2. Timoth. 4. Titus 2. an example of good works. Our saviour himself saith: He that shall do these things, and teach men so, he shall be called great in the kingdom of heaven. AS the lighter balance, or end of the beam, will press 211 upward, and ever be highest: So, the vainer, more unprofitable and unjuster, that a man is, the more will he vaunt, and extol himself: And being a very impious, ungodly, and most wicked man, will arrogantly assume unto himself righteousness, and most impudently challenge the name of a good and honest man, when indeed he setteth more by one penny of money, then by ten pounds worth of honesty, and doth love more ten pounds of money, than he doth the health, wealth, credit, liberty, life, yea and more than the soul of his neighbour, and christian brother. But on the other side, even as the fuller and heavier scale, is ever lowest: So the more virtuous, honest, and godly, that any man is, the more will he submit and humble himself, and howsoever other men, will seem to praise him, he nevertheless doth still acknowledge his own imperfection. And indeed it is in a christian man, some perfection, to know, and to acknowledge his want and imperfection. For when he humbleth himself most, then doth God especially exalt him. And when he throweth down himself, as unworthy to be numbered among the servants & saints of God, then doth the Lord set down and register his name in the book of life, so that it shall never be razed, nor blotted out, but shall stand and remain there for ever, according to that which the holy prophet saith: The just man Psal. 112. shall be in an everlasting remembrance, for the Lord is ever exalting the humble and meek, and bringing down the proud and insolent. Brass is a mettle of red colour, & hath a certain likeness of 212 gold, but is indeed brass, and not gold: Whereunto I rightly compare hypocrites, which under the shape and colour of religion and holiness, do cover a Chaos, and confused heap of all wickedness and abomination. Such men when they seem best, are then worst: For of all improbity, there is none more pernicious, then that of theirs, which when they are most bend to deceive, they handle the matter so, that they may seem to be honest, virtuous and godly men. As for example: If thou meetest with a thief, and talkest with him of honesty, he will say as thou sayest, but shortly after, he will rob thee, bind thee hand and foot, and perhaps kill thee. And if necessity constrain thee, to borrow money of the covetous cormorant, and miserable usurer, thou shalt hear come out of his mouth, words as smooth as oil, wherewith he will so insinuate himself, and creep into thy secrets, that thou wouldst think him to be a very saint, & a man of God: But when he hath sounded thee to the depth, and perceiveth that thou hast an house, a lease, good furniture, some land, plate, or other commodity, than he will tell thee, that he would feign do thee good, and help thee, but the world is dangerous, and that a bird in his hand is better than two in the wood, and his money is his plough, and that he must live upon it, as the husbandman liveth upon his plough. And by these means will he draw from thee an offer, of thy house, lease, land, plate, horse, cow, or the bed thou liest upon: And on any of these things, he will lend thee, about the fourth or fift part of their valour. But there was never thief, nor traitor, more surely bound, to be executed, and to lose his life, than he will make sure work, and bind thee to thy own consumption and utter undoing, in body, goods, and name. Indeed his money is his plough, and the usurer himself, is the horse that doth draw it, and tyrannical covetousness doth hold it, and the devil himself doth drive it, and thou poor borrower art the land they blow upon, & amongst them, they make long and deep furrows, of extreme poverty, and misery to thee, and of their own everlasting destruction. For the driver will never give over, till he drive the plough, horse, and holder, all into hell. And yet some body will say, that the usurer is an honest man, and doth help many. His honesty is like a very bitter and pinching black frost, to tender, sweet, pleasant and beautiful blossoms: The frost doth kill and destroy the blossoms, and the usurer doth kill men, women, and children. And the help, that the poor borrower, hath at his hand: is like that succour, that a poor sheep hath under a thorn bush, in some storm or tempest: the silly sheep is sheltered there, and kept from the smart of the tempest a little while, but when she departeth from the bush, it keepeth back a piece of her fleece, and the oftener she goeth, the barer and nakeder she is: So that at the length, she is able neither to abide bush nor storm. Such a bu●h of thorns is the usurer, to the poor borrower, he will leave him at the length, no fleece on his back: he will leave him no house over his head, unless it be some prison house to die in, no bed to rest upon, no flesh on his bones, no credit in the world. I cannot find in my heart to eat and drink with an usurer at his own table, if I know him, because his meat and drink seemeth to me, to be the very flesh and blood, of poor honest men, their wives, and children. Yet this thing I note in that bush, that pincheth, and pilleth the poor sheep, that it never thriveth nor proveth good timber, but serveth only for the fire: So the usurer serveth for nothing but hell, and howsoever he thriveth here, he shall be surely pinched there. It were well (in my opinion) if usurers were censured now in our days, as they were in times past: in those days they were never called to any office, in the church, nor common wealth: For what right, justice, or equity, could be looked for at their hands, which were most unnatural, and cruel oppressors of their brethren? The poor would take no relief at their hands, because they knew the curse of God, did follow them, and that they had: neither durst they eat the flesh, and drink the blood of their poor brethren, whose marrow the usurer had picked out of their bones. Again, they were never admitted to receive the sacrament of the body and blood of Christ jesus, for what society or fellowship could be between light & darkness, Christ and Beliall, God, and the devil? And when they were dead, they were not buried like christian men, but thrown out like dead dogs, and rotten carrions, and if they did cover them, it was in ditches and filthy places, lest the stinch of them, should infect and poison the air, and they should kill men even being dead, as they used to do when they lived, if they were censured now a days, as they were then, we should have fewer usurers, and m● rich men. And yet these men are called of some, the golden ones of the world. Indeed they have golden purses, but brazen faces, they have soft words, but bloody minds, and hearts harder than the adamant. These are the caterpillars, not of Egypt, but of England, that discomfort not Pharaoh, that tyrant and enemy of God, but the Lords servants and dear children. These fly not abroad, at the commandment of God, to plague his enemies, but at the pleasure of the devil, to annoy God's friends. These are not contented to eat up and to destroy corn, grass, blossoms, leaves, and all fruit beside, neither will the flesh of beasts, and fowls, and birds of all sorts, serve them to eat, but they must and will eat, man's flesh whiles he is alive. For, to consume a man in goods and credit, with usury, what is it else, but to eat his flesh, and to drink his blood? and with sorrow to prick and wound his heart, what is it but to kill him? Of all the murderers in this world (except those, which with false, heretical, and devilish doctrine, do murder souls) there is none more cruel, merciless, nor more bloody, than the usurer. For he is not satisfied, with the blood of men and women, but he will have the blood of young children, and infants also. For he that cutteth down a tree by the roots, doth he not withal cut down, the boughs, twigs, and branches? and he that consumeth, utterly vndooeth, and with sorrow drieth up the marrow in the bones of parents, to the shortening of their days, doth he not even destroy their poor sweet infants also? Praise and commend them, who will, they are barred, and shut out of Psal. ●5. Ezech. 18. job. 20. heaven. They are those ungodly ones, spoken of by job, whose praise is short, and quickly ended. The caterpillars of Egypt, were surely tethered, and harmed no place where themselves were not: but these caterpillars, will sit at home in their chairs, like a boar that is a franking in his sty, and will consume a man, one, two, or three hundred miles from them. These caterpillars by their brokers, do fly over, and view, all the lands, lordships, manors, parks, woods, groves, fields, meadows, pastures, and whatsoever, farms, leases, or other commodities, of the noble men, lords, knights, esquires, gentlemen, yeomen, and husbandmen of England, and here they gobble up a whole town, and there a goodly park: here a lordship or manor, and there a most pleasant wood. The Lord keep all men out of their hands, for where they light and pitch their tents, they waste, consume, and make havoc of all: and do call the places after their own names, as though they had never belonged to the ancient and right owners of them. The God of mercy take from them, covetousness of the vain and transitory things of this world, and work in them (if it be his will) a coveting and most earnest desire, of the salvation of their own souls, and an unfeigned love to their brethren in Christ jesus. Amen, Amen, Amen. EVen as that man, which with a painted ox, doth fowl for 213 partridges, is not an ox, but under the shape and likeness, of that simple creature, lieth in wait for the pretty fine birds, that he may take them, and kill them: So, he that with a counterfeited, and feigned holiness, will colour and cover impiety, wicked purposes, or whatsoever is against the word, and will of God, is not a just man, but under the colour and shape of godliness & honesty, seeking the praise and glory of the world, he casteth in his head, and worketh by degrees, the ruin, decay, and undoing of his neighbours, that he may compass their goods, lands and possessions, and gain some honour, and dignity among men. Such men have a show of godliness (as the apostle saith) but they deny 2. Tim. 3. the power thereof. And although some hypocrites will now & then, seem to forsake their riches, and lend some to their neighbours, and bestow some upon the poor, yet still the mark they level and shoot at, is to augment and to increase them more & more. For even as the swiftest of all hawks, going about to seize upon and to take, the bird that flieth as it were in the top of the air, doth not by and by, when she first seeth her, fly directly towards her, but rather at the first, with fetching of a compass, doth seem to forsake and to despise her, and to draw and to fly from her: but at the second or third flight, she goeth towards her, with a wonderful ●orce and incredible swiftness,, to take her in the air, and to rend her in pieces: Right so do hypocrites he have themselves: for at the first, to see to, they will seem to thee, not to regard, but to contemn the riches, and promotions of the world, but then they coin and counterfeit a simplicity, fouling for a greater matter than yet they see present, and reaching at some higher advancement, and greater dignity, than that present time and occasion doth offer: but at the second or third flight, when every thing doth answer their expectation, thou shalt perceive that with all speed and greediness, they will lay hold upon those things, which thou thoughtest they had contemned. They do not wish or desire any thing more, neither can any thing more highly please them, than the very self-same things, which they once made the world believe, they detested, and could not abide them. These are double hearted men, they have wicked lips, and hands that work iniquity, they be those sinners that go two Eccles. 2. manner of ways, and everlasting woe is their reward. The hypocrite goeth two manner of ways, when he layeth one thing up close in his heart, and showeth another in his actions, speaketh one thing, and doth another. Touching such men and matter, it is commanded in Deuteronomie, that a man should not wear a garment, made of wool and flax, commonly Deuter. 22. called linsey wolsie, as if it should be said, that kind of vesture, doth cover the subtlety of malice and mischief, signified by the flax, and doth outwardly show, the simplicity of honesty and innocency, signified by the wool. Such an hypocrite was Herod, when he pretended a great devotion towards Christ, and that Matth. 2. he would worship him, and all the while was whetting his sword, intending his death, if he could catch him. Such were the inhabitants of jerusalem in the time of Sedechias, they boasted greatly of the law, but they would in no wise observe it. True virtue among Christians, is that a man lead a life, equal and like unto his words, and as the apostle james saith, so to say, and so to do. All hypocrites, whatsoever they would seem, do so far differ from true christianity, as the froth or foam of gold doth differ from gold itself. EVen as an archer doth shoot nearer, and sooner hit a fair 214 great mark, than a little one: So the devil doth easily hit with his arrows▪ and strike with his darts, the vain glorious, and proud men of the world, but the humble and lowly he misseth, with all the sleights and cunning he hath. Every proud man, that seeketh after vain glory, is but unwise and foolish, for the devil hath puffed him up, and made him a great mark, whereat himself may shoot, and the which he may the more easily hit, and strike with his poisoned darts of death. Such a man doth Solomon mean, when he saith: The fool doth not Proverb. 7. know, that he hailed to bands, until he be wounded unto death. True praise doth consist in virtue, which hath deep roots, and spreadeth far abroad: all vain things do quickly fall away, neither can any vain thing be perpetual. The Ammonites and Ezech. 25. Moabites were highly praised and extolled, in the mouths of all men, but they fell so far from that praise, that the remembrance of them was clean put out. I saw the ungodly man (saith the prophet) exalted and lifted up like the Cedars of Libanus, and I Psal. 3●. passed by, and lo he was gone, I sought him, and his place was no where to be found. And Solomon saith: The name of the ungodly Proverb. 10. shall consume and waste away. Wicked men, which do feed and frank themselves, with mischief and malice, although for a time, they seem to prosper greatly, and to be highly esteemed among men, yet notwithstanding their flourishing estate doth not continue long. The day we see doth often come, that they which this day do praise, to morrow will either dispraise, or say nothing, but especially this we know, by daily experience, that they which through hypocrisy, without any virtue or just desert, have stolen their praise and commendations, by deceiving of men's hearts, they either lose the same in this life, before they die, or even presently after, when they are cast headlong into all manner of miseries. Christians therefore must not trust, to the false and deceitful glory of the world, because as Esaias saith: All flesh is grass, and all the glory of it, is as the flower of the field. Esay. 40. Eccles. 14. And Ecclesiasticus saith, All flesh doth whither away like grass. The prophet David being disposed, to speak of a wicked and ungodly man, that is mighty and famous in the world, he saith: When he dieth, he taketh not all, neither doth his glory or Psal. 49. pomp go with him. When he saith, he taketh not all, it is an Hebrew phrase, and is all one, as if he should say, he taketh nothing with him. And therefore saith the Lord by Esay, the glory of Moab: and the glory of the Cedar shall be taken away. And Esay. 16. Esay. 21. Oseas the prophet saith, that the glory of the wicked jews shall be turned into ignominy. It doth therefore behove all Christians, to seek the glory of God, and as the Apostle doth admonish us, to do all things to the glory and praise of him, that when we 1. Cor. 10. shall go hence, we may have eternal glory with God, through Christ jesus our Lord and saviour. For the glory of this world is very transitory and uncertain, it is buried with men's bodies when they be dead, and posterities do forget it, and blot it out of all remembrance. The counsel of Chrysostom is exceeding good: despising the glory of the world, saith he, thou shalt he more glorious, than they that seek it. CHristian men do profit more, for the good of their souls, 215 and towards eternal life, in the narrow and hot burning furnace, of adversity and troubles, than in the large and broad fields, of wealth and prosperity. For as gold, by fire is severed, and parted from dross: So singleness of heart, and true Christian simplicity, is best seen, and made most evident, in troubles and afflictions: in prosperity every man will seem godly, but afflictions do draw out of the heart, whatsoever is there, whether it be good or bad. This made David say, Prove Psal 26. me, O Lord, and try me, search my reins and my heart. It is not amiss to understand by the reins, the inward delights and pleasures, because the seat of lusts and desires is said to be in the reins: and by the heart, the secret cogitations, because it is the shop and receptacle of the thoughts. EVen as filthy matter or rottenness of a boil, blain, or push, 216 being hid within the flesh, doth greatly grieve, and vex sore, Weeping, sobbing, and sighing, do ease the mind. the body that is sick: But if it break and run out, the pain is mitigated: So sorrow being closed and shut up, in the heart of man, doth mightily torment him, but being thrust out, with tears and groans, the heart is somewhat eased, and the mind a little pacified. They therefore must needs be out of measure grieved, from whom all tears, sigh, & sobs are taken. Ezechiel Ezech. 24. the prophet, his wife, whom he loved most dearly, died, whose death no doubt was grievous and bitter unto him, but that he might not weep, nor bewail her death, with tears and mourning, did exceedingly augment and increase his sorrow. The The fountain of sorrow is in the heart. fountain of sorrow is in the heart of man, whose waters, if they flow not over through the eyes, they will overwhelm & drown the heart itself, and will not once suffer the thought to turn from languish and intolerable grief. For as a great and thick smoke, vapouring out of a foul 217 black fire, unless it have free passage, and some vent or way where through it may go out, will all to darken, bestinch, and make black the house: Even so, sorrow and grief proceeding out of the hot fire of calamities, being shut up in the house of man's heart, doth make it exceeding black, and doth corrupt it, with black and bitter choler, unless through the mouth or eyes, there be a breathing out of sighs, set from the bottom of the heart, and streams of tears trickling down the cheeks. Yet an effeminate and desperate wailing, either for the dead, or for any other cause, as of men without hope, is utterly to be misliked: and that Stoical opinion also, that a wise man should never be moved, neither with mercy, sorrow, nor anger, is to be avoided. For the motions and stirs of man's mind, must be tempered with reason, good counsel, wisdom, and discretion, and are not to be utterly pulled up by the roots. Ecclesiasticus thinketh it good, that a man moderately bewail the death of Eccles. 22. & 38. others. And when our Saviour Christ himself, beheld Marie Magdalene, and others also weeping with her, when her brother john 11. 35. Lazarus was dead, he wept, insomuch that the jews marveled, and said, behold how he loved him. AS a smoke, which at the first is great and thick, ascending 218 upward, is quickly scattered and out of sight: Even so, the glory of the proud men of this world, by little and little is obscured, and vanisheth clean away. The damned ones, which are tormented in hell with endless and everlasting pains, do know and acknowledge so much: For in the book of Wisdom, they are produced speaking these words: What good hath our Wisd. 5. 8. pride done us? And what profit hath the pomp of our riches brought us? All these things are gone away like a shadow, and as a post that hasteth by. Let us therefore, set our hearts and minds, and bend we our whole desires, to heavenly things: And let us make no account, of earthly, transitory, frail, and the deceitful things, of this old, withered, and ruinous world. For if we will deeply consider, and carefully think of that happiness, which is laid up in store in heaven, with God the father, through jesus Christ, for all them that do believe, live, and die in Christ, we will not give ourselves, to the speeches of rude, ignorant, and ungodly people, neither will we hunt or hawk after the vain reports, and idle praises and commendations of men, nor yet put any trust, in any thing that man can do: But we will aspire and draw near unto that God of ours, which is for ever, whom no process, nor continuance of time, wasteth nor consumeth: Of whom the prophet speaketh plainly: Thou O Lord shalt endure Psal. 102. vers. 26. 27. for ever, all other things shall wax old as doth a garment, and as a vesture shalt thou change them, and they shall be changed: But thou art the same, and thy years shall not fail. And the Lord himself saith to Moses: I am, that I am. And he said, Thus shalt thou say to the children of Israel, I am, hath sent me Exod, 3. 14. unto you. As if he should say: He that ever hath been, is, and ever shall be, whose eternity is not comprehended, within any limits or bounds, hath sent me unto you. If then worldy things do much move us, which are of no such strength, but that in process of time, they are weakened, and clean consumed, if (I say) that which is of no stability in this life, but is suddenly broken, and perisheth, or at the least, by little and little decayeth, & groweth out of remembrance, and is quite forgotten, is wont to stir us up, to take great pains, and to undergo almost intolerable toils, through manifold perils and dangers: Why then, not much rather, yea and a great deal more, are we not stirred up, and moved by him, that is for ever, to undergo, and to endure, the like, or (if need be) greater pains by many degrees, whose promise and manner it is, to give to all those, that in truth, and singleness of heart, do love him, immortal rewards, and to bestow and place them in everlasting bliss, in his own kingdom, with his own and only most dear son, even Christ Matth. 25. 34 jesus, our only sufficient, and alone Saviour and redeemer? God give us grace, and the assistance of his holy spirit, that we may withdraw our hearts, minds, and affections from all those vain and transitory things, which are subject to ruin, rottenness, and consumption, and that we may set them surely upon our God, follow him, and obey him, according to his own will, in his written word. Amen. AS the excellent and noble hawk, called a faulken, upon 219 the fist of the fouler, seeing a pray flying on high, doth by and by spread her wings, and offer to break the strings, wherewith she is holden, and to be gone after the pray; but if she be hooded, she neither seeth the prey, nor is any whit moved: Even so man, whose nature far excelleth, all other living creatures, thinking upon the things that are above, in heaven with God, and with the eyes of his mind, beholding eternal bliss, and endless felicity, he is inflamed and pricked with a great and wonderful desire, to attain, unto the same: but if he be hooded with ignorance, spiritual blindness, and a love of this world, he will never be touched with any heavenly motion, nor any whit moved with any right love to God, nor once turn, so much as one eye of his mind, towards heaven nor God. That most noble faulken, I mean the most famous and kingly prophet David, being rapt, and as it were ravished, with an unspeakable love, Psam. 42. v. 1. 2. and desire to heaven and God, did sing this song: Even as the Hart, desireth the water brooks, so doth my soul long after thee O God: My soul is a thirst for God, yea even for the living God: When shall I come to appear before the presence of God? And the holy apostle, being very desirous to fly out of the bands of the body, and to shake them off, said thus: Christ is to me life, Philip. 1. 21. and death is to me advantage. And immediately after he saith, that he hath a great desire to departed, and to be with Christ. And such aught the desire, of all good Christians to be. God grant it may be such. Amen. AS they which have great need of water, do make haste, to 220 come to the fountain or well, where water is to be had, but having drawn the water, and filled their vessels, do departed, and turn their backs to the fountain, which hath supplied their want, & satisfied their desires: So very many, when they be compassed round, with perils and dangers, and are beset on every side with afflictions, and troubles, than they fly apace, to the fountain of grace & mercy, but when they have obtained the water of comfort, than they do despise, that flowing spring of living water, which complaineth of their unkindness, by the prophet jeremy, saying: They have forsaken me, the fountain of jerem. 2. 13. the water of life. There be to too many, of all sorts and degrees in the world, which, when they are in the straights, of calamities and misery, will with all possible speed, fly and run unto God, and will power out before him, many devout and fervent prayers, upon their bare knees, with tears trickling, and streaming down their cheeks, and will use the name of Christ, in hope for his sake, to be the sooner relieved, because (as the holy Ghost saith) He is the propitiation and atonement for our sins, by faith Rom. 3. 25. 1. joh. 2. 2. in his blood, and they will implore and beg the mercy and help of God, with most lamentable shrieks, and grievous groans: but so soon as they perceive, that God is a God, of pity, compassion, and mercy, and do find and feel themselves to be lightened, and eased of their griefs, they by and by forsake God, turn their backs upon him, shake off all obedience, and return to their old vomits, and practise their former foul sins, with greater greediness them before. And when they should be most mindful of gods benefits bestowed upon them, then do they utterly forget him. But it is the part, and duty of every good christian, if he once dedicate and betake himself to the service of God, to proceed, and to go forward, from virtue to virtue, and from grace to grace, and not to turn, the Lords precepts and commandments, behind him, when indeed he ought, to be most thankful, for his loving kindness, and favour, which he hath found and received. So much doth the Lord signify by the prophet Ezechiell, where it Ezech. 46. 9 is commanded, that they should not go out of the temple, by the same gate, that they went in, because they should not uncomely, turn the holy things that were there behind them, and so the sooner forget them, or deal unreverently with them. And that also in Genesis doth teach us no less, where they that went out of Gen. 19 22. Sodom, were charged that they should make haste and go forward, without looking back, and there is an heavy judgement of god's vengeance, showed upon her that looked back. And Christ Luc▪ 9▪ 61. affirmeth, That he is not meet for his kingdom, that putting his hand to the plough, looketh back. It behoveth all true and unfeigned christians, to keep a perpetual constancy, in a right course, of living virtuously, holily, and godly, and as the holy prophet saith, to go from strength to strength, until every one Psal. 84. 7. of them, appear unto the God of Gods, in Zion. IT hath been usual of old, that men would inquire, and ask 221 of God, by his prophets, concerning those things whereof they doubted. Saul seeking his asses, did go to a séear, to wit, to a 1. Sam. 9 prophet, for so called they the prophet then. The son of jeroboam 1. Reg. 14. Ibid. cap. 7. being sick, his wife is sent to Ahiam the prophet. David being a prophet himself, did ask Nathan another prophet of God, whether he should build a temple unto the Lord, or not. When the Gabaonites did speak fraudulently to the children Iosu●. ●. of Israel, the scripture saith that they were deceived, and that they did not ask at the mouth of the Lord, meaning the Lords prophet, by whom he used to speak unto the people. This (I say) was very usual and common in that time, wherein the prophets lived. Howbeit, all did not come with one mind: for it is to be seen, in the prophet Ezechiel, that certain of the elders of Israel, Ezech. 20. came unto him, to inquire of many things, whereof they doubted, but because they came not, with a good, but a bad mind, the Lord would vouchsafe them no answer. For they came not, as men drawn with the glory of God, but stirred with malice, and their own iniquity. They were contented to have some knowledge of the Lords will, but they had no purpose, to frame their lives after the same. The number of such at this day is infinite, for who sees not, how many are very deeply seen, in the understanding of God's word, and the knowledge of his will, which never stretch out one hand, nor set one foot before another, to practise or to do the same? They know, and will also acknowledge and confess, that they ought to keep their hearts, their minds, their thoughts, their hands, their hearing, their seeing, and all their inward and outward parts, without the foul and filthy spots of the world, and to be careful to walk in innocency, Psal. 24. holiness and righteousness before the Lord, upon pain to be barred, and shut out of his kingdom for ever: and yet they Psal. 15. will, even against that they know, feed fat, and as brawn frank themselves, with all manner of sin and iniquity. So that, even as the sun, at some time of the year, in some place, doth afford his shine and light unto the people, and yet doth little or nothing warm them: So, the knowledge and understanding, of the word, and will of God, doth not by and by, work an hungering and thirsting, to lead a virtuous and godly life, in all those whom it hath instructed, and most perfectly taught, what they should do, and how they ought to live. They receive knowledge and understanding from it, but they refuse the grace, and deny the power of it. But, even as he is not rightly called a rich man, which understandeth and knoweth great riches, and can tell how, and by what means, a man may be exceeding rich, but he that hath riches of his own, and doth possess them: So, he is not a good, and right Christian man, that can according to knowledge, dispute and reason of virtue, and godliness, and can describe and define the same: but he that is endued with vert●●● and possessed with true godliness, and doth most willingly practise the same, in the whole course of his life, both with his friends, and with his foes, that man, and such a woman, is rightly called, and Matth. 5. is indeed, a true Christian, in whom the Lord hath great delight. The lord vouchsafe to make many such. Otherwise knowledge (when it is bare and naked, without the love of God, and man) doth puff men up with insolency and pride, so that the 1. Cor. 8. more they know, the worse they are, and must be beaten with the more stripes, because they know the will of God, and do it not. We all are hailed, and drawn after, an earnest desire of knowledge and understanding, but we must do our greatest and best endeavour, that our knowledge may be coupled with virtue and true godliness: for he that knoweth what he himself ought to do, and will point and teach others, what best becometh them to do, and will show them their faults, that they may shun them, and yet will not bend and ply himself, to do those good things, whereunto his knowledge doth direct and point him, he is like unto a clear and bright looking glass, which showeth plainly to others, their blemishes and foul spots, but seeth not itself. For as the looking glass, doth show very plainly, to them that behold it, the likeness of such men or women, as are before it, that they may dress and trim themselves, and yet doth not see itself: So that master or teacher, which very copiously, and eloquently, doth teach others, virtue and all good things, and yet himself given to sin and wickedness, he doth in deed teach others, but he teacheth not himself. Against such masters and teachers, the holy Apostle inveigheth very sharply, saying: Thou which teachest Rom. 2. another, teachest not thyself: thou sayest a man should not steal, and yet thou stealest: thou sayest that a man should not commit adultery, and yet thou committest adultery, etc. An heathen man, by the light of nature, and reason, could say, that not Marcus Tullius in Verrem. only an accuser, but such a reprover also, is not tolerable, in whom is well known, and found, the same fault, which he sharply checketh and reproveth in another. And the same man in an Idem in Sallust. other place doth say: that he which is prepared, to speak against another man, must be without all fault himself. And another man also, no less a heathen than he, compareth those men, which will speak good things, and will not do them, to a sweet instrument; which will sound very sweetly, and make a pleasant noise, wherewith it will greatly delight others, and yet it neither heareth, nor understandeth itself. True it is, that good speeches in men, are in danger to be lost, and to do little or no good, when they be not helped, and in some measure furthered, with the good life, and honest manners, of those that speak them: when knowledge hath virtue joined with it, then hath it wonderful effects, and indeed, that is the knowledge that all Christians ought to seek for, and to desire. For, to desire to have knowledge, only that thou mayest know, is nothing else, but curiosity: and to desire to know, that thou mayest be known, to know much, is mere vanity: and to desire to know, that thereby thou mayest attain to worldly wealth, promotion, and dignify, what is it else, but filthy lucre? but to desire knowledge, that thereby thou mayest be touched, & mightily inflamed, with an unfeigned love of God, and thy neighbour, and that thou mayest move, and stir up others to the same, is an excellent virtue. THe body of man, that it may not rebel against the spirit, 222 must be restrained, and kept short of many things, that it will crave, otherwise it will be very unruly, if with measure keeping and abstinence, it be not tamed and kept under: therefore as the Apostle saith, it must be crucified, with the lusts Galat. 5. and concupiscences of the same. For even as, from a fierce and fiery horse, which will in no wise be ruled, nor obey his rider, men are wont to withdraw, such strong feed, and fine provender, as will make him over hot, and to too fierce, and in steed thereof, to give him chaff and bare straw: Even so from the body of man, when it is an enemy to the spirit, and by reason of too much dainty fare, and variety of delicate cheer, groweth to be wanton, and rebellious against reason, must plenty of fine feed and nourishing meats be taken, and harder and leaner cheer, must be very sparingly ministered unto it, that when by such means, it is subdued and chastened, it may willingly yield obedience unto the soul and spirit. The holy Apostle of Christ, himself did so: I do chasten my body (saith he) and keep it under, lest whiles 1. Cor. 9 I preach to others, I myself should be a castaway. And indeed when the body of man is tamed, and kept in subjection, then doth the spirit, stir up itself more freely, to the obedience of God, and seeketh after the divine and holy mysteries of his word, with greater zeal and fervency. For, as the same Apostle saith: Although 2. Cor. 4. our outward man be corrupted, yet that which is within, is renewed day by day. For as enemies in a siege, will yield themselves to their adversaries, when for want of food, they are like to be famished: so the flesh and sensuality of man, being bitter enemies unto the soul, if pampering, and dainty, and full feeding be taken away, will submit themselves, and will stoop unto the soul and spirit. When the disciples of Christ demanded of him, why they could not cast out a certain evil and wicked spirit, he answered them, that that kind of spirit, was not to be cast out, but only by prayer and fasting: Meaning that the Lord, Marc. 9 had reserved unto himself, the casting out of that spirit, who must besought unto, by faithful, fervent, and most earnest prayer, and because he would have the whole man, in that holy exercise of prayer, to serve him, and because the body should be no impediment or hindrance, unto the power and force of prayer, but in all humility, should most willingly join with the soul and spirit, in that service of God, and so jointly together, should cry mightily unto the Lord, to obtain their suit, Christ would have the body tamed and humbled with fasting. And in the mouth of his holy prophet joel, he willeth the people, to turn unto him, in fasting, weeping, and mourning, and that with their joel. 1. whole hearts, without all hypocrisy. And therefore Christ saith: When ye fast, be not sad as hypocrites are, etc. But the king of Matth. 6. Ninive did easily see and perceive, that neither fasting, praying, jonas. 2. nor any other exercise, would prevail with God, unless men would forsake their sins, and give over their iniquities: And therefore he straightly charged, that every man should turn, from the evil they had used. And so the Lord grant we may do, and then our other exercises, of praying and fasting, and such like, will be acceptable to God, otherwise they be frivolous, vain and hypocritical. PLinie in his eighteth book, doth report, that Bucephalus, 223 the horse of Alexander the great, when he had not on the brave and princely furniture, which was provided for Alexander himself, he would suffer any other man, as well as Alexander, to ride him: but being furnished and made ready with the king's furniture, he would suffer no man, but Alexander himself, to take his back: So very many men, all the while they are poor, obscure, and in base estate, they will endure every man, and will feign a good will, and great diligence towards all men, and to every one, they will show a singular mildness, and kind courtesy, being to see to, most mild and courteous Cato's, but inwardly very tyrannical and cruel Nero's. They cover and keep close, within the secret folds, and privy corners of their manifold dissimulations, wrath, hatred, malice, envy, and all impiety: but once being enriched, full of worldly wealth, and advanced to honour and dignity in the world, and lifted up into the place, and set in the seat of authority, than they despise and scorn all men, save only those, to whom by the law of sovereignty, they are bound to be subject, and to obey. Then they unhood themselves, and do bewray their secret will, and do discover their cankered and manifold nature, which lay hid so close, in the wrinkles of their hypocrisy, and deceit, that it could not be seen: then do they most openly show, their pride, and cruelty, which they had long covered with a goodly mantle and fair cloak of humility and lowliness. It is the Lords manner and use, to cast down and to bring low, all such proud, vain, forgetful, and unthankful persons: & to advance, and to exalt all those, which in true humility, and lowliness of heart and mind, in piety, patience, and in the practising of all virtues, do serve, honour, love, and obey him. The Lord neither regardeth the riches of the ungodly, nor the poor and beggarly estate, of his faithful children, and chosen servants. Of the wicked, David saith: Thou hast cast Psal. 73. them down, Lord, etc. and of his own he saith: The just man shall flourish like a palm tree, and as a Cedar of Libanus shall he be multiplied. And again: The righteous shall be in an everlasting Psal. 112. remembrance. Men that were godly learned, in old time, when they perceived, that man forgetting his original, and the foul matter of his beginning, would wax insolent, and grow proud: they would express and signify him, by a crocodile and an egg. For the crocodile is a creature of an incredible bigness, and yet hath his beginning of a very small and little egg, and is known only to Egypt, and to those countries, which are watered with the river Nilus, and in this thing is very admirable, that no living creature, that hath so small a beginning, doth grow to such an exceeding bigness. And yet in this one thing, man is more admirable, that being moulded out of the earth and dust, he will make his heart a nest for pride and all abomination, to build and to dwell in. THe comminations of the Lord, by the prophet Ezechiel, 224 are not only against Pharaoh the king of Egypt, but do Ezech. 29. reach also, to all them, which do imitate him, and stick to him, in his tyranny, and cruel practices, whom the prophet termeth by the name of fishes. For even as, when some great and huge fish, is drawn out of a river in a net, many small ones, which are about him, are taken and drawn out with him: Right so, it is the Lords manner, not only to tangle and to trap, within the infringible net, of his indignation & heavy judgements, the first authors, and chief brewers, and brochers of idolatry, treason, treachery, or any other kind of evil whatsoever: But all those also will he censure, with the same weight and measure of punishment, which have any pleasure in those forbidden evils, and are so far, from being offended, and grieved at the same, that they wish in their hearts, good success, and continuance unto them. I will (saith the Lord) even glue & fasten unto thy scales, the fishes of thy floods or rivers, and I will draw thee out of the midst of thy rivers, and all thy fishes shall stick unto thee, etc. Meaning, that Ibidem. he would destroy not only himself, but all his followers also, together with all those, that by any means did favour or further, and did give or lend unto him, their company, counsel, goods, strength, voices, or so much as one hearty wish or desire, to set forward his malice and cruelty, against the Lord and his servants. And so indeed it came to pass. Therefore it behoveth all men, to have a good and sure ground, for every thing that they do, and that neither company draw them, nor authority constrain them, nor fear to lose goods, liberty, nor life, drive and compel them, to do that thing, which is directly against the word, and will of God, and is by him absolutely forbidden. And this is well worth the marking, that the prophet doth call men fishes, which are tossed and tumbled, in the troublesome waters, and waves of the world. For what else is this world, but a sea, continually disquieted with fierce floods, of infinite temptations, & tossed with storms of innumerable troubles, and shaken with winds of all manner of vanities? Is there any Euripus, Syrteses, or Charybdis, that hath so many, and so monstrous floods, and dangerous waves, and that hath so sundry, and stormy motions, as this world hath? What vast gulf, what straight and narrow sea, is shaken with such whirlwinds, and troubled with such blustering blasts, such raging storms, and cruel tempests, & with such thick, black, and uncomfortable clouds, as this world is? There be in the sea of this world, two chief and principal fishers, the one is Christ, our most sweet and only saviour: the other is the devil, our most cruel, and deadly enemy. Christ doth fish for men, that he may give them life, and save them for ever: but the devil doth fish for men, that he may bind them in the chains of death, and destroy them for ever. The waters of the sea of this world, are worldly riches, dignities, promotions, fleshly lusts, and filthy pleasures, & they are like bitter and salted water, which will never quench a man's thirst, but the more he drinketh, the thirstier he is. But the water of Christ, doth indeed quench the thirst, of him that drinketh it, and doth lay the heat, of the lusts, and lawless desires of the flesh. For he himself doth say: That if a man drink of the water of this world, he shall thirst again: But if he drink of the water (saith he) that I will give him, he shall not joh. 4. Luc. 16. thirst for ever. The rich man mentioned in the Gospel, had his belly full of the water of this world, but now he is tortured in the heat, and tormented in the flames of hell, & shall be a thirst there for ever: But poor Lazarus that sought for the water of Christ, & did drink of it, is now in heaven, in the bosom of everlasting blessedness, and shall never be a thirst any more. Christ doth fish for men, that he may draw them out of the bitter waters of this dangerous sea, and that he may give unto them, the water of grace. But Christ doth fish with an angling rod, and an hook, and he taketh few. But the devil, that wicked and crafty fisher, with his great, large, long, and broad nets, taketh and draweth up great multitudes, and infinite numbers of fishes, which voluntarily give themselves unto him, and do suffer him most easily to take them. Christ doth fish, that he may bring grace, and give unto them, whom he taketh, eternal life, and the fishes fly from him, they will not come near him: And the devil doth fish, that he may kill and destroy, and bring men into endless, easeless, and remediless, condemnations and torments, and the fishes run and fly to him. Christ as he walked by the sea of Galilee, Matth 4. with his angle took sour, Simon and Andrew, james and john: but the devil walking by the sea of this world, may in as little space and short time, take four thousand. The devil fisheth with a hook, and doth catch many more, than Christ doth take, the reason is, because his bait is sweeter, and more pleasant to man's appetite, and doth better agree with the depraved will and graceless disposition of man, than that bait which Christ useth, doth. The devils bait, is voluptuousness, the foul pleasures, The devils bait. and rotten delights of the flesh, worldly wealth at will, the vain glory of the world, innumerable riches of all sorts, power, authority, vanity, an insatiable desire to bear rule, and a thousand such others. The silly poor fishes being deceived with these baits, do never feel the hook, until it stick so fast in their jaws, that there is no scaping, but the devil maketh a full account of them, as of his own. The Lord give us grace, and so open the eyes of our understanding, that we may see, and eschew all his baits, and never be taken with any hook of his. But our sweet Saviour Christ, that heavenly fisher, which seeketh to save our souls, and to bring them to everlasting happiness, and celestial immortality, he fisheth with a sharp and bitter bait, very Christ's bait unpleasant to the corrupted nature, and appetite of a natural man, to wit: with much fasting, praying often, with watchings, honest labours in a man's calling, contempt of the world, spiritual poverty, bitter tears, deep sighs, and grievous groans, for sins committed against the Lord, with humility and lowliness of heart, with kindness, peace, patience, righteousness, and such other things, all which, although to those, which are inflamed with a right and true love of God, they are pleasant and welcome, yet not the less, to the will and desire of a mere natural man, that is a friend of flesh and blood, they are hard, & do seem very bitter to his corrupted taste. God grant that we may so swallow up all these, and other such like baits, that we may be surely taken with the Lords hook, and drawn to everlasting life, through jesus Christ our Lord, Amen. SAthan is a subtle fisher, and useth great cunning in the casting 225 of his net, and searcheth out, that vein of water, wherein every one is delighted, and do take their pleasures: for he doth not set upon all men, after one & the same manner. He tempteth one with riches, and another with the flickerings, and pleasures of the world: he draweth one on with pride, another with malice and envy: he winneth some through too much spending, and many thousands through too much sparing, even as he perceiveth, the inclination of every man to be. The mouth of his net, is very broad, and the going in is very wide, and open, but the coming out is very hard, strait, and narrow, and found of none▪ or very few. For even as a fisher, when he taketh some great fish, doth not by and by violently strike, and twitch her, but letteth his fishing line go at all the length, until the fish do swallow down the hook, and so work her own destruction, lest if at the first, he should twitch her too hard, the fishing line or thread should break, and his bait and hook lost, the fish should escape: Even so the devil, when he hath gotten a poor sinner, fast upon his hook, and hath entangled and fettered him, in the chains of some dangerous and deadly sin, and hath bewitched him, with the sorceries of the flesh, and the world, he doth not suddenly oppress and exasperate him, lest if at the first dash, he play the devil openly, and roughly, like a devil as he is, the sinner should break his bands, and escape his snares: But he doth cherish him, and maketh much of him, and doth suffer him now and then, both to speak and to do some things that savour of virtue, that by little and little, he being made fast and dead sure, upon the hook of sin and wickedness, he may by degrees work his own woe and utter destruction. So that the devil doth stretch out his angling rod, thread and all, not that he may let the sinner escape, but that he may make him the surer, and hold him the faster. Thus suffered he Herode, to pretend in words the worshipping of Christ, when he intended in his heart to kill him: And Pilate to confess Christ's innocency, and yet against his own conscience, to give sentence of death against him: And judas to kiss Christ, as though he loved him, and even then to betray him: These and many more like them, notwithstanding their painted and golden shows, were fast enough, upon the devils hook, and so are all hypocrites and dissemblers. THere is a sea, called the dead sea, which is a lake in judea, 226 called Asphaltites, whereof Aristotle, Pliny, justine, and divers others do make mention. There is neither fish, nor any living creature found in it, whereupon it hath the name dead. Further, in it nothing is covered, neither doth any thing that is in it, sink to the bottom thereof, but all things do swim, and are in sight, and do continue in the top of the water. For which cause, they are compared unto it, that will keep no counsel, nor secrets whatsoever, but will reveal, and bewray all things that they know whether they be good or bad. It is a mighty great lake, and is never troubled, with any waves, storms, or tempests, but is ever quiet: And therefore, they are compared with it, that lead their lives in tranquillity, peace and quietness, and are never pressed, nor broken with any calamities, nor tossed and troubled, with any sorrows or miseries in the world, but are ever at heart's ease, and live as they list. The water of this dead sea, is reported to be exceeding bitter, for the sweet river jordan running into it, (as some do write) it doth utterly lose the sweetness thereof, and is made very bitter also. Even as Hypanis a river of Scythia, which hath a marvelous sweetens, until a little bitter spring, which Herodotus calleth Exampeus, be mingled with it, and then it is corrupted with a wonderful They are very dangerous men, which can keep no counsel, no● secrets. bitterness: Even so, those men, which are like torn vessels, that will hold no water, and so full of chinks, that they neither can, nor will keep any secrets, or counsel, are very bitter and intolerable men, and do much harm in every place where they come, neither can any counsel or secret be committed unto such, without great danger to the common wealth wherein they dwell, and especially to all those that repose any trust in them. Such men seem they never so wise, learned, and full of counsel, are not to come near godly princes, neither to be made acquainted, with matters of state, and the affairs of common wealths, lest they do great hurt, both with giving counsel themselves, and also by discovering such weighty secrets, as shall in trust be committed unto them. These are those ungodly ones, whose counsel, job. 22. good job saith, shall not come near him. These be they, in whose counsel, (the kingly prophet saith,) the man is blessed, Psalm. 1. that never walketh. The beginning of our actions is counsel, and therefore great endeavour is to be used, that evil counsellors be eschewed, and in any wise not leaned unto. Adam following the wicked counsel of He●a his wife, and He●a the counsel of the deceitful serpent, besides that woe they wrought unto themselves, they brought great misery, upon all their posterity. The devil is the first author of wicked counsel, and never ceaseth to devise, which way he may best & soonest work our woe: And that he cannot do by himself, he laboureth to do it by wicked counsellors, his trusty servants, and dead sure ministers. Whose acquaintance & familiarity is to be avoided, and the company and counsel, of godly wise men, is to be embraced, and used. Who so Proverb. 13. keepeth company with wise men (saith Solomon) shall become wise: But he that is a friend of fools, shall be made like unto Eccles. 13. them. And Ecclesiasticus saith, that he that toucheth pitch shall be defiled with pitch. And the apostle saith, That a little leaven, 1. Cor. 5. soureth the whole lump of dough. Even as the Chameleon, is sometimes black, and sometimes green, sometimes pale, and sometimes blue, (for he ever taketh his colour, of the thing, which he seeth to be next unto him, and doth show and represent, the colour of what thing soever is set before him: So men of all degrees, are wont very much to imitate, the nature, disposition, and manners of those, whose counsel they follow, and whose familiarity they use. David that famous prophet of God, understanding so much, doth say in a Psalm, where he describeth the Psalm. 100LS. parts, and office, of an excellent and very good king▪ and setteth down a very plain pattern, & a most lively picture of his virtue, that such a man, as walketh in an undefiled way, to wit, (whose life is unreprovable) shall serve him, and be to him a courtier, and a counsellor, and voweth that no man of pride, no vain person, nor speaker of evil things, shall dwell in his house, nor keep within his court. As if he should say, I will diligently inquire and search, who they be, which in any land, country, and kingdom, are faithful and do love righteousness, and by their counsel with I be instructed, and the familiarity of them, will I use: but all ungodly, proud, blasphemous, lying, deceitful, and wicked persons, of all sorts, will I utterly expulse out of my house, and drive and thrust them out of my court, and will suffer them, to find no rest within my kingdom. God grant that all good, godly Christian princes, may follow the steps, and example of king David, in this, and all other his princely virtues, and holy exercises. Amen. IT is the part and duty, of every good Christian, that whatsoever 227 he doth in word or deed, he do all in the name of the Coloss. 3. 17. Lord jesus: that is, to the glory of God: and in an affiance, and confidence that he hath, in the name of God, that he will protect, defend, bless, prosper and preserve him, in doing of the same, and so to give up, his heart, mind, will, work and all, unto God, before he do attempt the doing, and performance of the same. There be very many, that do some dédes, which to see to, are very Hypocrites. good works, but not the less, they keep their hearts, minds and wills, divided and separated far from God. Those things, to wit, their hearts, minds, wills and purposes, they steal from the Lord, and do bestow them upon the world, they regard not God, they seek only to please men: in the action of virtue, they have no respect unto virtue itself, but only, and barely, to the show and shape, or likeness of virtue. Such men are like unto painters, which have a greater regard, to the colours and shadows, of images and pictures, than unto the substance of the same, and contemning the inward parts, they bestow all the wit, skill, and cunning they have, in expressing and painting out, a bare shadow, and outside of the thing, and the more they deceive the eyes, of them that behold it, the more excellent men are they judged. But the Lord requireth at our hands, first fruits, that is, our hearts, minds, wills, desires, and all that is in us, and that we should even offer up, and consecrate unto him ourselves, even Rom. 12. our bodies, a quick, a●●●iuing sacrifice, holy, and pleasing God, which is our reasonable service of God. And when the Apostle willeth us, or rather beseecheth us, that we give our bodies, a lively sacrifice, holy, and acceptable to God, and calleth the same our reasonable service of God: he meaneth, that the offering of dead calves, and unreasonable beasts, as in times past, the jews offered unto him, will not please God now, neither that the Lord will accept, and take in good part, any service or sacrifice, that we shall bring, and lay before him, either in words or works, so long as we love sin, and harbour iniquity, in our hearts, minds, and members. The Lord will receive no sacrifice, nor service, of those that be strangers unto him, but only of those which are graffed in Christ jesus, and are now become in him new creatures, 1. Cor. 5. in whom there is a newness, a righteousness, and holiness of life, & in whom all old, foul, filthy, and ungodly conversation is past. And therefore the Apostle saith, to the Ephesians: Be ye renewed in the spirit of your mind, and put ye on the new man: Ephesi. 4. Coloss. 3. and to the Colossians, he giveth counsel, that they destroy the old man, with all his trash, and put on the new man: and most lovingly he beseecheth the Romans, saying: Let us walk in Roman. 6. newness of life. But because this newness, cannot be wrought in us, without the grace, and holy spirit of God, David the prophet, Psalm. 51. doth mightily cry unto the Lord, and saith: O God, create a new heart within me, and renew a right spirit within my bowels, or inward parts. The Lord requireth of us, a lamb, that is, innocency, humility and meekness: and he would have us to offer unto him, a young pigeon, or a turtle dove, that is, true contrition, and purity of heart, and mind: for those sweet birds, do use mourning in steed of singing, and are pretty, and fine patterns of purity, and innocency. The Lord will not take, receive, nor accept, barking cur dogs, that is, railing, raging, cursing, lying, slandering, blaspheming, or any such ungodly persons, neither their offerings, sacrifices, nor prayers, when they come, and bring, and lay them before him, no more than he did the sacrifice of Caine. The roaring and cruel lion, the ravening wolf, the foul and dirty swine, the blind mole, or want: that is, the tyrannical, and merciless man, the oppressor, pillar, and poller of his brethren, the man that is mere natural, and carnal, the man that is blind, and ignorant, in spiritual and heavenly things, they are neither sacrifices, nor sacrificers, that God will, or is wont, to take any pleasure in: as he doth abhor the vices, so for the vices sake, he doth detest the vessels, until such time, as they be purged and cleansed, of such foul and filthy matter. If there were no other, but only Solomon, to tell us, that the Lord requireth, and calleth for our hearts, it is great reason, that we should believe the Lord at one word, and at one message, when so lovingly, and fatherly he saith: My son give me thy heart. Proverb. 23. The Lord help us, and grant, that we may give him our hearts, and whatsoever else, of the inward and outward man. Amen. HEliotropium, the herb of the sun, so called, because it 228 windeth itself about with the sun, in the morning very Herba solaris. early, it beholdeth the rising thereof, and all the day, it even followeth the course of the sun, ever turning the leaves towards the same, but the root it never changeth, stirreth, nor moveth, it hath that still, fast fixed within the earth: So very many, will seem to follow the sun of righteousness, Christ jesus, but it is only in leaves, and outward shows, for their roots, that is, their hearts, are far, and fast within the earth, where indeed their treasure is, according to that which Christ himself doth say: Where thy treasure is, there is thy heart also. Matth. 6. Such men will lift up their hands, eyes, and voices, towards heaven and God, and with such goodly green leaves, will make a fair flourish, and a beautfull show, but their hearts and affections, are surely set, upon earthly, vain, vile, and transitory Esa. 29. Matth. 15. things, and are as far from God, as heaven and earth, are distant one from the other. They show unto the Lord, only bare and fruitless leaves: flesh and blood, the world and devil, have their hearts, those go downward, and take root below. Such men are like unto trees, which in the sweet and pleasant spring time, will be well stored, and full of goodly blossoms, and will make a frank offer, and a large promise, of much fruit, but when the fruit is looked for, and should be gathered, there is none to be had, they were but bare leaves, and idle blossoms. Such trees did Christ himself meet with, when he was here below, upon the earth Matth. 21. Marc. 11. in his body, and at this day, the whole world, even every city and town, is very full of such trees, yea it is hard to find one house, wherein there groweth not such a tree. Well, the Lord did curse them then, and be we sure, he will not bless them now, he that then did cause them to be cut down, and cast into the Matth. 25. fire, will in like manner, cast into the fire and torments of hell, all those, that seek him with their lips, and are far from him with their hearts. ungodly men which are delighted in forbidden things, they come not near, the ways of the Lord, whatsoever show of holiness they make with men, they sit down, and rest themselves, Psalm. ●. in the seat of wickedness: for, they have only their lips, gilded with holiness, there is not one dram of godliness in their hearts. The prophet doth testify so much, when he saith, that they which work wickedness, walk not in the Lords ways: their hearts are Psalm. 119. so far from seeking after God, or any good thing, that indeed, they seek after evil things, as Solomon in his Proverbs affirmeth. Proverbs. 27. Yet nevertheless, there be some, though the number of them be not great, that even as great and mighty vapours, with the force and power of the sun, are taken and lifted up from the earth, and do seek after the sun, by whose strength and virtue they are carried up on high, and growing into clouds, do even follow the sun: So (I say) there is a remnant, and a little flock of Christ's, that in a true, unfeigned, and sincere love of God, are lifted up, from the love of this world, and from all earthly, and fleshly affections, so far as is possible, for man in this life to be, and do seek the Lord, and his kingdom, in the singleness of their hearts, and thinking the time, of their abode here, in this vale of all miseries, to too long, they daily sigh and groan, for a dissolution, and the coming of Christ, to judge the quick and the dead: But this number is very small, and we may admire them, even as the prophet Esay did, and say: Who are these, that fly like Esai. 60. scattered clouds? The Lord, if it be his holy and blessed will, turn the hearts of all hypocrites, and carnal worshippers of God, to serve him in verity, and in truth, and vouch he safe, to increase the number, of his single hearted servants. Amen. EVen as the blood, in the body of a man, being corrupted 229 with a poisoned arrow, doth by and by fly to the heart, even seeking, and hoping as it were, to find some remedy, and help there, and yet doth even so soon as it toucheth the heart, find death, where it sought for life: So men, when they are sore pressed with calamities, do make the world their first refuge, and whiles they seek for secure, and comfort of the world, they find no better thing, than death, where they thought, to have found life. Experience doth teach them, that they sought for life, in the house of death, and for a medicine there, where no good thing is to be had. But it behoveth us, that do profess christianity, and do fight under that banner, when we labour, and are laden heavily, with tribulations and afflictions, forthwith to repair unto God, and with all speed, and possible haste, to run unto Christ, who even from the altar of the cross, where he offered himself, for us, that by his death, he might deliver us, from everlasting Matth. 1●. death, calleth us unto him. Our saviour Christ is said, to make a feast, and to eat, at the conversion of a sinner, when he forsaketh his wickedness, and turneth unto the Lord, with a contrite and sorrowful heart, for his sins and offences, committed against the word, and will of God: for so the Evangelist saith: Bring Luc. 15. hither the fat calf, kill it, and let us eat. So that, we can no way, make the Lord a banquet, that will please, and delight him, but by forsaking the world, our sins, and ourselves, and in appealing to the throne of his grace, and mercy's seat. We hear his voice every day, what mean we, that we obey it not? Why continue we in sin, which consumeth, and rotteth our souls and bodies, as rustiness doth iron? Why go we not home, to our heavenly father? We know his goodness, we have great experience of his clemency, love and mercy, and yet still we linger. Our patrimony is gone, we have most lewdly spent, wasted, and consumed all, so that we are no more worthy to enter into the kingdom of God, than are the very foul, and dirty swine, and yet nothing will drive us to him. It is even as himself saith: No man can come unto me, unless my father draw him: the Lord than draw us unto himself. What a madness is it, to seek for help, relief, and comfort of the world, which seeketh us, only that it may deceive, and destroy us? The Lord calleth us, to give us comfort, and unspeakable joy, and we turn our backs to him, the world doth but hold up a finger, and beckon us to it, with a purpose to have our company to hell and damnation, and we run, and whine after it, like a thirsty infant, after the dug of his mother, or nurse. And thus we pass on, seeking for life in the house of death, and for joy in the vale of misery, where none is to be found. The Lord open the eyes of our understanding, and make us to know, and to see, that our help, health, comfort, and life, in this world, and in the world to come, standeth only in him, that made both heaven and earth. Amen. Idleness, as it breedeth poverty and beggary, in very many, 230 which might live well, and in good sort, with diligent, and faithful labour: So is it very dangerous, in those that be rich, and feel no smart, nor want in this life, for whiles they give themselves to foul idleness, voluptuousness doth overcome reason, and they are snared, and taken in the deadly traps, of the deceitful flickerings of the world, and are poisoned with carnal pleasures, and fleshly delights, which do bear them fair in hand, for a little while, but at the length do deceive them, and leave them in shame and confusion. For even as the earth, when it is not tilled, nor trimmed, doth breed and bring forth briars, brambles, and all noisome, and unprofitable things: so idleness in man, doth breed and brood in him, ungodly thoughts, and wicked cogitations of all sorts, and doth allure, hale, draw, and even drag him, to do those things, which are so odious in the sight of God, that he must either most earnestly repent that he hath done them, or else, he must die eternally for doing of them. Idleness therefore doth not become Christians, for so doth our God, and maker teach us, when he saith to Adam, in the labour of thy Genes. 3. job. 15. 2. Thessal. 3. 2. Samuel. 11. hands, shalt thou eat, all the days of thy life. And just job saith, that man is borne to labour. And the Apostle saith: If any man will not labour, let him not eat. When David continued at home in idleness, than did adultery and murder creep into his heart, and ceased not, until it broke out into effects, and most dangerous actions. Christ did show a great hatred to idleness, when he said? Why stand ye here all the day idle? Matth. 20. Sometimes it falleth out, that a hen sitteth upon duck's eggs, 231 and with her diligent sitting, & the heat of her body, she doth hatch, and bring them forth: and when they be able to follow her, she clucks them, & after her manner, as though they were her natural chickens, she doth call them about her: but they being not of her, but the duck's kind, though by her they have been hatched, and of her have received life, and though she hath a continual care to bring them up, and to defend them from such enemies as seek to devour them, yet nevertheless, they will follow and seek after that, whereunto by nature, they are inclined and given: When she is scraping and scratching the earth, to find them food, they will be in the water, mire, or foul puddle, after their kind: she may clucke, and walk alone, they will not keep her company, unless perhaps in some danger, when the kite is ready to catch them, for some succour they will ●lie to her: howbeit at the length, when she perceiveth them, to be unnatural and unkind to her, she doth forsake them, and give them over. Even so, our sweet Saviour Christ jesus, having taken great pains for us, and having humbled himself, even in the lowest degree, of all humility that can be named, as in coming down, out of his father's bosom, being most perfect, most holy, and omnipotent God, being every way equal, and in nothing inferior to his father, to take our weak, frail, and feeble nature upon him, and (sin excepted) to have a perfect feeling of all our infirmities, as wearisomeness of body, hunger and thirst, and such others, and besides the enduring of these, many years together, having suffered a most cruel death, and even at his death upon the cross, having tasted and taken a full cup, of his father's fury and indignation, which was in deed filled and prepared for us, as a just reward for our sins, and should have been our own cup, and our own portion, for ever and ever, had he not even then taken and supped it up, to clear and to free us from it. Again, after all these things, having still continued his humility, in suffering death, to keep his body three days in the grave, and even as it were to tread and trample upon him, and then maugre death, hell, devil, and jews, having risen again, and being ascended and gone up to his father, where now (until his coming again, to judge the quick and the dead) he sitteth at the right hand, of majesty and power: He now speaketh and calleth unto us, by his prophets, apostles, and ministers, and willeth us to remember, what case and estate we were in, before he died, and suffered all these things for us, and he would have us to know, to be sure and never to forget, that if he had not suffered death, here upon the earth, as he did, we should never have found, any way or entrance into heaven: the celestial joys, and pleasures of the Lords saints, salvation and eternal life, should never have belonged unto us, we should have had no more to do with them, than they that live without faith, and die infidels: The horrors of hell, and the stinking lakes of unspeakable shame, confusion, torments, endless death, and damnation, should have been our inheritance, lot and perpetual portion. Christ therefore doth daily put us in mind, that we be not our own but his, and that we be the greatest and dearest purchase, that ever was made, in heaven or in earth, and that the like price and cost, was never bestowed upon any creatures, as upon us. When the angels, which wer● in heaven, in the presence of their creator, did once offend, they were hurled out, and cast into hell, Christ would not bestow upon them one penny of all that great price, and rich ransom, which he paid for us, he would not then become man, to shed one drop of blood for them; but for our sakes, he spared not one drop, but shed all. The Hen that himself speaketh of, was never so diligent and careful, to gather her chickens under Matth. 23. 37. her wings, as he hath ever been, most ready to shroud and to protect us, against all the enemies of our souls and bodies. Many mothers shall sooner forget, the children of their own wombs, and utterly forsake them, before Christ will forsake us, yea he will never forget, nor forsake us, unless we first forget, and forsake him. Now therefore we being his, so dearly bought, and so truly paid for, he calleth upon us every day, he clucketh us, and looketh for us, that we should follow him, and tread in such steps, as he hath appointed, and that we should not range at random, but keep ourselves within the hearing of his voice, and our lives within the limits, of obedience unto the same, these things (I say) he looketh for at our hands. But how deal we, with this most kind, most loving, and most merciful redeemer, and (if the fault be not in ourselves) the saviour of our souls and bodies? Verily even so, as the unnatural and unkind ducks deal with the hen, of whom they have received life, they regard not her clucking, neither we Christ's calling: when she is seeking and providing for them, on the fair, dry, and wholesome earth, they will be in some foul water, filthy mire, or stinking puddle: And when the Lord jesus calleth us, to integrity of life, to do the Psalm. 15. thing that is just and right in his own eye, and to speak the truth, according to the knowledge of our hearts: then will we with greediness, pollute our souls and bodies, with all wickedness, and things that be abominable, then will we oppress our brethren, not caring who sink, if ourselves swim, then will we not stick to speak lies, even to Gods own face: And when the Lord calleth, and sendeth us to seek heavenly things, we presently return to the foul puddles of the world, carnal delights, and vain, yea vile pleasures: so that, we ever take the contrary w●y, to that which Christ commandeth. Christ calleth for our hearts, to have them in truth and sincerity, with all diligence Proverb. 2●. to attend upon his pleasure, and to wait on his will, he would have us, not in part, but wholly to give them unto him, and without the heart, he will receive, and take in good part, at our hands and lips nothing. But we on the otherside, give nothing less to God, than our hearts. What is it, that cannot, and may not command our hearts, and have them at pleasure, sooner than Christ jesus, that with the death of his own heart, gave life to our bodies and souls? If the world do but a little smile upon us, and give us but an alluring look, and a fair (though a false) word, we will by and by follow it, and bestow upon it all our attendance. If the devil himself can make us believe, that we shall either have profit or pleasure, by doing his will, our hearts, minds, wills, and all are readier for him, then for jesus Christ. O matchless, yea monstrous madness, they that seek our destruction, can sooner with a pleasant look, than Christ with the giving of his life for us, have us at commandment. Christ would Coloss. 3. have us to mortify our earthly members, as fornication, uncleanness, inordinate affections, evil concupiscence, and covetousness, which is idolatry: But who doth not nourish, pamper, and cherish all these? The Lord would have our conversation Philip. 3. in heaven, but we are altogether earthly and carnally minded. The Lord would have our feet to stand within the gates of jerusalem, Psalm. 122. but we love rather to be trampling the streets of Egypt, Babylon and Sodom. The holy ghost would have us to ●. Timoth. 4. fight a good fight, to finish our course after the will of God, and to keep the faith, not only in words, but also in life and deeds: Indeed we are apt and ready to fight for worldly promotion, honour, dignity, revenues, and riches, but for heaven and heavenly things, we will never strive, take no pains, nor once trouble ourselves, we will have i● with ease, and all manner of pleasure, or else not at all, farewell it. The courses we take here in this life, are very bad, and the end (unless we repent) is like to be worst of all: And whiles we have no care, to keep good consciences, it is unpossible for us to keep faith. Let stand before us, Christ and sathan, the one pointing us to heaven, and eternal felicity, but the way to it, full of troubles, griefs, and sorrows: the other pointing to hell, but the way to it, full of delicates, pleasures, and dainty delights, and let God call, and the devil call, and (I speak it with grief of heart) the devil is like to have the greater number to follow him, for those short pleasures, and Christ but a few to follow him, because they must go laden with crosses. Daily experience doth teach us no less, when all our actions are carnal, & have only but a little outward show, and no taste at all of true godliness, nor so much as any relish of the spirit, and love of Christ. Some will abstain from the committing of many gross sins, now and then, and yet not that, (I fear greatly) in any true and sincere love to God, but either for fear of shame, and punishment in this world, or else fear of vengeance, in the world to come, which both are unprofitable, for the Lord hath no pleasure in forced service, he will have it voluntary, with the heart, and proceeding of love, not of a servile fear, otherwise it shall be numbered with the rest of our sins. This doth greatly condemn us, that though we do not such things ourselves, yet we can, without trouble of conscience, grief of heart, or vexation of mind, see and hear the Lords name blasphemed, his Sabbath unhallowed, idolatry committed, parents dishonoured, whoredom, theft, murder, and covetousness commonly used, and all the laws of God utterly contemned, and it shall never offend the greatest number, so much as a thorn in a foot, or a blain upon a finger. What other thing is this but to forsake God in the plain field, and to be afeard to serve him in truth and sincerity, lest we should thereby purchase man's displeasure? Unless therefore, we learn to serve him better, in more truth, with greater zeal and singleness of heart, we have nothing else to look for, but that he will forsake us, both in this world, leaving us destitute of his assistance, that our enemies may pray upon us, and also in the world to come, in giving out Matth. 25. 4●. against us, his malediction, curse, woe, and sentence of death. The Lord make us new creatures, and give an unfeigned love of himself, deep root in our hearts, drawing after it a cheerful obedience to his sacred word, and the self same to our brethren wherewith we love ourselves, (so that all be in God) that we may escape dangers in both the worlds, that when death, that inexorable executioner shall do his office, we may arrive, at the safe and happy haven, of God's everlasting kingdom, purchased and paid for by Christ, and kept in store for all those that believe aright, and shall live and die in him. But alas, the most part of us as yet, until it shall please the almighty to enrich us, be like proud beggars, which not being worth one farthing, will boast of great wealth: So many brag of great holiness, but have none, and of great faith, as though they could remove mountains out of their places, and yet know not what true faith is. How fearful a saying is that of Christ? When the son of man shall come Luc. 18. 8. to judge the quick and the dead, do you think, that he shall find any faith upon the earth? As if he should say, he shall find very little, howsoever now all persuade themselves, that they be faithful enough. The Lord amend us, for we have received great and infinite good things, from the Lords hand, both for our bodies and souls, but in giving thanks, we are like to the nine Luc. 17. 17. lepers, mentioned in the Gospel, which never turned back, to thank God for their healing. The Lord hath poured upon us, infinite dews of his sweet and blessed word, and yet still we continue to be those dry trees, to whom his curse, cutting down, and Luc. 23. 31. casting into the fire belongeth. The Lord grant that with all speed, we may turn from our sins, to righteousness and holiness of life, that God may turn his anger from us, and his favour towards us, Amen. MArcus Antoninus with an oration that he made, upon 232 the death of Caesar, is said to have greatly delighted the people of Rome, and that he moved very many of them, to shed great store of bitter tears, when he put them in remembrance, of the great benefits, which they had from time to time, received of Caesar, & withal did show them Caesar's garment, wherein his enemies, Cassius & Brutus, had slain him, all full of blood: whereat they were so mightily moved, that they expulsed the homicides out of the city, so that they durst not, if they would live any longer, come near it: And yet in these days of ours, let come never so good, and heavenly an orator, with the oracles of God himself, in his mouth, and show most plainly, what Christ the redeemer of the world, hath done for man, and prove that man hath received unspeakable, and innumerable benefits, by and through Christ, and declare what bitter tears of water and blood, did trickle down his cheeks, and what deep and deadly sighs, with many fearful and grievous groans, did rise from his heart, before he came to the cross, and let him rip up his passion stitch by stitch, as the holy book, and divine word, shall direct and lead him, and let him particularly show, how, and where he was wounded, that he was beaten, spit upon, crowned with thorns, nailed hand and foot to the cross, scorned and mocked of the jews, and let him show most lively, the wicked and cruel jews imbruing their hands in his blood, & giving him vinegar and gall to drink: and who for all this will shed one tear, give one groan, or sigh once from the bottom of his heart? yea let the preacher declare and prove, that, besides the death and passion of his body, he suffered in his soul, the heavy wrath and indignation of his father, and the extreme tortures and torments of hell, for a time, no less than the reprobates, that be there already, and no less then, all we, by just desert, should have suffered for ever, if Christ had not done it for us: And who for all this, will drive out of the city, not Cassius and Brutus, that killed Caesar, but those horrible, abominable, and most damnable sins, for the which Christ was slain? For so saith the scripture: He (saith the prophet, meaning Christ) was wounded for our iniquities. Esa. 53. And a little after, the prophet bringeth in God himself speaking thus of Christ: For the sins of my people have I smitten him. And the Apostle telleth the Romans the same Rom. 4. thing: Christ was given (saith he) for our offences. And to the Corinthians: Christ died for our sins, according to the scriptures. 1. Cor. 15. The matter then being so plain, that no man, high nor low, whosoever, can clear himself of the death of Christ, but must needs, will he, nill he, confess that there is in him, the matter of Christ's arraignment, bitter passion, and cursed death, and that he is no less guilty of the same his death and bloodshedding, than those that cried, Away with him, away with him, it is no reason, that he should live any longer: nor than those, that did spit in his face, and nailed his hands and feet to the cross. It must needs follow, that Caesar was more beholding to his friends, than the son of God is, to many thousands of those that do profess his name: and Marcus Antoninus was more beholding to the Romans, which were so ready at one oration, to purge and clear the city, of homicides and murders, than a great number of faithful preachers of Christ be now, to infinite thousands of their auditors, which are so far from abandoning and thrusting out of cities and towns, even gross, vile, and most loathsome sins, that in their own private houses, yea even in their own bosoms and bodies, they harbour, nourish, and maintain them: although they hear every day, the heavy judgements, and destroying wrath of God, denounced against them, not with a general hovering over their heads, at all adventures, as though no body were spoken to, but even with a particular▪ touching, and as it were an unlacing of every sin in it kind, to lay open the stinch and abomination of the same, that men might (if they had grace) be ashamed, and afeard, to stain and to blemish themselves with such things, as the Lord upon pain of condemnation, hath inhibited and forbidden: and yet all will not serve. No man, that will believe the holy scripture, can be ignorant of this, that the almighty, did, with the heavy hand of his job. 4. 18. wrath, cast angels out of heaven, when they were poisoned with pride, and would not be contented with their own estate, and 2. Pet. 2. 4. jud. 6. that therefore they became devils, this (I say) cannot, but be known of all, and yet who is afeard of pride? yea who will not be as proud, as ever the angels were, and though he prove a devil, and purchase hell, for his pleasure? Pride, gluttony, abundance Ezech. 16. 49. of worldly wealth, vainly and wickedly used, idleness from all good works, and no stretching forth of hands, unto the poor, and needy, were the very capital, and head sins, which did even wrest, and wring from the Lord, his heavy and most fearful judgements, and did as it were with violence enforce him, to destroy the Sodomites, and Gomorrheans, with fire and brimstone from heaven: for that other most foul sin, the which I Rom. 1. 24. am afeard even to name, did spring and grow out of the sins that I have named before. And yet all these sins, with infinite others, do in as bad manner, and no less measure, swarm, reign and revel in England, than when they were at the worst, they did in Sodom. What sequel then is to be feared, and daily to be looked for, with silence I pass over. There is never a man, that beareth the name of a Christian, but he will confess, that his great grandfather Adam, was expulsed, and thrust out of paradise, Genes. 3. for eating one apple, forbidden him by the Lord, upon pain of death: and yet that man, that with open mouth, will make that confession, will every day eat seven apples, as bitter and as straightly forbidden as that: and will he then, for eating seven, think to scape better cheap, than his grandfather that did eat but one? No, no: the eater of seven, shall find the way, into everlasting life, as hard to enter, as the way into paradise, was to his grandfather, being once thrust out, unless he speedily, earnestly, and truly repent him, and give over the eating, of such fruits, as the Lord hath forbidden him. It is very strange, that the judgements of God, showed upon Cain, for killing his brother: Gen. 4. 8. upon Saul for his disobedience: upon judas for his treason: 2. Sam. 15. Matth 27. 5. Act. 1. 18. will not make all men to detest and to hate murder, to love obedience, and to beware of treachery and treason: but that men will still live as they list, as though they were persuaded, that either God doth not see them, or else not regard them, and that he will never call them to any account, do what they will, all is one, God is not angry, nothing displeaseth him: or at the least, as though they had covenanted, and agreed with hell and condemnation, without controlment, or fear of pain, to take their pleasures in all vanities, and abominations whatsoever. Is it not a wonder, that we seeing before our eyes (if we will believe God) a whole world drowned, with an universal deluge, or general flood of water, and yet the same sins, that were the cause of that general destruction, to be so pleasant & sweet unto us, as is the honey, and the honey comb? well, well, sweet meats, will have sour sauce. If thou hadst been an eye witness, of the overthrow & Exod. 14 23. & 27. drowning of Pharaoh, his chariots, and horsemen, in the red sea: & duly examining, what sin that might be, wherewith God was provoked, to inflict that heavy judgement upon him, and shouldest have found the self same sin, to be in thyself, and even highly to please and delight thee, wouldst thou not have trembled and feared, lest the same God, with whom there is no respect of persons, which punished that sin in Pharaoh, would not spare, or favour it, but even most sharply punish it in thee also? Or if thou hadst seen with thy bodily eyes, some of the grudging, and murmuring Israelites, stung to death with venomous Numb. 16. 1. Cor. 1●. and poisonful worms, in the wilderness, and some of them consumed with fire, that came from heaven, and the earth also opening, and swallowing up some of them, and sending them down quick into hell, would it not have terrified thee, and have made thee de●●st and abhor those sins, which brought such destructions upon the committers of them, all the days of thy life? And why dost thou not so now? If thou hast any faith, and if the word of God bear any credit with thee, thou art no less persuaded of the truth of those things, than as if thou hadst seen them. All these, and such other things, are written for our learning, Rom. 14. 4. that we beholding the Lord's wrath, executed upon so many, in all ages, and from one generation to another, for displeasing and offending the Almighty, we might beware, and take heed, that we do not the like deeds, lest we be beaten with the same, or sharper rods. The sudden and fearful death of Ananias, and Saphyra his wife, for their hypocrisy, dissimulation, and Act. 5. seeming to be, that they were not, will it no whit move us? Can we live without fear, and a continual looking, for the like present, and sudden death ourselves, when our own consciences, early or late, at home or obroad, shall check, and charge us, as truly and as justly as their consciences did check and charge them? With how many and how great, fearful and devouring plagues, that have swallowed up, infinite thousands of men, women, and children, hath the Lord tried us, and most lovingly admonished us, in England within these few years? Hath not the whole mass, and weight of the earth, trembled, tottered, and shaken under us, as though it even groaned, and were exceeding weary, of our sins, rebellion, and disobedience towards our creator, and redeemer, and that of late within our own knowledge, and remembrance? And yet for all that, we proceed in our wickedness, and are worse and worse every day. So that we seem to be that wicked crew, and pack of fools, mentioned by the prophet, which have said in their hearts, there is no God. Those mariners, and mere idolaters, which were Psalm. 14. jonah. 1. 5. in the ship with jonas, that had no true knowledge of God, nor any understanding, how to honour and to worship him aright, yea they knew nothing but Paganism, and idolatry, may make us greatly ashamed: for they having, but a very little familiarity, and conference with the prophet, did become very good and true jonah. 1. 14. 15. & 16. worshippers of the living God, and did offer sacrifice, and vow vows unto him: But we have the law, and the prophets of God, & also Christ himself, and his apostles, we have not conference with one, but with them all, we have his ministers and messengers, daily unfolding, and interpreting the scriptures of God unto us, and yet never the better, we will forsake no sin, but rather choose eternal damnation to do our own wills, then everlasting life, to do the will of God. Are we not worse than those jews, which crucified the son of God, even jesus Christ? Surely we be: for they hearing Peter preach, but one sermon, a Act. 2. 37. 38. & 39 great number of them were converted: But we hearing many hundreds, are never touched with any remorse of conscience, nor moved to any serious, or true repentance. We are like unto lepers, upon whom no water will stick, nor abide, by reason of the foulness and greasy matter of their leprosy: Such lepers, and far worse are we, upon whom no ●ewes, nor any drops, of the grace, and word of God, will cleave, abide, and continue. We do nothing for gods sake, nothing of conscience, nothing of love, all our actions (the Lord amend it) do savour and smell of hypocrisy. It is to be feared, that were it not, for vain glory sake, and to have commendations and praises of men, very few would do any good: and were it not, for fear of shame, or punishment, few would abstain from any sin. idolaters, blasphemers, and The transgressing, and breaking of the laws, & commandments of god, is offensive to very few. violators of the Sabbath, will never blush, say what you will. Children in these days, think it great wisdom, to control, yea to scorn, and to disobey their parents, elders, and superiors: To murder is manliness: to commit adultery, and fornication, is but a trick of youth: to steal, a pretty sleight: to bear false witness, is counted a gainful trade, and serveth finely to pleasure a friend: and as for coveting another man's house, his wife, his servant, his maid, his ox, ass, or any thing that he hath, it is so common, as houses be in England, yea in London, where they stand nearest one to another. What then, shall the Lords ministers, messengers, and preachers, keep silence, give over their labour, and cease utterly to cry out against sin? God forbidden: the Lord hath a little flock, and a small remnant, like a little wheat, in a great heap of chaff: for their sakes let the servants, and messengers of the Lord, labour still. Again, the hearts of all men are in the hands of God, as he made them of nothing, now they are made to convert men from sin: Let all the servants, and children of God, in this case try, what they can do with the Lord, and never give over calling upon him, for their salvation, if it be his will to grant it. They have indeed hard faces, and Ezech. 2. & 3. hearts like adamants, that will not be bruised (saith the Lord) yet go to them, and let them know my mind, do thy office, Esay. 58. 1. though they be disobedient, lift up thy voice like a trumpet, and show my people their transgressions, and to the house of jaacob Hos. 5. & 8. their sins. Blow ye the trumpet in Gibeah, and the shaume in Rainah: set the trumpet to thy mouth. It may be, that the walls of sin and wickedness, will fall down flat, at thy shouting, and josu. 6. 20. battering them, with the judgements of God, as the walls of jericho did, at the sound of the trumpets, and the shouts of the people: I beseech God, it may be so. And indeed (good reader) that is the only thing that I desire, seek for, and beg daily at the hands of God, even that all idolatry, hypocrisy, superstition, blasphemy, breaking of the Lords sabaoth, and whatsoever is against Deut. 30. 20. Act. 4. 19 and Act. 5. 29. any precept of the Lord, may be utterly abandoned. And if thou for thy part, wilt begin & even strive to be the first, thou shalt do well. Wed thou thyself, as in deed we all aught, to do the will of God, whatsoever it cost thee: something for my sake, thy poor brother in Christ, that most dearly doth love thee in the Lord jesus: and something for thy soul's sake, to keep it out of hell, and that it may come to heaven: but especially for God's sake, to whom thou owest all obedience, and so shall I think my pains well bestowed, and be ready all the days of my life, to labour still, to do thee good. Love to thee in Christ jesus, hath constrained me, to send abroad this little book of Similes, to let thee know, that I wish well to thee, and that I daily desire, and beseech the almighty, that sin may be destroyed, and that the fear of God may ever possess thee, dwell in thy heart, and flourish in thy hands. True it is (good reader) that we ought to desire, to live no longer, than we have a care to live well, and that the whole course of our lives, may be acceptable to God: That is the Apostles meaning, 2. Cor. 5. 9 when he saith: Wherefore also we covet, that both dwelling at home, and removing from home, we may be acceptable to the Lord. And a little after, the same Apostle saith: that Christ 2. Cor. 5. 15. died for us, that henceforth we should not live to ourselves, but unto him that died for us. Therefore it is a mere vanity, to say we be Christians, unless we cast from us, our old corruptions, and custom of sinning, and be changed in our minds, and become Ibidem. 17. new creatures in Christ jesus. The which thing, I do most humbly crave at the hands of God, even for his own name, and his only son Christ jesus his sake, both for thee and me, that when the days of our miseries, in this dangerous and troublesome world, shall be expired, thou and I may have a joyful meeting, with the rest of the Lords saints, and all his holy angels, in the glory of his endless, blessed, and eternal kingdom, through jesus Christ our Lord: to whom be all honour, power, praise, glory, and dominion, now, and world without end. A necessary Table, of the chief and principal things, contained within this book, pointing the Reader to every page, and Simile, wherein the same is to be found, by these two letters, S. P. the first signifying the Simile, the second the Page, with figures of both their numbers, as followeth. WHo they be, that are Christ's sheep, and who be not, Simile 1. Page 1. A vein of our head is cut, that the whole body may be healed, S. 2. P. 1. As the sun light offendeth bleared eyes: so the truth offendeth both ignorant, and obstinate papists, S. 3. P. 2. As all the members of the body, have from the soul, their moving and life, So every part of a commonwealth, is governed by a godly prince, S. 4. P. 2. The sorcery of the papists, Brownists, Familists, and such others, S. 5. P. 2. The word of God signified by rain, and sweet dews, and the operation of them both, S. 6. P. 3. The church of Christ, and true religion, now established in England, ought not to be condemned, nor evil spoken of, because some bad men are mingled with the good, S. 7. P. 3. A candle that is put out, cannot light another candle, S. 8 P. 3. The spots of the world are dangerous, and to be shunned of all, but especially of them, that teach others, S 9 P 4. Those ministers of the word, & shepherds of the Lords flocks, which smother their learning, and do not impart their knowledge to the church of God, do offend greatly, S. 10. Pag. 4. Evil and wicked counsel, is wont to fall upon the heads of the first inventors, and givers of the same, S. 11. P. 4. & 5. The mind of man, without the word of God is barren, and bringeth forth no good thing, S. 12. P. 5. People for the most part, do imitate their princes, whether they be good or evil, S. 13. Pag. 5. The end of godly government, is peace, S. 14. P. 6. Where true justice hath no place, there peace is not to be looked for, S. 15. P. 6. The prosperity of this world, is like winter's weather, the calmness of the sea, and the stability of the moon, S. 16. P. 6. The superfluous cares, of worldly things, laid apart, our minds ought to be occupied in heaven, and ever waiting upon our God, S. 17. P. 7. Men are very truly called, the sons of them, whose manners and lives they choose, to imitate and follow, S. 18. P. 7. As sweet waters, are corrupted and spoiled, when they run into waters which art salt, bitter, or unwholesome: So good men, are greatly blemished, in using the familiarity of the wicked and ungodly, S. 19 P. 8. Envy is always virtues companion: misery only admitteth no envy, S. 20. P. 8. An envious man is as unprofitable to a city, as darnel is to wheat, S. 21. P. 8. The envious man, can neither abide a superior, an inferior, nor an equal. He is fitly compared to a viper, and to the rustiness of iron, S. 22. P. 8 & 9 Envy is a dangerous disease, rife in all places, it is a picture of hell, S. 23. P. 9 To put any trust or confidence in this world, or to depend upon vain man, is to lean to a broken staff, the rod and the staff of the Lord, are only to be leaned unto, S. 24. P. 9 In all our words and actions, a measure must be kept, and consideration is to be had, what agreeth with the time, place, and persons, S. 25. P. 10. Humility ought to go before dignity, S. 26. P. 10. Many hearers of sermons, delight more in the rolling tongue of the preacher, and his rhetorical phrases, than in the matter itself, which he delivereth, S. 27. P. 10. Though sound doctrine, because it bridleth lusts, reproveth sin, and is a poor and clear looking glass, for men to behold themselves in, is not welcome to many, yet ought the teachers of the word, to continue and to be fervent therein, S. 28. P. 10. & 11. A common wealth is maintained and upholden with two things, to wit, with due reward and due punishment, S. 29 P. 11. Men are then wont to be eclipsed, and darkened, concerning the love of God, and their neighbours, when they grow rich in this world, S. 30. P. 11. & 12. The getting of great riches, is the loss of great quietness, S. 31. P. 12. A just man is a mighty man, be he never so poor, and a wicked man is vile and base, be he never so rich. S. 32. P. 12. & 13. A fine exchange between a rich man that is nought, and a beggar that is honest and virtuous, S. ●●▪ P. 13. As clouds do cover the sun, so calamity darkeneth the mind of man, S. 34. P. 13. No sound judgement, can be given of a man, until he be thoroughly tried, S. 35. P. 13. The best food for the soul of man, S. 36. P. 13. & 14. Not proud, but humble men, do profit by reading and hearing of the word of God, S. 37. & 38. P. 14. & 15. The riches, dignities, and honours of this world, and the life of man, are fitly compared to clouds in the air, which are suddenly dispersed, and scattered with the winds, S. 39 P. 15. & 16. The word of God, is a looking glass that will deceive no man. If a man behold himself well in it, he shall see plainly, that before he was man, he was earth, and before he was earth, he was nothing, S 40, P 16. As a bird thrusteth her bill, through the loops of her cage, in token of her great desire to be at liberty: So the soul of a true Christian, groaneth and sigheth, in the body, in desire to be dissolved, and to go to dwell with the Lord jesus, S. 41. P. 16. & 17. Papists compared to vipers, S. 42. P. 17. Man for his inconstancy, is compared to a balance, that is moved with every little weight, S. 43. P. 17 & 18. Man is so wavering, that he is compared to a Chameleon, which changeth his colour according to the thing that is next him, and also because the Chameleon, will be changed into any colour save white, S. 44. & 45. P. 18. Not they, that trust to a dead faith, but they that have a lively, and working faith, shall be saved, S. 46 P. 18. Many men of very good qualities, and endued with sundry virtues, and full of good parts, have been strongly altered, and greatly disgraced, through their familiarity, with the wicked, S. 47. P. 18. & 19 When Peter came into Cayphas his hall, he denied Christ, S. 48. P. 19 What it is not to eat the word of God, and not to fill a man's belly and bowels with it, S. 49. P. 19 The harder that the tree of sin, and wickedness is to be cut down, the more earnestly, and diligently, ought the preachers of the word, to strike at it, with the sharp edge of Gods most mighty and most holy word, S. 50. P. 20. The Lord doth humble us in this world, that he may exalt us in the world to come: this world doth smile upon us, with a purpose to deceive us, S. 51. & 32. P. 20. Wicked men are wilful murderers of their own bodies and souls, S. 53. P. 21. ungodly men find no comfort, nor sweetness in the word of God, S. 54. P. 21. In men's judgements, words and works, we may be deceived, in Gods we cannot. Whatsoever is written in God's word, is truth, whatsoever is taught in it, is virtue and holiness, and whatsoever it promiseth, in the world to come, is eternity, S. 55. P. 22. The only weapon, that we must use, to over come the world, flesh, and devil, is the word of God, and the practice of the same, S. 56. P. 22. Poor men fear they God never so much, are little set by in this world, S. 57 P. 23. Christ hath his cup, and the world his, the one is bitter but wholesome, the other very pleasant, but pestilent and deadly, S. 58. P. 23. and 24, and also S 60. P. 24. As a guilty man, whose conscience doth accuse him, would never see the judge: and a traitor would never willingly be espied of his prince, nor a disloyal person, of one that knoweth him: and on the other side, a true and faithful subject, that hath done dutiful service, desireth the presence of the prince, in hope to be well rewarded: So the wicked and ungodly ones of the world, are grieved to hear of Christ's coming to judge the quick and the dead: but they that have lived with good consciences, do groan for his coming, S. 61. P. 24. There be great bragger's of religion, which make a great noise, as though none were right professors of the truth but themselves, such be not the best men: humble minded Christians, are better than they, S. 62. P. 25. Death cometh suddenly upon many, that never thought to die, nor cannot tell what shall become of them when they be dead, S. 63. P. 25. & 26. All men are alike subject to death, whether they beyoong or old: this world is like a potter's warehouse, and all men in it, are earthen vessels, S. 64. P. 26. As the moon decreasing, hath her open side hanging downward: but increasing and gathering light, hath her opening up towards heaven: So men mere natural, have their hearts set only upon earth, and earthly things: but men regenerate have the open side of their hearts, ever towards God, heaven, and heavenly things, S 65. P. 26. & 27. A common wealth without good laws and holy ordinances put in practice, is like a body without a soul, S 66 P 28. As the horse is ordained to run, the ox to plough, and the dog to hunt: So is man borne to love God above all things, S. 67. P. 28. Man's heart is so hard, that it must be smitten, with the Lords own hand, and bruised with one calamity or other, or else no godo thing will ever issue out of it, S. 68 P. 28. and S. 69. P. 29. & S. 70. P. 29. The earth is the Lords steward, and doth dispose, and detain the increase of itself, at the Lords appointment, when God will, plenty, & when he will, scarcity, S. 71. P. 29. & 30. If man cleave to God, God will stick to him: if he will run from God, yet can he not escape his hands, S. 72. P. 30. A man that is virtuous without hypocrisy, is an excellent jewel, he is greatly grieved to see any bewitched with the forceries of the world, he doth what he can that none may. Carnal men are mere strangers to true christianity, S. 73. P. 31. Vain, and carnal men, compared to organs, S. 74. P. 31. Natural men will do no good thing, unless they be pricked forward, with the praise, and commendations of the world, S. 75. P. 31. & 32. Hypocrites most plainly and truly described, by a wood or grove full of goodly trees, and pleasant plants, to delight men, and also, full of stinging serpents, to poison and to kill men, S. 76. P. 32. Heavenly meditations, do mollitie and warm the heart, and do greatly inflame men with a fervent love of God. This world and the things thereof, have ever been false, and have deceived even their lovers, and dearest friends at the length, S. 77. P. 32. & 33. The Lord suffereth his own children, whom he loveth most dearly, to be oftentimes in great wants, when the wicked have even the world at will. The afflictions of this, are not the maledictions and curses of God, but rather most certain signs of his love, and tokens of his grace, S. 78. P. 33. & 34. God doth su●fer his saints, here upon the earth, to be smitten, and sore beaten of the world, and to be thoroughly tried with divers temptations, to the end, that their inward graces, may break out, that men seeing their constancy, in the love of God, may glorify their father which as in heaven, S. 79. P. 34. The good agreement, and well hanging together▪ of the in 〈…〉 creatures of God, in this world, though differing in natures, and the apt placing of the whole, may very well teach us, that there is a mighty creator, a great governor, and a wise preserver of all these things, S. 80. P. 34. & 35. The cause of the sins and iniquities, which man committeth, is in himself, even as the tree is in the kernel, and the herb in the seed▪ Self love is a perilous and common thief, ranging and robbing in every place, it maketh men fools, and doth put out their eyes, and yet is welcome to all, S. 81. Pag. 35. They that be godly, are most easily moved to do good, upon any occasion offered, the troubles and afflictions of their brethren, are to them, as if they were their own, if they do but hear of any distressed, they by and by cast with themselves, how to do them good, such be good, though few, S. 82. P. 36. A good christian, though he be here upon the earth, in body; in affect and desire he is in heaven, S. 83. P. 36. God's children despise those things, which unto the worldlings, seem very precious, not earth, but heaven▪ hath their hearts, S. 84. P. 36. As he that walketh upon chords, fastened on high, had need to look to his footing, so it behoveth us, to be very careful where we place our affections. For there be two that daily strive for them. God calleth and sathan allureth. Satan doth keep a continual siege against all virtue, to kill it, if he can, even when it is a hatching in the heart of man, S. 85. P. 36. & 37. Many men have calling, but they answer it not, knowledge, but they practise it not, words, but they work not, such are compared to the ostrich, that hath wings and flieth not, S. 86 P. 38. All that be advanced, into places of high dignity, are not the best men, though some be very good, yet some seek more their own praise and profit, than gods glory: but that is not to follow Christ, S. 87. P. 38. & 39 The greatest, highest, and best service, that man can do unto God, for the comfort of his ownesoule, and his happiness in the world to come, is his due obedience unto the word of God, S. 88 P. 39 & 40. That man perisheth for ever, and goeth to hell, is man's own fault, not the Lords, the Lord is no more to be blamed for man's destruction, than the smith, that made for thee some instrument of iron or steel, is to be blamed, if thou wilt suffer it to grow rusty and cankered, the smith made not rustiness, neither God thee to sin. S. 89. P. 40. The children of God, understanding by the word, that this world, and all that is in it, is mere vanity, they have their felicity, joy, and comfort, in knowing of the word, and doing of the will of God, S. 90. P. 40. The Indian adamant, which in hardness doth excel all other stones, is said to be mollified, with the warm blood of a goat: But the heart of man, hardened with continuance and custom of sin, will not be mollified, with the blood of the immaculate lamb Christ jesus, S. 91. P. 41. Though the world entreat us unkindly, and be daily harming us, yet we must no more give over doing good, than the sun giveth over shining, though many clouds do continually cover it, S. 92. P. 42. virtues lot is to be envied, & to find very cold entertainment (if any at all) with the men of this world, and yet for all that, the servants of God, will never be weary of well doing, S 93 P. 42. Man's heart being quiet, and not troubled with horrors, nor distempered with fears, will plainly show a man what he is, so that he may easily know himself: but being tossed with terrors, and overwhelmed with fears, it cannot do so, S. 94. P. 42. A flatterer to see to, is honest Cato, but in experience cruel Nero, and therefore very fitly compared to a scorpion, S 95. P. 43. There be many dissemblers, and smooth tongued flatterers in the world, that will even struck as it were, men's humours and dispositions, with words as soft as oil, and so sweet as honey, and all to creep within them, that at the length they may work their woe and destruction, S. 96. P. 43. As a candle that it may give light to others, is consumed itself: and salt, that it may draw corruption out of flesh, & keep it sweet, and wholesome for man's body, is all to bruised, broken, and wasted itself: So every christian man, and especially teachers of others, ought to spare no labour, to do good to others, and to win some souls to God, if it please him to bless their labours, S. 97. P. 43. The sailors g●o●on, called the mariners needle, locked, shut up, or kept, in a ●offer of gold, silver, wood, or whatsoever, will ever still look towards the north pole: So right christians, which are thoroughly resolved, concerning their salvation, and everlasting life, will never turn from Christ, but have their hearts and minds still fixed in him, come wealth or want, sickness or health, liberty or imprisonment, life or death, S. 98. P. 43. & 44. A christian will not have two loves, one for himself, and an other for his neighbour: but will love his neighbour, with one & the same love, wherewith he loveth himself, S. 99 P. 44. & 45. The soul of man, so long as it is in bondage unto the body, it seeketh only the body's pleasures and delights, but having once recovered that servitude, and brought the body to be subject unto it, than it seeketh no longer, the peace, pleasure, ease and rest of the body, but now being freed from that bondage, and restored to itself, it seeketh it own peace, rest, health, and happiness for ever. S. 99 P. 44. & 45. That man is in a woeful case, that hath his head under the girdle of this world, he shall never find any rest, peace or quietness. Put no trust in the world, if thou dost, it will deceive thee, and give thee quid pro quo: that is, a mischief, in stead of a pleasure promised. The going out of this world, to a christian, is like a safe & sure haven, to a man that hath been very long, and dangerously tossed, in a most troublesome and perilous sea, S. 100 P. 45. & 46. A corrupted justicer or judge, by the virtue of a precious stone, or some other rich jewel, bestowed upon him freely, will make a bad matter go for good, and a very just cause go for nought. Yea, for a good round sum of money, though it be in an old leather purse, he will now and then sell judgement & break the neck of justice. Where this corruption and abuse is, it breedeth this slanderous report of the law which is good: Par●is cornis, & vexat censura columbas: that is, It doth favour ravening kites, and pinch & nip in the head innocent doves: and yet no fault in the law, but in the corrupted lawyer, S. 101. P. 46. & 47. When a man is in prosperity, in all wealth, and no want, infinite numbers of all degrees, will make great and large shows of much love and friendship towards him: but if the wind turn, and take away his wealth, renown, authority, credit, health and liberty, and he be fallen into any disgrace: the same wind that did blow away these things, will blow away all his friends, such friends, are at large painted out, S. 102. P. ●7. Nothing doth more try a friend, than the bearing of a friends burden. When a man is in prosperity, it is hard for him to discern, whether those that pretend friendship to him, love him or his riches most. But old experience hath ever proved, that a man hath many friends, for his wealth's sake, but very few for his own sake, S. 103. P. 47. & 48. Man hath no such enemy as his sins be, they bring and pull upon him, all manner calamities in this life, and will bring damnation upon his soul and body, in the world to come, if he earnestly repent not, & speedily forsake them, S. 104. P. 48. Whe● the Lord punisheth and scourgeth his children, as though he had utterly forsaken them, than is he most mindful of his mercy, yea he chasteneth to that end, that he may show mercy, S. 105. P▪ 48. & 49. The Lord's justice will have punishment, and his promise will have mercy, S. 105. P. 49. Extreme troubles, bitter afflictions, and manifold pinching and nipping calamities, do make a sound and perfect trial, of true christianity, unfeigned holiness, and voluntary patient, S. 106▪ P. 49. To preserve the health of the soul, the body must be pinched, and kept in subjection unto the spirit, the lusts of the flesh, and the unruly affections, must be tamed, and kept within the compass of reason, and obedience unto the spirit, that they exceed not the limits of modesty, S. 107. P. 50. In times past, good christians were geatly grieved, and would shed many bitter tears, to hear and see injury and wrong done unto God, & his name dishonoured: but wrongs done to themselves, they would take & bear very patiently: but now in these days of ours, we will with all rage and fury, revenge the least wrong done to ourselves: but whatsoever is done against the Lord doth never once trouble or grieve us, S. 108. P. 50. There be many very mischievous men in these dangerous times, which have in them great pride, and very much subtlety, mingled together. And these men will feign a lowliness, and crouch greatly, to deceive others, and to advance themselves, they work woe to many, how humble soever they seem to be, there is no good thing in them. Mortified men that are truly humbled, are more grieved to hear vain, idle, and blasphemous speeches, then with any violent tortures that can be offered and done to their lives and bodies, S. 109. P. 50. & 51. That common wealth is in great danger, and the people in much misery, where wicked and ungodly men, are put in authority, there vicious men are supported, and encouraged, but such as are virtuous, and fear the Lord, they go to wrack, havoc is made of them, S. 110. P. 51. & 52. When ungodly men, oppress their neighbours, and do harm them in their bodies, goods or names, then do they hurt themselves most: for they touch others, but in things of the body, but they kill their own souls, S. 111. P. 52. The servants of God, do profit very much, by cruel persecutions, and tyrannical dealings, of their enemies, and think themselves happy, that they are thought worthy to suffer any thing for Christ's sake, S. 112. P. 52. The more that▪ an humble and faithful christian, shall read or hear the word of God, and the nearer in understanding and knowledge, that he shall come unto the mysteries, & secrets of God, contained in his word, and with the greater purity of mind, strength of faith, and light of the grace of God, he shall look into them, the more profound, the deeper, the more divine and heavenly, and the more comfortable to his soul, shall he find them, S. 113. P. 53. A man is never farther short, of the true knowledge of the will and meaning of God in his word, then when he thinketh with his own wits and cunning, to understand it best, S. 114. P. 54. The clear and bright light of the word of God, is very comfortable to such as fear him, and love his name, but unto the ungodly it is very offensive, S. 115. P. 54. The heart of man being inflamed, with a true and sincere love of God, will give no place to those dangerous temptations, which are continually hovering, and flying about it: but being without that love, and being slothful and idle in holy things, and godly exercises, it will be obvious, and wide open, to all manner of mischiefs, and will be a receptacle of all wickedness and abominations, S. 116. P. 54. & 55. The peace and unity of the church of Christ, is by all possible means, to be preserved, and by the example of Christ, we must do even that we need not to do, rather than disturb the unity of the church, the breakers of that peace are most wicked men, S. 117. P. 55. There be many in these days, which are not ashamed, to say, that the church of England, is not the church of Christ, because they can find no comfort in it. The reason why they find no comfort in it, is declared, S. 118. P. 56. Man without the light of grace, and the assistance of Gods most holy spirit, can never attain to the arriving, at the haven of eternal glory, S. 119. P. 56. They that be in authority, and are to lay their hands upon men, to call them into the ministery, are to take heed, that they be men very fit for that function and high calling. If they do not, they are condemned, by Christ his own example, yea the fowls of the air do condemn them, S. 120. P. 56. Though Christ jesus, our saviour, touching his manhood, be in heaven at the right hand of majesty & power, yet the eyes of his mercy are still even to the end of the world, upon his servants, to defend and preserve them from their enemies: and on the otherside, they with the eyes of their faith do still behold him, and call to him, for help, in the perilous times of troubles, and dangers, S. 121. P. 57 To retain and hold, a fashion or likeness of virtue, without the substance of it, is nothing else but mere hypocrisy, S. 122. P. 58. They that do counterfeit holiness & have none, are compared to swans, whose feathers are white, and flesh black, S. 123. P. 58. Godly men, that are truly regenerated, and well seasoned with the spirit of grace, though they be bred and borne in the world, yet they very little or nothing, resemble it: they rather resemble heaven in some measure, from whence they receive the influence, of the grace and favour of God, S. 124. P. 58. Preachers of the word of God, must temper, and frame themselves, to meet with the manners, qualities, conditions, and sins of all men, S. 125. P. 59 The preacher of the word, is to take good heed, that none of his hearers, for want of discretion in him, depart untouched, S. 126. P. 59 A preacher must do his best endeavour, to know the manners, qualities, and dispositions of his auditory, S 127. P. 59 A Christian will show patience, and constancy in all calamities, S. 128. P. 59 Whatsoever is in the heart of man, at the length it will break out. For not only the tongue will speak, but the rest of the members of the body, will also be exercised, according to the abundance of the heart, S. 129. P. 60. That common wealth, house, or man, is very happy, that is ruled, and governed by such counsel, as is grounded, and built upon the holy word of God, S. 130. P. 60. By our words, deeds, gestures, and movings, our enemy sathan, doth know the secrets of our hearts, and so worketh upon us, S. 131. P. 60. & 61. The heart of man is like unto a smiths forge: his bad cogitations are hot coals, he that doth blow the bellows to make them burn and consume both souls and bodies, is the devil, the evil thoughts in man's heart, are compared, to the fry of vipers, which in coming to light, do break the bellies of their breeders, and so kill them, S. 132. P. 61. The nearest way for man, to obtain God's favour, and free remission of sins, is to acknowledge and confess them, with grief of heart, for committing of them, and not to doubt through jesus Christ, the forgiveness of them, and not to trust to any merits, or righteousness of his own, S. 133. P. 62. Nothing in the word of God, is superfluous, it must all be believed, embraced, and honoured, with all obedience possible. It is not gold and earth together, that a man may take the one, and refuse the other, it is all most pure, and all to be applied to the comfort of man, S. 134. P. 62. This world will cozen, and deceive all that put their trust in it, S. 135 P. 63. Satan doth very easily, draw after him, even whither, and to what he will, men that are not settled in true religion, nor armed with the holy word of God, yea the best armed, and strongest in faith, have much ado to escape his snares, S. 135. P. 63. They that are continually exercised, with great troubles, and afflictions in this life, are not to be judged reprobates, and castaways, as though God had given them over, but rather we are to think, that by that means, the Lord will thoroughly try them, and finding them faithful and constant, doth make them the fit for his kingdom; neither are we to judge all to be the children of God, that live without afflictions, S. 136. P. 63. & 64. Unless a man be well grounded in true religion, and clothed with the armour of righteousness, on the right hand, and on the left, to wit on every side, and against all brunts, and assaults whatsoever, he shall never quit himself well, against the subtle sleights, and forcible temptations, of his professed enemies, world, flesh and devil, S 137. P. 65. If man would remember, that he was moulded of earth, dust, and ashes, and that he must be tumbled, into the earth again, it would bring him, to a far better temper than otherwise he will be brought unto, S. 138. Pag. 65. The groundwork of Christian philosophy, is unfeigned humility, and the deeper that the same, is laid and settled in our hearts, the surer and more permanent, will the building of our religion be. S. 139. & 140. P. 66. The centre, from whence the lines, of all abominations do flow, is man's inordinate self love. Two loves builded two cities, the love of God jerusalem, and man's self love Babylon, S. 141. P. 66. & 67. There is no misery comparable to this, that a man knoweth not his own misery: and of follies, none greater, than that a man seethe not his own folly, S. 141. P. 67. After great troubles, do follow quietness, of heart and mind, and peace of soul and conscience, S. 142. P. 67. Overmuch ease, and pampering of the belly, are great provocations to sin, S. 143. P. 67. & 68 They which care not, to keep a good conscience, do at the length fall into an extreme contempt of faith: he that will have his faith acceptable in the sight of God, must keep a good conscience, otherwise his faith is dead, S. 144. P. 68 The riches of covetous tyrants, increasing, the wealth of inferior persons doth decrease: and as covetousness doth increase in men, virtues do decrease in them. Riches are the gift of God, and to be bestowed to his own glory, and the comfort of our brethren. The covetous man in gaining riches, loseth himself. The covetous man, if he had more gold, and greater riches, than was in that ship which came from Ophyre to Solomon, yet would he never be contented, nor any whit near satisfied, S. 145. & 146. P. 68 69. & 70. The riches of this world, are to very many poison, but godly men possess their riches, and not their riches them. Their riches are drudges to them, and not they to their riches, S. 147. P. 70. As the touch stone trieth gold, so gold trieth man. A very good huntsman and his hounds, S. 148. P▪ 71. Not to give unto the poor, if a man be able to give, is sacrilege. It is a very lamentable thing, to see and consider, how vi●ely and wickedly, many men do lavish out, and consume the riches wherewith God hath put them in trust, to use them to his own glory, and the good of his church, S. 149. P. 72. Christ suffered and died as he was man, but as he is God, he neither suffered, nor died. All that be surely grounded, and graffed in Christ jesus, whatsoever tribulations, and heavy crosses they bear in their bodies, yet their faith, hope, and love to God, will never shrink, but they will be constant, come what shall, S. 150. P. 73. Wicked men are never satisfied, with committing of any evil, they make no end of their ungodly practices, the more evil they do, the more still, do they desire to do, S. 151. P. 73. & 74. The unskilful, and ungodly minister, that delivereth the word, and sacraments, to those that are well prepared worthily to receive the same, hurteth himself only, though he perish, they may be saved, they receiving it worthily, his unworthiness doth not prejudice them, S. 152. P. 74. It grieveth our God greatly, to see man make so little account of his soul, and so lightly to regard that, which he hath loved so dearly, he cannot abide to see it beset with wicked thoughts, on every side, S 153. P. 74. and 75. To dwell among profane and wicked men, and yet still to be constant, in thy faith and religion, is an evident argument of God's spirit dwelling in thee, and preserving thee from all the cunning and sleights of sathan: for as a looking glass is made foul with the breath of those that blow upon it, so oftentimes good men are corrupted with evil company, S. 154. P. 75. & 76. Satan doth spread, and lay abroad, most dangerous baits and snares, in the persons of lewd and ungodly men, and all to trap us, and to prejudice our salvation, S. 155. P. 76. Wicked and graceless men, cannot see this world, nor the sleights and deceits of the same, because there is no distance between the world and themselves. For the eye itself, cannot see a thing, unless there be some distance, between the eye and the object that is to be seen, S. 156. P. 76. There is no manner of sin (as it is sin) that can offend the wicked and ungodly sort, displease it God never so greatly, in the midst of Babylon they see it not, in the midst of Sodom, they feel not the stinch of it. As they be in the world, so they be of it, and the world itself, and therefore they love and embrace it: they cannot, they will not spy any faults in the world, the stinch of the world, is to them a sweet savour, the foulness of it, to them is beauty itself, S. 157. P. 76. & 77. A flatterer is a wild beast, an unclean devil, a sorcerer, a witch, a thief: and no thief in the world unworthier to live, than he. He that doth dispraise thee, and he that doth flatter thee, be both persecutors of thee, but the flatterer's tongue will do thee most harm. Flattery is a sweet music to a man's ●ares, but in deed, there is none more pernicious and pestilent than it, S. 158. P. 77. The flatterer hath always at his finger's ends, and ready under his girdle, the gestures, voices, inclinations and dispositions, of all persons, high and low. Say what thou wilt, and do what thou wilt, he will please thy humour in all things, S. 159. P. 78. Though the bloody minded Papists, do want power and opportunity, yet they never want good will, to perform their treachery and malice, against the servants of God, with all tyrannical cruelty, S. 160. P. 79. Where the skin of a lion is not enough, nor will not serve, it is wont to be peeced, with the skin of a fox: that which a cruel man, cannot accomplish by force, he will perform it by fraud, S. 161. P. 79. An old fox is hardly snared: and yet at the length, they be either snared for their conversion, or knared for their confusion. Hypocrites and arrogant persons, do never follow Christ, S. 161. P. 80. An hypocrite is like an apple that is very beautiful without, and rotten within: and like a goodly tall tree, that flourisheth, and is full of leaves, but fruitless: he would seem to be that he is not, and hateth to be that he seemeth, S. 162. P. 80. If thou love to be fed with flattery, than thou wilt feed thy flatterers, and they at the length, will serve thee, as Actaeon's dogs served him. The flattered shall be devoured of his dog the flatterer, and the flatterer himself shall be devoured of that foul cur, and most cruel hell hound sathan, S. 163. P. 81. It is a very hard thing, for a man to give over his acquaintance with the world. A child will love his nurse, for the dugs sake, though she be an whore: and men love this present world, for the vain pleasures, and carnal delights of the same, though indeed, the world be a very strumpet, S. 164 Pag. 81. and 82. If men would even steal, as it were, and privily convey themselves, but one hour in every day, from the service of the world, flesh, and devil, to serve the Lord, in truth and sincerity, they would at the length, by little and little, take such pleasure, and find such comfort, in the service of God, that they would give themselves wholly, and most willingly to it, and be ●orie, and repent them, from the bottom of their hearts, that they had been so long, in so bad a service, S. 164. Pag. 82. Vicious living is more oftensive, and doth more harm, in old age, than in green youth. An old man or woman, aught to instruct others, as well by good example, of godly life, as by counsels and admonitions, but when old men or women, fall to folly, they hurt themselves with their sins, and infinite others, with their evil example, S. 165. Pag. 82. The Lord doth not open, the mysteries and secrets of his word, unto those, whom he perceiveth vainly and curiously to seek after them, but unto such as will both profit themselves, and others by the same. He that will profit by hearing or reading the word of God, must bring faith and humility with him, S. 166. P. 82. and 83. Many men in the world, are fitly compared, to the dry skin, which a snake doth cast, to renew her a●e, the skin hath the shape, likeness, and prints of eyes, and the very rind also, wherewith the eye is covered, but yet no seeing eyes: So many men, have eyes to see the creatures of God, but not one half eye, to see the creator. And many that bear the name of christians, have no more true knowledge of Christ, than they had of the sun or moon, when they were yet in their mother's wombs. So that, when they read, or hear the word of God, they profit no more, than a blind man should profit, by a looking glass set before him, S. 167. P. 83. and 84. Some do come to church, to hear the word of God, to the end they may know him, and his will to do it, and do bear away with them such heavenly lessons, as they never forget, wherewith their faith is strengthened, their souls comforted, and their consciences greatly quieted: some again do come, in hope to hear, some thing fall from the preachers mouth, unwisely, undiscreetly, or barbarously spoken, wherewith they may sport themselves, and scorn the preacher. Such men, as they come with wicked purposes, and cavilling minds, so they depart, with hearts so hard as adamants, far worse, than when they came, S. 168. P. 84. and 85. Afflictions, troubles, and calamities, are great helps, to keep our souls from the canker, and rottenness of sin, and the spots of the world, and to put us in remembrance, of the goodness, mercies, and love of God toward us. Men are borne, under that condition, that their lives should ever be open, and subject, to all the inevitable darts, of infinite troubles, and that there is no refusing, to live, and lead their lives, in that condition, where under they were borne. Come what shall, the children of God, are still patiented. S. 169 P. 85. 86. and 87. Darkness and blindness, cannot remain in the heart of that man, which the holy Ghost, the author of all light, and the only light itself, hath chosen to be his own seat, and holy habitation: Error cannot flow from the fountain of wisdom, neither is it possible, that a line of wickedness should be drawn, from the one a centre of all goodness: the fruits of death, cannot grow out of the tree of life, these are unpossible things. And on the other side, where the holy spirit of grace, and might, hath not place and possession, there is no good thing to be found, because the author of goodness is not there, S. 170. P. 87. and 88 Calamity patiently borne doth avail very much, for the advancing of the praise of true virtue, and unfeigned holiness, S. 171. P. 88 It is man's only safety, to keep himself near unto God, for when he shaketh off the government of God's word, and with his sins and iniquities, divideth himself from the Lord, then cometh his danger, he cannot but fall into the hands of sathan, hell, and destruction, S. 172. P. 88 Sorrows, troubles, afflictions, and vexations, are in the children of God, the armour and badges of Christ, S. 173. P. 89. Howsoever God dealeth with men, yet he is all one, there is no change, nor any shadow of change in him, the change is in ourselves, not in the Lord. When we living in his fear, faith and love, do enjoy the light of his countenance, his blessing, spiritual and temporal: if at any time he turn his face from us, and shall take away the comforts of our souls & bodies, it is because we are changed, not he, S. 174. P. 89. Man must be very careful, and have in himself, at the least a desire, that something may be in him, to move the Lord to grant that unto him, that he craveth, or looketh for at his hand: as if he will have the Lord to be merciful, he must use mercy towards others: if he would have him to be a good father to him, he must show himself an obedient child, etc. S. 175. P. 89. 90. 91. divers and sundry names given to Christ, to express his nature, and his disposition toward man, S. 175. P. 91. Though a man be never so barren, bad, & without any good thing in him, yet if the word of the Lord, once take hold of his heart, and find any rooting there, it will draw him by degrees, to the nature of itself, and make him very fruitful, S. 176. P. 91. A man may boldly inveigh against the sins of others, when he hath amended his own amisses, and very likely he shall be salt to others, when himself is seasoned, S. 177. P. 92. Although virtue and godliness, seem unto the wicked very bitter and unsavoury, and all vice and naughtiness swee●e, and well savouring, & they are very unwilling, that the gardens of their hearts should be weeded, & evil things drawn out of them, or that any good should be planted in them, yet the ministers of the word, must still do their office and duty, S. 178. P. 93. & 94. The holy ghost doth ●●e, to call men and women, the sons and daughters of them, whose manners and conditions they follow, & not of their natural parents, when they follow not their footsteps, S, 179. P. 94. Men very honourably borne, and coming of honourable parents, being themselves naked, that is, without virtues, and honourable acts, do justly deserve the loss of their titles, honour and dignity, and whiles they degenerate, from their noble parents, of whose honour they brag, they are fitly and rightly compared to Aesop's ●ay, S. 180. P. 95. Even as in a threshing place, chaff will be above wheat, not because it is the better, but because it is the lighter, so amongst men, they that be vain, and have nothing in them, but pride, vainglory, and a false opinion of themselves, will thrust forth themselves, before those, that have a far greater weight of virtue, and just deserts, than they have: but on the otherside the humble man, will ever take the lowest place, and be well contented with the least account in this world, S. 181. P. 96. Whosoever will enter the gate, to go into that most stately and princely house of the kingdom of heaven, must bow down, humble himself, and stoop low, otherwise he break his head, be driven backward, and never get in: for pride is pestilent sickness, it divideth a man from God, from himself, and from his neighbour, and doth disperse and distract him, into infinite evils, and innumerable vices, S. 182. P. 97. Rioting, excess, and fullness of meat and drink, doth make men's bodies unapt, to all good and holy exercises, and very prone and apt to all sin and wickedness, S. 183. P. 98. A cable rope being singled into threads whereof it was made, may be drawn through the eye of a needle, and a rich man dividing his riches as God hath appointed and commanded him, may enter into the kingdom of heaven, S. 184. & 105. P 98. & 99 A rusty iron key, hanging at a whip chord, or at a thong of leather, which will open the door, and let a man go into an house, where is gold and great riches, is better than a k●i● of gold tied to a string, or lace of silk and silver, which will not open the lock, S. 186. P. 100 & 101. Idleness is a schoolmaster, and a teacher of all mischiefs, and doth extinguish all virtues in man, but godly and holy exercises, are very profitable, do much good, & increase virtue, in all that use them, S. 187. P. 102. ungodly rich men, have a vail or covering before their eyes, bird lime in their wings, and fetters about their feet: that they cannot see the kingdom of God, they cannot move one feather of a wing towards heaven, nor set one foot before another towards everlasting life, and yet they be merry now, but their sorrow is not far off, S. 188. P. 102. 103. 104. The higher that proud, and vain men do climb, the fowler & the more mischievous is their fall. Vanity, pomp, and pride, are very bad and naughty feathers, which christians ought not to suffer, to grow in their wings, but to pull them out, and to cast them into the dust, S. 189. P. 104. What difference soever, is among men now, whiles they live in the world, death at the length, having done his office, will make them all so equal and alike, that the dust of princes, and poor men, of rich men & beggars, of the learned and unlearned, of those that are wise, and of the foolish, being all mingled together, they can no more be discerned, and known one from another, than the ashes of one tree, can be divided from the ashes of another, being both burnt together in one furnace, S. 190. P. 104. & 105. Very many in this world being without the fear of God, do live in great pomp, all pleasures, fullness of great riches, and wealth at will, and are highly esteemed during their life, whose woes and sorrows do then begin, when their pride, pleasures, and riches, and themselves be parted: and on the other side, there be not a few, which do live here in great troubles, and manifold afflictions, and are no whit regarded of the world f●●re they God never so truly, the end of whose lives, doth bring the beginning of their joys, S. 191. 105. Whatsoever this world doth or can afford us, is so light as a feather, more subject to a change, than the moon, more unconstant than the wind. The world therefore, with all the trifles and trash it hath, is to be contemned, and the kingdom of God, and the righteousness thereof, is diligently to be sought for, for that endureth for ever, S. 192. P. 106. 107. The virtue of godly princes, do mightily move the hearts of subjects, to true religion, a right worshipping of God, and due obedience, S. 193. P. 117. Humble men when they stoop lowest, and prostrate themselves most before the Lord's throne, then rise they up highest, and draw nearest to the likeness of God: on the otherside, vain and proud men, when they exalt themselves most, then are they likest unto the devil, S. 194. P. 107. They that be in great prosperity, are commonly in great dangers, a low and mean estate is safest, S. 195. P. 107. & 108. To be under the Lord's protection, and in his favour, is to be in all safety, against all power of men and devils, and to be from under the wings of his grace, is to ●●e open to all dangers, even to death and destruction of souls and bodies. It is good for us therefore, in all obedience to keep ourselves near unto the Lord, S. 196. P. 108. Calamities, troubles, and afflictions, will overthrow any thing whatsoever is in man, save only firm and constant virtue, but that is so goodly, so fresh, and so flourishing a laurel tree, that it will not be consumed, burnt up, nor destroyed, with any fire that breaketh out of the clouds, be it never so fierce, nor with any torments or troubles whatsoever, S. 197. P. 109. When princes will have godly, virtuous, loyal, and obedient subjects, they must use them as jacob did his sheep, they may lay before them the rod of true religion, justice, holiness, righteousness, and integrity of life, that by the sight of those things, they may conceive good things, and bring forth fruit of that colour. And so must parents deal with their natural children, and ministers of the word with their spiritual children, and masters with their servants, S. 198. P. 110. When a man is in most danger, and greatest distress, then is his virtue and constancy best tried, S. 199. P. 110. The last day of all days, that is the general judgement day, will be a very gloomy, and a black session's day, for those men, that do keep their gold, silver, and riches, and see their poor brethren distressed, and in great want, and will not relieve them, S. 200. P. 110. 111. Riches, as gold, money, and such like, laid up in chests, and locked up in coffers, are in danger to be lost, through thieves, fire, or other means, but being dispersed and scattered among the poor, they are in safety, and will bring forth much fruit, and will be very profitable both to the giver, and to the receiver, S. 201. P. 112. The Lord calleth him a blessed man, that relieveth the poor and needy, and doth promise, that he will deliver him in the day of trouble. A little is great riches to him that hath nothing, S. 202. P. 112. It is very unreasonable and ungodly, that one christian doth not comfort and relieve another, in their tribulations and wants, S. 203 P. 113. Christians are commanded to lend, without looking for any gain thereby. V●u●ers commit theft: they must die and not live: They make merchandise of other men's miseries, and their own gain, of other men's losses. The usurer is like him that under the colour of love, will take his neighbour, which is already down, by the hand to lift him up, that he may give him a greater fall, S. 204. P. 114. In the ministers of the word, true doctrine and godly life must go together. He that teacheth good things to others, and teacheth not himself to do them, is like a sieve or boulter, wherewith meal is sifted or bolted, which sendeth forth the finest flower, and best of the wheat, and keepeth the bran, and worst of the wheat, to itself, S. 105. P. 114. The tyranny and cruelty of princes, towards their loyal subjects, doth threaten the ruin of their kingdoms: but lenity & mercy, doth make their kingdoms mightily to flourish, and brings peace and safety to themselves. Mercy becometh a christian prince very well. Mercy and truth have kept, & do keep Elizabeth our gracious Queen of England, and clemency doth strengthen her throne. Mercy doth lift man up to Godward, but cruelty doth cast man down to hell ward, S. 206. P. 114 115. Ingratitude is a grievous sin, wherewith the Lord hath ever been highly offended, the Lords hand hath ever been stretched out against it. England hath received great & infinite benefits both for their bodies and souls, but England is far behind, with thanks giving unto the Lord, wherefore we must be either more thankful, or else look assuredly for more punishment. S. 207. P. 115. 116. Envy is not bred, in the hearts of virtuous and godly men, but in the hearts and minds of the wicked and ungodly. Envy will not be tamed, a man may overcome and subdue his enemies, but not their envy. Envy doth tear and rend in pieces the man in whom it is. The envious man doth make the felicity of another man, his own torment, S. 208. P. 117. The Lord will have his servants tried in this world with many afflictions, to the end, that the difference which is between them, and the children of this world, may appear and be evident, and that virtue may grow to perfection in them. A christian man may be a martyr and even living, without losing his life by fire or sword, S. 209. P. 117. 118. 119. Words of doctrine are very profitable, but when they are seen, to work holiness and righteousness in the teachers, they then prevail the more, with them that are taught, S. 210. P. 119. 120. The lighter balance will ever be highest, and the vainer and worse man, will ever extol himself most: the heavier balance will ever be lowest, and the better man will ever humble himself most. It is in a christian man some perfection, to know, and to acknowledge his own imperfection. S. 211. P. 120. A thief will speak thee fair, and yet will rob or kill thee. The nature and conditions, the bloody tyranny, and more the beastly cruelty, of usurers plainly and truly opened, S. 212. P. 120. 121. 122. A very true, perfect, and plain description of hypocrites, what is true virtue among Christians. They that would seem to be religious, virtuous, godly and honest, do differ so far, from that they seem to be, as the froth of gold, doth differ from gold itself, S. 215. P. 123. 124. They that with their hypocrisy, do steal the praises & commendations of men, without any just desert, they either lose them before they die, or not long after, for the truth will out, it will not be hid for ever. The glory of this world is buried with men's bodies, when they be dead, and posterities do forget it. To be truly glorious, is to despise the glory of this world, S. 214. P. 125. 126. Singleness of heart, and true christian simplicity, is best seen, and made most evident, in troubles and afflictions, S. 215. P. 126. 127. Sorrow and grief shut up, and pestered in man's heart, and no way uttered is very dangerous and deadly: weeping, mourning, and sighing, doth lighten and ease the heart, S. 216. P. 127. The reprobates and castaways that be tormented in hell, do confess, that the pomp and glory of this world is transitory, and that it is a vain thing for man to set his heart upon. Let christians therefore, whiles it is to day, that is, whiles they live here upon the earth, set their hearts and minds upon God, heaven, & heavenly things, & not upon this world, or aught that belongeth to it: let them either confess here in their life time, that all those things be vain, which the world doth afford, unto man, or else they must confess it in hell, where and when it will be too late, S. 218. P. 128. All they, that with the eyes of faith, do behold the joys and pleasures of heaven, laid up, and kept in store, for the saints of God in the world to come, although they sit here, in the princely seats, of all dignity, honour, delights, or whatsoever may he had in this world, yet will they unfeignedly desire to be dissolved, to remove out of this world, and to go to dwell with the Lord jesus, S. 219. Pag. 129. Men being thirsty, do earnestly desire water, but their thirst being quenched, they turn their backs upon the fountain, where they found water, so men distressed will cry, and seek after God, but being eased, they will forget him, and turn their backs to him, S. 220. P. 130. The knowledge and understanding, of the word and will of God, doth not by and by work an hungering and thirsting, to lead a virtuous and a godly life, in all those whom it hath instructed, and most perfectly taught, what they should do, and how they ought to live. He that will speak good things, and will not do them, is like an instrument, that delighteth other men, but not itself. To what end a man should desire knowledge, if he will desire to have it aright, S. 221. P. 131. 132. and 133. Man's body must not be pampered, but kept in subjection to the spirit, otherwise it will be unruly, and very unapt to fear and serve the Lord, S. 222. P. 134. Many men when they be poor, and in mean estate will be very lowly, but once enriched and advanced, they forget both God and man, as in such men, honours change manners, so were it very well, if manners might change honours, S. 223. P. 135. There be in this world two principal and chief fishers, the one is Christ, the other is the devil. Christ fisheth for men to save them, the devil fisheth for men, to destroy them. The devil catcheth far more than Christ, the reason is, because his bait is more agreeable, to the corrupted nature of man, than Christ's bait is, but happy are they, that take Christ's bait, and not the devils, S. 224. P. 136. 137. & 138. Satan is a subtle fisher, and doth not by and by deal very roughly with those, of whom he maketh a sure account, but doth suffer them a little to play, and to sport themselves, with his hook in their mouths, until at the length, they cannot escape, S. 225. Pag. 139. and 140. They be most dangerous people, that can keep no counsel, nor secrets, S. 226. P. 140. 141. and 142. Very many will make a show of virtue, that have no delight in virtue itself. Such men are fitly compared to painters, whose delight is more in colours, than in the substance, S. 227. P. 142. Very many will follow Christ with their lips, whose hearts do never come near him: in words they will be with God, but in deeds with the devil, S. 228. P. 144. Christ is said to make a feast, and to eat, at the conversion of a sinner, S. 229. Pag. 14●. and 146. Idleness doth breed and cherish, all wickedness and abomination in man, and doth not become a Christian, S. 230. P. 147. The judgements of God, that hang over our heads, for our unthankfulness, S. 231. Pag. 147. etc. When man in troubles seeketh for comfort from the world, he seeketh for life, in the house of death, S. 229. P. 145. The world with a smiling look, and the devil with a fair word, can sooner have at commandment to follow them, and to do their wills, the greatest number, than Christ can with his death and the promise of his kingdom, S. 231. P. 148. Man is the dearest purchase, that ever was made in heaven or earth, the like price and cost was never bestowed upon any creatures as upon man, S. 231. P. 148. The goodness of Christ considered, there was never any creatures dealt so unkindly with him, as man doth, ibidem. When Christ calleth us to do good, than we run headlong, to do all manner of evil, ibidem. It will profit man nothing, to abstain from the committing of sin, if he love it in his heart, and doth it rather for fear of shame here, or condemnation in the world to come, than drawn with the love of God, ibidem. Pag. 151. The people of Rome were mightily moved, with an oration made by Marcus Antoninus, upon the death of Caesar, and expulsed the homicides out of the city: but when we hear of the death of Christ, and know the cause of his death to be our sins, yet we will not expulse sin out of ourselves: they shed tears, when they heard what Caesar had done for them, but we can hear what Christ did for us, without one tear, or any grief of heart, S. 232. P. 152. Caesar was more beholden to the Romans, than Christ is to the most part of the world, S. 232. P. 153. The cause of the destruction of Sodom & Gomorrhe, and that the same sins be now very rife. S. 232 P. 154. Very many will confess, that God in times past did most justly punish the sins of men, but the same confessors, will do the like, without either fear or love of God. S. 232. P. 154. The examples of God's judgements upon others, do no whit move the ungodly in these days, S. 232. P. 155. and 156. Men in these days are worse than some of those jews which crucified Christ, S. 232. P. 156. They that will not profit any thing by hearing the word preached, nor will suffer no drops nor dews of grace to bide upon them, are compared to lepers, ibidem. The Lords ministers must go on in doing their office, and his business, though the people be never so obstinate, and do what they can, that the walls of sin, may fall down, as the walls of jericho did, at the sound of the trumpets, and the shouts of the people, ●. 232. P. 158. FINIS.