THE Flaming Bush. OR, AN EMBLEM OF THE TRUE CHURCH.  
Written by THOMAS WESTERN, Minister of God's Word at Alderleigh in CHESHIRE.  
— Spirat Rubus asper Amomum.  
LONDON: Printed by Nicholas Okes. 1624.   

❧ TO THE RIGHT NOBLE Gentleman, Mr. THOMAS STANLEY of Alderleigh Esquire, all health and happiness.  
Right Worshipful:  
GOod Wine needs no Bush, a good face no band: but gross Wine a Bush to vent it: a course face a band to grace it. Were my lines polite they need less Patronage, but such they are that they want tutelage. The old Romans had their tutelar▪ gods, but they by them robbed God of his honour: be you to be a tutelar god, 
* Ps. I have said you are Gods.  (you may be hereafter a titular god) so God shall have praise by this my labour. When Adam beheld his own nakedness, he ran to a Bush to hide his follies: Now the World must view my many weaknesses, I come to you to shelter my frailties. But Adam, and I differ in this: He like a Woodcock thrust his bill in a Bush, to be kept close from the eyes of Eternity: I would be shrouded under your bows to be kept dry from the storms of Calumny. Adam might think that God would follow him: the Devil I think (for detractors are Devils) will follow me: if he do, your generous name on the front of this Pamphlet shall be a general exorcism to conjure this spirit, adjuring him to more then Pythagorean silence. But silence: why should I look for any such indulgence, as that these nifles and trifles should purchase your Countenance? Believe it Sir, the fault is yours, because you have been benevolent, therefore am I grown impudent: remove that cause, the effect ceaseth, if you restrain your courtesy, I shall refrain mine insolency; but your worship (as yet) hath not done the one, therefore am I presumptuous in not doing the other.  

This flaming Bush I do devote to you,  
Wherein the Church's portraiture to view,  
I have displayed, adorned with root, and bowl  
The Bark, the branches, leaves too of the soul,  
With sovereign fruits. A second task remains  
Which God assisting doth require my pains:  
Namely to show how this our Bush with fi●●  
Doth flame▪ as always subject to the ire  
Of Devil, Pharaoh, Turk, and mitred Pope  
Which would with faggot quite burn up her  
And then a third, wherein shall be descried  
How this our Bush that in the fire is tried,  
Doth find her Planter so benign and kind,  
That she consumed is not, but more refined.   
This the Platform of this my building, it is no great edifice, only three bays: whereof the first you have here in facto, already read; the other are in fieri, perhaps in squaring if the workman be not discouraged: However this is vented, the goodwill of him that dwelled in the Bush, dwell with you: he that was figured by the Ram in the Bush, protect you, while I that have laboured and beaten the Bush will serve you  
most obsequiously, observantly: Tho. Western.   

To the Reader.  
BEcause the Proverb saith, One Bird in the hand, is better than two in the Bush; I have presented thee here both a Bird and a Bush, and having two Birds in a Bush, to catch for thee hereafter, one Bird in the hand I offer thee here: thou wilt say an Ousel; be it so: yet if her feathers be black, her flesh is restorative: Only her war●ling tunes expect thy censure, if they please, she is pleased, for to this end she sings that thou might dance: If otherwise, had she a tongue to speak, she would crave pardon: I that should teach her, am no good whistler; therefore as the labour mine, so the fault mine: let gentleness be thine, as I will be thine, I hope well, (for I mean well) that thou wilt accept well, what it not done well.  
Farewell. T. W.   

THE Flaming Bush.  EXOD. 3. VER. 2. And the Angel of the Lord appeared unto him in a ●lame of fire out of the midst of a bush: and he looked, and behold, the bush burned with fire and the bush was not consumed. 
MOngst all the Volumes of the book of God there is none replete with matter of more admiration, exhortation, imitation of wonders, precepts, virtues, than the Pentateuch, or, 5. books of Moses. As 
Psal.  David, my song shall be of mercy, and judgement: here mercy and judgement are met together, truth and righteousness have kissed each other. judgement, Adam sins, Adam sweats: Eve sins, Eve smarts: Serpent sins, Serpent creeps: Cain sins, Cain runs: Noah sins, Noah shames: the world sins, the world swims: Sodom sins, Sodom burns: Pharaoh sins, Pharaoh drowns: Chorah sins, Chorah sinks: Semper certa venit vindicta, si sint dilecta nostra delicta. Mercy: The great Monarch of this great All, deigning to become all in all: a Tailor to Adam, a sailor to Noah: a Pilot to Heber, a Carquan to Abraham, a convoy to Isacke, a ladder to jacob, a chariot to joseph, a midwife ●o Moses, a leader 
Psal.  to Israel: (oh thou that leadest Israel as a sheep) she was the sheep, he the shepherd that Israel might 
Psal.  sing with the singer of Israel.  

My Shepherd is the living Lord, Nothing therefore I need:  
In pastures fair with waters calm, He sets me for to feed.   
Led them from Canaan where bread was wanting: Fed them in Egypt where food was abounding● bred them in Goshen to numbers exceeding: till another King arose that knew nor joseph: that knew not the indulgence they had by joseph, but knew to increase the afflictions of joseph: it is rare to find posterity heir of his father's charity. Dolour & voluptas 
Seneca.  invicem cedunt; br●u●or voluptas: their Halcyon days are now at an end: mirth had presented the former Scene, now sorrow 〈◊〉 in to act her part. jealous was Pharaoh of 
Exod. 1. 10  their multiplying powers, therefore makes policy his pyover to undermine their strength. Come let us work wisely; as if Machia●●lisme 
Exod. ●. 11.  should be christened by the name of wisdom. Taskmasters are appointed over Israel.  
They should not be Israel in this their perigration, did they not wrestle with God in many an affliction. Pharaoh supposed, that continual working would cool their desire, and power of begetting; as if, Sine Cerere, & Baccho frigate venus: 
* Dum moritur vivit. Naz ' ligabantur inclu debantur cedebantur torquebantur & multiplicantur. Aug. de ciu. dei. l. 22. Exod. 1. 15.  but God's vine is ever more fruitful with bleeding palm, and Camomile more fertile with treading. Then Shiprah, and Puah must be bloody Lucina's, to murder their males as soon as they are borne: but though Misraim be fleshed in Cain-like cruelty, their feminine hearts are suppled with mercy.  
Now the people must drown whom the midwives had spared, 
Exod. 1. 22.  like bloody executors of their masters will; while the streams of Nilus are the infant's Sepulchers. Nilus was made white with bodies, bare bodies of Innocents' drowned: Nilus was made to swell with tears, salt tears of mothers that mourned: Nilus was filled full of cries of Fathers that lamented: Fathers, mothers, brothers, kinsfolks, sorrowing for their babes, and would not be comforted, and would not be comforted because they were not. In this persecution Moses was born; 
Exod 2. 2.  the mother rejoices when a manchild is borne, but quickly this joy was Eclipsed with moan: he cannot abide in Egypt with safety, nor reside in jochebeds arms with security, but must be exposed to Neptune's mercy: where every gust is like to overwhelm him, and every billow like to swallow him. A cradle of bulrushes is the babi●boat, a bark of 
Exod. 2. 3.  reeds the little ones ship, but God was the Pilot, Christ the mast, faith the anchor, love the sails, hope the tackling, confidence the deck, therefore he could not but arrive at a happy port. Pharaohs daughter came 
Exod 2. 5. 〈◊〉.  forth to wash her in the cool streams of Nilus to bathe her, heard a cry, saw no creature, at last she beheld the precious casket, where beauty pleaded, and begged relief, whilst his mournful Oratory pierced her heart. Her heart was struck with gentle compassion, yet her tongue could say 'tis an Hebrews child: yet this Hebrews child must be her son: he the son, she the mother: only there wanted a milky nurse, and who so fit a nurse to suckle him, as she that felt such throws to bear him? (when we do seem most dejected, the providence of God is most declared.) No doubt, but oft the Lady did visit him, as much rejoicing when she beheld him, nor Orphan-like did she nourish him, but what court, or school could put into him, was duly administered. But who can wash the Ethiopes skin? or who can hide the Leopard's spots? or make him forget he was an Hebrew? though nurture often alienate nature, as Lycurgus intimates in his Lacedaemonian whelps, here partus sequitur ventrem, insomuch as all the honours in Egypt could not wean Moses from calling his nurse mother: or win him from willingly suffering with Israel. A good soul cannot but grieve with others, and have a feeling Sympathy with its fellow members. He walks forth and beholds their miseries, and as he well can; revenges their injuries. An Hebrew, and a Gipsy are at contention, he rescues the Hebrew, 
Exod. 2. 12, 13.  slays the Egyptian. An Hebrew, and an Hebrew strive together, (domestical broils are fullest of dangers:) his courteous Rhetoric can nothing win, behold an Egyptian in an Hebrews skin: a full vessel must needs vent, a great heart must needs speak, a turbulent stomach cannot stay: wilt thou kill me as thou didst the Egyptian the other day? oh with what impatient passion 
14.  doth a galled heart receive admonition? Then did Moses fly into Midian: 
15:  Caelum mutat, non mutat animum, change of soil doth not change the soul, but a man that is good, in every place will be doing good: Quis enim celaverit ignem? If he cannot yet free the Israelites from Pharaoh, he will aid the wronged 
Exod. 2. 17.  daughters of jethro: they attend their sheep and come to water them, the ruder shepherds keep the water from them: a currish mind and churlish disposition, hath no respect of sex or condition. Moses perceives them the weaker vessels, therefore thrusts himself betwixt them and dangers, and by his undaunted valour, and magnanimity, assures, and secures them from the Shepherd's inhumanity. Their old Father is quickly told it, and with hospital welcome entertains him for it: and being a great and wealthy peer admits 
Exod. 2. 21.  him his servant, adopts, makes him his son in law, and sends him abroad to follow his sheep. Now he that in Egypt followed his book, in Midian betakes himself to his hook. Moses his hook, as Peter's net, Paul's tent, and josephs' rule may minister to us this short instruction, that neither greatness nor 
Note.  goodness need to be ashamed of an honest vocation. Forty years in Egypt a Courtier, and forty years in Midian a Shepherd; a solitary life, yet he likes it, a melancholy calling, yet he continues it. He was not ignorant of Court-cares, that A●lae culmen sublime lubricum, he that climbs the highest, falls the soon, therefore a private, and retired life in a higher degree doth more content 
Note.  him. He that hath true worth in himself, and outward, or inward familiarity with God, finds more pleasure in a Midian wilderness, than others delight in Princely Palaces.  
While innocent Moses follows, and tends his innocent lambs, God doth graciously appear to him visibly; idle persons are not graced with visions: Idleness is a cushion 
Note.  whereon Satan sits, where he appears, or rather suggests manifold temptations. God had been ever present with Moses, yet he had never seen him till now. When Adam 
Gen 3. 8.  did ill, he would have hid him in a Bush: when Moses did well, God is seen in a Bush. A great wonder, in a small matter: that a tender bush should burn with fire, was nothing marvelous, but that the fire should not burn the bush, was truly miraculous.  
A true Emblem of the true Church, and of every true member of the Church.  

1 'tis like a Bush.  
2 A burning bush.  
3 Yet it is no combustible bush.   
The Church of God is resembled to a Bush.  

1. In stature. quantity.  
2. In nature. quality.   
The Bush is low: the Church is so 


in others eyes. 
1 Stature In other eyes.   
in it own eyes.     
The worldling brands it with marks of baseness: the Papist scorns it because of the smallness. In the worldling's eye, the Church is a bush: the bush is low; low, and 
Wo●dling.  contemptible: the Church is base, base and despicable. Tune credis Christo? credis crucifixo? Was the common quaere in Augustine's time. What tu? Maecenas ataniss edite regibus? Thou hast been of great report? thou who hast borne a goodly port? wilt thou be stigmarized with the name of Christ? the shame of 
〈◊〉 vita 〈◊〉. 〈◊〉.  Christ? a new and wicked superstition. A Carpenter's son, a carpenter himself, and ver dolorum, a man of sorrows; that had not so much as a house to be borne in, but borrowed a stable: not a bed to be laid in but borrowed a manger: nor a pot to drink in, but borrowed a pitcher: nor an horse to ride on, but borrowed an Ass: nor a room to eat in, but borrowed a parlour: nor a grave to be buried in, but borrowed a Sepulchre: thy God's debasement, will be thy disparagement: being an offence to the jews, madness to the Grecians, dotage unto worldlings: a seditious 
Serres pag. 652. Aug. Cos. lib. 11.  vermin (said the Duke of Guise) but (seditious Duke) good words we pray: Aloud est ridere▪ aliud est videre, the natural man sees not the things of God, and no marvel, for he sees naturally when the things of God must be discerned spiritually. Therefore with Hilary 
Hil▪ de T●●n. 5.  we may say with hilarity: Oh stulta mundi sapientia, Christi opprobrium, non sentiens esse Dei virtutem, & mundi stultitiam, non intelligens esse d●i sapientiam: oh unwise wisdom of the worldly wise, not understanding the opprobry of the son to be the glory of the Father: nor that which is esteemed folly with men to be the invincible prudence of God. Then let rides be changed to vides, then let vides be changed to fides, and faith will refel this prejudicate opinion, faith will repel this supercilious traduction, for faith will tell though Foras nigra, yet intus formosa: though foul without, yet fair within, a fair soul, though a foul skin: the King's daughter is all 
Psal. 45.  glorious within, behold thou art fair my love, behold thou art fair, Formosi pecoris custos, formosior ipse. 
Cant. ●. 1.   

Christ is the Shepherd, and the Church his Flock,  
Most fair the Shepherd is, and fair● the Flock.   
In the Papists eyes, the sound Church 
● Papi●●.  is a bush, the bush is small, and of no repute: our Church is vile, and of no esteem. Theirs is a Cedar, ours a shrub▪ their's a vine, and a pi●e, ours doth pine, and they repine. They have antiquity, plead visibility, universality: we are a company of few, obscure, contemptible people, lurking from time to time in shades and corners, known to few or none. Theirs hath had, and yet hath a fa●e 
Farther p●rs. 2. par● of 3. 〈◊〉 vey. Dr. Hill. ●●as. ●. B●●●●wood inquiry, cap. 14.  greater sway in the world than any other ever had, or hath, how truly spoken let Brerewood judge: the Christian part of the world (all professions and sects of that name put together) is as five: the M●●umetanes as six: the Idolaters as nineteen, beside that Heathenish tract of Terra incognita, so fare is that from truth which this our Islands natural son, bragged in behalf of his Romish spiritual mother.  
But let them brag: we know who brags of the greatest number: Antichrist. I confess indeed 
R●u. 19  the number of ●he faithful, is less far than the number of the faithless: there is more chaff th●n corn in the Lord's barn: more ●ares than wheat in the Lord's field: for one No●h and his family (being but eight) the whole world drowned for their wickedness: for one Lot and his household being but four, all the cities of the plain burned for their ungodliness: for one thankful Samaritan, nine ungrateful lepers: for one 
jer. 3. 14. Reu. 3. 4.  Elias 450. Pseudoprophets: but one of a city, and two of a ●ribe: a few names in Sardis. Christ's sheep are not many (Pauci, pauperes, pusilli,) for quantity; but more than all the rest for quality: he esteems more one of his mystical members, than all the world's unhallowed members: yet is it not God's family so small as to be measured by humane Geography: for it is no● tied to the seed● of jacob, as the jews would have it, no● to the s●yle of Aff●●● as the Donatists would have it, nor to the Sea of Rome, as Popelings would have it: but God hath chosen for the children of Abraham all that have the faith of Abraham, and for the tribes of jacob all that worship 
joh. 4. 23▪  the God of jacob in spirit and truth. Then do not preoccupate the Lords seat, take not upon thee to judge thy brethren, neither do thou despair of thyself, but leave judgement to God, and look for mercy of the Lord: his foundation is sure, and hath this seal, Dominus 
2 T●●▪ ●. 1●  novit qui sunt sui, the Lord knoweth who are his: and we know that we are his, our Church is his. Though they boast of their numbers, despising our handfuls: saying, all the world is theirs, scarce any corner ours, and who can choose but suspect 
D▪ 〈◊〉  a few? we dare, and can share equally with them, with our reformed Churches opposed to them, and if we could not, this rule of theirs will but teach us to advance Turkism above Christianity, and Paganism above Mahumetry, the Word above the Church, and Hell above Heaven: if any proof can be drawn from altitude, you know all, the Cedar is unfruitfullest: if any proof can be drawn from multitude, he that knows all says, the best are fewest. Thus our Church is a bush, low in 
2 in it own eyes.  others eyes, so is it a bush, low in it own eyes.  
I am dust and ashes; I am a worm and no man: vermis sum, non v●r, I am of no estimation, reputation: I am a man of polluted lips: I am not worthy of the least of thy mercies; I am not worthy under whose roof thou shouldst enter; I am not worthy to untie the latchet of his shoe; I am not worthy to be called thy son; I am not worthy the name of an Apostle: humble, lowly, bushy-confessions, sifting themselves to a course brain, fare from that humorous, tumerous, Thrasonical, Pharisaical, Pyrgopolynice●icall Braggadochio. 
Aug. hmo. 30 de verb. dom secun. Luk.  that shows not vulnera, but munera, not his wounds, but his worth; not his misery, but his bravery. I thank God, I am not like other men, while 
Luk. 18. 11  the silly bush, the poor Publican stands a fare off, as not daring to approach the Mount of God's glory, casts down his eyes, as acknowledging himself guilty, knocks upon his breast, the closet of his impiety, and with a look dejected, soul perplexed, voice submitted, cries out Domine miserere mei, Lord be merciful to me, to me, I say not thy son, I 
13  have so offended thee; to me, I say not thy servant, I have so displeased thee; to me, I say not thy friend, I have so abused thee; to me, I say not thy creature, I have so rebelled against thee, but Domine miserere mei peccat●ris! Oh Lord be merciful to me a sinner: so good a follower of the Son of God, is the child of God: 
Ma●. 11. Aug. de te.  Learn of me to be meek▪ & humble, Cum humilitatis doctor● non ●r●t superbia tua: Pride and peace cannot dwell together, but learn of me to be meek and humble, and you shall 
Mat. 11. 2●  find rest to your Souls. Humility is the mother of tranquillity: & quanto quis humilior, ta●to Christo similior: The more humble thou art, the more like ●hy Master thou art: but Pride like Colloquintida will embitter a whole potful of pottage.  

Si tibi sit copi● aut sapientia formaque d●tur,  
Sola superbia, destr●et omnia, & comitetur.   
Though beauty, wealth, and wisdom, all thou hast,  
Pride will them all demolish quite at last.  
Oh be not ignorant of what thou art, Dumus, Rubus, a Bush, a Shrub, nequam, nequicquam, nought, nor ought: Thy Body is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as much to say, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thy Souls Sepulchre. Thy Soul is anima, as much to say as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a wind that passeth speedily, and that passeth the wind in vanity: Thou wast Corpus, a Body, but Cor is gone, thy heart lost, only 
Psal.  pus remains putrefaction, so vain a thing is man: Then esto quodes, be what thou art: Thou art low, be lowly: As holiness, so lowliness becomes the Saints.  
Thus for stature, now for nature: 
2. Nature.  Our Church is a Bush. Naturally and for the most part to a Bush belongs these parts, R●di●, Ramus. Cortex, folia, fructus. A Bush hath naturally a Root: secondly a Body: thirdly Bark: fourthly Branches: fifthly Leaves: sixthly and fruit, so hath 
Scaliger de Subtle. ex●. ● 40. P. 2.  the Church, only here's the difference, they have their branches upwards, we our branches (legs and arms) downwards: we enclosed in a skin, they in a bark; they have their mouth in the earth, we ours towards Heaven, etc. Christ is the Root, the Root of jesse, the Root 
Root, Rom. 15. 12. Esa. 11. 1. Reu. 5. 5. Esa. 53. 2. Esa. 11. 10.  of David, called a Root in his Conception: a Root in his Passion: a Root in his Ascension: a Root in the general judgements discussion. Now is the Axe laid to the root of the 
Mat. 7.  tree: thou bearest not the root but the root thee: As the root is to the Bush, so is Christ to the Church.  

1. Fundamentum. Being a prop & stay to uphold it.  
2. Alimentum. Bringing of sap & ivyee to nourish it. 
1 Founda.    
No other foundation can any man lay than jesus Christ, which is already laid: angular stone, immoveable rock, elect, & precious: There is none other named in heaven or earth, by whom to be saved: though some think that Philosophers may be saved without him. But other roots hath 
Rome.  Rome; thus they say: thus they pray, Papa Domine mei miserere; O Lord Pope in thee is my hope, have mercy upon me: and qui tollis peccata mundi miserere nostri; as the Sicilians to Pope Martin the 4: thou that takest 
Serres Inventory.  away the sins of the world have mercy upon us. To the Virgin:  

Oh foelix Puerpera,  
Nostrapians scelera;  
jure matris impera 
Dr. Hall.   
Redemptori:  
Oh happy mother of that son  
That hath all our sins fordone;  
By a mother's right we pray thee,  
Bid our Redeemer to obey thee.   
Further: 
Guili. Nenbrigens'. ● l. 2. cap. 16   

Tuper Thomae sanguinem, quem pro Christo fudit;  
Fac ut ego ascenderem ubi Christus sedit:  
By the blood of St. Thomas which was shed on the ground;  
Let me ascend thither where Thomas sits crowned. And,   

Aqua benedicta,  
Dele delicta:  
By this water blest,  
Be thy sins released; be it life & health unto thee.   

Remission cold  
Near known of old.   
The Gild of sin put from thee: & infinite other: Rotren roots, Egyptian reeds, waterless wells: of no life, force, strength. Sunt infirma quaedam refugia, ad quae cum quis fugerit 
Aug. in Ps. 45.  magis infirmatur, quam confirmatur: they that trust to them are not only deceived in them, but weakened by them. But Christ is the root of our salvation.  

Pendimus a te  
Tendimus ad te  
Credimus in te:  
non nisi per te optime 
Boys.  domine.   

We depend on thee,  
We belong to thee,  
We believe in thee:  
Let's be saved by thee,  
oh sweet jesus.   
Other Roots hath the Carnal 
Carnal.  men, & women; taking, making; staffs, and stays; broken staffs, rotten stays: mere Quagmires to themselves. As the Courtier that builds his houses on the favour of 
1. Courtier  Princes, whose breath is, (and shallbe shortly) in their nostrils: Trust them not, non est Salus in e●s; their is no health in them, no help in them: the Salve of their tongue like the Saliva thereof hath some venom in it. 
Psa. 146. Psa. 82. 6  Dixi Dii, I have said you are Gods; but you shall all die, & die like men: for what are they, but as thou thy thyself? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul and soil, the one nothing but a puff of wind; the other nothing but a pile of dust: 
Greg. Naz. Esa. 2. 22▪ Gen. 2. 7.  both shall pass away, even as the wind scatters the dust. And who would trust dust? it will slip out of thy hand and deceive thee; & more than so fly in thine eyes and blind thee: viri magni sunt montes naufragosi, quo Navem quisque cum impulerit soluitur: 
Aug. in johan. Tract.  mighty men are mighty rocks, thy ship splits if thou launch towards them. The Lawyer: the root of whose tree is a mercenary Fee. Woe be 
2 Lawyer.  unto you Scribes and Lawyers Tenors, Offices, Suits, and Pleas, Wars & jars; procure your ease: and how could you feed so fat without them? But, Noverint universi per presents: be it known unto all men by these presents, that such siluer-Causidicists money-Spermologists, shall once plead hard at the bar of God's judgement, & shall not be hard: their Case shall be ill like a Chancery-bill, pitifully complaining, not mercy obtaining, whilst Bribery is reigning.  
The Usurer: who grows on a 
3 Usurer.  Ba●ke; his mind is on his Mine, that's his Root, & there he roots. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* love of money. 1. Tim. 6. 10  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Philargury is the root of villainy: Covetuousnes, fountain of wickedness. He sells the air, takes money for time, contracts with Satan, gives his soul for surety, when he puts out his money, puts his hand to the bill, when he receives the use. But the Condition of this Obligation is such, that if 
Luk. 19 8.  he do not Zacchize (restore) presently (and he'll be hanged first) he, & his heirs shall be quite extinct.  

De male quaesitis non gaudet tertius haeres.  
Three heirs successively do scarce enjoy,  
Ill wealth successively without annoy. 
Minister.    
The Minister: whose Root is in the Chancel not the Church: Tithes and glebes, commendams and qualifications; are that h●e grows upon: Hara domestica, his own Sty; not Arae Dominica, God's house: not caring to, 1 Feed 2 feed 3 feed; either by his 1 teaching, 2 living, 3 relieving: but Carking wholly to feed himself, shall I say with Ezechiell with a Barley-loafe? noe, with the Panada of finest Manchet, while the Temple of god remains unbuilt. O Prophet covet not profit; 'tis time, if ever, now to awake least like jonas his Gourd, thy means slake, and 
jonah 4. 7.  thy Superintendency another take.  
Epicure, de grege porcus. That is a 
4 Epicure.  lover of pleasure more than of God therefore pleasure, not god is his root, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he grows in the Cellar under the tap, or else in some corner in a wantoness lap: either carousing the three out'ts; 1 wit out of the pate, 2 drink out of the pot, 3 coin out of the purse: or hazarding all at the three Inns, 1 civility in Bedlam, chastity in a Bawdy-house, 3 revenues in the compter. Are not most of our Despots turned Tosspots? music for the ear: beauty for the eye: Pomanders for the nose: Banquets for the tooth: healths for the throat: (Noah health for the body) Hell for the Soul. But 
Oh bone jesus, fons indificiens,  
Tu humana corda reficiens;  
Ad te curro te solum sitiens,  
Tu mihi domine solus suffici●ns:  
Oh sweet saviour thou art our stay  
When these mundane props shall vanish away,  
Thou art that Root that shall never decay.   
As Christ is the fundament; so he 
2 Nourishment.  gives aliment, juice, and nutriment, moisture and nourishment to the Bush, his Church. Radix est os ●t stomachus arboris; the root is the mouth and stomach of the tree: mouth to feed it, stomach to nourish it: gives sustentation, which breeds vegetation, and fructification; nor would it have verdure, or greenish tincture, without this sappy moisture; but would be leafless, liveles, & fruitless. Even so Christus est os et stomachus fidelis; Christ is the mouth and stomach of his Church; mouth for instruction, stomach for refection: manna of the soul to feed man's soul: bread of life to breed man's life, sown in heaven; reaped in earth; ined by Mary; thresht by the pharisees; ground on the cross, between two stones, between two thiefs; baked in the Sepulchre; distributed, in the Sacrament, where god doth impart to every faithful branch its part: Sumit unus sumunt mille, quantum isti tantum ille: whoever feeds on this refection, eats and drinks his own 
1 Cor. 11.  salvation▪ my flesh is meat, my blood is drink; flesh and blood, meat and drink; meat indeed, drink indeed: 
Psa.  therefore as the Hart thirsteth for the rivers of water; so doth my hart thirst for this heavenly moisture.  

Cuius guttulis abluuntur animae  
Cuius riwlis dispelluntur maculae  
Quem qui effugiunt moriuntur vivi  
Quem qu● sequ●●tur viu●nt ●orituri:   
The Bush hath a bowl, trunk, or 
2 Body. Rom. 12. Eph. 4. 4.  body; so hath the Church: we are many members, yet but one body glued, and served, and cemented together; with the mortar of Unity plaster of Amity, asphaltum of unanimity; where the King is the head, Council the eyes, judges the ears, Laws the teeth▪ Pastors the tongue▪ good Houskeepers the stomach, Husbandmen the feet, Soldiers the hands; the Pope was the hair, the hair of the head above the crown; till Harry the eight did shave him down. God grant his trentals still to be excrements.  
We are all baptised into one body. 
1 Cor. 12.  Why doth then the Guelph & Gibbelin, why doth the red and whitros● faction, or Papist, Huguenot, or Precisian, harrow and till the soil of dissension? Vnum corpus, unus a●●mus; one Bowl, one Soul: but of this succinctly, 
1 Cor. 10● 3 Bark.  cause by others sufficiently.  
The Bush hath a Bark, so the Church.  
The Bark to the Bush is a beauty or ornament: 2 a cover or tegument: A good conversation is such to the christian: this doth Corpus tegere, Cor protegere; deck the soul, protect the body & moves god to respect both. A fa●re Rinde argues a good mind; good Conversation a sign of sanctification; as virtuous manners are precious treasures, commodious to us and also to others, to us ad iustificandum though not effectively: so we are justified by Christ, not apprehensively, so we are justified by faith yet declaratively by just and holy virtuous works. So our Saviour of himself, the works that I have d●● bear witness what I am: to others ad aedificandum that others seeing our works on earth, may glorify our father which is in heaven. V●●●tur exemplis, man is led by practice, more than instruction, like pliable wax for any 
S●neca Epist. lib. 1 Epist. 1.  impression. But if you be either male agentes doing wickedly, or nihil agentes lying idly, or aliud agentes unbeseemingly, your Cover is gone, your honour's none, you are barkles Bushes, naked Foresters. Moreover the Bush hath not only a bark without, but also a little Film within: so have god● Darlings, as fair outward parts, so good inward hearts, corporal urbanity, and cordial sincerity, as knowing that, Sermo interpres cordis apud v●rum, cor interpres sermonis apud Deum; men judge of our hearts by 
Philo-Iud.  the outward countenance, but god of our works by the inward conscience: therefore as they hang out a bush, so they have also Wine, lodging for Christ as well as a sign.  
As pargetted walls, so garnished chambers, & furnished closerts, swept & washed, rubbed and pared from dust, cobwebs, filth and rubbish; ab offensis le●ioribus small offences, and suavioribus sweeter concupiscences, & grau●oribus grosser vices: know you not that you are temples of the Holy Ghost? but the holy-ghost will not dwell in those temples, where En●y stands at the door, Wrath leans in the porch, drunkenness lies on the ●●●ore, Gluttony sits at the table, Lechery keeps the bed, & Pride looks out at the window.  
Let us now with Zacche get up to 
4 Branches.  the branches, that we may eye & espy our beloved jesus. The bush hath abundance of twigs, redundance of sprigs, sprouts, & shuts, boughs, and arms: so hath our slender tender Church: whereof some are temporal, some spiritual: the issue of the womb, the issue of the word: nor without the former can we have the later: for no filij soeculi, no filij coeli, no generation, no regeneration: barrenness was a curse among the jews, we think it a cross among us Gentiles. Children are the first, the best blessing. Thus could▪ juno preach to Ae●lus.  

Sunt mihi bis septemprestanti corpor● nimphae:  
Quarum, quae forma pulcherrima, D●●op●ian  
Con●●bio iungam stabili, propriamque dicabo.  
(Aeole) qua faciet pulchra te prole beatum.  
Twice seven beauteous nymphs I have in store,  
Whereof the fairest I will give to thee:  
Instable wedlock which shall bless thee more  
With children, than great ●oue hath blessed me, 
Psa. 128.    
And thus shall the man be blessed that feareth the lord His wife shallbe like a fruitful vine by the house sides: his children like Olive branches round about his table: ut Angeli in circuitu throni dei, like a garland of angels round about god's throne: ut stellae in circuitu Poli Arctici, as a garland of stars round about the North-Pole. Alcibiades asked Socrates how he could endure the chiding of his wife; Socrates asked Alcibiades how he could endure the cackling of his hens, says the one pariunt pullos my hens hatch me chickens; but the other parit filios, my wife bears 
Psal.  me children. Happy he that hath his 
Psal.  quiver full of them, he shall not be ashamed to speak with his enemy in the gate: they preserve our Species, and after a sort make us immortal, by deriving life from the root to the branches, from the Father to the Son, from the Son to the son's son in longinquum, as David speaks for many generations. But because many of these are not mild but wild, not fertile but stertile, not straight, but crooked branches, some like Cain butchering their brothers, some like Nero, murdering their mothers, some like Ammon defiling their sisters, and others like Ham, reviling their Fathers, let us cast our eyes a ventre ad verbum, from the issue of the womb to the issue of the word. As many as are begotten by the word of God, are branches of the bush, members of the Church of God. God husbandeth, the Sacrament watereth, the Spirit refresheth, repentance moisteneth, the minister planteth, the word seedeth, and feedeth, and breedeth, than the Branch springeth. 
joh. 15 35.   
O powerful Sperm able to make Foelix quake, the jailer shake, of stony hearts to raise up children to Abraham, & metamorphize the most obdurate: Lions into lambs, bears into kids, the covetous, as merciful as job, and liberal as Zache: the timorous, as bold as Laurence, and courageous as the Martyrs: the luxurious, as chaste as joseph, and continent as judeth, the bloodthirsty as tenderhearted as Zippora, and detesting blood as jacob: finally, the vicious as penitent as Peter, and loving Christ as Mary: modo pateant aures, & sitiant sapientiam pectus: These are the branches of the true vine, (joh. 15.) King Abibeiba 
Lanct. lib. 3. inst. 26. Pet Mart. Dec. lib. 3.  had his palace in a tree: I am sure jehova dwells in these Branches: for though the world be his consistory, and the Scripture his dying room, yet is ever the soul of the righteous 
Heb. 3. 6. Psal. 132.  his Bedchamber. We are his house.  

Where he sets his rest,  
And builds his nest,  
And thinks it best, to tarry  
If we to sin  
Our soul within  
Do not begin to marry.   
But why do I throstle so long in these branches? I must leave them 
Leaves.  and come to the leaves. The Bush hath them, the Church doth not want them. The leaves are part of that blessing which God doth impart, to such as are best, to such as are blest: He shall be like a juniper, a Bush, a Palm, a Date, a tree, Date-tree, 
Psal. 1.  Palmtree, planted by the water side: (his regeneration) which shall bring forth fruit in due season (his sanctification) whose leaves shall not fall (his continuation) he gins 
Trem. in Psal. 1.  well, goes on well, ends well, so all is well, Quid per folium nisi fidem & amorem? What other are these, not falling leaves, not falsing leaves, not failing leaves, not fainting leaves, but faith and love? Faith and love are the lovely leaves of this lively Bush. Faith in the great little Diocese 
faith.  of the soul (though love be the Chancellor, memory the Register, conscience the Paritour, praise the Choristour) is the Archbishop, Metropolitan, superintendent of all other graces. Fides est prima quae subiugat animam deo. Faith is that which (being 
Aug.  animam deo. Faith is that which (being first, or best) ties the soul first, and fast, to the first, and last, Alpha, and Omega, the Vne and Trine, Trine and Vne blessed God. Love is the kernel in the Nut, the pearl in the Oyster, Diamond in the ring, lustre of the Sun, chaste Diana among her maids: humility is her handmaid, charity her kitchin-mayde, chastity her chambermaid, and gracious sobriety a maid of honour. Oh you vestal nymphs; let not haughtiness woo you, nor covetousness win you, nor concupiscence wed you, nor surfeiting bevomit you: Be wise virgins that your lamp may be love, and oil faith. If you have faith, you cannot want love, for one of these leaves buds from the other, love from faith, righteousness from holiness. Faith is fire; fire is operative: where there is fire, there will be heat, the greater fire, the greater heat, the lesser fire, the lesser heat: no fire, no heat, no heat, no fire: Fides 
Luther. Gal 5. 6.  debet pinguescere operibus: Our faith must work by love: if we have no love, our fire is extinct, our candle 
Ientile●●  out. Let it never be said of us (as one sometime of the Monks of his time that their fasts were fat, and ptayers lean) our faith hot, our love cold. Oh shame that the child of heaven should resemble hell: Hell hath fire, (Qui non credent, sentient) but that fire hath no light.  
I doubt we have too many such firebrands of hell, that have a flashing fire of faith in their tongue, but the fire of their faith, makes not their love boil, their light doth not shine out before men, leavelesse trees, empty clouds, waterless wells (like the 
Mat. 5. 16.  sumptuous Sumpter-mules of that vainglorious Cardinal) seeming without wondrous rich, but nothing within save old shoes and boots, stones and rubbish. God's child is God's Priest, therefore must bear on his breast not only Vrim (Science) but Thummim too (conscience), cursed be those that like Adonibezecke want these thumbs: and in his skirts, not only Bells (a sounding profession) but Pomegranates too (a sound devotion) faith must have a nature, as well as a name, otherwise it is fides nuda, fides nulla, a bare faith, a no faith, and wants leaves to cover it nakedness. Once more! these leaves are physical of condition: green of complexion.  
Phisical leaves: the leaves shall be for 
Physical. Ezech. 47. 12, 13. Reu. 2. 22.  medicine: the leaves shall be for the healing of nations: Faith, and love the leaves of our Bush, heal, and help, cure, and recover the Vertigo of drunkenness, hectic of lasciviousness, lethargy of idleness, wolf of usury, consumption of envy, quotidian of blasphemy, with other the like spiritual diseases. Do but pluck these leaves with the hand of devotion, mix them with the Syrup of discretion, bruise them in the mortar of a good conscience, and boil them on the fire of true repentance, apply them to thy soul both full and fasting, morning, noon, and evening, and thou shalt see a miracle; a dead man restored to life. Green leaves: her leaves 
Greene. le●. 17. 8. Psal. 1. 5.  shall be green both summer and winter (i. e.) in the tempe of prosperity, and tempest of adversity: always green, the leaves shall not whither, the frost shall not nip them, nor the air blast them, nor the wind scatter them: Faith and love on the altar of 
joh. 5. 24.  the heart, are like fire on the altar, not to go out, or departed like the stone in Pliny, which being once made not, could never be cold.  
I confess indeed, they may sometime be seen in the Orient in their full heat, & fervour, sometime in the occident in the declining of their lustre, but men, Angels, devils, can never extinguish them: for he that believeth is passed already from death to life: and he that loveth, never faileth, 
1. Cor. 13. 8.  or falleth from God, but is so hot, much water cannot quench it, Nec immergent nubes, neither can the 
Cant. 8. 7.  clouds drown it. The Cardinal otherwise: that a man may make shipwreck 
Bel. de just. lib. 3. 14.  both of faith and love, but I have neither faith to believe him, nor love to like him, nor envy him his red hat with this label, this babble: for whom God loveth, he ever loveth; neither can any one snatch them out of the hand of Christ.  
He that is elect, and whose faith worketh by love, either never falleth, 
Aug. de Cor & Gra. c. 8.  or if he fall, is raised and revived before this life be ended.  
If your leaves be true, they can never whither, if whither away, they were never true: then let your faith, and love have a continual spring, that you may bud now, and flourish always: be not Gods prentices a while, and the devil's journeymen after, God will scorn the blue bottom, if Satan sup the cream. Forget not Ephesus, remember you forsake not your first faith, first love: hold on, hold out, Vsque ad extremum vitae terminum, to the December of your days, till your spirits ascend to heaven, to him that gave them, your bodies descend to the earth whereof he made them, your carcases transcend on four men's shoulders to Golgotha the place of dead-men's skulls.  
Thus, and this for the Root, Body, 
Fruits.  Bark, Branch, and leaves: while I shake the fruits, prepare the basket of attention to gather them: the mouth of meditation to chew them: and the stomach of obedience to digest them. The myrtle is a little bush, 
In Elide▪  but it hath many berries: Pausanius makes it an Emblem of one of the graces. The Church is this myrtle, fruitful, and fertile, and like Theophrastus his tree, every child of God is fructiferous: he is that true tree of 
Reu. 22. 2.  life which bore twelve manner of fruits, and yields her fruit every month: These twelve fruits are twelve good works, six for the body, and six for the soul: you may wed them together in that old● distich.  

Visito, poto, cibo, recoligo, vestio, condo.  
Instrue, castiga, remit, solare, far, ora.   
To visit the sick, is a wholesome 
1. Visito.  fruit, Religio munda non mundi: it is pure religion and undefiled to visit 
jam. 1. vlt.  the fatherless and widows in their affliction. Be not slow to visit the 
Eccl. 7. 35.  sick, for this shall make thee beloved. Christ takes this office as done to himself, When I was sick, and in 
Mat. 25.  prison ye visited me: therefore let every one visit: The King his Subjects, the realm is sick, almost sick to death: from the shoulders to the sole, many infirmities.  
1. The shoulders (the Nobles) in many places are sick of phlegmons, and tumors: either attending in Court (but what says the Proverb? Exeat Aula qui vult esse pius) or ruffling in city, while their Emissaries (Baylives) are rifling the Country: visiting not the whole, the sick, but the sick the whole to make them sick.  
There was once but one rack, and that in the Tower for Traitors, circumcelions, and malefactors: now we have in every hamlet too many for honest Tenants, husbandmen, and farmers: enhaunsing their fines finem facere, to undo them, improouing their rents, to rend their estates, and impoverish them, or enclosing their Commons, that their Oues & Boves, & caetera peccora campi, cannot peep out of doors for fear of a trespass, so hedging God out, and fencing the devil in (here a bush, and there a thief) that God might justly send some hunting Nimrod to trample down their quicksets. The feet (the Commonalty) are sore pained with botches, and ulcers, as Informers that eat up God's people, as if they were bread: Forestallers, that scarce suffer God's people to have any bread, unless they will buy it at their price, or can do as the devil counselled Christ, turn stones into bread: Scriveners that hale men to the Counter with parchment halters: Brokers that deal with old garments as the most with void offices. Who will give most? without a pawn, a man shall sooner borrow their conscience, than their money: Breakers that gallop they care not in whose debt, then play at most in hiddles till they troth out on the back of a protection, or skip up into the saddle of a reference: while the poor of the land are bridled, and saddled, and ridden, and spurred, expecting the supreme power to visit them.  
The judge his Circuit: justice (like 
2  that traveller 'twixt jericho and jerusalem) is fall'n amongst thiefs. Covetousness that old thief hath put out her eyes, mercenary Lawyers have deflowered her, Bribery hath cut out her tongue, countenance in Court hath deafed her, Partiality hath robbed her of her sword, wilful connivance hath broken her balance, and a swarm of perfidious bailiffs are ready to cut her throat: help sage Senators, and visit this desolate widow, do right, be expedite while 
Psal. 82. 3.  you have light: be not judices, quasi ius dicentes, nor legislatores quasi legis latrones, but doers, rather than speakers, treaders, rather than pleaders of the law.  
Why should great thiefs hang up little ones? or Saul spare Agag for pretexts? or Ulysses swerve from Telemachus in the furrow? take heed, perhaps some severe Cambyses shall make cushions of your skins for your successors: Let not poor supplyants' both pay, and pray, and stay, and in the end go empty away. Every unjust Demur anagramatized is murder.  
The Bp. his Diocese: the plague 
3  of Egypt is lightamongst us; and many, too many are sick of the scab. Religion though not deceased is sore diseased, while truth keeps her chamber with a scratched face.  
Atheists would stifle her: while walking Nebuchadnezzar-like upon the turrets of nature, and battlements of reason, they breathe forth blasphemy against God, and infamy against man: is not this great Babel, which I have built? Is not that which we 
D●n. 4. 27.  do, done by nature's power? have not we wit? have not we will? have not we reason? have not we skill? thinking to be good, when indeed they are ill: disarming themselves while they make flesh their arm, rejecting, neglecting the power of God: but when his name is mentioned Adderlike, they clap one ear to the ground, while with their tail they stop the other: wolfe-like they bark against the resplendent moon: Owle-like they fly the light at noon: Asslike they bray against the thunder, and Viperlike gnaw out the bowels of their mother, saying with the 
Psal. 14. 1.  fool there is no God: yet science in the most, conscience in the rest, notions in the soul, motions of the heavens, ptoclaime to his face that his tongue is a liar.  
Papists would smother her: loading the Church with such a multitude of traditions, that groaning under the burden, she is fal●e into sweat.  
Pope Zachary excommunicated one Virgil a Bishop for confessing the Antipodes: and Popery would exterminate our Virgin truth for suppressing their ceremonies (the want whereof is the best company: ceremonia a carendo) O Lord send this cursed cow but short horns, else truth had need to look to her essence, for she will be in danger to lose her existence. If Father Sweet be her Physician, he will teach her speak Spanish, while the purchase of Christ shall be fed with a half Sacrament, a wafercake, and now and then, a draught of the whores holy-waterbottle: Transubstantiation of the bread, justification by works, invocation of Saints, adoration of Images, peregrinations to Loretto, Tridentall decrees, Remish glosses, Romish asses, knavish Seminaries, and a myriad of other their Babylonish opinions.  
Separatists would strangle her, whilst with the shears of shameless dissension, they so cut and divide the coat of Christ jesus, that Gath and Askalon may justly laugh at us; wand'ring as much on the right hand, as Antichrists disciples on the left: for whereas they would overpress us with too many, these will not admit us any ceremonies, but like the naked Adamites would have a bare Church without the apparel of all order.  
Alphonsus the tenth of Spain, said blasphemously, Si in principio mundi ipse deo adfuisset, multa melius, ordinatiusque condenda fuisse, that if 
Lipsig.  God in the beginning had chosen him for a Counsellor, many things should have been ordered better, and with less confusion; and if these men had as much power in their hands, as slander in their tongues, and faction in their breasts, many things in our Church government should be otherwise then they are, for▪ Quod volumus sanctum est, is as truly conceited by them, as it was by the Donatists: Bishops? Down with them, down with them even to the ground, best let every private minister be a superintendent: the surplice as the whore's smock torn in pieces: the ring put in the bears s●out: and for the cap, what should they do with any, but a cap of maintenance: stinted prayers (saith one of them) are stinking prayers: and God (saith an other) is like a man that love's pottage 
Pow. Brow.  well, but as man may be glutted with one broth often used, so will God with one prayer often said: yet these are the men, that make the silly Plebeians believe they know more (like Marcian and Montanus) then ever Christ or his Apostles; when like the Lesbian Masons, they rather frame the square of the Scriptures to their brainsick positions, then bow their positions to the not-erring Scriptures. Therefore it is no wonder, if in stead of the trees dancing, the dogs fall a barking, while such unskilful Neanth●, handle Orpheus his harp. Help sovereign judge. Bp. visit these distressed, oppressed may dens, charity, justice, truth, else God will visit for these things. But who am I that Phormi●-like I should presume to read any lectures of Chivalry to Hannibal.  
Let each man visit his neighbour, brother, sister, friend, enemy, in sickness, and in prison, in distress and misery: The daystar from on high hath visited us, and we must visit one another: not as Henry the fifth did his father to snatch away his crown, nor as many amongst us to catch at the sick man's crowns (preferring one Testament of a rich man, before both the Testaments of God) but as the virgin (blessed for ever) did visit hercozen Elizabeth, she carried Christ in her womb, we must carry Christ, as in our hearts, so in our tongues to minister (as what worldly thing soever is wanting) so some words of comfort to diseased Patients, that their hearts like john Baptist may leap and spring within them.  

'tis pure religion undefiled,  
To visit God's distressed child.   
To quench the thirsty is a moist 
Poto. 2. Psal.  fruit: the thirsty ground cries for water, the thirsty stomach calls for moisture: God gives the one, give 
Rom. 12. 2▪  we the other. 'tis the Apostles mandat, if thy enemy thirst give him drink (how much more thy friend?) he that requires it will one day requite it: thus saith the Lord, he that gives not a gallon, but a cruse, not a pottle, but a pot, not a but, but a cup, but a sup, not of Nectar, but of water, be it cold water, to a Prophet in the name of a Prophet, Non perdet mercedem, shall not lose his reward. But lest I lose myself in this buttery, or teach you to wring at a wrong spigget, learn in brief whose thirst to quench. Who is drier than the drunkard? 'tis the taphouse catch; Drink will make a man drunk, and drunk will make a man dry: Quo plus sunt pot●, plus sitiuntur aquae, the more drink they have, the more drink they crave: though with Maximine they drink an Amphora a day (almost six gallons) yet by no 
jul. capit. Herod.  means they will leave their reckoning pot, but ever they cry one tooth is dry. Shall we quench this thirst? No, unless we will quench it in them, as the Indians did in the Spaniards: they with boiling gold (eat gold Christian) 
Oliu. de Noort. Benz. lib. 1. cap. 23. Luk. 16. 25.  scalding broth were too cool for these hot throats.  
Be as inexorable to them, as Abraham was to Dives, and wet not 
1.  the tip of thy finger to cool their 
2.  tongue, much less to augment or provoke 
3.  their thirst, least of all to make thyself merry. Woe unto him that gives his neighbour drink, that puts his bottle unto him, and makes him drunk, he may drink too, but shameful 
Abbacu. 2. 15, 16.  spewing shall be on his glory: But broach thy beer to such as indigence enforceth to ask. Dapotum ovibus, water these sheep, be it at 
Gen. 29 7.  the wellhead, and at the bleating of such cattle let the rock of your heart gush out streams of pity.  

Let not your faucet once be dry  
To such as want compels to cry.   
To feed the hungry is a full fruit, 
3. Cib●.  and full of this fruit must be every 
Rom. 12. 20 Deut 11. 17 Luk. 19 8. joh. 12. 3. 1. Sam 25. 18. Eccl. 11. 1.  branch. If thy enemy hunger, feed him: shut not thy hand from thy poor brother: but make a divident of thy goods with Zache, an unguent of thy oil with Mary, a banquet of thy bread with Abiga●l. Cast thy bread on the face of the waters, to those whose face is wet with tears, moist with waters. The Hebrew is Lachem, which is all sort of fruit as well as bread: were it bread alone, than bread is Panis and P●nis is P●n, and Pan is all, meat, and drink, and welcome withal, else it is as good not to give at all. The Scripture doth 
Way.  give certain cautions to direct our giving. Est modus in dando, quid our, 
Quid.  cui, quomod●, quando. What must we give? that which is ours; honour the 
Pro. 3 9  Lord with thy own substance, and feed not the poor at another's door? for why shouldest thou be free on an others trencher. The devil would give all the world to our Saviour, (a liberal alms but out of God's Exchequour) and Alexander the sixth America 
●n. domin. 1493.  to Spain, (a bounteous Largesse, but of the Indians freehold) and many a gentleman keeps a good house, when worse than a jew he crucifies his tenants: for feeding at his wicket some poor that hunger, other poor are enforced to furnish his dresser: say (gentle proverb) whether this be not to rob Peter to pay Paul.  
Why must we give? good reason: for as 1. God commands it, love 
Cur.  the stranger: the poor are strangers, 
Leu. 19 34.  used strangely, but than beloved, when relieved: and 2. Christ demands it, Date Eleemosynam: he that 
L●k. 11. 41.  gives you all requires your Alms: and 3. the spirit commends it: the 
Phil. 4. 17.  poor to be fed, relieved, and eased, is an holy sacrifice wherewith God is pleased: so 4. this the means to make you rich, the RR. say, tith and be rich, God saith, give, and be rich; a special argument, for show me that man that would not be rich, Et eris mihi magnus Apollo, hath not the noise of earthly profit drowned the voice of the heavenly Prophet? each man almost imitates Ahab, lies on his 
1 Kin. 21. 4.  bed, turns away his head, and will eat no bread.  

Ne●ther can sleepy Morpheus close his eyes,  
Lest Naboth fall, that he, or his may rise.   
Ye Vineyard-mongers, come, and behold the ladder, jacobs' ladder, heavenly stairs, stairs to heaven, charity! now in time, get up and climb if you would be wealthy: for he that gives to the poor, shall never be poor, he that gives to the poor shall have greater store, like that cruse of Oil shall be more and more. Date & dabitur, & caput coronabitur, give a cross, get a crown, 
Pro. 19 17.  a purse here, a kingdom after, Qui miseretur, proximo foe●eratur domino: if you pity the indigent, you lend to the omnipotent, and he becomes, as the poors surety, so your paymaster: Non ad triplas, imo adcentuplas usures.  
To whom must we give? feed 
Cui.  not the Spaniel, I mean the fawning Sycophant, that (as one told Queen 
S. W. R.  Eliz.) will never cease begging, while any continues giving: nor the grayhound, the riotous Prodigal, who will be so much the duller, by how much the fuller: nor the maistive, the gullet-theefe, who at the end of the term will be ready to recatechise thy purse for an other booty: nor the Curr●, the bawling slanderer, the hook for him is the fittest morsel: nor any other of the Devil's whelps, that are sick of that Canina appetentia, the greedy worm, Epicure, gluttons, belly-gods, whose only study is to read Apicius his lectures of the art of Munchery: no, no, give not the children's bread to these dogs: but when thou makest a feast, let the poor be thy guest: yet not Popish poverty that is wilful 
Luk. 14. 13.  iniquity: nor devilish poverty growing from the devil's bones, & books, dice, and cards, wine, and women, and such like husbandry: but invite to thy table such as are Gods poor, whom the hand of the Lord hath brought to necessity, only must these be the object of our alms, while godly discretion is steward of our kitchen. Tribue illis divitias tuas non qui phasidem avem, sed siliginis panem comedunt, qui famem expellant non qui luxuriam augeant,  
How must we give? let the Apostle 
4. Quomodo. 2. Cor. 9 7.  direct. The Lord loveth a cheerful giver, (viz,) a giver with a cheerful eye, no supercilious lowerer: 2. a cheerful tongue, no sesquipedalious brawler: 3. a cheerful hand, no obnoxious retarder: to this end the oil of our charity must be compounded rightly. Shall I play the Druggist? God commanded Moses to put into the holy oil certain spices: our alms must admit of 
Exod. 30. 23, 24.  the like mixture. Myrrh, a precious liquor, that distils from the tree without cutting or incision: so must charity from us without constraint or compulsion. God's Almoner must not be drawn like a Bare to the stake, a freewill offering, (be it but of some offal) is very pleasing. 2. Cinnamon: which is hot in the mouth and stomach too, so must we neither be stone-cold with Na●al, nor lukewarm with Laodicea, but boiling hot with john Baptist of Constantinople, whose daily practice was to feed, and relieve the poor himself. 3. Cassia, as sweet as the other, but a low shrub: the true Emblem of humility: give therefore, but not vainegloriously. Let not one hand know what the other hand 
Mat. 6. 3.  doth do: and give not to men, to be seen of men, to be praised of men, for why shouldest thou trumpet out thine own fame: if thou love ostentation, God will use detestation, and thy soul find desolation. 4. Callamus: an odoriferous powder, but of a fragile reed: weak man, silly man, sinful man, no way meritorious. Then give upon earth, but think not thereby to purchase heaven, for when you have given, when you have done all that you have, all that you can, you cannot but confess you are unprofitable servants. Therefore Saint Bernard, Periculosa domus eorum qui 
Ber. in Psal. qui habitat Se●. 1.  meritis suis sperant: dangerous is their house that think to merit salvation by keeping of house, dangerous because ruinous. But lest I seem tedious, let us consider the time.  
When must we give? To day if you will hear his voice, harden not your 
Quando. 5. Psal.  hearts, have not hard hearts, be not hardhearted. While you are alive, see you relieve and look that you give while you live, while we have time let us do good unto all. Our 
Gal. 6.  Saviour's action, must be our imitation, I must work the works of him that sent me while it is called to day, 
joh. 9 4.  for the night cometh (death cometh) when no man can work. The posthume-workes of many (making legacies of their wealth when they cannot keep it, and feeding the poor with a mould-meat at their door) though it may profit the living, yet cannot help the dead; then benefit 
Eccl. 14. 13  thy friend before thine end, and carry not the candle, behind thy back.  

With what, and why, whom, how, and when,  
Learn you to feed the sons of men.   
To harbour the stranger, is a Lot-like-fruite: 
4. Re●olligo.  two, or three Angels may bear him witness. All Sodom beside could not show such an Apple, no not before it was watered with brimstone, much less since being mare amarum & mare mortuum, a 
joseph. deb. jud. l. 5. c. 5. Corn. ●aci●us, hist. li. 5. Sirab. li. 16. Plin. l. 5. c. 16. job 31. 32.  bitter sea, a dead sea, neither giving harbour to a bird, nor houseroom to a fish, nor welcome to any thing else that hath life: inhospitable churl, no such churl job; the stranger did not lodge in the streets, but I opened my door to the traveller: an open heart hath an open door, and an open mouth too, to language forth a courteous invitation, as come in thou blessed of the Lord, why standest thou without. The fruit of this 
Gen. 24. 33  fruit is sweet, and odoriferous, for hereby as 1. man is eased: what better ease to a devious traveller, than a bounteous host, or a knight hospitalar? Thus was the Thisbite, eased by 
2 Kin. 4▪ 10  the Shunamite; so God, 2. is pleased: he that sheets a bed for the members, lays a pillow for the head, and he that lodgeth a Christian, entertaineth Christ: thus Christ. He that receiveth you (so pleasing is hospitality that) he receiveth an Angel? yea 
Heb. 13. 2. Aug. contra 5. herese.  me. Discite Christiani, non indiscrete exhibere hospitia, ne forte cui domum clauseritis, ips● sit Christus: open the door oh man with discretion, lest thou exclude Christ, while thou excludest a Christian. 3. Wealth increased. 
Pro. 11. 24. ● Kin. 17. 14  There is that scattereth, and more increaseth: see the Sareptans' barrel, the more is taken out, the more is put in. Poor Baucis enriched for harbouring jupiter: Delos made firm land for entertaining Lato●a: and Obed▪ 
2 Sam. 6. 11  Edome blessed for his guest the ark: Societ●te hospitis benefit hospiti, 
Gen. 39 3.  as josephs' presence prospered P●tiphars substance: and he that receives a Prophet in the name of a Prophet, shall be rewarded with profit: 4. Heaven possessed: when I was a stranger, you received me: what follows? therefore come you blessed 
Mat. 25.  of my Father, inherit the kingdom prepared for you. Saint Augustine saith as much of Lot, Temporale 
Cont. 5. h●r  ●uasit incend●um, aeternum consecutus est praemium: the Angels were welcome to his house, therefore (beside temporal favour) was he welcome to God's house. But how are our Hospitalar knights chased from Rhodes? exiled their aboades by that Ottoman horse? The devil that great Turk hath so locked up the gates of gracious Hospitality, that Mahometan-like we prefer dogs before 
M●nster. ●os▪ lib. 4. Pinner. re. camb.  men: and Cambaian-like have hospitals for hawks, when the feet of Christ must lodge in a barn, perhaps not so warm: if our face be toward jerusalem, we may travel through Samaria, and no man invite us, nor shall we drink at jacobs' well, unless some woman, some weaker vessel of the poorer rank, (for they that worst may must carry the candle, and they that have most, will give least) do hap to give it us: though Peter bids us be harberous 
1 Pet. 4. 8.  one to another without grudging.  

Porter set open every gate,  
That Christ may enter in thereat.   
To  the naked, is a warm 
5. V●stio.  fruit. Begin at the beginning; it 
Gen. 3. 21.  grew in Paradise: in the third of Gen. God had his wardrobe, whence Adam and Eve bare Adam and Eve, had all their accoutrement, skins of beasts, (for their figge-leaves were not worth a fig) to cover their nakedness.  
And as he our Progenitors, so we our naked neighbours. 'tis the precept of Christ, he that hath two coats, let him give unto him that hath none, give him one. The Communion of Saints, fruit of our faith, part of our Creed. The practice of job, if I have 
job 31. 19, 20. 22.  seen any perish for want of clothing, or any poor without covering, if his loins have not blessed me, and if he were not warned with the fleece of my sheep, then let mine arm fall from my shoulderblade. Sic vos non vobis vellera fertis oves, Iob's sheep▪ clothed him, and he clothed God's sheep.  
But now are our Cloathiers like our inclosers all for themselves, always contending who shall be finest, I say not in a woollen livery (unless some jason array them in a golden fleece) but in the Argonautstuffe of D'dutramer bravery. I have read of a Rabbin that adviseth husbands to  themselves beneath their ability, their children according to their ability, and their wives above their ability: this last is good Doctrine much in request (for somewhere the wife's back pincheth the husband's belly) but we take not his counsel in that which is first, in that which is best for every mushroom (that is engendered ex putredine, and crept but the last day out of the dunghill) will imitate Cal●gula in his change of suits, never wearing one twice.  
A new fashioned block, a Virginian lock, an Indian ear, a Spanish 
Love-lock taught the V●rg●nians by the Devil. Ear hanged full of pearls.  b●ard●, a short waist (that no body now is a right Gallant) ruff upon ruff, set upon set, lace upon lace, till the apparel itself be also apparelled: Poccadillio's little sins are laid aside, and every man almost turned Ruffian (specially if M r●s. Yellow be an hired Laundress) while David's messengers, and our Saviour's members, have not a jag, have not a rag, nor an Harrington in a bag to hide their posteriors. Tabytha Cumi, oh for some Dorcas to condemn these ammon's, and with the contrary virtue to shame these shavers.  

Such garments as you have in store  
Make gard-ments for the naked poor.   
To bury the dead is a living fruit, 
6 Condo.  a fruit which the living must give to the dead: when I am dead bury 
1 Kin. 13. 31  me. If Bull's flesh lie above ground 
Lemnius.  and putrify, it will engender Bees, if Horsflesh, Hornets, if Mansflesh, Serpents: if so, necessity bids bury it, lest Serpent's sting us, and we have no Brazen Serpent to cure us, if no, yet piety bids bury it, know you not that your bodies are members of Christ? 'Twas piety in joseph to bury the head, no less in us to inter the members: Custom bids bury it. Though the old Grecians 
Herod. l. 3. porchacci funer. Anli. Elian. var. ●ist. Solinus.  burned their dead corpse (as the Romans had their urn for their dust adust) some Scythians hanged them upon Trees: The Berb●ccae in tombed them in their bellies: the Bactrians cast them to their dogs: Alexander the sixth baked his Cardinals: Diogenes 
Serres.  wished to be devoured of Fishes: and dissolute Mec●nas cared for no Funeral, carelessly singing, Non tumulum curo.  

No grave for me when death cuts off mine age,  
The bird being flown what matter for the cage?   
Yet have the Hebrews used to put earth in earth, that Cumulus cineris might be tumul●s corporis, a 
Gen. 25. 9 Ios. 24. 30.  heap of mould, a heap of mould, As Abraham in Machpelah, josuah in Tem●athsera, skulls in Golgotha, 
Mat. 27. 33 Mat. 27. 7  and strangers in Ace●dama: saith jehu of jesabel, a wicked King of a Queen more wicked, visit yonder 
2 Kin. 9 34  cursed woman and bury her▪ cursed, yet buried. And what is the practice of the God-spels professors, our stately Sepulchers with mournful Elegies may be vocal Expositors: Spice to imbalm it, sheet to enwrap it, Beer to support it, porters to bear it, mourners to condole it, Bells to bewail it, tomb to engrave it, till the second appearing of Christ shall revive it. Therefore Saint Paul calls the place of burial S●minatio in an assured hope of the resuscitation: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A sleeping place.  The Greeks' Caemeterion, in a presuasive confidence of a joyful resurrection, & the Germans Gods-akre, as if it were hallowed for God's habitation: though julian scoff it as a camp of cottages. Indeed I confess that pompous exequys profit but little deceased Carcases, Nec 
Sen▪ ep. 92▪  magis ad defunctum pertinent hominem, quam secundae ad editum infantem. They see not our tears, hear not our cries, take no notice of our colours, whether they be black as in 
M. Sandys.  Europe, or white as in Asia, neither do our Bells scar away the worms: Tamen inventa est sepultura ut visu 
Sen. de remed. fort.  corpora, & odour faeda amoverentur: Yet is the grave that which doth save, not them from putrefaction, but us from infection: So, it profits the living, hurts not the dead, therefore by the living must be giving to the dead. Nor have we any that oppose this order but (that wand'ring Planet that will keep no order, and therefore deserves to be deprived of his orders) that curious, furious, injurious innovatorer, that being sick of Stoicism will not shed a tear, sick of Schism will not read a prayer, nor meet the Corpses, nor bring it into the Church, nor say aught at the Grave, but like a Dog or an Ass tumble the defunct into a squalled Ditch, as if it were Decorum to bury the dead Sepultura asinorum, or as the Nabathaeans did their Kings in a Dunghill: Martin die, and I will be thy Poet: 
A●. Marc.   

Passenger, stay, read, here lieth.  
A Comet blazing with a glowworm zeal,  
Pulled down from Heaven, with the Dragon's tail:  
Who when alive did search with ni●ble feet  
The stews of Amsterdam, now in a sheet,  
Doth naked pae●ance: gentle friends forbear  
To wet his Tomb with any humid tear,  
Nor Funeral rite unto his Carcase give,  
That gave no Funeral rite whilst he did live:  
But let him have when vital breath doth pass▪   
The burial of (jehoiakim) an Ass.  
Thus for the body, shall we feed 
jere. 22. 19  the soul? our Bush is not barren of Spiritual fruit: Cadit asina et est qui sublevet; perit anima▪ non est qui recogitet: If a Beast but fall, we strive to help it, when the soul is hungry, who would not feed it?  
To instruct the ignorant is a witty 
● Instrue.  Fruit, the taste of which Fruit must sharpen our wit, else our best plea will be ignoramus: alexander's image will not shine bright, unless Phyd●as oil it, nor the soul (God's image) understand aright except some spiritual pedagogue instruct it. Can the knife cut without the whetstone? The great M●gor took 30. 
Relat. reg. mogor. joh. or.  children, kept them secretly, guarded them closely, nursed them silently, intending to serve what god they would serve: but neither could 
Auth. great. exem.  they ever speak any word, neither would he ever serve any god. 
Mich. Dray Bar▪ war. cant. 4.   

* Thus great wits forged into curious tools  
Prove great wits oft to be the greatest fools.   
Surely nature is an Owl, & were her nest at Athens, had need of spectacles. We cannot come to Christ if the Father draw us not, nor do any thing of ourselves, if Christ help us not: Faemina monetam non moneta faeminam, the woman found 
Solinus.  the silver, not the silver the woman: But as the bear's Whelp, is fashioned by licking: So is our soul new form by schooling. Therefore a Word of the Master, Scholar, School, Lesson: 1. Let the Mr. be judicious, and able to teach:  

How can he write that's destitute of▪ ink?  
Or speak a right that nothing right doth think?   
Si Sacerdos est sciat legem Domini, si 
Hier. super Agg. cap. 2.  ignoret legem D●mini ipse se arguit non esse Sacerdotem Domini: Art thou a Teacher in Israel, and knowest not these things? He that would have a Teacher to be a Knower, would not have a Tutor to be an 
john 3. 10.  Vnunderstander, lest the Blind, leading the Blind both be ditched▪ Pregnities precedit lactationem▪ the mother must conceive before she suckle, and they that will teach must be, Doctorum Discipuli, before they be Imperitorum Magistri, for how should he teach the Accidens, that 
Hier. ad Demetri.  hath not learned the A B C? 2. Industrious, and willing to practise, as 
Greg. in Eze. hom. 1  lampas a Torch to lighten others: so carbo also a Coal to burn to himself, least while the lips relate knowledge, the hands bewray ignorance, no doubt but action is a feeling instruction.  

Segnius ●rritant animos demissa per aures,  
Quam quae sunt oculis subiecta fidelibus.  
A word in th●eare is suddenly forgot,  
When th'object of the eye evadeth not.   
For this cause would Augustus have the Senators Children present in Court.  
Therefore thou that teachest others see thou teach thyself, and cast not this item away, least after all thy teaching thyself be a Castaway: why shouldst thou be like a Bell summoning others to the service of God, and doing thyself no service to God? or like that Bestia Pharmacopolae that julian twitted Austin with; a Beast pretended of great virtue over night, that ere morning was come, had devoured herself: great bruit, small fruit. But Christ taught as much by work, as by word: and example speaks after the Sermon is ended, even after the grace of our Lord jesus Christ. Let the Scholar be first, credulous to beleeu: 
Scholar.  selfe-conceite may as well play the Truant as go to School, he that distrusts the Doctrine, shall want grace to proceed Doctor. Israel believed the Lord, and Moses: and 
Exod. 14.  the Disciples heard, and believed the Messiah: All thy hearing will do thee no good without believing: a man may hear, and read, yet be a non proficient without a ●reed, for can any one profit by that he will not credit? Therefore let both people, and pupil leave us, if they will not believe us: for why should our Oratory aggravate their misery in that day when the word which they have heard (but not believed) shall judge them? Yet we are no Rabbins, they 
Sal. jarch. in Deut. c. 17. 0. 12.  are peremptory, and think to be believed though they say (as one said) that the right hand is the left; or do as Hillel did, that one day taught his 
Salm. ●rac. de Sab. Ignat. Lyolae epist. de obedient. ad Frat. in Lusitan.  scholar, Aleph, Beth, Gimel, and the next day▪ Gimel, Beth, Aleph: nor are we jesuites to bind our audience to a blind obedience: me thinks, this implicit faith, is explicit folly, only we say with Saint Bernard. Propositorum mandata non esse a subditis iudicanda, ubi nihil iubere deprehenduntur 
Bern. Ep 7.  divinis contrarium institutes, etc. believe us, only so fare as Scripture doth second us, no further.  
Ingenious to conceive, Quid absurdius 
2.  quam surdo canere? 'tis labour in vain to school the deaf, & as vain labour to teach the dolt. A foolelike Nabal, hath a heart like Nabal, a head like Nabal, a heart like a stone, a head like a stone: the stone is not sensible, nor he intelligible. 
Suidas●  Like the fool Amphistides that knew not whether his father or mother brought him forth: or that 
Perera.  simple Turk that could say no more for his Religion then this, Mahomet was a Moor, my Father was a Moor, and I am a Moor: so that we may say of him (as Aristippus of one like him) when he comes unto us, or sits before us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one stone sits upon another. 
apud Laer. l●b. 2.   
Therefore pray unto him who must boar thine ear, that he will also bore thine heart, be an Augustine in this, Da mihi domine ●d quod iubes, tun● iube Domine quicquid voles. Lord make me conceive what thou 
A●g. Sol. 1.  Lord make me conceive what thou commandest, than Lord command me to do what thou pleasest. Studious to thrive: Non progred●ens, regrediens: he goes backward, that 
3.  goes not forward. The Soldier in the camp must not always rest, there is a time when he must be trained: Isa●c must not always hang on the breast: there is a time when he must be weaned. So the child of God (be he but a petty) must strive to thrive, that he may take out. It was Peter's injunction, (and if he be Peter, build upon this) as new borne babes desire the sincere milk of the 
1 Pet. 2. 2.  word that you may grow thereby. 
Berinthia▪ de confid. lib. 2.  If thou want growth, thou hast no truth: for quomodo profic●s, si tib●●am sufficis? he hath nothing learnt, that thinks him so learnt, he hath nothing 
Pli●. nat. hist. l. 8. c. 25  to learn. The Crocodile is growing as long as breathing, be thou learning as long as living.  
So Bookish was Socrates, that the Ecue of his death he would be taught music, because as he loved learning, and therefore lived learning, so he would dye learning: vita schola. 
School.  This life is a Seminary, this world a phrontistery, universe an university: into which we are admitted (being in the womb matriculated) like Gymnosophists naked: naked as of outward habiliments, (and so worse than a beast, not having so much as sitis, & fames, & fr●gora poscunt) of so inward ornaments herein as ●ad as a beast, our sole eye, the eye of our soul being put out by ignorance, a worse disease than pox or pestilence. But saith David, Come hither, 
Psal▪  and I will teach thee the fear of the Lord: This world is a field whereon we must now, if ever, sow: this life 
Mat. 13.  a school wherein we must now, if ever, know; ●u●c erudi●io▪ postha● repetitio, therefore let us con our book here, for statutum est, I assure you we must repeat our weekes-worke hereafter.  

Quod sibi q●●sque serit presentis tempore vitae,  
Hoc sibi m●ssis ●rit cum dicitur, it● venite.  
That which is ploughed, and sow●d by a●, and some,  
Shall be the crop when it is said, go come.   
But we must go and come from 
Lesson.  the school to the lesson. Less than one we cannot have, and we need no more, if we learn this one †: Christ-cross, God be my speed, and well we shall speed if scripture be lecture. Consil●orum guber●aculum lex divina: 
Cyprian.  holy writ, must be the Adelantado of holy Church.  
Else the Armado of all our Counsels▪ is likely to have a feelie haven, Silla's haven: you err saith Christ, not knowing the Scripture: ignorance of Scripture is the mother of error: but verbum Dominicum mare p●cificum heavenly Says are placable seas: oh Lord be my Pilot, and I fear no wrack: Dei doctrina v●●i medicina▪ the speeches 
Cries in ep. ad Col. c. 3. v. 16.  of God are the lessons of men, anim● pharmaca, the medicines of men: then speak Lord, for thy servant heareth, thy scholar learneth. 
Aug de bap count. Dona. l. 6. c. 1.  Secular learning may be an afternoon's lesson, in arundine sterili sole●▪ vua pendere. A grape may hang on a fruitless twig, and truth (in truth) is truth in Menander, as well as in Paul: But first of all, (saith the Son of God) seek the kingdom of God: the kingdom of God is the word of God▪ a saving lesson, a Lesson which will make us wise to salvation. Fathers, Philosophers, Poets, Orators, may like the Al●ptae amend our complexions; but mors in olla, mors in olla, death in the pot, death in the pot, if Ezechiels' salt do not season their broth, or Moses his wood relish the marah of gentle learning. Hierome by an Angel was buffetted sore, for studying too much in heathen lore: but Ioh● by an Angel was forced to eat the book which he brought him to be his meat.  
To correct the delinquent is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Castig●▪ 8.  a bitter-sweet: ●. Bitter in eating, for molestus est medicus fure●t● phrenetico, 
Aug. ad Bonif. de correct. Do●at.  pater & molestus indisciplin●to filio, ille ligando, iste caedendo: the Chirurgeon binds, and the patiented is tasty, the father corrects, and the son is angry: and who but selfe-flashing Papists (that think the blood of calf's equivalent to the blood of Christ) is in love with lashing? Verily natures constitution cannot away with correction: are we not all averse to reproof? it is a choke-pear, Monitores acerbi, they that tell us of our faults are bitter to us, Monitoribus 
I●v●nal.  asperi, we that are faulty are no better to them, Gradere, fuge in terram 
Amos ●. 1●  judae, and open no more thy mouth in Bethel. Bethel must only eat placentia, Bethel must only be fed with pleasings: but placentia fallentia, pleasings are leasings, as placentiae are cakes, and cakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such spiced meat is nought for the soul's stomach. They that in a cup of gold drink the poison of flattery, shall quaff the gall of bitterness in the Cellar of misery. But albeit reproof be bitter in tasting, we have learned by proof, 'tis sweet in digesting. And Dulcia non meruit qui non gustavit amara.  

He meriteth for ever to be ill,  
That doth refuse to taste a bitter pill.   
Patiented! a while be patiented, and in fine, thou shalt find it is the finest Physic. David (sick of sin) was content to take it, willing to taste it, could well digest it: let the Righteous (saith▪ he) reprove me, not the Balms of Gilead, much less the Balms of the wicked are half so precious. Therefore let every one have his Dosis, a word, or a blow, or a word, and a blow. If wording will serve, let not sinners want it, thus the Lord, thou shalt in any wise rebuke thy neighbour. 'tis as great an offence not to reprove thy brother 
Leu. 19 18.  when he falls into a trespass, as it is (saith Rabanus) not to pardon him, 
Rab. in Mat. 18. ●  when he asks forgiveness.  
But to sacrifice with honey in stead of salt, and to sooth, and smooth when thou shouldest bite and smite, is offer coccum sed non bis tinctum, non duplicatum, to offer red, but not scarlet, 
Orig. in Exod. ●  the Die of thy words goes not deep enough, and if men die for want of words, thine shall be smart enough. Cry, cry aloud, cry aloud and spare, lift up thy words like a trumpet, etc. But if words will not do, add blows thereto. Gravissimus nodus in ligno, 
Esa. 58.  non potest expelli nisi gravissimo oppressorio. An hatd knot, requires an hard knock, a desperate sore, a desperate 
Ambr.  cure: Phineas his zeal, must use Phineas spear, when sin is shameless and cannot blush. But Fides suadenda 
Ber. in can. serm. 66.  non imponenda, and saith another, impetranda, non imperanda: faith must be wrought rather by persuasion then by coaction. True! therefore we pronounce, peace, before we denounce war: Tamberlanes' banners, white before red: many being like that Indian Lama, a sheepish beast, that will do more by entreaty, then 
Huld. Sch. midel. c. 44.  by stripes twenty: therefore first entreat; if that will not serve, thou mayest profitably beat. Speak to the ear, if the ear be deaf, speak to the purse, if that avail not, speak to the body, that the ear may say, I am instructed, purse may say, I am impoverished, body may say, I am afflicted, that ear, and purse, and body may say I am compelled, that the will of the Lord may be fulfilled, that the house of the Lord may be also filled. These tart corrections did amend, and reformed the Circumcelians, 
Aug. ad Vincent.  which when they did suffer, they began to consider, whether they were scourged for matters of piety, or rather corrected for tenants of obstinacy.  
The bridle (saith Solomon) belongs to the horse, a whip to the ass, 
Pro. 26. 3.  and a rod for the fool. Correct a wise man with a nod, a fool with a rod, 
Pro. 17. 10.  yea with a club. If nodding will not serve nor breaking serve, it must be a club, a hatchet, or a halter. Bind him fast that hath a frenzy, prick him up that hath a lethargy, lest our Salt— Peter— Rebels, keep gunpowder Revels.  

Where Mercury cannot persuade,  
Let Mars be there the Marshal made.   
Suspend verbera, produce ubera: 
Solare. 9  hang up your rods, hang out your dugs. To comfort the sorrowful, is a pleasant fruit. The forbidden fruit was a fruit most pleasant, though ignorance forbids me to descry, or describe it. The Cabalists think this fruit was grapes, so Riccius 
Ric●: de Talm. do●t. Ara caeli. l●. 5. c. 4.  tells us. Moses Barcepha, not grapes, but wheat, so Boskier informs us.  
But Drusius is confident, it was a fig; take his word for a payment: Sane ficum fuisse illam arb●rem, cuius fructu illis vesci non licebat, non malum 
Drus. de Tetrag. cap. 4. Gen. 3.  ut vulgus opinatur pia credidit antiquitas. Whatsoever it was Eve esteemed it pleasant to the eye, but this as more Cordial, is pleasant to the heart. The spirit of God is called a Comforter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, moving in all, going through all, 
joh. 14. 26.  therefore he is spiritual that ministers comfort, and somewhat a kin to the Holy Ghost.  

Power good Samarit an  
Th' Oylo of compassion into my wound:  
Mirth echoes pleasautly  
Where sorrows mightily late did abound.   
Si paupertas angit, Si luctus maestificat, si dolor cordis inquietat, si ulla calamitas conturbat nos, assint bon● amici, 
Aug. in job.  qui non solum gaudere cum gaudentibus, sed etiam flere cum flentibus didicerunt: tunc aspera leniuntur, ad●ersa superantur, & gravia relevantur, etc. When poverty pincheth me, or sorrow dejecteth me, or hearts-grief afflicteth me, or aught that's ill troubleth me: oh for some friend, that singing when I am merry, and mourning when I am forrie, knows how to bring sweetly my pangs to an end. Give wine to the sorrowful, comfort to the mournful. Comfort my people: comfort jerusalem: Comfort one another. He that is in misery hath need of an Electuary: 
Pro. 13. 1. Esa. 40. 2. 1. Thes. 4. 18 job. 6. 14  he that is afflicted, should be pitied: whosoever he be that is in the pit of oppression, let him drink with thee of the cup of consolation. Sorrow is dry, and wants a comfortable health. 
jer. 16. 7. 2. Cor. 1. 3, 4  Hath not the Lord comforted us, that we might be able to comfort others, with the same comfort wherewith we are comforted ourselves?  
Now comfort is duple, as the object is double. Vnus duo, one man is two, body and soul: there is comfort outward, and comfort inward. For that which is outward turn the leaf, and look backward: we have touched it before, only a word more. The embroidered Lazar comes to thy gate, craves thereat not all but some, a pittance or crumb, the froth or scum: give him comfort.  
See thyself in him, and Christ in thyself. Behold I stand at the door & knock, Oh send not away thy Christ with a mock: do thou behold him, and hold it not from him.  
Christus petit (magna penuria) Christus non accipit (magna iniustitia) 
Aug.  ut habeas unde luxurietur filius, charitate careas unde egeat Deus. Christ in the poor man asketh it of thee (great indigence) the poor man for Christ's sake gets it not from thee (great negligence) that thou by thy wealth should make thy son a wanton; while God's Son in his members is suffered to want it. But spiritual 
2.  comfort is the special comfort: let not the soul want this Antidote, a quo recessit anima plangis corpus, cur 
Aug.  non & animam a qua recessit● Deus? thou mournest for the body when the soul is banished, why not rather for the soul whence God is departed? Haeccine viscera compassionis? are these the bowels of Christian compassion? for the passion of Christ, quench not the smoking flax, break not the bruised reed, but bind up the broken heart, preach the Gospel to the poor, that the children that sit in darkness may receive light. Let 
Esa. 9 2.  this, or the like be thy Dialect. Poor soul! though thy sins be many, and therefore thy sorrows mighty, yet fear not the Lords fury, despair not of God's mercy. judas his desperation was worse than his treason. Thou canst not commit more than God can remit: his mercy transcends his works, therefore thy works. His promise is indefinite to all. Come unto me All, Whores, Thiefs, Murderers, 
Mat. 11.  Usurers, Purse-cutters, Persecutors, Sodomites, Gomorrhaeans, Idolotars.  
Christ in his life raised three to life: the Ruler's daughter, the Widow's 
Luk. 8. 55. 7. 11. joh. 11. 44.  son, and stinking Lazarus: one dead an hour, the second a day, the third four: resembling three sorts of sinners, (all sorts of sinners:) 1: in intention. 2. action. 3. dilectation. 
Aug. de ver dom. ser. 44.  Therefore thy sins are not so deadly, but Christ can restore thee. At what time (what time soever) a sinner (what sinner soever) repenteth of his wickedness (what wickedness soever) the Lord will forget 
Glos. in joel. 2.  any more to remember it, (being gracious, and merciful, Benignus affectu, misericors effectu) but will 
Esa. 40. 1.  remember for ever to forget it: and comfort ye, comfort ye: Oh how beautiful are the feet of those that bring these glad tidings.  

Sound up the Dulcimer with glee,  
That drooping souls may merry be   
To pardon the offender, is a mellow fruit, and falls from the tree without plucking. Happy are they that eat it: happier they that bear it. Our blessed Bush is full of it: S●iunt perfecti viri in●uriam diss●mulare quandoque obliuis●i penitus & donare, et si 
Remit 10. Sen. in Pro.  necesse sit in patientia supportare.  
A righteous man can dissemble an injury: sometimes forgive, and forget it wholly: and if need be, endure it patiently.  
There be many stalks on which this fruit grows.  

1. God's precept.  
2. Christ's practice.  
3. Want of merit.  
4. Assurance of profit.   
Must, for the King: the King of heaven tells us we must, if ever flourish in anno gloriae bear this fruit in anno gratiae: thou shalt not revenge thyself on the children of thy people, (my people) for vengeance is 
Leu. 19 18. Rom. 12. 19  mine, and I will repay it (who dare preoccupate God's prerogative?) It 
Exo. 21. 24.  was once said an eye for an eye, a tooth for a tooth: but Was is past, and 
Mat, 5. 35.  the Canon is inverted: a cheek for a cheek, a cloak for a stroke, a suit of apparel for a suit or a quarrel, a 
44  kiss for a stab, a chalize for a challenge. Love's your enemies, we love not aright if we pardon not injuries: forgive one another. The mandate of 
Col. 3. 13.  the Almighty implies necessity. The sons of Rechab would drink no 
jer. 35. 6.  wine, because their father forbade it; nor we wrath, because our heavenly Father hath interdicted us.  
The example of Christ invites us 
2  to it. Si sequi nequis pr●cipientem, sequere tamen antecedentem: if thou canst not follow him that commands, follow him that obeys: he was despised, rejected, wounded, bruised, oppressed, afflicted: They spit upon him, that restored the blind by his 
Esa. 53. 3. 5. 7.  spittle.  

His front with thorns, they sharply crown,  
Which (though they pricked it) would not frown.   
Strip him, whip him, All hail him▪ 
Psal. 69. 22 Mat. 27▪ 48. Pseud. Sib.  nail him. This gall was his meat, his drink was vinegar.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
But course his welcome we may think:  
When bread so sour, so sharp his drink.   
For all this he opened not his mouth, I mean against them, but he opened it for them. Father forgive them, they wots not what is done by them. All his revenge was a prayer against vengeance, writing in grass, what others in brass: wrongs. Are you wronged? Let not that mind be in you which is in Lions and Leopard's: but let the same mind be in you which was in Christ jesus, who being reviled, did not revile, being smitten, did not resmite, etc. Non qui 
Phil. 2. 5.  percutit, sed qui reper ●ut it bellum facit. Not he that sends, but he that accepts the challenge, makes the Duel.  
God's child is sensible of his own 
3.  blemishes. There is that in me which was not in Christ jesus. Sinn. I am conscious of mine own infirmities, deformities, I have wronged God, I have wronged my neighbour. My watch hath not been well kept, for I have misspent my talon of time: my chimney hath not been well swept, for the pot of my charity hath seldom boiled: my linen hath not been well washed, for I have not arrayed the naked mendicant: my soul hath not been well scowrd, for I have hated my brother in my heart: my hands have not been well purged, for I have injured others: and it is lex talionis, if others do so by me, Shall I seek revenge if God punish me? no▪ my wrongs to him have deserved it. Shall I be witness, judge, and hangman in mine own cause, if another vex me? No, he is but God's hammer, why should I be like a dog to bite at the stone, and not look to the thrower? my wrongs to God ot him, to God and him do merit it. 
Grego. mor. 30.   
Is patienter tollerat iniuriam, & erubescit peccatis non parcere, qui apud Deum & proximum multa quibus pati necesse est se recol●t comminisse: he cannot choose but take patiently, and forgive freely (he must needs blush that doth contrary) such offences as are offered him: that doth consider how he hath offended his God above him, and his neighbours with him.  
Our sins deserve a mittimus, 
4  pains without end, are our sin's stipend, it is God's mercy that we were not in the goal long since: but if we will grant a Demittimus, and pardon others, God will pronounce a Remittimus and forgive us. Demittite, & Demittemin●, it is his own language; forgive, and you shall be 
Luk 6. 36.  forgiven. If you will forgive men their trespasses, your heavenly father 
Mat 6. 14.  will forgive you. Here is gain, and great gain indeed: Quare quis non fratri demittat parum, ut dignetur & 
Aug. de re●●i●●d. Cath. conversat.  dominus demittere totum? who would not forgive a penny to be forgiven a pound? thy brother's sin to thee is as a penny, thy sin to God as a pound; his feathers, thy lead, but this milne to smelled it.  
These with others are the stalks of this fruit: let them make thee, and me forbearing long suffering. Be not Aristotle's Disciple to think it magnanimity to retaliat an injury. Let not Scylla's Epitaph be engraven on thy grave.  

Nemo m● inimicus inferenda i●uria superavit.  
Here underneath this ragged sto●e,  
Doth lie the corpse of such an one:  
As never any could out go,  
In taking vengeance on a foe.   
Be not like that wild Irish, who would not have the right arm of his child put in the font, least being regenerated 
M. Speede.  by water, he should not be able to execute his rancour: a true kern, a true Carib: rather imitate that gentle Caesar, that said to Metellus, Nunquam efficies ut iram Caesaris merearis, thou shalt never cause Caesar to be angry with thee: rather imitate Marcus Cato, who said to one that wronged him, and cried peccaus, non memini me percussum, I do not remember that I was smitten: rather imitate blessed David, who concerning Shimes that revild him, said let him alone, the Lord had bidden him.  
In the games of Olympus he won the prize that gave the most blows to his adversary: but in the lists of Christ jesus he gets the praise that puts up most wrongs by an enemy. for God is his Agonotheta who will reward his injury.  

Ecce quam bonum,  
Et quam ●ucundum  
Est habitare  
Fratres in unum.  
Good in itself,  
Fair to the eye,  
Brethren to dwell  
In unity,   
(i. e) Supportare onerosum, to assist 
Offer.  the helpless, hapless, and hopeless, burdened, overburdened, with grief and care cumbered, is a feeling fruit: feel the pulse of a Christian, his veins, are not vain, but bear with compassion. Compassio, a compatior, therefore altar alterius onera portare, bear you the burdens one of another: 
Gal 6.  and if an other grieve, dividatur ●qualitèr, say half mine.  
Altera prostratum corpus in ponte ita collocat ut altera insistere prostrato 
Plinius.  corpori, & transire per illam possit.  

Upon a bridge two goats did meet  
So narrow that the ●r Satire feet,  
could not have room to tread,  
One couched him on his belly flat,  
That th'other might (admire thereat) quite o'er him be conveyed.   
Here you hear of a Goat couchant: Moses tells you of an Ass couchant, Isachar couching between two burdens, not only undergoing his own patiently, but bearing the burden of others feelingly. Good reason. We are members one of another, and must therefore yield subvention one to another.  

The outward members did complain,  
That they (forsooth) took all the pain,  
The idle belly to sustain with Diet:   

Quoth one my friends I think it best,  
That neither hand above the breast,  
Once moved be, if we will rest in quiet.  
This said, and done, the body pynd,  
Seeing the members so unkind,  
As to refuse to feed and find each other,  
Learn mortal man by what is said,  
Thy love be not confined, and stayed,  
Unto thyself, but help, and aid thy brother.   
Thou standest in as much need of 
2  him, as he of thee, and if so, 'tis but one good turn for another.  

A blind man once did sue to wed,  
A woman that was lame:  
Saying their love was firmly bred,  
Where wants were like or same.  
I cannot see she cannot rise,  
I lend her feet, and she me eyes.   
But if thou hast both eyes, 
3  and feet, profit, and comfort now, thou know'st not what weather 'twill be to morrow.  
Tu quo que fac timeas, & quae tibi. 
Ovid de pont.  laeta videntar dum loqueris fieri tristitia posse putes.  
Therefore, fear while thou speakest, lest thy sweet to sour be turned.  
Saint Paul doth counsel it, consider thyself (saith he) lest thou also be tempted. Saint Bernard doth affirm it, speaking of a brother that fell under the burden of some vice. Ille bodiè, & ego cras: he to day, and 
Ber. de resur. dom. Ser. 2.  I not unlikely to fall to morrow.  

When grief doth seize another's heart,  
Be thou content to bear a part.   
Faithful Orison is a fruit most sovereign, 
Oratio. 12.  Orapronobis, says the daughter: Oraprovobis, says the mother: Daughter the soul, mother the Church, mother-Church, Quae si nil habeat dare, vult taemen or are, who should she be poor, and had nothing to give us, yet is she too pure to cease praying for us: absit a me hoc peccatam, 
1. Sam. 12. jam. 5. 16.  let this sin (saith Samuel) be fare from me: hence the Apostle, pray one for another. When our blessed Saviour had made his will, and bequeathed his mother to john, his kingdom to a thief, his coat to a soldier, his body to the cross, his soul to hell for the redemption of mankind, he prayed Pater ignosce, forgive them father: Frater dignosce, learn this brother: Tu non frater si non orator, Thou art no brother, If thou pray not for another: for albeit faith saith, not Our Father, but my Father, as Thomas my God, and my Lord, since another man's faith cannot be the Vicar of my conscience: yet prayer saith not only, my Father, but our Father (every man for himself, and God for us all deserves to be cursed and anathematised of all) when you pray, thus say, 
Mat. 6.  Paeter noster.  
When David played, the Devil 
1. Samuel.  would not dance, belike he liked not his music: Saul was well rid of him, better was his room then his company: when Moses prayed, Israel conquered the Amalakites, as Gedeons' 
judges.  broken pitchers (broken hearts) and sounding Trumpets (echoing 
Ch●●s. in Heb. hom. 27. 1 Samu●ll.  lips) chased away, and overcame the Midianites. Certèmagna sunt arma oratio, ipsa bella 〈◊〉. D●uout prayers, are strong spears. Hereby the Patriarch prevailed with jehovah. 
Gen. 12. 4.   
Object. But perhaps you ask what others they are that must be prayed for?  
Sol. I answer negatively: drop not a bead, let no prayer be said for such as are dead: they may be in thy Creed (for thou mayest hope well, that they are well) but take heed they come not into thy Pater noster.  
Dirges, Masses, Tretalls, Requiems, are to beg a pardon when the thief is hanged, and after the fair, to unpacke our ware. Medicus postquam 
Chrys. in Mat. Hom. 75.  aegrotus obijt nequicquam prodesse potest, in vain is the potion after dissolution. If they be in heaven, they need not to us: if in hell, there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great gulf 'twixt us, and them, our prayer cannot go over for want of a bridge: Tertium penitus ignoramus, imo nec esse in scriptures 
Aug. count. pelag. Hyp. lib. 5.  sanctis inveniemus. There is no mean between these extremes: Purgatory is but imaginary: a Poetical Chimaera: a paper prison, like the other Limbos, whereof Virgil (I think) the heathen was one of the first builders: but Lord remember me now thou art in thy kingdom, and say to my Soul, it shall be with thee in Paradise.  
Do not supplicate, for any Apostate: 
2  There is a sin unto death (to 
1 joh. 5. 16.  pray for it is as to pray for the dead) I do not say you shall pray for it: the Prophet saith, You shall not pray 
I●●. 7. 16.  for it, to attempt it, is to tempt God: therefore judas gai●● fair by his pension, when he lost the benefit of each good man's petition: bad husbandry, for half a crown to exchange a crown, for thirty pence of silver, many talents of golden treasure: he may well hang whom no man speaks for, no man prays for.  
But (now affirmatively) except 
2  before excepted, we are commanded 
1 Tim. 2. 1 1 Tim. ●2 2  all to pray for all. Magistrates: bless, 
1  (blessed God) our gracious King 
1  james by thy grace, etc. that as he doth reign by thee, so he may reign for thee, that he may reign, and remain perpetually with thee: Our hopeful Prince Charles, that no Hittite 
2  or Amorite may sleep in his bosom, but a true Israelite, that he may be greater than great Charlemaigne on earth, and reside, and abide above Charles-wain in heaven: The Count of Rein his spouse and progeny, that 
3  again they may reign of account in Germany. And our Albion-Senators, 
4  oh let them be neither trans-nor Cis-Alpine-pensioners: & sic de caeteris.  
Ministers: we pray for you, pray 
2  you for us: Paul doth bid it: pray 
Ephe. 6. 19 Act. 12. 5.  for me: the Church did it, for she prayed for Peter.  
But how is the world become a glutton? instead of praying for us, prcying on us? of 9284 English Parishes, 
Ca●b. ●rit. edit. vlt.  3845 are become impropriations. But quorsum ●●c? our Bellygod-patrons-latrons have no ears for us, nor prayers for us.  
We must all finally pray for all generally, for jews and Pagans, Turks, and Papists, though some Lincolneshiere ministers say such a petition implies a contradiction to particular election, that it would please thee to have mercy upon all men: yet in this also we beseech thee to hear us good Lord.  
Indeed such charity is not to be found in Popery: for when one Turner a Martyr did at the stake desire 
Act & Men  the people's prayers, Browne a Papist (oh pitiful Papist) said he would pray no more for him, than he would for a dog. They have Bell, Book and Candle for us, we a Communion Collect for them, that having but one shepherd, we might all be collected into one fold: The Syrophenician prayed for her daughter possessed with a devil, and we for our brother be he never so evil.  
But how can any pray for others, that seldom or never pray for themselves.  

Oh Lord thou knowest I never prayed before,  
But hear me now, I'll trouble thee no more.   
Quoth that seafaring passenger, when the storm beat with anger, or how for others, and themselves, that are full of vice, and fraught with sins? If I regard wickedness in 
Psal. 66. 18  my heart, the Lord will not hear me, Silete ne vos hac illi navigare sentiant.  

Keep silence ye, lest God do see,  
You pass this way that sinners be.   
Then purge thy heart that God may hear thee, and pray for thyself, that others may be prayed for by thee.  
But happily it will be said, I have often prayed, yet find no aid: I and my brother periclitamur, are still in danger. Foolish man, though thou be Popilius, God is not Antiochus: Popilius to Antiochus being sent on a message, drew a circle about his seat, adjuring him, ere he stirred to answer his Embassage: but faith tarries the Lord's leisure, and though the Lord tarry, it waits his pleasure. Is qui credit non prefestinabit, he that believeth maketh not haste, when as he that believeth not maketh haste, and he that maketh haste, maketh waste: haste, and waste, are mother, and daughter, too hastfull, and wasteful, was Chone Hammigal, a jewish Rabbi, who when the weather was droughty, put himself in a Pie made fit for his body, saying, Lord of the world, thy children's eyes are fixed on me, as one whom they think familiar with thee, I swear by thy name I will not out my Pie till thou grant them rain, here was flesh in a Pie, but no salt, no wit.  

Omniasal sapit, insipidum caput est tibi Rabbi,  
Add salem ut sapidum sit tibi Chone caput.  
In fine. Mutual prayer procureth grace,  
When brinish tears bedew the face.   
I am pervenimus usque ad umbelicas. 
Marshal.  Let us gather the fragments, the banquet is ended, and a rare one it were, were it well disht: however by such as it is, you plainly see our Bush is abounding with excellent fruit. Go thou and do likewise: Bring forth (saith the Baptist) not flowers or flourishes, blossoms or semblances, buds or appearances, but fruits: not the fruit of the world, that's folly, nor the fruit of the flesh, that is frailty, nor the fruit of the eyes, that is fancy, but meet fruits, meet for contrition of heart, reformation of life, sanctification of Soul.  
Even such as are vicious, are very fructiferous, producing, and bearing, as green fruits of imperfectness: so red fruits of blood-thirstines, yellow fruit of gall and bitterness, flamecollourd fruit of drunkenness, earthcolourd fruit of covetousness, pale-colord fruit of lasciviousness: whose root is concupiscence, Bowl consent, branches, bad desires, buds, lewd words, flowers, vile actions, fruits, naughty customs; which the devil doth plant, suggestion doth water, continuance increase, necessity ripen, judgement gather, and hell burn. Oh let not the children of this world, the brats of night, be wiser and fruitfuller than the children of light. Let every one labour to be like our Bush, whose fruit is good, good and much.  
Be not an Olive bush (when the goats do lick it fruitfulness, doth leave it) when others praise thee, let them not pride thee: be not a vine bush, (the more boughs, the fewer grapes) but if thou receive more blessings from God, look thou return more fruit to God. Be not a Clovebush, (so hot by nature, and greedy of water, that it robs it neighbours plants of moisture) if thou hast much be thankful for it, if little, be content with it, and see thou do not coue● an other man's profit. Why shouldest thou be like that Greene-land fowl (called an Allen) that (being of greater power) beats the lesser birds till they vomit up their prey for him to devour, then dismissing them with few feathers on their backs) less meat in their bellies. I fear we have in England too much of this fo●●, but be not thou so foul.  
In a word: if ever thy branches begin to whither, use Aristotle's receipt to make them prosper: (viz.) Cut the root, put a stone in the cut, that the pure air may go in, and gross humour flow out. Cut the root, namely thy heart by repentance, and true compunction: put in a stone, the remembrance of thy grave-stone, death, and dissolution: that the gross humour, thy sins by confession may leave thee, and the air of God's Spirit, by devotion fulfil thee, thus shall much and good fruit grow on thee: which gracious blessing that it may happen unto thee, I pour forth my prayers continually to the Almighty. To whom be prayer now, and praise for ever.  
FINIS.