The sermons of Maister Henrie Smith gathered into one volume. Printed according to his corrected copies in his life time.

A PREPARATIVE TO MARIAGE .

YOu are come hither to be contracted in the Lord , that is , of two to be made one : for as god hath knit the bones & sinews togither for the strengthening of mens bodies , so he hath knit man & woman togither , for the strengthening of their life , because two are firmer than one , & therfore when God made the woman for man , Eccle. 9 9. he said ; Gen. 2. 18. I will make him a helpe : shewing that man is stronger by his wife . Euery mariage before it be knit , should be contracted , Exo. 22. 16. as it is shewed in Exo. 22. 16. & Deu. 22. 28. which stay between the contract and the mariage , Deu. 22. 28. was the time of longing for their affection to settle in , Why contracts goe before mariage . because the deferring of that which we loue , doth kindle the desire , which if it came easilie and speedily vnto vs , would make vs set lesse by it . Mat. 1. 18. Therfore we read how Ioseph & Marie were contracted before they were married . In the * * That is , betweene the contract & the mariage . Luke 1. 27. & 42. & 49. &c. contract Christ was conceiued , and in the marriage Christ was borne , that he might honor both estates : virginity with his conception , and mariage with his birth . You are contracted but to be married , What mariage is . therfore I passe from contracts to speake of marriage , which is nothing else but a communion of life betweene man and woman , ioyned together according to the ordinance of God .

First , I will shew the excellencie of marriage ; The parts of the treatise . then the institution of it ; then the causes of it ; then the choise of it ; then the duties of it ; and lastly the diuorcement of it .

Well might Paule say , Marriage is honourable : Heb. 13. 4. for God hath honoured it himselfe . It is honorable for the author , The excellencie of mariage . honorable for the time , and honorable for the place . Whereas all other ordinances were appointed of God by the hands of men , or the hands of Angels , mariage was ordained by God himself , Act. 7. 53. which cannot erre . Heb. 2. 2. No man , nor Angell , brought the wife to the husband , Gen. 2. 22. but God him selfe : so marriage hath more honor of God in this , then all other ordinances of God beside , because he solemnized it himselfe .

Then it is honourable for the time , for it was the first ordinance that God instituted , Mariage the first ordinance of God . euen the first thing which he did after man and woman were created , and that in the state of innocencie , before either had sinned , like the finest flower , which will not thriue but in a cleane ground . Before man had anie other calling , he was called to be a husband , therefore it hath the honour of antiquitie aboue all other ordinances , because it was ordained first , and is the auncientest calling of men .

Then it is honourable for the place : For whereas all other ordinances were instituted out of Paradise , mariage was instituted in Paradise , in the happiest place , to signifie how happie they are that marrie in the Lord , they do not onely marrie one another , but Christ is married vnto them : and so marriage hath the honour of the place aboue all other ordinances , because it was ordained in Paradise .

As God the Father honoured marriage , so did God the Sonne , Gen. 3. 15. which is called the seed of the woman : and therfore Marriage was so honored amongst women because of this seed , that when Elizabeth brought foorth a sonne , Luke 1. 25. she sayd , that God had taken away her rebuke : counting it the honour of women to beare children , and by consequence , the honour of women to be married ; for the children which are borne out of mariage , are the dishonor of women , and called by the shamefull name of Bastards . Deu 32. 2.

As Christ honoured Mariage with his birth , so he honoured it with his miracles : for the first miracle which Christ did , Christes first miracle at a Mariage . he wrought at a mariage in Canaan , where he turned their water into wine : so , if Christ be at your mariage , that is , if you marie in Christ , Ioh. 2. 8. your water shal be turned into wine , that is , your peace , and your rest , and your ioy , and your happinesse shall begin with your Mariage : but if you marie not in Christ , then your wine shall be turned into water , that is , you shall liue woorse hereafter then you did before .

As hee honoured it with miracles , so hee honoured it with praises : Mat. 22. 2. for he compareth the kingdome of God to a Wedding , Verse 11. and he compareth holinesse to a wedding Garment . And in the fifth of Canticles , Cant. 5. 9. he is wedded him selfe .

We reade in Scripture of three Mariages of Christ . Three mariages of Christ . The first was , when Christ and our nature met together . The second is , when Christ and our soule ioyne together . The third is , the vnion of Christ and his Chruch . These are Christs three wiues . As Christ honoured Mariage , so do Christs Disciples : for Iohn calleth the coniunction of Christ and the faithfull , Reue. 19. 7. a Mariage . And in the one and twentith of the Reuelation and ninth verse , Reu. 21. 9. the Church hath the name of a Bride , Reu. 17. 1. whereas Heresie is called an harlot . By mariage the womans curse turned into two blessings . Further , for the honour of Mariage , Paul sheweth how by it , the curse of the woman was turned into a blessing , for the womans curse was the paines which she should suffer in her trauaile . Now by mariage this curse is turned into a blessing : Gen. 3. 16. for children are the first blessing in all the Scripture . Gen. 1. 28. And therefore Christ saith , that so soone as the mother seeth a manchilde borne into the world , Ioh. 16. 11. shee forgetteth all her sorowes , as though her curse were turned into a blessing .

And further Paul saith , 1. Tim. 2. 15 that by bearing of children , if she continue * * For those paines wil trie her faith . in faith & patience , she shall be saued : as though one curse were turned into two blessings . For first , she shall haue children , and after , she shall haue saluation . What a mercifull God haue we , whose curses are blessings ? Note . So he loued our Parents , when he punished them , that he could scarce punish them for loue , and therfore a comfort was folded in his iudgement .

To honour mariage more , it is sayd , that God tooke a rib out of Adams side , Gen. 2. 22. & thereof built the woman . He is not said to make man a wife , but to builde him a wife : signifiing , that man and wife make ( as it were ) one house together , & that the building was not perfect , vntill the woman was made as well as the man , therefore if the building bee not perfect now , it must be destroyed againe .

Before God made the woman : it is sayd , that he cast the man into a sleepe , A note of Adams sleepe . and in his sleepe he tooke a rib out of his side , and as he made man of earth , so hee made the woman of bone , Gen. 2. 21. while Adam was a sleepe .

This doth teach vs two things : as the first Adam was a figure of the second Adam , so the first Adams sleepe , was a figure of the second Adams sleepe , 1. Cor. 15. 22. & 45. and the first Adams spouse , was a figure of the second Adams spouse . That is , as in the sleepe of Adam , Eue was borne , so in the sleep of Christ the church was borne ; as a bone came out of the first Adams side , so blood came out of the second Adams side . As Adams spouse receiued life in his sleepe , so Christs spouse receiued life in his sleepe : that is , the death of Christ is the life of the Chruch , Eph. 5. 14. for the Apostle calleth death a sleepe : Ioh. 14. 6. but Christ which died is called life , A note of Adams sleepe . shewing that in his death we liue . Secondly , this sleep which the man was cast into , while his wife was created , doth teach vs , that our affections , our lustes , and our concupiscences , should sleepe while we goe about this action . As the man slept while his wife was making , so our flesh should sleepe while our wife is choosing , Gen. 27. 3. least as the loue of venison wanne Isaack to blesse one for another , so the loue of gentrie , or riches , or beautie , make vs take one for another .

To honour mariage more yet , or rather to teach the married how to honour one another , A note of Adams rib it is said , that the wife was made of the husbands rib , not of his head , for Paul calleth the husband the wiues head : Gen. 2. 22. nor of the foote , Eph. 5. 23. for hee must not set her at his foote : the seruant is appointed to serue , The Fathers obseruation . and the wife to helpe . If shee must not matche with the head , not stoupe at the foote , where shall he set her then ? Hee must set her at his hart , and therefore she which should lie in his bosome , was made in his bosome , and should be as close to him as his rib , of which she was fashioned .

Lastlie , in all Nations the day of mariage was reputed the ioyfullest day in all their life , and is reputed still of all , as though the sunne of happinesse began that day to shine vppon vs , when a good wife is brought vnto vs . Therefore one saith : that mariage doth signifie merrie-age , because a play-fellow is come to make our age merrie , as Isaac and Rebecca sported together .

Salomon considering all these excellencies , as though we were more indebted vnto God for this , then other temporall gifts , saith , House and riches are the inheritance of the fathers , Pro. 14. 14. but a prudent wife commeth of the Lord .

House and riches are giuen of God , and all things else , and yet hee saith , house and riches are giuen of parents , but a good wife is giuen of God : as though a good wife were such a gift , as we should account from God alone , Thus Adam doth . and accept it as if he should send vs a present from heauen , with this name written on it , Gen. 2. The gift of God .

Beastes are ordeined for food , and cloathes for warmth , and flowers for pleasure , but the wife is ordeined for man , Gen. 29. 20. like litle Zoar , a Citie of refuge to flie to in all his troubles , and there is no peace comparable vnto her , but the peace of conscience .

Now it must needes bee , that Mariage , which was ordeined of such an excellent author , and in such a happie place , and of such an auncient time , and after such a notable order , must likewise haue speciall causes for the ordinance of it . Therefore the holy Ghost doth shew vs three causes of this vnion .

One is , Three causes of mariage . the propagation of children , signified in that when Moses saith ; He created them male and female : not both male , nor both female , Gen. 2. 7. but one male , and the other female , as if he created them fit to propagate other . And therefore when he had created them so , to shewe that propagation of children is one ende of mariage , he sayd vnto them ; Gen. 1. 28. Encrease and multiplie . That is , Bring forth children , as other creatures bring forth their kinde .

For this cause Mariage is called Matrimonie , Why mariage is called Matrimony . which signifieth mothers , because it maketh them mothers which were virgins before : and in the seminarie of the world , without which all things should be in vaine , for want of men to vse them , for God reserueth the great Citie to himselfe , and this Suburbes he hath set out to vs , which are Regents by sea and by land .

If children be such a chiefe ende of mariage , then it seemes , that where there can be no hope of children , for age and other causes , there mariage is not so lawfull , This is signified in because it is maimed of one of his endes , and seemes rather to be sought for wealth , Deu. 23. 1. or for lust , then for this blessing of children . It is not good grafting of an olde head vpon young shoulders , for they will neuer beare it willingly , but grudgingly .

Twise the wife is called The wife of thy youth , Prou. 5. 18. as though when men are olde , Mal. 2. 15. the time of marying were past . Therefore God makes such vnequall matches so ridiculous euerie where , that they please none but the parties themselues .

The second cause is to auoyd fornication ; The second cause this Paul signifieth when he saith ; 1. Cor. 7. 8. For the auoyding of fornication , let euerie man haue his owne wife . He saith not for auoiding of adulterie , but for auoiding of fornication : shewing that fornication is vnlawfull too , which the Papists make lawful , Papists stewes . in maintaining their stewes , as a stage for fornicators to play vpon , and a sanctuarie to defend them , like to Absaloms tent , 2. Sa. 16. 22 which was spread vpon the top of the house , that all Israel might see how he defiled his fathers concubines .

For this cause Malachie saith , Mal. 2. 15. that God did create but one woman for the man , hee had power to create moe , but to shew that he would haue him stick to one , therfore he created of one ribbe , but one wife for one husband : And in the Arke there were no mo women then men : but foure wiues for foure husbands , although it was in the beginning of the world , when many wiues might seeme necessarie to multiplie mankinde .

If any might haue a dispensation herein , it seemes that Kinges might bee priuiledged before any other , because of their succession to the Crowne , if his wife should happen to be barren : and yet the King is forbidden to take many wiues , Deu. 17. 17. in Deut. 17. 17. as well as the minister in 1. Tim. 3. 2. shewing , 1. Tim. 3. 2. that the danger of the state doth not counteruaile the danger of fornication .

For this cause wee reade of none but wicked Lamech before the floud , Gen. 4. 23. that had more wiues then one , whome Iouinian calleth a monster , because he made two ribbes of one . And another saith , that the name of his second wife doth signifie a shadowe , because she was not a wife , but the shadow of a wife : For this cause the Scripture neuer biddeth man to loue his wiues , but to loue his wife , and saith , Mat. 9. 5. They shall be two in one flesh , not three , nor foure , but onely two . For this cause king Salomon calleth the whorish woman a strange woman , Prou. 2. 16. to shew that she should be a stranger vnto vs , and we should be strange to her .

For this cause children which are borne in mariage are called Liberi , which signifieth free borne : and they which are borne out of mariage are called Bastardes , that is , base borne , Gen. 36. 25. like the Mule which is ingendred of an Asse and a Mare . Fornicators like the diuell . Therefore adulterers are likened to the diuell , which sowed another mans ground , Mat. 13. 22. other sowe for a haruest , but they sowe that which they dare not reape . Therefore children borne in wedlocke are counted Gods blessing , because they come by vertue of that blessing , Psa. 128. 4. Increase and multiplie . Gen. 1. 28. But before Adam and Eue were maried , God neuer sayd , Increase , shewing that he did curse , and not blesse such increase . Therefore we reade not in all the Scripture of one Bastard that cam to any good , Bastards . but only Iephtah , Iudg. 11. 1. and to shewe that no inheritance did belong to them in heauen , They might be saued , but they had the marke of the curse . they had no inheritance in earth , neither were counted of the congregation as other were . Deut. Chap. 23. verse 2.

Now because Mariage was appointed for a remedie against fornication , therefore the law of God inflicted a sorer punishment vpon him which did commit vncleannes after mariage , Leu. 20. 10. then vpon him which was not maried , Deu. 22. 22. because he sinned , Maried fornicators . although he had the remedie of sinne , like a rich theefe which stealeth , and hath no need .

Now if mariage be a remedie against the sinne of fornication , then vnlesse Ministers may committe the sinne of fornication , Mariage of Ministers . it seemes that they may vse the remedie as well as other : for as it is better for one man to marie then to burne , so it is better for all men to marie then to burne : and therfore Paul saith , Mariage is honourable amongst all men . 1. Cor. 7. 9. And againe , Heb. 13. 4. For the auoiding of fornication let euerie man haue his wife . 1. Cor. 7. And as though he did foresee that some would except the Minister in time to come ; in the first Epistle of Timothie , the third Chapter and second verse , he speaketh more precisely of the Ministers wife then of any other , 1. Tim. 3. 2. saying ; Let him be the husband of one wife . And least ye should say that by one wife he meaneth one Benefice , like the Papists ; he expoundeth himselfe in the fourth verse , and saith , that hee must bee one that can rule his house well , and his children .

Sure God would not haue these children to be bastardes , and therefore it is like that he alloweth the Minister a wife . Therefore Paul said well , 1. Cor. 7. 6. that he had no commandement for Virginitie : for Virginitie cannot be commaunded , because it is a speciall gift , but not a speciall gift to Ministers , and therefore they are not to be bound more then other . A peculiar gift may not be made a generall rule , because none can vse it but they which haue it . And therefore in 1. Cor. 7. 17. he saith : 1. Cor. 7. 17. As God hath distributed to euery man , so let him walke . That is , if he haue not the gift of continencie he is bound to marrie , & therfore Paule commandeth in the seuenth verse , whether he be minister or other , If they can not abstaine , let them marrie , as though they tempted God if they married not .

The Lawe was generall , It is not good for man to be alone , Gen. 2. 18. exempting one order of men no more then another . Mat. 19. 11. And againe , Christ speaking of chastitie , saith ; All men cannot receiue this thing . Therefore , vnlesse we knowe that this order of men can receiue this thing , Christ forbids to bynde them more then other : and therefore as the Priests were married that taught the Law , so Christ chose Apostles that were married , to preach the Gospel . Therefore the doctrine of Papists is the doctrine of deuils : 1. Tim. 4. 3. for Paul calleth the forbidding of marriage , the doctrine of deuils , a fit title for all their bookes .

Lastly , if marriage be a remedie against sinne , then Marriage it selfe is no sinne : for if marriage it selfe were a sinne , Rom. 3. 8. we might not marrie for anie cause , because we must not do the least euill , that the greatest good may come of it : and if marriage be not a sin , then the * * Be not thou vain , and these words will not be offensiue . duties of marriage are not sinne , that is , the secret of marriage is not euill , and therefore Paule saith , Heb. 13. 4. not onely Marriage is honourable : but the bed is honourable , that is , euen the action of marriage is as lawfull as marriage .

Besides , 1. Cor. 7. 8. Paule saith , Let the husband giue vnto the wise due beneuolence . Here is a commaundement to yeeld this dutie : that which is commaunded , is lawfull ; and not to do it , is a breach of the commaundement . Therfore marriage was instituted before any sinne was , to shew that there is no sinne in it , if it be not abused : but because this is rare , therefore after women were deliuered , Leuit. 12. 4. 5. &c. God appoynted them to be purified , shewing that some staine or other doth creepe into this action , which had need to be repented , 1. Cor. 7. 5. and therefore when they praied , Paul would not haue them come together , least their prayers should be hindered .

The third cause is to auoyd the inconuenience of solitarinesse signified in these words , The third cause . It is not good for man to be alone , Gen. 2. as though he had said ; this life would be miserable and irksome , and vnpleasant to man , if the Lord had not giuen him a wife to companie his troubles . If it be not good for man to be alone , then it is good for man to haue a fellow : therfore as God created a paire of all other kinds , so he created a paire of this kinde .

We say that one is none , because he cannot be fewer then one , he cannot be lesser then one , he cannot be weaker then one : and therfore the wise man saith ; Eccl. 4. 10. Woe to him which is alone , that is , he which is alone shall haue woe . Thoughts , and cares , and feares , will come to him , because he hath none to comfort him , as theeues steale in when the house is emptie ; like a Turtle , which hath lost his mate , like one legge when the other is cutte off , like one wing when the other is clipte , so had the man bene if the woman had not bene ioyned to him : therefore for mutuall societie God coupled two together , that the infinite troubles which lie vppon vs in this world , might be eased with the comfort and help one of another , and that the poore in the worlde might haue some comfort as well as the rich , Pro. 19. 6. for The poore man ( saith Salomon ) is forsaken of his owne brethren , Pro. 27. 10. yet God hath prouided one comforter for him , like Ionathans armour-bearer , 1. Sam. 14. 7 that shall neuer forsake him , that is another selfe , which is the onely commoditie ( as I may tearme it ) wherein the poore do match the rich : A wife is the poore mans riches . Without which some persons should haue no helper , no comforter , no friend at all .

But as it is not good to be alone , so Salomon sheweth , Prou. 21. 9. That it is better to be alone , then to dwell with a froward wife , which is like a quotidian ague , to keepe his patient in vre . Such furies do haunt some men , 1. Sa. 16. 14 like Saules spirite , as though the diuell had put a sworde into their handes to kill themselues , therefore choose whom thou maist enioy , or liue alone still , and thou shalt not repent thee of thy bargaine .

That thou mayst take and keepe without repentance , The choise . now we will speake of the choise , which some call the way to good wiues dwelling , for these flowers growe not on euerie ground : therefore they say , that in wiuing and striuing , a man should take counsell of all the world , Deut. 1. 23. 4. least he light vpon a curse , while hee seekes for a blessing . As Moses considered what spies he sent into Chanaan , so thou must regarde whom thou sendest to spie out a wife for thee . Two spies for a wife . Discretion is a warie spie , but fancie is a rash spie , and liketh whom she will mislike againe .

In the Reuelation Antichrist is described by a woman , and in Zacharie sinne is called a woman , which sheweth , that women haue many faultes , Zach. 5. 7. therefore hee which chuseth of them , had need haue iudgement , and make an Anatomie of their hearts and mindes , before he say , This shal be mine . For the wisest man saith ; I haue found one man of a thousand , but a woman among them all haue I not found . Although this may be vnderstoode of his Concubines , yet it implyeth that generally there is a greater infirmitie in women , than in men , because hee compareth them together , as though there were a dearth of good women ouer the world .

For helpe hereof , in 1. Cor. 7. 39. we are taught to marrie in the Lord , then we must chuse in the Lord too : therefore we must beginne our marriage where Salomon beganne his wisedome . 1. Reg. 3. 9. Giue vnto thy seruant an vnderstanding heart . So giue vnto thy seruant an vnderstanding wife . Gen. 24. 12. If Abrahams seruant praied vnto the Lord to prosper his busines , when he went about to chuse a wife for another , how shouldst thou pray when thou goest about a wife for thy selfe , that thou mayst say after , My lot is fallen in a pleasant ground ? To direct thee to a right choise herein , the holie Ghost giues thee two rules in the choise of a wife , Godly , & fitte . Godlinesse and fitnesse : Godlines , because our Spouse must bee like Christes Spouse , that is , graced with gifts , and imbrodered with vertues , as if we married holinesse her selfe . For the marriage of man and woman is resembled of the Apostle to the marriage of Christ and the Church . Ephe. 5. 29. Now the Church is called holie , because shee is holie . In the sixt of the Canticles she is called vndefiled , Cant. 6. 8. because she is vndefiled . Psal. 45. 9. In the 45. Psal. she is called faire within , because her beautie is inward ; 1. Sa. 16. 7. So our Spouse should be holie , vndefiled , and faire within . As God respecteth the heart , so we must respect the heart , because that must loue , and not the face . Couetousnesse hath euer bene a suiter to the richest , and pride to the highest , and lightnesse to the fairest : and for reuenge hereof , his ioy hath euer ended with his wiues youth , which tooke her beautie with it . The goods of the world are good , and the goods of the bodie are good , but the goods of the minde are better . 1. Cor. 13. 13. As Paul commendeth Faith , Hope , and Charitie , but saith the greatest of these is charitie : so may I commend beautie , and riches and godlinesse , but the best of these is godlinesse , because it hath the things which it wants , and makes euery state alike with her gift of contentation .

Secondly , A fit wife . the mate must be fitte : It is not inough to be vertuous , but to be sutable , for diuers women haue many vertues , and yet do not fitte with some men ; & diuers men haue many vertues , and yet doe not fit to some women : and therefore we see many times , euen the godly couples to iar when they are married , because there is some vnfitnesse between them , which makes oddes . What is oddes , but the contrary to euen ? The ceremonie is not approued , but the inuention declared . therefore make them euen ( saith one ) and there will be no oddes . From hence came the first vse of the Ring in weddings , to represent this euennesse : for if it be straiter then the finger , it will pinch , and if it be wider then the finger it will fall off ; but if it be fitte , it neither pincheth nor slippeth : So they which are like , striue not , but they which are vnlike , as fire and water . Therfore one obserueth , that concorde is nothing but likenesse , & all that strife is for vnfitnesse : as in thinges when they fitte not together , and in persons , when they suite not one another .

How was God pleased when he had found a King according to his owne hart ? 1. Sa. 2. 35. So shall that man be pleased that findes a wife according to his owne heart , whether he be rich or poore , his peace shall affoord him a cheerfull life , The saying of a godly man . and teach him to sing , In loue is no lack . Therfore a godly man in our time thanked the Lord that he had not onely giuen him a godly wife , but a fitte wife : for he sayd not that she was the wisest , nor the holiest , nor the humblest , nor the modestest wife in the world , but the fittest wife for him in the world , which euery man should thinke when that knot is tied , or else so often as he seeth a better , hee will wish that his choice were to make againe . As he did thanke God for sending him a fit wife , so the vnmarried should pray God to send him a fit wife : for if they be not like , they will not like .

The fitnesse is commended by the holy Ghost in two words : one is in the second of Genesis , Gen. 2. 18. and the other is in 2. Cor. 6. 14. that in Genesis is , 2. Cor. 6. 14. Meet , God saith , I will make man a helpe Meet for him . Shewing that a wife can not helpe wel , vnlesse she be meet . Further , it sheweth that man is such an excellent creature , that no creature was like vnto him , or meet for him , till the woman was made .

This meetnesse God sheweth againe , in the 22. verse , Gen. 2. 22. where Moses sayth , That of the rib which was taken out of man , God built the woman : signifying , that as one part of the building dooth meet and fit with another : so the wife should meet and fit with the husband ; that as they are called couples , so they may be called paires , that is , as a paire of gloues , or a paire of hose are like : so man and wife should be like , because they are a paire of friends .

If thou bee learned , chuse one that loueth knowledge ; if thou be martial , chuse one that loueth prowes ; if thou must liue by thy labor , chuse one that loueth husbandrie : for vnlesse her mind stand with thy vocation , thou shalt neither enioy thy wife nor thy calling .

That other word in 2. Cor. 6. 14. is Yoke , there Mariage is called a Yoke . Paul sayth ; Be not vnequally yoked . If mariage be a yoke , then they which draw in it must be fit , like two oxen which draw the yoke together , or else all the burthen will lie vpon one . Therefore they are called yokefellows too , to shew that they which draw this yoke must be fellowes . Phil. 4. 3. As hee which soweth seed chuseth a fit ground , because they say , it is good grafting vpon a good stocke , so he which will haue godly children , must chuse a godly wife , for like mother ( saith Ezechiel ) like daughter . Ezec. 16. 44 Now as the traueller hath markes in his way , that he may proceed aright : so the suiter hath markes in his way that he may chuse right .

There be certaine signes of this fitnes , Fiue rules in the choise of a good wife . and godlines , both in the man and in the woman . If thou wilt know a godlie man , or a godlie woman , thou must marke fiue things : the report , the lookes , the speech , the apparell , and the companions ; which are like the pulses , that shew whether we be well or ill . The report , Psal. 11. 26 because as the market goes , so they saie the market men wil talke . Pro. 10. 7. A good man commonlie hath a good name , Mar. 14. 9. because a good name is one of the blessings which God promiseth to good men , but a good name is not to bee praysed from the wicked : and therefore Christ sayth ; Luke 6. 26. Cursed are you when al men speake well of you : that is , when euill men speake well of you , because this is a signe that you are of the world , Iohn 15. 19 for the world liketh and prayseth her owne : Yet as Christ sayd , Who can accuse me of sinne ? Iohn 8. 46. So it should bee sayd of vs , not who can accuse me of sinne ? but who can accuse me of this sinne ? or who can accuse me of that sinne ? That is , who can accuse mee of swearing ? who can accuse mee of dissembling ? who can accuse mee of fornication ? No man can say this of his thought , but euery man should say it of the act , Luke 16. like Zachariah and Elizabeth , which are called vnblameable before men , because none could accuse them of open sinnes .

The next signe is the looke , for Salomon saith in Eccles. 8. 7. Eccle 8. 7. Wisdome is in the face of a man , so godlinesse is in the face of a man , and so follie is in the face of a man , and so wickednesse is in the face of a man . And therfore it is sayd in Esay , Chapter 3. verse 9. The triall of their countenaunce testifieth agaynst them . Esay 3. 9. As though their lookes could speake , and therefore we read of proud lookes , and angrie lookes , and wanton lookes : because they bewray pride , and anger , & wantonnes .

I haue heard one say , that a modest man dwels at the signe of a modest countenaunce , and an honest woman dwelleth at the signe of an honest face , which is like the gate of the temple that was called Beautifull : shewing , that if the entrie be so beautifull , Acts 3. 2. within is great beautie .

To shew how a modest countenance , and womanly shamefastnes do commend a chast wife , it is obserued that the word Nuptiae , which signifieth the mariage of the woman , doth declare the manner of her mariage : for it importeth a couering , because the virgins which should be married , when they came to their husbands , for modestie and shamefastnesse did couer their faces : as we read of Rebeccah , Gen. 24. 65. which so soone as she saw Isaac , and knew that he should be her husband , she cast a vaile before her face , shewing that modestie should be learned before mariage , which is the dowrie that God addeth to her portion .

The third signe is her speech , or rather her silence ; To Adam first and to Moses after . for the ornament of a woman is silence : and therefore the law was giuen to the man rather then to the woman , to shew that he should be the teacher , and she the hearer ▪ Maids must speake 〈…〉 As the Eccho answereth but one for manie which are spoken to her , so a maides answere should be in a word , for she which is full to talke , is not likely to prooue a quiet wife .

The eye and the speech are the mindes glasses , Mat. 12. 34 for out of the aboundance of the heart ( saith Christ ) the mouth speaketh : as though by the speech wee might know what aboundeth in the heart : Mat. 12. 36 and therefore he sayth : By thy words thou shalt bee iustified , and by thy words thou shalt be condemned . That is , thou shalt bee iustified to be wise , or thou shalt be condemned to be foolish : thou shalt be iustified to be sober , or thou shalt be condemned to be rash : thou shalt be iustified to be humble , or thou shalt be condemned to be proud : thou shalt bee iustified to be louing , or thou shalt be condemned to be enuious . Therefore Salomon saith , Pro. 18. 7. A fooles lippes are a snare to his own soule . Snares are made for other , but this snare catcheth a mans selfe , because it bewraieth his follie , and causeth his trouble , and bringeth him into discredit . Pro. 17. 23. Contrariwise , the heart of the wise ( saith Salomon ) guideth his mouth wisely , Eccl. 12. 10. and the words of his mouth haue grace . Now to shew that this should be one marke in the choise of thy wife , Salomon describing a right wife , Pro 19. 15. saith ; She openeth her mouth with wisdome , Nu. 19. 15. and the law of grace is in her tongue . A wife that can speake this language , is better then shee which hath all the tongues . But as the open vessels were counted vncleane , so account that the open mouth hath much vncleannesse .

The fourth signe is the apparell , for as the pride of the glutton is noted , Luk. 16. 19. in that he went in purple euery day , so the humilitie of Iohn is noted , in that he went in hair-cloth euery day . Mar. 1. 6. A modest woman is knowne by her sober attire , as the prophet Eliah was knowne by his rough garment . 2. King . 1. 8. Looke not for better within , than thou seest without : for euery one seemeth better then she is , if the face be vanitie , the heart is pride . He which biddeth thee abstaine from the shew of euill , would haue thee to abstain from those wiues which haue the shewes of euill : 1 The. 5. 22 for it is hard to come in the fashion , and not to be in the abuse : and therefore Paul saith : Rom. 12. 2. Fashion not your selues like vnto this world , as though the fashions of men did declare of what side they are .

The fift signe is the companie , for birds of a feather wil flie together , and fellowes in sin , will be fellowes in league , 1. Reg. 12. 8. euen as young Rehoboam chose yong companions . The tame beasts will not keepe with the wilde , nor the cleane dwell with the leprous . If a man can be knowne by nothing else , then he may be knowne by his companions : for like will to like , as Salomon sayth ; Theeues call one another . Therefore when Dauid left iniquitie , Pro. 1. 11. he said ; Away from me all ye that worke iniquitie : Psal. 6. 8. shewing , that a man neuer abandoneth euill , vntill he abandon euil companie : for no good is concluded in this Parliament . Therfore chuse such a companion of thy life , as hath chosen companie like thee before . For they which did chuse such as loued prophane companions before , in a while were drawne to bee prophane too , that their wiues might loue them . All these properties are not spied at three or foure commings , for hypocrisie is spun with a fine threed , and none are so often deceiued as louers . He which wil know al his wiues qualities before he be married to them , must see her eating , and walking , and working , and playing , and talking , & laughing , and chiding , or else he shall haue lesse with her then he looked for , or more then he wished for .

When these rules are warilie obserued , they may ioine together , and say as Laban & Bethuel said ; Gen. 24. 50. This commeth of the Lord , therfore we will not speake against it . How happie are those , in whom Faith , and Loue , and Godlinesse are maried together before they marie themselues ? For none of these martiall , and cloudie , and whining mariages can say , that Godlinesse was inuited to their Bridal ; and therefore the blessings , which are promised to godlinesse , do flie from them .

Now in this choice are two questions . Parents consent in Mariage . First , whether children may marrie without their parents consent : Second , whether they may marrie with Papists or Atheists , &c. Touching the first , Exod. 20. God sayth : Honour thy father and thy mother . Now , wherein canst thou honour them more , then in this honorable action , to which they haue preserued thee , and brought thee vp , which concerneth the state of thy whole life ? Agayne , in the first institution of Mariage , when there was no father to giue consent , them our heauenly father gaue his consent : Gen. 2. 22. God supplied the place of the Father , and brought his daughter vnto her husband , and euer since the father after the same maner , hath offered his daughter vnto the husband .

Beside , there is a law , that if a man defloure a virgin , Exod. 22. he shall marrie her : but if the father of the virgin do not like of the marriage , then he shall pay vnto her the dowrie of virgins , that is , so much as her virginitie is esteemed , so that the father might allow the mariage , or forbid it .

Againe , Num. 30. 6. there is a law , that if any free man , or free woman make a vow , it must bee kept . But if a virgin make a vow , it should not be kept , vnlesse her father approue it , because she is not free : therefore if shee did vow to marrie , yet the father hath power by this law to breake it . Againe , our Sauiour saith , that in heauen there is no marrying , nor giuing to marriage , shewing that in earth there should be a giuing to marriage , as well as marrying . Therefore the law speaketh vnto the father , saying . Deut. 7. 3. Thou shalt not take a wife for thy son of strangers . Therefore Paul speaketh to the father , 1. Cor. 7. 38. If thou giue thy daughter to mariage , thou doest well . Iob. 1. 3. & 10. Therefore Iobs children are counted part of Iobs substance , shewing , that as a man hath the disposition of his owne substance , so he hath the disposition of his owne children . Therefore in Mat. 22. 30. the wife is sayd to be bestowed in marriage , which signifieth , that some did giue her beside her selfe : therefore it is sayd , Gen. 29. 18. that Iacob serued Laban , 〈◊〉 Laban might giue him his daughter to wife . 1 Sam. 18. 17. ● Therefore Saul saith to Dauid , I will giue thee mine eldest daughter to wife : Gen 28. 6. therefore it is sayd that Iudah tooke a wife to Er his sonne . Gen. 34. 9. Therefore Sichem saith to his Father , Gen. 24. 51. 52. 53. get me this maide to wife . Therefore in the marriage of Isaac , we see Abrahams seruant in the place of Isaac , and Rebecca the mayd and her parents , Iudg. 14 2. sitting in Parliament together : therefore Sampson , though he had found a maide to his liking , yet he would not take her to wife , before hee had tolde his parents , and craued their assent . It is a sweete wedding , when the father and the mother bring a blessing to the feast : and a heauie vnion which is cursed the first day that it is knit .

The parents commit their children to Tutors , but themselues are more then Tutors . If children may not make other contracts without their good will , shall they contract marriage , which haue nothing to maintaine it after , vnlesse they return to beg of them whom they scorned before .

Wil you take your fathers money , and wil you not take his instruction ? Mariage hath neede of many Counsellers , and doest thou count thy father too many , which is like the foreman of thy instructors ? If you mark what kinde of youthes they be , which haue such hast , that they dare not stay for their parentes aduise , they are such as hunt for nothing but beauty , and for punishment hereof they marrie to beggerie , and lose their father and mother for their wife : Therefore honor thy parents in this , as thou wouldest that thy children should honour thee .

The second question is answered of Paul , when hee saith : Be not vnequally yoaked with Infidels . As we should not be yoked with Infidels , so we should not be yoked with Papists , Mariage with Papists , &c. and so we should not be yoked with Atheists , for that also is to be vnequallie yoked , Gen. 24. 3. vnlesse we be Atheists too . As the Iewes might not marrie with the Chananites , Exo. 34. 16. so we may not marry with them , Gen. 28. 1. which are like Chananites , Mal. 2. 11. but as the sonnes of Iacob sayd vnto Emor , Ezra . 9. 12. which would marrie their sister ; Gen. 34. 14. We may not giue our sister to a man vncircumcised , The similitude holds in their saying , & not in their meaning , for they spake truely , but they ment falslie . but if you will be circumcised like vs , then we will marrie with you .

So parents should say to suiters , I may not giue my daughter to a man vnsanctified , but if you will be sanctified , then I will giue my daughter vnto you . Though heresie and irreligion be not a cause of diuorce , as Paul teacheth , yet it is a cause of restraint , for we may not marry all , with whom we may liue being married . If adultery may separate marriage , shall not idolatrie hinder marriage , which is worse than it ? Mat. 29. 6. Christ saith ; Let no man separate whom God hath ioyned , Mark . 10. 9 so I may say , Let no man ioyne whom God doth separate . For if our father must be pleased with our mariage , much more should we please that Father which ordeined marriage .

Shall I say , Be my wife , to whome I may not say , Esay . 52. 11 Be my companion ? Or , Come to my bed , to whom I may not say , Come to my table ? How should my mariage speed well , 2. Iohn . 10. when I marrie one to whom I may not say , God speed , because she is none of Gods friends ?

If a man long for a bad wife , he were best go to hell a wooing , that he may haue choice . Is there no friend but the enemie ? no tree but the forbidden tree ? He marrieth with the diuell , which marrieth with the tempter : for Tempter is his name , Matt. 4. 3. and to tempt is his nature . When a man may choose , hee should choose the best , but this man chooseth the worst , like them which call good euill , and euill good .

He praieth Not to be lead into temptation , Luke 11. 4. and leadeth himselfe into temptation . Surely he doth not feare sinne , which doth not shun occasions , and hee is worthie to be snared which maketh a trap for himselfe . When Salomon , 1. Reg. 11. 1. &c. the mirror of wisedome , the wonder of the world , the figure of our Lord , by Idolatrous concubines is turned to an Idolater , let no man say , I shall not be seduced : but say , how shall I stand , where such a Cedar fell ? The wife must be meet , as God sayd , Gen. 2. 18. But how is she meet , if thou be a christian & she a Papist ? We must marry in the Lord as Paul saith , 1. Cor. 7. 39. but how doe we marrie in the Lord , when we marrie the Lordes enemies ? Our spouse must be like Christs spouse , but Christs spouse is neither harlotte , nor heretike , nor atheist . If she be poore , the Lord reproueth not for that ; if she be weak , the Lord reproueth not for that ; if she be hard fauoured , the Lord reproueth not for that ; all these wants may be dispenced with : but none giueth anie dispensation for godlinesse but the diuell . Therefore they which take that priuiledge , are like them which seeke to witches , and are guilty of preferring euil before good . This vnequall mariage , Gen. 3. 4. was the chiefe cause that brought the floud , and the first beginning of Giants , and monstrous births , shewing by their monstrous children what a monstrous thing it is , Gen. 6. 2. for beleeuers and vnbeleeuers to match together .

In Matth. 22. Christ sheweth , that before parties married , they were woont to put on faire and new garments , Mat. 22. 11 which were called Wedding garmentes , a warning vnto all which put on wedding garments , Wedding garment . to put on truth and holinesse too , which so precisely is resembled by that garment more then other . It is noted in the fourteenth of Luke , that of all them which were inuited to the Lordes banquet , Note . and came not onely hee which had married a wife , Luk. 14. 21. did not desire to be excused , but said stoutly , I cannot come . Shewing how this state dooth occupie a man most , and draw him often from the seruice of God : and therefore we had not neede to take the worst , for the best are combersome enough . In the second of Iob , Iob. 2. 9. & 3. 1. it is obserued of the patient man , that he did not curse the day of his birth , vntill his wife brake foorth into blasphemie , shewing , that wicked women are able to change the stedfastest man , more then all temptations beside . Sampson would take a Philistian to wife , Iudg. 14. but he lost his honor , his strength , and his life by her , least any should do the like .

But what a notable warning is that in the 2. Chro. 21. 6. where the holy Ghost sayth : 2. Chro. 21. 6 Iehoram walked in the waies of Ahad , for he had the daughter of Ahad to wife , as though it were a miracle if hee had bene better then he was , because his wife was a temptation . Miserable is that man which is fettered with a woman that liketh not his Religion , shee will be nibling at his praier , and at his studie , and at his meditations , till she haue tyred his deuotions , and turned the edge of his soule , as Dauid was tired of his malapert Michol , 2. Sa. 6. 16. she mocked him for his zeale , and liked herselfe in her follie . Many haue fallen at this stone : Luk. 16. 32. Therefore as Christ saith : Remember Lots wife ; so when thou marriest , remember Iehorams wife , and bee not wedded to her which hath not the Wedding garment : but let vnitie goe first , and let vnion follow after , and hope not to conuert her , but feare that she will peruert thee , least thou saie after like him which should come to the Lordes banquette , I haue married a wife , Luk. 14. 20. and cannot come . Luke 14. 20.

Yet the chiefest point is behinde , The duties of mariage that is , our duties . The dueties of marriage may be reduced to the dueties of man and wife one towarde another , and their dueties towarde their children , and their duetie toward their seruants . For themselues , saith one , they must thinke themselues like two birdes , Pro. 31. 26. the one is the cocke , The man and wife like Cock and dam . and the other is the dam : the cocke flieth abroad to bring in , and the dam sitteth vpon the nest to keepe all at home . So God hath made the man to trauell abroad , and the woman to keepe home : and so their nature , and their witte , and their strength , are fitted accordingly ; for the mans pleasure is most abroad , and the womans within .

In euerie State there is some one vertue which belongeth to that calling more than other : as Iustice vnto Magistrates , and Knowledge vnto Preachers , and Fortitude vnto Souldiers : so Loue is the Marriage vertue , which signes Musicke to their whole life .

Wedlocke is made of two loues , which I may call the first loue , Mariage compounded of two loues . and the after loue . As euerie man is taught to loue God before hee be bid to loue his neighbour ; so they must loue GOD before they can loue one another .

To shewe the loue which should be betweene man and wife , Mariage is called Coniugium , which signifieth a knitting or ioyning together : shewing , that vnlesse there be a ioyning of hearts , and a knitting of affections together , it is not Mariage in deede , but in shew and name , and they shal dwel in a house like two poysons in a stomacke , and one shall euer be sicke of another .

Therefore , first that they may loue , and keepe loue one with another , it is necessarie that they both loue God , and as their loue increaseth toward him , so it shall increase each to other . But the man must take heede that his loue toward his wife be not greater than his loue toward God , Gen. 3. 6. as Adam & Sampsons were , Iudg 16. 17 for all vnlawfull loue will turne to hatred , as the loue of Amon did toward Thamar , 2. Sa. 13. 15 and because Christ hath forbidden it , therefore hee will crosse it . This made Vriah so fearful , Mat. 10. 36 least the pleasure of his wife should withdraw his heart from God , that he would not goe to his owne house , so long as he had cause to mourne and pray , although he had a wife which feared God like himselfe : & that you may see it is no cheape dalliance for the husband to make the wife , or the wife to make the husband lesse zealous then they were . In Deut. 13. the wife which did draw her husband from God is condemned to die : therefore good wiues , when their husbands purpose any good , should incourage them like Iacobs wife , Gen. 30. 16. which bade him do according to the word of God , and if they see them minded to doe any euill , they should stay them , Mat. 17. 19 like the wife of Pylate , which counsayled her husband not to condemne Christ . For seeing holinesse is called the Wedding garment , Mat. 22. 11 who shall weare this wedding garment , if they weare it not which are wedded ? When one holy hath found another , then the holiest seemeth to make the Mariage , and his angels come to the feast .

To passe ouer sleights which seldome prosper , vnlesse they haue some warrant . The best pollicie in mariage is to begin well , Best pollicie in mariage to begin wel . for as boords well ioined at the first , sit close euer after , but if they square at the first , they warpe more and more : So they which are well ioined , are well maried , but they which offend their loue before it be setled , fade euerie day like a Marigold , which closeth her flower as the sunne goeth down , til they hate one another more then they loued at first .

To begin this concord well , They must learn one anothers nature . it is necessarie to learne one anothers nature , and one anothers affections , and one anothers infirmities , because ye must be helpers , and ye cannot helpe vnlesse you know the disease . All the iarres almost which doe trouble this band , doe rise of this , that one dooth not hit the measure of the others heart , to applie themselues to eithers nature , whereby it commeth to passe , that neyther can refrain when either is offended ; but one sharpeneth another , when they had neede to be calmed . Therefore they must learn of Paul to fashion themselues one to the other , 1. Cor. 9. 20. if they would win one another , and if any iarre doe arise , one sayth ; in no wise deuide beds for it , for then the sunne goeth-down vpon their wrath , Ephe. 4. 25. and the meanes of reconcilement is taken away . Giue passions no times , for if some mans anger stand but at night , it turneth to malice which is vncurable .

The Apostle sayth , 1. Cor. 11. 19 that there will bee offences in the church : so sure there wil be many offenses in mariage : but as he saith , these are trials who haue faith , so these are but tryals who are good husbands , & who are good wiues . His anger must be such a mood , as if he did chide with himselfe , and their strife as it were a sauce made of purpose to sharpen their loue when it waxeth vnpleasaunt : like Ionathans arrowes which were not shot to hurt , 1. Sa. 20. 20 but to giue warning . A sweet example teaching how couples shall neuer fall out . Knowing once a couple which were both cholerick , and yet neuer fel out , I asked the man how they did order the matter , that their infirmitie did not make them discord . He answered me , when her fit is vpon her I yeeld to her , as Abraham did to Sara ; Gen. 16. 6. and when my fit is vpon me , she yeelds to me , and so we neuer striue together , but asunder . Me thought it was a good example to commend vnto all married folkes : for euery one hath his frenzie and loueth them that can beare his infirmitie . Whom will a woman suffer , if she will not suffer her husband ? and whose defects will a man beare , if he will not beare hers which beareth his ? Thus much of their duties in generall , now to their seuerall offices .

The man may spell his dutie out of his name , Ephe. 5. 23. for he is called the Head : to shew , that as the eye , and the tongue , and the eare , are in the head , to direct the whole body : so the man should be stored with wisdome , and vnderstanding , & knowledge , and discretion , to direct his whole family : for it is not right that the worse should rule the better , but the better should rule the worse , as the best rules all . The husband saith , that his wife must obey him because he is her better , therefore if hee let her bee better than himselfe , he seemes to free her from her obedience , and binde himselfe to obey her .

His first duetie is called Harting , The husbands first dutie . that is , hartie affection . As they are hand , fasted , so they must be heart-fasted , for the eye , and the tongue , and the hand , will be her enemies , if the heart be not her friend . As Christ draweth all the commaundements to loue , so I may drawe all their dueties to loue , which is the hearts gift to the bride at her marriage . First , he must choose his loue , & then he must loue his choise : this is the oyle which maketh all things easie . In Salomons song , which is nothing else but a description of Christ the Bridegrome , and the Church his spouse , one calleth the other Loue , to shew , that though both doe not honour alike , yet both should loue alike , which the man may doe without subiection .

The man is to his wife in the place of Christ to his Church : Vnderstand in his Mariage only . therefore the Apostle requireth such an affection of him towardes his Spouse , as Christ beareth towarde his Spouse : Ephe. 5. 25. for he saith ; Husbandes loue your wiues , as Christ loued his Congregation , that is , with a holie loue , and with a heartie loue , and with a constant loue , as the Church would be loued of Christ . Will not a man loue his glorie ? 1. Cor. 11. 7. Why Paul calleth the woman the glorie of the man , for her reuerence makes him to be reuerenced , and her praise makes him to be praised . Therefore hee which loueth not his wife , loueth his shame , because she is his glorie . Ephe. 5. 28. Eph. 5. 28. Paul saith , Hee which loueth his wife , loueth himselfe , for thereby he enioyeth peace and comfort , and helpe to himselfe in all his affaires : therefore in the same verse Paul counselleth husbands to loue their wiues as their bodies . And after in the 33. verse , as though it were too litle to loue them as their bodies , Leui. 19. 18 he saith : Let euerie one loue his wife as himselfe , that is , as his bodie and soule too . For if God commaunded men to loue their neighbours as themselues , much more are they bound to loue their wiues as themselues which are their next neighbors . As Elkanah did not loue his wife lesse for her barrennesse , but said , 1. Sam. 1. 8. Am not I better vnto thee then tenne sonnes ? as though hee fauoured her more , for that which she thought her selfe despised . So a good husband will not take occasion to loue his wife lesse for her infirmities , but comfort her more for them , as this man did , that she may beare with his infirmities too .

When Christ saith , Mar. 10. 7. that a man should leaue father and mother , and cleaue to his wife , hee signifieth how Christ left his father for his spouse , and that man doth not loue his wife so much as he should , vntil he affect her more then euer he did his father or mother . Therfore when God bad Abraham forsake all his kinred , Gen. 21. 1. yet he bad him not forsake his wife : as though the other sometime might be forsaken for God , but the wife must be kept for God , like a charge which bindeth for tearme of life .

His next dutie to loue , The husbands second dutie . is a fruit of his loue : that is , to let all things be common betweene them , which were priuat before . The man & wife are partners , Man and wife are two partners . like two oares in a boate , therefore he must diuide offices and affaires , and goods with her , causing her to be feared and reuerenced , and obeyed of her children and seruants like himselfe , for she is an vnder officer in his Commonweale , and therefore shee must bee assisted and borne out like his deputie , as the Prince standeth with his magistrates for his owne quiet , because they are the legs which beare him vp . To shew this communitie betweene husband and wife , he is to maintaine her as he dooth himselfe , because Christ sayth , Mar. 10. 8. They are no more two but one .

Therefore when hee mayntaineth her , hee must thinke it but one charge , because hee mayntaineth no more but himselfe , for they two are one . He may not say as husbands are woont to say , That which is thine is mine , and that which is mine is mine owne ; but that which is mine is thine and my selfe too . For as it is sayde , Rom. 8 32. Hee which hath giuen vs his sonne , can hee denie vs any thing ? So shee may say , hee which hath giuen mee himselfe , can hee denie mee any thing ? The bodie is better then the goods , therefore if the bodie bee mine , the goods are mine too .

Lastly , The husbands last dutie . hee must tender her as much as all her friends , because he hath taken her from her friends , and couenaunted to tender her for them all . To shew how he should tender her , 1. Pet. 3. 7. Peter sayth , Honour the woman as the weaker vessell . As wee doe not handle glasses like pots , because they are weaker vessels , but touch them nicely and softly , for feare of crackes , so a man must intreat his wife with gentlenesse and softnesse , not expecting that wisedome , nor that fayth , nor that patience , nor that strength in the weaker vessel , which should be in the stronger ; but think when he takes a wife , he takes a vineyard , not grapes , but a vineyard to beare him grapes : therefore he must sowe it , and dresse it , and water it , and fence it , and thinke it a good vineyard , if at last it bring foorth grapes . So hee must not looke to find a wife without a fault , but thinke that she is committed to him to reclaime her from her faults ; for all are defectiues : and if he find the prouerbe true , That in space commeth grace , hee must reioice as much at his wife when shee amendeth , as the Husbandman reioiceth when his Vineyarde beginneth to fructifie .

This is farre from ciuile warres betweene man and wife ; Husbands must hold their hands and wiues their tongues . in all his offices is found no office to fight . If hee cannot reforme his wife without beating he is woorthie to bee beaten for chusing no better : when he hath vsed all meanes that hee may , and yet shee is like her selfe , hee must take her for his crosse , and say with Ieremie , This is my crosse , and I will beare it . But if he strike her , he takes away his hand from her , which was the first part he gaue her to ioine them together : and shee may put vp her complaint against him , that hee hath taken away part of her goods . Her cheekes are made for thy lippes , and not for thy fists .

The verie name of a wife is like the Angel which staied Abrahams hand , Gen. 21. 11. when the stroke was comming . If Dauid , because he could not expresse the good and comfort of vnitie , was faine to say , Psal. 133. 1 Oh how good and ioyfull a thing it is , for brethren to dwell together in vnitie ! Then weigh and iudge how harsh and bitter a thing it is , for man and wife to dwell together in enmitie . For the first yeare after mariage , Deut. 24 9. God would not haue the husband goe to warre with his enemies but no yeare would he haue him warre with his wife , and therefore God gaue him that yeare to stay at home and settle his loue , that he might not warre , nor iarre after : for the God of peace dwelleth not in the house of warre . Mat. 12. 29 As a kingdom cannot stand if it be deuided , so a house cannot stand if it be deuided : for strife is like fire which leaues nothing but dust , and smoake , and ashes behinde it . We reade in the Scriptures , of masters that stroke their seruants , but neuer of any that stroke his wife , but rebuked her . Gen. 19. 33. Lot was drunke when hee laie with his daughter in stead of his wife , and so is he which striketh his wife in stead of his seruant . The law sheweth how a bond man should be corrected , but the wife is like a iudge , which is ioyned in commission with her husband to correct other . Deut. 23. 2. Wilt thou strike one in his own house ? no more shouldest thou strike thy wife in her house . She is come to thee as to a sanctuary to defend her from hurt , and canst thou hurt her thy selfe ? Therefore Abraham was called Saras vayle , Gen. 20. 16. because hee should shield her ; for a vayle is made to saue . Abraham sayd to Lot , Gen. 13. 8. Are we not brethren ? that is , may brethren iarre ? But they may say , Are we not one ? can one chide with another ? can one fight with another ? Hee is a badde hoast , that welcomes his guest with stripes . Dooth a King trample his Crowne ? Pro. 12. 4. Salomon calleth the wife , The crowne of her husband : therefore hee which woundeth her , woundeth his owne honour . Shee is a free Citizen in thine owne house , and hath taken the peace of thee the first day of her marriage to holde thy handes , till shee release thee againe . Gen. 2. 23. Adam saith of his spouse , This is flesh of my flesh , Ephe. 5. 19. But no man ( saith Paule ) euer hated his owne flesh . So then , if a man aske whether he may strike his wife , GOD saith nay ; thou maist not hate thy wife , for no man hateth his owne flesh : shewing , that he should not come neare blowes , but thinke his wrath too much : Col. 3. 16. for Paule saith , Be not bitter to your wiues , noting that anger in a husband is a vice .

Doth the cocke spurre the henne ? Euerie man is ashamed to laie his handes on a woman , because she cannot match him , therefore he is a shameles man which laieth hands on his wife . The hand dooth not buffet his own cheeke , but stroake it . If a man be seene raging with himselfe , he is caried to Bedlem : so these madde men which beat themselues , should be sent to Bedlem till their madnesse be gone . Pro. 5. 16. Salomon sayth , Delight continuallie in her loue : that is , begin , proceed , and end in loue . In reuenge whereof , he sheweth that delight is gone , because he calleth loue their delight . 1. Tim. 3. 3● Therfore as Paul saith of Bishops ; A Bishop must be no striker : Of his wife so a husband must be no striker : Leu. 19. 28. for he which striketh his own flesh , Deut. 14. 〈◊〉 . breaketh that law which sayth , 1. King . 18. 28. Thou shalt not make a skarre in thy flesh : and is like the Baalites , It is properlyment in mourning for the dead , but it doth imply an vnlawfulnesse to hurt our selues . which wounded their owne bodies . Thus we haue sent a letter vnto husbands to read before they fight . Now let vs go home to loue againe . Wouldest thou learne how to make thy match delightfull ? Salomon sayd , Reioice in her loue continually . As though thou couldest not delight without loue , and with loue thou maist delight continually . Therefore loue is called the thankfull vertue , Prou. 5. 19. because it rendereth peace and ease , and comfort to them that makes of her . So much to husbands .

Likewise the woman may learne her dutie of her names . The womans duties . They are called goodwiues , as good wife A. and goodwife B. Euerie wife is called a good wife , therefore if they be not good wiues , their names doe belie them , and they are not worth their titles , but answere to a wrong name , as plaiers doe vppon a stage . This name pleaseth them well : Phil. 4. 3. but beside this , a wife is called a Yoake-fellow , to shewe that she should helpe her husband to beare his yoak , that is , his griefe must be her griefe ; and whether it be the yoake of pouertie , or the yoake of enuie , or the yoake of sicknes , or the yoake of imprisonment , she must submit her neck to beare it patiently with him , or els she is not his yoak-fellow , but his yoake , as though she were inflicted vpon him for a penaltie , Iob. 2. 9. like to Iobs wife , whom the diuell left to torment him , when hee tooke away all he had beside . Rom. 12. 19 The Apostle biddeth to Reioyce with them that reioyce , and mourne with them that mourne . With whom should the wife reioyce , rather then with her husband ? or with whom should she mourne , rather then with her owne flesh ? 2. King . 2. 6. I will not leaue thee , saith Elisha to Eliah : so she should neuer leaue him till death . Gal. 6. 2. Beare one anothers burthen , saith Paul , who shall beare one anothers burthen , if the wife doe not beare the husbandes burthen ? 1. King . 21. 5. Wicked Iezabell comforted her husband in his sicknesse , 1. Kin. 14 4. and Ieroboams wife sought for his health , though she was as bad as he . God did not bid Sarah leaue her father , and her country , as he bad her husband ; yet because he bad Abraham leaue his , Gen. 12. 1. she left hers too : shewing that she was content , not onely to be his play-fellow , but his yoake-fellow too .

Beside a yoke-fellow , Gen. 2. 18. she is called a helper , to help him in his busines , to helpe him in his labours , to helpe him in his troubles , to helpe him in his sicknesse : like a woman Phisition , sometime with her strength , and sometime with her counsell : 1. Cor. 1. 27. for sometime as God confoundeth the wise by the foolish , and the strong by the weake : so he teacheth the wise by the foolish , and helpeth the strong by the weake .

Therefore Peter saith , 1. Pet. 3. 1. Husbands are wonne by the conuersation of their wiues . As if hee should say , sometime the weaker vessell is the stronger vessell , Gen. 25. 2. and Abraham may take counsell of Sara , 2. King . 5. 8. as Naaman was aduised by his seruant . 2. Kin. 6. 10. The Shunamites counsell made her husband receiue a Prophet into his house , and Hesters counsell made her husband spare the Church : Hest. 7. 3. so some haue beene better helpers to their husbandes , then their husbandes haue beene to them , for it pleaseth God to prouoke the wise with the foolish , as he did the Iewes with the Gentiles .

Beside a helper , Pro. 5. 18. shee is called a Comforter too , and therfore the man is bid reioyce in his wife : which is as much to say , that wiues must be the reioycing of their husbandes , euen like Dauids harpe to comfort Saule . 1. Sa. 16. 23 Therefore it is saide of Rebeccah , that she prepared meate for her husband , Gen. 27. 9. such as he loued ; so a good wife is knowne when her wordes , and deedes , and countenances are such as her husband loueth she must not examine whether hee be wise or simple , but that shee is his wife : and therefore they which are bound must obey , as Abigail loued her husband though hee were a foole : 1. Sa. 25. 3. for the wife is as much despised for taking rule ouer her husband , as he for yeelding it vnto her . Therefore one saith , that a mankinde woman is a monster , that is , halfe a woman , and halfe a man . It becomes not the mistresse to be maister , no more than it beseemeth the maister to be mistresse , but both to saile with their owne winde .

Lastly , we call the wife Huswife : that is , house-wife , Gen. 38. 14. not a streete wife , like Thamar , nor a field-wife , Gen. 34. 2. like Dinah : Whye wiues are called huswies . but a house-wife , to shewe that a good wife keepes her house , and therefore Paul biddeth Titus to exhort women that they be chaste , and keeping at home : Tit. 2. 5. presently after Chaste , he saith keeping at home , as thogh home were chastities keeper . And therefore Salomon depainting the whore , Pro. 7. 12. setteth her at the doore , now sitting vpon her stalles , now walking in the streetes , now looking out at the windowes , like cursed Iezabel ; as if shee held foorth the glasse of temptation , 2. Reg. 9. 30 for Vanitie to gaze vpon . But chastitie careth to please but one , & therefore shee keepes her closet , as if shee were still at praier . Gen. 18. 9. The Angell asked Abraham , Where is thy wife ? Abraham answered , Shee is in the Tent. The Angell knew where she was , but yet he asked , that we might see how women in old time did keep their tents and houses . It is recorded of the Shunamite that she did aske her husband leaue to goe vnto the Prophet , 2. Reg. 9. 30 though she went to a Prophet , and went of a good errand , and for his cause as much as her owne , yet she thought it not meete to go far abroad without her husbands leaue .

Phidias when he should paynt a woman , painted her sitting vnder a Snailes shell , signifying , that she should go like a snaile , which carrieth his house vpon his backe . Salomon bad Shimei , 1. Reg. 2. 36. 37. Go not beyond the riuer : so a wife should teach her feete , goe not beyonde the doore : Husbands should not keep their wiues so strait , but ●iues should not think their house their prison , but as their paradise where they wold be . she must count the walles of her house like the bandes of the riuer which Shimei might not passe if he would please the king .

For when Adam was away . Eue was made a praie : if her husband be from her , vntill he returne againe she must thinke her selfe a widowe , that is , separate from man ; for Vidua doth signifie , A viro diuisa : that is , widowe doth signifie diuided from man : therefore now she must haue no fellowship , nor companie with men , because she is deuided from man .

As it becommeth her to keepe home , so it becommeth her to keepe silence , and alway speake the best of her head . Other seeke their honour in triumph , but she must seek her honour in reuerence , for it becommeth not anie woman to set light by her husband , nor to publish his infirmities . For they say that is an euill : A wife may not vtter her husbands faultes . bird that defileth her owne nest , and if a wife vse her husband so , how may the husband vse the wife ? Because this is the qualitie of that sexe , to ouerthwart , and vpbraide , and sue the preheminence of their husbandes , therfore the Philosophers could not tell how to define a wife , A wife the contrarie to a husband . but called her , The contrarie to a husband , as though nothing were so crosse and contrarie to a man , as a wife . This is not scripture , but no slaunder to many .

As Dauid exalted the loue of women aboue all other loues , 2. Sa. 1. 26. so Salomon mounteth the enuie of women aboue all other enuies : Pro. 21. 19. stubborn , sullen , taunting , gainsaying , outfacing , with such a bitter humor , that one would think they were molten out of the salt pillar , Gen. 19. 26 into which Lots wife was transformed . We say not al are alike , but this sect hath many Disciples . Gen. 2. 20. Dooth the ribbe that is in mans side fret or gaule him ? no more then shoulde she which is made of the rib .

Though a woman be wise , and painefull , and haue many good parts , yet if she bee a shrow , her troublsome iarring in the end will make her honest behauiour vnpleasant , as her ouer-pinching at last causeth her good huswiferie to bee euill spoken of . Therefore although she be a wife , yet somtimes she must obserue the seruants lesson , Tit. 2. 9. Not answering againe , and hold her peace , to keepe the peace . Therefore they which keepe silence , are well said to hold their peace , because silence oftentimes dooth keepe the peace , when wordes would breake it .

To her silence and patience , she must adde The acceptable obedience , which makes a woman rule while she is ruled . This is the wiues tribute to her husband : for shee is not called his head , but he is called her head . Great cause hath man to make much of his wife , for great and many are her duties to him , for Paul saith ; Ephes. 5. 23 Wiues submit your selues vnto your husbands , as to the Lord . Shewing that shee should regard his will as the Lords will , How farre the wife should obey . but withall , as the Lord commandeth onely that which is good and right , so she should obey her husband in good & right , or else she doth not obey him as the Lord , but as the tempter . The first subiection of woman began at sinne : for when God cursed her for seducing her husband , Gen. 3. 16. when the Serpent had seduced her , he said , He shall haue authoritie ouer thee . And therefore as the man named all other creatures , Gen. 2. 20. in signe that they should be subiect to him , as a seruant which commeth when his master calleth him by his name : so did he name the woman also , Verse 23. in token that shee should be subiect to him likewise . And therfore Assuerus made a law , Hest. 1. 20. 22. that euery man should beare rule in his owne house , and not the woman , Num. 30. 7. because she sinned first , therefore she is humbled most : Iudg. 19. 26 & euer since , the daughters of Sara are bound to call their husbandes Lords , Gen. 18. 12 as Sara called her husband : that is , to take them for their Lords , 1. Pet. 3. 6. for heads and gouernors . If ye disdaine to follow Abrahams spouse , the apostle biddeth you folow Christs spouse : Ephes. 5. 24. for he saith ; Let a wife , be subiect to her husband , as the church is to Christ . A greater loue then this ( saith Christ ) no man can haue So a better example then this , Iohn 15. 13 no woman can haue . That the wife may yeeld this reuerence to her husband , The cause why many despise their husbands . Paul would haue her attire to be modest and orderly , for garish apparell hath taught many gossips to disdaine their husbands . This is the follie of some men , to lay all their pride vpon their wiues , 1. Tim. 2. 9. they care not how they slouen themselues , so their wiues iette like Peacockes . 1. Pet. 3. 5. But Peter doth commend Sara for her attire , and not Abraham , shewing that women should braue it no more then men , Gen. 3. 21. and God made Eues coat of the same cloath that he made Adams . Ger. 3. 7. They couered themselues with leaues , and God derided them , but now they couer themselues with pride , like Sathan which is fallen down before them like lightning , Luk. 10. 18. ruffe vpon ruffe , lace vpon lace , cut vpon cut , four & twentie orders , vntil the woman be not so precious as her apparell : that if any man would picture Vanitie , he must take a pattern of women , or else he cannot draw her likenes . Mat. 14. 6. As Herodias was worse for her fine dauncing : so a woman may haue too many ornaments , frisled locks , naked brests , painting , perfume , & especially a rolling eye are the forerunners of adulterie , and hee which hath such a wife , hath a fine plague . Once women were maried without dowries , because they were well nurtured , but now if they weighed not more in golde then in godlinesse , many should sitte like Nunnes without husbands . Thus we haue shadowed the mans dueties to his wife , and the womans to her husband .

After their duties one to another , Their duties to their seruants . they must learne their duties to their familie . One compareth the maister of the house to the Seraphin , Esay . 6. 6. which came & kindled the prophets zeale : so he should go from wife to seruants , and from seruants to children , and kindle them in the zeale of God , longing to teach his knowledge , as a Nurse to emptie her brests . Another sayth , Reuel. 5. 10. that a maister in his familie hath all the offices of Christ , for he must rule , and teach , and pray ; rule like a king , and teach like a prophet , and pray like a Priest . To shew how a godly man should behaue himself in his houshold : when the holy Ghost speaketh of the conuersion of any housekeeper , Acts 16. 13 & 18. 8. lightly he saith , That the man beleeued , with all his houshold .

As Peter being conuerted , Luk. 22. 23. must conuert his brethren ; so the maister being conuerted , must conuert his seruants . For therfore God said , that he would not hide his counsel from Abraham , because he would teach his familie , and surely all dutie which is not done of conscience , is but ey-seruice , and fayleth at most need . as Ziba betrayed his mayster , when he should haue defended him . Therefore before Onesimus was conuerted , Paul said he was an vnprofitable seruant , Phil. 18. but when hee was conuerted , he calleth him more then seruant , because such a seruant is better then many seruants .

Therfore though Laban was wicked himselfe , Gen. 29. 27. yet hee reioyced that Iacob his seruaunt was godlie , because God blessed him better for him . Iosh. 14. 55 Ioshua sayth : I and my houshold will serue the Lord . Shewing , that maisters should receiue none into their houses , but whome they can gouerne , as Ioshua did : and if any haue crept into their doores , then they must put him foorth againe , for Dauid sayth : I will not suffer a lyar to stay in my house , Psal. 101. 7. Hee sayth not , a swearer , nor a theefe , but a lyer , as if he should say , I will rid him out of my doores before he be a swearer , and a theefe , for a lyer will grow to a swearer and a theefe in a daye , as a Dicer groweth to a begger in a night . Therefore it is noted of Cornelius , Acts 10. 2. that all his houshold serued God himselfe . This is reported also of Ioseph and Marie for an example , that they went vp euery yeare with all their families , Luke 2. 41. to worship at Ierusalem , that their children , & their seruants might learne to know God as well as they . These examples be written for housholders , as others are for magistrates & ministers and soldiors , that no calling might seek further then the Scripture for instruction . Wherefore as you are maisters now , and they your seruants instruct them , and train them , as if you would shew what maisters they should be hereafter .

After the care of their soules , they must care for their bodies : Luke 10. 7. for if the laborer is worthie of his hire which laboureth but a day ; what is the seruant worth , which laboureth euery day ? Philem. 17. Therefore Paul is so earnest with Philemon to make much of Onesimus his seruant , that he desireth Philemon to receiue him as he would himselfe . Therfore because cruell & greedie masters should not vse them too hardly , Gen. 2. 2. God remembred them in his creation , and made euery weeke one day of rest , wherein they should be as free as their maisters : so God pittieth the labourer from heauen , and euery Sabboth lookes downe vpon him from heauen , as if he should say , one day thy labors shall haue an end , and thou shalt rest for euer , 2. Sam. 18. 5 as thou restedst this day .

By this we see , as Dauid did limit Ioab that he should not kil Absalon ; so God hath bound maisters , that they should not oppresse their seruants ? Shall God respect thine more then thou ? Art thou made fresher to thy labor by a little rest , & is not thy seruant made stronger by rest to labour for thee ? Gen. 31. 9. How many beasts and sheepe did Laban lose , onely for hardly intreating of a good seruaunt ? therefore that is the way to lose , but not to thriue . Hee which counteth his seruant a slaue , is in an error : for there is difference betweene beleeuing seruants , and infidell seruants : the infidels were made slaues to the Iewes , because God hated them , and would humble them ; but their brethren did serue them like helpers , which should be trained by them .

It is not a base nor vile thing to bee called a seruaunt , Esay . 42. 1. for our Lord is called a seruaunt : Mat. 12. 18 which teacheth Christians , to vse their seruaunts well for Christes sake , seeing they are seruants too , and haue one maister Christ . As Dauid speaketh of man , saying : Psa. 8. 6. Thou hast made him a little lower then the Angels ; so I may say of seruaunts , that God hath made them a little lower then children , not children , but the next to children , as one would say inferior children , or sonnes in law .

And therefore the housholder is called Pater familias : which signifieth , a Father of his familie , because he should haue a fatherly care ouer his seruants , as if they were his children : and not vse them onely for their labour , like beasts .

Besides , the name of a seruaunt , dooth not signifie suffering , but doing ; therfore masters must not exercise their hands vpon them but set their hands to worke , 1. Cor. 12. 13 and yet as God layeth no more vpon his seruaunts then hee makes them able to beare , so men should laie no more vpon their seruaunts then they are able to beare . Pro. 12. 10. For a good man ( saith Salomon ) will be mercifull to his beast , and therefore hee will bee more mercifull to his brother .

That man is not worthie to be serued which cannot affoord that his seruants should serue God as well as himselfe . Giue vnto God that which is Gods , and then thou maist take that which is thine . He that careth not for his familie ( saith Paul ) is worse then an infidell : 1. Tim. 5. 8. because infidels care for their familie . But as Agur praieth , Pro. 30. 8. Giue me not too much nor too litle , but feed me with food conuenient : so their care should not be too much nor too little , but conuenient , or else they are worse then infidels to , because couetousnes is called Idolatry , Ephes. 5. 5. which is worse then infidelitie , for it is lesse rebellion not to honor the king then to set vp another king against him , as the Idolatrous do against the king of heauen .

Next vnto seruants instruction and labors , must bee considered their corrections . As Paul saith , Ephes. 6. 4. Fathers prouoke not your children to wrath : So may I say , Maisters prouoke not your seruants to wrath : that is , vse such reproofes , and such corrections , that you do not prouoke them , but moue them , that you do not exasperate them , but winne them , for reuiling wordes and vnreasonable fiercenesse , doth more hurt then good . And therefore the law of God did charge the maister , that he should not inflict aboue fortie stripes vpon his seruant , Deut. 25. 2. least he should seeme despised in his eyes For while a childe , or scholler , or seruant doth thinke that he is reproued for loue , or beaten with reason , it makes him thinke of his fault and is ashamed : but when hee seeth that he is rebuked with curses , & beaten with staues , as though they were hated like a dog , his heart is hardned against the man which correcteth him , and the fault for the which he is corrected , and after he becommeth desperate , like a horse which turneth vpon the striker : and therfore thinke that God euen then chides you whensoeuer you chide in such rage . For though there be a fault , yet some thinges must be winkt at , and some thinges must be forgiuen , and some punished with a looke , for hee which takes the forfeite of euerie offence , shall neuer bee in anie rest , but vexe himselfe more then his seruant .

Further I haue heard experience say , The maister must correct his men , and the mistresse her maides . that in these punishments it is most meet and acceptable to the offender , that the man should correct his men , and the woman her maides : for a mans nature scorneth to be beaten of a woman , and a maides nature is corrupted with the stripes of a man . Therefore wee reade , that Abraham would not meddle with his mayd , but committed her to his wife , and said , Gen. 16. 6. Doe with her as it pleaseth thee : as if hee should say , It belongeth not to mee but to thee .

Lastly we put the dutie toward children , Their duties toward their children . because they come last to their handes . In Latin children are called pignora , that is , pledges , as if I should say , a pledge of the husbands loue to the wife , and a pledge of the wiues loue toward the husband : for there is nothing which doth so knit loue between the man and the wife , as the frute of the wombe . Therefore when Leah began to conceiue , she sayd , now my husband will loue me ; Gen. 28. 31. as though the husband did loue for children . If a woman haue many defects ( as Leah had ) yet this is the mendes which she makes her husband , to bring him children , which is the right wedding Ring , that sealeth and maketh vp the marriage . When their father and mother fall out , they perke vp betweene them like litle mediators , and with many pretie sportes make truce when other dare not speake to them . Therefore now let vs consider what these little ones may challenge of their parents , that stand them in stead of Lawyers . Before we teach parents to loue their children , they had need be taught not to loue them too much , for Dauids darling , was Dauids traitor : and this is the manner of God , when a man begins to set any thing in Gods roome , and loue it aboue him which gaue it , either to take away it , or to take away him , before hee prouoke him too much ; therefore if parentes wold haue their children liue , they must take heed to loue them too much : for the giuer is offended , when the gift is more esteemed than he .

The first duetie is the mothers , Mothers should nurse their children . that is , to nurse her childe at her own brestes , as Sara did Isaac , and therefore Esay ioyneth the nurses name and the mothers name both in one : & calleth them nursing mothers , Gen. 21. 7. shewing , that mothers should be the nurses . So when God those a nurse for Moses , Exod. 2. 8. he led the hand maid ● Pharaos daughter to his mother , as though God would haue none nurse him but his mother . After , when the son of God was born , his father thoght none fit to be his nurse , Mat. 2. 14. but the virgin his mother . The earths fountaines are made to giue water , and the brestes of women are made to giue suck . Euery beast , and euery foule is bred of the same that did beare it , onely women loue to be mothers , but not nurses .

Therefore if their Children proue vnnaturall , they may say , thou followest thy mother , for she was vnnaturall first , in locking vp her brests from thee , and committing thee forth like a Cuckow to be hatched in a Sparrowes nest . Hereof it comes that we say , He suckt euill from the dug , that is , as the Nurse is affected in her bodie , or in her minde , commonly the childe draweth the like infirmitie from her , as the egges of a Henne are altered vnder the Hauke ; yet they which haue no milke , can giue no milke . But whose breastes haue this perpetuall drought ? Forsooth it is lyke the goute , no beggers may haue it , but Citizens or Gentlewomen . In the ninth chapter of Hosea , thy brestes are named for a curse : what lamentable happe haue Gentlewomen , to light vpon this curse more then other ? sure if their breasts be drie as they say , they should fast and pray together , that this curse migro be remoued from them .

The next dutie is , Prou. 22. 6. Catechize a childe in his youth , How children shuld be broght vp . and he will remember it when he is olde : This is the right blessing which fathers and mothers giue to their children , when they cause God to blesse them too . 1. Re. 3. 26. The wrong mother cared not though the childe were deuided , but the right mother would not haue it deuided : so wicked Parents care not though their children be destroied , but godly parents would not haue them destroyed but saued , that when they haue dwelt together in earth , they may dwell together in heauen . As the Midwife frameth the bodie when it is young and tender , so the parents must frame the minde while it is greene and flexible , for youth is the seed time of vertue . Luke 11. 2. They which are called fathers , are called by the name of God , to warne them that they are in stead of God to their children , which teacheth all his sons . What example haue children but their parents ? and sure the prouidence of God doth ease their charge more than they are aware ; for a childe will learne better of his father than of anie other . Except of kings sons . And therefore wee read of no Schoolemaisters in the scripture but the Parents : for when Christ saith to the Iewes , Ioh. 8. 38. If yee be the sonnes of Abraham , yee will doe the workes of your Father Abraham : he sheweth , that sonnes vse to walke in their Fathers steppes , whether they bee good or bad .

It is a maruellous delight to the father and mother , when people say that their children are like them : but if they be like them in godlinesse , it is as great delight to other as to the parents : or else we say that they are so like , that they are the worse for it . Well doth Dauid call children arrowes , Psal. 127. 4 for if they be wel bred , they shoote at their parents enemies , and if they be euill bred they shoote at their parents . Therefore many fathers want a staffe to stay them in their age , because they prepared none before , like olde Eli , which was corrected himselfe , 1. Sa. 2. 29. for not correcting his sonnes . Are not children called the fruite of their parents ? Ps. 132. 11. Therefore as a good tree is knowne by bringing foorth good fruite , Mat. 12. 33 so parents should shewe their godlinesse in the education of their children , which are their fruite . 1. Sa. 1. 20. For this cause the Iewes were wont to name their children so when they were borne , 1. Sa. 13. 24. that euer after , if they did but thinke vppon their names , they would put them in mind of that religion which they should professe : for they did signifie some thing that they should learne .

An admonition to such as call their children at all aduentures , Three examples of good parents . somtime by the names of dogs , euen as they proue after . In 1. Kings 2. 2. we haue Dauid instructing his sonnes . In Gen. 39. Iacob correcting his sonnes : and in Iob. 1. Iob praying for his sonnes . These three put together , instructing , correcting & praying , make good children , and happie parents .

Once Christ tooke a childe , and set him in the midst of his disciples , Luke 18. 17 and sayd , He which will receiue the kingdome of heauen , must receiue it as a little childe : shewing , that our children should be so innocent , so humble , and voide of euill , that they may be taken for examples of the children of God . Therefore in Psalme 127. 4. children are called the heritage of the Lord , to shew that they should be trained , as though they were not mens children , but Gods , that they may haue Gods heritage after . Col. 4. 15. Thus if you doo , your seruants shall be Gods seruants , Phil. 1. 8. and your children shall be Gods children , and your house shall be Gods house , like a little Church , when others are like a denne of theeues .

Now I speake to one which is a mother so soone as she is married : The name of stepmother expounded , and their dutie . therefore peraduenture you looke that I should shewe the dutie of stepmothers . Their name dooth shewe them their duetie too , for a stepmother doth signifie a stedmother , that is , one mother dieth , and another commeth in her stead : therefore that your loue may settle to those little ones as it ought , you must remember that ye are their stedmother , that is in sted of their mother , and therefore to loue them , and tender them , and cherish them as their mother did . She must not looke vpon them like Rehoboam , who tolde his people that hee would be worse vnto them then his predecessour ; for then they will turne from her , as his subiects did from him : but she must come to them as Dauid came to the people after Saules death , and sayd , 1. Sam. 2. 7. Though your master Saul be dead , yet I will raigne ouer you : so she must say to them , though your mother be dead , yet will I be a mother : so the children will loue her asmuch as their father . Further , these children are orphanes , and therefore you must not onely regarde them as children , but as orphane children . Iere. 22. 2. Now God requireth a greater care ouer widowes and Orphanes , Deu. 14. 17. & 24. 17. & 26. 12. than ouer anie other women or children .

Lastly , you must remember that saying , As you measure vnto other , Mat. 7. 2. so it shall be measured vnto you againe : that is , as you intreate these children so another may come after and intreat your children ; for he which hath taken away the first mother and sent you , can take away the seconde mother and sende a third , which shall not be like a stepmother to yours , vnlesse you be like a stepmother to these .

If these duties bee performed in marriage , then I neede not speake of Diuorcement , Diuorcement , the phisick of mariage . which is the rod of mariage , and diuideth them which were one flesh , as if the bodie and soule were parted asunder . But because all performe not their wedlocke vowes , therfore hee which appointed mariage , hath appointed diuorcement , as it were taking our priuilege from vs , Mat. 18. 19 when we abuse it . As God hath ordained remedies for euery disease , so he hath ordained a remedie for the disease of mariage . Mat. 19. 8. The disease of marriage is adulterie , Why Christ would haue no diuorcement but for fornication . and the medicine hereof is diuorcement . Moses licensed them to depart for hardnesse of heart , but Christ licenseth them to depart for no cause but adulterie . If they might be separated for discord , some would make a commoditie of strife : but now they are not best to be contentious , for this law will hold their noses together , till wearines make them leaue strugling : like two spaniels which are coupled in a chaine , at last they learne to goe together , because they may not go asunder . As nothing might part friends , Mat. 5. 32. but If thine eye offend thee , pull it out , that is , if thy friend be a tempter : so nothing may dissolue mariage but fornication , Mat. 19. 9. which is the breach of marriage , for marriage is ordained to auoide fornication , 1. Cor. 7. 10 and therefore if the condition be broken , the obligation is void .

And beside , so long as all her children , are his children , she must needs be his wife , because the father and mother are man & wife : but when her children are not his children , she seemes no more to be his wife , but the others whose children she beares , and therefore to be diuorced from him . In all the old Testament , Note . we read of no diuorce betweene any , which sheweth that they liued chaster then wee : yet no doubt this law was better executed amongst them , then amongest vs . Such a care God hath had in all ages and callings , to prouide for them which liue honestly : for diuorcement is not instituted for the carnall , but for the chast , least they should be tied to a plague while they liue . As for the adulterer & adultresse , Leu. 20. 10. he hath assigned death to cut them off , least their breath should infect others . Thus hee which made mariage , did not make it vnseparable , for then mariage were a seruitude . But as Christ sayth of the Sabboth , Mar. 2. 27. The Sabboth was made for man , that is , for the benefit of man , and not for the hindrance of man : so mariage was made for man , that is , for the honour of man , & not for the dishonor of man : Leu. 20. 10. but if mariage should turne to fornication , and when it is turned to fornication , there might be no separation , then mariage were not for the honor of man , but for the trouble , & greefe , & dishonor of man . Therfore now ye haue heard how diuorcement is appointed for a remedie of fornication , if any be ashamed of this phisick , let them be more ashamed of the disease . Conclusion . Because I haue spoken more then you can remember , if you aske me what is most needful to bear away , In my opinion , A sentence for the maried to thinke vpon . there is one saying of Paul , which is the profitablest sentence in al the scripture for man & wife to meditate often , & examin whether they find it in themselues as they do in other , least their mariage turn to sin , which should further them in godlines . 1. Cor. 7. 32. The vnmaried man careth for the things of the Lord , how he may please the Lord , but he that is maried careth for the things of the world , how hee may please his wife . Also , The vnmarried woman careth for the things of the Lord , how she may be holy , but shee that is maried , cares for the things of the world , how she may please her husband . As though their pleasing of god , wer turned al to pleasing one another , & their carnall loue had eaten their spiritual loue , Gen. 41. 4. as the lean kine deuourd the fat . Therfore it follows in the next words , Ver. 3. 4. This I speake for your commoditie , As thogh there were great commoditie in remembring this watch-word . All men haue not the feeling of Gods word , or els such a sentence might be an anker for the maried to stay them , when any tentation goeth about this chaunge , which Paul feared euen in them which feared GOD before .

If thou hast read all this booke , and art neuer the better , yet catch this flower before thou go out of the garden , and peraduenture the sent thereof will bring thee back to smell the rest . 1. Sam. 1. 23 As the corps of Azael made the passengers to stand , so I placed this sentence in the dore of thy passage , to make thee stand & consider what thou doost before thou marriest . For this is the scope and operation of it , to cal the mind to a solemne meditation , and warne him to liue in mariage as in a temptation , which is like to make him woorse then he was , 2. Chr. 21. 6 as the mariage of Iehoram did , if he vse not Iobs preseruatiue , Iob. 9. 28. to be iealous ouer all his life .

The allurements of beautie , the trouble about riches , the charges of children , the losses by seruants , the vnquietnesse of neighbours crie vnto him that hee is entered into the hardest vocation of all other : and therefore they which haue but nine yeares Prentiship to make them good Mercers or Drapers , haue nineteene yeares before marriage , to learne to be good husbands and wiues , as though it were a trade of nothing but mysteries , and need of double time ouer all the rest .

Therfore so often as you thinke vpon this saying , thinke whether you be examples of it , Gen. 24. 40 and it will waken you , and chide you , and lead you a straight path , like the Angell which led the seruant of Abraham .

Thus haue I chalked the way , to prepare you vnto mariage , as the Leuites prepared their brethren to the Passe-ouer : 2. Chr. 35. 6 remember that this day ye are made one , and therefore must haue but one will . And now the Lord Iesus , in whom ye are contracted , knit your hearts together , that yee may loue one another like Dauid and Ionathan , 1. Sam. 18. 1 and go before you in this life , Mat. 2. 9. like the Star which went before the Gentiles , that ye may beginne , and proceed , and end in his glorie . To whome be all glorie for euer , Amen .

FINIS .

A TREATISE OF THE LORDS SVPPER , IN two Sermons .

THE FIRST SERMON . 1. Cor. 11. 23. 24.

The Lord Iesus in the night that he was betraytooke bread :

And when he had giuen thanks , he brake it , and said , Take , eat : this is my bodie which is broken for you , this doe ye in remembrance of me .

THe word , The two breasts of the Church . and the Sacraments are the two brests wherewith our Mother dooth nurse vs . Seeing euery one receiueth , and few vnderstand what they receiue ; I thought it the necessariest doctrine to preach of the Sacrament ; which is a witnes of Gods promises , a remembrance of Christs death , and a seale of our adoption : therfore Christ hath not instituted this Sacrament for a fashion in his Church , to touch , and feele , and see , as wee gaze vpon pictures in the windowes , but as the woman which had the bloodie issue , Mat. 9. 20. touching the hemme of Christs garment , drew vertue from Christ himselfe , because shee beleeued : so Christ would that wee touching these signes should draw vertue from himselfe , that is , all the graces which these signes represent . Therefore as the Leuites vnder the Law , 2. Chr. 35. 6 were bound to prepare their brethren before they came to the Passe-ouer : So preachers of the Gospel should prepare their brethren before they come to the supper of the Lord . For which purpose I haue chosen this place to the Corinthians , which is the clearest and fullest declaration of this Sacrament in all the Scripture .

The Lord Iesus in the night , &c.

The summe of all these words is , The diuision . the Institution , and vse of the Lords supper . First , Paul sheweth the author of it , the Lord Iesus : then the time when it was instituted , in the night that he was betraied : then the manner how he did institute it , he tooke bread , & when he had giuen thanks , he brake it , and gaue vnto his disciples , &c. then the end why hee did institute it , for a remembrance of his death .

Touching the Author , The Author . he which is signified by it , was the author of it . The Lord Iesus hath bid vs to supper , Iohn 1. 27. I am not woorthie ( saith Iohn ) to loose his shoo : so wee are not worthie to wait at his trencher , and yet hee will haue vs sit at his table . None but Christ may ordaine Sacraments . To him belongeth the power to ordaine Sacraments in his Church , because he fulfilled the Sacraments of the Law . When Christ came , the Passeouer creased , Iohn 1. 29. because he is our Passeouer ; that is , the Lambe by whose blood wee are saued . When Christ came , Circumcision ceased , because he is our circumcision , that is , the purifier and cleanser of our sinnes . Reuel. 7. 14.

Now these two Sacraments are fulfilled , he hath appointed two other Sacraments for them ; in stead of the pascall Lambe , which the Iewes did eat , hee hath giuen vs another Lambe to eate , Iohn . 1. 29. which Iohn calleth the Lambe of God , that is himselfe , vpon whome all doe feede , whosoeuer doe receiue this Sacrament with an assured faith that Christ died to possesse them of life . The breaking of the bread dooth signifie the wounding of the bodie : the pouring out of the wine doth signifie the shedding of his blood . The eating of the bread and drinking of the wine doth signifie that his flesh and blood doe nourish in vs life eternall , as the bread and wine doe nourish the life present .

In stead of Circumcision , Gen. 17. 10. which began at Abraham , Who was therefore called Iohn the Baptist . he hath ordeined Baptisme , which began at Iohn , a more liuely representation of the true circumcision of the heart , because it representeth vnto vs the blood of Christ , which washeth our soules as the water in baptisme washeth our bodies . Mat. 3. 1.

Touching the time , Reu. 1. 5. In the night ( saith Paul , Re. 22 ▪ 14. ) therefore this Sacrament is called the Lordes Supper , Time . because it was instituted at night when they vsed to sup . But what night ? Euen that night ( saith Paule ) when he was betraied : Verse 23. that night which he should haue cursed , Iob. 3. 3. as Iob did the day of his birth , if hee had suffered against his will : that night when he should haue thought to destroy men , as men conspired to destroy him . That night ( saith Paul ) this Sacrament of grace , and peace , and life began : Euen that night when we betraied him . Many nights did he spend in watching , and praying for vs ; and is there a night now for vs to kill and betraie him ? That was a darke night , when men went about to put out the Sunne which brought them light . Who can but wonder , to see how Christ and they for whom Christ came , were occupied at one time ? when they deuised mischiefe against him , and sought all meanes to destroy him , then hee consulted how to saue them , and instituted the same night this blessed sacrament , to conuey all his graces & blessings vnto them , Euen that night when they betraied him .

The reason why this action was deferred vntill night , Why this sacrament was instituted at night . is , because that was the time appointed by the Law to eate the Passe-ouer , which was like a predecessor of this Sacrament . Why it was deferred till his last night . The reason why he deferred it vntil his last night , was , because the Passe-ouer could not be ended before the fulnesse of time , and the true Paschall Lambe were come to be slaine in stead of the other . Therefore how fitlie did Christ end the Passe-ouer , which was a signe of his suffering , so presently before his suffering ? And beside , how sweetly did he confirme his Disciples faith , when as they should see that the next day performed before their eyes , which ouer night both in the Passe-ouer and in the Sacrament , was so liuely resembled vnto them ? If anie man from this doe gather , Why we receiue not the Lordes Supper at night . that we ought to eate the Lordes Supper at night , as Christ did , he must vnderstand that we haue not the same cause to doe so which Christ had , because of the Passe-ouer . And therefore the Church which hath discretion of times and places , hath altered both the time and the place , vsing the Temples in sted of the chamber , and the morning in sted of the euening : for indifferent things are ruled by order and decency .

Touching the manner , Ver. 23. 24. He tooke bread , and when hee had giuen thankes , hee brake it , and gaue it vnto them . Hee would not eate it , nor breake it , before he had giuen thankes to God . What neede he which was God , giue thankes to God , but to shewe vs what wee should doe when we eate our selues ? 1. Thes. 5. 18 In all things giue thanks , ( saith Paul : ) whereby we declare that all things come from God : but the wicked beleeue easier that God doeth take , Note . then that hee doth giue , and therefore they neuer praie hartily vnto him for anie thing , nor feelingly thanke him for it . For which the Lord complaineth , Mal. 1. 2. saying : I haue loued you , yet ye say , wherein hast thou loued vs ? Esay 1. 5. Shewing that we are worse then the oxe , which knoweth his feeder . And if wee acknowledge all things from God , Gen. 19. 20. yet wee doe like Lot , Is it not a little one ( saith he ) when he craued to go vnto Zoar , as though it were not much which he asked : so we mince & extenuate the giftes of God , before we receiue them and after : like them which haue a grace for dinner , and none for breakfast , as though they had their dinners from God , and breakfasts of their owne .

Our example did not so , although it was but bread which hee receiued , yet hee was more thankfull for bread , then many which burie the foules , and fishes , and beastes in their bellie : for if a count of all were kept , for one that praieth ; Luk. 11 3. Giue vs this day our daily bread , a hundred take their bread , and meat , and sleep too which neuer pray for it .

After hee had giuen thankes , hee brake it , and gaue vnto them , and saide , Take eate , for when he had giuen thankes to God , then it was sanctified , and blessed , and lawfull to eate . So when thou seruest God , Note . then it is lawfull for thee to vse Gods blessinges , then thou maiest eate and drinke as Christ did , but not before , for these thinges were created to serue them which serue God : if thou doest not serue him for them , thou encrochest vpon Gods blessinges , and stealest his creatures , which are no more thine , then thou art his , for the good God created all things for good men , as the diuels possessions are reserued for euill men .

Therefore , as Christ would not breake the bread before hee had giuen thankes to the founder , so know , that there is some thing to be done before thou receiue anie benefite of GOD , and presume not to vse his creatures with more libertie than his sonne did , which did not eate without giuing thankes , nor rise againe without singing a Psalme .

It followeth , Mat 26. 30 This is my bodie . Here is the fruite of his thankes before ; hee prayed that the bread and wine might be blessed , & they were blessed . Gen. 27. As Isaacks blessing shewed it selfe vpon Iacob whom he blessed , so Christ his blessing appeared straight vpon these mysteries : for it could not be said before , This is my bodie , because it was meere bread : but now it may be called his bodie , because his blessing hath infused that vertue into it , that it dooth not onely represent his bodie , but conuey his bodie and himselfe vnto vs . The efficacie of this blessing is in this Sacrament euer since , sanctifying it vnto vs as well as it did to the Apostles , Luk. 22. 32. euen as Christs praier staied Peters faith after Christ was dead .

Now ye haue heard the meaning of these words , He tooke bread , and blessed it , and brake it , and gaue it : you shall see with what a mysticall resemblance they vnite Christ and vs First , as Christ in the Supper tooke bread to feede vs : Heb. 2. 16. so in his birth he tooke our flesh to saue vs . Secondly , as Christ when he had taken the bread , blessed the bread to make it a spirituall food : so Christ , when he had taken our flesh , powred foorth most rich and precious graces into it , to make it food of life vnto vs . Ioh. 17. 19. Thirdly , as Christ when hee had blessed the bread , brake the bread : so Christ when hee had filled his bodie with most precious graces , 1. Pe. 2. 24. brake it vp like a rich treasure house , his handes by the nayles , his backe by the stripes , his head by the thornes , his side by the speare ; that out of euerie hole a riuer of grace and goodnesse might issue & flow forth vnto vs . Ephe. 3. 17. Lastly , as Christ gaue the bread when he had broken it : so Christ ( by a liuely faith ) communicateth his bodie after he hath crucified it . Hereby wee are taught , that when we see the Minister take the bread to feed vs , we must conceiue , that Christ ( being God from euerlasting ) tooke our flesh to saue vs . When we see the Minister blesse the bread to a holie vse , we must conceiue , that Christ ( by vniting the Godhead vnto it ) sanctified his flesh for our redemption . When wee see the Minister breake the bread to sustaine our bodies , we must conceiue , that Christ in his death , brake his bodie to refresh our soules . When wee see the Minister giue the bread to our handes , we must conceiue , that Christ as truly offereth himself to our faith to be receiued of vs .

Because vpon these wordes the Papists ground their Transubstantiation , that is that the bread is changed into Christs flesh , & the wine is turned into Christes blood , whereby we eate the same bodie which dyed vpon the Crosse , & drinke the same blood which issued out of his side . That you may see the blindnes of this Popish dreame . I would haue you but marke euerie word of this scripture , how they make against transubstantiation , that ye may see them slaine like Goliah with their owne sworde . 1. Sa. 17. 15 Euen as God made Caiphas speak against himself ; Ioh. 18. 14. so the scriptures which heretikes alledge , 1. K. 18. 28. do make against themselues , like the Baalites which wounded their owne flesh . Heretikes alleadge scripture like the diuell . I may liken their allegations to Satans when he tempted Christ in the wildernesse , he alleadged but one sentence of scripture for himselfe , Mat. 4. 4. and that Psalme out of which hee borrowed it made so plaine against him , Psa. 91. 11. that he was faine to picke here a word and there a word , and leaue out that which went before , and skip in the middest , and omit that which came after , or else hee had marred his cause . the scripture is so holie , and pure , and true , that no word nor sillable thereof can make for the diuell , or for sinners , or for heretikes : yet as the diuell alledged scripture , though it made not for him , but agaynst him ; so doe the Libertines , and Epicures , and heretickes , as though they had learned at his schoole ,

Now there is no sentence of the scripture , which the wiser Papists alleadge boldly for their Transubstantiation , Mat. 26. 26 but this , that Christ sayd , This is my bodie : by which they may proue as well , Ioh. 10. 7. 9 that Christ is a doore , because he saith , Ioh. 15. 1. I am the doore : or a vine , because he saith , I am a vine : for his sayings are like . Figuratiue speeches must not be construed literally , but this is heretikes fashion . If you mark you shall see throughout , that all the testimonies which the Papists alledge for their heresies , Note . are either tropes , or figures , or allegories , or parables , or allusions , or darke speeches ; which when they presume to expound allegoricallie , or literallie , without conference of other scriptures , then they wander and straie from the marke , or else it is impossible that the truth should maintaine error , that is , that the scripture should speake for heresie , if it were not peruerted : therefore wee see that . Gen. 3. 3. Eue neuer erred , vntill she corrupted the text .

Now we will enter the lystes with our aduersaries , Arguments against Popish transubstantiation . and see whether these wordes doe proue that the bread and wine are turned into Christs bodie , Paul saith , Iesus tooke bread : well then , yet it is bread : when he had taken it , then he blessed it ; what did he blesse ? the bread which hee tooke ; well then , yet it is bread : when he had blessed it , then he brake it ; what did he breake ? the bread which hee blessed ; well then , yet it is bread : when hee had broken it , then hee gaue it ; what did hee giue ? the bread which he brake : well then , yet it is bread : when he had giuen it , they did eate it ; what did they eate ? the bread which hee gaue them ; well then , yet it is bread : when they did eat it , then he sayd , This is my bodie ; what did hee call his bodie ? the bread which they did eat ; well then , yet it is bread . If it be bread all this while , when hee did take it , and blesse it , and brake it , and gaue it , and they did eate it , when is it turned into his bodie ? here they stand like the Sadduces , Mat. 22. 34 as mute as fishes .

Now that ye may see , that not we only say it is bread and wine after the consecration ; in the 27. verse , Christ himselfe doth cal it bread and wine after he had giuen it , as hee did before . Mar. 14. 25 And in Marke he saith , I will drinke no more of the fruit of the vine . Here Christ saith , that it was the fruit of the vine which hee drank ; but his blood is not the fruit of vines , but wine , therefore wine was his drinke , and not blood .

Beside , if you would heare Paul expound Christ , hee sheweth that all our Fathers had the same substance of Christ in their Sacraments , that we haue in ours ; for hee sayth , They all did eate the same spirituall meate , 1. Cor. 10. 4. and al drinke the same spiritual drinke . Straight hee saith , that this meat and this drinke was Christ . Marke that he sayth not onely , Vers. 3. 4. They did eat the same meat that we eate ; but he saith , that this meat was Christ : Verse . 4. and not onely so , but to shew that Christ is not a corporall meate , as the Papists say ; he sayth , hee is a spirituall meate as we say : therefore you see that wee doe not eate him corporally , no more then our Fathers , but that as they did eate him spiritually , so do wee ; for spirituall meate must be eaten spiritually , as corporall meate is eaten corporally .

Agayne , for the signes to bee turned into the thing signified by them , is vtterly against the nature of a Sacrament , and makes it no Sacrament , because there is no signe : for euerie Sacrament doth consist of a signe , and a thing signified : the signe is euer an earthlie thing , and that which it signifieth is a heauenly thing . This shall appeare in al examples : As , in Paradise there was a very Tree for the signe , and Christ the thing signified by it : Gen. 17. 11. in Circumcision there was a cutting off of the skinne , and the cutting off of sinne : in the Passe-ouer there was a Lambe , Exod. 12. 3. & Christ : in the Sabboth there was a day of rest , Exo. 23. 11. and eternall rest : Heb. 9● . in the sacrifices there was an offering of some beast , and the offering of Christ : Exod. 30. in the Sanctuarie there was the holie place , Exo. 25. 24. and heauen : in the Propitiatorie there was the golden couering , and Christ our couer : Exod. 17. 16 in the Wildernesse there was a Rocke yeelding water , and Christ yeelding his blood : Mat. 3. 16. in the Apparition there was a Doue , and the holy Ghost : Iohn 6. 49. in the Manna there was bread , Iohn 1. 33. and Christ : in Baptisme there is verie water which washeth vs , and Christs blood washing vs : 1. Cor. 11. 19 so in the Supper of Christ there is verie bread and Wine for the signe , and the bodie and blood of Christ for the thing signified , or else this Sacrament is against the nature of all other sacraments .

Againe , there must bee a proportion betweene the Passe-ouer and the Lords Supper , Exod. 12. because this was figured by the other . Nowe , the Iewes had in their Passe-ouer , Breade , and Wine , and a Lambe : So our sauiour Christ instituting his last Supper , Mat. 26. 26 left Bread , and Wine , and a Lambe : the which name is giuen to himselfe , Iohn . 29. because hee came like a Lambe , and died like a Lambe .

Againe , if Christs verie bodie were offered in the sacrament , then it were not a sacrament , but a sacrifice , which two differ as much as giuing , and taking : for in a sacrifice we giue , and in a sacrament wee receiue , and therefore wee say our sacrifice , and Christs sacrament .

Againe , euery sacrifice was offered vpon the Altar . Exod. 27. Now marke the wisedome of the holy-Ghost , least we should take this for a Sacrifice , hee neuer names Altar when hee speakes of it , but , The Table of the Lord . Therefore it is no doubt but the diuell hath kept the name of Altar , that we might think it a sacrifice .

Againe , if the bread were Christes flesh , and the wine his blood , as these two are separate one from the other ; so Christs flesh should be separate from his blood , but his bodie is not deuided , for then it were a dead bodie .

Againe , that which remaineth doth nourish the bodie , & relish in the mouth as it did before , which could not be , but that it is the same food which it was before .

Againe , I would aske , whose are this whitenesse , and hardnesse , and roundnes , and coldnesse ? None of them say that it is the whitenesse , and hardnesse , and roundnesse , and coldnesse of Christs body : therefore it must needes bee the whitenesse , and hardnesse , and roundnesse , and coldnesse of the bread , or else qualities should stand without substances , which is , as if one should tell you of a house without a foundation .

Againe , as Christ dwelleth in vs , so hee is eaten of vs , but hee dwelleth in vs onely by faith , Ephe. 3. 17. Therfore he is eaten only by faith .

Agayne , none can bee saued without the communion of the body of Christ : but if all should communicate with it corporally , then neither infants , nor any of our fathers , the patriarkes , or the prophets , should be saued , because they receiued it not so .

Againe , Christ sayth not , This wine , but This cup , and therefore by their conclusion , not onely the wine should bee turned into blood , but the cup too .

Againe , Paul saith ; They which receiue vnwoorthilie , receiue their owne damnation , But if it were the flesh of Christ , they should rather receiue saluation then damnation , because Christ saith ; Hee that eateth my flesh , and drinketh my blood , hath life euerlasting , Iohn 6. 54.

Againe , if they would heare an Angell from heauen : when Christs bodie was glorified , an Angell sayd to the woman , Hee is risen , and is not here , Mat. 28. as if he should say ; his body is but in one place at once , or else he might haue bene there though he was risen .

Againe , why doe they say in receiuing this Sacrament euer since the primitiue Church , Lift vp your hearts , if they haue al in their mouthes ? To end this controuersie , here wee may say as the Disciples said to Christ , Whither shall we go from thee ? Iohn 6. 68. I meane wee neede not to go to any other expositor of Christ , then Christ himselfe , therefore marke what he saith : Iohn 6. 60. at first , when Christ said that he was the bread of life , & that al which wold liue , must eate him , they murmured vntill he expounded his words , & how did he expound his words ? Iohn . 6. 35. Thus , Hee that commeth vnto mee hath eaten , and he that beleeueth in mee , hath drunke . After when hee instituted this Sacrament , in like words they murmured not , which they would as before , if hee had not resolued them before , that to eat his body , and to drinke his blood , was nothing but to come to him , and beleeue in him .

After hee had said so , they murmured not , because they did see some reason in it , as it is plainlie said , This is my bodie , so it is plainlie saide , Iohn 6. 63. These words are spirite : that is , they must be vnderstood spirituallie , and not literallie .

But if it be flesh indeed , why doe they not satisfie the simple people how they may eate this flesh in Lent , when they forbid them to eate any flesh , they must needs eate it doubtfully , and he which doubteth , saith Iames , receiueth nothing : therefore hee which eateth the masse , receiueth nothing .

I did not alleage the Fathers in my Sermon , but if any suspend his assent , till they bring in their verdit , let him heare them make confession of their beleefe .

Augustine saith , Aug. vpon the 3. psal. the Lord doubted not to say , This is my bodie , when hee gaue onely a signe , or Sacrament of his bodie .

Tertullian saith , Tert. against marcion the 4. booke . This is my bodie , that is , a signe of my bodie .

Ambrose saith , the bread and wine remain still the same thing that they were . 4. booke 4. can . of sacraments . In his first dialogue .

Theodoret sayth , after the consecration , the mysticall signs doe not cast off their own nature , but abide still in their first substance and forme .

Origene sayth , Vpon the 15. of Mat. the bread that is sanctified with the word of God , as touching the materiall substance thereof , goeth into the bellie and foorth againe like other meats . Iren. 4. book . cap. 34. against Valentinus .

Irenaeus saith , that it hath two things in it , one earthly , and the other heauenly .

Cyril saith , Ad ob . Theod. Anathe●atis . our Sacraments auouch not the eating of a man .

Cyprian saith , 1. Booke of Epi. the Lord calleth bread made of many graines , his bodie ; and called wine made of many grapes , his blood .

Athanasius sayth , In that gospell whosoeuer speaketh a word , &c. Hom. 60. to the people of Antioch . Christ made mention of his ascension into heauen , that he might withdraw his Disciples from corporall and fleshly eating .

Chrysostome sayth , God giueth vs things spirituall , vnder things visible and naturall . And againe , being sanctified , it is deliuered from the name of bread , and is exalted to the name of the Lords body , To Caesarius the Monke . although the nature of the bread still remaine .

And because they beleeue that the Pope cannot erre , Against Eutiches the Heretike . Pope Gelasius setteth too his hand , and sayth with the rest : Neyther the substaunce of the bread , nor nature of the wine , cease to be more then they were before .

Tell vs Papist , do not these Fathers speake as plaine as we ? Canst thou auouch Transubstantiation more flatlie then they denie it ? How had this heresie bene chased , if the diuel had hatched it in their time ?

Thus the Scriptures on the one side , and the Fathers on the other side , did so trouble three Archpapists , Vpon the Canon lect. 40. Biel , Tonstal , and Fisher , that Gabriel Biel sayth , how the bodie of Christ is in the Sacrament , is not found in the Canon of the Bible .

Tonstall saith , 1. Booke of the Sacra . pa. 4● . It had bene better to leaue euerie man to his owne coniecture , as they were before the Councell of Laterane , than to bring in such a question .

Fisher saith , Against the captiuity of Babilon , made by M. Luther . No man can proue by the words of the Gospell , that any Priest in these dayes dooth consecrate the verie bodie and blood of Christ .

Here is fulfilled , Out of thine owne mouth I will condemne thee . Luk. 19. 22. But we will not carrie the matter so , because a Iudge must haue two eares , therefore now let them speake .

Because they cannot tell how the bread & wine should bee turned into flesh and blood , The Papists allegations for the reall presence . and yet appeare bread and wine still , they say it is a myracle : but how doe they prooue it ? If they contende it is a myracle , they must shewe vs a signe : for euerie myracle may be seene , Exo. 4. 8. & 21. like all the myracles of Moses , and Christ , and the Apostles : and therefore a myracle is called a signe , because it may be seene like a signe , and the word signifieth a wonder . And the Iewes crauing a myracle , sayd ; Shew vs a myracle : Exod. 9. as though they were taught to iudge of myracles by sight . All which doth shew that a myracle may be seene , but here no myracle is seene .

Againe , a myracle ( especially in the time of the Gospell ) is an extraordinarie thing , but they make this an ordinarie thing : for if the bread and wine be turned into flesh & blood , then myracles are as common as Sacraments , and so because they haue Masse euerie day , they should worke myracles euerie day .

Lastly , this seemeth strange , that Augustin ( whom they so much honour ) gathered all the myracles which are written in the scripture , and yet amongst all , speaks not of this : therefore then it was counted no myracle : but Paule speakes of lying myracles , 2. Thes. 2. 9. and this is one of them .

If they say that Christ can turne bread and wine into his bodie , Obiection and therefore hee doth . First , Answere . they must proue that he wil , for they can doe many things themselues which they doe not , because they will not : therefore it is an old answere , that from Can to Will no Argument followeth . The Leper did not say vnto Christ , Mar. 1. 40. If thou canst , thou wilt : but , If thou wilt thou canst .

But the question which they think cannot be answered , like their inuincible Nauies , is this . Obiection If the bread be not his bodie , why doth he call it his bodie ? Resolue this knot , and all is cleare . Answere . Marke then , and we will loose it as well as we can : He saith , This is my bodie , as he saith after ; which is broken for you , Why ? his bodie was not broken before he suffered , how did he say then , which is broken , before it was broken ? There is no sense of it but this , the bread was broken , and signified that his body should be broken .

Now , as the breaking of the bread did signifie the breaking of his bodie , so the bread must needes signifie his bodie : but as his bodie was not broken indeede when the bread was broken , so the bread could not be his bodie indeed , for then his body should haue bin broken when the bread was broken : Yet let them obiect what they can .

If ( say they ) the bread and wine bee not changed into his bodie and blood , why doth hee speake so darkly ? Obiection hee might haue spoken plainer .

I answere , Answere . though this seeme darke to Papists , yet it was not darke to the Apostles , they vnderstood his meaning well inough , and all the rest for 1215. yeares after Christ before Transubstantiation was spoken of . If the Apostles had not vnderstood his meaning , they would not sticke to aske him , as their manner was , vntill they were acquainted with Christs phrase , whensoeuer they doubted vpon any of his speeches , they were wont to come vnto him and say ; Luke 8. 9. Master , what is the meaning ? but they were vsed to such phrases : for it was Christes manner to teach by similitudes , shewing one thing by another , which is the plainest manner of teaching , and most vsed in holie scripture , especially in the types and shadowes of this Sacrament . Mat. 26. 17. For example , Christ calleth the Lambe the Passeouer , in place whereof this Sacrament succeeded , and therefore presentlie after they had eaten the Passe-ouer , Christ instituted this Sacrament to be vsed for it . Christ ( I say ) called the Lambe the Passe-ouer , and yet the Passe-ouer was this , an angel passed ouer the houses of the Israelites , Exo. 12. 27. and stroke the Egyptians : this was not a Lambe ; and yet because the Lambe was a signe of this Passe-ouer , as the bread and wine is of Christes bodie , therefore Christ called the Lambe the Passeouer , as hee calleth the bread and wine his bodie .

Againe , Gen. 17. 13. Circumcision is called the Couenant , and yet Circumcision was nothing but the cutting away of a skinne : but the Couenant is , Gen. 12. 3. In Abrahams seede all Nations shall be blessed , I will be their God , and they shall be my people , I will defend and saue them , & they shall serue and worship me . This is not Circumcision , and yet as though circumcision were the couenant it selfe , it is called the couenant because it signifieth the Couenant : so bread and wine are called Christes bodie , because they signifie Christs bodie .

Againe , Tit. 3. 5. Baptisme is called Regeneration , and yet Baptisme is a dipping of our bodies in water ; 1. Cor. 6. 11. but regeneration is the renuing of the minde to the image wherein it was created . This is not Baptisme , and yet as though Baptisme were Regeneration it selfe , it is called Regeneration , because it signifieth Regeneration : so the bread and wine are called Christs bodie , because they signifie Christs bodie .

Againe , Luk. 22. 20. the Cup is called the new Testament ; and yet the Cup is but a peece of mettall filled with wine : but the new Testament is , Ioh. 3. 36. He which beleeueth in the Sonne , shall be saued . This is not a Cup , and yet as though the Cup were the new Testament it selfe , it is called the new Testament , because it signifieth the new Testament : so the bread and wine are called Christes body , because they signifie Christs bodie .

They which knewe that the Lambe is not the Passe-ouer , though Christ called it the Passe ouer ; that Circumcision is not the Couenant , though God calleth it the Couenant ; that Baptisme is not Regeneration , though it be called Regeneration ; that the Cuppe is not the newe Testament , though Christ called it the newe Testament ; could they not as well vnderstand , that the bread & wine were not Christs bodie , though Christ called them his bodie ? As they vnderstood these speeches , so they vnderstood this speech : therefore they which say , that the bread and wine are Christes bodie , because Christ saith , Mat. 26. 26 This is my bodie ; may as well say , that the Lambe is the Passe-ouer , because Christ calleth it the Passe-ouer ; that Baptisme is Regeneration , because Paule calleth it Regeneration ; that the Cup is the new Testament , because Christ calleth it the newe Testament .

If euerie Sacrament was called by the thing which it signified , and yet neuer anie Sacrament was taken for the thing it selfe ; what reason haue they to take this Sacrament for the thing it selfe , more than all the rest ? It is the consent of all Writers , that a Sacrament is a signe , therefore not the thing signified : no more than the bush at the doore is the wine in the seller . If I call the Prince a Phoenix , the Vniuersitie a Fountaine , the Court a Peacocke , the Cittie a Sea , the Countrey an Hermite : why , can the Papistes vnderstand mee , and not vnderstand Christ ?

What a darke , and straunge , and intricate , and incredible speech had this bene for them to vnderstand groslie , and literallie ? Would they thinke , that they did eate Christs bodie , when his bodie stood before them , and he had told them before that his bodie was like their bodie ? Nay , this would haue required moe wordes , and made them come againe ; with Master , Luk. 9. 8. what is the meaning ? for they were not so instructed yet before the resurrection , to beleeue euerie thing without questioning , if it were contrarie to sense and reason : but as they asked , who had giuen him anie meate , when he said that he had meate , Ioh. 4. 33. & they could see none : so they would haue asked , what meate is this which we see not ? How can euery one of vs eat his body , & yet he hath but one bodie , & that body is whole when we eat it ? Loe , he standeth before vs & saith , that his body is like vnto ours , & yet he takes bread & breaks it , & giues it vnto vs to eat , & when we eate it , Luk. 24. 39. This is my body , & yet his body standeth before vs stil . If his body be like ours ( as he saith ) how can it be eaten , & be there , for ours cannot ? Thus they wold haue questioned , if they had not bene vsed to such phrases : but as they could vnderstand him , when he called himself a stone , a rock , a doore , a window , & a vine : so they pickt out his meaning when hee sayd that bread was his bodie : for hee had told them before , that hee was the bread of eternall life .

Now the bread of eternall life is not eaten with teeth , for the bodie cannot eate spiritually , no more then the soule can eate corporally , and therefore hee is such a bread as is eaten with faith , and so himselfe saith in the Gospell of Iohn . Ioh. 6. 35. Marke this eating by faith , and all the strife is ended . Flesh and blood indeede neede not faith to chew them , for the teeth can chew them well inough . Therefore if the bread and wine were the bodie of Christ , then we neede not faith to eate it , but all which haue teeth might eate Christs bodie , yea the Myce might eate it as well as men , for they eate the same bread that wee doe , as well after it is consecrated as before .

If this be not inough to batter the ruines of this vpstart Heresie , I will come to Interrogatories , and see whether they haue learned it by roate , or by reason .

If they grounde their Transubstantiation vpon these wordes of Christ , Mat. 26. 26 . This is my bodie , which hee spake to his Disciples : I aske them , whether they receiue that bodie which was mortall , or that bodie which is glorified ? because one of these bodies they must needes receiue , either his mortall bodie , or his glorified bodie . Neither Christs mortall body , nor his immortall bodie can be in the Sacrament . If they say that it is his mortall bodie , the mortall bodie will not profite them : for you see that mortall foode is but for this mortal life , neither hath Christ a mortall bodie now to communicate vnto them , because it is changed to an immortall bodie ; therefore they cannot receiue the mortall bodie , because Christ hath not a mortall bodie to giue vnto them . If they saye , that they receiue his glorified bodie ; then they must flie from this Text : for at that time Christ had not any glorified bodie .

When this Sacrament was instituted , and Christ sayde , This is my bodie , his bodie was not glorified , because the Sacrament was instituted before his death , and his body was glorified after his resurrection . Therefore if they receiue the same body which the Apostles receiued , as they say they doe , they cannot receiue a glorified bodie , because then Christ had not a glorified bodie to communicate vnto them .

Thus the rockes and sandes are of both sides them , they receiue a bodie neither mortall nor immortall : if Christ hath any such body , iudge you . Here they stande like a foole , which cannot tell on his tale : Nabuchadnezzar dreamed a dreame and knew not what it meant . Dan. 4. 15.

Beside , I aske them to whom Christ spake when he said , Mar. 14. 24. This is my bodie ? Marke sayth , hee spake to them , that is , to his Disciples : well then , if these wordes , This is my bodie , were not spoken to the signes , but to the persons : not to the bread and wine but to the Receiuers , as the words which follow , Doe this in remembrance of mee : Christ spake not to the bread and wine , but to his disciples . if these wordes were not spoken to the bread and wine , then it is plaine that they doe not change the nature of the Bread and Wine . If the nature of them be not altered , then the substance remaineth , and then wee receiue no other substance with them , because two substances can not be in one place .

What then , is there nothing in the sacrament but bread and wine , More in the Lords Supper , then bred and wine . like a hungry nunscion ? Nay , wee say not that the sacrament is nothing but a bare signe , or that you receiue no more then you see : for Christ saith , that it is his body : and Paul saith , that it is the communion of Christs body and blood : Therefore there is more in sacramentall Bread , 1. Cor. 10. 16 then in common bread ; though the nature be not changed , yet the vse is chaunged : it dooth not onely nourish the body as it did before , but also it bringeth a Breade with it which nourisheth the soule : for as sure as wee receiue breade , so sure wee receiue Christe ; not onelie the benefites of Christ , but Christ : although not in a popish manner , yet we are so ioined vnto him , as though wee were but one bodie with him .

As the spouse dooth not marrie with the landes and goods , A similitude . but with the man himselfe , and being partaker of him , is made partaker of them : so the faithfull doe not onelie marrie with Christes benefites , but with Christ himselfe , and being partakers of him , they are made partakers of his benefites : for Christ may not be deuided from his benefites , no more then the Sunne from his light .

It is said , Rom. 8. 32. The Father gaue vs his Sonne , and so the sonne giueth vs himselfe . For as the Breade is a signe of his bodie , so the giuing of the Bread , is a signe of the giuing of his bodie . Thus he lieth before vs like a Pellicane , which letteth her yoong ones sucke her blood : so that wee may say , the Lord inuited vs to supper , and hee himselfe was our meate .

But if you aske howe this is ? I must aunswere . It is a mysterie : but if I coulde tell it , it were no mysterie . Yet , as it is sayd , when three men walked in the midst of the furnace , Dan. 3. 25. One like the sonne of God walked amongst them : So , when the faithful receiue the Bread and Wine , one like the sonne of God seemeth to come vnto them , which fils them with peace , and ioy , and grace , that they maruell what it was which they receiued besides bread and wine .

For example , A similitude . thou makest a bargaine with thy neighbour for house or land , and receyuest in earnest a peece of golde : that which thou receiuest is but a peece of golde , but now it is a signe of thy bargaine , and if thou keepe not touch with him , happily it will claspe thee for all that thou art woorth : so , that which thou receiuest is bread , but this bread is a signe of another matter which passeth bread .

Againe , Another similitude . thou hast an obligation in thy hand , and I aske thee what hast thou there ? and thou sayest , I haue here an hundred pounds : why ( say I ) there is nothing but paper , inke , and waxe : Oh , but by this ( sayest thou ) I wil recouer an hundreth pounds , and that is as good . So beloued , this is as good , that vnder these signes , you receiue the vertue of Christs body and blood by faith , as if you did eate his bodie , and drinke his blood indeede , which is horrible to thinke that any should deuour their God , thinking thereby to worship him : neuer any heretike , nor Idolater , conceiued so grosly of their god before the Papist . We reade of a people which did eate men , but neuer of any people which did eat their God .

All the Apostles say , that it was needfull that Christ should take our flesh : but no Apostle sayth , that it is needfull that we should take Christes flesh ; for all the blessinges of Christ are apprehended by faith , & nothing is fit to apprehend him whome wee see not , but fayth : and therefore one of their owne pillars sayd , Augustine . Beleeue , and thou hast eaten . Faith dooth more in religion then the mouth , Luk. 11. 27. or else we might say with the woman , Blessed are the breasts which gaue thee sucke , and so none should be blessed but Marie : but Marie was not blessed because Christ was in her bodie , but because Christ was in her heart : and least this should seeme incredible vnto you , because Marie is called blessed among women : when Christ heard the women say , Blessed are the breasts which gaue thee sucke , he replied vnto her , Luk. 8. 21. Blessed are they which heare the word of God and keepe it : these are my brethren , and sisters , and mother ( sayth Christ ) as though the rest were no kin to him in heauen , though they were kin in earth .

Thus if Christ were in thy body , and thou shouldest say as this woman : Blessed is the bodie that hath thee in it , nay would Christ say , Blessed is the heart that hath me in it . If Marie were no whit better for hauing Christ in her armes , nor for hauing her in her bodie , howe much better art thou for hauing him in thy bellie , Note . where thou canst not see him ? Must the sunne needs come to vs , or else cannot his heate and light profite vs ? nay it dooth vs more good , because it is so farre off : so this Sunne is gone from vs , that hee might giue more light vnto vs , which made him saie , It is good for you that I go from you : Iohn 16. 7. therefore away with this carnall eating of spirituall things . Pro. 31. 29. Manie daughters haue done vertuously , but thou ( saith Salomon ) surpassest them all . So , manie heretikes haue spoken absurdlie , but this surpasseth them all , that Christ must be applied like phisicke , as though his blood could not profite vs , vnlesse we did drinke it , and swallow it as a potion .

Is this the Papists vnion with Christ ? Is this the manner whereby wee are made one flesh with Christ , to eate his flesh ? nay , when hee tooke our flesh vnto him , and was made man , then we were vnited to him in the flesh , and not now . Christ tooke our flesh , we take not his flesh , but beleeue that he tooke ours , therefore if you would know whether Christs bodie be in the sacrament , A way to knowe whether Christs body be in the sacrament . I say vnto you as Christ said vnto Thomas , touch , feele , and see . In visible things God hath appointed our eyes to be iudges , for as the spirite discerneth spirituall obiects , so sense discerneth of sensible obiects . As Christ taught Thomas to iudge of his bodie , so may we , and so should they : therefore if you cannot see his body , nor feele his body , you may gather by Christes saying to Thomas , that hee would not haue you beleeue that it is his body , Ioh. 20. 27. for my bodie ( saith Christ ) may be seene and felt . And thus Transubstantiation is found a liar .

Nowe , why christ calleth the bread his body . if you aske mee why Christ calleth the signe by the name of the thing it selfe , I aske thee againe ; Mayst thou say when thou seest the picture of the Queene , this is the Queene ; and when thou seest the picture of a Lyon , this is a Lyon : and may not Christ say when he seeth a thing like his bodie , This is my bodie ?

I shewed you before , that euery Sacrament is called by the name of the thing which it dooth signifie , and therefore why should we stumble at this more then the rest ? The reason why the signes haue the name of the things , is to strike a deeper reuerence in vs to receiue this sacrament of Christ reuerently , sincerely , and holily , as if Christ were there preset in body and blood himselfe .

And surely , as hee which defaceth the Queenes seale is conuicted of contempt and treason to her owne person : so he which prophaneth these seales of Christ , doth not worship Christ , but despise him , and that contempt shall be required of him , as if hee had contemned Christ himselfe . This is the reason why Christ calleth the signes of his bodie his bodie , to make vs take this Sacrament reuerently , because we are apt to contemne it , as the Iewes did their Manna .

It followeth : Verse 24. Doe this in remembrance of me : that is , these signes shall bee a remembrance of my death : when you breake the bread , you shall remember the wounding of my body : and when you drinke the wine , you shall remember the sheading of my blood . If wee doe this is remembraunce of Christs bodie , which was broken like the bread , it is ▪ an argument that his bodie is not there , because remembrance is not of thinges present , but of things absent : we remember not . but wee see that which is before vs . This might put the Papists in remembrance that Christ is not sacrificed now , when we do but remember his sacrifice : this is not Christes sacrifice , but a remembrance of his sacrifice : he was sacrificed before , and now it is applied , lest his sacrifice should be in vaine . This was done once reallie , when he offered himselfe vpon the crosse , therefore that offering was called a sacrifice , because he was sacrificed indeed ; but this offering is called a Sacrament , because it is but a signe of his sacrifice .

If Christ in this Sacrament were offered indeede , If Christs body were in the Sacrament , it were not a Sacrament , but a sacrifice . then it should bee called a sacrifice as his once offering was : but because it is but a remembrance of his sacrifice , therefore it is called a Sacrament . This is not a sacrifice of Christ , but a sacrifice of our selues . Lest we shoulde take it to bee a sacrifice of Christ , Christ himselfe calleth it a remembrance of his sacrifice , Do this in my remembrance .

Here is our worke , as Christ hath done , so must we doe , so we minister , and so you receiue : wee can giue you nothing but that which we haue receiued from him , as Paul saith . Therefore , if Christ did not giue his mortall bodie which stood before them , and could not profite them ; nor his glorified bodie , which was not glorified then , and when it was glorified , ascended vp vnto heauen , and there abideth : how can these iugling Priests make their God againe , which made them ? They can no more turne wine into blood , & bread into flesh , than they can commaund a gnat to become a camell : for it is a greater worke to make God , than to make the world . Mat. 24. 23. Therefore as Christ saith ; When they tell you here is Christ , and there is Christ , beleeue them not : So when they tell you that Christ is in heauen , and that Christ is in earth , 2. Rin. 2. 17. in this place and that place , beleeue them not : for Elias ascension was a figure of Christes ascension : when Elias was ascended , yet some sought for his bodie vpon earth : so though Christ be ascended , yet manie seeke his bodie vpon earth : but as they could not finde Elias bodie , so these cannot finde Christes bodie , although they haue sought three hundred yeares .

But if his bodie were vpon earth , as they say , should we handle it , and touch it , now it is glorified ? After his resurrection he sayd vnto Marie , Ioh. 20. 17. Touch me not , because his bodie was glorified : that is , not to bee touched with fingers any more , but with faith . Therefore we reade of none which touched his bodie ( after it was risen ) but onely Thomas , to settle his faith .

Thus you see wee neede to suborne no witnesses , for euerie word in this Text which they alleadge for Transubstantiation , doth make agaynst Transubstantiation , whereby if Antichrist doth signifie those which are against Christ , you see who may be called Antichrist . There is no question in Poperie ( except Purgatorie the Popes publican and tasker ) about which the Papistes are at such ciuill warres among themselues , as about this Transubstantiation . They cannot tell when the chaunge beginneth , nor what manner of change it is , nor how long the change continueth : some hang one way , and some another , Iudg. 7. 22 like the Midianites , which fought one against another . And no maruell though their consciences stagger about it : for to shew you the right father of it , it was one of the dreames of Innocentius the third , A monster of his age . in the yeare of our Lorde 1215. so manie yeares passed before Transubstantiation was named , and then a Pope set it first on foote : so it came out of Rome , the grandame of all heresies , and for want of scriptures , hath bene defended with fire and sword , and swallowed mo Martyrs than all the gulfs of the Papall sea beside .

Now , Eight absurdities which follow Transubstantiation . when the doctrines of men goe for scriptures , you shal see how many errors rush into the Church : for graunt but this to Pope Innocentius as the Papists do , that the bread and wine are chaunged into Christes bodie . First it wil follow , that Christs body is not ascended vp to heauen , because it remaineth vpon earth , and so one of the articles of our faith shal be falsified , Act. 19. 11. which saith , He is ascended into heauen : or if he be ascended , and descended againe , another article will be falsified , Rom. 8. 34. which saith , That hee sitteth at the right hand of his father : Act. 3. 21. that is ( as Peter saith ) he abideth in heauen . Secondly , it will follow , that Christ hath not a true bodie , but a fantasticall bodie , because it may bee in manie places at one time : for if his bodie be in the Sacrament , he must needes haue so many bodies as there bee Sacraments ; nay hee must haue so many bodies as there be bittes in euerie Sacrament . Thirdly , it will follow , that his bodie is diuided from his soule , and consequentlie is a dead bodie , because the bread is onely changed into his bodie , and not into his soule . Fourthly , it will follow , that the wicked , and prophane , & reprobate , may receiue Christ as well as the godlie , because they haue a mouth to eate as well as the best . Fiftly , it will followe , that Christes Sacrifice once for all , Heb 9. 28. & 10. 12. was not sufficient , because we must sacrifice him againe , and breake his bodie , and shed his blood , as the Iewes crucified him vpon the Crosse . Sixtly , it will follow , that the bread being turned into the bodie of our Redeemer , hath a part of our redemption as well as Christ Seuenthly , it wil follow , that Christ did eate his owne bodie : for all the fathers saie , that hee did eate the same Bread which he gaue to his Disciples . Lastly , it will follow , that a Massing Priest shal be the creator of his Creator , because hee makes him which made him . All these absurdities are hatched of Transubstantiation .

Thus when men deuise Articles of their owne , while they strike vppon the anuill , the sparkes flie in their face ; and they are like the man which began to build , and could not finish it . When I see the Papist in so many absurdities for entertaing one errour , me thinks hee seemeth like a Collier , which is grymed with his owne coales . Therefore , as in maners we should thinke of of Peters saying , Act. 5. 29. Whether is it meete to obey God or men : So in doctrines we should thinke , whether it be meete to beleeue God or men .

Thus haue you heard the Author of this Sacrament , Conclusion . The Lord Iesus ; the time when it was instituted , in the night that he was betraied ; the manner how it was instituted , after thankesgiuing : the end why it was instituted , for a remembrance of his death ; and the discouerie of Transubstantiation , one of the last heresies which Babylon hatched . Now , they which haue bene Patrons of it before , should doe like the father and mother of an idolater , that is , Deut. 13. 6. and 9. laie the first hand vpon him to shorten his life . Thus I end . Thinke what account ye shall giue of that ye haue heard .

The end of the first Sermon .

A TREATISE OF THE Lords Supper . THE SECOND SERMON . 1. Cor. 11. 25. 26. 27. 28.

25 After the same manner also hee tooke the Cuppe when he had supped : saying , This Cup is the New Testament in my blood , this doe as oft as yee drinke it in remembrance of me .

26 For as often as yee shall eate this bread , and drinke this Cuppe , yee shewe the Lords death till he come .

27 Wherefore , whosoeuer shall eate this bread , and drinke the Cuppe of the Lord vnworthily , shall be guiltie of the bodie and blood of the Lord .

28 Let a man therefore examine himselfe , and so let him eate of this bread , and drinke of this Cuppe .

HEere I am to speake of the second seruice , as it were , at the Lordes table , and of that preparation , which is lyke the Wedding garment , that euerie man must bring to this Banquet . These words are diuersly repeated of the Euangelists . Here it is sayd , This Cup is the New Testament in my blood . Mat. 26. 28 In Mathew & in Mark it is said , Mar. 14. 24 This Cup is my blood of the new Testament . This is the first mention which Christ makes of a Testament , as though now his promises deserued the name of a Testament , because the seale is set vnto them , which before this Sacrament was not sealed , but like a bare writing without a singet . This word Testament , dooth implie a promise , and therefore teacheth vs , that the Sacrament dooth confirme , and strengthen , and nourish our faith , because it sealeth the promise which we should beleeue .

Here is to be noted , that Christ doth not onely speake of a Testament , but hee calleth it a New Testament ; which words neuer met together before , as though the Law were for the olde man to mortifie him , and the Gospel for the new man to comfort him againe : or , as if the olde Testament had so washt her face , and chaunged her apparell at Christes comming , that one would not thinke it the same , but a newe Testament , because euen now she was shadowed with a thousand Ceremonies , and now they are gone from her , like a mist at the Sunne rising . As Christ calleth Loue , Ioh. 13. 34. A new Commandement , because hee renewed it like a Law worne out of memorie ; so he calleth the promise of saluation , a New Testament , because as it was renewed to Sem , and after renewed to Abraham , and after renewed to Dauid , so now hee renewed it againe , which should bee alway new and fresh vnto vs . Euery Testament is confirmed with blood , the olde Testament was confirmed by the blood of Goates and Bullockes , and Rammes ; Heb. 9. 18. but the new Testament is confirmed by the blood of Christ : Mat. ● My blood ( saith Christ ) is the blood of the new Testament . nay This Cup ( saith Christ ) is the new Testament . Luk. 26. 20. You may see then that they may gather as well out of Christs words , that the Cup is the new Testament , as that the Wine is his blood : for Christ sayth , This Cup is the new Testament , as well as he saith , this Wine is my blood , or this bread is my bodie . Beside . when Christ speakes of a new Testament , he implieth that the old Testament is fulfilled ; the sacrifices , Heb. 8. 13. and Ceremonies of the Lawe did signifie Christ before hee came , therefore they are fulfilled in his comming : no moe Sacrifices , no mo * * For types & figures . Ceremonies , for the truth is come . Sacrifices and Ceremonies are honorablie buried with the Priesthood of Aaron , let them rest : it is not lawfull to violate the sepulchers of the dead , and take their bodies out of the earth , as the witch would raise Samuel out of his graue . 1. Sa. 28. 14 Therefore they which retaine ceremonies , which should be abrogated , reliques of Iudaisme , or reliques of Papisme , may be said to violate the sepulchers of the dead , and disturbe the dece●sed , like the Witch , which presumed to raise Samuel out of his graue .

This Testament is called a Testament in blood , because the Testament and Will of a man is confirmed , when the man is dead , so Christ confirmed his testament by his death . Moses saith , Leu. 17. 11. that life is in the blood ; so the blood of Christ is the life of this Testament . If Christes blood had not bene shed , this testament made vnto vs , had bene vnprofitable , as the Testament of a Father is vnto his sonne , if the father should not die but liue : therfore the Apostle saith , Heb. 9. 22. without shedding of blood , there is no remission of sinnes . Therefore the Testament or Couenaunt of the remission of our sinnes , is called the Testament in blood : the blood of Christ is the seale of the Testament , which wee haue to shew vnto God for the remission of our sins , and the two Sacraments are a seale of that blood , to witnesse that it was shed .

Againe , this is a matter regarded in testaments and Willes ; to the Testament of him that is dead , no man addeth or detracteth , but as the testator made it , so it standeth without alteration : so should this testament of Christ , and this sacrament of Christ , no man should alter it now hee is dead , for hee which addeth or detracteth , Deut. 4. 2. hath a curse in Gods booke . Reu. 22. 18.

Therefore Christ when he instituted this Sacrament , commaunded , Doo this ; that is , doo as I doo : least they should swarue one whit from his owne manner : yet how many gaudes haue the Papists added to it , that he which had heard Christ say , Doe this in remembraunce of me , and should see how they handle the matter in their Masse , The Popish receiuing vnder one kind confuted . coulde see nothing to remember Christ by , but a vayle to hide Christ from him . Therefore this Commaundement was repeated againe , when hee gaue the Wine , Doe this , &c.

As hee commaunded them to eate the Bread in remembraunce of him , so hee commaundeth them to drinke the wine in remembraunce of him : nay , hee speakes more precisely of the wine then of the bread ; for hee saith of the wine , Mat. 26. 27 Drinke you all of this , which hee saith not of the breade . Surely , Christ did foresee that some proud heretikes would doe otherwise after him , euen as it is come to passe : for the Papist doth break this Commandement of Christ , as flatly as Saul brake the commaundement of Samuell . Samuell commanded him to kill the fat and the leane , 1. Sam. 15. 9 Saul killed the leane but not the fat ; so Christ commaundeth to receiue bread and wine : they teach to receiue breade , but not wine : Christ sayth , Drinke you all of this : they say , drink not al of this : Christ gaue the bread and wine to all ; they giue the bread to all , and the wine to some : their Priests receiue all but the people must content themselues with halfe : the Priest eates and drinkes , but the people must not drinke for spilling on their cloathes . Is this the Church which cannot erre ? Doe they thinke to hemme Christ in their Masse , Mat. 27. 35 and shut his ordinaunce out of their Masse ? The soldiors diuided Christes coate , but these diuide his bodie , and separate the bread & wine which Christ hath ioyned . Pauls speaketh of Heretikes which taught , Touch not , Col. 2. 21. tast not , handle not : so these saie , Touch not , How the popish Priests do iniure the people . tast not , handle not ; when they should saie , Touch , and taste , and handle . Of all heresies either olde or new , there is none so iniurious to the common people , as the pasture of shauelings Poperie : for , they may not read the scriptures , they may not come to Councels , they may not examine that which is taught them , they may not be buried without a mortuarie , they may not drinke at the Communion : as though their Priests were their Lords .

Therefore wee may say as a Heathen did , There is no charitie in the Papistes Sacrament : Act. 5. 2. because like Ananias , the Priests keepe backe that which they should distribute , and : mangle the sacrifice , as though Ely his sonnes had left their hooke to the Massing Friers . 1. Sam. 2. 13

Thus that ye may know who succeed the Pharisies , they haue fulfilled that which the Pharisies did , Mar. 7. 13. that is , By their owne commaundements , they haue made the commandement of God of no effect . For whereas the purpose of Christ was to tie our faith wholy to himself , that we should not seeke for any thing without him , knowing that the maintenance of this life hath need both of meate and drinke , to teach vs that all sufficiencie is in himselfe ; by bread and wine he sheweth , that hee is in stead both of meat and drink , that is , in stead of all : which signification is taken awaye where the wine is not giuen as well as the bread . Therefore as it is said of a horrible and odious crime , Iud. 19. 30. Consider the matter and giue sentence : so I wish all to consider this innouation , and giue sentence of it . Can there be any clearer contradiction to the worde , or bolder checke to Christ , then when hee saith ; Drinke you all of this : to saie , drinke not all of this ? It is euen as when God said , Ye shall die , the diuell said , Gen. 2. 17. ye shall not die . Shall we goe now to a Councell , or a Father , or a Doctor , to enquire whether this doctrine bee like Christes doctrine , I doe verelie thinke that none is here so simple , but that hee seeth , that if any thing can be contrarie to Christs speech , this is contrarie to it : but this is only their detraction from the sacrament .

Now you shall heare their additions to the Sacrament ▪ looke vpon their vestures , and their gestures , and their altars , and their pix , and their incense , and their beckes , and their nods , and their turnings , all this is more then Christ did , and therefore the Prophet may say againe , Esay . 1. 12. who hath required this of you ? Did Christ commaund you to doe more then hee did , and not doe as he did ? Therfore let them which haue eyes to see , be thankfull for their light , when they heare how blind they were whom God gaue ouer to be seduced .

The fruite of this Sacrament is noted in these words , Verse 24. which is broken for you , which is shed for you , that is ( as Mathew interpreteth ) shed for the remission of sins . Mat. 26. 28 As all was made for vs , Gen. 1. so all which Christ spake , he spake for vs , 2. Cor. 4. 15. and all which Christ did , he did for vs , and all which Christ suffered , hee suffered for vs , that the sinnes of men might bee forgiuen , and yet so few apprehende this benefite , that the way to heauen is called A narrowe way , Mat. 7. 13. as though all these paines did ransome but a small number , and certaine order of men . All are not saued by Christs death , But all which are saued , are saued by Christes death : his death is sufficient to saue all , as the sunne is sufficient to lighten all : but if any man wink , 〈…〉 will not giue him light : so if any 〈…〉 , and will not receiue , Christ will not thrust him into heauen , but euerie man shall haue that which hee chuseth , ( as Dauid saith ) Blessing to him that loueth blessing , Psa. 119. 17 and cursing to him which loueth cursing .

There wants not a hand to giue , but a hand to take . Matth. 23. I would , ( saith Christ ) but you would not . Strech foorth thy hande , and here is Christes hand , which takes Gods hand , and mans hand , and ioines them together , and then the remission of sinnes is sealed . This is the Will and Testament of Christ .

He had no goods , nor lands , nor monie to giue by his testament . A rich man when he dieth , bestoweth the monie which hee hath gathered , and forgiueth many debtes which are owing him , but Christ hath nothing to giue , nor any thing to forgiue . The Lord of all had least of all , & he might say like his seruant Peter , Act. 3. 6. gold and siluer haue I none , no not a graue to burie his bodie in , Mar. 15. 46 but the graue that Ioseph made for himselfe , serued to burie Christ . Mat. 13. 55 His father was a Carpenter , but neuer made any house for himself : Luk. 2. 16. his mother lay in a stable for want of a chamber : his disciple was fain to borow xx . pense for him of a fish : Mat. 17. 27 therfore when one offered , Luk. 9. 57. master I wil follow thee , thinking to gain by his seruice , like retainers to noble men ; hee replyed vnto him 〈…〉 Foxes haue holes , and the fowles haue 〈…〉 the son of man hath not a house to hide his head : shewing that the beasts and fowles were richer then he , therfore when he had nothing to giue , he gaue himselfe , and when he had no debters to forgiue , Luk. 23. 34. he forgaue his enemies : what then this is a poore & weake Testament , which gaue nothing ? oh the goodliest testament that euer was made , for it bringeth to vs the remission of sinnes , is it such a matter to forgiue sinnes ? Yea , the greatest benefite in all the world , A similitude of mans estate nay , a greater benefit then all the world : for thus it stood , thou hadst committed high treason against the Queens person , thou art detected , apprehended , accused , conuicted , and condemned vpon it to be hanged , and drawne , and quartered , and thy quarters to bee set vp for a spectacle , like a carkasse which thou hast seen hanging vpon a gibber , and the crowes pecking vpon it . What a horror , and shaking to thy minde , to thinke of that day , when all these torments , and shame and feare shall surprise thee at once , which would make thee quake and tremble , if thou shouldest see but another so dismembred before thy face ? Thou hast no comforte now but this , when I haue suffered I shall be free , before to morrow at this time , all my paine will be past , though my shame continue , and my children bee beggars . What grace , what fauour , what mercy , now to pardon thee all this , and saue thy life , and set thee at libertie , as though thou hadst neuer offended ? So I and thou , and euerie one here had committed treason against the king of kings , and stoode condemned for it , not to suffer , and then to be free , like them which breake the lawes of men : but to suffer and suffer , and euer to suffer all that the diuels would heape vpon vs .

Then came the mercie of God for Christ , which shedde his bloud , like an vmpire betweene God and vs , and saide as Esay saide to Hezechia , * * His words are not so , but the effect of his words . Thou shalt not dye but liue , loose him , let him goe , for hee is mine . So we were staied like the widdowes sonne , when he was carried to his graue . This is the benefite of Christes death , 2. Kin. 20. 5. and this Sacrament is the remembrance of it , Luke 7. 15. and therefore whensoeuer we receiue it , this addition commeth with it , which is shed for the remission of sinnes : Mat. 26. 28 our fault was so hainous and greeuous , that no ransome could counteruaile it , vnlesse God himselfe had suffered for vs .

Being in this extremitie , neither man , nor angel offered his life for vs , but the prince himselfe , which should haue crucified vs , came to be crucified of vs for vs , that we might say with stedfast faith , I beleeue the remission of sinnes , not the satisfaction of sinnes , but the remission of sinnes . Marke this distinction against Popish merites of workes , or penance ; Christ hath satisfied , and not we , we are remitted , and not Christ : therefore we say in our confession , The mercifull article . I beleeue the remission of sinnes , which I may call the mercifull Article , because it is the quintessence , and sweetnesse of all the twelue . Therefore who but Antichrist durst depraue it ? If there be a satisfaction for our sinnes by our works , or by our pilgrimages , or by our masses , or by our penance , let Christ neuer be called a forgiuer , but an exchanger , like the Pope , which selleth his pardons

Wretched creatures which will not receiue the Lord , when he comes to their doore . Christ saith ; Reuel. 21. 6. Take for nothing , and they say no , we will not take , but buy . Vile , base ▪ miserable men , disdaine to take grace of God without satisfaction , but they will cope with the Lord , and giue him so many pilgrimages , fast so many daies , heare so many masses , and paie so manie workes for it , vntill they haue done as much good as they haue done euill . Our sinnes are infinite , and God is infinit : but our works are finite , in number and measure ; how can they answere then to that which exceedeth number and measure ? Therefore be content with Iosephs brethren , to take your money againe , Gen. 42. 25. and say that you haue corne for nothing , that is , you are saued for nothing , or else when you say , I beleeue the remission of sinnes , you lie vnto God , because you doo not beleeue the remission of sinnes , but satisfaction for sinnes , like the Papists .

It followeth , Verse 26. As often as yee shall eate this bread , Three arguments against transubstantiation in one verse . and drinke this cuppe , yee shall shewe the Lords death till he come . Here are three inuincible arguments against Popish transubstantiation , like the three witnesses , vnder which euerie word doth stand .

First we are sayd to eate bread , Deut. 17. 6. then it is not flesh , but bread . Secondly , we are saide to shew the Lordes death , then it is but a shewe or representation of his death , Thirdly , it is said , vntill hee come , if hee be to come , then he is not come : if he be come , how can we say , vntill hee come ? The effect of this verse was shewed in these wordes , Doe this in remembrance of me . For to say , Doe this in remembrance of me , and to say , So oft as you doe this , you shew my death , is much at one : so that if you call this Sacrament a shewe of Christes death , as it is called here , then it is not Christ ; or if you call it a remembraunce of Christ , as it is called there , yet it is not Christ , but a shewe or remembrance of Christ : but this is such a shew and remembrance , that the next verse saith , Verse 27. Whosoeuer receiueth it vnworthily , is guiltie of the bodie and bloud of Christ .

Will yee know who receiueth vnworthely : What it is to receiue vnworthily . In the nine and twentith verse Paul saith ; he discerneth not the Lords bodie : that is , which putteth no difference betweene this bread and other , but eateth like a childe , the meate which hee knoweth not : and after the bread seemeth stones to him , and the wine poyson , because his conscience telleth him , I haue receiued vnwoorthelie , before I could say like Dauid , My hart is prepared . My sheepe ( saith Christ ) know my voyce : Ioh. 10. 27. as they discerne Christs wordes , so they discerne Christes bodie , and therefore so often as they come to the Lordes table , they seeme to come into the Lords presence : there they greete , and kisse , and embrace one another with affections , which none can know but they that feele , like Iohn , Luke 1. 41. which leaped in the wombe , so soone as Christ came neare him . How receiuers may be guiltie of Christs death .

Will yee know beside , what it is to bee guiltie of the bodie and blood of Christ ? euen as Iudas was guiltie for betraying him , and Pilate for deliuering him , Mar. 14. 44. mar . 25. 1● . and the Iewes for crucifying him : Mar. 15. 25 so they are guiltie which receiue this Sacrament vnworthily , as Pilate and Caiphas and Iudas were . If they be guiltie of Christs death , they are guiltie of theyr owne death too ; as if they had committed two murthers : and therefore Paul saith after , that many of the Corinthians dyed , Verse 30. onely for the vnwoorthie receiuing of this Sacrament . As the Worde is the sauour of death to them which receiue it vnworthelie , so the Sacrament is the sauour of death to them which receiue it vnworthelie : 1. Cor. 216. it neuer goeth into their mouth , but they are traitors ipso facto , & may say to Hell , this day haue I taken possession of thee , How we should be prepared before we come to the Lords table . because I am guiltie of Christes blood . Therefore it followeth immediatlie , Let a man examine himselfe before hee eate of this bread , or drinke of this wine : as if he should say , If he which receiueth this Sacrament vnworthely , bee guiltie of Christes death , like Iudas which hanged himselfe ; if these signes be receiued to saluation or damnation , like the Word ; the next lesson is , to examine your selues before you receiue , lest you receiue like the sonne of perdition , Ioh. 13. 27. which swallowed the bread and the Diuell together . Therefore , Let a man examine himselfe , and so let him eate : that is , let him examine first , and receiue after : for if wee should receiue the bread of the earth reuerentlie , 1. Sa. 9. 13. how should we receiue the bread of heauen ? When Iehonadab came to Iehu his chariot , hee sayd , Is thy heart vpright as my heart is toward thee ? 1. K. 10. 15. So when wee come to the Lordes table , hee would haue our hearts vpright to him , as his heart is to vs : for who feasteth his enemies and mockers ? Iam. 2. 2. The golden Ring sitteth highest at our table , but the Wedding garment sitteth highest at this table . It is safer eating with vnwashen handes , than with an vnwashen heart . The Iewes were taught to choose the Lambe of the Passe-ouer on the tenth daye of the first moneth , in which moneth they came out of Egypt , Exod. 12. 3. and 6. and on the fourteenth daye after they were taught to eate him : so they had foure daies respite betweene the choosing and the killing , to prepare and sanctifie themselues for the Passe-ouer , which was a signe of the Lords Supper . This admonished them , that the matter ( now to be performed ) was verie waightie , and therefore they were deeply to consider it : for now was the action and summe of al saluation in handling . If they did prepare themselues so , before they did receiue the figure of this Sacrament , how should wee bee prepared before we receiue the Sacrament it selfe ? 2. Chro. 35. 6 Therefore as Iosiah commaundeth the Leuites to prepare the people : so Paul aduiseth the people to prepare themselues , that is , to examine whether they haue faith , and loue , and repentance , All are bound to know the scriptures . before they come to this feast . By this all may see : first , that Paule would haue euerie laie man skilfull in the scripture , that hee be able to examine himselfe by it ; for this admonition is not to them which minister the Sacrament , but to all which receiue the Sacrament . And the rule by which we must examine our selues , is the lawe which wee should obey : therefore if the rule be vnknowen , the examination must be vndone . Our doctrine must bee examined by the doctrine of the Prophets and Apostles ; Act. 17. 11. our prayers must bee examined by the sixe petitions of Christes prayer ; Note . our beleefe must bee examined by the twelue Articles of faith ; our life must be examined by the ten Commaundements of the Law . Exod. 20. 1. &c. Now , hee which hath his Touch-stone maye trie golde from copper ; but hee which hath it not , takes one for the other : therefore , 2. Cor. 13. 5. before Paules Examine , you had neede to learne Christes Search , Ioh. 5. 39. Search the Scriptures , and they will lighten you to search your selues . This is the doctrine with which I will ende , and the necessarie poynt for which I chuse this Text , to teach you ( if I could ) that Christian Arte how to examine your selues .

Let a man examine himselfe before hee eate . Verse 28. Here is first an examination : The Diuision . secondly an examination of our selues : thirdly , an examination before we come to the Sacrament . Touching the first , here Paul saith , Examine your selues , but in 2. Corinth. 13. hee doubleth his charge , Proue your selues ; and againe at next word , Examine your selues : as if hee should say , this worke must be done when it is done , because it is neuer throughly done ; & therefore we must double our examination , as Paul doubleth his counsell . If a man suspect his enemie , hee will trye him with a question ; if that wil not search him , he wil put forth another ; if that bee spyed , hee will moue another , like one which putteth diuers keyes into a locke vntill it open : So he which examineth , must trie and trie , prooue , and prooue , search and search : 2. Cor. 11. 14. for the angell of darknesse is like an angell of light , 1. Ioh. 4. 1. and we haue no way to discouer him , but that of Iohn , Trie the spirites . God examineth with trials , the diuell examineth with temptations , the world examineth with persecutions : we which are thus examined , had neede to examine too . If anie man skill not what Examining meaneth , the very word Examine is so pregnant , that it prompteth vs how we shuld examine : for it signifieth to put our selues vnto the Touch-stone , as if we would trie gold from copper . Therefore one sayth , that Examination is the eye of the soule , A description of true examination . whereby she seeeth her selfe , and her safetie , and her daunger , and her way which she walketh , and her pace which she holdeth , and the end to which she tendeth : she lookes into her glasse and spieth euerie spot in her face , how all her graces are stayned ; then she takes the water of life , and washeth her blots away . After shee lookes againe , and beholdeth all her gifts , her fayth , feare , loue , patience , meekenesse , and marketh how euerie one doth flourish or wither . If they fade and decay , that she feeleth a consumption ; then she takes preseruatiues and restoratiues of praier , and counsaile , and repentance , before the sicknesse growe . Thus euery day shee letteth downe a bucket into her heart , to see what water it bringeth vp , lest she should corrupt within , and perish sodainlie .

To heare , and read , and pray , and fast , and communicate , is a worke of manie : but to examine those workes is the fashion of few : and therefore Ieremie complaineth , Ier. 8. 6. No man saith , what haue I done ? as if hee should saie , No man examineth himselfe . And therefore in all the Scripture it is sayd but of one , Iob. 9. 28. That hee feared all his workes : as though hee durst not thinke , nor speake , nor doe any thing before he had examined what it was , from whence it came , and whither it went : so the more precious treasure is deeper hid in the ground . Mat. 13. 44

The second point is , to Examine our selues ; Paul saith , 1. Thes. 5. 21 Trie all things , much more should we trie our selues . Mat. 13. 25 The good sower doth sow his owne ground , but the bad sower dooth so we another mans ground ▪ as the diuell did . The Disciples of Christ said , Maister , is it I ? not , Mat. 26. 22 Master is it he ? The Disciples of Iohn asked , Luk. 3. 10. Master , what shall wee doe ? not Master , what shall they doe ? Wee must obey some , and heare others , & admonish others , and loue all ; but examine our selues . That which we applie vnto others , the Apostle applieth vnto our selues : for when we speak of an examiner , we intend one which examineth other ; when wee speake of an accuser , we intend one which accuseth other ; when we speake of a Iudge , wee meane one which iudgeth others : 1. Cor. 11. 13 but the scripture crieth , Examine thy selfe , accuse thy selfe , iudge thy selfe ; Mat. 7. 3. that is , be not curious to search a moat in thy brothers eye , but pull out the beame which is in thine owne eye . This doth shew that they which sit in Gods chaire to iudge others , commonly haue greater faults themselues , then they whome they vse to iudge : and therefore Christ calleth their fault a beame , and the others a moate . This made Dauid saie , Psa. 4. 4. Examine thy heart : thy heart is thy owne heart , therefore thou must examine whether thou praie , whether thou watche , whether thou fast ; and not whether he praie , whether hee watch , whether he fast , as the Pharisie examined the Publicane , Luk. 18. 11. least thou haue Peters checke , when he examined what Iohn should doe , Ioh. 21. 22 Christ said , What is that to thee ? follow thou me . Thou art a priuat man and hast a priuate examination , therefore let thy question be , What haue I done ? and make thy Anatomie of thy selfe .

See beloued , wee may not beleeue our selues , before we haue examined our selues : for we are false hearted , and the notablest cousiner that deceiueth most , for one time that he deceiueth others , tenne times deceiueth himselfe . Because the flesh is a wilie seruaunt , and will lye like Gehezi to his master , 2. Kin. 5. 25. and face him that it hath not sinned , when it commeth from sinne : therefore as Elisha examined his seruant , 2. Kin. 5. 26. so the soule must examine her seruaunt , that is , man must bee iealous of himselfe , and take himselfe for a liar , for a flatterer , for a dissembler , vntill he be throughlie acquainted with himselfe : for no man is so often beguiled as by himself , by trusting his double heart , and taking his own word without further trial . If Paul had bid vs examine others , Luk. 22. 31. we would haue sifted them like Sathan . Sathan hath desired to sift thee ( sayth Christ to Peter ) so we haue a desire to sift others . Euen Peter which was sifted of sathan , longed to sift Iohn , & knowe what he should do , before hee hearkened to his owne charge . Therefore the helpe of examination is a needfull preseruatiue , although we were as sound as Peter . They which are suspected of a crime , doe not examine themselues , but are examined of others , least they should be partiall : but a Christian must examine himselfe of his crime , 1. Cor. 2. 11. and be his owne iudge , his owne accuser , and his owne condemner : for no man knoweth the spirite of man , but the spirit which is in man , which will condemne him if he be guiltie , and tell him all that hee hath done , and with what minde he did it , and what he deserueth for it . This is the priuate araignment , or close sessions , when Conscience sits in her chaire to examine , and accuse , and iudge , and condemne her selfe , because she will not bee condemned of God .

Thus holie men haue kept their sessions at home , and made their hearts the fore-man of the iurie , and examined themselues as wee examined others , the feare of the Lord stood at the doore of their soules , to examine euerie thought before it went in , and at the dore of their lips , to examine euery word before it went out , wherby they escaped a thousand sinnes which we commit , as though wee had no other worke . So thou shouldest sitte in iudgement of thy selfe , and call thy thoughts , and speeches , and actions , to giue in euidence against thee , whether thou be a Christian , or an infidell , a sonne , or a bastard , a seruaunt , or a rebell , a Protestant , or an hypocrite : if thou find not faith , nor feare , nor loue , nor zeale , when thou examinest thy selfe , let no man make thee beleeue that thou art holie , that thou art sanctified , that thou art a Christian , that thou art a beleeuer , that thou art a Gospeller , because thou art worse then thou seemest thy selfe , for euery man is partiall to himselfe when he is most humbled .

Therefore if my heart tell mee that I doe loue God , whome shall I beleeue before my selfe ? Pro. 25. 3. As Salomon sayth : No man can search the heart of the king : so Paul sayth , No man knoweth the spirite of any man , 1. Cor. 2. 11 but the spirite which is in man : that is , no man feeleth the heart of man so wel as himself . And yet himselfe , although hee haue liued with it euer since he was borne , doth not know his owne heart , vnlesse hee examine it narrowlie , no more than hee knoweth his owne bones , or his veines , or his sinewes , or his arteries , or his muskles , how many are in his bodie , or where they lie , or what they doe .

This seemes strange that a man should not know his owne heart : yet it is true that the best of all dooth not knowe his owne heart , though he hath dwelt with it from his mothers wombe . For Christ saith to his Disciples , Luk. 9. 55. euen to his Disciples , you know not of what spirit you are , that is , you thinke better of your selues then you are , and know not what the clocke striketh within . There is a zeale without knowledge , & there is a knowledge without zeale ; there is a fayth without obedience , and there is an obedience without faith ; there is a loue without feare , and there is a feare without loue , and both are hypocrites . Therefore as Dalilah searched where Sampsons strength lay , Iudg. 16. 6. so let euery man search where his weakenesse lieth , and alwaie be filling the emptie gap .

Now this examination must goe before vs to the Sacrament . Euerie meate worketh according as it is digested , & this meate worketh according as it is receiued . Therefore when Christ had taught what we should doe in receiuing the Sacrament , now Paul sheweth what we should doe before wee receiue the Sacrament . Let a man examine himselfe . But some will come before they examine themselues : and therefore , as the Priestes of the lawe had authoritie to put by lame and blinde sacrifices , so the ministers of the Gospell haue power to put by lame and blind receiuers , and he which doth not so , giueth a sworde into their handes to kill themselues . If the Pastor would vse this examination duly , it were the onely way to make euery one examine himselfe , least he be put by like Non proficients . As Iiphtah discerned the Ephramites , because when they should pronounce Shibboleth , they pronounced Sibboleth : so all which cannot pronounce Christ , that is , giue a reason of their faith , are to bee thrust from this table .

There is a hearing , Luk. 8. 18. & a preparatiue before hearing . There is a praying , and a preparatiue before praying . Eccle. 4. 17. There is a receiuing , and a preparatiue before receiuing ; which if it be wanting , the receiuer receiueth vncomfortablie , the prayer praieth idlely , the hearer heareth vnfruitfullie , like those which doe eate before hunger , and drinke before thirst .

This preparatiue before hearing , and praying , and receiuing dooth signifie that there is a kind of phisicke in these three , for preparatiues are ministred alwaies before Phisicke , and as the preparatiue which goeth before , maketh way to the phisick , or els it would do no good but hurt : so vnlesse examination go before the sacrament , we seale vp the threatnings which are written against vs , in steade of the promises which are made vnto vs : for the sacrament is a seale , and therefore sealeth good or euill , as euerie other seale doth .

The preparatiue before wee receiue , Luk. 1. 76. is to Examine . The second examination . As Iohn was the fore-runner of Christ , so examination is the fore-runner of the sacrament , like the Harbinger which rideth before to prepare the roome . Iob 1. 5. For , if Iob commaunded his sonnes to sanctifie themselues before they did come to his sacrifice , how should we sanctifie our selues before we come to Christes sacrament , wherein we are commaunded to doe as the Lorde himselfe did which instituted it ? Luk. 22. 12. It is sayd that the chamber wherein Christ did institute this sacrament , was trimmed ; the chamber wherein the Apostles receiued this sacrament , was trimmed . If Iudas chamber , his inner chamber had bene trimmed so too , he had receiued this Sacrament with as much comfort as the other disciples did : but because his heart was not trimmed : therefore he was the first which was condemned for the vnworthie receiuing of this Sacrament .

Adam did not thinke that death had bene in an apple , Gen. 3. 6. so you would not thinke that death should bee in bread : but as a coale hath fire in it , beside the coale it selfe , which fire dooth either warme , or burne ; so this meate hath another meate in it , beside that which is seene , which dooth either saue , or destroy : therefore he which commeth to this spiritual meat , must examine whether he haue a spirituall mouth , as well as a carnall mouth , or else he shall receiue no more than he seeth , & that which he seeth not shall destroy him .

No man ( saith Christ ) putteth new wine into olde vessels , Mar. 2. 22. lest the vessels breake , and the wine leake . This wine is new wine , therefore put it into new vessels , holie vessels , sanctified vessels , or else it will leake foorth , and breake the vessell , and thou shalt haue no more taste of it , than while the relish of bread is in thy mouth . When Christ commeth to our house , shall we not looke whether our chamber be trimmed , as the chamber was trimmed against his comming to the Passe-ouer ? But how shall we trimme it ?

When a man takes an office , hee examineth his substance ; when he takes a trade , he examineth his skill : when he goeth to fight , he examineth his strength : but these wants are no wants when hee goeth to the Sacrament . Wilt thou know now vpon what articles thou must inquire at that time , that is , how thou shouldest examine thy selfe ?

As some praier may be at all times , 1. Thes. 5. 16 . & some reioycing may be at all times ; so some examination is at all times . Iob. 9. 28. Thus Iob examined himselfe euerie day , nay , euerie houre , because he scanned all that he did .

But there is a speciall examination before the Sacrament , because it is the bread which is receiued to saluation , 1. Cor. 11. 29. or damnation ; because it is the feast , Mat. 22. 11 to which whosoeuer commeth without his wedding garment , shall be cast into vtter darknesse ; because it is a seale which sealeth a curse or a blessing .

Therefore hauing obserued that examination is the necessariest lesson in Christianitie , and lesse knowne than other , I haue studied since my Sermon to lay downe three examinations which you should vse at all times , and a speciall examination , for the Communicants Catechisme , which leadeth immediatly to the Sacrament as a guest is handed to the Table . In the first examination I will shew thee a rule how thou shalt trie others spirits , and how thou shalt trie thine owne .

Thou shalt trie straunge spirites by their manner of speaking , The first examination vpon the marks of true spirits , & the false , in our selues or other . plainlie , or doubtfullie , boldlie , or fearefullie , therefore we reade that the oracles of the heathen had a double meaning , and that the false Prophets neuer spake boldly , but where their patrons were ready to flesh them .

By the proportion of faith : for euerie heresie is contrarie to some article of our beleef , 1. K. 22. 11. as euery sinne is against some of the ten Commandements .

By the euent of their speeches : for they take not effect , Deu. 18. 22. as it is sayd in the 18. chapter of Deuteronomie , Mat. 7. 15. and therefore they are called false Prophets .

By their fruites : for none of the false Prophets were good men . Mat. 7. 16.

By their successe : for if they be not of God they will come to nought as the Arrians , and Manichees , and Pelagians are vanished , as if they had neuer bene : so time shall weare out euerie doctrine that is not trueth . This is thy rule to trie others spirits .

Thou shalt trie thine owne spirite by the motions that it hath to good or euill . For as a good stomacke turneth all that it eates into good nutriment : and a bad stomack turneth all that it eates into raw humors : so likewise a good minde conuerteth all that it heareth , and all that it seeth , and all that it feeleth , vnto some profite : but a bad minde maketh a temptation of euerie thing : therefore it is sayd , Rom. 14. 14. To the cleane all things are cleane , and so , to the vncleane nothing is cleane : Tit. 1. 15. that is , they defile themselues with euerie thing .

Secondly , by the first cause , or preparation which thou hadst vnto it : for whatsoeuer it be , thy thoughts will be where thou louest : Mat. 6. 21. to verifie that saying ; Where a mans treasure is , there will be his heart : for lightlie , the beginning is a picture of the end , and the act is like the thought which set it a worke .

Thirdlie , by the manner of the consolation in it , whether it be of knowledge , or ignorance , whether it be constant , or mutable , calme , or boysterous , simple , or mixt : for as a cleare fountaine yeeldeth cleare streames , so a pure heart hath pure ioyes .

Fourthlie , whether it bring to Christ , or take any thing from him to thy selfe , like all the parts of Poperie , which mangle his honor either to angels , or to saints , or to pope , or to images . If it abide all these questions , and drawe thee not from anie good , then thou mayst say it is from God , water the seede , O Lord , which thou hast sowen . This is the fruite of thy first examination . In the second , by making thee discerne whether another be a Christian , I will teach thee to knowe whether thy selfe be a Christian ; which that thou maist reach too , obserue this direction , and thou shalt see of what side thou art .

It must needes be , The second examination vpon the differences between the wicked & the godly . that they which walke to contrarie endes , should goe diuers wayes : therefore there be moe differences betweene the children of God and the children of the worlde , than there bee betweene men and beasts .

First , they are distinguished in will : for the wicked striue to bring Gods will to theyr will , like Balaam , which when he had an answere , stayed for another ; but the faithfull labour to bring their will to Gods will , like Christ , Mat. 26. 36 which sayd ; Not as I will , but as thou wilt .

They are distinguished in Faith : All men haue not faith ( saith Paul ) but the iust liue by faith ; 2. Thes. 3. 2. as if he should say , Rom. 1. 17. the iust beleeue , and the vniust beleeue not . The iust beleeue , and applie that they beleeue to themselues : the wicked may beleeue like the diuels , Iam. 2. 19. but their faith is like a gadding henne , which carrieth her egges to other , and neuer laieth at home ; so they beleeue that other shall be saued , but not themselues .

They are distinguished in Hope : for because the wicked hope not for any mends of God , therefore they neuer defer their reward ; but if they doe any good , they are trumpets of it themselues , for feare it should not bee blazed enough : Mat. 6. 2. and therefore Christ sayd , that the Pharisies had their rewarde alreadie , because they were boasters of their workes : 2. Tim. 3. 2. and if they doe not good but euill , yet they would bee magnified as much for euill , as other are for good . But the faithfull are likened to handmaides , Psa. 123. 2. which waite their reward ; Mat. 6. 3. Their left handseeth not when their right hand doth well , and they are afraide to take honor of men , for loosing their honour with God , like Iohn Baptist , Ioh. 1. 21. which made his vertues meaner then they were , & debased himselfe , when hee might gaue got a name aboue his Lord .

They are distinguished in obedience : therefore Christ teacheth vs to iudge men by their fruite , Mat. 7. 17. as an vnfallible rule : for the euill tree will bring forth euill fruite , and the good tree good fruite , and neither can change his propertie , although the euill fruite is sometimes beautifull , and the good fruite sometime blasted . All slip , but in the wicked , one sinne teacheth another , and in the faithfull one sin preuenteth another .

They are distinguished in Repentance : for the wicked doe but weepe for their sins past , but the godlie purpose to sinne no more : so Pharaoh , Exo. 10. 16. Saul , and Iudas sayd , I haue sinned ; but Shadrach , 1. Sa. 15. 30 Meshach , Mat. 27. 4. and Abednego sayd , We will not sinne : Dan. 3. 18. therefore the heart of the godly is called a contrite heart , Psal. 51. 17 but the heart the wicked is called a heart that cannot repent . Rom. 2. 5. Beside , Luke 8. 30. as Christ cast out a legion of diuels at once , so the godly would be purged of all their sinnes together : but the wicked neuer consent to leaue all , but as Naaman sayd , Let the Lord spare me in this , 2. Kin. 5. 18. so euer hee excepteth one sinne , which is his beloued sin ; like Herod , Mat. 14. 3. which reformed many things , & yet would not leaue his brothers wife .

They are distinguished in Charitie : for ye shall neuer see the wicked loue their enemies ; and therefore when the Pharisies could not loue their enemies , Mat. 5. 43. they taught that men might hate their enemies : and Christ speaking of Publicans and sinners , Luk. 6. 32. exhorteth his Disciples not to loue like them , because they loued none but their friends .

They are distinguished in Prayer : for the wicked cannot praie , therefore Dauid saith , They call not vpon the Lord ; Psal. 14. 4. as if they had not the spirite of prayer : Zach. 12. 10. and therefore Christ calleth their prayers , Rom. 8. 16. babling , for they thinke not of God when they speake vnto him . Mat. 6. 7.

They are distinguished in Patience : no hypocrite can beare the Crosse , but saith lyke Cain , Gen. 4. 13. It is heauier than I can suffer : but Paul and Silas sing in prison : Act. 16. 25. for a faithfull man would haue something to humble him , & reioyceth to beare his maisters markes , Gal. 6. 17. because the wounds of a louer are sweete .

They are distinguished in the vse of aduersitie : for this is a proper and peculiar mark of Gods children , to profite by affliction : and therefore we reade not in all the punishments of the wicked , that one of them said like Dauid , Ps. 119. 71. It is good for mee that I haue bene afflicted .

They are distinguished in Humilitie : for the wicked are not humbled before the crosse , like Pharaoh that neuer sorrowed , Exo. 8. 8. 15. but when hee suffered : but the Apostles learned humilitie of their Maister , Mat. 11. 29 before their persecution came .

They are distinguished in their iudgement of the word : for to the wicked it seemeth the hardest , and simplest , & vnpleasantest booke that is : 1. Cor. 1. 18. and therefore Paul saith , that it is foolishnes vnto them . But to the godly , it seemeth the wisest , and eloquentest , and sweetest , and easiest booke of all other , as though God did sodainely bring the vnderstanding of it to them , Gen. 27. 20. as Iacob sayde of his venison : according to that , Ioh. 7. 17. Hee that will doe his will , shall know his doctrime .

They are distinguished in their Iudgement of God : the wicked are persuaded now and then of Gods mercie for the present time while they feele it , as the Iewes praised him alwaies , Exo. 15. 20. when hee did as they woulde haue him ; but they cannot persuade themselues , that God will be mercifull to them still , like Iob , Iob. 13. 15. which said , Though the Lord kill mee , yet will I trust in him : therefore the hope of the righteous is called hope in death . Pro. 14. 32. Beside , if the wicked loue God , it is but for his benefites , Pro. 23. 18. as Saul loued him for his kingdome . And this is alwaies to be noted , 1. Sam. 10. 6 that in the wicked , the feare of hell is greater then is their hope of Heauen : but in the faithfull , the hope of heauen is greater then their feare of hell .

They are distinguished in their Delights : for the sport of the vngodly is follie , Dan. 5. 4. like Belshazzers ; and therefore when they are sicke or troubled , they neuer runne to the Word for comfort , as though Gods promises pertained not to them ; but to feasts or tables , or tales , 1. Sa. 16. 23 or musicke , as Saul did to the harpe . But all the delights of the godlie are like Dauids daunce about the Arke ; 2. Sa. 6. 14. they are neuer merrie , but when they are dooing well ; nor at peace , but when their praiers haue ouercome God , Gen. 32. 28. like Iacob .

They are distinguished in their opinions of death : Phil. 1. 23. for the faithfull long to bee dissolued , Luk. 2. 29. & although they might liue euer in continuall prosperitie , yet they would not staie so long out of heauen : but the wicked would neuer be dissolued , because death comes alwaies vnto them like a iailor to hale vnto prison , 1. Kin. 22. 8. as Ahab sayd to Michaiah , That he neuer prophesied good to him . Hereby a man shall know whether hee haue faith : for if hee doe beleeue the promises , hee will be glad to receiue them .

They are distinguished in their sense of sinne , Wicked men feele the lothsomnesse of their vices , but none but the faithfull feele the defects of their righteousnesse . The naturall man neuer complaineth of his good workes , but vaunteth of them : but a godly man findeth fault with his praiers , Esa. 64. 6. and his almes , and his watches , Psa. 16. 2. like Isaiah , that sayde , his righteousnes was like a menstruous cloth . As Christ met the tempter in the wildernesse , Mat. 4. 1 , 2. a place of prayer , and fasting , and meditation : so a godly man meeteth the tempter in his praiers , and in his fasts , and in his meditations , that is , he finds some lette , or spotte , or want in all his deuotions . Therefore , vnlesse thy righteousnesse mislike thee as well as thy prophanenes , know that yet thou art no further than the wicked .

They are distinguished in their Endes , for the children of God propose the glorie of God , and leuell all their thoughts and speeches , and actions , as if they were messengers sent to carrie him presents of honor .

Thus did Dauid when hee sayd , Psa. 103. 1. All that is within me , praise the Lord . As though himselfe had rather bee without praise , then his master , but the children of the world , set vp their owne glorie for their marke , like Nabuchadnezzar , Dan. 4. 27. which sayd , For the honour of my Maiestie . Dan. 4. 27. Therfore they speake , and looke , and walke , as if they did say to their tongue , and eyes , and feet , and apparell , as Saul said to Samuel , 1. Sa. 15. 30. Honour me before this people .

Lastly , they are distinguished in Perseuerance , for the zeale of the wicked lasteth not , and therefore God sayth , Exod. 32. 8. They are soone turned out of the way : but the zeale of the faithful was represented by the fire of the Temple , Leuit. 6. 12. which neuer went out . By these differences thou maist see how much thou doost differ from the wicked , or whether thou be of their band .

Then come to the third examination : The 3 examination . as the diuell tempteth thee , Mat. ● to see what thou wilt do for him , so thou must tempt thy self , and get of thy soule what it would doe for God , and what it would suffer for him , which hath suffered death for it . Therefore here we will set downe certain interrogatories , wherof thou shalt examine it .

First , whether thou hast the heart of Ioshua to worship God as boldlie as thou doest , Iosh. 24. 15 though all the world did renounce him , and euerie one did mocke thee as they did Noah , while he built the Arke ?

Whether thou wouldst not denie Christ as Peter did , Mat. 26. 70 if thou were in Peters straights , and nothing to succour thee but thy policie ?

Whether thou wouldst not steale , Iosh. 7. 81. if thou didst see a bootie as fit as Achan , which thou mightest catch vp , and no man spie thee ?

Whether thou wouldst refuse a bribe like Elisha , 2. Kin. 5. 16 if thou didst meet with one which were as willing and able to giue it as Naaman ?

Whether thou wouldst not deceiue , Luk. 16. 6. if thou were in such an office as the false Steward , Although this is a parable , yet it carrieth the signification of a historie . whose master referred all vnto him , & knew not when he kept any thing backe ?

Whether thou wouldst not fulfill thy lust as Dauid did , if thou haddest his oportunitie and allurement , and mightest doe it without danger of law like a king , 2. Sam. 11. 4 as Dauid might ?

Whether thou wouldst not tell a lie , as Abraham did , Gen. 12. 13. if it stood vpon thy life , which made him twice dissemble that his wife was his sister , Gen. 20. 2. least he should die for her beautie ?

Finally , if it should be said vnto thee , as the diuell said to Christ , Mat. 4. 9. All these will I giue thee , if thou will fall downe and worship me : that is no more , but if thou wilt sinne , whether thou wouldest yeeld or no ?

If thou hast sinned thus and thus before , I will not say , therefore the Lord wil not heare thee , Psal. 66. 18 but Dauid sayth , If I regard wickednesse in my heart , the Lord will not heare me , that is , if for any cause a man purpose and carie a minde to sinne when he is tempted , the Lord is so farre from helping him , 1. Kin. 18. 26 that he wil stand like Baal , as though hee did not heare him ; for he hath a traytors mind as deepe as any , which thinkes , for a Dukedome I would betray my prince , though he neuer playe the traitor in his life . Thus you haue heard how to trie spirits , and how to discerne a Christian from an hypocrite , & how to appose your hearts , that ye may be sure to iudge rightlie what ye are .

Now wee come to that examination , The 4. examination . which is the Epitome or abridgement of all these , for memorie is short , and all are not of one strength : but some runne , and some goe , and some creepe , and all do well , so long as they striue to perfection . The matters wherof principallie the mind should be examined before the sacrament , Heb. 6. 1. are these . The receiuers articles .

First , whether thou haue faith , not only to beleeue that Christ died , but that he died for thee : Esai . 59. 20 for as the scripture called him a redeemer , Iob. 19. 25. so Iob calleth him his Redeemer .

The second article is , whether thou bee in charitie , not whether thou loue them which loue thee , but whether thou loue them which hate thee : for Christ commandeth vs , To loue our enemies . Mat. 5. 44.

The third article is , whether thou repent , not for thy open & grosse sinnes , but for thy secret sinnes , and pettie sinnes , because Christ saith , Mat. 12. 36 That we must giue account for euerie idle word .

The fourth article is , whether thou resolue not to sinne againe for anie cause , but to amend thy euill life , not when age commeth , or for a spurt , but to begin now , and last till death , Reue. 22. 13 for Christ is Alpha and Omega , both the beginning , and the end , as well in our liuing , as in our being , which hath made no promise to them which begin , but to them which perseuere . Reuel. 2. 11.

The last article is , whether thou canst finde in thy heart to die for Christ , as Christ died for thee : for we are bid not only to followe him , but to beare his Crosse : and therefore we are called seruaunts , Luk. 12. 38. to shew how we should obey ; 2. Tim. 3. 4. and we are called souldiers , to shew how we should suffer .

These are the receiuers articles , whereof his conscience must be examined before hee receiue this Sacrament : happie is hee which can say , Mat. 19. 20 All these haue I kept : for the Doue was not so welcome to Noah , Gen. 8. 11. as this man is to Christ . But if thou find not these affections within , Mat. 5. 24. but a neast of vices , leaue thine offering at the Altar , and returne to thine examination againe : for thou art not a fit guest to sup with the Lord , vntill thou haue on this Wedding garment . Mat. 22. 11

How is it then , that some regard their other garments more then this ? Paul sayth , Examine your selues , and they examine their apparell , if they haue new cloathes in the countrie , The preparation of countries folke before they receiue . then they are readie to receiue . I haue knowne manie kept from the Sacrament a whole yeare together by their maisters , for nothing , but for want of a new sute to set them foorth with their fellowes .

Others respect whether it be a faire daye , that they may walke after seruice , making that day , vpon which they receiue , like a scholers Thursdaie , which hee loues better then all the daies in the weeke , onely because it is his play-day . Thus like the Iewes , They sitte downe to eate , and rise vp to plaie , that as Christ calleth the Pharisies praier Babling , Matth. 6. 7. so their receiuing may bee called dallying .

When they haue the Sacrament in their bellie , they thinke that all is well , as Micah , when hee had a Leuite in his house , thought that God loued him , but as the Leuit did not profit him , Iudg. 17. because he receiued nothing but the Leuit , so the bread and wine dooth them no good , because they receiue nothing but bread and wine for want of faith . Maruell not then if you haue not felt that comfort after the Sacrament , which you looked for , for it is comfortable to none , but to them which prepare their hearts and examine themselues before , because it is not the mouth , but the heart which receiueth comfort .

Now it may be that the most which are here haue brought a mouth , and not a heart , these go away from the Sacrament to despight Christ , Ioh. 13. 30. as Iudas went from the sacrament to betraie him .

The other goe awaie like one which hath receiued a chearefull countenaunce of the Prince , all his thoughts are ioy , and the countenance of the Prince is still in his eye . As he which hath eaten sweete meate , hath a sweete breath : so they which haue eaten Christ , all their sayings , and doings , are sweete , like a perfume to men , and incense to God : their peace of conscience , and ioy of heart , and desire to doe good , will tell them whether they haue receiued the bare signes , or the thing signified .

Euerie one which receiueth this Sacrament , How a man shall know whether he haue receiued well . shall feele himselfe better after it , lyke the Apostles : or else hee shall finde himselfe worse after it , like Iudas . Heereby ye shall knowe whether ye haue receiued like the Apostles , or like Iudas . Thus we haue ended the doctrine of the Lordes Supper . Now if you cannot remember all that I haue sayd , yet remember the Text : that is , Examine your selues before you receiue this Sacrament hereafter .

FINIS .

THE EXAMINATION OF VSVRIE .

THE FIRST SERMON . Psal. 15. verse 1. & 5.

1 Lord , who shall dwell in thy Tabernacle ? Who shall rest in thine holy mountaine ?

5 He that giueth not his mony to vsurie .

THese two verses must be considered together , Verse 1. because one is the question , and the other is the answere : Dauid demaundes who shall come to heauen ? and God tels him that Vsurers shall not come thither : as if he should say , they goe to hell . Therefore as Paul taught Timothie to warne them which are rich , 1. Tim. 6. 17 as though they had more neede to bee warned than other : so this sentence seemeth to be penned for a warning to the rich , because it strikes vpon the rich mans vice .

I haue spoken of Briberie , and Symonie , and now I must speake of their sister Vsurie . Many times haue I thought to speake of this Theame , but the arguments which are alleadged for it , haue made me doubtfull what to say in it , because it hath gone as it were vnder protection . At last you see it falleth into my text , and therefore now I cannot bauke it any longer . Therefore if anie heere haue fauoured this occupation before , let him now submit his thoughts to Gods thoughts , for I will alleadge nothing against it , but that which is built vpon the rocke .

Vsurie is the sin which God will trie now whether you loue better than his word : that is , whether you will leaue it if hee forbid it . For if he flatly forbid it , and yet you wilfullie retaine it , then you loue Vsurie better than Gods word . Therefore one saith well , that our Vsurers are Heretikes , Vsurers heretikes . because after manie admonitions , yet they maintaine their errour , and persist in it obstinately as Papists do in Poperie . For this cause I am glad , that I haue anie occasion to gripple with this sinne where it hath made so manie spoiles , & where it hath so manie patrones : for it is sayd , that there be moe of this profession in this Citie , then there be in all the Land beside . There be certaine sinnes , which are like an vnreasonable enemie , which will not bee reconciled to death ; and this is one of these euerlasting sinnes , which liue and dye with a man . For when he hath resigned his pride , and his enuie , and his lust , yet Vsurie remaineth with him , and hee saith as Naaman saide ; Let the Lord be mercifull vnto me in this , 2. Kin. 5. 18. let mee haue a dispensation for this ; as though this were a necessarie sinne , and he could not liue without it . Three sins counted no sinnes , There be three sinnes which are counted no sinnes , and yet they doe more hurt then all their fellowes ; and those are , Briberie , Nonresidencie , and Vsurie : these three ( because they are gainfull ) are turned from sinnes to occupations .

How manie of this Citie for all that they are vsurers , yet wold be counted honest men , and would faine haue Vsurie esteemed as a trade : whereas , if it were not so gainefull , it would be counted as great a sinne as anie othe , and so it is counted of all but them which liue by it . This is the nature of pleasure and profite , to make sinnes seeme no sinnes if we gaine anie thing by them : but the more gainfull a sinne is , the more dangerous it is ; and the more gainefull vsurie is , the more dangerous it is . I will speake the more of it , because happely you shall not heare of this matter againe .

First I will define what Vsurie is : The contents of this Treatise . Secondly , I will shew you what Vsurie doth signifie : Thirdly , I will shew the vnlawfulnesse of it : Fourthly , I will shew the kindnes of it : Fiftly , I will shewe the arguments which are alleadged for it : Sixtly , I wil shew the punishment of it : Seuenthly , I will shew you what opinion we should holde of them , which doo not lend vpon Vsurie , but borrow vpon Vsurie : Lastly , I will shew you what they should do which haue got their riches by Vsurie .

Touching the first , The definition of Vsurie . Vsurie is that gayne which is gotten by lending , for the vse of the thing which a man lendeth , couenaunting before with the borrower , to receiue more then was borrowed : and therfore one cals the Vsurer a legall theefe , because before he steale he tels the partie how much he will steale , as though he stoale by lawe . Vsurers steale by law . This word more , comes in like a sixt finger , which makes a monster , because it is more then should bee . Another defining vsurie , calleth it the contrarie to Charitie : for Paul saith , Loue seeketh not her owne , but vsurie seeketh anothers that is not her owne ; therefore Vsurie is farre from loue : 1. Iob. 4. 8. but God is loue saith Iohn , therfore Vsurie is farre from God too .

Now , all the Commaundements of God are fulfilled by loue ; which Christ noteth , when hee draweth all the commaundements to one commaundement , Mat. 22. 37 which is , Loue God aboue all things , and thy neighbour as thy selfe : as if hee should say , hee which loueth God , will keepe all the Commandements which respect God , and he which loueth his neighbour , will keepe all the Commandements which respect his neighbour : therefore , to maintaine loue , God forbiddeth all things which hinder this loue , and amongst the rest here he forbiddeth Vsurie , as one of her deadliest enemies . For a man cannot loue and be a Vsurer , because Vsurie is a kind of crueltie , and a kinde of extortion , and a kinde of persecution , and therefore the want of loue doth make vsurers : for if there were Loue , there would be no vsurie , no deceipt , no extortion , no slaundering , no reuenging , no oppression : but we should liue in peace , and ioy , and contentment like the Angels ; whereby you see that all our sinnes are against our selues : for if there were no deceipt , then we should not be deceiued : if there were no slaunder , then wee should not be slaundered ; if there were no enuie , then wee should not be enuied ; if there were no extortion , then wee should not be iniured ; if there were no vsurie , then we should not be oppressed . Therefore Gods law had bene better for vs than our owne law : for if his law did stand , then we should not be deceiued , nor slaundered , nor enuied , nor iniured , nor oppressed . God hath commaunded euerie man to lende freely , Luke 6. 35. and who would not borrow freely ? Therfore they which brought in vsurie , brought in a law against themselues .

The first Vsurers which we reade of , were the Iewes , which were forbidden to be Vsurers : Eze. 18. 12. yet for want of faith and loue , Ezechiel and Nehemiah doe shew , Nehe. 2. 5. how the Iewes , euen the Iewes which receiued this law from God himselfe , did swarue from it , as they did from the rest . First , they did lend vpon vsurie to strangers , after they began to lende vpon vsurie to their brethren : and now there be no such vsurers vpon earth , as the Iewes which were forbidden to be vsurers : whereby you may see , how the malice of man hath turned mercie into crueltie . Deu. 15. 10. For whereas lending was commaunded for the benefite of men , vsurie hath turned it to the vndoing of men : for they take when they seeme to giue , they hurt when they seeme to helpe , they damage when they seeme to vantage : therefore it is well noted , that vsurie hath her name of byting : and she may well signifie biting , for many haue not onely bene bitten by it , but deuoured by it , that is , consumed al that they haue . Gal. 5. 15. Therefore , as the Apostle saith , If you bite one another , take heed you bee not deuoured one of another : so I may say , If you be Vsurers one to another , take heed you bee not deuoured one of another , for Vsurers are byters .

As the name of the deuill dooth declare what an enemie hee is ; Because it signifieth an aduersarie Neschec . so the name of vsurie dooth declare what an enemie shee is . That you may know vsurie for a byter , her name dooth signifie byting . If there were one byting vsurie , and another healing vsurie , then vsurie should haue two names , one of byting , and another of healing : but all vsurie signifieth byting , to shew that all vsurie is vnlawfull .

Now you haue heard what vsurie is , and of what it is deriued , you shall heare the vnlawfulnesse of it .

First , it is against the lawe of charitie , because charitie biddeth vs to giue euery man his owne , The vnlawfulnes of Vsurie . and to require no more then our owne : but vsurie requireth more then her owne , & giues not to other their owne . Charitie reioyceth to communicate her goods to other , and Vsurie reioiceth to gather other mens goods to her selfe .

Secondly , it is against the Law of Nations : for euerie Nation hath some lawe against vsurie , and some restraint against vsurers , as you shall heare when we speake of the punishment .

Thirdly , as it is against the law of Nations , so it is against the lawe of Nature , that is , the naturall compassion which should be among men . A similitude . You see a riuer when it goeth by an emptie place , it will not passe vntill it hath filled that emptie place , & then it goeth forward to another emptie place and filleth it , and so to another emptie place and filleth it , alwaies filling the places which are emptie : so should wee , the rich should fill the poore , the full should fill the hungrie , they which abound should fill them which want , for the rich are but Gods Amners , & their riches are committed to them of God to distribute and doe goods as God dooth himselfe . As the water is charitable after a sort , so is the aire : for it goeth to emptie places too , and filleth them as the water doth . Nature cannot abide that anie place should bee emptie , and therefore the aire though it be a light bodie , and so naturally ascendeth vpward , yet rather then any place in the earth should be emptie , the aire will discend as it were from his throne , & go into caues , into dens , & into dungeous , to fill them . If the rich were so good to their emptie brethren , as the aire and water are to other emptie things : as there is no emptie place in the world , so there shold be no emptie person in the world : that is , the rich in Israel would fill the poore in Israel . But the rich make the poore to fill them : for Vsurers feed vpon the poore , euen as great fishes deuour the small . Therefore he which said , Let there not bee a begger in Israel , Deut. 15. 4. said too , Let there not bee a Vsurer in Israel ; for if there be Vsurers in Israel , there will be beggars in Israell , for Vsurers make beggers , euen as Lawyers make quarrellers .

Fourthly , it is against the lawe of God . First , it is forbidden in Exodus 22. where it is said , If thou lend monie vnto my people , that is , to the poore with thee , thou shalt not oppresse them with Vsurie : here is Vsurie called oppression ; therefore if oppression be a sin , Vsurie is a sin too . Secondly , it is forbidden in Leuiticus 25. 26. where it is said . Thou shalt not giue thy monie to Vsurie , nor lend thy vittailes for increase : here you may see , that men may be Vsurers of vittailes and other things , as well as of monie . Thirdly , it is forbidden in the 23. chapter of Deuteronomium , where it is said , Thou shalt not lend vnto thy brother vpon Vsurie . And least you should say , that hee meaneth but one kind of vsurie , hee sheweth that hee meaneth all kinds of vsurie : for after in verse 19. hee sayth ; As vsurie of monie vsurie of vittailes , vsurie of corne , or vsurie of any thing that is giuen to vsurie : because some are not vsurers of monie , but some are vsurers of vittailes , some are vsurers of cloth , some are vsurers of corne , some are vsurers of wine , some are vsurers of oyle , and some of one thing , and some of another , and none woulde be counted vsurers but they which lend monie vpon vsurie ; therefore God forbiddeth so precisely vsurie of anie thing , shewing that al vsurie is vnlawfull .

It is a miserable occupation to liue by sinne , and a great comfort to a man when he looketh vpon his gold and siluer , & his heart telleth him ; all this is well gotten , and when he lieth vpon his death-bed , and must leaue all to his children , hee can say vnto them , I leaue you mine own : but the Vsurer cannot say , I leaue you mine owne , but I leaue you other mens ; therefore the Vsurer can neuer die in peace , because if he die before hee make restitution , he dieth in his sinne .

When Christ raised Lazarus from death , after he had laine foure daies in the graue , hee wept so ouer his Sepulchre , that the standers about said one to another : Ioh. 11. 34. See how he loued him : As it may be said of Christ , see how hee loueth vs , so it should bee said of vs , see how they loue one another . For Christ said to his Disciples : Ioh. 13. 34. Loue one another as I haue loued you : but it may be said of the Vsurer , see how he hateth other , & loueth himselfe . For when he sayth that he lendeth for compassion , hee meaneth for compassion of himselfe , that he may gaine by his pittie . The Vsurer loueth the borrower , as the Iuie loueth the Oke : the Iuie loueth the Oke to grow vp by it , so the vsurer loueth the borrower to growe rich by him . The Iuie claspeth the Oke like a louer , but it claspeth out all the iuice and sap , that the Oke cannot thriue after : so the vsurer lendeth like a friend , but he couenanteth like an enemie , for he claspeth the borrower with such bands , that euer after he diminisheth , as fast as the vsurer encreaseth .

Christ expounding the commaundement which forbiddeth to steale , I Vnderstand that his sermon vpon the mount , is an exposition of the commandements , or else the Text will not seeme to implie this . saith ; Lend freely , shewing that vsurie because she lendeth not freelie , is a kind of theft , and the Vsurers a kind of theeues , for else this exposition were not right . Therefore Zacheus , as though hee had stolne other mens goods , when hee began to repent , he restored them againe foure folde , euen as theeues are enioined to restore foure fold for that which they haue stolne , so Zacheus restored foure folde , as though , hee had stolne . Luk. 19. 8. It seemeth that Zacheus was no great theefe , In some kind of theft . because he restored foure folde for all that he had gotten wrongfullie , Exod. 22. for he got but the fourth port of his goods wrongfullie at the most , or else he could not haue restored foure folde againe . But now , if some should restore four fold for al that they haue gotten wrongfully , they should restore more then they haue , because all which vsurers get , they get wrongfully : for their occupation is a sinne , and therefore one saith : Because they cannot restore foure fold here , they shall suffer an hundred fold hereafter .

Amaziah is forbidden to strengthen himselfe with the armies of Israell , 2. Chro. 25. onely because Israel had offended God ; If Amaziah might not ioine the armies of Israel with his armies to strengthen him , darest thou ioine the goods of the poore with thy goods to inrich thee ? When God set Adam his worke , hee said ; Gen. 3. 19. In the sweat of thy browes thou shalt liue : not in the sweat of his browes , but in the sweate of thy browes : but the Vsurer liueth in the sweat of his browes , and her browes ; that is , by the paines , and cares , and labours of another , for he taketh no paines himselfe , but onely expecteth the time when his interrest will come in , like the bellie which dooth no worke , and yet eateth all the meat .

When God had finished his Creation , hee saide vnto man , and vnto beasts , and vnto fishes , Gen. 1. 28. Encrease and multiplie , but hee neuer sayde vnto money , encrease and multiplie , because it is a dead thing , which hath no seed , & therfore is not fit to ingender . Therefore he which saith to his money , Increase and multiplie , begetteth a monstrous birth , like Anah , Gen. 36. 24 which deuised a creature which God had not created before . Christ saith to his Disciples , Mat. 5. 46. If you loue but them which loue you , what are you better then the Publicanes ? for they loue their brethren : so I may say , if you will lend to none but to them which wil paie you vsurie for it , what are you better then the Iewes ? for the Iewes woulde lende for vsurie ; and if you be no better then the Iewes , then you shall speed no better then they . Mat. 5. 29. For as Christ said , Except your righteousnesse do exceed the righteousnesse of the Pharisies , your reward shall not exceed the rewarde of the Pharisies : so except your charitie doe exceed the charitie of the Iewes , your reward shall not exceede the reward of the Iewes . All this dooth shewe , that the Vsurer is like Esau , Mal. 1. 3. of whome God saide , Esaw haue I hated . Now in the 112 Psalme , you shall see who is like Iacob , Vers. 5. of whome God saith , Iacob haue I loued : for there Dauid sayth , A good man is mercifull and lendeth , and straight vpon it hee setteth this crowne , He shall neuer bee mooued , but bee had in perpetuall remembrance : as if hee should say , this is the good mans vsurie , this is his increase , euen a good name , and euerlasting ioy . Againe , in the 23. of Exodus it is said , Lend vnto him which wanteth without Vsurie , that the Lord may blesse thee : Mal. 3. 10. as if he should say , let the Lord paie the increase , feare not to be loosers by dooing good , for God hath giuen his word to requite it himselfe . As he saith to them which were afraide to paie tithes and offer sacrifice , Deu. 25. 10. Try me if I will not powre downe a blessing vpon you : so hee seemeth to saie vnto them which are afraid to lend , Try me if I wil not powre down a blessing vpon you . Whom will you trust , if you doo not trust your Creator , your Father , your Redeemer , your Preseruer , and your Sauiour ?

Now you haue heard the vnlawfulnesse of Vsurie , The kinds of Vsurers you shall heare how manie kindes there be of it . As other Crafts are called Mysteries , so I maie fitlie call it , The Mysterie of Vsurie ; for they haue deuised moe sorts of Vsurie , than there be trickes at cardes : I cannot reckon halfe , and I am afraid to shew you all , least I should teach you to be Vsurers , while I disswade you from Vsurie . Yet I will bring foorth some ; and the same reasons which are alleadged against these , shall condemne all the rest .

Some will not take Vsurie , but they will haue the vse of your pasture , or your land , or your orchard , or your teame , or your kine , vntill you pay the money againe , which in that time wil grow to a greater gaine to the Vsurer , and a greater losse to the borrower , than if he had paide more money than other Vsurers are wont to take .

Some will not take vsurie , but they will take plate , and vessell , and tapistrie , and bedding & other houshold stuffe , to vse & weare vntil their money come home , which wil lose more in the wearing , than the interest of the money would come to . This vsurie is forbidden in the 2. of Amos , where God complaineth , saying ; They lye downe vpon the cloathes which are laide to pledge : shewing , that wee should not lye downe vpon such clothes , that is , we should not vse or wear the thing which is laide to pledge .

Some will take no Vsurie , but they will take a pawne which is better then the money which they lend , and then they wil couenant , that if he bring not the money again by such a day , hee forfetteth his pawne : Which day the Vsurer knoweth that the poore man is not able to keepe , and so keepeth the pawne for his money , which is worth twise his money . This Vsurie is forbidden in Leuit. 25. where it is saide ; Thou shalt not take Vsurie , or vauntage , As if hee should say , thou shalt not take the forfeyture , for then thou takest vantage , when thou takest more then thou lendest .

Some will not take Vsurie , but they will buy some thing at a small price , and then couenant with the Borrower , that hee buy the same againe of the same price at such a daie : which day the Vsurer knoweth that the borrower is not able to keepe , and so hee getteth for a little , that which the other might haue solde for much more . This vsurie is condemned in the first Chapter to the Thessalonians , the fourth verse , where it is saide , Let no man defraude , or circumuent his brethren in any thing .

Some will not take Vsurie , but they will lende out their money to occupiers , vpon condition to be partakers in their gaines , but not in their losses : So one takes all the paines , and abideth all the venture , and the other that takes no paines , reapeth halfe the profit . This Vsurie is forbidde in 2. Thess. chap. 3. vers. 10. where it is said ; Hee which will not worke , let him not eate .

Some will not take Vsurie , but if he be a Labourer , or a Mason , or a Carpenter , which borroweth of him , he will couenant with him for so manie daies worke , he shall labour with him so many daies , or so many weekes for nomoney , but the loane of money . This vsurie is condemned in Luke 10. 7. where it is sayd , The labourer is worthie of his hire .

Some will not take vsurie , but if you haue not present money to pay for their wares , they will set a high price of them , for the forbearing of the time , and so they doe not only sell their wares , but they sell time too : that is , they doe not onely sell their owne , but they sell Gods owne . Therefore one saith of these , when he selleth the day , he selleth the light , and when he selleth the night , he selleth rest : therefore when hee would haue the light of heauen , and the rest of Paradice , it shal be said vnto him , that he hath sold both alreadie . For he solde light when hee solde the day , and he solde rest when he solde the night ; and therfore now he can haue neither light , nor rest . Hereafter let not the Londoners say , that they giue time , but that they sell time .

There be other Vsurers which wil not lend themselues , but giue leaue to their wiues , and they play like hucksters , that is euerie moneth a peny for a shilling , which is one hundreth for another in the yeare .

But that I was informed of them since this Sermon was preached , I had left out our capitall Vsurers , which will not lend anie money , because they dare not require so much gaine as they would haue ; but if you would borrow an hundred pound , they wil giue you wares worth threescore pound , and you shall answere them an hundred pounde for it . These are the Vsurers generall , which lurke about the Citie like Rattes , and Wesels , and Fulmers , of whome may bee saide the same which is saide of the diuels , 1. Pet. 5. 8. They seeke whom they may deuoure .

There be other cousins to Vsurers , which are not counted Vsurers ; Vsurers cousins . such as take money for that which they should giue freely ; such as take as much for a counterfeite as for the best ; such as take a fee of a Client , and do him no pleasure : such as take money for Masses , and Dirges , and Trentals , and Pardons , and such like drugges , which doo no more good than fire out of the chimney . This is a kinde of vsurie and deceipt beside , which one daie they will cast away , as Iudas did his thirtie pence .

Now haue you heard the kindes of Vsurie , Obiections made by Vsurers you shall heare the Arguments which are deuised for Vsurie .

Sinne is neuer compleat vntill it be excused : this is the vantage which the diuell getteth by euery sinne , whensoeuer hee can fasten any temptation vppon vs , we giue him a sinne for it , & an excuse to boot , as Adam our father did . Gen. 3. First he sinned , and then hee excused : so first we sinne , and then we excuse , first a Vsurer , and then an excuser : Therfore euerie Vsurer will defende vsurie with his tongue though he condemne it with his conscience . If the Image-makers of Ephesus had not liued by Images , Act. 19. 25. they would haue spoken for Images no more than the rest : for none stood for Images , but the Image-makers : so if the Vsurers did not liue by vsurie , they woulde speake for vsurie no more than the rest : for none standes for vsurie , but Vsurers .

It is an easie matter ( if a man be disposed ) to speake something for euerie vice , as some defend the stewes , some defend Nonresidencie , some defend swearing by my faith , some defend bowling vpon the Sabaoth , Iudg. 6. 31. and some defend Vsurie : but , will you pleade for Baal ? ( saith Ioash ) that is , Will you plead for sinne which will pleade against you ? A sinne is a sinne when it is defended : nay , a sinne is two sinnes when it is defended : Mat. 5. 19. for , Hee which breaketh one of the least Commaundements , ( saith Christ ) and teacheth others to doo so , is the least in the Kingdome of Heauen . A Squire of lowe degree , is a Squire of no degree : so the least in the Kingdome of Heauen , is none of the Kingdome of Heauen .

Who then is the least in the Kingdome of Heauen ? not hee which breaketh the least of the Commaundements , but hee which teacheth others to do so : that is , he which by defending , and excusing , and mincing , and extenuating his sinne , incourageth others to sinne too .

To defend Vsurie , they distinguish vpon it , as they distinguish of lying . As they say , there is a pernicious lye , and an officious lye , and a merrie lye , and a godlie lye : so they saie , there is the Merchants vsurie , and the Strangers vsurie , and the Widowes vsurie , and the Orphans vsurie , and the poore mans vsurie , and the byting vsurie , and the charitable vsurie , and the necessarie vsurie . As God said , Ye shall dye ; Gen. 2. and the Woman saide , peraduenture yee shall dye ; and the Serpent saide , ye shall not dye : Three opinions of vsurie . so there be three opinions of vsurie . Some say like God , thou shalt dye ; they thinke that Vsurie is vtterlie vnlawfull , because God hath vtterlye forbid it : some saye like to the Woman , peraduenture thou shalt dye ; they doubt whether Vsurie bee vtterlye vnlawfull or no , because it is so much tollerated ; some saie like the Serpent , Gen. 3. thou shalt not dye ; they thinke that Vsurie is lawfull , because it is gainfull , as Saul thought , that the Idolaters beastes should not be killed , 1. Sa. 15. 9. because they were fatte . But , as hee was commanded to kill the fatte beastes , as well as the leane : so wee are commaunded to kill fat sinnes as well as leane sinnes , gainful sinnes as well as prodigall sinnes .

They which plead for Vsurie , obiect these Arguments . First they say , God doth allow some kinde of Vsurie ; Obiections for Vsurie . for in Deut. 23. it is said , Of a straunger thou maist take Vsurie . I perceiue no scripture speaketh for Vsurers . Of a stranger ( saith God ) thou maiest take Vsurie : but thou takest vsurie of thy brother ; therefore this condemneth thee , because thou vsest thy brother like a stranger . Here stranger doth signifie the Iewes enemies , whome they were commaunded to destroy : therefore marke how much this maketh against vsurie , which they obiect for vsurie . God doth not license the Iewes to take vsurie of any but their enemies , whom they might kill . They might not be Vsurers vnto anie , but to them of whome they might be destroyers ; whome they might slaie , of them onely they might take vsurie : shewing that Vsurie is a kind of punishment , and such a kinde of punishment , as if we are to kill a man , it were a verie fitte punishment for him : and therefore the Iewes might take vsurie of none , but them whom they might kill . I hope vsurers will alleadge this Scripture no more .

Secondly , they say they lend for compassion , and so make Vsurie a worke of Charitie . This were charitie not to be partakers in our gaines , but to be partakers in our losses : but vsurers will bee partakers in our gaines , but not in our losses : nay , though we loose , yet they will gaine . Is this charitie ? It is vsurers charitie .

Thirdly they say , if he gaine and I gaine too , is not this well ? may hee not consider my friendship , and bee thankfull ? Yes , hee may be thankfull : but no man is bound to be thankfull , but when he hath receiued a good turne , then hee is tried whether hee will bee thankeful or no , and if he requite thy courtesie , then he is thankfull ; but if thou bind him to requite it , then thou art couetous .

Fourthly they say , Vsurie is necessarie for Orphanes , and Widowes , and Straungers , which haue no other way to get their liuing , and therefore some vsurie must be tolerated . If Vsurie be necessarie for vs , how did the Iewes without it ? Did God thinke it good for the state of their Common-weale to bee without Vsurers : and is it good for the state of our Common-weale to haue vsurers : this is wisdome against God .

Fiftlie they saie , if I may not gaine by the money which I lend , I will lend no more , but keepe my money to my selfe : nay , that is as bad to keepe thy money from them which neede , as to lend thy money for vsurie ; For Christ saith , Mat. 5. 42. From him which borroweth , turne not away thy face : therefore thou art bounde to lend . As he hath a curse in Pro. 11. which keepeth his corne when hee should sell it to them which hunger ; so he hath a curse in Ezec . 18. which keepeth his money when hee should lend it to them which want .

Sixtly they say , because Vsurie comes of biting , the biting vsurie is onely forbidden , and none but the biting vsurie : why then all vsurie is forbidden , for all vsurie commeth of biting , so the wise God hath giuen it a name to condemne it .

Lastly , they alleage the lawe of the lande for it , and say , the Queenes statute dooth allowe vs to take vpon Vsurie ten in the hundred . These are like the Iewes , which said , We haue a law , Iohn 19. 7. & by our law he shall die : when they could not saie by Gods law he shall die , then they saide , by our law hee shall die : so when they cannot saie by Gods law we maie take Vsurie , they saie by mans lawe wee may take vsurie , this is the poorest defence of all the rest : for if Gods law forbid thee , can any law of man excuse thee ? As it would not serue Adam to saie , Gen. 3. The woman bad me , so it will not serue the vsurer to say , the law doth license me : for though peraduenture our law doe tollerate more then should be tollerated , yet I would haue you know , that our law doth not allow ten in the hundred , nor fiue in the hundred , nor one in the hundred , nor any vsurie at all : but there is a restraint in our law , that no vsurer take aboue ten in the hundred ; it doth not allow ten in the hundred , but punisheth that tirant which exacteth aboue ten in the hundred . It is much like that tolleration which we reade of diuorces : for the hardnes of mens heartes , Mat. 19. 7. Christ saith that Moses did suffer the man & wife to part asunder : so for the hardnes of mens hearts , our Moses , our Prince is faine to suffer as it were a kind of vsurie , because otherwise no men would lend .

These are the best excuses which our vsurers haue to pleade for themselues , against they come before the tribunall of God , and if their reasons wil not stand before men , nor their own conscience , how wil they stand before the Lord ? and yet hee which speaketh to these , maketh himselfe a mocke . Christ preached manie Sermons , and was neuer scorned at any , but when he preached against couetousnesse , Luk. 16. 14. then it is saide , that hee was mocked : shewing , that these kinde of men are most incorrigible , and wedded to their sinne til death make them part . Yet ( for their greater condemnation ) we are commaunded to speake to them which will not heare : Ezek. 2. 5. of which number , is euerie reader of this Sermon , What the Vsurer is like . if he be a Vsurer after .

Now you long to heare what the vsurer is like . To what shall I liken this generation ? They are like a Butlers boxe ; for as all the counters at last come to the Butler , so all the money at last commeth to the vsurer : ten after ten , and ten after ten , and ten to ten , till at last he receiue not only ten for an hundred , but an hundred for ten : this is the onely difference , that the Butler can receiue no more then he deliuered , but the Vsurer receiueth more then hee deliuereth . They are like a Moath ; euen as a Moath eateth a hole in cloath , so vsurie eateth a hole in siluer . If you haue a peece of siluer which is as much as an hundred pounds , in one yeare vsurie will eate a hole in it as big as ten pounds : in two yeares she will eat a hole as bigge as twentie pounds , in three yeares she will eate a hole as bigge as thirtie pounds . Nay , now they say , hee is but a bad husband , which cannot eate a hole as bigge as fiftie poundes in a yeare : that is , which cannot gaine half in halfe : how many holes haue these moths eaten in poore mens garments ? they are like Nonresidents , that is , such bad members , that no man speaketh for but themselues : as no man standeth for nonresidencie , but he which is a Nonresident , or he which would be a Nonresident , so no man standeth for vsurie , but he which is an vsurer , or he which would be an vsurer . They are like Iesabell , 1. Kin. 21. 7 which said , Let mee alone , I haue a way . If there bee no waie to liue ( sayth the false Steward ) I know what to doe , Luke 16. 4. I will deceiue : so if there be no way to liue ( saith the vsurer ) I know what to doe , I will oppresse . If I cannot liue by buying , nor by selling , nor by flattering , nor by laboring , I will liue by oppression . But as one in his Comment speakes to the false Steward ; Thou saist , I know what to doe , but doest thou know what thou shalt suffer ? So I say to vsurers , you say you knowe what to doe , but do you know what you shal suffer ? Indeed he knoweth not what to doe , which knoweth not to doe well : and therfore Christ said of his persecutors , Luk. 23. 34. That they knew not what they did . Here I wil end the first daies examination . Now I may conclude with Paul , 1. Cor. 7. 10. I haue not spoken , but the Lord : and therfore as the Lord said vnto Saul that he persecuted him ; Act. 9. 22. so they which resist this doctrine , do contemne him , and not me .

The end of the first Sermon .

THE EXAMINATION OF VSVRIE . THE SECOND SERMON .

IT remaineth that we speake of the Vsurers punishment : Then , what may be thought of them which do not take vsurie , but giue vsurie . Lastly what they should doe , which haue got their riches by vsurie .

To begin with the punishment , The punishments of vsurers . not onely Gods law , but euen the Cannon law , doth so condemne vsurie , that first it doth excommunicate him from the Church , as though he had no communion with Saints .

Secondlie , it dooth detaine him from the sacraments , as though he had no communion with Christ .

Thirdlie , it dooth depriue him of his Sepulchre , and wil not suffer him to be buried , as though hee were not worthie to lie in the earth , but to lie in hell .

Lastlie , it maketh his will to be no will , as though his goods were not his owne : For nothing is ours , but that which wee haue rightlie got : and therefore we say , It is mine by right , as though it were not ours , vnlesse it be ours by right . This is the iudgement of mans law .

Now you shall heare the iudgement of Gods law . A Vsurer dooth receiue two incomes , one of the borrower , and another of the reuenger : of the borrower he lookes for gaine , but of the reuenger he lookes for punishment . Therfore all the Scripture prophecieth euill vnto him , as Michaiah did to Achab . Pro. 28. 8. Salomon saith : He which encreaseth his riches by Vsurie , gathereth for them which will be mercifull to the poore . As if hee should saie , when he hath loden himselfe like a Cart , hee shall be vnloden like a Cart againe , and they shall inherit his monie , for whom he did neuer gather it . For he which is vnmercifull to the poore , meaneth not to gather for them which will bee mercifull to the poore . But Salomon saith : That they shall be his heires , which will be mercifull , as hee was vnmercifull .

Now marke whether this prophesie of Salomon be true , I know not how many in this Cittie doe encrease by vsurie , but this prophesie seemeth to be verified of many : for it is noted , that the riches & lands of Aldermen and Merchants , and other in London , do not last so long , nor indure so well , as the riches and lands of other in the countrie , and that their children doe not prooue so well as others , nor come to that place in the Common wee le , which for their wealth their parents looked that they should come to . I can giue no reason for it , but the reason of Salomon , Hee which increaseth by Vsurie , gathereth for them which will bee mercifull to the poore . That is , their riches shall go from their heires to Gods heires , Pro. 13. 22. according to that , The riches of the sinner is layd vp for the righteous : that is , the righteous shall enioie that which the wicked gathereth .

All riches are vncertaine , but the riches which are euill gotten , are most vncertaine : They may be called moueable goods , for they are verie moueable , like the clowdes which neuer rest till they fall as they climed . God sayth , Eze. 22. 13. that he will smite the Vsurer with his fist , not with the palme of his hand , but with his fist , which giueth a greater blow . As his handes were shut against the poore , so Gods handes shall be shutte against him , that his punishment may be like his sinne . But if you will heare their finall sentence . Dauid saith heere ; That they shall not dwell in Gods Temple , nor rest in his holie mountaine . Then we will seeke no more punishments , for this punishment is all punishments . If they shall not come to heauen , whose then shall those riches be ? Nay , whose then shall the honour be when that day commeth ? If hee shall not rest in heauen , then he shall rest in hell , where no rest is . Then , saith one , the Vsurer shall crie vnto his children , Note . Cursed bee you my Children , because you were the cause of these torments : for least you should be poore I was an Vsurer , and robbed other , to leaue riches vnto you . To whom the children shall replie againe , nay , cursed be you father , for you were the cause of our torments , for if you had not left vs other mens goods , we had not kept other mens goods .

Thus when they are cursed of God , they shall curse one another : curse the Lord for condemning them , curse their sinnes for accusing them , curse their Parents for begetting them , and curse themselues because they cannot helpe themselues . As they which are blessed doe nothing but blesse , so they which are accursed , do nothing but curse .

This is the second vsurie which the Vsurer shall receiue of God , after hee hath receiued vsurie of men : then the name of Vsurie shal be fulfilled , as it signifieth biting ; so when it hath bitten other , it shall bite the Vsurer too , and neuer rest biting ; then they shall wish that they could restore againe as Zacheus did , and shall not restore , because their money is gone . Therefore if Christ be come to your hearts , as he came to Zacheus house , restore now as Zacheus did , Luke 19. and escape this iudgement . This is the end of the Vsurer and his money , if they stay together till death , yet at last there shal be a diuision . The diuell shall take his soule ; Note . the earth shall take his bodie , the strangers shal take his goods , & the mourners shall reioyce vnder their blacks , and say , Wickednesse is come to the graue .

Therefore , if thou wouldest not be counted an vsurer then , refrain to be a vsurer now , for they which are vsurers now , shal be counted Vsurers then . Thus you haue heard the Vsurers payment .

Now if you will know whether it be vnlawful to giue vsurie , Whether it be vnlawfull to giue Vsurie . as it is vnlawfull to take vsurie , I wish that you could resolue your selues that I might not speake of it : for I haue heard some Preachers say , that there be some truths which they would be loath to preach : and so there be some truthes which I would be loath to preach , because manie heare by halues , and some , for malice or ignorance , will take thinges otherwise then they are spoken , yet because I haue promised , I wil speak somthing of it .

Well then , may we neither take vsurie , nor giue vsurie ? Ier. 15. 10. I know that Ieremie saith , I haue not lent vpon vsurie to others , neither haue others lent vpon vsurie to mee : 1. Obiect . as though both were vnlawfull , not onely to take vsurie , but to giue vsurie . Answere . But thereby Ieremie doth signifie that hee was no medler in the worlde , whereby they should enuie him like other men , and therefore hee cleareth himselfe chieflie from Vsurie , because Vsurers were most enuied . And to shewe that hee was not an Vsurer , he saith that he was not a borrower , which is more lawfull than to be a Vsurer : like a man which saith , I doe neither hate him nor know him . Why it was lawfull to know him , but to proue that he did not hate him , hee saith , hee doeth not know him . So Ieremie , to proue that hee had not lent vpon vsurie , doeth saie , that hee neuer borrowed vpon Vsurie , which manie will doe that will not lende . The best Expositors giue this sence of it . I knowe beside , that Christ did cast foorth the buyers out of the Temple , 2. Obiect . as wel as the sellers : Answere . But that was not for buying , but for buying in the Temple , where they should not buy , but praie : or else it was as lawfull to buy anie thing , as it is lawfull to vse it .

I know beside , 3. Obiection . that it is a common saying , if there were no buyers , there would be no sellers , if there were no bribe-giuers , there would be no bribe-takers . Answere . But in this case it may be rather saide , if there were no takers , there would be no giuers : for the giuer doth not make the receiuer to take , but the receiuer dooth make the giuer to giue , because hee will not lende , vnlesse the other wil giue him for the loane : therefore as we say the receiuer makes the theefe : so I may say , the receiuer of Vsurie , makes the giuer of Vsurie . Therefore I would be loth to compare them which are constrained to borrow vpon vsurie , vnto them which did buy in the Temple , and were not constrained more then they which solde in the Temple . Much lesse may I compare them which giue vsurie , vnto them which take vsurie : for there is as great oddes betweene them , as there is betweene giuing and taking , or betweene couetousnesse and necessitie , for one is couetousnesse , and the other is necessitie . He which lendeth for vsurie , lendeth for couetousnesse , but he which borroweth vpon vsury , borroweth for necessitie .

Now , for necessitie God hath allowed manie things ; as , for necessitie it was lawfull for Adams sonnes to marrie with Adams daughters , because there were no other women ; 1. Sa. 21. 6. for necessitie it was lawfull for Dauid to eate the shew-bread , because hee had no other foode ; for necessitie it was lawfull to worke , Luk. 13. 10. and heale , and fight vpon the Sabaoth , which was not lawfull but for necessitie : therefore for necessitie why may not a man paie more then hee borrowed ? seeing no scripture doth forbid vs to paie more then we borrowed , but to require more then we lend . Some doo thinke , that as God did vse the ambition of Absalon , and the malice of Pharao , and the trecherie of Iudas vnto good ; so men may vse the couetousnes of Vsurers vnto good , that is , to helpe at a need when a man is like to be vndone , and his children cast away , and his lease forfeited , & many inconueniences beside like to ensue , which you know better then I , vnlesse hee haue present money at some time to preuent a mischiefe . For example hereof , I may alleadge how Iacob did vse the sinne of Laban . Laban did euill in swearing by idols , Gen. 31. 53. but Iacob did not euill in receiuing such an oath of him , though it was an vnlawfull oath : so though the Vsurer do euill in taking vsurie , yet a man doth not euill in giuing Vsurie . Gen. 21. 31. Beside , I may alleadge the example of Abraham and Abimelech : Abraham made a couenant with Abimelech ; to confirme this couenant , Abraham sware , and Abimelech sware : Abraham sware by the true God , but Abimelech sware by his false Gods ; and yet Abraham did receiue this oath and sinned not . So , if her Maiestie and the Turke should make a couenant , the Turke woulde not sweare as the Queene woulde sweare ; for the Queene would sweare by the Lord : but the Turke would sweare by Mahomet . If it be lawfull then to receiue such an oath , though it be an vnlawfull oath , why may it not be lawful for me to giue more than I borrowed , though it be vnlawful for the vsurer to take more then hee lended ? Beside , a Prince may not pardon a wilfull murtherer , yet I thinke that no man will say in hast , that hee which hath committed murther may not take a pardon . As this vnlawfull giuing doth not make the taking vnlawfull ; so the other vnlawfull taking doth not make the giuing vnlawfull . Besides , it is lawfull to suffer iniurie , though it be vnlawfull to offer iniurie : it is lawfull to suffer iniurie , as Christ paide tribute , which was iniurie ; but it is not lawfull to offer iniurie ; Mat. 17. 17 because there are six commandements against it .

Now , to take vsurie , is ( as it were ) to offer iniurie ; but to giue Vsurie , is ( as it were ) to suffer iniurie ; therfore , though I may not take more than I lended , yet I may giue more than I borrowed .

Moreouer , I may compare giuing of vsurie , to swearing : if a man sweare without a cause , hee sinneth ; but if hee sweare as the Word teacheth him to sweare , hee sinneth not : so , if a man borrowe vpon vsurie , and borrow without cause , he sinneth , because he feedeth the Vsurer ; but else , as a man may sweare in some case , so in some case a man may borrow vpon vsurie that is , in case of necessitie , when a man must needes borrow , and can borrow of none but Vsurers .

Lastly , I may alledge , that vsurie & vsurer , are neuer read in the scripture , but they signifie him that takes vsurie , not him which giues vsurie : and therfore the scripture seemeth to forbid taking , but not giuing .

Many reasons more are alleadged , which I cannot refute , and therefore I will not contradict them : yet I meane not to decide the question , because I will not be mistaken . But if some should come vnto mee in that necessitie and extremitie which I can imagine , and aske ; May I borrowe money of these Vsurers to saue my life , or my credite , or my liuing , seeing no man will lende me freely ? I woulde answere him as the Prophet answered Naaman : neither doo , nor doo not , but goe in peace . I will not forbid thee , nor I will not condemne thee , but if thy conscience condemne thee not , I thinke thy sinne one of the least sinnes : and as Naaman praied , Lord be mercifull vnto mee in this , 1. Reg. 5. 18. so I thinke the Lorde will be mercifull vnto thee in this . But if thy conscience goe against it , then doo it not ; for it is sinne to thee , though it be free for another , because whatsoeuer is not done of faith , Rom. 14. 23 is sinne . I charge you in the feare of God , that you doo not mistake that which is said , for I know no learned Preacher , nor learned writer of other mind . Yet least you shuld mistake the matter , as I distinguished of lenders , so I will distinguish of borrowers .

If some may borrow vpon Vsurie , Diuers kindes of borrowers it doth not follow that all may borrow vpon Vsurie , because all haue not the like cause : therefore doo not say that I teach you to borrow vpon Vsurie , for I thinke that the most in this Cittie which borrow vpon vsurie , should not borrowe as they doo , because they rather maintaine vsurie , then supplie their necessitie . Some I know borrow for meere necessitie ; if anie may be allowed , those are they : but there is a kinde of borrowers in this Cittie , which feede vsurers as the bellowes kindle the fire , so they haue no need to borrow but because they would be rich , and richer , & richest of all : therefore they will imploy all the money which they can borrow , thinking to get more by the vse of it , then the vsurie of it doth come to . This maketh them sell their wares so deare , because they must not onelie gaine the price , but the interest beside , and more then the interest too , or else they gaine nothing . These borrowers are in another predicament then those which borrow for necessitie : and therefore if they bee not old enough to answer for themselues , I am too yong to answer for them . There are other borowers ( as I haue heard ) which for some secret cause would seeme barer & needier then they are , either because they would not bee charged deepely with subsidies , or els because they would compound with their Creditors for a little : therefore they will haue alwaies something for Vsurie , that their Creditors may thinke them bare of monie , or that other may pittie them in their charges . These are like those Foxes which haue wealth ynough to pay their debts , and yet lie in prison because they would defraud their Creditors . I doubt not but there bee more sorts then I know , I cannot hunt euerie corner , because I want experience . Note . But this is my conclusion , I would haue no man paie interest vnto Vsurers but for necessitie , euen as a trauailer giueth his purse vnto a theefe , because he cannot chuse . Thus you haue heard what I can say of them which take vsurie , and then which giue vsurie .

Now you would vnderstand the last question ; What Vsurers should do with their gaines . if you haue bene vsurers alredie , what you should doe with that money which you haue gained by Vsurie ? Surely , euen as Zacheus did , restore it againe . If you cannot say as Samuell sayd , 1. Sam. 12. 3 Whose goods haue I taken ? then you must say as Zacheus sayde , Whose goods haue I kept ? Luk. 19. 8. The best thing is to do no man wrong ; but the next to that is , to make him amends . This God signifieth when hee saith , Iosh. 6. 18. Put awaie the execrable thing from you : that is , Let no vnlawfull thing staie in your hands , like the wedge of Achan , which hee had got by sinne , the same law serueth for all which is got wrongfullie , which was instituted against theeues , Exod. 22. Restore it againe : the reason of this lawe is , because the sinne is not remitted , vntill the debt be restored . For as humilitie is the repentance of pride , and abstinence is the repentance of surfet , and alms is the repentance of couetousnesse , and forgiuenesse is the repentance of malice ; so restitution is the repentance of vsurie . As hee which is not humble , dooth not repent his pride ; he which doth not abstaine , dooth not repent his gluttonie ; he which doth not forgiue , doth not repent his malice ; so he which doth not restore , doth not repent his vsurie : for how can he be said to repent for his Vsurie , which liueth by vsurie still ? therefore Daniel saith to Nabuchadnezzar , Dan. 4. 24. Breake off thy sinnes by righteousnesse , shewing , that nothing but righteousnesse can breake vnrighteousnesse . As diseases are healed by the contrarie , so pride is healed by humilitie , gluttonie by abstinence , malice by forgiuenesse , couetousnesse by almes , and vsurie by restoring . This Paul calleth , 2. Cor. 7. 1 The reuenge of a Christian , when he takes reuenge vpon his sinnes , and punisheth his lusts , so that hee maketh them doe contrary to that which they would do . Therfore you must restore that which you haue got by vsurie , or else you doe not repent of your vsurie .

As a Cammell when hee comes home casteth off his burden at the doore , that hee may enter into his stable , so they which are laden with other mens goods , when they goe to Heauen , must leaue their burthen where they had it , least they be too grosse to get in at the narrow gate . But as the Disciples of Christ said , Iohn 6. 60. This is a hard speech : so to them which haue got most that they haue by vnlawfull meanes , this is a hard speech , to bid them restore it againe : there bee two great rubs in the way .

First , Two obiections . the losse which they shall sustaine , if they restore againe all which they haue got vniustlie ; Then the difficultie to restore it againe to the right parties . If you aske me as Amaziah asked the prophet , How shall wee doe for those hundred talents ? 2. Chr. 25. 9 How shall I liue when all is gone that I haue got wrong fullie ? I can say no more then the Prophet said to him , The Lord is able to giue thee more then this . Luk. 19. Zacheus did not feare how hee should liue , but Zacheus did feare to offend : so thou shouldest not feare to restore other mens goods , but thou shouldest feare to keep other mens goods : and as Zacheus liued when he had restored , so thou shalt liue when thou hast restored . Mal. 3. 10. He which sayth , Trie mee if I will not powre downe a blessing , trye him whether hee will not poure downe a blessing ; for hee hath promised to blesse the Lender as well as the Sacrificer . Deut. 15. 10 Hee which is the Lorde of all , can giue thee more wealth then thou needest , but if you cannot restore to the owner , nor to his heires , then giue it to the poore , for they are the next heires , and repent that thou hast kept it so long : but in no wise thou maist keep it to thy selfe , because it is none of thine .

When Hezechia was like to die , Esay said vnto him , Esay 38. 6. Set thy things in order before thou die . That which hee aduised him , he aduiseth all , set your things in order before you die . What is this to set things in order , but to restore vnto euerie one his owne ? When thou bequeathest thy bodie to the earth , then thy bodie is set in order : when thou bequeathest thy soule to God , then thy soule is set in order : when thou bequeathest thy goods to the owners : then thy goods are set in order : therefore if thou die with other mens goods in thy hand , then thou diest before thou hast set things in order , and then thou diest in thy sinnes , and then no promise in all the scripture appertaineth vnto thee , because nothing is promised vnto sinners , but vnto penitent sinners .

Therefore that you may not die in your sinnes , it is necessarie to make restitution before you die , or else you die in your sinne , and are crossed out of all the ioyes of Heauen . Wherefore as Abner sayd to Ioab ; 2. Sa. 2. 2● . Knowest thou not that it will be bitternesse in the latter end ? So remember whether this course will be sweet or bitter in the end . If they be condemned which giue not their owne goods to them which neede , like the rich glutton , how can they bee saued which drawe other mens goods from them , that haue more need of theirs ?

Thus you haue heard the definition of Vsurie , and the deriuation of it , and the vnlawfulnes of it , and the kinds of it , and the punishment of it , and the arguments which are alleaged for it , and what may bee thought of them which doe not take vsurie , but giue vsurie , and what they should doe which haue got their liuing by vsurie .

Now seeing you may not bee Vsurers to men , let euerie man hereafter be an vsurer to God , Mat. 19. 26 which promiseth ; If thou leaue father or mother , or wife , or children , or house , or land for him ; not ten in the hundred , but an hundred for ten , nay an hundred for one , and in the world to come life euerlasting : that is , a thousand for one . That wee may receiue this vsurie , let vs pray that the words which we haue heard out of this Psalme , may dwell with vs till we dwell in heauen .

FINIS .

THE BENEFITE OF Contentation . 1. Tim. 6. 6. Godlinesse is great gaine , if a man be content with that he hath .

BEcause when wee preach , wee know not whether we shall preach againe , my care is to chuse fit and proper texts to speake that which I would speak , and that which is necessarie for you to heare . Therefore , thinking with my selfe what doctrine were fittest for you , I sought for a text which speaks against couetousnes , which I may cal the Londoners sinne . Although God hath giuen you more then other , which should turne couetousnes into thankefulnesse , yet as the Iuie groweth with the Oke , so couetousnesse hath growne with riches , euerie man wisheth the Philosophers stone , and who is within these walles , that thinkes he hath enough , though there be so manie that haue too much ? As the Israelits murmured as much when they had Manna , Exod. 16. 2. as when they were without it , Num. 11. 4 so they which haue riches , couet as much as they which are without them : that conferring your minds and your wealth together , I may truely say , this Cittie is rich if it were not couetous . This is the diuell which bewitcheth you , to thinke that you haue not inough , when you haue more then you neede . If you cannot choose but couet riches , I will shewe you riches which you may couet , Godlinesse is great riches .

In which wordes , Gen. 35. 4. as Iacob craued of his wiues , and his seruants , to giue him their Idols , that he might burie them : so Paule craueth your couetousnes , that he might bury it . And that ye might be no losers , hee offereth you the vantage : in stead of gaine , hee proposeth great gaine . Godlinesse is great gaine , as if he should say , Wil you couet litle gaine before great ? You haue found little ioy in money , you shall find great ioy in the holy ghost : you haue found little peace in the world , you shall finde great peace in conscience . Thus seeing the worlde striue for the worlde , like beggers thrusting at a dole , Lawyer against Lawyer , brother against brother , neighbour against neighbour , for the golden Apple , that poore Naboth cannot hold his owne , because so manie Achabs are sicke for this vineyard : when he had found the disease , like a skilfull Physition , hee goeth about to picke out the greedie worme which maketh men so hungrie , and setteth such a glasse before them , that will make a shilling seeme as great as a pound , a cottage seeme as faire as a pallace , & a plough seeme as goodly as a diadem , that he which hath but twentie poundes shal be as merrie as hee which hath an hundred : and he which hath an hundred , shal be as iocund as he which hath a thousand : and he which hath a thousand , Dan. 1. 12. shal be well contented as hee which hath a million : euen as Daniel did thriue with water and pulse , as well as the rest did with their wine and iunkets .

This is the vertue and operation of these words ; If you heare them with the same spirite that Paul wrote them , they will so worke vpon your hearts , that you shall goe away euerie man contented with that which hee hath , Luk. 19. 8. like Zacheus , which before he had seene Christ , knew nothing but to scrape ; but as soone as he had heard Christ , all his mind was set vpon giuing . This was not the first day that Zacheus seemed rich to others , but this was the first daie that Zacheus seemed rich vnto himselfe , when riches seemed dung , and godlines seemed riches . Ma●. 19. 21 Christ doth not will other to giue all their goods away to the poor as he bad the yong man , to see what he would do , but hee which forbad him to keepe his riches , forbids vs to loue riches , which makes our riches seem pouertie . When ye contemne riches ye shal seem rich , because no man hath inough but hee which is contented : 1. Tim. 6. 6. but if ye couet , & groue , & thrist , as Iacob gaue Ruben a blessing , Gen. 49 ▪ 4. but said , Thou shalt not be excellent , so God may giue you riches , but he saith , You shall not be satisfied : for ye wil be couetous vntil ye be religious . He that will haue contentation , must leaue his couetousnes in pawne for it . This is the spirit which we would cast out , if ye will leaue but this one sinne behind , you shall depart out of the Church , like Naaman out of Iordan , 2. Kin. 5. 14. as if you had bene washed , and all your sins swept away like the scales from Paules eyes . Act. 9. 18. For what hath brought Vsury , simonie , briberie , crueltie , subtiltie , enuy , strife , and deceit , into this Citie : and made euerie house an inne , & euery shop a market of lyes and fraud , but the superfluous loue of money ? Name couetousnes , and thou hast named the mother of all these mischiefes : other sinnes are but hirelings vnto this sinne . Vsurie , and briberie , and simony , and extortion , & deceit , and lyes , and oathes , are factors to couetousnesse : and serue for Potters to fetch and bring her liuing in . As the Receiuer maketh a theefe , so Couetousnesse maketh an Vsurer , and Extortioner , and Deceiuer , because shed receiueth the bootie which they steale . Euen as Rachel cryed to her husband , Giue me children or else I dye ; Gen. 30. 1. so Couetousnesse crieth vnto Vsurie , and Briberie , and Simonie , and Crueltie , and Deceit , and Lies , Giue mee riches or else I dye : how they may saue a little , and how they may get much , and how they may prolong life , is euerie mans dreame , from sunne to sunne , so long as they haue a knee to bow vnto Baal : so many vices budde out of this one , Rom. 11. that it is called The roote of all euill , 1. Tim. 6. 10 as if hee would saie , the Spawne of all sines .

Take away couetousnesse , and he will sell his wares as cheape as he ; he will bring vp his children as vertuouslie as hee ; hee will refuse bribes as earnestly as hee ; he will succour the poore as hartely as hee ; hee will come to the Church as lightlie as hee . If ye could feele the pulse of euerie heart , what makes Gehezi to take the bribe which Elisha refused ? 1. Kin. 5. 17. What makes Demetrius to speake for images , Act. 19. 24. which Paul condemned ? 1. Sa. 5. 10. What makes Naball deny Dauid that which Abigail gaue him ? What makes Iudas grudge the oyle which Marie tendered ? Mat. 16. 9. Nothing but Couetousnesse . When thou shouldest giue , she saith it is too much ; when thou shouldest receiue , she saith it is too little ; when thou shouldest remitte , she saith it is too great ▪ when thou shouldest repent , she saith it is too soone ; when thou shouldest heare , Exod. 5. 6. shee saith it is too farre : like Pharaoh , which founde one businesse or other to occupie the Iewes , when they should serue God .

Thus euerie labour hath an end , but couetousnesse hath none ; like a suter in law , which thinkes to haue an end this Tearme and that Tearme , and the Lawyer which should procure his peace , prolongeth his strife ; because he hath an action to his purse , as his aduersarie hath to his land : so hee which is set on coueting , doth drinke brine , which makes him thrist more , and seeth no hauen till he arriue at death : when hee hath lyed , hee is readie to lye againe ; when hee hath sworne , hee is readie to sweare againe ; when he hath deceiued , hee is readie to deceiue againe ; when the day is past , he would it were to begin again ; when the Tearme is ended , hee wisheth it were to come againe ; and though his house bee full , and his shop full , and his coffers full , and his purse full ; yet his heart is not full , but lanke & emptie , like the disease which we call the Wolfe , that is alwaies eating , and yet keepes the bodie leane . The Ant doth eate the food which she findeth , the Lion doth refresh him selfe with the praie that hee taketh : but the couetous man lyeth by his money , as a sicke man sits by his meate , and hath no power to take it , 2. King . 7. 2. but to looke vpon it , like the Prince to whom Elisha sayde , that hee should see the corne with his eyes , but none should come within his mouth . Thus the couetous man makes a foole , of himselfe , hee coueteth to couet , hee gathereth to gather , hee laboureth to labour , he careth to care ; as though his office were to fill a coffer full of Angels , and then to dye ; like an Asse which carrieth treasures on his backe all day , and at night they are taken from him , which did him no good but loade him . How happie were some , if they knewe not gold from leade ? Pro. 9. 12. If thou be wise ( saith Salomon ) thou shalt be wise for thy selfe : but he which is couetous , is couetous against himselfe . For what a plague is this ( vnlesse one would kill himselfe ) for a man to spende all his life in carking , and pining , and scraping , ( as though hee should do nothing but gather in this world , to spend in the next ) vnlesse he be sure that he shall come againe when hee is dead , to eate those scraps which hee hath gotten with all this stirre ? Therefore couetousnesse may well bee called miserie , and the couetous miserable : for they are miserable indeede .

Of them which seeme to bee wise , there be no such fooles in the world , as they which loue money better than themselues : but this is the iudgement of God , that they which deceiue others deceiue themselues , and liue like Cain which was a vagabond vpon his owne lande ; Gen. 4. 14. so they are beggers in the middest of their wealth : for though they haue vnderstanding to know riches , and a mind to seeke them , and wit to finde them , and policie to keepe them , and life to possesse them ; yet they haue such a false sight and bleare eye , that when their riches lye before them , they seeme pouertie , and hee which hath not halfe so much , seemeth farre richer than they .

Will you knowe how this commeth to passe ? To shewe that the couetous men belong to Hell , they are like Hell while they liue . Hell is neuer filled , and they are neuer satisfied : Pro. 20. 15. but as the Hors-leach crieth , Giue , giue ; so their hearts crye , Bring , bring : and though the Tempter should saye to them as hee said to Christ , Mat. 4. 9. All these I will giue thee , yet all will not content them , Iude 6. no more than heauen contentented him .

But as the Glutton in Hell desired a droppe of Water , Luk. 16. 14. and yet a whole Riuer woulde not satisfie him : for if a drop had bene graunted him , hee would haue desired a drop more , and a drop more , and a drop to that ; so they will lye , and sweare , and deceiue , for a drop of riches . The Diuell neede not offer them all , as hee did to Christ , for they will serue him for lesse : but if he could giue them all , all would not content them , no more than the world contented Alexander : for it is against the name and nature of couetousnesse , to be content , as it is against the name and nature of Contentation , to be couetous . Therefore one saith , that no mans heart is like the couetous mans heart , for his heart is without a bottome .

A Prentise is bound but for nine yeares , and then he is free : but if the couetous might liue longer than Methushelah , Gen. 5. 15. yet they would neuer be free-men , but bounde prentises to the worlde , while they haue a foote out of the graue .

It is a wonder to see : as the Diuell compasseth about , 1. Pe. 5. 18. seeking whom hee maye deuore : so men compasse about , seeking what they may deuoure . Such loue is betweene men and money , Pro. 1. 13. that they which professe good will vnto it with their hearts , will not take so much paines for their life , as they take for gaine : therefore no maruell if they haue no leasure to sanctifie themselues , which haue no leasure at anie time to refresh themselues .

Christ knew what he spake when he sayd , Mat. 16. 24 No man can serue two maisters : meaning , God and the world ; because each would haue all . As the Angel and the diuel stroue for Moses body , Iude. 9. not who should haue a part , but who should haue the whole ; so they striue stil for our soules , who shall haue all . Therefore the Apostle saith , 1. Ioh. 2. 15. The loue of this world is enmity to God : signifying such emulation betweene these two , that God cannot abide the world should haue a part , and the world on the other side cannot abide that God should haue a part . Therefore the loue of the world must needes be enmitie to God , and therefore the louers of the world must needs bee enemies to God : and so no couetous man is Gods seruant , but Gods enemie .

For this cause Paul in the fifth chapter of his Epistle to the Ephesians and fifth verse , calleth couetousnesse Idolatrie , which is the most contrarie sinne to God ; because as treason setteth vp another King in the Kings place , so Idolatrie setteth vp another God in Gods place . This word doth signifie that the couetous make so much of money , that they euen worship it in their hearts , and would do as much for it as the Idolaters doe for their Idols .

Paul seeing such sinnes committed , and such paines taken for gaine , thought with himselfe ; If they could bee perswaded that Godlinesse is gaine , it is like they would take as much pains for godlinesse , as they take for gaine : therefore hee taketh vpon him to prooue this strange Paradox , that Godlines is gaine , against all them in the verse before , which hold that Gaine is Godlinesse . These two opinions are verie contrarie , and here are many against one .

A man would thinke that Paul should be verie eloquent and sharpe witted , and that he had neede to vse some Logicke , for hee hath chosen a hard Text. What Paul ? will you prooue that Godlinesse is gaine ? You shal haue moe opponents against you then Micaiah had when he forbad Achab to fight . 1. King . 22. 17. If you had taken the former verse , which sayth that Gaine is Godlines , then you should haue had matters and examples inough : the Merchant , and Mercer , and Lawyer , and Landlord , and Patron , and all , would come in and speake for gaine , Act. 19. 28 as the Ephesians cried for Diana : but if you will be crosse to al , and preach , Godlinesse is gaine , to them which account Gaine godlinesse , men will thinke of you as Festus did , that you speake you know not what . Act. 26. 24 These lessons are for Paul himselfe .

As Christ sayth , Mat. 19. 11 All doe not receiue this Word , so all do not count this gaine but losse . We count him rich which hath his barns full like the Churle , his coffers full like the Glutton , his table full like Belshazzar , his stable full like Salomon , his grounds full like Iob , his purse full like Craesus . You speake against your master , for Christ sent word vnto Iohn , that the poore receiue the gospell , as though the godly were of the poorer sort , and Dauid calleth the wicked rich , Psal. 73. 12. They prosper and flourish , sayth he , their seede blasteth not , their Cow casteth not : as if he should say , It is not as you take it Paul , that Godlines doth make men rich ; for this I haue obserued in my time , that the wicked be the wealthiest , and good Lazarus is the poore man , and wicked Diues is the rich man .

Againe , we reade , that the Officers were asked , which of the Pharisies or of the Rulers did follow Christ , yet these were counted rich men though they had no godlinesse : and if we should examine your owne selfe , it seemes you were no great rich man for all your Godlinesse , when you did worke with your hands for your liuing : therefore if Godlinesse be such gaine , how happeneth it that your share is no better ? So they which are like Nicodemus , when Christ sayth , that they must be borne againe ; Iohn . 3. 4. thinke that hee can haue no other meaning , but that they must returne againe into their Mothers wombe : Iohn 6. and when he calles himselfe Bread , that he must needs meane such bread as they dine with .

As the Iewes hearing the Prophet speake so often of Christes kingdome , Mat. 20. 20 and call him a King , looked for a temporall King , that should bring them peace , and ioy , and glorie , and make them like Kings themselues : so the carnall eares , when they heare of a kingdome , & treasures , and riches , straight their mindes run vpon earthly , and worldly , and transitorie things , such as they loue , to whome Paul answereth as Christ answered his Disciples , I haue another meate which you know not of : Iohn 4. 3. so there are other riches which you knowe not of . I sayd no● , that Godlinesse is earthly , or worldlie , or transitorie gaine , but great gaine . He will not onely prooue Godlinesse to bee gaine , but great gaine : as if hee should saie , more gainfull then your wares and rents , and fines , and interest ; as though he would make the Lawyer , and Merchant , and Mercer , and Draper , and Patron , and Landlord , and all the men of riches beleeue , that Godlinesse will make them rich farre sooner then Couetousnesse .

I feare this saying may be renewed , If a man tel you , Aba● . 1. 5. ye wil not beleeue it : nay if God tell you , yet you will not beleeue it . As the Lorde looked downe vpon earth , to see if any did regard him , Psal. 14. 2● & 43. 2. and sayth , There is not one , so this sentence may go from Court to Cittie , from cittie to countrie , and say there is sacrce one in a town that wil subscribe vnto it . Psal. 4. 6. Manie ( saith Dauid ) aske who will shewe vs any good ? meaning riches , and honor , & pleasure , which are not good . But when he came to goodnes it selfe , he leaues out Many , & prayeth in his owne person , Lord lift vp the light of thy countenaunce vpon vs , as though none would ioyne with him . Mat. 11. 19 Yet wisdome is iustified of her owne children , and the godly count godlinesse gaine .

To make vs loue godlinesse , he calleth it by the name of that wee loue most , that is , Gaine ; Luk. 1. 51 . as the father calleth his sonne which he would loue more then the rest , by his own name , to put him in mind of such a loue as he beareth to himselfe . Here we may see , that God doth not commaund men to bee godlye onely because it makes for his glorie , but because godlines is profitable to vs . For godlines is not called gaine , Pro. 3. 8. in respect of God , but in respect of vs : it is gaine to vs , but it is dutie to him . So it is not called a health in respect of vs , because it is the health of our soules : so it is not called a kingdome in respect of God , but in respect of vs , Mat. 6. 33. because wee are intituled to the kingdome by this difference from the reprobates .

Put all the good things in the world together , & the goodnes of all is found in godlines : and therefore godlines is called by the names of those things that men count best , to shew that the godly are as well , as merrie , as content with their loue toward God , and Gods loue toward them , as other are with health , and wealth , and pleasures . Therefore it is sayd of the godlie ; Esa. 35. 36. The feare of the Lord is his treasure . Therefore saith Ieremie , The Lord is my portion , Lam. 3. 24. as though he desired nothing else . And therefore it is said of Moses ; That he esteemed the rebuke of Christ greater riches then all the treasures of Egypt . Heb. 11. 26. If crosses be riches , as Moses thought , what riches are in godlines ? But is this all the haruest ? shall godlinesse be all the godlie mans riches ? Nay ( saith Paul ) Godlines hath the promises of this life , 1. Tim. 4. 8. and of the life to come : that is , the godlie shall doe well in heauen and here too . And therefore Christ saith , First seeke the kingdome of God , Mat. 6. 33. & all the rest shall be cast vpon you , euen as the sheaues fell before Ruth : Ruth . 2. 16. so riches shal fall in your way , as they did to Abraham , and Lot , and Iacob , and Iob , and Ioseph , riches were cast to them , they knew not how , but as if God had sayd , bee rich , and they were rich straight . For al good things were created for the good , and therefore they are called good because the good God created them for good men , to good purposes : and therfore as Iacob got the blessing , Gen. 27. 8. so he got the inheritance also : to shew , that as the faithfull haue the inward blessing , so they haue the outward blessing too , when they are good for them . For ( saith Dauid ) They which seeke the Lord shall want nothing that is good . Psal. 34. 10 Now God knowes better then wee what is good for vs : as the Nurse knoweth better then the child , when the milke is readie for it . Therefore Christ saith in Mathew 6. 32 , Mat. 6. 32. Your heauenly Father knoweth what you haue need of . He sayth not , that we know what we haue neede of , but that our Father knoweth : as if hee should say , When you haue neede of health , your Father will send you health : when you haue neede of riches , your Father will send you riches : when you haue neede of libertie , your Father will send you libertie : for hee sayth not onely that his Father knoweth what wee haue neede of , Mat. 7. 11. but that Hee will giue vs the things which wee neede . Matth. 7. Verse 11.

Therfore as children take no care for their apparell , what cloathes they shall weare , nor for their victuals , what meat they shall eate , but leaue this care for their father , so sayth Christ , Mat. 6. 31. Take you no care , for my father careth for you . Psal. 55. 22

He was not content to cal Godlinesse gaine , but he calleth it Great gaine , as if hee woulde say , gaine , and more then gaine : riches , and better then riches , a kingdome , and greater then a kingdome . As when the Prophets would distinguish betweene the idoll Gods , and the liuing God , they call him the Great God : so the gaine of godlines , is called Great gaine . Deu. 12. 17. The riches of the world are called earthlie , Mar. 4. 7. transitorie , 1. Tim. 6. 9. snares , thornes , dung , as though they were not worthie to be counted riches : Phil. 3. 1. and therfore to draw the earnest loue of men from them , the holy-Ghost brings them in with such names of disdaine , to disgrace them with their louers : but when hee comes to Godlines , Pro. 3. 15. which is the riches of the soule , Pro. 4. 9. & 13. hee calleth it great riches , heauenly riches , Pro. 8. 11. & 18. vnsearchable riches , euerlasting riches , with al the names of honor , and al the names of pleasure , and all the names of happinesse . As a woman trimmes and deckes her selfe with an hundred ornaments , onely to make her amiable , so the holy-Ghost setteth out godlinesse with names of honor , & names of pleasure , Cant. 4. 1. and names of happines , as it were in her Iewels , with letters of commendation , to make her to bee beloued . Lest anie riches should compare with godlinesse , he giues it a name aboue other , and calleth it great riches , as if hee would make a distinction betweene riches and riches : betweene the gaine of couetousnes , & the gaine of godlines : the peace of the world , and the peace of conscience : the ioy of riches , and the ioy of the holy Ghost . The worldly men haue a kinde of peace , and ioy , and riches , but I cannot call it great , because they haue not inough , they are not contented as the godlie are , therefore onely godlinesse hath this honour , to be called great riches . The gaine of couetousnesse is nothing but wealth : but the gaine of godlinesse is wealth , and peace , and ioy , and loue of God , and the remission of sinnes , and euerlasting life : Therefore onely godlines hath this honour to be called Great gaine . Riches make bate , Gen. 13. 6. but godlines makes peace : riches breede couetousnesse , but godlines brings contentation : riches make men vnwilling to dye , but godlines makes men readie to dye : riches often hurt the owner , but godlines profiteth the owner and other : Therefore onely godlines hath this honour , to be called great riches . such gayne , such ioy , such peace is in godlinesse , and yet no man couets it : for this is the qualitie of vertue , it seemeth nothing vnto a man vntill he hath it , as Salomon saith of the buyer , while hee is in buying hee dispraiseth the thing which hee buyeth , Pro. 20. 14. and sayth ; It is naught , it is not worth the price which ye aske : but when he hath bought it , so soone as he is gone he boasteth of his peni worths , and saith it is better than his money . So godlines , before a man haue it , hee saith it is not worth his labour , and thinks euerie houre too much that hee spendeth about it : but when he hath found it , he would not lose it againe for al the worlde , because hee is nowe come to that which followeth ; To be contented with that he hath .

Heere Paule sheweth with what a man should bee contented , not with a thousande poundes , nor a hundred pounds , nor twentie poundes , but with that hee hath : and there is great reason why hee should so ; because no man knoweth what is fit for him , so well as his Caruer . And therefore euerie one should esteeme so reuerently of God , that hee thinke nothing better for him ( for that present time ) than that which God measureth forth vnto him .

For when Christ had no money , hee was contented , and when hee wanted money to paie tribute , Mat. 17. 87 hee sent for no more than hee needed : hee might haue commanded twentie poundes , as well as twentie pence . But to shewe that we should desire no more than will serue our turne , hee would haue no more than serued his turne . Now , because Contentation is of such a nature , that it can please it selfe with pouertie , as well as riches . Therefore it is called the great gaine , as though it had all , which it wanted .

And this Contentment ( saith the Apostle Paul ) we owe to Godlines , because it is not possible for a wicked man to be contented : for as he is not satisfied with sinne , so he is satisfied with nothing . Riches come , and yet the man is not pleased : honor comes , and yet the man is not pleased : libertie comes , & yet the man is not pleased : pleasure comes , and yet the man is not pleased , vntill God come , Psal. 23. 6. and then he saith , My cup is full .

Shewe vs thy Father ( sayth Phillip ) and it sufficeth , Iohn 14. 7. Nay shewe vs thy trueth , and it sufficeth . Now my soule ( sayth the Churle ) take thy rest : Nay , now my soule take thy rest , for thou hast laide vp for many yeares .

The godly man hath found that which al the world doth seeke , that is , inough . Euery word may bee defined , and euerie thing may bee measured , but inough cannot bee measured , nor defined , it changeth euerie yeare : when we had nothing , we thought it inough if we might obtaine lesse than wee haue : when we came to more , we thought of another inough : now we haue more , we dreame of another inough : so inough is alwaies to come , though too much be there alreadie . For as oyle kindleth the fire which it seemes to quench , so riches come as though they would make a man contented , and make a man more couetous . Therefore seeing Contentation was neuer found in riches , the Apostle reacheth to seeke it in godlinesse , saying ; Godlinesse is riches : as though it did not onely make a man contented , but make a man contented with it selfe . Hee speakes as though hee had found a newe kinde of riches , which the world neuer thoght of , that are of such a nature , that they will satisfie a man like the water that Christ spake of , Ioh. 4. 13. Hee that drinkes of this water shall thirst no more : so they that tast of these riches shal couet no more : Act. 2. 2. but as the holie Ghost filled all the house , so the grace , and peace , and ioy of the holie Ghost filleth all the heart , that as Ioseph had no neede of Astronomie , Gen. 44. 15. because he had the Spirite of prophecie ; so he which hath Contentation , hath litle neede of riches , hee thinkes not of the Philosophers Stone , nor the golde of Ophyr , 1. King . 28. nor the mynes of India ; but he hath his quietus est , without suite of law , for hee retaineth a peace-maker within , which would make all lawyers preachers , if men were so wise to take counsell of it . When the lawe is ended , if the man be not content , hee is in trouble still ; when his disease is cured , if hee be not content , hee is sicke still ; when his want is supplied , if he be not content , he is in want still ; when bondage is turned into libertie , if hee be not content , hee is in bondage still ; but though hee be in law , and sicknesse , and pouertie , and bondage , yet if he be content , he is free , and rich , and merrie , Gen. 2. 25. and quiet : euen as Adam was warme , though he had no cloathes . Such a commander is Contentation , that wheresoeuer she setteth foote , an hundred blessings waite vpon her : in euerie disease she is a Phisition , in euerie strife shee is a Lawyer , in euerie doubt she is a Preacher , in euerie griefe she is a comforter : like a sweete perfume , which taketh away the euill sent , and leaueth a pleasant sent for it . As the Vnicorne dippeth his horne in the fountaine , and maketh the waters which were corrupt and noisome , cleare and wholesome vpon the sodaine : so , whatsoeuer estate Godlines comes vnto , it saith like the Apostles , Peace be to this house , peace bee to this heart , peace be to this man .

I may liken it to the fiue loaues and two fishes wherewith Christ fed fiue thousande persons , Luke 5. 9. and yet there were twelue baskets full of that which was left , which could not fill one basket when it was whole . Thus their little Feast was made a great Feast : so the godly , though they haue but little for themselues , yet they haue something for other , like the Widowes Myte , Mar. 12. 42 that they may say as the Disciples said to Christ , Luk. 22. 35. they want nothing , though they haue nothing .

Contentation wanteth nothing , and a good heart is woorth all . For if shee want bread , Ioh. 4. 32. shee can say as Christ sayd , I haue another bread : if she want riches , she can say , I haue other riches : if she want strength , she can say , I haue other strength : if shee want friends , she can say , I haue other friends . Thus the godlie finde all within , that the godlesse seeke without .

Therefore , if you see a man contented with that which he hath , it is a great sign that godlines is entered into him : for the heart of man was made a Temple of God , 2. Cor. 3. 16. & nothing can fill it but God alone . Phil. 4. 12. Therefore Paul saith after his conuersion , that which hee could neuer saie before his conuersion , I haue learned to be content . First he learned godlinesse , then godlines taught him contentation . Now ( sayth Paul ) I haue learned to be content , as though this were a lesson for euery Christian to learn , to be content . For thus hee must thinke , that as God sayd to Moses , when hee could not obtaine leaue to goe to Canaan . Deu. 3. 26. Let this suffice thee to see Canaan : so , whatsoeuer hee giueth , hee giueth this charge with it , Let this suffice thee . Ier. 10. 19. As Ieremie saith , This is my sorrow , and I will beare it ; so thou must say , This is my portion , and I will take it . This is the signe whether godlines be in a man , if he haue ioy of that which hee hath ; for the things that God giueth to the righteous , 1. Tim. 6. 17 Paul saith he giueth them to enioy , that is , if he haue much , he can say with Paul , Phil. 4. 12. I haue learned to abound : if he haue litle , he can say with Paul , I haue learned to want : that is , if he haue much , as Abraham , & Lot , & Iacob , & Iob , & Ioseph , yet it cannot corrupt his minde ; but as the net was full of fishes , Ioh. 21. 11. & yet did not rent , because they cast it at Christs commandement : so though the godly be full of riches , his hart is not rent , his minde not troubled , his countenance not changed , because he remembreth , these things were giuen him to do good , Hest. 4. 14. as Hester thoght of her honor : if he haue litle , it is like the oyle which serued the widow as litle as it was : 2. Kin. 4. 7. for a little to the righteous ( saith Dauid ) is better than great riches to the vngodlie : Psa. 37. 16. for when a man hath founde the heauenly riches , hee careth not for earthly riches , no more than hee that walketh in the Sunne , thinkes whether the Moone shine , or no , because hee hath no neede of her light . Mat. 5. 6. Therefore wee conclude with Christ , Blessed are they which thirst after righteousnesse , for they shall be satisfied : not they which thirst after riches , nor they which thirst after honor , nor they which thirst after pleasure ; they shall not be satisfied but thirst more , as the ambitious , voluptuous and couetous do , but they that thirst after righteousnes , shall be satisfied , though they haue no riches , nor honour , nor pleasure . If ye aske like the Virgin , Gen. 2. 25. How can this be ? I answere , euen as Adam was warme without cloathes ; so God doth satisfie manie men without riches . Though he was naked , yet hee did not see his nakednesse , so long as he was innocent : but , when hee began to rebell , than hee began to want cloathes ; so though a man bee poore , yet hee doth not see his pouertie , so long as he is contented : but when hee begins to couet , then he begins to want riches , and from that daye the curse ( in the first of Agge . 6. ) takes holde vpon him , Ye eate , but you haue not inough ; yee drinke , but you are not satisfied ; yee cloath your selues , but you are not warme . Indeed the couetous man seemeth to drawe the world to him with cords , his coffers are of load-stones , his hands like nets , his fingers like lime-twigs , here it comes , and there it comes ; one would think that this man shold be happie one day . When the churles barnes were full , hee bad his soule rest , thinking to gaine rest by couetousnes , that he might say , Riches gaine rest as well as Godlines : but see what happened ; that night when hee began to take his rest , riches , and rest , and soule , and all , were taken from him . Did hee not gaine faire ? would he haue taken such paines if hee had thought of such rest ? Couetousnes may gaine riches , but it cannot gaine rest : ye may thinke like this Churle to rest , when your barnes , and shops , and coffers are full : but ye shall finde it true which Esay saith , Esa. 48. 22. There is no rest to the vngodlie . Therefore the Wise man to preuent any hope of rest , or honour , or profit , by sinne , speakes as though hee had tried , Pro. 12. 3. A man cannot bee established by iniquitie : therefore he cannot bee quieted nor satisfied by the gaine of deceipt , or bribes , or lies , or vsurie , which is iniquitie ; therefore blessed is the man whom godlines doth make rich , For When the blessing of the Lorde maketh rich ( saith Salomon ) hee dooth adde no sorrow to it , Pro. 10. 22. but ( saith hee ) the reuenewes of the wicked is trouble ; as though his mony were care . Wherfore let Patron , and Landlord , and Lawyer , and all say nowe , that Paule hath chosen the better riches , which thiefe , nor moath , nor canker can corrupt : these are the riches at last which we must dwell with , when all the rest which we haue lyed for , and sworne for , and fretted for , and couzened for , and broken our sleepe for , & lost many Sermons for , forsake vs , like seruants which change their masters : then Godlinesse shall seeme as great gaine to vs as it did to Paule , and he which loued the world most , would giue all that he hath for a dram of faith , that he might be sure to go to heauen when he is dead , though he went towardes hell so long as he liued . Here then is an answere to them which aske , Mat. 3. 14. What profit is it to serue God ? 2. Sa. 19. 33. Howe happie was Barzillai that would not be exalted ? What quiet had the Shunamite , 2. Kin. 4. 13. which cared not for preferment ? Luke 5. 11. When did the Disciples seeme so rich , as when they were willing to leaue all ? This shall be your gaine , when you are Vsurers of godlinesse . Is not the word gone foorth yet , which hath killed couetousnesse , that I may end my Sermon ? Either you goe away contented , or else you goe away condemned of your owne conscience . Before you were vexed with couetousnes , but now the word shall vexe you too ; for you shall neuer couet , nor lye , nor deceiue hereafter , but a sergeant shall arrest you vpon it , and some sentence which you haue heard , shall gnaw you at the heart with a Memorandum of hell , that yee shall wish ; Oh that I could abandon this sinne , or else that I had neuer heard that warning , that makes it a corrosiue vnto mee before I can leaue it . If they which are greedie still , could see what peace , and rest , and ioye go home with them which are contented ( although they may say with Peter , Act. 3. 6. Gold and siluer haue I none ) euerie man would be a suter to Godlinesse , that he might haue the dowrie of contentation . If anie here be couetous still , let him alway thinke why Dauid prayeth , Turne my heart vnto thy law , Psal. 1. 19. and not vnto couetousnes ; he might haue named pride , or anger , or lust : but to shewe that no sinne did so keepe his thoughts from the law , as couetousnes when it came vpon him , he saith , Turne my hart vnto thy law , & not vnto couetousnes , as though a man could not be couetous , & haue leisure to thinke vpon any good . Luke 3. 25. But , as Iohn baptized with water , so I can but teach you with words . Now you haue heard what Contentation is , you must pray to another to giue it you .

It is said of this Citie , that many Citizens of London haue good wils , but bad deedes ; that is , you doe no good vntill ye die . First , ye are vngodly , that you may be rich , and then you part from some of your riches , to excuse for your vngodlinesse . It may bee , that some here haue sette downe in their wils ; When I die , I bequeath 100 pounds to a Colledge , & 100 pounds to an hospitall , and 100 gownes to poore men . Mat. 27. 3. I do maruell that you giue no more when you are at that point , for Iudas when he died returned all againe : so yee die , and thinke when ye are gone , that God will take this for a quittance . Bee not deceiued , for God doth not looke vpon that which you doe for feare , 2. Cor. 9. 7. but vpon that which ye doe for loue . If you can find in your heart to do good while you are in health , Luk. 19. 8. as Zacheus did , then God hath respect to your offering ; but before God hearken how you giue your riches , first he examins how ye came by them : for a man may be hanged for stealing the monie which he giueth to the poore , because if hee should count Godlines gaine , much more should he care to gaine by godlie meanes . Thus you see the fruits of Godlinesse , and the fruits of Couetousnes , Nu. 22. 17. to stay Balaam posting for a bribe , and the sonnes of Zebede suing for preferment , least seeking for asses , they lose a better kingdome then Saul found . 1. Sam. 10. 1

If you be couetous you shall neuer haue enough , though you haue too much , but when ye pray , Luk. 11. 2. Thy kingdome come , ye shall wish , my kingdome come . If ye be godlie , ye shall haue enough , though yee seeme to haue nothing : like the Smyrnians , Reuel. 2. 9. of whom God said ; I know thy pouertie : but thou art rich . Therefore what counsel shall I giue you , but as Christ counselled his Disciples , Be not friends to riches , but make you friends of riches , & know this , that if ye cannot say as Paul saith ; Phil. 4. 12. I haue learned to be content , Godlinesse is not yet come to your house : for the companion of godlines is contentation , which ( when she comes ) wil bring you all things . Therfore as Christ saith ; If the sonne make you free , Ioh. 8. 46. you shall be free indeed : so I say , if godlines make you rich , ye shall be rich indeede . The Lord Iesus make you doers of that yee haue heard .

FINIS .

THE AFFINITIE OF THE FAITHFVL . Luke 8.

19 Then came to him his Mother , & his Brethren , and could not come neare him for the prease .

20 And it was told him by certaine which sayd , thy mother and thy brethren stand without , and would see thee .

21 But he answered , and said vnto them , My Mother & my brethren are these which heare the word of God , and do it .

HEre is Christ preaching , a great prease hearing , his mother and his friends interrupting , & Christ againe withstanding the interruption , with a comfortable doctrine of his mercies toward them which heare the word of God , and doe it . When Christ was about a good worke , and many were gathered together to heare him , the Diuell thought with him selfe as the Priestes and Sadduces did in the fourth of the Acts ; If I let him alone thus , all the world will follow him , and I shall be like Rachel without children : therefore deuising the likeliest pollicie to frustrate & disgrace but one of his Sermons , thereby to make the people more vnwilling to heare him againe ; Gen. 3. 6. as he set Eue vpon Adam , and made Iobs wife his instrument , Iob 2. 9. when hee could not fit it himselfe : so he sendeth Christs Mother , and putteth in the mind of his kinsmen to come vnto him at that instant , when he was in this holy exercise , & call vpon him while he was preaching , to come away , and go with them .

Christ seeing the serpents dealing , how he had made his mother his tempter , that all his Auditorie might go away emptie , and say , where they came ; We heard the man which is called Iesus , and he began to preach vnto vs , with such words , as though he would carie vs to Heauen ; but in the middest of his Sermon came his Mother and Brethren to him , that it might be knowen what a Kinsman they had : and so soone as hee heard that they were come , suddenly he brake off his Sermon and slipt away from vs , to go and make merrie with them . Christ , I say , seeing this traine laid by Sathan to disgrace him , ( as he doth all his Ministers ) did not leaue off speaking , as they thought he would : but , as if God had appointed all this to credite and renowne him ; that which was noysed here to interrupt his doctrine , he taketh for an occasion to teach another doctrine , that there is a nearer Coniunction betweene Christ and the faithfull , then betweene the mother and the sonne , which are one flesh . Therefore , when they say , Thy mother and thy brethren are come to speake with thee , hee pointeth to his hearers and saith ; These are my mother and my brethren , which heare the word of God and doe it : as if hee should saie , I haue a Mother indeede which brought me foorth , but in respect of them which heare the word of God , and doe it , she is like a stepmother , and these are like a naturall mother .

With this wise answer hee quieted the Auditors , and made them heare him better then they did before . For now they thought with themselues , what man is this which loueth vs more then his mother ? his mother called him , and yet he would not go from vs : his brethren stay for him , and he maketh as if he did not know them , but saith ; Who is my mother ? who are my brethren ?

Thus Christ stood vp as it were in an indignation against Sathan , and saide ; Sathan , this Sermon was not begun for thee , neither shall it end for thee : this worke was not done for my mother , neither shall it be left for my mother . Thus he caught the diuell with his owne baite , and made the people more louing and attentiue towardes him , by that which Satan thought to disgrace him . He was so armed with the Spirite , that let the diuell tempt him , or the woman tempt him , or princes tempt him , all is one .

Here are two doubtes : the first is , the difference betweene the Euangelists : For Mathew saith that one brought this message : Mat. 12. 47 Marke and Luke attribute it to mo ; Mar. 3. 31. both may stand : Luk. 8. 20. for the word which his mother gaue of calling him foorth , was receiued of the rest , and so passed amongst many till it came to Christ : so that one may be sayd to bring this message , because one noysed it first : and many may be sayd to bring this message , because many noysed it after .

The second doubt is , because Christ had no brethren , how they said ; Thy brethren would speake with thee ?

You must vnderstand , that they which are heere called Christes brethren , were his Cosens by the mothers side : that is , her sisters children : for there were three Maries , and these three were sisters : Marie the virgin , Marie the mother of Iames , & Marie the daughter of Cleophas , whose sonnes these were : their names were Iames , Ioseph , Iudas , and Simon ; and they are called the Lordes brethren , because they were kinne vnto him . Therefore note that in holie Scripture there be foure sortes of brethren : Brethren by nature , Gen. 27. 30. so Esau and Iacob were called brethren , because they had one father , and one mother : Brethren by nation , so all the Iewes are called brethren , Den. 15. 12. because they were of one Countrey : Brethren by consanguinitie , so all are called brethren which are of one familie , Gen. 13. 8. and so Abraham called Lot his brother , and Sarah his sister , Gen. 12. 13. because they were of one line : Brethren by profession , so all Christians are called Brethren , Mat. 23. because they are of one Religion : These were Brethren of the third order , that is of Consanguinitie , because they were of one Familie .

Now when his Mother , and his Brethren were come to see him , it is sayd , that they could not come neare him for the prease . Here were Auditors inough : Christ flowed now with Disciples , that his mother coulde haue no roome to heare him , but after a while it was low water againe .

When the shepheard was stroken , Mat. 26. 31 the sheepe were scattered : when he preached in the Streetes , and in the Temple , and in the Fieldes , then manie flocked after him : but when he preached vpon the Crosse , then they left him , which sayd they would neuer forsake him : then there was as great a prease to see him dye , as there was heere to heare him preach : Mat. 27. and many of these which seemed like Bretheren , and Sisters , were his betrayers , and his accusers , and his persecutors , so inconstant we are in our zeale , more than in any thing else .

Thus much of their comming and calling to Christ , now to the doctrine which lieth in it .

Heere be two Speakers : one sayth , Thy Mother and thy Brethren are come to speake with thee : the other saith , These are my Mother , and Brethren , which heare the worde of God , and doe it . The scope of the Euangelist is this : First , that Christ would not hinder his doctrine for mother , or brethren , or any kinsman : Then , to shewe that there is a nearer coniunction between our Sauiour Christ and the Faithfull , than betweene the mother and the sonne .

The first is written for our instruction , and the latter is written for our comfort . Touching the first , Exod. 20. he which teacheth vs to honor our father and mother , doth not teach vs here to contemne father and mother , because hee speakes of another mother : for it is said ; That he was obedient to his parents , Luk. 2. 46. in Luke 2. This he sheweth , when being found in the temple among the Doctors , hee left all to goe with his mother , because she sought him : so he honoured her , that hee left all for her . This hee shewed againe at his death , being vpon the crosse , he was not vnmindfull of her : for pointing vnto Iohn , Ioh. 19. 26. hee said ; Behold thy mother : and pointing vnto her , he said ; Woman behold thy sonne : so he commended her to his beloued Disciple before he dyed .

Therefore this is not a doctrine of disobedience , but a rule how to obey . As he taught his Disciples to giue vnto Caesar that which is Caesars , Mat. 22. 21 and to God that which is Gods : Luk. 20. 25. so hee teacheth vs here , Mat. 19. to giue vnto parents that which is parents , & to the Lord , that which is the Lordes . When God saide , Honour thy father and thy mother , Exod. 20. hee did not giue a commaundement agaynst himselfe : and therefore he saith ; Honour me , before hee saith Honour them . The first commandement is Honour God , and the fift commandement is nour thy Parents ; least you should honor your Parents before God . 1. Kin. 2. 20. When Salomon bad his mother aske him anie thing , he signified that the mother should be obeied in many things ; but when he denied his Mother that one thing which she asked , he sheweth that the Mother should not be obeied in al things . When Christ saide , Mat. 23. 9. You haue but one Father , and one Master , he speakes of Faith and Religion , shewing ; that when it concerneth our Faith and Religion , we should respect but one Father and one master , which is the giuer of our faith and the master of our Religion .

When Paule said , Eph. 6. 1. Children obey your Parents in the Lord , hee meaneth not that wee shoulde obeye them against the Lorde ; As when hee saith , Rom. 13. 5. Obey Princes for conscience sake , hee meaneth not that wee should obey them against conscience . Therefore when it commeth to this , that the earthly father commaundeth one thing , and the heauenly Father commaundeth another thing ; then as Peter answered the Rulers , so maiest thou answere thy Parents ; Whether is it meete to obey God , or you ? Then these are the hands which thou must cut off , then these are the eyes which thou must pull out : or else they should be as deare vnto thee , as thy hand or thine eye .

In the nineteenth of Mathew , A man must forsake his father & his mother , to dwel with his wife . In the sixteenth of Luke , he must forsake father , & mother , & wife too , to dwel with Christ : For He which forsaketh father or mother for me , shall receiue more , saith our Sauiour . Luk. 14. 26. Nay , He which doth not hate father , or mother , or wife for me , can not be my Disciple . Shewing , that our loue toward God should be so great , that in respect of it , our loue towards men should seeme but hatred . Thus he which obeyed his parents more than we , yet would haue some rule , some sentence , some example in Scripture of not obeying them too , because it is such a hard point , to know how farre they are to be obeyed , which are set in authoritie ouer vs .

As none but God speaks alwaies aright , so none but God must alwayes be obeyed : we are not called onely the sonnes of men , but we are called the sonnes of God . Gen. 6. 2. Therefore , as Christ answered his mother , when she would haue him turne water into wine , Woman , what haue I to do with thee ? Iohn 2. so wee should answere father , and mother , and brethren , and sisters , and rulers , and maisters , and wife too , when they will vs to do that which is not meete , What haue I to do with you ? For to leaue doing good , and do euill , were not to turne water into wine , but to turne wine into water . Peter was not Sathan , but when he tempted Christ like Sathan , Christ answered him as he answered Sathan , Mat. 16. 23 Come behind me Sathan : shewing , that we should giue no more attention vnto father , or mother , or master , or wife , when they tempt vs to euill , than we would giue vnto Sathan , if he should tempt vs himselfe .

Three things children receiue of their parents ; life , maintenance , and instruction . For these three they owe other three : for life , they owe loue ; for maintenance , they owe obedience ; for instruction , they owe reuerence ; for life , they must be loued as fathers ; for maintenance , they must be obeyed as maisters ; for instruction , they must be reuerenced as Tutors . But as there is a king of kings , which must be obeyed aboue kings : so there is a father of fathers , which must be obeyed aboue fathers ; therfore , sometime you must answer like the sonne , when he was bid go into his fathers vineyard , I will go : and sometime you must answer as Christ answered , I must go about my Fathers businesse .

When two milch kine did carrie the Arke of the Lord to Bethshemesh , their calues were shut vp at home , because the kine shuld not stay , when they heard their calues crie after them : so when thou goest about the Lordes businesse , thou shalt heare a crie of thy Father , and thy Mother and thy brethren , and thy Sisters , and thy Kinred , to staie thee ; but then thou must thinke of another father , as Christ thought of another Mother : and so as these Kine went on till the Lord brought them where the Arke should rest ; so thou shalt go on till the Lord bring thee where thou shalt rest . It is better to flie from our friends , as Abraham did , Gen. 11. 31 and 12. 1. then to stay with some friends , Iudg. 16. 4. &c. as Sampson did with Dalila .

I may say , Beware of Kinsmen , as well as our Sauiour said , Beware of men . For this respect of cousenage made Eli his sons Priests ; 1. Sam. 2. and this respect of cousenage hath made manie like Priestes in Englande : this respect of cousenage made Samuels sonnes Iudges , 1. Sam. 8. 1. and this respect of cousenage hath made manie like Iudges in England : this respect of cousenage brought Tobias into the Leuits chamber & this respect of cousenage hath brought manie Gentlemen into Preachers liuinges , Neh. 13. 45 which will not out againe . As Christ preferred his spirituall kinsmen , so we preferre our earthly kinsmen . Manie priuiledges , many offices , and many benefices haue stooped to this voice , Thy Mother calleth thee , or thy Kinsmen would haue thee .

As this voice came to Christ while he was labouring , so many voyces come to vs while we are labouring . One saith , Pleasure would speake with you : another saith , profit would speake with you : another saith , Ease would speake with you : another saith , a Deanrie would speake with you : another saith ; a Bishopricke would speake with you : another saith , the Court woulde speake with you .

When a man is in a good way , and studieth the Scriptures , to bee a teacher in the Church ; a voyce commeth to his eare , as this came to Christs , and faith ; Thy frends would haue thee studie the Lawe , for by Diuinitie thou shalt attaine to no preferment ; & thine owne Flocke wil vexe thee , or the Bishop wil stop thy mouth . This wind somtime turneth Ionas his sailes from Niniue to Tharshish , Ionas 1. & makes him burie his talent .

If he be a Diuine alreadie , and preach his conscience , a voyce commeth vnto him againe , as this did to Christ , and saith ; Thy friendes would haue thee be quiet , or there bee Spies which note what thou sayest , or there be fellowes which lye in wayte for thy Liuing : so sometimes ( with a little intreatie ) he beginneth to drawe vp his hand , and lay his finger on his mouth , and preach peace when he is sent with warre . Thus we are cumbred like our master , before our Sermons , and in our Sermons , and after our Sermons , euen of them sometime , which should encourage vs : 〈…〉 . 14 and therefore as Christ saith , Beware of men , so say I , Beware of kinsmen .

So soone as the Children bee borne , their Parents bring them to the Temple , and baptise them , & offer them to God : but so soone as they be able to serue him , they tempt them away from him , to Lawe , or Phisicke , or Merchandise , or Husbandrie , and had rather they should be of any Tribe , than of the Tribe of Leui , Num. 3. 6. 7. 8. which serueth in the Temple . Hee which will be hindred , shall haue blockes inough : but we must learne to leape ouer all , as Christ leaped ouer this . If we should leaue Father , and Mother , and Wife , and Children for Christ ; much lesse should wee care for labour , or losse , or shame , or trouble , or displeasure ; for wee woulde aduenture these for our friendes . Thus much of his naturall kindred : now of his spirituall kindred .

Here is another genealogie of Christ , which Mathew and Luke neuer spake of . As Christ saith . I haue another bread which you knowe not : so he saith , I haue other kinsmen which you know not .

Saint Iohn writing to a Ladie , 2. Iohn 1. 1. which brought vp her children in the feare of God , calleth her the elect Ladie : shewing , that the chiefest honour of Ladies , and Lordes , and Princes , is to be elect of God . Saint Luke speaking of certaine Beroeans , Act 17. 11. which receiued the word of God with loue , calleth them More noble than the rest : shewing , that God counteth none noble , but such as are of a noble Spirite . As Iohn calleth none elect , but the vertuous ; and Luke calleth none noble , but the religious : so Christ calleth none his kinsmen , but the righteous : and of those onelie hee saieth , These are my Mother , and my Brethren , which heare the word of God , and doe it .

As Abrahams Children are not counted Children after the flesh , Rom. 9. 8. but Children after the spirite : so Christes Kindred are not counted Kindred after the flesh , but kindred after the Spirite ; Gen. 1. for the flesh was not made after the Image of God , but the spirit was made after his Image : therefore God is not called the Father of bodies , but the Father of Spirites .

Now , God ( which is a Spirite ) preferreth them which are a kinne to him in the Spirite . Therefore Esau was not blessed , because hee was of Isaacks flesh , but Iacob was blessed , because he was of Isaacks Spirite . As wee loue in the flesh , so Christ loueth in the spirit , therefore he calleth none his kinsemen , but them which heare the word of God , and do it .

It seemeth that Paule thought of this saying , Gal. 4. when he said ; Till Christ be formed in you . If Christ be formed in vs , as Paule saith , then we are Christs mother : euerie one which wil haue Christ his sauiour , must be Christs mother . The virgin asked the angel how she could beare Christ seeing she had not knowen a man ? Luke Chapter 1. Verse 24. so you may aske how you can beare Christ , seeing he is borne alreadie ?

As there is a second comming of Christ , so there is a second birth of Christ . When we are borne againe , then Christ is borne againe : the virgin was his mother by the flesh , Mat. 25. & the faithfull are his mother by the spirit : Luke 21. the holy Ghost doth conceiue him in them : hee was in her wombe , and he is in their hearts : shee did beare him , and they doe beare him : shee did nurse him , and they do nurse him . This is the second birth of Christ . As the soule of man may bee called , 2. Cor. 3. 16. The Temple of the holie Ghost , which is the third person : so it may be called the wombe of the Sonne , which is the second person .

Before these words it is saide , that Christ asked , Who are my brethren ? as if hee should say , you thinke that I am affected to my kinsmen , as you are : but I tell you that I count them my kinsmen , which heare the word of God and do it . To shewe that Christ loueth vs with an euerlasting Loue , hee sheweth that hee doth not loue vs for anie Temporall things , but for that which doth endure for euer .

If Christ loued vs , Gen. 25. 28. as Isaack loued Esau , for venison , then we might misse the blessing as Esau did : But as Iohn saith ; He loued in the truth , so Christ loueth in the truth . To loue in the truth , is the true loue : euerie loue but this at one time or other hath turned into hatred , as the truth ouercommeth falshood .

Nowe for this loue , Christ calleth them by all the names of loue , his father , and his brethren , and his sisters . In Rom. 6. they are called his seruants . If that be not enough , in the fifteenth of Iohn they are called his friends . If that be not enough , in the third of Marke they are called his kinsmen . If that be not enough , in the foure & twentith of Luke they are called his brethren . If that be not enough , in Mark 1. they are called his children . If that be not enough , here they are called his mother . If that be not enough , in Cantic. 5. they are called his Spouse , to shewe that hee loued them with all loues ; the Mothers loue , the Brothers loue , the Sisters loue , the Masters loue , and the Friends loue . If all these Loues could be put together , yet the loue of Christ exceedeth them all : and the Mother , and the Brother , and the Sister , and the Childe , and the kinsmen , and the Friende , and the Seruant , would not do , and suffer so much among them all , as Christ hath done , and suffered for vs alone . Such a loue we kindle in Christ , when we heare his word , and do it , that wee are as deare vnto him , as all his kinred together .

Now as wee are his Mother , so should we carrie him in our heartes , as his mother did in her armes . As wee are his Bretheren , so wee should preferre him , as Ioseph did Beniamin , Genesis , Chapter fortie three , Verse fortie three . As we are his Spouse , so should we imbrace him as Isaac did Rebecca : if thou be a kinsman , do like a kinsman .

Now wee come to the markes of these kinsmen , which I may call the Armes of his house : As Christ saith ; By this all men shall knowe my Disciples , if they loue one another , so hee saith ; By this shall all men knowe my kinsmen , if they heare the word of God , and doe it .

As there is a kindred by the Fathers side , and a kindred by the Mothers side , so there is a kindred of Hearers , and a kindred of dooers . In Matthew it is saide , Hee which heareth the Wil of my Father , and doth it : Here it is saide , Hee which heareth the worde of God and dooth it : both are one ; For his word is his will , and therefore it is called his will . Psalme 119.

As he spake there of dooing , so hee speaketh here of a certaine rule , which hee calleth the worde of God , whereby all mens workes must be squared : For if I do all the workes that I can , to satisfie an others will , or mine owne will ; it auaileth mee nothing with God , because I doe it not for GOD. Therefore , hee which alwaies before followed his owne will , when hee was stricken downe and beganne to repent , Acts 9. cried out : Lorde , what wilt thou haue mee to doe ? as if hee should say , I will doe no more as men woulde haue mee , or as the Diuell would haue mee , or as the flesh would haue mee , but as thou wouldst haue me .

So Dauid prayed , Teach mee O Lord to doe thy will : not my will , for wee neede not to bee taught to doe our owne will , no more than a Cuckoe , to sing Cuckoe her owne name . Euerie man can goe to hell without a guide .

Here is the rule nowe , if you liue by it , then are you kinne to Christ : as other kinreds go by birth , and marriage , so this kinred goes by faith and obedience . Hearers are but halfe kin , as it were in a farre degree ; but they that heare and do , are called his Mother , which is the nearest kinred of all . Therfore if you haue the deed , then you are kin indeed ; there is no promise made to hearers , nor to speakers , nor to readers : but all promises are made to beleeuers , or doers .

If you aske God who shall dwell in the holie Mountaine ; Psa. 15. 2. he saith , The man which walketh vprightly . Here are none but dooers : If you aske Christ who shall enter into the kingdome of heauen , Mat. 7. 21. he saith ; Not they which crie Lord , Lord , ( though they crie twise Lord ) but they which do the will of my father : here are none but dooers . If you aske him againe , howe you may come to heauen , hee saith , Luke . 18. Keepe the Commaundements : here are none but doers . If you aske him againe , who are blessed ? Reu. 22. 7. he saith ; Blessed are they that heare the word of God and do it : here are none but doers . If you aske an Angell , who are blessed , he saith ; Blessed are they which keepe the words of this booke : here are none but dooers . If you aske Dauid , who are blessed ? he saith ; The man is blest which keepeth iudgement , Psa. 106. 3. and doeth righteousnes : here are none but doers . If you aske Salomon , who are blessed ? hee saith ; The man is blessed which keepeth the law : here are none but doers . If you aske Esay , who are blessed ? Esay 50. 2. he saith ; Hee which doeth this is blessed : here are none but doers : If you aske Iames who are blessed ? Iam. 1. 25. he saith ; The doer of the word is blessed in his deede : heere are none but dooers . Thus blessing and dooing runne together .

Least any man should looke to be blessed without obedience , Mat. 7. 21. Christ calleth Loue the greatest commaundement : Ro. 12. 13. but Salomon calleth Obedience the end of all , as though without obedience all were to no end .

When Michah had got a Leuite into his house , Iudg. 17. 8. Now ( saith hee ) I know the Lord will be good vnto mee , seeing I haue a Leuite in my house : So many thinke , when they haue gotten a Preacher into their parish ; Now the Lorde will be good vnto vs , now Christ will loue vs , now we are good sonnes , seeing we maintain a Preacher amongst vs . But Michah was not blessed for a Leuite , nor you for a Preacher : but as you would haue vs do as we teach , so God woulde haue you doe as you heare : for you shal be no more saued for hearing , than we are for speaking .

When God created the Tree , Gen. 1. hee commanded it to bring foorth fruite : so when he createth Faith , he commaundeth it to bring foorth workes : and therefore it is called a liuely Faith . When our Sauiour woulde prooue him selfe vnto Iohn , to be the true Messias indeed , he sayd to his Disciples , Tell Iohn what things you haue heard and seene : Matth. 11. 4. not onely heard , but seene : So if wee will prooue our selues to be Christes kinsmen indeede , we must worke that thing which may be seene as well as heard . Iohn was not onely called , The voyce of a Crier , Luke the seuenth Chapter and two & twentieth verse , but , Aburning Lampe , Mathew chap. 3. verse 3. which might be seene : so all which are crying voyces , must be burning Lampes .

Iames dooth not say , Let me heare thy faith , Iames 2. 18 but Let me see thy faith . As the Angels put on the shape of men , Gen. 18. 2. that Abraham might see them : so faith must put on works , that the world may see it . The workes which I do ( saith Christ ) beare witnesse of me : Iohn 5. 16. So the workes which wee doe , should beare witnesse of vs . Therefore Christ linketh Faith and Repentance together . Repent and beleeue the Gospell . Marke the first chapter , verse fifteene . Therefore I conclude , That which Christ hath ioyned , let no man separate . Marke chap. 10. ver. 9.

Thus I haue shewed you Christ preaching , a great prease hearing , his Friends and Kinsfolke interrupting , and Christ againe withstanding the interruption : By this you may see what a spirite the diuell hath to hinder one Sermon , therfore no maruell though he cause so many to be put to silence ; no maruell though he stand so against a learned Ministerie ; no maruell though he raise vp such slaunders vpon Preachers ; no maruell though he write so manie bookes against the Christian Gouernment in the Church ; no maruel though he make so manie Non-residents ; no maruel though he ordain so many dumbe Priestes ; for these make him the God of this world .

The Diuell is afrayde that one Sermon will conuert vs , and we are not moued with twentie : So the diuell thinketh better of vs than we are .

Againe , by this you may learne howe to resiste and withstande temptations : whether it bee thy father which tempteth thee , thy mother which tempteth thee , or thy brother which tempteth thee , or thy sister which tempteth , or thy kinsman which tempteth , or Rulers which tempteth , or Master which tempteth , or wife which tempteth . As Christ would not know his mother , against his father : so thou shouldst not know any father , or mother , or brother , or sister , or friend , or kinsman , or master , or childe , or wife against God . If the mothers sute may be refused sometime , a noble mans letter may be refused too : Hee that can turne his hinderance to a furtherance as Christ did heere , may make vse of euerie thing .

Againe , by this you may learne how to choose your friends . As Christ counted none his kinsmen but such as heare the worde of God and doe it : so we should make none our familiars , but such as Christ counteth his kinsmen .

Againe , you may see the difference betweene Christ and the worlde : Christ calleth the godly his kinsmen , be they neuer so poore ; and we scorne to call the poore our kinsmen , be they neuer so honest , so proude is the seruant aboue his master .

Againe , by this you may see how Christ is to be loued , for when hee calleth vs his mother , hee sheweth vs the way to loue him as a mother , for indeede hee is the mother of his mother , and his brethren too .

Againe , by this all vaunting and boasting of Kinred is cut off . Glorie not in that thou hast a Gentleman to thy Father , glorie not that thou hast a Knight to thy Brother , but glorie that thou hast the Lord to thy Brother . Luke 16. He which called Abraham his Father fried in Hell , because GOD was not his Father . If Marie might not bee prowde of such a Sonne as our Sauiour Christ , much lesse may you bragge of any friend or Sonne that you haue .

Againe : Esay 2. by this you may know , whether you be kinne to Christ . As those Priestes were shut out of the Temple , which could not count their Genealogie from Aaron : so they shall bee excluded out of Heauen , which cannot reckon their Pedegree from Christ .

Heere are the Armes now , whereby you may shewe of what House you come . If you heare the woord of God , and doo it , then Christ saith vnto you , as hee said vnto them , These are my Mother , and my Bretheren , and my Sisters : You women are his Sisters , and you men are his Bretheren : and if you be Christs Brethren , then are you Gods Sonnes : and if you be Gods Sonnes , then are you his Heyres ; for all Gods Sonnes are called heires Rom. 8. 7.

Lastly , by this you may know the Diuels Kinsemen : and therefore our Sauiour Christ saith , Ioh. 8. 44. You are of your father the diuell : Shewing that the diuel and the wicked are as neare kinne as Christ and the faithfull .

Now as Dauid saith : 1. Sa. 16. 23 Seemeth it a light thing vnto you to be the Sonne of a king , seeing I am a poore man and of small reputation ? So may I saie , seemeth it a light thing vnto you , to be the sonnes of the king of kings , seeing you are poore men and of smal reputation ? It is counted a great honor to Abraham , Heb. 11. 16. Isaac & Iacob that God was not ashamed , to be called their God ; What an honor then is this , that God is not ashamed to be called our Father ? nay , our brother , as though we were matched with him .

If the Israelites had such care to match with the seruants of God , what a blessing is this to marrie with the sonne of God ? Therefore if any affect rich kinsmen or great marriages : heere is a greater then Salomon , marrie thou him . This kinsman of ours is now gone vp into heauen , that we may haue a friend in the Court.

Ioseph desired the Butler to remember him when hee stood before Pharaoh , Gen. 20. 40. and hee forgot him though hee had pleasured him . Gen. 40. 14. But a Theefe desired Christ to remember him when he came into his kingdome , Luk. 13. 48. and hee receiued him into paradise the same day , though he had alwayes offended him : to shewe that although wee haue beene as bad as theeues , yet we may hope in Christ . Therefore , now I may conclude , you haue heard the word , if you goe away and doe it : then you are the Mother , and Brethren , and Sisters of this heauenly King . To whome with the Father and the holy spirit , be all praise , maiestie and dominion , now and euermore , Amen .

THE CHRISTIANS SACRIFICE . Prouerbs 23. 26. My Sonne giue me thy heart .

TO binde all the lessons together which yee haue learned since I came , this sentence came to my mind , Iob. 22. 22. My Sonne , giue me thy hart : Luke 2. 19. which is the summe of all that yee haue heard , Psal. 37. 32 and shewes in what chest you should lay vp these treasures , Dan. 7. 28. in your heart , and then giue that heart to God , & he wil keep all safe .

A supplication is come , as it were from God to man , that man would send God his heart , penned by Salomon vnder the name of Wisdome , Pro. 9. 1. and directed to her sonnes , Wisedome intreateth her sonnes , that they would giue her their hearts ; Rom. 8. 15. this Wisedome is God , we by adoption are his sonnes , Gal. 4. 24. and our heart is that which Christ calls spirit and truth , Iohn 4. 14. without hypocrisie , Giue me that heart , saith God . He which giues anie thing to another , considers before what he loues , & giues that which he thinkes will be accepted , that he may bee loued for the gift : therefore Dauid as though he were at a stand , & sorrowed that he could not do enough for God , breakes forth to him selfe , Psa. 116. 12 What shall I giue vnto the Lord , for all that he hath giuen me ? The Lord hearing as it were these sighs of his seruants , which care & studie what they may do to please him , comes in their suspence , and like a friend which desires nothing but good will , answers from heauen , My sonne giue me thy heart . Vnder which sute he taxeth them beside which are suters alwayes to him , and looke still to receiue like the Publicans , but neuer cast in their minds what they should giue : therefore their tribute is set downe by equall measure vnder the kings seale , euerie man must homage his heart .

Hee which alwayes gaue , nowe craues , and hee which craued alwayes , nowe giues : Christ stands at the doore like a poore man , and askes not bread , nor clothes , nor lodging , which we should giue to his members , but our heart , that is , euen the continent of all , and Gouernour of mannes house , which sits on the Bench like a Iudge , to giue the charge , and teach the tongue to speake , the hand to worke , the foote to walke , the eare to attend , the eye to obserue , the minde to choose , Leu. 1. 9. & 13. and the flesh to obey . That wee must present to God like a burnt Sacrifice , wherein all is offered together , a wise tongue , a diligent hand , a warie foot , a watchfull eye , an attentiue eare , an humble minde , an obedient flesh , put all together , and it is but the heart ; My sonne ( saith God ) giuee me thie heart . Here thou art the giuer , God the petitioner , thy heart the gift , which he claimeth by the name of a Son : should God be a suppliant vnto thee & me ? but that our vnthankfulnesse condemnes vs , that for all the things which he hath giuen vs , we neuer considered yet what we should giue vnto him before he asketh . He is faine to put in his petition like a Suter , and say , Giue me thy heart .

Marke what God hath chosen for himself , not that which any other shall loose by , like the demaunds of them which care for none but themselues ; but that , which being giuen to God , mooues vs to giue vnto euerie man his due , as Zacheus when hee gaue his heart to Christ , Luke 19. 8. parted his goods to the poore , and restored to all , that which he had gotten by wrong .

Once God required offerings and sacrifices , which men were vnwilling to giue , Mal. 1. 13. and 3. 18. because it was a deare seruice of God : but now he saith , that the heart is more than all burnt offerings and sacrifices . Iacob loued Ioseph more than all his brethren : Mar. 12. 23 so God loueth the heart more than all her fellowes ; Gen. 27. this myte God will haue for all his benefites , which we may best affoord him ; thy almes to the poore , thy counsell to the simple , thy inheritance to thy children , thy tribute to Caesar , but thy heart to God : Iohn 4. 24. he which is a spirite , requires the spirite , and delights to dwell in the hearts of men . Here God plants himself as in a castle , which is alwayes besieged with the world , the flesh , and the diuell . If the enemie get a thought , or a word , or a worke , yet he hath but razed the walles , but if he take the heart , then the fortresse is lost . For that time all our thoughts , words and works , are captiue vnto him : he bids them go , and they go , do , and they do it .

That man is like Esau , which had an inheritance , which had a heart , Gen. 25. 23. but now he hath not possession of his owne , therfore giue God thy heart , that he may keepe it , not a peece of thy heart , not a roome in thy heart , but thy heart . The heart diuided , dieth : God is not like the mother , which would haue the child diuided , but like the naturall mother , which said , rather then it should be diuided , let her take all . Let the diuell haue all , if he which gaue it bee not worthie of it : God hath no copesmate , therefore he will haue no parting of stakes , but all or none , and therefore hee which askes heere thy heart , in the sixt of Deuteronomie , and the fift verse , askes all thy heart , all thy soule , all thy strength ; thrise he requireth all , least we should keepe a thought behind : yet it is thy heart , that is , a vayne heart , a barren heart , a sinfull heart , vntil thou giue it vnto God , and then it is the spouse of Christ , Esa. 47. 17. the temple of the holy Ghost , and the image of God , Eccles. 11. 9. so changed and formed , 1. Cor. 3. 16. and refined , 1. Cor. 6. 19. that God calls it a new heart .

Some haue a double heart , as it is in the twelfth Psalme : but God acknowledgeth but one heart , Psal. 12. 2. saying , Giue me thy heart , not giue thy hearts ; declaring that a single heart is pleasing vnto him , and that they which haue a double heart , a heart and a heart , haue neuer a good heart .

God doth not require the heart , as though he required no more but the heart , like the Pope , which saith , Giue my thy heart , and it sufficeth . To maintaine his Papists pendant and crouehant , which liue among Christians ; he requireth nothing of such but their heart , that they may worship God with their lips , and dissemble their religion , and forsweare their opinion , and come to sermons , and subscribe to other lawes , and seeme Protestants , as the diuell licenseth witches to seeme Christians , so they giue him their heart , he dispenceth with them to dissemble , and giue the rest as they list : but God requireth the heart , because we should not dissemble ; for in the twelfth to the Romanes , he commandeth the bodie too , Rom. 12. 1. Offer vp your bodies : which we can not do , vnlesse we giue heart , and hand , and tongue , and eyes , and eares , and all ; for the bodie is all : but the heart is chiefe in request , because if there be anie goodnesse , it lyes in the heart , & because he which giues the heart , giues all : Luke 6. 45. for out of the abundance of the hart the mouth speaketh , the hand worketh , the eye looketh , the eare listeneth , the foote walketh to good or euill .

Therefore there is such strife for the heart , as there was for Moses bodie , Iud. 9. Giue it mee saith the Lord , giue it me saith the Tempter , giue it me saith the Pope , giue it me saith riches , giue it me saith pleasure , as though thou must needes giue it : now here is the choyce , whether thou wilt giue it to God or the diuell , Gods heart or the diuels heart , whose wilt thou be ?

Thus doth man hang in a ballance , like a yong virgin which hath manie sutors : some she fancieth for parentage , some for personage , some for friends , some for wealth , some for wit , some for vertue , and after all , chooseth the worst of all ; so the heart hath so many suters besides God , that sometime she marrieth with one , sometimes with another , the world keeps her , the flesh keeps her , the deuil keeps her , which haue no more interest in her , than Herod to his sister , Mat. 14. 4. but seeke her spoile , like them which marrie for riches , are glad when one dies , that another may come . These suters are like Absolon , which did not seeke the hearts of the people like Dauid , but stole them with flatterie and lies : 2. Sam. 5. 6. but God would haue thee giue thy heart .

As a man considers what he doth when he giues : so God licenseth vs to consider of that which we do for him , whether he deserues it , whether we owe it , whether he can requite it , lest it should come against our will , therefore giue me , saith God : as though he would not straine vpon vs , or take from vs , but if thou wilt giue him thy heart , then he accepts it ; it must come freely like a gift , as his blessings come to vs , and then his demaund is graunted .

Here is no respect of time , how long thou maist stay it , or how long he wil keepe it , but giue it , is the present time , as though he wold haue it out of hand , while hee askes , before ye goe out of the Church : for what can we aske of him , while we denye him but one thing when he askes of vs ? therefore consider who is a sutor to you . Now I am a Collector for God , to gather hearts , either you must grant him , or denie him ; thinke who shall loose by it , if thou wilt not pay thy Land-lord his rent . How many subiectes would reioyce if they had any thing to giue to their prince , & pray her to accept it , and be glad if she would take it , that they might but say ; I haue giuen a present to the Queene . Mar. 14. 3. So Mary reioyced that shee had a little Oyle to sprincke vpon Christ , that shee would take no mony for it ; yea the widdow of Zareptah was so ioyfull that she had a little food for the Prophet , 1. Reg. 17. 13 that she spared it from her children and her selfe , to serue him first : so they which loue the Lord like his disciple , which left all to follow him , Luke 5. 11. had rather that he should haue their riches , their honors , their hearts and their liues , then they themselues .

Why is Dauid called a man after Gods owne heart ; 1. Sa. 13. 14 but because when God said , Giue me thy heart , his spirite answered like an Eccho , I giue thee my heart ? Is God so desirous of my heart ? what good can my heart doo to God ? It is not woorthie to come vnder his roofe , I would I had a better gift to send vnto my Lorde , goe my heart to thy Maker , the Bridegroome hath sent for thee , put on thy wedding garment , for the King himselfe will marrie thee . Who is not sorrie now , that hee did not giue his heart before ? Is hee not worthie to die which will take his heart from him that made it , from him which redeemed it , from him which preserues it , from him which will glorifie it ; to giue it vnto him which will infect it , torment it , condemne it ? Will a seruant reach the cup to a stranger , when his Master cals for it ? Or will a man sell his coate if he haue no moe ? What doost thou reserue for God , when thou hast giuen Sathan thy heart ? Reu. 3. 20. Christ hath promised to come and dwell with thee , where shall he staie , where shall he dine , if the chamber be taken vp , and the heart let foorth to another ? Thou art but a Tenant , and yet thou takest his house ouer his head , and placest in it whom thou wilt , as if thou wert Landlord ,

Canst thou possesse another mans goods but he will molest thee , and trouble thee vntill he haue his owne ? and doost thou thinke to keepe that which is Gods , and holde it in peace ? No hee will neuer suffer thee to rest , but crie vpon thee daie and night , as Moses vexed Pharaoh vntil he let the people goe ; 2. Sam. 3. 8. so thou shalt bee distracted with feares ▪ and thoughts , Exod. 8. 13. & 9. 28. as one plague followed another , Act. 16. 14. vntill thou let thy heart goe , Exo. 8 & 9. & 10. that it may serue God : for , as if a man should pull out thy heart , and take it from thee , so greeuous is it to God to keep thy heart from him .

Therefore let all Sutors haue their answere , that thy heart is married alreadie . As Isaac answered Esau , Gen. 27. Iacob haue I blessed , and he shal be blessed : so thou maist say , God hath my heart , and he shall haue it ; and them that craue it hereafter , send them to Christ for it , for it is not thine to giue , if thou haue giuen it to God alreadie . But take heede thy heart do not lye to thy selfe , and say it is Gods when it is the worldes , 1. Reg. 24. 6. like Ieroboams Wife , which woulde not seeme to bee Ieroboams Wife . By this thou shalt knowe whether thou hast giuen it to him or no ; if the Heart be gone , all will followe . As the Sunne riseth first , and then the beastes arise from their dennes , the Fowles from their neastes , and men from their beddes : so when the Heart sets forwarde to God , all the members will follow after it , the tongue will praise him , the foote will follow him , the eare will attend him , the eye will watch him , the hand will serue him , nothing will staie after the heart , but euerie one goes like handmaydes after their mistresse : Psal. 123. 2 this Christ verifieth , saying : make cleane within , Mat. 13. 26 and all will bee cleane : therefore the Publican did beat vpon his hart , as though hee were angrie with it , because it did not waken all the rest : shewing that as the Father gaue vs all , when hee gaue his son , so we giue him all when wee giue our heartes . Rom. 8. 32. This is the melodie which Paul speaketh of , Ephes. 5. 19. Make melodie in the Lord in your hearts : shewing that there is a consort of all the members , when the heart is in tune , and that it soundes like a melodie in the eares of God , and makes vs reioyce while wee serue him . Wee haue example heereof in Christ , which said it was meate and drinke vnto him to doo his fathers will : Iohn 4. 34. and in Dauid , which daunced to see the Arke ; 2. Sa. 6. 14. and in the Israelites , of whom it is saide , 1. Chro. 29. 9 that they reioyced , when they offered from their heart vnto the Lord .

Therefore Salomon pricking out the heart for God , spake as though he would set out the pleasantest , and fairest , & easiest way to serue him , without any grudging , or toyle , or wearinesse : touch but the first linke , and all the rest will follow ; so set the heart a going , and it is like the poize of a clocke , which turnes all the wheeles one way ; such an Oyle is vpon the heart , which makes al nimble and currant about it : therfore it is almost as easie to speak well and doe well , as to thinke well . If the heart indite a good matter , no maruel though the tongue be the Pen of a readie writer : Psal. 45. 1. but if the hart be dull , all is like a left hand , so vnapt and vntoward , that it cannot turne it selfe to any good .

Therfore Gods sutes haue so hard passage in mens counsailes , iudgements , and Parliaments , because they doe not giue him their harts , which should be the first offering of all ; if they woulde giue him their hearts before they sit downe to heare his cause , they could not denie him anie thing that is for his honour , though it were against their profit : but as Christ saieth , Mat. 26. 39 Not my will , but thy will : so they would say , It is not our Kingdome , but thy Kingdome ; it is not our Church , but thy Church ; therefore not our will , but thy will ; not our law , but thy law ; not our discipline , but thy discipline raigne in it ; and all that giue their hearts subscribe to this : the rest say , not thy wil , but our wil ; not thy law , but our law ; not thy discipline , but our discipline , because as the Apostle sayth , They seeke their owne glorie , and not Christs , Phil. 2. 21. This hath bene the rub euer since Antichrist was first resisted . Mat. 2. 3. Herode could not see how hee should be King , if Christ should raigne , therfore as the Image-makers cried and stormed when Images should goe downe , Act. 19. 25. alleadging that they liued by that craft : so , if you marke what kind of men they were which did preach and write , and labour so hotly against religion , it is they that were like to loose some of their dignities , or their commodities by it .

The Scribes and Pharisies resisted Christ more than the people , Ioh. 11. 48. because hee denounced woe to them , Mat. 23. 7. and misliked that they should bee called Rabbi : Mar. 10. 21 how hard it is to follow Christ , when he saith , Leaue all ; nay , if he bid vs leaue any thing for him , though we should leaue our selues , Matt. 16. 24. The tongue wil not praise , because the heart doth not loue ; the eare doth not heare , because the heart doth not minde ; the hand doth not giue , because the heart doth not pitie ; the foote will not goe , because the heart doth not stirre ; all staie vpon the heart , like the Captaine that should giue the onset . Thus to shew that hee deserueth all , the Lord requireth that which bringeth all .

Secondly , God requireth the Heart , shewing that all the things of this worlde are not woorthie of it , nor a peece of it , nor a thought , vnles it be to contemne them , as Salomon thought of vanitie : Eccl. 1. 13. & 14. for if the heart be the Temple of God , hee which giueth it to anie thing else , committeth Sacriledge , and breaketh that Commaundement , Giue vnto GOD that which is Gods , Matthewe 22. 21.

Thirdly , that all should consent so with the heart , Psal. 4. 4. that wee should speake as if our heart did speake , Iob 22. 22. pray as if our heart did pray , heare as if our heart did heare , giue as if our heart did giue ▪ remit as if our heart did remit , and counsell as if our heart did counsell , as the Apostle sayth , Doe all things heartely . Col. 3. 23. which if we could keepe , nothing that wee doe should trouble vs , because nothing is troublesome , but that which goeth against the heart .

Fourthly , that wee should serue God for himselfe , and not for our selues , as he which giues his heart , doth all for loue : this Christ requires , when he casts off that Disciple , that offred to follow him for aduantage , Mat. 8. 19. The birds haue neastes , and ●he foxes haue hoales ( saieth Christ ) but the Sonne of man hath not a place to hide his head : shewing his Disciple , if hee will follow him , 〈◊〉 must not looke for a place to hide his head : we must leaue all to follow Christ , Mat. 4. 20. as Peter did , & not seeke all by following him , Ioh. 9. 26. as they that went after him for bread .

Fiftly , that wee should not serue God by fits , as we vse to pray when the night comes , to heare when the Sabboath comes , to fast when Lent comes , to repent when death comes : but the seruice of the heart is a continuall seruice , 1. Thess. 5. 16. like that in 1. Thess. 5. 16. Reioyce euermore , praye continually , in all things giue thankes . Who is this which reioyceth , and prayeth , and thanketh continually ? The tong prayeth but sometime , the eare attendeth but sometime , the hand giueth but sometime ; but the heart prayeth , and praiseth , and worshippeth alwaies ; a man may serue God alwaies with his heart and neuer bee wearie , because the heart cannot serue him , vnles it reioyce in his seruice : and therefore the Israelites praised God with musicke , 1. Chro. 15. 16. which did not delight God , but shewed that they delighted in his seruice , as they did in musicke . But if the tongue , or the hande , or the eare , thinke to serue God without the heart , it is the irksomest occupation in the world , the houre of tediousnesse , like a long sicknesse , he is tyred before he begin , and thinketh himselfe in the stockes , vntill the Sermon bee ended , and vntill his Prayer bee done , that hee may bee at libertie , and returne to his olde byas againe .

Lastly , this shewes how God mislikes our coldnesse in hearing , or praying , if we cannot say with the Virgin in Luke , the first Chapter and sixe and fortieth verse , Luk. 1. 46. My hart doth magnifie the Lord . All that comes short of this is hypocrisie , Gen. 4. 5. & pleaseth God like the offering of Cain . Gen. 42. 15. As Ioseph charged his brethren that they should not come to him for corne vnlesse they brought Beniamin vnto him , Mat. 15. 8. whom they left at home : so God will not haue vs to speake to him , nor come to him for any thing , vnlesse we bring our heart vnto him which we leaue behinde . The tongue without the heart is a flattering tongue , the eye without the heart is a wicked eye , the eare without the heart is a vaine eare , the hand without the heart is a false hand . Doest thou thinke that God wil accept a flattering tong , a wicked eye , Leu. 22. 22 , 23 , 24. a vaine eare , a false hand ; which reiecteth a sacrifice if it be but leane , or brused ? No saith Paule , in his first Epistle to the Corinthians , the thirteenth Chapter and first verse , 1. Cor. 13. 1. If I giue all that I haue , and haue not loue , that is , giue not my heart , it auailes me nothing : he saith not , that they which giue not their heart , giue nothing , but that they shall haue nothing for such offerings : he which brings but a myte and brings his heart , Mar. 12. 42 brings more than he which offers a talent , and hee shall goe away more iustified than he which sayd , All these haue I kept from my youth vpward : Mat. 19. 20 for God is not mocked , Gal. 6. 7. but knowes howe much is behinde , though Ananias seeme to bring all . Act. 5. 3. He markes how I speake , and how you heare , and howe wee pray in this place , and if it come not from the heart , hee repelles it as fast as it goes vp , like the smoke which clymes towardes Heauen , but neuer comes there . Man thinkes when he hath the gift he hath the heart too , but God when he hath the gift calls for the heart still ; Psal. 73. 1. the Pharisies prayer , the harlots vowe , the traytors kisse the Sacrifice of Cain , the fast of Iezabel , the oblation of Ananias , the teares of Esau , are nothing to him , but still he cries , Bring thy heart , or bring nothing , like a iealous husband when he hath a wife , yet he is iealous whether he hath her heart ; so whatsoeuer thou do , yet God is iealous still , and respectes not what thou doest , but whether thou do it from thy heart , that is , of meere loue toward him . If Pilate had washed his heart when he washed his hands , Mat. 27. 42 he had bene cleaner than Naaman when hee came out of Iordan ; 2. Reg. 5. 13 if the Sichemites had circumcised their hearts , Gen. 34. 22. when they circumcised their flesh , they had saued their soules when they lost their liues ; if Cain had offered his heart when hee offered of the fruites , Gen. 4. 3. his offering had bene as acceptable as Abels . Leu. 10. 7. But as Swines flesh was like Sheepes flesh , yet was not accepted , because it came from an vncleane beast : so Cains offering , Pilates washing , the Sichemites circumcision , the Pharisies prayer , and fastes , and almes , were as faire as the Apostles ; yet they had no reward , Matth. 23. but Wo to you hypocrites ; because they wanted the heart ; which is like the fire that kindleth the Sacrifice . 1. Re. 18. 25 But will he require our prayers , and fastes , and almes , as he did theirs ? Mat. 5. 20. Yea saith Christ , Except your righteousnesse exceede the Pharisies , that is , Except we giue our hearts beside our lippes , and our eares , & our almes , which they gaue wee shall not enter into the Kingdome of Heauen ; because our righteousnesse doth not exceede the righteousnesse of the Pharisies , but their righteousnesse verie farre exceedeth ours .

Christ doth not bid them wo , because they were Pharisies as we are not , but because they were hypocrites as we are . God delights him selfe in giuing , Mica . 7. 18 and therefore he loueth a cheerefull giuer ; but he cannot giue cheerfully , 1. Cor. 9. 7. which giues not his heart . Therefore , as Iudas thought the Oyle spent which was powred vpon Christ , Mat. 26. 9. and wished the price of it in his purse : so they grutch & grieue when they should doe good , and thinke , Shall I giue it ? Can I spare it ? What will it bring ? So the good worke dieth in the birth , like a bird which droupeth in the hand , while the head considers whether he shall let her goe , or hold her still : as easie to wring Hercules club out of his fistes , as to wring a penitent teare from their eyes , a faithfull prayer from their lips , or a good thought from their heart , which cannot affoord the heart it selfe : all is too much , which they do , and they thinke God more beholding to them for blurting out a Pater noster , or staying a Sermon , or fasting a Friday , than they to him for all his benefites : and when they haue done , what is their reward ? Matth. 23. Woe bee vnto you like the Scribes and Pharisies , because you giue not your hearts but your mouthes , Mat. 15. 8. therefore we do but vexe our selues , and loose our labour , thinking to make God beleeue that we pray , when indeed our lips do but pray : whereby it comes to passe , as we serue him , so he serueth vs , our peace is not in deed but in word , our ioy is not in heart but in countenance , a false comfort , like our false worship : for he which giueth God his lips in stead of his hart , teacheth God to giue him stones in stead of bread : that is , a shadow of comfort for comfort it selfe .

Now when we haue giuen God faire words , and long prayers , and solemne fastes , and mourning countenances , hee puts in but a word more to fill vp the Sacrifice , Giue me thy heart , and it sufficeth . It is like the last sute of Abraham when he said to God , I will speake but this once : so if thou wilt heare him in this , he will aske no more , therefore nowe conclude , whether God shall haue thy heart or nothing : if thou consider what right he hath to aske it , and what cause thou hast to giue it , thou canst not keepe it till I ende my Sermon .

Of all the suters which come vnto you , it seemes there is none which hath anie title to claime the heart but God , which challengeth it by the name of a sonne : Mal. 1. 6. as if he should say , thou shalt giue it to thy Father , which gaue it to thee : art thou my sonne ? My sonnes giue me their hearts , and by this they know that I am their father , if I dwell in their hearts , for the heart is the temple of God , 1. Cor. 4. 16. therefore if thou bee his sonne , thou wilt giue him thy heart , because thy Father desires it , thy Maker desires it , thy Redeemer desires it , thy Sauiour desires it , thy Lord , & thy King , & thy master desires it , Rom. 8. 32. which hath giuen his Sonne for a ransome , his Spirite for a pledge , his Word for a guide , the World for a walke , and reserues a kingdom for thine inheritance . Canst thou denie him anie thing , which hath giuen the heire for the seruant , his beloued for his enemie , the best for the worst ? Canst thou denie him anie thing , whose goodnesse created vs , whose fauour elected vs , whose mercie redeemed vs , whose wisedome conuerteth vs , whose grace preserueth vs , whose glorie shall glorifie vs ? Iohn 4. 10. O , if thou knewest ( as Christ said to the woman of Samaria , when she huckt to giue him water ) if thou knewest who it is which saith vnto thee , Giue me thy heart , thou wouldest say vnto him as Peter did , when Christ would wash his feete , Iohn 13. 9. Lord , not my feet onely , but my hands , and my head ; not my heart onely , but all my bodie , and my thoughts , & my words , and my works , and my goods , and my life , take all that thou hast giuen . For why should we not giue him our hearts aswell as our lippes , vnlesse we meane to deceiue him with words for deeds ?

If Abraham gaue Lot leaue to chuse what part he did like , Gen. 13. 8. 9 shall we not giue God leaue to chuse that which he loueth ? If he did not loue thee , he would not require thy heart ; for they which loue , require the heart . The Maister requires labour , the Landlord requires seruice , the Captaine requires fight ; but he that requires the heart , requires it for loue , for the heart is loue .

We will giue him litle , if we will not giue him that which he askes for loue toward our selues : Psal. 31. 5. though he say , 1. Pet. 1. 18 19. Giue it , yet indeed he hath bought it , and that deerely , with the deerest blood that euer was shed . He gaue thee his heart before he desired thy heart , but a heart for a heart , a liuing heart for a heart which died : thou doest not lose thy life , as he did for thee , but thou bestowest thy life to glorifie him : thou dost not part from thy hart when thou giuest it , but he doth keepe it for thee , lest the Serpent should steale it from thee , Gen. 3. 1. as he stole Paradise from Adam when it was in his owne custodie . He can keepe it better than we , Psal. 31. 5. and he will keepe it if wee commit it to him , Iohn 10. 26 and lay it in a bed of peace , and lap it with ioy , and none shall take it out of his hands . Therefore , if ye aske me , why you should giue your hearts to God ? I doe not answer like the disciples which went for the Asse and the Colt , Mat. 21. 3. The Lord hath neede : but we haue neede : for vnlesse we giue our soules , how can he haue them ? and vnlesse he haue them , how can he saue them ? Therefore we haue neede . If euer the saying were true , Act. 20. 35. ( It is more blessed to giue than take : ) more blessed are they which doe giue their hearts to God , 1. Sa. 25 ▪ 42 than they which take possession of the world . Abigail did not gaine so much by her gift to Dauid , as we for our gift to God : for she was married vnto Dauid , but wee are married vnto Christ , of whom the Church dooth sing in the fift of Canticles , that no welbeloued is like her beloued : what heart would not bee loued of him , though it do not loue him ? Who can assoyle this riddle ? We would haue Christ our bridegroome , and yet we will not be his spouse ; I would haue him take my heart , and yet I will not giue it . How should he keepe it , or saue it , or glorifie it , if I hide it away , like the seruant that buried his talent in the earth ? Mat. 26. 24 So much as I keepe from God , so much I keepe from heauen , and wil not suffer him to glorifie it , as if I did wish one part to be saued , and another damned . He which would haue his heart sanctified , and comforted , and enlightned , and wil not giue it to God which should do it , is like a woman which would haue her dough leauened , and layeth her dough in one place , and the leauen in another , where one cannot touch the other : then commeth the tempter , and takes them asunder , and seazeth vpon the heart , because he findes her alone . This is his seed time , now he enters into it , & fils it with his poyson , till the temple of God be the sinke of sin , & the heart which should be the seat of holinesse , grace , and wisedome , a heart of pride , a heart of enuy , a heart of lust , more like a belly than a heart : how many things lodge in the heart , when God is not there ? It is a world to thinke how the diuine soule , which descended from heauen to bring forth fruit , is become a fit soil for euery weed , whereby wee may see what hearts wee haue , before we giue them to God .

Therefore now aske your hearts , whose they are , and how they are moued with these wordes ; how many here will giue to this collection ? whose hart is gone vp vnto him since I began to speake ? Here one and there one runnes vp the ladder , Gen 28. 13. like the Angels that Iacob saw in his dreames , and sing with Dauid , My heart is prepared , Psal. 47. 47 my heart is prepared : and why not thou as well as he ? Doth not he send for all alike ? Wilt thou be the thorne or the stone , Mat. 13. or the high way , where the seede dooth loose his fruite ? Why , hadst thou rather bee compelled than inuited , Mat. 22. since thou art called to a banket ? How many hearts mo might we drawe to God , if all that be here would go to him this day ? but thus it standes , God hath sent vnto vs for our hearts , and wee answere him as the husbands of the vineyard when he sent for fruites ; Mat. 21. 23. or as Nabal answered Dauid , when he sent for food , 1. Sa. 25. 10 Who is Dauid ? or who is the Lord ? that I should take my heart from pleasure and sin , and giue it vnto him ? Thus we demurre vpon the cause when we should giue , whether we should giue or no ; and aske the flesh , and our lusts , and our pleasures : and if the diuell will not giue his assent , then wee returne an excuse , it is not mine to giue , or if thou canst get the diuels good will , I will not stand ; or let sinne and pleasure haue it for a while , and when they haue done with it , then God shall haue it .

Thus euery thing which should be thrown out , hath a place in our heart ; and he which should bee receiued in , can haue no roome there , though hee would open the doores of heauen , if we would open the doores of our hearts , Psal. 24. 4. that the King of glorie might come in . What shall become of those hearts , when he which craues them now , shall iudge them hereafter ? Then shall they stand like Esau , and see them blessed like Iacob which gaue their hearts ; Gen. 27. 36. and crie themselues as hee did to his father Isaac , Hast thou not reserued a blessing for vs ? What a heauie heart will it bee then , when it may not ioy any longer here , and the ioyes of Heauen are shut agaynst it ? and hee which desired it , will not haue it , because it comes like the foolish Virgins , Mat. 25. 11 when the doores of mercie are shut . Thus ye haue heard what God requires for all that hee hath giuen you , and how all your seruices are lost vntill you bring it . What shall I wish you now before my departure ? I wish you would giue all your hearts to God while I speake , that yee might haue a Kingdome for them . Send for your hearts where they are wandering , one from the Banke , another from the Tauerne , another from the Shop , another from the Theaters ; call them home , and giue them all vnto God , and see how hee will welcome them , Luk. 15. 22. as the Father imbraceth his Sonne . If your hearts were with God , durst the Diuell fetch them , durst those sinnes come at them ? Euen as Dina was defloured when she strayed from home : Gen. 34. 1. so is the heart when it straieth from God . Therefore call the members together , and let them fast like a quest of twelue men , vntill they consent vppon lawe , before anie moe Tearmes passe , to giue God his right , and let him take the heart which hee wooeth , which hee would marrie , which hee would endowe with all his goods , and make it the heyre of the crowne . When you pray , let your heart pray ; when you heare , let your heart heare ; when you giue , let your heart giue ; whatsoeuer you doe , set the heart to doe it : and if it be not so perfect as it should bee , Pro. 3. 1. yet it shal be accepted for the friend that giues it . Dan. 10. 12.

Now if you cannot command your hearts to turne vnto God , because the diuell pleades custome , and the flesh will not agree to leaue her possessions , then remember what Christ saith , Mat. 6. 2. When ye giue almes , let not your left hand know what the right hand doth : so the flesh must not knowe what the spirite doth . Thou must not make thy lusts of counsel ; but as Abraham when hee was bid to offer his sonne , rose vp betime and left his wife at home , and neuer made Sarah priuie lest she should stop him , Gen. 22. 6. being more tender ouer her childe ( like women ) than the father is : so thou must giue thy heart to God , before the flesh heare of it : for if Abigaile had consulted with Nabal , 1. Sa. 25. 18 whether she shuld haue supplied Dauid with victuals or no , when he sent ; the miser would neuer haue giuen his consent , which scolded so soone as he heard of it , therefore she went alone , and gaue that which hee asked , and neuer tolde her husband what shee would doe , lest hee should hinder her , which sought her welfare and his too : so wee should steale our harts from the world , as the world stole them from vs , and transport them to God when the flesh is a sleepe .

I haue but one daye more to teach you all that you must learne of me , therefore I would holde you heere vntill you assent to giue all your hearts to God . If ye giue them not now , where haue I cast the seede , and how haue ye heard all this yeare ? If ye will giue them now ye shall bee adopted this daye the sonnes of God , and I shall leaue you in the bosome of Christ , 1. Cor. 2. 16. which will giue you heauen for your hearts . The Lord Iesu graunt that my wordes bee not the sauour of death vnto my soule here , but that you may goe in strength thereof , Mat. 25. 34 through prosperitie and aduersitie , till you heare that comfort from heauen , Come ye blessed and receiue the inheritance prepared for you .

FINIS .

THE TRVE TRIAL OF THE SPIRITES . 1. Thess. 5. 19 , &c.

19 Quench not the spirit ,

20 Despise not prophecying :

21 Trie all things , and keepe that which is good .

22 Abstaine from all appearance of euill .

AT the last time which I spake of these wordes , In all things giue thanks , & Quench not the Spirit : Touching the first , I shewed you that it is an easier thing to obtaine of God , than to bee thankfull to him : Luk. 17. 17. for moe haue gone away speeders , than haue gone away thankers . Then how the wicked are beholding to God , as well as the iust : and therfore it is sayd , Mat. 5. 45. that the Sunne doth shine vpon the iust and the vniust . Then how Iacob came not so barely to Laban , Gen. 19. 13. when he brought nothing with him , but his staffe in his hand : as man commeth into this worlde without strength or staffe to sustaine him , which made the Apostle to aske , 1. Cor. 4. 4. What haue you which you haue not receiued ? Therefore , to teach man to be thankfull vnto his maker , hee was not made in Paradise the place of ioy and happines , Gen. 2 8. but being made out of Paradise , hee was brought into Paradise , to shew how all his ioy and happines came from God , and not from nature , that he might know where to bestow his thankes . Therefore Dauid to perswade all men vnto thankfulnesse , saith , It is a good and pleasant thing to be thankfull . Psal. 147. 1 If he had sayd no more but good , all which loue goodnesse were bound to be thankful , but when he saith not onely good but pleasant too , all which loue pleasure are bounde to be thankfull , and therefore as Peters mother in lawe , so soone as Christ healed her of a feauer , rose vp immediatly to minister vnto him , Matth. 8. so we so soone as Christ hath done any thing for vs , should rise vp immediatly to serue him . 1. Sam. 1. And as Annah when she had receiued a sonne from God , did consecrate him to God againe : so whatsoeuer wee receiue of God , wee must giue it to God againe , that is , vse it to his glorie , and make it one of our meanes to serue him , for all things which wee receiue in this life , are giuen vnto vs , lest we should want any means to serue God . Then because the Apostle requireth Thankes for all things , I shewed you that hee is not thankfull before God , which thankes him onely for his benefites , but he is thankfull indeede , which thankes him for his chastisement . It may be , while the Lord giueth , many will say , Blessed be the name of the Lord . But when the Lord taketh , who wil say , Blessed bee the name of the Lorde ? When the Lord did take , Iob. 1. Iob sayd , Blessed be the name of the Lord . There is one example then of Pauls doctrine , which in all things gaue thankes . The Prophet Dauid saith , Psa. 23. 24. Thy staffe and thy rodde haue comforted me , there is another example of Paules doctrine , which gaue thankes vnto God for his rod , for an obedient childe doth not only kisse the hand which giueth , but the rod which beateth .

After speaking of these wordes , Quench not the Spirite ; I shewed you that Spirit doth signifie the giftes and the motions of the Spirite . Mat. 3. The Spirite in the third of Matthew is likened to fire , and therefore Paul saith well , Quench not the Spirite , because fire may bee quenched .

Heere I tooke occasion to speake of zeale , which is the fire of the spirit ; Matt. 3. 11. shewing you , that God is pleased with zeale , as men are pleased with loue : Mat. 3. 11. but as Christ did baptize with fire , so Iohn did baptize with water ; and as the holy Ghost descended with fire , Act. 2. so he did descend with winde , that cooleth fire : shewing that our zeale should be a temperat zeale , Esa. 58. 1. as our Maisters was . Esaiah was commaunded to crie , but not to roare ; the Iewes might not gather too much Manna , Exod. 16. 18 no more than they might gather too little . As there is a measure in knowledge , so there is a measure in zeale , Rom. 12. 3. that is , Be zealous according to discretion , as Paule saith , Be wise according to sobrietie . Mar. 10. 28 The Disciples were commended for their zeale , when they left all to followe Christ : but Christ reprooued them for their zeale , when they would pray for fire from heauen to consume the Samaritanes . Therefore zeale and discretion vnited together , Luke . 9. 55. are like vnto the two lyons which supported the Throane of Salomon : 1. King . 20. and hee which hath them both , is like Moses for his mildnesse , & like Phineas for his feruencie : therefore , as wine is tempered with water , so let discretion temper zeale . But I neede not bring water to quench that fire which is out alreadie , I would rather I could say of you , You are too zealous , Act. 17. 22 as Paule told the Athenians , they were too superstitious . But our sicknesse is not a hot sicknesse , but a colde sicknesse , the hot bodie is distempered , but the colde bodie is dead . Zeale was neuer infamous before our dayes : the Papists are commended , if they be zealous ; but the Protestant if he be zealous , is held in derision .

Then I shewed you how the spirit is quenched , as a man doth quench his reason with ouermuch wine : and therefore we say , when the wine is in , the wit is out ; because before he seemes to haue reason , and now he seemes to haue none : so our zeale , and our faith , and our loue are quenched with sinne . Euerie vaine thought , and euery idle word , and euery wicked deed , is like so many drops to quench the Spirit of God . Some quench it with the busines of this world , some quench it with the lustes of the flesh , some quench it with the cares of the minde , some quench it with long delayes , that is , not plying the motion when it commeth , but crossing the good thought with bad thoughts , and doing a thing when the Spirite sayth , Doo it not ; as Achab went to battell after he was forbidden . Sometime a man shall feele him selfe stirred to a good worke , as though hee were led to it by the hand ; and againe he shall be frighted from some euill thing , as though he were reprooued in his eare ▪ then , if hee resist hee shall straight feele the spirit going out of him , and heare a voyce pronouncing him guiltie , and hee shall hardly recouer his peace againe . Therefore Paule saith , Ephes. 4. 30. Grieue not the Spirite ; shewing , that the spirite is often grieued before it be quenched : and that when a man begins to grieue , and checke , and persecute the spirit , lightly he neuer ceasseth vntill he haue quenched it , that is , vntill he seeme to haue no spirit at all , but walketh like a lumpe of flesh .

After Quench not the Spirite , followeth , Despise not prophecying . In the ende of this Epistle , Paule speaketh like a father which is come to the ende of his life ; who because he hath but a while to speake , heapeth his Lessons together , which he would haue his sons remember when he is gone : so Paul , as though he were set to giue good counsel , and had not leasure to speake that he would , sendeth the Thessalonians a briefe of his minde , which their meditation should after amplifie & expound vnto them .

His first aduice is , Quench not the Spirite , that is , when a good motion commeth , welcome it like a frend , and crosse it not with thy lusts . The second admonition teacheth how the first should be kept , Despise not prophecying , and the spirite will not quench , because prophesying doth kindle it . The third admonition teacheth how to make fruite of the second ; Trie the doctrines of them which prophecie , and thou shalt not beleeue errour for truth , but hold the best . The fourth admonition is the summe of all , and it commeth last , because it is longest in learning ; that is , Abstaine from all appearance of euill . This is the summe of all , for he which can abstaine not onely from euill , but from the appearance of euill , is so perfect as a man can be in this sinfull life : put all these together , and it is as if Paule should say , Quench not the spirite by despising of prophesying ; neither despise prophesying , because all do no prophecie alike : but rather when you heare some preach one way and some another , when you see some follow him , and others follow him , do you trie the doctrines by the Scripture , as the men of Beroea did , Act. 17. 11. and chuse that which is best , and soundest , and truest , hauing alway such an eye to the truth , that you abstaine from all appearance of error ; so iealous the holy ghost would haue vs of our faith , that we set no article vpon our religion but that which is an vndoubted truth . As Moses did nothing in the Tabernacle , but that which was shewed in his patterne . It seemes that there were some among the Thessalonians , as there be among vs , which did forsake all religion because the preachers did not agree , or because the liues of professors gaue some offence , therefore Paul sheweth that there is no cause why they should mislike the word for the Preacher , or why they should despise religion for the professor , because the word and the religion are not theirs which teach it and professe it , but Gods , and therefore can not be polluted by them no more than God . Then hee concludeth , that seeing it is necessarie , that there shal be alwayes errours and heresies to trie vs , we should also trie them , and thereby be prouoked so much the more from errour , or heresie , or superstition , that we abstain euen from the appearance thereof , lest we fall into the sinne ; this is the scope of these words .

Despise not prophecying . This admonition is as it were the keeper of the former , for by prophecying the Spirit is kindled , and without prophecying the Spirit is quenched , and therefore after Quench not the Spirite , Paule saith , Despise not prophecying ; shewing that as our sinne doth quench the Spirit , so prophecying doth kindle it . Luk. 24. 32. This you may see in the Disciples that went to Emaus , of whom it is sayd , when Christ preached vnto them out of the law and the Prophets , the spirite was so kindled with his prophesying , that their harts waxed hot within them . This you see againe in Sauls messengers , 1. Sa. 19. 20 which were sent for Dauid , when they came among the Prophets & heard them prophecie , their spirite was so kindled , that they could not chuse but prophecie also , insomuch that Saul came after him selfe , and hearing the Prophets as they did , the Spirit came vnto him likewise , and he prophecied too ; 1. Sa. 19. 23 wherupon it was said , Is Saul also among the Prophets ? This is no maruell , that the spirit of man should be so kindled , and reuiued , and refreshed with the word , for the word is called the Food of the soule ; take away the word from the soule , Hebr. 5. and it hath no foode to eate . As if you should take food from the bodie , the bodie would pine . And therefore Salomon saith , Pro. 26. 18. Without visions the people perish : that is , without prophecying the people famish . Therefore hee which loueth his soule , had no need to despise prophecying ; for then he famisheth his owne soule , and is guiltie of her death ; therefore that Pastor or that Patron , which is the cause why any place doth want preaching , is guiltie of their destruction , because he which taketh , or keepeth away the food , doth famish the bodie . The Apostle might haue sayd , loue prophecying , or honor prophecying ; but he saith , Despise not prophecying . And why doth hee forbidde to despise Prophecying ? Why did Christ say , Mat. 11. 5. The poore receiue the Gospell ? but to shew that the rich did contemne it . Why doth Paul say , Rom. 1. 16. I am not ashamed of the Gospell ? but to shew that many are ashamed of it . Euen so he saith , Despise not prophecying ; shewing , that the greatest honour which we giue to Prophets , is not to despise them ; and the greatest loue which we carrie to the Word , is not to loath it . If we do not despise the preachers , then we thinke that we honour them enough : and if wee do not loath the Word , then we thinke that we loue it enough : therfore the Apostle sayth , Despise not prophecying , for Honour prophecying . Prophecying here dooth signifie Preaching , as it dooth in Rom. 1. 14. Wil you know why preaching is called prophecying ? Rom. 1. 14. To adde more honor and renown to the preachers of the word , to make you receiue them like Prophetes , and then Christ saith , Mat. 10. 41 You shall haue a Prophets reward ; that is , not such a reward as you giue , but such a reward as God giueth .

Lastly , ( if you marke ) Paul saith not , Despise not Prophets , but prophecying : signifiing , that from the contempt of the Prophets , at last we come to despise Prophecying too , Ier. 11. 27. like the Iewes , who when they were offended with the Prophet , charged him to prophecie no more . Therefore , as Christ warned his disciples , Mat. 23. 3. to heare the Scribes and Pharisies , although they did not as they taught ; so Paule warneth the Thessalonians , that if anie prophets among them do not as they teach , and therefore seeme worthie to bee despised like the Scribes and Pharisies , yet that they take heed that they do no despise prophecying for the Prophets . Because the preachers are despised before the word be despised , therefore we will speake first of their contempt .

Christ asked his Disciples , Mat. 16. 13 what they thought of him ; so ; I would aske you , what you thinke of Preachers ? 2. Cor. 5. 20. Is he a contemptible person , Reuel. 1. 20. which bringeth the message of God ? which hath the name of an Angel ? and all his words are messengers of life ? Prophets are of such account with God , Amos 3. 7. that it is sayd , God will do nothing before he reueale it vnto his Prophets ; so prophets are ( as it were ) Gods counsellers . Againe , Kings and Priests , and Prophets were figures of Christ , al these three were annointed with oyle , to shew that they had greater graces than the rest : 1. Kin. 13. 1. but especially the Prophets are called , Men of God ; to shewe , that all which are of God will make much of Prophets for Gods sake . Therefore women are forbidden to take vpon them to prophecie , 1. Cor. 14. 34 lest that noble calling should become vile and despised , by such vnskilfull handlers of it . Therfore when the Prophet Elisha would sende for Naaman the leaper to come vnto him , these were his wordes , 2. King . 5. 8. Naaman shall know that there is a Prophet in Israel ; as though all the glorie of Israel were chieflie in this , that they had Prophets , and other had none : as if one Parish should triumph ouer another , because they haue a preacher , and the other haue none . Therefore when this Prophet was dead , Ioash the King came vnto his coarse , and wept ouer his face , and cryed ; 2. K. 13. 14. O my Father , my Father , the Chariot of Israel , and horsemen of the same : shewing , that the Chariots , and horses , and souldiers doe not so safegarde a Citie , as the Prophets which teach it , and praye for it . Therefore when God would marke the Israelites with a name of greatest reproach , hee calleth them , A people which rebuke their Priests : as if he should say , vsurpers of the Priests office : for they rebuke their Priests , which are appointed to rebuke them .

How ioyfull and glad was Lydea when she could drawe Paul and Sylas to her house ? Act. 16. 15. If you thinke me to be faithfull ( sayth shee ) come to my house : shewing , that neuer any guests were so welcome to her house before . How tender was the Shunamite ouer Elisha , that she built an house to welcome him , 2. Kin. 4. 10 and to keep him with her ; thinking all the places in her house too bad for him , she built him a new roome , to make him staie with her . How much did the Galatians make of Paul , Gal. 4. 15. that he saith , they would pull out their owne eyes to doe him good : So once a Prophet was esteemed like a Prophet . And hath he bid you despise them now , which bad you to honour them before ? No , Paule chargeth vs to receiue our teachers , as hee was receiued himselfe : saying , He which laboureth in the word , is worthie of double honour ; 1. Tim. 5. 14 that is , the Preacher ( after a sort ) is more to be honoured than the Ruler : for Aaron was the elder brother , but Moses was the yonger brother ; & therefore if there be any appendix , the Magistrate is the appendix : Exo. 28. 30. for if Aarons Vrim & Thumi would haue serued , Moses rod and staffe should not haue needed ; but when the tongue could not perswade , the rod did compell , and so came in the Magistrate . As Paul sheweth the Thessalonians how the Preachers of the Word should be honoured : so hee teacheth the Philippians how to honor their teachers ; Phil. 2. 29. saying , Receiue him in the Lorde with great gladnesse , and make much of such ; that is , shewe your selues so glad of him , that hee may bee glad of you . Haue you neede to bee taught why Paule would haue you make much of such ? Because they are like Lampes , which consume themselues to giue light to other ; so they consume themselues to giue light to you : because they are like a Henne , which clocketh her Chickens together from the Kite ; so they clocke you together from the Serpent : because they are lyke the showte which did beate downe the walles of Iericho ; Iosua 6. 20. so they beate downe the walles of sinne : because they are like the fiery piller which went before the Israelites to the Land of Promise ; Exo. 13. 21. so they goe before you to the Lande of Promise : because they are like good Andrewe , which called his brother to see the Messias ; Ioh. 1. 41. so they call you to see the Messias : and therefore make much of such .

If wee shoulde make much of Prophets , how much shoulde wee make of Prophecying ? If wee should loue our Instructors , how much should wee loue instruction ? Luk. 2. 28. Symeon keeping in the Temple , met with Christ ; so manie hearing the Worde , haue met with knowledge , haue met with comfort , haue met with peace , haue met with saluation : but without the Worde neuer any was conuerted to GOD. Therefore whensoeuer the Word is preached , euerie one may say to himselfe , as the Disciples sayd to the blinde man , Mar. 10. 49. Be of good comfort hee calleth thee : Be of good comfort , the Lorde calleth thee : but when the word is not preached , then euerie man may say to himselfe ; beware , the diuell calleth thee . When the Prophets went from Ierusalem , then sword , and famine , and pestilence , and all the plagues of God rained vpon them , euen as fire came vpon Sodome , so soone as Lot was gone out : Gen. 19. 24. therefore what may those Landes feare , which vse their Prophets , as the Iewes vsed them which sent them ? Amos calleth it an euill time , wherein the prudent keepe silence , Chapt. 5. verse 13. therfore this is an euil time , wherein the prudent are silent .

There be two trades in this Land , without which the Realme cannot stand ; and one is the Queenes souldiers , and the other is the Lordes souldiers , and the Lords souldiers are handled like the Queenes souldiers , for from the Merchant to the porter , no calling is so despised , so contemned , so derided , that they may beg for their seruice ; for their liuing is turned into an almes . One saith , that Moses is Quis , that is , the Magistrate is some bodie : but Aaron is Quasi quis , that is , the Minister is no bodie , because no bodie is despised lyke him . Receiue a Prophete in the name of a Prophet : naye , Receiue a Prophet in the name of an enemie , as Ahab receiued Elias ; 1. King . 21. 20. Art thou here mine enemie ? If Paule had liued in our dayes he would not haue said , Despise not the Prophets , but persecute not the Prophets , for he should haue seen not onely despisers of the Prophets , but mockers of them , not onely mockers , but slanderers of them , not onely slanderers , but hunters and biters , Gen. 37 4. and smiters of them . Ioseph was troubled so soone as hee began to feed his Fathers sheepe , so the Pastours are troubled so soone as they beginne to feede their fathers sheepe , euerie man thinkes to finde friends against them , and though there be no lawe to hurt them , yet no man feares to accuse them , because authoritie doth disfauour them , they cannot tell how to preach , nor what to say , because there bee so manie Ahabs which woulde haue them say that which pleaseth them , 1. Kin. 22. 13 though it be not true . Charme the charmer neuer so sweetely , let his song be neuer so pleasant , yet many adders are readie to stop their eares , & stop his mouth , like a bird which was smitten in her song , of the Archer whom she singeth vnto , 1. Sa. 19. 20 euen as Saul let his speare flie at Dauid , while he played vpon his harpe to solace and comfort ▪ and driue the euill spirite from him : so while we play vpon Dauids harpe to solace and comfort , & driue the euill spirite from you , many let the dartes of reproach , and the arrowes of slaunder flie at vs ; 1. King . 17. 18. saying , as the woman said to Eliah , If thou hadst not beene , my childe had not dyed : If wee had not bene , their peace had not dyed ; if we had not bene , their sports had not dyed ; if wee had not bene , their customes , and their titles , and their honors had not dyed . And why should not Herode and Archelaus dye , Mat. 2. 15. which sought the death of the childe ? Why should not any custome , or honour , or pleasure dye , which seeketh the death of religion ? Alas ( saith Ieremiah ) what haue I done , Ier. 15. 10. that all men should curse mee ? If wee do but preach the truth , you should not hate vs for the truth . Now Obadiah had neede to hide the Prophets again to saue them out of prison , 1. K. 18. 3. 4 where is Rahab that shee might conuey away the seruants of God ? Iosua 2. 1. Once Baals prophets were punished , 2. K. 10. 19. but now Christes Prophets are punished : 1. Sam. 9. 9. once they did aske , Where is the Seer that he may teach vs ? but now they aske , where is the Seer , that we may take him ? once they did builde houses for the prophets , lyke the Shunamite ; 2. Kin. 4. 10 but now they take their houses from them , and thinke they doo God seruice , when they make them , & their wiues , & their children , & their seruants beggers ; once Paul said to Timothie , 1. Tim. 4. 12 Let no man despise thy youth ; shewing that preachers should not be despised for their youth ▪ but now they despise the yong prophets and the old too . How is the double honour turned to single honour ? nay , how is our honour turned to dishonor . Mal. 1. 3. If I be a Master ( saith God ) where is my feare ? so , if we be prophets , where is our reuerence ? doth not the contempt of prophets cry vnto God , as well as the blood of Abel ? Gen. 4. 10. When the messengers which were sent vnto the vineyard for fruit , were beaten of them which should haue laden them ; then it is said that the Lord of the vineyard waxed wroth , Mat. 21. 43 and said that he wold let the vineyarde vnto others , which should yeeld him the fruites thereof . The meaning hereof is this , that when the preachers & teachers which Christ sendeth to his Church for fruits , are abused & persecuted of them whom they call to the banket , then he will remooue their light and his Gospell to other which wil yeeld him the fruites thereof . Therefore what may this Land feare , which hath vsed Christs ambassadors as Ammon vsed Dauids ambassadors ? 2. Chro. 10. 4 Ierusalem is left without one prophet because she despised them , Sodome was burned because she despised Lot , and the whole worlde was drowned because it despised Noah ; and are not these examples written for our warning ? 1. Sam. 28. 6 The time came that Saul sought for a Prophet , and God would not answere him by Prophets , because he had despised his Prophets before : so the time commeth when you shall aske where is the seer ? and they shall say , 2. Kin. 2. 11. he is rapt away like Elias : a Prophet was amongst vs , but when hee was despised in Ierusalem , he was sent to Nineueh . Is not iudgement begun alreadie ? Doth not the Gospell stand at the doore , as if she were ready to take her leaue ? Are we not come from despising of Prophets almost to the despising of Prophecying too ? Do not many runne vnto the rulers , as yong Ioshua ranne to Moses , and crie master , forbid them to prophecie ? Do not many walke in the streetes while wee preach in the Temple ? Gen. 7 9. The beastes came to the arke 〈◊〉 saue themselues , and men will not come to the Church to saue themselues : but wee may crie vnto them as the Children did to their fellowes in the market ; Mat. 11. 17 We haue piped vnto you and you would not daunce , wee haue lamented vnto you , and you woulde not mourne . Some come to heare vs , as Naaman came to Elisha , when the Prophet had tolde him what hee should doo , hee mocked him for it , hee thought that hee knew a better way than that himselfe . 2. Kin. 5. 11. So they come to heare vs : but they thinke they can teach vs , but they must remember that Paule saith , 1. Cor. 1. 27. God hath chosen the foolish to confound the wise ; therefore if they thinke them selues wise , let them thinke vs those fooles whom God hath chosen to confound them . For although at all other times we are plaine and simple as Iacob , yet at this time we haue a promise , and it is giuen to vs for your sake , to speake sometime that which we conceiue not our selues , because the houre is come wherein God hath appointed to call some of you , as he hath done some of you before , therefore as the princely Spirite came vpon Saul when hee shoulde raigne , 1. Sa. 11. 6. to teach him how he should rule , so the propheticall spirite commeth vpon Preachers when they should teach , to teach them how they should speake : Mat. 3. 18. therefore as Christ was content to be baptized of Iohn , so bee you content to be instructed of vs , that ( if wee bee more simple than you ) the glorie of God may appeare more in conuerting you by vs .

Hath not this despising of the Preachers , almost made the preachers despise preaching ? the peoples neglect of the prophets hath made the Prophets neglect prophecying ? the Nonresident keepes himselfe away , because hee thinkes the people like him better , because dee dooth not trouble them . And the droane neuer studieth to preach , for hee saith , that an Homelie is better liked of than a Sermon : and they which would studie Diuinitie aboue all , when they looke vpon our contempt , and beggerie , and vexation , turne to Law , to Phisicke , or trades , or anie thing , rather than they will enter this contemptible calling . And is not the Arke then readie to depart from Israell ?

Now if you will knowe what makes Prophets and prophecying so despised , you may see first in Ieroboams Priests . It is sayd , that Ieroboam made Israel to sinne ; ● . Kin. 15. 26 that is , Ieroboam made Israell to contemne Religion , because he made Priests of the basest of the people ; 1. Kin. 13. 33. therefore they which make Priests like Ieroboams Priests , make the people contemn the Priests & religion too . Why might none carrie the Arke but the Leuites ? Deu. 10. 18. Was it not least the Arke ( which was a signe of God ) should be despised ? Therefore none should meddle with the Word ( which is the law of God ) but they which are fit , least they make it despised . Anna said , I will not offer the child to God , 1. Sam. 1. 22 before he be weaned , that is , before he be taken from the dugge : but now they offer their children to God , before they be weaned , before they can go , before they can speake ; and send them to fight the Lordes battailes , before they haue one stone in their hand to fling at Goliah ; Mat. 4. that is , one Scripture to resist the Tempter . This is either because the Patrones , or the Bishoppes haue lime vpon their fingers ; which makes them like blinde Isaac , Gen. 27. 11. that they take no heede whome they blesse .

The second thing which makes Prophets and prophecying despised , is the lewdnesse and negligence of them that are able to doe well in their Ministerie , and yet do contrary . It is said of Hophni and Phineas , 1. Sa. 2. 17. that by their corrupt sacrificing , they made the people abhorre the sacrifices ; so , many by their slubbering of the Word , ( for want of studie and meditation ) do make men thinke , that there is no more wisedome in the word of God , than they shew out of it : and therefore they stay at home , & say , they know as much as the preacher can teach them .

There is a kinde of Preachers risen vp but of late , which shrowde and couer euerie rusticall and vnsauerie , and childish , and absurd Sermon , vnder the name of the simple kind of teaching , like the Popish Priestes , which make ignorance the mother of deuotion : but indeede to preach simplie , is not to preache rudely , nor vnlearnedly , nor confusedly , but to preach plainly and perspicuously , that the simplest man may vnderstand what is taught as if he did heare his name . Therefore if you will knowe what makes manie Preachers preach so barely , and loosely , and simplie , it is your owne simplicitie , which makes them thinke that if they go on and say some thing , all is one , and no fault will be found because you are not able to iudge in or out ; and so because they giue no attendance to doctrine , as Paul teacheth them , 1. Tim 4. 16 it is almost come to passe that in a whole Sermon the hearer can not picke out one note more than hee could gather him selfe . Wheate is good , but they which sell the refuse of wheate are reproued , Amos the eight Chapter and sixt verse : so preaching is good , but this refuse of preaching is but like swearing , for one taketh the name of God in vain , and the other takes the word of God in vaine . As euerie sound is not musicke , so euerie Sermon is not preaching , but worse than if he should reade an Homelie . In the eight and fortieth of Ieremiah , there is a curse vpon them which doe the businesse of the Lord negligently . If this curse doo not touch them which doo the chiefest businesse of the Lord negligently , truely I can not tell whome the Prophet meaneth . These woulde not haue prophecying despised , and yet they make it despised themselues .

The last thing which makes Prophets and prophecying despised , is the diuersity of minds , while one holdeth one way , and another another way , some leaue all , and will be of no Religion , vntill both parties agree : as if a patient should pine himselfe and eate no meate at all , because one Phisition sayth , that this meate will hurt him , and another sayth , that meate will hurt him . These are the three enemies , which make vs and our labours despised .

Now what shall we answere to our despisers ? Reioyce not against mee , O mine enemie ! ( saith the Church ) for I shall be raised : Micah . 7. so , Despise not the Prophets , O ye Ismaelites , for they shall be honored . Act. 5. 3. Peter saith to Ananias and Saphira , You haue not lyed vnto men , but vnto God : so , you haue not despised man but God ; Luk. 10. 16 for Christ saith , He which despiseth you , despiseth mee . When Sathan slew Iobs seruants , his malice was agaiust Iob : Iob 1. 16. so , when you despise Gods seruants , your presumption is against God ; Mat. 10. for That which you doo vnto them ( saith Christ ) you do vnto me . Why then if they despise Christ , Christ wil despise them , for he told Saul that he spurned against the pricke ; that is , he spurned against that which would spurne against him . Therefore , if you giue vnto Christ when you giue vnto the poore ; and if you honour Christ when you honour his Prophetes : as you giue vnto the poore for Christs sake , so despise not the prophets for Christs sake . If for all this we must be despised stil , then this is our remedie , Paul saith , 2. Cor. 2. 15. Whatsoeuer wee are to you : yet wee are a sweet sauour to God , both in them which are saued , and them which perish : that is , though we bring him word that you will not come to the banquet , yet we shal be welcome without you . And so much of that .

After Despise not Prophecying , followeth ▪ Trie all things : as if he should say , Despise not prophecying , but for all that try prophecying , lest you beleeue errour for truth : for as among Rulers , there bee bad Rulers : so among Prophets therebe false Prophets . This made Christ warne his Disciples to beware of the leauen of the Pharisies , Mar. 8. 25. that is , of their false doctrine . This made Iohn say , Trie the Spirites . 1. Iohn 4. 1. And therefore wee reade in the seauenteenth Chapter of the Acts of the Apostles and the eleuenth verse , how the men of Beroea would not receiue Paules doctrine before they had tried it , and how did they trie it ? It is sayd , that they searched the Scripture . This is the way which Paule woulde teach you to trie other whereby he was tryed him selfe : whereby you may see , that if you vse to reade the Scripture , you shal be able to trie all doctrines : for the word of God is the touchstone of euery thing , Gen. 1. 2. like the light which God made to behold all his creatures ; so is the Scripture to decide all questions , euerie doubt must come to the Word , and all controuersies must be ended at this Tribunall , the Scripture must speake which is right , and which is wrong , which is truth , and which is errour , and all tongues must keepe silence to heare it : so God hath appointed that the Iudge of our controuersies , which he saith in the twelfth chapter of Iohn and the eight and fortieth verse , shall iudge vs in the last daye . Here a man may aske , If it be so that God would haue vs to trie all our Religion by the Scripture , and not by Fathers , nor by Doctors , nor by Councels , nor by Angell , nor by Pope ; how then do the Papists say , we must beleeue as the Church beleeueth ? and neuer looke into the Scripture , whether our teachers say as God saith , but take it vpon their credit , as a blind man eateth his meate .

A man trieth his horse which must beare him , and shall hee not trie his faith which must saue him ? Paule saith , Let euerie one be able to giue a reason of his faith . Is this a reason of our faith to say , I beleeue so , because Rome beleeueth so ? or rather because that the word doth teach me so . It will not answer for them which die in heresie , to say , the Priests taught vs so ; no more than it would excuse Eue to say , Gen. 3. 13. the Serpent taught her so : for God saith , Be not deceiued , neither by serpent , nor by Prophet , nor by Angell . Therefore I conclude with Paule , Despise not Prophecying , lest the Gospell be taken from you ; and yet trie prophecying , lest you receiue error for truth .

As we are to trie doctrines , so Paul would haue vs to trie our thoughts , and our speeches , and our actions : therefore he saith , Trie all things . He doth not bid vs take a tast of all sinnes and vanities , as Salomon did to trie them ; for they are tried alreadie : but that we should set the word of God alway before vs like a rule , & beleeue nothing but that which it teacheth , loue nothing but that which it prescribeth , hate nothing but that which it forbiddeth , doo nothing but that which it commaundeth ; and then we trie all things by the word . As the Eunuch sayd , How should I vnderstand without an Interpreter ? Act. 8. 31. so thou mayest say : Howe should I trie without the word , which is the touchstone of good and euill ?

Now , when wee haue tried by the word which is truth , and which is error ; what shuld we doo then ? Mat. 2. 2. Keep that which is best : that is , stay at the truth , as the wise men stayed when they came to Christ . We must keep and hold the truth , as a man gripeth a thing with both his handes ; that is , defend it with thy tongue , maintain it with thy purse , further it with thy labour , in danger , and trouble , and losse , and displeasure , come life , come death ; thinke , as Christ did seale the truth with his blood , so thou must seale it with thy blood , or else thou doost not keepe it , but let it goe . Well dooth Paul put Trie before Choose , for he which trieth may chuse the best ; but he which chuseth before he trie , takes the worst sooner than the best : and therefore the Popes priests because the people should take superstition before religion , will neuer let them haue the Touchstone , but keep them from the Scripture , and locke it vp in an vnknowen tongue , which they cannot skill of , least they should try their doctrines , Act. 17. like the men of Boerea , making religion a craft , as men call their trades . Therefore , as Iosiah reioyced that the booke of God was found againe ; so we may reioyce that the booke of God is found againe : for when the people might not reade it , it was all one as if they had lost it .

After Trie all things , and keepe the best : foloweth , Abstaine from all appearance of euill : As if hee should saie , That is like to be best which is so farre from euill , that it hath not the appearance of euill ; and that is like to be the truth which is so farre from errour , that it hath not the shewe of errour ; whereby hee sheweth , that nothing should be brought into the Church , or added to our Religion , but that which is an vndoubted truth without suspition of errour . It is not inough to bee perswaded of our faith , but we must be assured of it ; for Religion is not built vppon doubtes , but vpon knowledge . Here we may maruell why Paul biddeth vs Abstaine from all appearance of euill : because sinne , and heresie , and superstition are hypocrites ; that is , Sinne hath the appearance of Vertue and heresie hath the appearance of Truth , & Superstition hath the appearance of Religion : but by this the Apostle doth note , that there is no Sinne , nor Heresie , nor Superstition , but if the visor bee taken away from it , it will appeare to be a Sinne , and Heresie , and Superstition , though at the first sight the visor doo make it seeme none , because it couereth the euill , like a painted Sepulcher vpon wormes and rotten bones .

Heereby wee are taught to iudge of all thinges as they are , and not as they seeme to bee . As wee drawe aside the curtaine before we beholde the picture : so wee must remooue our prudence and all surmises , and then behold the thing naked as it is , if we will know it indeed .

Heere I might admonish them which separate themselues from our Church : As Paul sayth , Examine whether you bee in the faith : so examine whether you haue the shewe of errour . Hath it not the shewe of errour , to broach a Religion which was neuer heard of before ? Hath it not the shewe of errour , to retaine an opinion , which the Author himselfe hath recanted ? as though yee would sucke vp that which the Dogge hath vomited ? Hath it not the shewe of errour , to affirme , that those preachers may not bee heard , which ( by their owne confessions ) haue conuerted them to the Knowledge of God , and dailie conuert other ? Hath it not the shewe of errour , to affirme that the Lordes prayer may not bee vsed for a prayer , which for anie thing that wee or they can reade , was so vsed from the beginning ?

Hath it not the shewe of errour , to saie that no man may vse anie set prayer ? seeing there bee manie prayers , and psalmes , and blessings in the holie Scripture , which were vsed in the same forme ? Hath it not the shew of error , to affirme that we haue no Church ; and yet to graunt that our Martyrs which died in Poperie , were true members of the Church ? Hath it not the shewe of errour to affirme that two or three may excommunicate all the rest without a Minister , seeing the Pastor is the mouth of the church ? hath it not the shew of error to affirm , that the church of Christ was euer inuisible before this age , and that it is such a small flock as their number is ? & that it hath set foote no where but in England ? Hath it not the shewe of error to hold that for sound and good religion , which is altered euerie day , adding and detracting , as though a man should make a Religion of his owne inuention , so fast as new conceits come into his braine ? Let them thinke that Paul saith vnto them , Rom. 12. 3. Be wise vnto sobrietie , and suspect that construction which your selues deuised ; Pro. 4. 27. for Salomon saith , There is an error vpon the right hand , as well as vpon the left , that is , ( as I may call it ) the zealous error , and if this bee not it , I knowe none within this Land .

Yet , shall I say that we haue not the shewe of error ? Nay , I would that we were but in the shew of error . I may not call euill good , no more then I may call good euill ; and therfore let vs pull out the beame out of our own eyes , as we would pull the moate out of their eyes . If Paul would haue vs abstaine from euerie appearance of euill , sure hee would haue vs abstaine from heresie and from idolatrie ; for these are the greatest euils . But if wee bee not idolaters , yet we haue the shewe of idolatrie ; if we be not of Antichrists religion , yet we are of Antichrists fashion , so long as we haue the same vestures , and the same orders , and the same titles that Antichrist knoweth his ministers by . It is said , that the Serpents sting is in his taile , and so it seemes : Nu. 33. 55. for this taile of Antichrist ( which the Pope hath left behinde him , like an euill sauour ) is vnto vs as the remnants of the Chanaanites were vnto the Iewes : they should haue destroyed all the Chanaanites , but because they spared some , therefore they whom they left were goades in their sides , and pricks in their eies , that they could neuer be quiet for them ; so wee should haue expelled the head and the taile too of Antichrist , but because we did not , therefore the remnants of Poperie are goades in our sides , and prickes in our eyes , that wee cannot yet be quiet for them . Therefore let vs pray that he which hath taken away the euill , will take away the shew of euill too .

FINIS .

THE WEDDING GARMENT . Rom. 13. 14. Put ye on the Lord Iesus Christ .

I Haue chose a Text which is the summe of the Bible . For all Scripture runneth vpon Christ lyke the Title of a booke , because hee is Alpha and Omega , the beginning and the end of mans saluation : Reue. 1. 8. therefore he is figured in the Law , foretold in the Prophets , and fulfilled in the Gospel . Some places point to his Diuinitie , some to his humanitie , some to his Kingdom , some to his Priesthood , some to his Prophecie , some to his Conception , some to his Birth , some to his life , some to his miracles , some to his Passion , some to his Resurrection , some to his Ascention , some to his Glorification ; all poynt to the Sauiour , lyke Iohn Baptist , Ioh. 1. 29. when hee saide , This is the Lambe of God , which taketh away the sinnes of the worlde . Therefore learne Christ , and learne all . Now to teach vs how we shuld heare , and how we should loue , and how we should feare , and how we should beleeue , and how we should follow Christ , that wee may knowe when wee haue learned him : the Apostle saith , Put ye on the Lord Iesus Christ : as though this word did containe all our duties vnto Christ , to put him on : ( which seemes to bee the leuell of this phrase , if you marke how it commeth in ) for before Paule sayth , Cast away the workes of darknesse , Verse 12. and put on the armour of light : then hee nameth the workes of darknes which we should cast off , that is , Verse 13. gluttonie , drunkennesse , strife , enuie , chambering , wantonnesse ; after hee nameth the armour of light , Verse 14. which we should put on , and calleth it by the name of the giuer , The Lord Iesus Christ . In stead of gluttonie , and drunkennesse , and strife , and chambering , and wantonnesse , and other patches of the Diuell , wherewith man cloatheth himselfe as with a Garment ; the Apostle giueth him an other Garment , Psa. 109. 18 which hee calleth Iesus Christ : hee doth not oppose vertue to vice , as one would thinke when he had sayd , Cast off gluttonie , he should haue said , Put on sobrietie : when hee had said , Cast off wantonnesse , he should haue said , Put on continencie : when he said , Cast off enuie , he should haue said , Put on loue : But in stead of all vertues , he commendeth the example of Christ for euerie vertue , and opposeth it to euerie vice : as if he should say , He which thinketh onely to follow Christ , needeth not bee led by the hand from vertue to vertue , but his example will teach him what he shall follow , and what he shall flie , better than all precepts in the world . Therfore this is the best thought in euerie action for a man to thinke , what Christ would do , which was made not onely redemption and saluation to saue vs , 1. Cor. 1. 30 〈◊〉 wisdome and example to guide vs . Therfore hee saith , Mat. 11. 20 Learne of mee , and followe mee : as though we should thinke before we speake whether hee would speake so , Mar. 10. 21 and consider before we do , whether he would do so ; and doe all by his example as the Scholler writeth by his coppie : or else we do not learne of him , but of our selues ; and then we go awrie , like a childe which scribleth without a rule . If thou resoluest to speake and doe no otherwise than Christ would speake and doe himself , thou shalt be sure to do al things wel , because thou followest a straight patterne : therefore studie what this meaneth , To put on Christ . It is a strange speech , & a strange Garment . They which cannot tell ( like Nicodemus ) what Christ meaneth when he sayeth , Iohn 3. 4. that we must be borne againe , cannot tell what Paul meaneth when he sayth , Put on Christ : as if one man should put on another , I thinke manie here may go to the Apostle , as the Apostles went to Christ , and aske of him , Maister , expound to vs , what is the parable ?

This phrase is read in none but Paul , which hath written most of iustification by Christ : and therefore he vseth all fit phrases , Gal. 3. 27. to expresse how we should applie Christ vnto vs ; and in no tearmes hee hath shewed it more liuely than in this phrase , Put on Christ : for it signifieth that Christ dooth couer vs like a Garment , and defend vs also safely like an armour . ●om. 4. 7. Hee hideth our vnrighteousnesse with his righteousnesse , he couereth our disobedience with his obedience , hee shadoweth our death with his death , that the wrath of God can not finde vs , iudgement can not spie vs , the curse can not see vs , Gen. 37. 29. for the Garment which couereth and hideth vs . But , as Iacob got the blessing in the name and apparell of Esau his elder brother : so in the name and apparell of Christ our elder brother , we receiue the blessing , and are receiued into fauour like Christ him selfe . For God sayth not , This is my beloued Sonne , which pleaseth me , Mat. 3. 17. but , In whom I am pleased ; meaning , that not onely Christ pleaseth God , 1. Cor. 11. 3. but we please God in Christ ; for Christ is our head .

Therefore , as one looking in the face of a man , dooth like him straight if hee like his face : Ephes. 5. 23. so , God beholding vs in the face of Christ , doth loue vs straight , because the face dooth please him . But Christ is not our head vnlesse we be his members , Christ is not our garment vnlesse we put him on : as Christ did put on our Garment when he cloathed himself with our flesh ; and tooke our infirmities and bore our curse : so wee must put on his Garment , that is , his righteousnesse , his merites , Reu. 3. 4. and his death , which is as strange a vesture to vs , as our flesh was to him , and much a doo wee haue to put it on , and when it is on , there is great cunning to weare it cleanly and comely from soyling and renting , that such a precious Garment bee not taken from vs againe . Mat. 22. 11

Therefore many seeme to weare this Garment which shall be thrust from the banket , Mat. 7. 23. because they weare it not : as those which will say , when the Lord shall come to iudgement , We haue seene thee in our streetes , Luk. 13. 26. we haue heard thee in our Sinagogues , we haue prophecied , we haue cast out Diuels , we haue wrought miracles by thy name : as though if anie had put him on , or borne his markes , they were the men which were marked like his seruants : therfore who but they shall enter into Heauen ? Luke . 13. 27 Yet Christ saith , I know you not : there is their reward , I know you not : as if he should answere , You weare not my liuerie , you beare not my cognisance for all your shewes , therefore depart from me : so he put them off , because they had not put him on : for though they had seene his person , and heard of his vertues , yet they had no faith to apply his mercies , his merits , his death and his righteousnesse vnto them , without which no man can put on Christ nor weare him . Faith is the hand which putteth him on , Faith taketh first his righteousnesse and couereth her vnrighteousnes , then she taketh his obedience and couereth her disobedience , then she taketh his patience , and couereth her impatiencie , then she taketh his temperancie , & couereth her intemperancie , then she taketh his continencie , and couereth her incontinencie , then she taketh his costancie , and couereth her inconstancie , then she taketh his faith , and couereth her diffidence : then she taketh his humilitie , and couereth her pride : then shee taketh his loue , and couereth her rancour : and so taketh one robe after another , and tricketh her selfe , vntill she haue put on Iesus Christ , that is , vntill she appeare in the sight of God , like Iesus Christ , clothed with his merites and graces : that God hath no power to bee angrie with her , because shee commeth so like his sonne . This is to put on Iesus Christ , as you shall see more liuely , when you haue taken a view of the Garment , for we are to speake of Christ the Garment , and of our putting it on . There be many fashions of apparell , but they are too light , or too heauie , or too sad , or too course , or too stale , and all weare out . At last the Apostle found a fashion that surpasseth them all : it is neuer out of fashion , meete for all seasons , fit for all persons , & such a profitable weed , that the more it is worn , the fresher it is . What fashion haue you seene comparable to this ? 2. Sa. 10. 4. It is not like the clothes of Dauids Ambassadours , which couered their vpper parts ; nor like Sauls armour , 1. Sa. 17. 29 which tired Dauid when hee should fight with it : 2. Kin. 14. 2. nor like the counterfait of Ieroboams wife , which disguised her selfe to go vnknowen : nor like the olde ragges of the Gibeonites , Ioshu. 9. 4. 5 which deceiued Iosua : nor like the paultrie sute of Micah , Iud. 17. 10. which hee gaue once a yeare to his Leuite : Mat. 11. 8. nor like the gluttons flaunt which ietted in purple euery day : nor like the light clothes which Christ sayd are in kings Courts , and make them lighter that weare them . But it is like the garment of the high Priest , Exod. 28. 21 which had all the names of the Tribes of Israell written vpon his breast : so all the names of the faithfull are written in the breast of Christ , Mal. 3. 16. and registred in the book of his merites : 2. Kings 2. 8 it is like Elias mantle , which diuided the waters : So he diuideth our sinnes and punishments , that they which are clothed with Christ , are armed both against sinne and death . Deut. 26. 5. It is like the garments of the Israelites in the wildernesse , which did not weare ; fortie yeares together they wandered in the desert , and yet saith Moses , their shooes were not worne , but their aparell was as when they came out of Egypt : So the righteousnesse of Christ doth last for euer , and his mercies are neuer worne out . Hest. 6. 11. As Mardocheus shined in the kings roabes before the people : so and more glorious are the faithfull in the roabes of Christ before God . Mat. 17. 2. When Christ was transfigured vpon the mount , Mathew saith that his face shined like the Sun , & his clothes were as white as the light : Psal. 136. 1 So when we are transfigured into the image of Christ , wee shall shine before other men like lights , and therefore Christs disciples are called Lights , because they were clothed with light , Mat. 5. 14. and shined to the world . Mat. 6. 29. Salomon was not so glorious in all his royaltie , nor the Lillies which are brauer than Salomon , as he which is clothed with Christ , because the apparel vpon him is better than al the world about him . Therfore if Dauid said , 2. Sa. 1. 14. Weepe ye daughters of Israel , for Saul which clothed you in purple : I may say , reioyce ye daughters of Israel , for Christ which hath clothed you with righteousnes , as it were with a vesture , before you come to that banket .

This is the Wedding Garment , Mat. 22. 12. without which no man can feast with the Lord . This Garment is called an Armour , Ephes. 6. 11. because it defendeth vs from all the assaults of the diuell , the flesh , the world , the heate of persecution , and the cold of defection . This Garment is called Light , Rom. 13. 2. because it is the beautie & glorie of them which weare it . This Garment is called a Kingdome , because none but Kings do weare it , Mat. 6. 3. that is , they are inthroned in the kingdome of Christ , & made kings ouer the world , the flesh , and Satan : which weare this Garment like the haire of Sampson , which while he wore he was like a king , Iud. 16. 6. and all his enemies had no power to hurt him .

This Garment Paul hath sent vnto you , to go before the king of heauen and earth , a holy Garment , a royal Garment , an immaculate garment , an euerlasting garment : a garment whereof euerie hem is peace of conscience , euerie pleate is ioy in the holy Ghost , euerie stitch is the remission of some sinne , and saueth him which weareth it . If shee which touched the hemme of Christs garment was healed , he which weareth the Garment , nay , he which weareth Christ him selfe , shall not he be healed of all his sores , though he were wounded from head to foote ? You need not cloath him now which saith , Mat. 25. 43 When I was naked ye did not cloath me , Mat. 21. 8. nor cast your garments in the way , Gen. 9. 23. as they did , Luke 10. 34 when he came to Ierusalem , but take his Garments , and suffer your selues to be clothed , as Noah did , to couer your nakednesse . This Samaritane doth not signifie Christ , but yet may be resembled to Christ . As the good Samaritane put him vpon his owne beast which was spoiled with theeues , and bound vp his sores , when hee was wounded : So Christ Iesus mounteth the faithfull vpon his righteousnesse , and healeth their sinnes , as though he should couer them with his garments , whom the world , Gen. 3. 1. the flesh , and the diuell haue robbed of their garments , that is , the righteousnesse which they had in Paradise before the serpent came : so if we put on Christ , we are clothed with his obedience , wherby our wickednes is couered : we are clothed with his merits , wherby our sins are forgiuen : we are clothed with his spirit , whereby our hearts are mollified and sanctified , and renued , til we resemble Christ himselfe . This is the Apostles meaning , to put on Christ , as it is vnfolded in Col. 3. 12. Where he brings forth all the robes of Christ , Vers● 10. and sorts them , & saith , put on mercie , put on meeknes , put on humilitie , put on patience , put on loue , all which before he called the new man . So that to put on Christ , is to put on the new man with all his vertues , vntill wee be renued to the Image of Christ , which is like a new man amongst men . They which labour to be righteous , and yet beleeue that Christs righteousnes shal saue them , haue put on Christ as Paule would haue them . We are not taught to put on Angels , nor Saints , nor the virgin Mary , nor Paul himselfe , to couer our sinnes with their righteousnes , as the Papists do : but we are commanded to put on Christ , and couer our sinnes with his righteousnes . The bodie hath manie Garments , but the soule hath one Garment . Euery clout will couer our sores , but the finest silke wil not couer our sinnes . Therfore when we seeme braue to others , we seeme foule to God , because his eie is vpon our sins , which lie naked when al the rest is couered , vntil we put on Christ , & then we hear that voice , Mat. 9. ● . Thy sins are couered , & then we haue that blessing , Psal. 32. 1. Blessed is the man whose sin is couered : so we are clothed & blessed together . Yet this garment is out of request , too rough for some , too graue for others , too base for others . And therefore in stead of putting on Christ , Luk. 11. 37. they put him off , in stead of welcomming him , Mat. 8. 34. they discharge him , like the Gadarens , that they may keepe their swine , that is their beastly pleasures , which he wold cast into the sea . Ma. 27. These are like the foolish souldiers which should haue made Christ their Garment , and they cast lots vpon his Garments , and diuided them , and so spoiled them . So do the Papists deale with this Garment , they say it is not fit for them , and therfore they breake it , and mangle it , and peece it with ragges of their owne inuentions : they say it is too light , and not able to beare off the stormes of death and heate of hell , and therefore choose rather to make themselues garments of their merites , and their masses , and their penance , and their pardons , and their pilgrimages : like Adam and Eue , Gen. 3. 7. 31 which made themselues coates of fig leaues , which God destroyed againe , to shewe that when men haue patched all their leaues of masses , of pardons , of pilgrimages , & satisfactions together , yet they will not couer their nakednesse , nor keepe off the heate of Gods wrath , but are like the curtall skirtes of Dauids Ambassadors , 2. Sa. 29. 4. which hidde not their shame . Therefore when wee may goe in our masters attyre , shall we scrubbe like beggers patched in our ragges ? Iob. 9. 31. Mine owne garments defile mee , saith Iob : Our owne Garmentes , our owne righteousnes defileth vs , for what garment , what righteousnes haue we of our owne , Esa. 64. 6. but that which is like a menstruous cloth , which had more neede to be washed it self , than to wipe that which is foule ? Therfore Christ must make vs Garments , or else when our backes flaunt it like Courtiers , our soules shall strip like beggers . And the diuels will sport themselues like Cham , Gen. 9. 22. to see our nakednesse .

First , the Father made vs Garmentes in Paradise , Gen 3. 21. now the Sonne makes vs Garments in the Wildernesse , nay , the Sonne is made our Garment , as Paul saith , Christ is made vnto vs righteousnesse : 1. Cor. 1. 30. that is , Christs righteousnesse must be our Garment , or else we shall be ashamed when our righteousnesse doeth not reach to couer our nakednesse , but still some part will peepe bare vntill he cast his righteousnesse vpon it , 1. Sa. 17. 42. and then all is couered . As Dauid needed no other armour against the Giant than a sling : so we need no other Garment against sinne than Christ . There wanteth nothing but this , to put it on .

Now let vs see how to put this Garment on . Many fumble about it , like children which had neede of one to put on their cloathes . Some put on Christ like a precious head tire , which all day is worne , beautified with iewels , and beset with gemmes , to make the face seeme more amiable : but at night , that riches is layd aside , and the head muffled with some regardlesse tyre . Thus do our curious women put on Christ , who when they heare the messengers of grace offering this Garment , and preparing to make the bodie fit to bee garnished with so glorious a vesture , as Paul did the Romanes , first washing away drunkennes and gluttony , then chambring and wantonnes , then strife and enuie , and so sinne after sinne , they seeme like the stonie grounde to receiue it with ioy , and thinke to beautifie their head with this precious ornament : but when hee tels them there is no communion between Christ & Belial , that if this Garment be put on , all other vanities must be put off ; they then turne their day into darknesse , and reiect Christ , that woulde bee an eternall crowne of beautie to their heades , and wrap their temples in the vncomely rags and refuse of euerie Nations pride : and in these toyes they cause their seruants to spend manie howers on euerie day in the weeke , but especiallie on the Sabboth day to decke their bodies , as if they were but little children , which had neede of one to put on their cloathes . Some put on Christ as a cloake , which hangeth vpon their shoulders , & couereth them : when they goe abroad to bee seene of men , they can cast on the cloake of holinesse , and seeme for a while as holie as the best ; but so soone as they come home , the cloake goeth off , & the man is as hee was , whose vizard was better than his face . Thus Hypocrites put on Christ , as many retaine vnto Noble men , not to doe them anie seruice , but to haue theyr countenance . Many put on Christ like a hat which goeth off to euerie one which meetes them : so euerie temptation which meetes them , makes them forget what they heard , what they promised , what they resolued , and change their way , as though they had not repented at all . So the common people ( lyke your selues ) put on Christ , they are zealous so long as they are in the Church , and beate their breasts , Luk 18. 11. and cast vp their eyes like the Publican , when they heare a sentence which mooues them , as though they would do no more against that saying while they liue : but the next businesse putteth all out of mind , till they come to the Church againe . Some put on Christ as a gloue , which couereth but the hand ; so they put on the face of Christ , or the tongue of Christ : but their hands worke , and their feete walke , as they did before : So manie professours of Religion put on Christ , which call but for discipline and reformation , that they might get a name of zeale and sinceritie , to couer some fault , which they would not be suspected of . Thus euery man would couer himselfe with Christ , but they haue not the skill , or they haue not the will to put him on . What will you do then ? Though the Garment bee neuer so good , yet it is not good to them that do not weare it : for what profite haue we of the Garments which we doe not weare ? they neither keepe vs from heate , nor colde . Therefore Paul doth not bring you a Garment to laye by you for the moaths , but he bids you put it on . Here is the cunning now in putting it on . If Paule had taught vs this , then you would hearken vnto him . Well , you shall heare what Paul saith to the putting it on .

First ( saith Paul ) you must cast away the workes of darknesse , Verse 12. and then put on the armour of light : first you must put off , and then put on . As the Eagles feathers will not lye with anie others feathers , but consume them which lye with them : so the Wedding Garment will not bee worne with filthie Garments , 1. Sam. 5. 8. but scornes like the Arke that Dagon should stand by it . If any man may not weare womens apparell for lightnes ; may he weare the diuels apparell , and cloath himselfe with pride , with couetousnes , with enuie , with hypocrisie , with vncleannesse , and when hee is like the diuell , Matt. 2. 21 sit at Gods table ? No man ( saith Christ ) patcheth a new peece to an olde Garment , and wilt thou patch an olde peece to a new Garment ? God forbad the people to weare linsey wolsey , Leu. 19. 15. because it was a signe of inconstancie : but this is inconstancie it self .

He doth not put on Christ , but putteth off Christ and putteth on Belial , Ioh. 19. 23. which fashions himselfe to God , ●eu. 3. 15. and the Worlde too . As Christes coate was without seame , so they must bee without stayne that weare it . For when a man putteth on faire clothes , hee maketh himselfe faire too , and auoydeth euerie foule thing , lest it should fowle his cloathes : so must he which putteth on Christ ; for the finest Garment is soonest stained . Therefore when thou hast put on this Garment , thou must wash thy selfe , and picke thy way , and choose thy workes , and handle nothing that is foule for marring thy cloathes , that is , thou must not thinke as thou diddest , nor speake as thou diddest , nor liue as thou diddest , but remember that thou hast chaunged thy master , Iude 3. & serue him with whom thou art bound . For if God and the diuell coulde not agree vpon Moses bodie , for one to haue one part , and the other another part , but God would haue all : much lesse will God agree that the diuell should haue part of the soule , which would not yeeld him part of the bodie . Thus haue you heard what you must put off : now heare how Christ must be put on . As the Angell taught Iohn to reade the Booke , Reuel. 10. 9. when he bad him eate it : so we must put on Christ , as if wee did eate him , not as the Papists doe in their Masse , but as the meate is turned into the substance of the bodie , & goeth through euerie part of man : so Christ and his Word should goe from part of part , from eare to heart , from heart to mouth , from mouth to hand , til we be of one nature with them , that they bee the verie substance of our thoughts , and speeches , and actions , as the meate is of our bodie . This is to eate Christ and his Word , Ephe. 3. 30. or else we do not eate them , but chew them , & when our taste is satisfied , spue them out againe . Thus we must put on Christ : for the Worde signifieth so to put him on : as if thou wouldest put him in , that he may be one with thee , and thou with him , as it were in a bodie together . As hee hath put on all our infirmities , so we must put on all his graces , not halfe on , but all on , and claspe him to vs , and gird him about vs , and weare him , euen as we weare our skinne , which is alway about vs . Then there shall be no neede of Wyres , nor curles , nor perriwigs : the husbands shall not be forced to racke their rents , nor inhaunce their fines , nor sell their lands , to decke their wiues ; 2. Kin. 2. 13. but as the poore mantle of Eliah seemed better to Elisha than all the roabes of Salomon : so the Wedding Garment shall seeme better than all the flaunts of vanitie ; & put euery fashion out of fashion , which is not modest and comely like it selfe . If you will know farther how to put on Christ , you shall see how your Text will Catechize you in his three names , Lord , Iesus , Christ . The Apostle seemeth to spell out the way vnto vs , how we should weare this Garment : First we must put him on as Lord ; then we must put him on as Iesus ; lastly , we must put him on as Christ . Thou must put him on as Lord , that is , thy ruler to command thee , thy tutor to gouerne thee , and thy master to direct thee : thou must be no mans seruant but his , take no mans part against him , Acts. 4. 19. but say with the Apostle , Whether is it meete to obey God , Iosua hath the like name , but not from God , nor to that end . or you ? Thou must put him on as Iesus , that is , thy Sauiour in whom thou trustest , thy protector on whom thou dependest , thy redeemer in whom thou beleeuest : thou must not look for thy saluation from Angel , nor Saint , nor anie thing beside him . For the name of Iesus signifieth a Sauiour , and is giuen to none but him ; and he is not onely called the Sauiour , but the Saluation , Luk. 1. 69. in the Song of Simeon ; to shew that he is the onely Sauiour ; for there may be many Sauiours , Iudg. 3. 9. but there can be but one saluation : as there may be many tortures , and yet but one death . Therefore , when hee is called the Saluation , it implieth that there is no Sauiour beside him . Luk. 3. 35. Thou must put him on as Christ , that is , Act. 3. 22. a King to rule , a Prophet to teach , a Priest to praie and sacrifice , Heb. 8. 3. and pacifie the wrath of God for thee . Mat. 1. 16. For this name Christ doth signifie that hee was annoynted a King , a Priest , Heb. 1. 8. and a Prophet for man : a King to rule him , a Priest to offer sacrifice for him , a Prophet to teach him . So that hee putteth on Christ as Lord , which worshippeth none but him , hee putteth on Christ as Iesus , which beleeueth in none but him ; Gal. 3. 17. and he putteth on Christ as Christ , which worshippeth none but him , beleeueth in none but him , and heareth none but him .

You put on Christ first , when you are baptized : then you were sealed and consecrated to his seruice : so soone as you came into the world , you vowed to renounce the world and follow God . How many haue put on Christ thus , and since haue put him off againe ? which haue broken the first promise that euer they made , Rom. 6. 3. and were neuer faithfull to God since . You put on Christ againe , Eph. 4. 22. when you are called and sanctified ; that is , when you cast off the olde man , which is corrupt with the lusts of the flesh , the pride of life , and the cares of this worlde ; and put on the newe man , which is regenerate in righteousnesse & holinesse , to the Image of Christ , or likenesse of Adam in his innocencie : Rom. 12. 2. for to put on the new man , is to become a newe man , as if thou were borne againe , and conceiued of the holie Ghost . Of this Iob speaketh when he sayth , Iob. 29. 14. I put on Iustice , 1. Cor. 10. 16 and it couered mee . You put on Christ againe , when you receiue his holy Sacrament , and are partakers of his bodie and blood , that is , the merites of his obedience and passion by Faith , which heareth him as if she did see him , and seeth him as if she did feele him ▪ and feeleth him as if she did taste him , and tasteth him as if she did digest him , then Christ is become yours , and dwelleth in you , and feedeth you with his grace to eternal life , as the bread and wine sustaineth the life present . Lastly , when you haue put on Christ in these three sortes , Phil. 3. 21. which is your Garment for this world ; 1. Cor. 15. 49 . after you shall put on Christ in heauen , and be cloathed with his glorie , and that shall be your last vesture , which shall neuer weare out .

Thus haue you heard what is ment by putting on Christ : first to cloath our selues with righteousnes and holines like Christ ; & then because our own righteousnes is too short to couer our armes , and legges , and thighes of sinne , but still some bare place will peere out and shame vs in the sight of God , therefore we must borrow Christes Garments , Gen. 27. 15. as Iacob did his brothers ; and couer our selues with his righteousnes , that is , beleeue that his righteousnes shal supply our vnrighteousnes , & his sufferings shal stand for our sufferings , because he came to fulfill the lawe , and beare the curse , and satisfie his Father for vs , that all which beleeue in him might not die , Iohn 3. 16. but haue life euerlasting .

Now I haue shewed you this goodly Garment , you must go to another to helpe you to put it on ; and none can put this Garment vpon you , but he which is the Garment , the Lord Iesus Christ . Therefore to him let vs pray .

FINIS

THE PRIDE OF Nabuchadnezzar . Dan. 4. 26.

26 At the end of twelue moneths he walked in the royall pallace of Babel ,

27 And the king spake and sayd , Is not this great Babel , that I haue built for the house of my kingdome , by the might of my power , and for the honour of my maiestie ?

I Haue chosen this storie of Nabuchadnezzar , wherein is laide downe his Pride , his Fall , and his Restitution . This Nabuchadnezzar was a wicked King , and therefore God warned him by a dreame , and by Daniel , to amend his life , but all would not serue , hee made many shewes , but hee reuolted againe , therefore at the last GOD gaue him ouer for a time , and he became like a beast , vntill he acknowledged his power to come from God . A warning to all rulers , to put them in remembrance that one ruler is aboue , which must bee serued of them all , or else all their buildings and treasures , and guard , will not shield them from iudgement when the stroake commeth , no more than they could saue Nabuchadaezzar . At the end of twelue moneths ( saith Daniel ) this king walked in his royall pallace . The Prophet sheweth that hee had deserued this punishment before , and that his dreame which he had , did tell him that his kingdome should depart from him for his Pride , yet this respite of twelue moneths was granted him , like the fortie dayes which were granted to the Niniuites , to trie what hee would doe vpon his warnings , and whether hee would repent as the Niniuites did , therefore the holy Ghost sheweth how the time ranne , and how he liued after : as if he should say , If he will returne yet , and be warned by the dreames , or by the Prophets which I sent him , I will stay my hand , and his kingdome shal not depart from him . But here he sheweth , that he forgot his dreame like a dreame , and was more desirous to knowe what it meant , than to bee warned by it . The twelue months ranne moneth after moneth , yet Nabuchadnezzar is all one . Now his dreames are gone , he thinketh that all is ended , therefore hee getteth him vp into his pallace amiddest his delights , to beake himselfe , as it were , in the sunne of all his pleasures , where indeede hee hastened God to take away all his pleasures and delightes from him , when hee should haue repented , as the Prophet Daniel willed him , and ripped vp his sinnes , and bewailed his wicked life , and poured foorth teares , and preuented his iudgement with prayer vpon his knees , then was hee stalking in his galleries , and thinking what sinne should bee next , to fill vp the number of his rebellions , that GOD might not spare him when he iudged : so the wicked will not suffer the prophesies of God against them to be in vaine , but they will put GOD in minde of their punishments , and sinne till the punishment doe come vppon them to fulfill the threatnings due vnto them .

Some thinke that Nabuchadnezzar walked vppon the roofe of his pallace , from whence hee might see all partes of the Citie round about him , like the mountaine whither the tempter led our Sauiour Christ , to shew him the beauty of the world .

This the Prophet Daniel would signifie , that the King liued in ease as he liued before , and pleased himselfe in vanitie still for all his warnings , and turned his time of repentance to sinne againe .

Therefore God would deferre the time no longer , but cut him downe , like the barren and fruitlesse figge tree , to teach vs to take mercie when it is offered , and repent while wee haue time and space , and that if GOD speake vnto vs but once , to lay it vp in our hearts for euer , not looking or expecting to be spoken to againe , because GOD is not bound to admonish or giue vs any warning at all .

One woulde haue thought that Nabuchadnezzar woulde haue remembred his warning while hee had liued , which had such a strange and fearefull Dreame , and after that another dreame , being no lesse strange and fearefull than the former dreame to confirme it , and after such a Prophet to expound it , and the exposition of it threatning such a miserable ruine and downfall vnto himselfe .

One would haue thought and beleeued that he could neuer haue forgotten it , or put it out of his remembrance although he had liued vnto this day . But like a wonder which lasteth not aboue nine dayes : so is the repentance of them which sinne by custome , for when sinne is rooted it sticketh fast , and will hardly be weeded out , though GOD should send vs dreames , though he should shewe vs visions , though he should raise vp Prophets , Daniel himselfe cannot make this blacke Moore white , which alwaies hath been black before . And this we may see in our selues , for why haue we neede to heare so often of repentance , more then of anything else , but that it is such a thing as we cannot frame our selues vnto ? If we bee warned of any thing but of sinne , one warning will serue . But we are so incorporate and inured to sinne , that a thousand sermons will not serue : so custome hath made sinne stronger in many than the word of God . Well , remember , or consider , or applie it how he will , after twelue moneths God wil come & take account of his dreames and of his Prophets , which he sent him , to see what he hath profited by them . Although he hath leaden feete which are long in comming , yet hee hath yron hands , which when he commeth , will strike home .

Now the twelue moneths are expired , God comes & findes Nabuchadnezzar vpon his towres , when hee should haue cast himselfe downe to the ground , and thought vpon his dreame , and Daniel , and so haue humbled his pride ; hee was pearched vpon his roost , and there he begins to crowe of his wealth ; Is not this great Babel which I haue built for the house of my kingdome , by the might of my power , and for the honour of my maiestie ? See how the man standeth in admiration of his vanitie , like a vsurer which doateth of his money , as though hee had deserued immortall fame for spending his money vainely . Is not this great Babel , &c. he should rather haue saide , Is not this Nabuchadnezzars follie , which hee hath built for a mocke to his name , and an impeachment to his wisdome , for men to say when they passe by , look how our King hath bestowed his reuenues , heere lie our subsidies & tributes in this stone wall ? But Nabuchadnezzar thinkes that euerie one will praise him for his follie . Therefore like a woman when shee is pricked vp in her brauerie , thinkes that all doe admyre her , and hath as goodly an opinion of her selfe as the Pecocke hath of his feathers , and frameth all her lookes , and gestures , and speeches accordingly : so when Nabuchadnezzar sate in his Pallace , and sawe such shewes about him , now saith Pride thou must frame thy lookes , and gestures , and speeches , accordingly , or else the Kings Pallace will be brauer than the King himselfe : so hee beginneth to exalt his minde higher than his pallace , and to looke and speake stouter than hee did before . The temptation was no sooner in his heart , but the words were in his mouth , and hee pleased himselfe therein so well , that he could not refraine being alone , but as a foole admyres himselfe in a glasse , so when hee was alone and no bodie with him , hee strouted alone and bragged by himselfe , to thinke what a iolly fellow he was , and how men began to talke of his buildings . By this we may see how wealth and honours change manners , and how a gay coate , or a great band , or a gold ring can braue a mans mind , and make him looke and speake after another manner then hee is accustomed , when they are from him .

It is a wonderfull thing to see what power these pettie vaine toyes haue ouer the minde , to alter and change a man sodainelie , to make him thinke better of himselfe that day hee weares them , than anie other daye besides .

Is not this great Babel , which I haue built for the house of the kingdome , by the might of my power , for the honour of my maiestie . Before the holy Ghost laieth downe Nabuchadnezzars words , marke how hee commeth vnto them , The King spake and sayd . Spake & sayd , was not one enough , but hee must say spake and sayd ? This doubling of the words sheweth , that hee spake with a premeditate pride from his heart roote , which passed not whether it were a sin or no , come what will come of it . The holy Ghost doth bring other speeches with He sayd , and no more : but here he saith , Spake and sayd , as though he spake twise , not as he spake at other times , but like a man at defiance , which woulde not recall any word , but if he could say more he would say more to anger .

Did I call it great Babel ? I may call it great Babel ? Did I say that I built it ? I will say that I built it . Did I adde , for the honour of my maiestie ? let it goe , for the honour of my maiestie . Thus hee spake and sayde , as though he would bee constant in his pride , although hee were constant in no other thing .

Is not this great Babel , which I haue built for the house of the kingdome , by the might of my power , and for the honor of my maiestie ?

Three things I note in this saying . First , what a glorious opinion Nabuchadnezzar had of his vaine building , out of these words , Is not this great Babel ? The second out of these words , which I haue built by the might of my power ; wherein he tearmeth himselfe the founder of it , as if he had done all without a helper . The third is , that in all his worke , hee sought nothing but vaine-glory , out of these words ; for the honour of my Maiestie . These three sinnes Nabuchadnezzar doth bewraie in one bragge , and in all these three we are so like , that the beasts were not so like him when 〈◊〉 became like a beast .

First we haue not so wonderfull an opinion of GOD , or of his word , or of heauen , as wee haue of our owne acts , although we be neuer able to do halfe that Nabuchadnezzar did . Secondlie , this is our manner , to attribute all to our selues whatsoeuer it be , riches , honour , health , or knowledge ; as though all came by labour , or policie , or arte , or literature : if wee cannot drawe it to one of these , then we think it fortune , although we vnderstand not what fortune is . If wee did count our selues beholding vnto God for them , then we would finde some time to be thankfull vnto him .

Lastly , when we ouer-view these matters , this is our solace and comfort , to thinke these are the things which make mee famous and spoken of , and pointed at , and then we end , as though it were inough to bee poynted at . Is not this great Babel ? That which one loues , seemes greater and more precious aboue all which he loueth not , although they be better than it : so did these buildings seeme to Nabuchadnezzar .

One would not thinke that a house were a matter to make a king proude , although it were neuer so faire ; stone wals are not so precious , that he should repose al his honour vpon lime and morter . But this is a iust thing with God , that vaine hope , vaine prosperitie , vaine comfort , and vaine glory , that may deceiue them when they trust vnto it : therefore as the faithfull soule looketh vp to GOD , or vpon the word , or vp to heauen , and sayth to it selfe , is not this my hope , is not this my ioy , is not this my inheritaunce ? So the carnall man when hee looketh vpon his buildings , or his grounds , or his money , sayth to himselfe , is not this my ioye , is not this my life , is not this my comfort ? So while he poares and gapes vpon it , by little and little the loue of it growes more and more in his heart , vntill at last he haue mind on nothing else .

This was the first dotage of Nabuchadnezzar : the second was , which I haue built by the might of my power . What a vaunt was this to say , that he built Babylon , when al histories accorde , that it was built by Semyramis before Nabuchadnezzar was borne , therfore why doth he boast of that which an other did ?

The answere is easie , why doe other men so now , wee see that euery one doth labour to obscure the fame of others , that they may shine alone , & beare the names themselues , especially in great buildings : for if they doe but adde or alter any thing in Schooles , or Hospitals , or Colledges , they looke straight to bee counted the founders of them , and so the founders of many places are forgotten . So it is like that Nabuchadnezzar did adde or alter some thing in this Citie , and therfore hee tooke all to himselfe , as the fashion hath bin euer since : but if none had built it , but he had been the founder of it ( as some would seeme ) yet this had been a proude and arrogant speech to say , which I haue built by the might of my power : for it was not he which could build Babel , no more then Nemrod could finish Babel , but vnles the Lord build the house the builders build in vaine . Therefore when he sayth , By the might of my power , he should haue sayd , by the might of Gods power .

But by this you plainely discerne , how hard and difficult a thing it is to hit vpon a right word or a good worke , which hath not a good thought to bring it foorth . Therefore make the roote sweete , or the fruite will bee sower , counterfaite as cunningly as you can .

Lastly , when he putteth in for the honour of my maiestie , hee sheweth that he was of Absoloms humour , who although he had deserued shame , yet he would haue fame , because hee had no children to keepe his name in remembrance , therefore he erected a piller , which hee called Absoloms place : so many stately houses and places in England , beare their names of those Lords or others that do possesse or owe them , for the like vanitie .

Heere Absolom thought to bee buryed , as Nabuchadnezzar thought to dwell in his pallace , but he was cast into a pit as Nabuchadnezzar was turned into the wildernesse : So Shebna made his sepulchre in one Countrie , and was buryed in another : for why should pride haue the reward of humilitie ? Humilitie ( saith Salomon ) goeth before honour , that is to say , honour is the reward of humilitie : & yet Nabuchadnezzar would bee honoured for his pride . What had he , or Shebna , or Absolom done , that they should erect such monuments , to bee praised after death , which were not worthy to be praised in their life ? before the building Nabuchadnezzar had done nothing worth speaking of , for because he liued alwayes like a beast , therefore GOD punished him like a beast , and did hee deserue now to bee spoken of in all ages , for heaping stones together ? Wee may see that great men are proude of a small matter , and they looke to bee praised for euerie thing they doe . But looke how GOD ouerthwarteth them : for oftentimes in that they looke to make theyr greatest glorie , they shame themselues most of all , and that which they practise to exalt them doth disgrace them , & that which they doe to winne them loue , getteth them hatred , sinne so deceiueth them like the blinde Aramites , that they take a cleane contrarie way to their desires , as wee may see in the eleauenth of Genesis , they which built Babel , said they would build it to get them a name , but they got shame , for they could not finish it when they had begun it , but were confounded in such sort , that they knewe not what they did , so sodainly they vnderstoode not what one another said . So when Nabuchadnezzar came to himselfe againe , he shewed that when hee sought his owne honour , honour departed from him , and hee was made like a beast : but when hee sought Gods honour , honour came to him againe , and hee was made a King .

This would pull away many toyes from womens backs , if they did consider how God maketh them ridiculous by that they weare , to make themselues amiable , if they did thinke that the apparell which they clogge on to please the world , by the secret iudgement of God did not please but displease , they would be ashamed of their attire , as Eue was of her nakednesse : would they weare such gardes and paint their faces but to please ? See now how God doth mocke them , for they are not liked but disliked , and worse thought of for it than they which go in russet coates , & seeke no praise at all ; they think , am I not braue , others thinke , is she not proud ? they think , am I not sweete ? others thinke , is she not light ? yet they dreame that euerie man praiseth them for their brauery : as Nabuchadnezzar thought that euery one would honor him for his pallace . If their brauerie condemne them before men , how will it condemne them before God ? Therefore when Nabuchadnezzar saith , For the honor of my Maiestie , he should haue saide , for the honour of Gods Maiestie , and then this had been recorded for his honour indeed , and his house had bin the house of God : for as we should speake , and studie , & labour to Gods glorie : so we should build also to Gods glorie , that our houses may bee like temples , as Obadiahs was . But few seeke glorie that way , they had rather pull downe than build in such sort .

Thus you haue heard what Nabuchadnezzar spake in secret , as though GOD would display the thoughts and pride of such builders . These are the meditations of Princes & noble men , when they behold their buildings , or open their coffers , or lookvpon their traine swinging after them , they thinke as Nabuchadnezzar thought , Is not this great Babel ? is not this great glorie ? is not this the traine that maketh me reuerenced in the streets ? are not these the things which shall make my children rich ? is not this the house that shall keepe my name , and cause me to be remembred , and make them which are children now speake of me hereafter , when they shall passe by and looke vp , and see these antikes and knackes ouer their heads , they will say ; oh he which built this was a great man , he bare a sway both in court and countrie , who but he while he liued ?

Although this king be dead & buried , yet his pride is escaped & come to vs . Nabuchadnezzar hath children yet aliue , which build as high as he , looke as high as he , goe as braue as he , spend as vainly as he , and are as proud as he , although they bee not Kings nor Dukes , nor Earles , nor Knights , nor yet good Squires : looke vpon their pallaces , and think whether they bee of Nabuchadnezzars brood ; Is not this great Babel ? and is not Nabuchadnezzar Lord of it ? Oh if they might liue to walke in these galleries stil , they would desire no other heauen , but Nabuchadnezzar hath shewed the way before them , and they must all dance after him , though they were as mightie , though they were mightier than he , death will not take his kingdome for a raunsome . Now what is Babel , and what is Nabuchadnezzar the King thereof ? Now Babel is destroyed , and the King that built it laid in the dust , had it not been better to haue built an house in heauen , which might haue receiued him , when he dyed ?

The name of these pallaces may well bee called Babel , that is confusion , because they prophesie confusion to them that build them , because their foundation is Pride , their wals extortion , their roofe ambition , and all within them vsurie , briberie , and crueltie . If this bee the best that Nabuchadnezzar hath to vaunt of , what is the worst which he may bee ashamed of ?

When I see how earnest this King was about his dreame , and how loose he sate after in his pallace , mee thinkes I see the image of the world in one man : how liuely doth Nabuchadnezzar resemble the dreamers of our time ? He could not rest till hee knew the interpretation of his dream : such inquirie , such diligence to knowe Gods will , that a man would haue thought , now if the King meet with a Prophet that can tell him the trueth , and instruct him from God , that his dreame warned him to amend his life , hee will then reclayme himselfe , and reforme his realme , and become such a King as was neuer in the land before .

But behold , no sooner resolued of his doubt , but hee is readie to bee warned agayne , and was not so attentiue to the Prophet , as hee was to his dreame , although hee cared for neither : for when hee vnderstoode that his dreame went about to chaunge the course of his life , he went away like Naaman in a chafe , and cared no more for his dreame after . Before the dreame came , all would haue sayd , that such a dreame would haue humbled his heart for euer . Before the Prophet came , all would haue saide , that such a Prophet would haue conuerted him with a word : but Nabuchadnezzar is Nabuchadnezzar ; and if another dreame come more fearefull than this , yet Nabuchadnezzar would be Nabuchadnezzar , and loue his Pallace better than Paradice .

So we thinke , if God would send a famine vpon this land , that would make vs feare him : but God hath sent a famine , and yet wee doe not feare him . If God would send an earthquake vpon this lande , that would make vs feare him : but God hath sent an earthquake , and yet we doe not feare him . If God would send a pestilence vpon this lande , that would make vs feare him : but God hath sent a pestilence , and yet we doe not feare him . If God would send warre vpon this lande , that would make vs feare him : but God hath sent warre , and yet we doe not feare him ; therefore what will make vs feare him ?

There be many which dreame vpon religion , as Nabuchadnezzar dreamed vpon his dreame ; and as hee desired onely to knowe what it meant , so they desire onely to knowe . Master , ( saith the yong man to Christ ) what shall I do to come into heauen ? He would faine knowe the way to heauen , but when Christ shewed him the way , hee would not take it : So they will goe from Preacher to Preacher , as Nabuchadnezzar sent from one wise man to another to be resolued in poynts of Religion : such a scrutinie , such attention , such heed , as though they would runne out of the world , and goe beyond all , that a man would thinke they would do any thing , as the Iewes came vnto Moses , and this young man vnto Christ : But when they haue heard what they came for , they doe like Nabuchadnezzar , as they did before ; now they saye it was but a dreame , because the meaning doth not answere according to their will . So Achab enquired of the Prophet , to heare what hee would say , but it appeares that he neuer ment to follow him , except he would answer as he would haue him .

When it commeth to the act , which is euerie mans triall , then you shall see who are like Nabuchadnezzar , that is , which affect onely to knowe ; and who are like Zacheus , that is , which practise as they knowe : for as the truth is reuealed , so it must be witnessed , or els the fall of Nabuchadnezzar sheweth , what iudgement will follow vpon such neglecting .

Because hee would not doe as his dreame warned him , and as the Prophet counsailed him , therefore GOD forsooke him , and his Kingdome departed from him , and hee was thrust out of his Pallace , and ●urned like an Oxe into the wildernesse , there he liued like a beast vntill seauen yeares were ended . A warning to all to take warning by the word , for it is the gentle warner , the next will bee harder , the third and the fourth harder then it , like to the nine plagues of Egypt , which did exceede one another : for what is he can weigh the wrath of GOD , or the grieuousnes of sinne ?

Some men woulde thinke , that Nabuchadnezzar might haue spoken all this without any such great offence as was taken at it : for he sayde no more , but that it was a fayre house , and that he builded it : and that hee erected it for his honour : seeing manie vnder Princes delight in worse vanities than fayre buildings , and speake vayner often in a weeke .

Therefore , when you see howe it displeaseth God , to vaunt of these earthly thinges , or to impute any thing to our selues , thinke what shall bee the doome of great sinnes : if Nabuchadnezzar became like a Beaste , and lodged in the wildernesse for his pride ; they which beare pride , and couetousnesse , and lust , and wrath , and malice in one breast , shal lodge in hell , and become like Diuels , because they are like beasts already . Therefore let this bee in stead of Daniels warning , if God did take such a straight account of Nabuchadnezzar for his dreame , what hee had profited by it : what account will hee take of vs , what profit we haue made by Nabuchadnezzars fall and punishment ?

Thus you haue heard what the voyce spake from earth , now you shall heare what the voyce spake from Heauen : for it followeth , While the word was in the kings mouth , a voyce came from heauen , and sayd ; O King to thee be it spoken , thy kingdome shall be taken from thee , &c. God will warne him no more by dreames , nor by Prophets , as he did : but his Iudgements shall speake . Heere is fulfilled that which Elihu sayth to Iob , God speaketh once and twice by dreames and visions in the night , and man seeth it not : at the last God openeth his eyes , by the corrections which he had sealed : so God spake vnto Nabuchadnezzar first by dreames , and after by his Prophet ; & Nabuchadnezzar regarded it not : at last God openeth his eyes by corrections , which hee had sealed vp , that they should not touch him if any other messenger could bring him .

As the holy Ghost doth note the time when Nabuchadnezzar spake in his pallace : so he noteth the time when God spake from heauen , Euen while the words were in the Kings mouth : as though he should say , God answered before he looked for it , when he thought God had been as farre from him , as he was all the yeare before . Thus God lay ( as it were in the skowte ) to watch when he spake treason , and to apprehend him vpon it : O Nabuchadnezzar , thou hast vanted this twelue months since I warned thee : I made as though I heard not , but suffered thee to doe and speake thy pleasure : and vauntest thou still ? Surely thou shalt scape me no longer , I will not heare one word more against my honour . So he cutteth him off while the words were in his mouth , and pronounceth the word of iudgement against him .

The first note in this verse , is the time when God spake from Heauen . Pride ( sayth Salomon ) goeth before the fall : so when pride had spoken , then Iudgement spake euen while the proud word was in his mouth . See how God shewes that these brags offended him , and therefore he iudges while he speaks . How short is the triumph of the wicked ? When they beginne to crowe , God stoppeth their breath , and iudgement seaseth vpon them , when they thinke no danger neere them : So when Baltazar was in his mirth with his Nobles , the fearfull hand wrote his doome vpon the wall , and presently his mirth was changed into sadnesse , that he became as one that was strooken with a palsie : so while Herod vanted himselfe , and the people honoured him like a God , the Angell of God smote him vpon his throane , and immediatly he was deuoured of wormes in the face of them which honoured him : while the Philistines were triumphing and banquetting , Sampson pulled the Temple vpon their head ; so while the men of Ziklag were feasting and dancing , Dauid came vpon them and slew them : when the Israelites were at their Manna and Quailes , euen while the meat ( saith Dauid ) was yet in their mouths , God tooke away their liues : when Iobs children were making merrie one with another , the winde came and blew down the house : while the old world was marrying , & giuing in mariage , the floud came and drowned them : while the Steward was recounting with himselfe , and thinking that his Master Knewe not what policie was in his heart , suddenly his Lorde called him to account : while the churle was musing of his barnes full of corne , and saying to himselfe , be merrie my soule , that night his soule was taken from him : so while we sinne & think nothing of it , our sinnes mount vp to heauen , and stand at the barre , and call for vengeance against vs : how soone Abels blood cryed for vengeance of Cain ? We cannot sin so quickly , but God seeth vs as quickly . Howe many haue beene strooken while the oath hath been in their mouthes , as Ieroboam was striken while he stroke , that they might see why they were strooken ? and yet al this wil not keep vs from swearing . Though a man sinne often , & steale his sins ( as it were ) without punishment , yet at last he is taken napping , euen while the wickednes is in his hand , and his day is sette when he shall pay for all , whether it be after twelue moneths or twelue yeeres , when it commeth , it will seeme too soone . Therefore once agayne let this bee in stead of Daniels warning , if God did take so straight account of Nabuchadnezzar how he had profited by his dreame , what account will hee take of vs how we haue profited by Nabuchadnezzars punishment ? Here I ende .

THE FALL OF KING Nabuchadnezzar . DAN. 4. 28. &c.

28 While the worde was in his mouth , a voice came from heauen saying , O King Nabuchadnezzar , to thee be it spoken , thy Kingdome is departed from thee .

29 And they shall driue thee from men , and thy dwelling shall be with the b●astes of the field , they shall make thee to eate grasse with the Oxen , and seuen times shall passe ouer thee , vntill thou knowest that the most highest God beareth rule ouer the kingdome of men , and giueth it to whomsoeuer he will .

30 The very same houre was this thing fulfilled vpon Nabuchadnezzar , and he was driuen from men , and did eate grasse as the Oxen , and his body was wet with the deawe of heauen , till his haires were growne as Egles feathers , and his nailes as birds clawes .

FRom the 26. verse to the ende of this Chapter , is laid down the pride , fall , and restitution of Nabuchadnezzar . The two first verses are like a banner of his Pride , which shew him in his ruffling as it were in the ayre , before he knew God , or himselfe . The three next verses are the discouerie of his shame , which shewe him in his miserie , as it were groueling on the ground after God had cooled his courage . The foure last verses are the celebration of his recouerie , which shew him in holines as it were rapt into heauen , & singing with the Saints for ioye , that GOD had brought him vnto his knowledge , though it were through shame & trouble , & losse of all that he had seuen yeres together . Of his pride wee haue heard alreadie : yet because we are friends to vices as we are to men , so long as they prosper and flourish ; but when they decay and fall , then we shrinke away , and are ashamed of them : so it may be , if ye could see pride take a fall , though yee loue her well , yet yee would forsake her , like a banquerout , when ye see that she can pleasure you no longer .

Therfore ye shall see Nabuchadnezzar vpon his feete againe : before you behelde him vpon his knees , that when ye see what a king he was in his galleries , & after find his seruants in his pallace , and his subiects in his throane , and himselfe like a beast in the wildernesse , God may giue you hearts to thinke a little of this sinne , what it is which cost so deare , and is so common , now in euery house , as it was then in the kings court .

After twelue moneths ( saith Daniel ) that is , twelue moneths after God had warned this king by dreames and by Daniel , to repent his sinnes , he was strouting in his galleries , and thought what sin should be next , as though he had neuer heard of dreame or Prophet .

By this computation of sin , wherein the moneths are obserued so exactly , how longe Nabuchadnezzar rebelled after he was warned , Daniel shewes what reckoning GOD keepes of our moneths , and weeks , and daies , which he giues vs to repent , as he did Nabuchadnezzar , and what an account wee shall make of them , as Nabuchadnezzar did , though we count no more of our age then the childe dooth of his youth , and haue doone no more of our taske at twentie , then when we were but tenne , nor at thirty , then when we were but twenty , nor at fortie , then when we were thirtie , yet we shall giue account of mo hours in the day of iudgement , and it shall be heauier to the old then to the young , to you which haue the worde , then to them which want it : and there is great ods betweene Nabuchadnezzar & vs for he which challenged Nabuchadnezzar for twelue moneths since he was warned , may challenge vs of twelue yeeres since we were warned , & yet we looke not for so great punishment as fell vpon Nabuchadnezzar for twelue moneths . Daniel names there twelue moneths , as though hee would speake of a great matter , and shewes how worthie Nabuchadnezzar was to be punished , because he might haue reformed his life since he was warned : for there were 12. moneths betweene his dreames and his punishment . But that yeere wherein he had so many warnings & teachings was as vaine as the rest , and vainer then the yeres before : for now he should haue been a mourner like the King of Niniuie , when Ionas threatned destruction vnto them . But like a victor of a countrie returned from battell to solemnize his triumph , first he decked his pallace as braue as himselfe , and then he walkes his stations in it , and when he hath set al things before him , which might make him forget God , and like a serpent that would burst , vnles he discharged some of his poyson , he breaketh out and sayde , Is not this great Babel , which I haue built by the might of my power , for the honour of my maiestie ? wherein obserue first what a glorious opinion this vaine King had of his vaine buildings . Secondly , how that he names himselfe the founder of them , as though hee had done all without an helpe . Thirdly , that in all his works he sought nothing but vain-glorie , as hee witnesseth against himselfe , saying ; which I haue built for the honour of my maiestie ? not for the honour of Gods maiestie , but for the honour of my maiestie . So first that which he should haue contemned , as Christ did the beautie of the Temple ; Mat. 24. 2. he admired it , & nothing seemed so glorious to him , as that which made him shamefull to God . Secondly , that citie which was built by Semiramis , he arrogateth to himselfe , and neuer ioyned the chiefe workmaster with him , but saith , which I haue built by the might of my power , when he should haue said , by the might of Gods power : for vnles God build the house , the builder ( saith Dauid ) buildeth but in vaine . Psal. 127. 1 Lastly , that which hee should haue built for the honour of GOD , 2. Kin. 4. 10 as the man built a chamber for the Prophet , hee builded for his honour , as our Nabuchadnezzars doe . Therefore when all his pleasures were prepared like a feast , and he came to sit downe at the b●ket , it hapned to him as to the churle in the Gospell , after he had filled his barnes , when hee came to sing in his heart , Be merrie my soule ; that night his soule was taken from him , and the diuels made merrie with it in hell : so he had fethered his neast , and began to crow vpon his roost , Is not this great Babel , &c. As if he shuld say , Now Nabuchadnezzar make thee merie ; that houre his honor was taken from him , for a voyce came downe from heauen , like the terrible hand which wrote vpon the wall when Baltasar sate at his banquet , & dasht his pride vpon such a rocke , that within an houre all his pomp , and pleasures , and treasures , suffered such a shipwracke , that his fall was more admired of all , than his glorie and buildings were admired of himselfe . Thus all the ioy , and pleasures , and glory of pride are spoken with a breath , and stopt with another .

You haue heard what the voice spake from earth , now ye shal heare what the voice sounds from heauen . These three verses following declare this Kings fall , when and howe , and from whom it was . While the words were yet , &c. there is the time . A voice , &c. there is the Iudge O king , &c. there is the arraignement . Thy kingdom , &c. there is the iudgement . He was driuen from men , & liued with beasts in che wildernes , till his haires were grown like Eagles fethers . There is the execution and maner of his punishment . First of the time , while , &c.

As Daniel obserued the time when Nabuchadnezzar sinned , so he obserueth the time when Nabuchadnezzar is punished : as if God had lien in waite to catche him in his words , and take him at the trippe , euen as he watched Lots wife when shee looked backe , and transformed her into a piller of os salte , so soone as she looked behind her : So now the Lord lay as it were in the scout , to watch when Nabuchadnezzar spake treason , and to apprehend him vpon it , O Nabuchadnezzar thou hast vanted these twelue moneths since I warned thee , and I made as though I heard not , but suffered thee to doe and speake thy pleasure , and vauntest thou still ? Surely thou shalt escape me no longer , I will not heare a word more against mine honour . So hee cut him off while the wordes were in his mouth , and propoundeth the wordes of iudgement against him . If you marke the time when the voice spake from heauen , you may see three wisedomes of God . First God takes him in his fault , 1 Kin 13. 4 that he might see his fault , as Ieroboam was striken when he stroke the Prophet , that he might know why he was striken . Then he takes him sodainly , because hee contemneth his warning , Gen. 19. 24. as the fire came vpon Sodome while they contemned Lots warning . Thirdly , God takes him where he is pleasantest and lustiest , and safest , in his pallace , which was like a Castle , Act. 12. 23. as he took Herod when his gard stood by him , that he might see that nothing can garde him from God , but God must gard him from danger , or else Princes bee no safer than subiects : so though a man sin often , and steale his sins as it were without punishment , yet at the last he is tooke napping , while the wickednesse is in his hand ; as the Iewes were , while the quailes were in their mouthes , and his day is set when hee shall pay for all , Num. 11. 33. whether it bee after 12. moneths , or 12. yeeres , whensoeuer it commeth it wil seem too soon . Vengeance doth stay till sin be ripe , & watch the time when they are most occupied , then iudgement steps forth , like the Angel to stop Balaam in his way , Num. 22. 22. because the punishment is more grieuous & terrible when they look not for it ( for the worst that is , wish like Balaam , to die the death of the righteous ) therefore God will crosse them in that : though they prosper alwayes before , yet their ends shall be a kinde of iudgement vpon all their life , & a prophesie of torment , for all men to see what become of the wicked after death , that they may feare to be like vnto them : As when we see some fall down vnder the table while they sit swilling at the Wine : some striken dumbe in the pulpit , while they preach vntruths : Act. 12. 23. euen as the Philistines were slain while they feasted , 1. Kin. 13. 4 and as Herod was shamed while he vanted , and as Ieroboam was striken while he stroke . What doth this teach vs , but that our sinnes depart from vs so soon as they are done vnto the Iudge , & there they accuse vs , as Cains murther cried out against him , so soon as he slew his brother . Gen 4. I know thy works saith God : Reu. 3. 15. he may say I knowe thy works & thy thoughts too : Mat. 26. 14 16 , 1● . for Iudas could not goe so closely about his trechery , but that Christ did know when the thought entred into his hart , and heard when he conferred also with the Scribes , and saw likewise when he tooke the bribe , though he kept a time to punish him , as he saith Psalm . 37. ver. 2. When I see a conuenient time , then wil I execute iudgement .

Now the time was come , when this King should bee made an example vnto all other Kings after him , to amend their liues , and reforme their Realmes , when as the Prophet commeth from God vnto them , to tell them what they should doe . When Dreame and Daniel had done what they could ; now God cals foorth his Iudgements , and bids them see what they can do , and commaunds them to chase Nabuchadnezzar , vntill he haue lost his kingdome , vntill he be driuen out of his pallace , vntill he be fled into the wildernes , vntill he be degenerate like a beast , vntill his subiects , & seruants , & pages make their sport , & gaze and wonder at him , like a foole which goeth vnto the stockes , or a trespasser , which is gazed at vpon the pillorie : so the king was debased , when God heard him but vaunt of his buildings .

Therefore let vs take heede and be carefull , after what sort we speake , and what wordes slip from vs , lest GOD take vs in our lies , or oaths , or slanders , or ribauldrie , as hee tooke Nabuchadnezzar , when his tongue walked without a bit : for if he had supposed that God had been so neare , and that he would haue answered him as he did , he would haue held his peace , and layd his hand vpon his mouth , rather than pay so deare for a vain word , which did him no good when it was spoken .

The second note is of the Iudge , A voyce came downe from heauen : the controuling voice came down from heauen , God is most offended with our sinne : for Nabuchadnezzar might haue spoken more than this , before any other man , and no man could controll him because he was king , and kings delight in greater vanities than buildings , yet no man saith , Why doest thou so ? because Salomon saith , He which repeateth a matter separateth the Prince , that is , he which tels Princes their faults , maketh them his enemies : therefore since Iohn Baptist dyed , onely God is left to reprooue almost all that sinne by authoritie , yet there is one in heauen hath an eare and a tongue , and checketh the king as boldly as euer the king checketh his subiects . When the voice from earth spake vainly , the voice from heauen spake iudgement . Here is the king of heauen against the king of earth , the voice of GOD against the voice of man : a diuine wrath , warring with a humane pride : the fire is kindled , woe to the stubble . The Lorde of hoasts is in armes against the Lord of Babel , and beginnes to lay handes on him and to thrust him out of his throane . First , he rattles him like a thunder , O King Nabuchadnezzar : as if he should say , for all thou art a king , thou shalt see whether another bee aboue thee . Now gard thy person , now defend thy honour , for he whom thou hast despised , threatneth to take thy kingdome from thee ; goe nowe and walke in thy galleries , fetch one turne more before thou bee turned out of doore , and walke with the beastes in the forrest .

Now he comes to the arraignement , and cals him to the barre , O king Nabuchadnezzar to thee be it spoken . He was neuer called king with lesse reuerence , nor had such paie for sinne in all his raigne . God giues him his title , and he tels him his lot , he cals him king but without a kingdom : as if he said , late king of Babel , holde vp thy hande . Here a king is arraigned in his owne kingdome , and no euidence giuen against him , but as though hee had witnessed against himselfe , as all sinners doe , God condemneth him out of his owne mouth , and to open his eares , he calleth him by his owne name , O king Nabuchadnezzar , as the prisoner is called when he holds vp his hand at the barre . Then he pronounceth the iudgement , To thee be it spoken , to thee which aduancest thy selfe like God , to thee which wouldst not take heed by thy dreame , to thee which wouldst not bee warned by the Prophet , to thee which diddest all for thine own honor . Now hearken to thy iudgement , Thy kingdome is departed from thee , thou shalt bee driuen out of thy pallace , they which should honor thee shall expulse thee , thou shalt raigne with the beastes in the desarte , there shall be thy dwelling seuen yeares , goe now and stalke in the woods as thou diddest in thy pallaces , and when thou art among the Lyons and Wolues , and Beares , looke vnto Babel which thou hast built .

How dooth this speech differ from Nabuchadnezzars speeche ? his wordes were but wordes , but Gods wordes were , He spake , and it was done . For in the same houre that which was spoken was done ( saith Daniel ) & whatsoeuer the voyce threatneth vnto our sinnes , or vnto the sinner , shal be done at first or last . To Nabuchadnezzar it was said , Thy kingdome shall bee taken from thee . To vs it is said , Thy life shall bee taken from thee . To him it was said , Thou shalt be thrust forth into the desart . To vs it is said , Thou shalt bee throwne forth into darkenes . To him it was said , Thou shalt be like beasts . To vs it is said , Thou shalt be like the damned . Shall not the voice spoken to vs be remembred with God , as well as the threatning menaced to him ?

This voice came from heauen , and therefore it spake home , not like them which glide by the faultes of Princes , & whisper behinde their backes , as though they would reproue them if they durst , but for feare lest the prince or counsellor , or iudge , or magistrate , should take it as he meanes it , & think that he aimes at them , which makes them speake in parables , as though they would cast a vayle ouer their reproofe , and eate their message before they haue spoken it . The holy Ghost teacheth vs here to reproue , so that whosoeuer sinneth may knowe that thou speakest to him . Hee which speaketh from Heauen ( as the voyce did ) must speak like Iohn Baptist among the Publicans & harlots , and souldiers , as though he went from one to another , and saide , this is spoken to thee , this is spoken to thee , this is spoken to thee . For vnlesse wee come neere these mortall Gods and proud Nabuchadnezzars , as neer as Elias came to Achab , when he said , It is thou that troublest Israel , they wil poast it ouer and thinke that thou speakest not to them vntill thou speakest plainly , as the voice spake from heauen , To thee be it spoken . And they will reforme the matter , or else God shew some iudgement vpon them , as he did heere vpon this great king Nabuchadnezzar .

Now the decree goeth foorth , that Nabuchadnezzar shall be King no more , Thy kingdome is departed from thee . This is such a saying , as if Nabuchadnezzar had thought of it before , he would haue wept when he vanted , to thinke that his honor was going from him , when hee thought it was comming to him : and yet his kingdom was departed from him , and yet God saith , Thy kingdome is departed from thee , because the decree was past , which should as surely come to passe , as if it were past already . Therefore because we care not so long as the Prophet sayth , we shal die , we shal suffer , we shal answere , he leaueth Shall , and saith Now , as God said to Abimelec : Thou art a dead man , not thou shalt dye , but thou art dead , which roused him more , then if hee had threatned him an hundred deaths , because he thought that he shuld die presently : So the holy Ghost is forced as it were to exceede , and speake more then wee thinke he should speake , for the hardnesse of our hearts , which heare like stones , and goe like snayles . If we haue but a weeke to repent we will deferre it to the last day , that we may sinne all the rest .

Therefore it was meet to say , Thy kingdome is departed from thee . That seeing his iudgement should not stay , he should not stay his repentance . If this voyce had saide , Thy Babell shall sinke , as Nemrods Babel did , it seemeth he would haue thought his honour buried , but when he was stript , not onely of his pallace , but also of his kingdome , what heauy newes was this vnto him , which thought him selfe equall with GOD , and nowe may not be a King ? But when hee was thrust among beasts to eate grasse with oxen , what a downfall was this to be brought vnder all his subiectes , which spake euen nowe as though there were none but he : and now his seruants seruant would not be like vnto him ? So the king of kings wil be honored of kings , as they are of their subiects , or else he will tread vpon their crownes , and they shal heare the same at last , Thy kingdome shall depart from thee .

Nowe followeth the execution of his iudgement , for Daniell saith , The same houre all this was fulfilled . So he sheweth the order of it : as a prisoner is brought to the barre , and lead to a gybbet , so this King was drawne from his throne , and turned into the wildernesse , where he aboade among wilde beastes so long , Till his haires were growne like Eagles feathers , and his nailes like birds clawes .

When God began , he made hast , as it was long before he spoke , but when he spoke , hee did it , and effected in an houre all that the dreame and the Prophet had foretolde .

Then was fulfilled , The pride of man shall bring him lowe : Euen in that houre that Nabuchadnezzar aduanced himselfe more than before , in the same houre hee was brought vnder all his subiectes , all his seruants and pages ; so he which setteth vp can pull down , he which gaue can take , he which made can destroy .

Therefore let no man vaunt though hee were a king of his house or land , or farme or children , but know that hee should haue nothing , if GOD did not regarde him more than other , and thinke when thou doest read this storie , whether thou be not as proude of thy wealth , as Nabuchadnezzar was of his pallace : whether thou be not as proud of thy children , as Nabuchadnezzar was of his kingdome : whether thou be not as proud of thy parentage , as Nabuchadnezzar was of his honour : whether thou be not so proud of thy lerning , as Nabuchadnezzar was of his train . If thou be not so proud , them God doth say no more , O King , to thee be it spoken , O subiect to thee be it spoken , these blessings shal be taken from thee . For , hath God taken no mans kingdome from him but Nabuchadnezzars ? hath he taken no mans office from him but Iudas ? hath he taken no mans riches from him but Iobs ? how did Antiochus , and Iulian , and Herod , and Saul , and Athalia , and Iezabel , & Richard the third goe from their thrones , as if God had pulled them out by the eares ? he had no respect vnto their persons , but vsed them like beasts as hee did Nabuchadnezzar , and fulfilled his threatning : The candle of the wicked shall be put out . Therefore as Christ saith vnto them which turne backe : Remember Lots wife : so I may say to them which beare high mindes , and proud lookes , & stout wordes , remember King Nabuchadnezzar , how God resisted the proud . Now if any man long to be resolued , how this king was changed to a beast , he must not imagin any strange metamorphosis , or popish transubstantiation , as though his shape were altered , or his manhood remoued , or that he put on hornes and hoofe , as the Poets faine of Acteon , for the voyce doth not saye that hee should become a beast , but that he should dwell with the beastes . Daniel dooth not saye that his head or armes , or legges were transformed : but that the haire of his head and the nayles of his fingers did growe like Eagles feathers , and like birds clawes , as euerie mans haire and nayles will doe , if hee doe not pare them .

Lastly , Nabuchadnezzar saith not , that his shape was restored vnto him , but that his vnderstanding was restored vnto him : all which declare , that he was not chaunged in bodie , but in minde : not in shape , but in qualitie . A sauage minde came on him , like that which droue Cain from the companie of men , Gen. 4. 12. and he became like a Satyre or wilde man , which differeth not from a beast , but in shape : though hee was not turned to a beast , yet this was a straunge alteration , to bee so chaunged in an houre , that his Nobles abhorred him , his subiects despised him , his seruants forsooke him , none woulde companie with him but the beasts . Consider this all that aduaunce themselues against GOD and despise his word , as Nabuchadnezzar did . Take warning by a King , which euen now walkt in his galleries , & his Nobles serued him in his pallace , with all dishes that the ayre , or sea , or land , could afford : now he is turned to grase & feede like an oxe with the beasts in the wildernesse . This was to shewe that God maketh no more account of the wicked then of beasts , and therfore the holy Ghost calleth them often by the name of beasts : shewing how that sinne and pleasure make men like beasts : when they haue abused their wits often , and peruerted their reason , at last God taketh their vnderstanding from them , and they become like beasts , lothsome to themselues and others : many such beasts wee haue still like Nabuchadnezzar , who were fitter to liue in the desart among lions , where they might not anoy others , then in townes amongst men , where they infect more then the plague . Thus if you haue not considered the beastlines of sinne , looke vpon Nabuchadnezzar like a beast . If you would see the guilt of it , Gen. 4. 12. looke vpon wandering Cain . If thou wouldest see the frensie of it , 1. Sa. 16. 14 looke vpon frantike Saul . If thou wouldest see the feare of it , looke vpon trembling Baltazar . Dan. 5. 6. If thou wilt see the shame of it , Hest. 7. 10. look vpon Haman , hanging vpon his own gallowes . If thou wilt see the end of it , looke vpon the Glutton frying in hell . Luk. 16. 23. These are the pictures of sinne , which GOD hath set for a terror before vs : Gen. 19. 26. like the piller of salt , or Achans Sepulchre to speake to vs . Iosua . 7. 26. Take heed by those , when I haue warned you , as I warned them , I will punish you , as I punished them . This is the Epitaph , as it were , which God ingraueth vpon Nabuchadnezzars Sepulchre :

Be thou an example to Kings and Rulers , for all the children of pride , to beware how they set themselues agaynst him who aduaunced them .

Thus hee which sets vp , can pull downe . Did not I sende thee dreames to warne thee ? Did not I sende a Prophet to warne thee ? If eyther of them woulde haue serued , thou mightest haue ruled still , and walked in thy galleries , and feasted in thy pallace , and iudged vpon thy throane , and dyed a King : but now thy kingdome is departed from thee . Who would bee like Nabuchadnezzar , now he is like a beast ? If this heathen was thus challenged for his warning , which had heard but one Prophet , we may tremble to thinke what wee shall answere for our warnings , which haue been threatned as often as the Israelites , and yet prouoked the Lord while he serueth vs , like those which curse the sunne while it shineth vpon them .

Thus haue you seene the fall of pride . Euen now he sayd , Is not this great Babel ? Now he may say : Is not this vnhappie Babel ? euen he sayd , which I haue built by the might of my power : and now hee may say , which I haue built by the vanitie of my pride : euen now he sayd , for the honour of my maiestie : now hee may say , for the ruine of my kingdome : yet after this he rose againe , and came to himself , and receiued his kingdome , and honoured him which punished him so : but the time will preuent me to speak of his restitution , therefore here I ende .

FINIS .

THE RESTITVTION OF NABVCHADNEZZAR . Dan. 4. 31. &c.

31 And at the ende of these dayes , I Nabuchadnezzar lift vp mine eyes vnto heauen , and mine vnderstanding was restored vnto me , and I gaue thankes vnto the most high , and I praised and honoured him that liueth for euer , whose power is an euerlasting power , and his kingdome is from generation to generation .

32 And all the inhabitants are reputed as nothing : and according to his will he worketh in the armie of heauen , and in the inhabitants of the earth , and none can stay his hande , or say vnto him , Why doest thou so ?

33 At the same time I had my vnderstanding restored vnto mee , and I returned to the honour of my kingdome , my glorie , and my beautie was restored vnto mee , and my counsellors and my Princes sought vnto mee , and I was established in my kingdome , and my glorie was augmented toward me .

34 Now therefore I Nabuchadnezzar praise and extoll and magnifie the king of heauen , whose workes are all trueth , and his wayes iudgement , and those that walke in pride he is able to abase .

NOw wee are come to his Restitution : first Nabuchadnezzar was humbled , as God humbleth his enemies , now he is humbled as GOD humbleth his children , that although he had more honour than he had before , yet he is not proud of it as he was before , but cryeth with the Prophet Dauid , Psal 115. 1 Not vnto me O Lord , not vnto me , but vnto thy name giue the glorie . So he which sayd , not only with heart , but almost with mouth too , Psal. 14 1. there is no God : now with heart and mouth honoureth none but God . His pride and his fall Daniel declared , but when hee came to his restitution , hee makes Nabuchadnezzar to speake himselfe , and giue thankes in his owne person , like a witnesse brought in to testifie the trueth of this wonderfull storie .

When the Prophet had shewed how this King vaunted , and how he was debased for it , presently after he had spoken it , he calles in as it were the King himselfe , to witnesse his report , and declare how he was raised agayne , like a man which hauing receiued grace from a Prince or great person , is brought in before him to giue thankes for his fauour receiued , and then is dismissed .

In these verses two things shewe themselues at the first view , that is , Nabuchadnezzars Restitution , and his thankfulnesse in his Restitution . First , he shewes the time when he was restored in these words , At the end of these daies , then hee shewes the manner how hee was restored in these wordes , I Nabuchadnezzar lift vp mine eyes to heauen , and mine vnderstanding was restored to me . In his thankfulnes , first he extolleth Gods power , in setting him vp and pulling him downe , and raising him agayne : then he commendeth Gods iustice and trueth , which deserues to be praised for his iudgements , as much as for his mercie , as though he reioyced that God had made him like a beast , that he might dye like a man .

At the end of these dayes . As Daniel noted the time of his pride , when hee walked in his pallace , to shewe how pride growes out of buildings , and wealth , and apparell , and such rootes : so he noteth the time of his fall , while the wordes were in his mouth , to shewe that he was punished for his pride and ignorance , that he might knowe where to begin his conuersion , and abate his pride , and when he had taken away the cause , then God would take away the punishment : so likewise he noteth the time of his Restitution , At the ende of these dayes , that is , after seauen yeares were expired ; to shewe how long the sicknesse of pride is in curing , and to shewe how euerie thing was fulfilled which was prophesied , euen to the poynt of time , for it was tolde him by Daniel that he should be like a beast seuen yeares , therefore Nabuchadnezzar is prompt as it were to confesse the trueth , and sayth as the Prophet sayth , At the ende of these dayes , that is , at the ende of seauen yeares , I Nabuchadnezzar was restored to my kingdome , as Daniel tolde me . Yet another note is set vpon this beast , least wee should thinke that God only regarded the season , and thinke seuen yeares punishment enough for such a sinne : He saith not barely , that his vnderstanding and honour were restored vnto him , when seuen yeares were ended : but that they were restored vnto him when hee began to lift vp his eyes vnto heauen : to shewe that this blessing came from aboue , and that hee which had humbled him , had restored him agayne , as if hee should saye to all that are cast down with sicknesse , or pouertie , or infamie , or any trouble whatsoeuer in bodie or minde , hee which hath humbled you will raise you , as hee hath done mee , but you must looke vp vnto heauen , and lift vp your hearts vnto him , and then your vnderstanding , and comfort , and wealth , and pleasure , & health , and libertie , and good name , and all shall returne vnto you agayne : like Iobs sheepe , and cammels , and oxen , in greater number than he had before , as all the blessings of God returned to Nabuchadnezzar when he looked vp to heauen : so they shall come backe like a riuer vpon you , when your eyes can goe by these vanities , and looke vpon him which lookes vpon you , or els seuen and seuen yeres shall passe ouer you , and you shall be neuer the better , but worse and worse ; like Saul which was vexed more and more , till he had killed himselfe .

Therefore as the Iewes looked vp to the brasen Serpent , which was a figure of Christ , when they would bee healed , Numb. 21. 8 : so all that woulde recouer that which they haue lost , or obtaine that which they want , Nabuchadnezzar doth teach them here to lift vp their eyes to heauen , from whence ( sayth Christ ) commeth euerie blessing of man . At the end of these dayes , I Nabuchadnezzar lifte vp mine eyes , &c. Like a man which is wakened out of a long traunce , now he began to stirre and lift vp his eyes : when the heart is once lift vp , it wil lifte vp the eyes , and the hand and voice , and all to heauen : he which neuer looked vp to heauen so long as his comfort was vpon the earth ; nowe his minde is changed , his lookes , and iestures , & speeches , and all are chaunged with it : As though God would shew a visible difference betweene the spirituall and the carnall , euen in their lookes and iestures : as there is betweene a childe and an olde man . The spirituall mindes are heauenly , and looke vp , because their ioy is aboue . The carnall mindes are earthly , and looke downe like beasts , because their treasure is belowe . Gen. 3. 14. As the serpent grouels vpon the ground , so doth the serpents seede , and hath not so much as the countenance of grace .

Therefore by lifting vp his eyes to heauen , is signified that the time was come , which the Lord had set downe , that he should bee like a beast , vntill he had learned that lesson , That the most high beareth rule ouer the sons of men . Therfore Nabuchadnezzar sheweth that hee had learned his lesson , for he looked not vp to heauen to beholde the Sunne , the moone or the starres , like an Astronomer , but thinking howe hee had set himselfe against Heauen , from whence came all his honour , in a godly shame & holy anger , toward himselfe , he turnes his face from earth to heauen , to magnifie him , which had humbled him ; that so contemneth him , which aduanced him . Nowe hee talkes no more of his Pallace , nor his power , nor his Maiestie , though it be greater then it was , but hee looked aboue his owne pallace , to another Pallace , from whence that terrible voyce came down vnto him , Thy kingdome is departed from thee . Which expresseth his contrite hearte , and wounded spirit , howe many passions batled within , as if hee should chide himselfe , and saye : Vnthankefull man , my power euer descended from aboue , and I euer looked vpon the earth , and mine honour came downe from heauen , and I neuer lifte vp mine eyes before : But now sayth he , goe vp my voyce , and my handes , and my eyes , how long will ye pore vpon the earth like a beast ? so he lifted vp his eyes vnto heauen . After hee had lifted vp his eyes , he beginneth to pray , & praise , and giue thanks to God , which sheweth that he did not onely lifte vp his eyes , but his heart too : for vnlesse we can say with Dauid , I lift vp my hart . Psal. 25. 1. it is in vain to lift vp eies , or hands , or voice , as the hypocrits doe , because he which is a spirite , will be worshipped in spirite . Iohn 4. Therefore Marie sayth , My heart doth magnifie the Lord . Luke 11. 46. As for the Infidels and Idolaters , they haue no heartie seruice , but their religion is like an occupation , which is done with the body . For when we reade of the sacrifice or prayers of the Idolaters and Infidels , we doe not find , that they lifte vp their hearts to their Idols , but their hands , or their eyes , or their voyce , as the Baalites roared to Baal , 1. King . 18. 28. and the Marriners cryed to their Sea-gods , 1. Ionas . 5. and the Ephesians showted to Diana , Act. 19. 28. But the lifting vp of the heart is the holy seruice , and alway appropriate vnto God , which saith , My sonne , giue me thy heart . Pro. 23. 26. Therefore now Nabuchadnezzar lifts vp his heart to God , shewing that he had learned that lesson which GOD gaue him 7. years to study , that The most high beareth rule ouer the sonnes of men , &c.

Now God thinkes the time long enough : & as he reformed the ground after the flood , with fruit , and hearbes , and flowers agayne ; so hee reformeth Nabuchadnezzar with vnderstanding , and beauty , and honour againe . As when he repented himselfe , and sayd , I wil drown the earth no more , Gen. 8. 21. so I wil chase Nabuchadnezzar no more : nowe he knowes a king aboue him , he shall bee king againe nowe he seekes my honour , I wil giue him honour ; now he magnifieth him which debased him , I will returne to exalt him . So the voyce which thundred from heauen , Thy kingdome is departed from thee : sounds again , Thy kingdome is restored to thee . For it was not tolde that he should be like a beast vntill he dyed , but vntill he knew that the most high beareth rule ouer the sonnes of men . Therefore when he knew this , nothing could stay him from his kingdome , no more then they could stay him in it before . Thus the displeasure of God is but an interim , vntill we knowe some thing that we should know , and then Nabuchadnezzar shal be king againe , then the sick man shal be whole againe , then the bondman shall be free againe , then the poore man shall be rich againe . His mercies are called euerlasting , because they endure for euer . Psal. 136. 1 , 2. But his anger is compared to the clouds , because it lasteth but a season , whome he loueth hee loueth to the ende , but whome hee scourgeth hee scourgeth to repent ; as Hezekias was sicke vntill hee wepte , Nabuchadnezzar was banished but vntill hee repented . Now the first cure of the Kings restitution was of his mind , Mine vnderstanding ( saith Nabuchadnezzar ) was restored vnto me . To shewe what an inestimable gift our vnderstanding and reason is , whereby wee differ from beasts , for which we cannot be thankful enough , therefore he records it twise , as though his heart did flowe with gladnes , and his tongue could not choose but speak often of it , as a man thinketh and speaketh of that which he loueth .

Mine vnderstanding was restored vnto me , &c. That which was first taken away , was first restored againe , which so soone as it was gone , he was counted a man no more , but a beast . As Dauid sayth , Like Horse and Mule which haue no vnderstanding . Psalme 32. 9. counting them which are voide of vnderstanding to better then horse and mule . Therefore they which haue lost their understanding at the Tauerns , as many here haue done somtimes , & they which vnderstand not yet what is the booke of God , are but horse and mule , though they beare the visors of men .

After he had sayd , Mine vnderstanding was restored to me , he annexeth , Mine honour was restored to me , so he grew to a king againe : as he was wont to put on one roabe after another when hee was a King , so when GOD would make him a king againe , first hee puts vpon him the roabe of vnderstanding as it were the foundation of a king , like the principall spirit which came vpon Saul , the first of Samuel 10. 9. And when he had a princes heart , then GOD gaue him a Princes power , and proclaymed like a voyce from Heauen , Nabuchadnezzar king of Babel : so gloriously he rose againe like the Sunne , with a triumph of his restitution , & welcome of his subiects , like the shoute which went before Salomon . 1. King . 1. 34. One would think when Nabuchadnezzar was a King , GOD would neuer haue made him like a beast , nor after made him again a king : for who would suffer a beast to rule ouer them , seeing such stomackes are in men , that they will hardly endure any rulers . Therefore it is strange that these men would suffer one to rule ouer them that had been 7. yeeres like a beast ; it is euen as if one had lien 7. yeres in the graue , and after come to challenge his house and goods from them which haue it in possession , and count it their owne : I think such a one should haue so cold a suite , that vnles it were some fewe that loued him , while hee liued hee might goe againe to his graue for a house to dwel in : so no body looketh now for Nabuchadnezzar to come out of the wildernes , hee was the vnlikelyest man in the world to bee King after such a change : but see what God can doe , though all bee against it ; he which made a king like a beast , raysed a king of a beast .

Mine vnderstanding ( sayth Nabuchadnezzar was restored to me , and more than that , mine honour was augmented , more than it was when I was so proud of it . As God turned his heart , so hee turned the hearts of his Nobles and people , that they receiued him for their King againe , and sought vnto him , and reuerenced him , for all the disgrace which they had seene , which made them before to contemne him like a beast .

Here a wise man may studie and wonder like Elisha when his master was rapt to heauen . For as though a snuffe had beene taken from the ground , and set in the candlestick againe , and shined brighter than it did before : So Nabuchadnezzar was raised from the dust , and set in the throan : euen now no man cared for him , and nowe no man dare displease him : that which Salomon sayth in Prou. 16. 17. When the wayes of a man please the Lord , he will make all his enemies at peace with him : so when Nabuchadnezzar pleased the Lord God gaue him grace with men , & his glorie was augmented . My glory was encreased , &c. that is , he receiued not onely his kingdome , and power , and honour agayne , but hee receiued vsury of them . For his seauen yeers banishment , they had been put out seuen yeeres to the Banke , for him to receiue more when he came again , so when he sought his owne honour , honour departed from him , his pallace could not holde it , his treasures could not redeeme it , his gard could not stay it , but pride chased it away , whilest he followed after it . But when he sought Gods honor , and cared not for his owne , honour was increased , according to that , I will honour them that honour me .

What would Nabuchadnezzar say to our Nabuchadnezzars ( if hee were liuing ) which thinke it agaynst their honor to seeke Christs honour , and that if his kingdome went vp , their kingdome should go down , like Herod which thought hee coulde not bee King , if Christ should raigne ; and the Pharisies , which thought they shoulde bee despised if Christ were regarded .

If Nabuchadnezzars honour came vnto him for the honour which he gaue to GOD : how long will their honour last , which eate and drinke , giue and take , set vp and pull downe , and doe all that they doe to honour themselues ? as Nabuchadnezzar built Babel vntill that voyce came thundering from heauen , Thy kingdome is departed from thee , thy office is departed from thee , thy life is departed from thee . Some haue exalted themselues like Nabuchadnezzar , and are not fallen yet : some mounted vp haue fallen low , and lower , like Balaam , but they are not yet at the ground : they haue ruled like beasts , longer then Nabuchadnezzar , and yet looke not vp to heauen , that they may bee changed . Thus Nabuchadnezzar is welcome to his throne againe .

Now he hath receiued grace , let vs examine his thankfulnes . If you marke how euery thing comes in his order , you shall see a marueilous consequence obserued both in his Fall & Restitution . When he looked vpon his pallace , then he waxed proud ; when he waxed proud , then God threatned him ; when he was threatned , then God banished him ; when hee was banished , then he lift vp his eyes to heauen ; when he lift vp his eyes to heauen , his vnderstanding came vnto him ; when his vnderstanding came vnto him , then he gaue thanks to God : shewing vs the vse of our vnderstanding , why God hath giuen reason vnto men , viz. to serue him and praise him vpon earth : as Nabuchadnezzar worshipped God so soone as he came to vnderstanding ; so , so soone as we come to yeres of discretion , and begin to vnderstand , we should begin a new life , and serue him whom all creatures doe serue with vs , or else our vnderstanding is vaine , and wee are beasts still : for by this Nabuchadnezzar shewes that hee had vnderstanding , and was like a man , because hee gaue praise to God , & was moued in heart to worship him which made him , according to that definition that Dauid maketh of vnderstanding , in the tenth verse of the one hundred and eleuenth Psalm . They which obserue them haue a good vnderstanding : they which obserue the Commaundements haue a good vnderstanding ; not they which speake of the Commandements , nor they which write of the Commandements , nor they which preach of the Commaundements , but they which keepe the Commaundements , haue a good vnderstanding . The rest haue a false vnderstanding , a vaine vnderstanding , an vnderstanding , like that of the Scribes & Pharisies which was enough to condemne them , but not to saue them .

By this euery man should trie his wisedome : for so soone as vnderstanding commeth to him as it came to Nabuchadnezzar , it will extort praier and obedience from him , whether hee will or no : therefore our Nabuchadnezzars are beasts still , for this is no part of their vnderstanding .

But he which can go beyond all in shifts & policie , is counted the wisest man in Court & Citie . Oh , if Machauil had liued in our countrey , what a Monarch should be be ? to what honour , and wealth , and power , and credite , might he haue risen vnto in short time , whether he had been a Lawyer , or a Courtier , or a Prelate ? me thinkes I see how many fingers would poynt at him in the streetes , as they doe at his apes , and say , there goeth a deepe fellowe , he hath more wit in his little finger then the rest in their whole bodie . You talke of Sectaries how fast they growe , and how fast they breed ; I warrant you where any Sectary hath one sonne , Machauil hath a score , and those not the brats , but the fatlings of the Land , which if they had but a dram of religion for an ounce of their policie , they might goe like Saints among men . But wee speake to the belly that hath no eares .

Now let vs see the parts of this kings confession , that we may see how his thankfulnes did answere to his sinne : before he had robbed God of his honor : now , as though hee came to make restitution , he brings praise , & thankes and glorie in his mouth . First , he aduanceth Gods power , and saith , that his kingdome is an euerlasting kingdome : in which wordes he confesseth that God was aboue him , because that his kingdome was not an euerlasting Kingdome , but a momentanie Kingdome , like a sparke which riseth from the fire , and falleth to the fire againe . Therefore he sheweth what a foole he was to vaunt of his Kingdome , as though it were like Gods Kingdome , which lasteth for euer .

Secondly , hee magnifieth the power of God , and sayth , that God doth what he listeth both in heauen and in earth , and nothing can hinder him , or say vnto him , what doest thou ? Vnder which words , he confesieth againe , that God was aboue him , because hee could not raigne as he listed , for when hee thought to liue at his pleasure , hee was thrust out at doores , and God said not to him , what doest thou ? but Thy kingdome shall depart from thee : therefore he sheweth what a foole he was to vaunt of his power , as though it had beene like Gods power , which cannot bee checked .

Thirdly hee commendeth the iustice of God , and saith , that his workes were all truth , and his waies were all iudgement . Vnder which words , he confesseth againe , that God was aboue him : for his waies were all errors , and his workes were all sinnes , as the ende prooued . Therefore he shewes what a foole he was , to vaunt of his workes , as though they had been like Gods workes , which cannot be blamed : therefore hee concludes , I Nabuchadnezzar praise , and extoll , and magnifie the King of heauen . When hee lighted vpon the right string , marke how he harpes vpon it , and doubles it , and trebles it , like a bonde which is ratified with many wordes of like sense ; so he ratifieth his bonde to God with many words of like meaning , I will praise and extoll and magnifie the King of Heauen : as if hee would praise him , and more than prayse him . They which loue with the heart , and repent from the bottome , praise & praise , praie and pray , giue and giue , serue and serue , that is , when they haue serued him , they are ready to serue him againe .

Here is a glasse for al the children of pride . First looke vpon Nabuchadnezzar , you that are great men like Nabuchadnezzar . For thus will GOD make his example of great men , because they should bee examples to others . Many wicked men died in Iurie , and scarse a man was by to see their ende ; but Herode was striken before the people , that all might see , because hee was a wicked King . There were many in Babel as proud as Nabuchadnezzar , but none but Nabuchadnezzar was made like a beast , because hee was a proud King : so God doth stomacke sinne in those that beare his owne person . As Princes vse to picke those that are principall and chiefe in rebellion to make them examples of terrour to others , which were ringleaders in the treason : so God doth bend his shot against the captaines of his enemies , like the King of Aram , which charged his souldiers , that they shoulde fight with none but against Achab the King , as it is written in the second Booke of Chronicles , the eighteenth chapter and thirtieth verse . For as Salomon saith in the nineteenth Chapter of his Prouerbes and fiue and twentieth verse , Strike the strong , and the rest will beware : so Iustice shewed vpon a Ruler , or great personage , dooth terrifie manie .

If we could see but one of our Nabuchadnezzars so degraded , it would make all the rest better in their office , & thinke when they sit in their maiesties , as Queene Hester did , that their power is giuen them for the Church and not against the Church .

Paul being before Festus and Agrippa , wisheth not vnto the King Agrippa , more wealth , or more honor , or more riches , but more religion , which is the greatest want of Princes and Magistrates . They sitte in Gods chayre , and are called Gods , but are not like God , but like Mammon , except their names and their crownes : peraduenture a Dauid , or a Salomon , or a Iosua , that is , a few that remember whose person they beare : the rest are like Saul , and Herod , and Nabuchadnezzar , which know not from whome their kingdomes come . Nabuchadnezzar built for his honour , and they built for their honour : Nabuchadnezzar gathered for his wealth , and they gather for their welth : Nabuchadnezzar sought after his pleasure , and they seeke after their pleasure : Nabuchadnezzar vaunted of his power , and they vaunt of their power : what did Nabuchadnezzar which they do not , but repent which they doe not ? I cannot wish them beastes to doe them good , like Nabuchadnezzar , because it is a question , whether they are worse than beasts already , but if we could driue them out of their pallaces to liue like beasts in the wildernesse , it were a good riddance , for there they shoulde doe lesse harme : where now their proude hornes doe gore others , & their hoof is vp to strike euery one that is better than themselues , which maketh many flie into the wildernesse , from their house , and church , and calling , lest they should fall into their clutches : The Lorde which restored Nabuchadnezzar from the likenesse of a beast , restore them to the likenes of men , or els fright them like Nabuchadnezzar , to runne from their roomes , that better may haue their places .

Thus you see Nabuchadnezzar was made like a beast that he might die like a man , for he could neuer learne from whence his kingdome came , vntill he had beene apprentice seuen yeares vnto the crosse , and when hee perceiued who took his kingdome from him , then he perceiued also who gaue his Kingdome to him , and learned his thankefulnesse in the wildernesse , when al the blessings were gone , which he should haue been thankfull for , he thought that God was no body , vntill he became like no body himselfe , and then who but God , no power but of him , no honor but from him , his first honor came from God , as well as his last : but when he was like a beast which knew not his owner , like a babe which knewe not his Father , like an Image which knowes not his maker , but nowe hee knoweth from whom Kings raigne , and hath learned to say thy Kingdome , as well as my Kingdome , and is like the elders in the Reuelation which cast downe their crownes before the Lambe .

Such a schoolemaster is affliction , to teach that , which Prophets and Angels cannot teach . For the Prophet and his dreame had tolde him as much before , yet he could neuer say , the Lord hath giuen , before he did see how the Lord had taken : they say a friend is neuer knowne before hee bee lost : so when God fled , then Nabuchadnezzar followed : but when God called , then Nabuchadnezzar contemned ; when he hath all things he is vnthankfull , and when he hath nothing hee beginneth to be thankefull .

So wee must learne Gods loue out of his wrath , and spel his goodnes out of his iustice : therefore we preach iudgement vnto you , to make you flie vnto mercie , wee denounce the law against you , to make you loue the gospel , we shew you hell , to make you seeke heauen . Because we are all like Pharaoh his sorcerers , though we receiue neuer so much , yet we neuer say , the finger of GOD hath done this : but when he begins to plague vs , then we cry the finger of God hath done this : therefore if we will not be inuited , it is good to be compelled : to conclude , he which made Nabuchadnezzar a King when he was like a beast , is hee which makes them rich which were poore , and he which makes them free which were bounden , and hee which makes them beloued which were hated , and hee which makes them wise , which were rude , and hee which makes them whole which were sicke : they must staie a time , seuen dayes , or seuen weekes , or seuen moneths , or seuen yeares , as Nabuchadnezzar did , and when they are ready for it , it will come sodainly , as the Angels came to refresh Christ so soone as he was hungry : yet a little while , a little longer , comfort is on foote , and that goodnesse which is comming , will come , as the sunne which was rising is risen : for as Nabuchadnezzar saide , mine honor was restored to mee , so I am sure many here may say , my right was restored to mee , my libertie was restored to mee , my health was restored to mee , my good name was restored to me , in lesse time than Nabuchadnezzars honour was , and what then ? Therefore I Nabuchadnezzar , prayse , and extoll , and magnifie the King of heauen , whose workes are all trueth , and his waies iudgement , and those that walke in pride , hee is able to abase . This is the conclusion of all Gods benefites , they which doe not prayse and extoll the King of heauen are worse than Nabuchadnezzar .

Therefore let all which sayd in their harts , like Nabuchadnezzar : is not this the house which I haue built , is not this the land which I haue purchased , is not this the monie which I haue gathered , are not these the children which I haue be gotten , say now with Nabuchadnezzar for all , I praise , and extoll , and magnifie the King of heauen , which can take all againe , as hee did from Nabuchadnezzar .

Thus you haue seen pride and humilitie , one pulling Nabuchadnezzar out of his throne , the other lifting him vnto his throne , whereby they which stand may take heed lest they fall ; and they which are fallen , may learne to rise againe .

FINIS .

A DISSWASION FROM PRIDE , AND AN exhortation to Humilitie . 1. PET. 5. 5. God resisteth the proud , and giueth grace to the humble .

SAint Peter teaching euerie man his dutie , how one should behaue himselfe to another , exhorteth al men to bee humble & abstayne from pride : as though Humilitie were the bond of all duties , like a list which holdeth men in a compasse , & pride were the makebate ouer all the world : to which Salomon giueth witnes , Prou. 13. 10. saying , Onely by pryde man maketh contention : because pride maketh euery one thinke better of himselfe then of others , whereby he scorneth to giue place to the other , and therefore when neither partie wil yeeld as Abraham did to Lot , how should there be any peace ? Gen. 13. 9. Thus pride doth breake the peace , and humilitie doth set it againe : therefore to toll men from pride to humilitie , as it were from the concubin to the right wife , the Apostle sheweth how God is affected to pride , and what minde he beareth to humilitie : God resisteth the proud , and giueth grace to the humble : as if he should whisper men in the eares & say , take heed how you companie with pride , or giue entertainment to her , for she is not Caesars friend , the king counteth her his enemie , & all that take her part : she hath been suspected euer since the Angels rebelled in heauen , Gen. 3. and Adam sought to bee equal with God . therfore his maiestie hath a stich against her , as Salomon had to Shemei , & would not haue her fauorites come in his court , 1. Kin. 2. 36 vnlesse they hold downe their mace , stoope when they enter . But if you can get in with humilitie , and weare the colours of lowlines , then you may goe boldly , and stand in the Kings sight , and step to his chamber of presence , and put vp your petitions , and come to honor . For humilitie is very gracious with him , and so neere of his counsell , that as Dauid and Salomon say , Pro. 3. 32. he committeth all his secrets to her . This is Peters meaning , Psal. 25. that the humble shall finde grace with God and men : as wee read of Dauid and Iohn Baptist , according to that in the first Psal. vers. 4. All things which hee doth shall prosper : Psal. 1. 4. but the proude shall bee troubled and crossed , and when they would doe best they shall doe worst , when they would grace themselues , they shall shame themselues : and God will be to them like the spirit of Saul which tormented him wheresoeuer hee went . This sentence is repeated againe , Iames. 1. 6. Iames 4. 6. the like sentence to this is in Prouerbes 3. 34. Pro. 3 ▪ 34. where he sayth , with the Scornefull he scorneth : but he giueth grace to the humble : the like sentence is againe in the 16. of Prouerbs 18. where he sayth , Pro. 16. 18. Pryde goeth before destruction : Pro. 15. 33. and in the 15. of Prou. 33. before honour goeth humilitie . Pro. 29. 23. The like sentence is againe in the 29. of the Prou. vers. 23. where he saith , the pryde of man shall bring him lowe , but the humble in spirit shall enioy glorie .

The like sentence is againe in the first of Luke . 46 where the Virgin sings , Luk. 1. 46. He hath put downe the mightie from their seate , and hath exalted the humble and meeke ; that as it were by two or three witnesses , pryde might bee condemned , and humilitie acquited . One is to GOD like Iacob , Rom. 4. 13. of whom hee sayth ; Mal. 1. 3. Iacob haue I loued : the other is to God like Esau , Gen. 25. 8. of whom he sayth , Esau haue I hated . Iacob loued Esau because hee loued venison , but Rebecca loued Iacob because he was loued of God . So the proud are in the Kings Court , because they seeke honour , but the humble are in Gods court , because they contemne honour : as he sayth in the third of the Prouer. ver. 34. with the froward he will shew himselfe froward : So he threatneth here that with the proude , he will shewe himselfe proud ; that is , if they chalenge , he wil defend : if they will prouoke him , he will resist them : if they will clime higher then their compasse , he will pull them lower then their will .

Peter speaks of the proud , as if they did chalenge God , like champions , & prouoke him like rebels , that vnles he did resist them , they would goe about to depriue him of his rule , Num. 16. 2 as Corah , Dathan , and Abiram vndermined Moses . For so the proud man sayth , I will be like the highest , Esai . 14. and if he could , aboue the highest too . This is the creature which was taken out of the dust , Gen. 2. 7. and so soone as he was made , he opposeth himselfe against that maiestie , which the Angels adore , the throanes worship , the diuels feare , and the heauens obey . How many sins are in this sinfull world , and yet as Salomon sayth of the good wife , Prou. 31. 29. Many daughters haue done vertuously , Pro. 31. 29. but thou surmountest them all . So I may say of pryde , many sinnes haue done wickedly , but thou surmountest them all : for the wrathfull man , the prodigall man , the laciuious man , the surfeting man , the slothfull man , is rather an enemy to himselfe then to God . The enuious man , the couetous man , the deceiptful man , the vngrateful man , is rather an enemy to men then to God . but the proud man sets himself against God , because he doth against his lawes , he maketh himselfe equall with God , because he doth all without God and craues no helpe of him : he exalteth himselfe aboue God , because he will haue his owne wil , though it be contrary to Gods wil. As the humble man saith ; Psal. 115. 1 Not vnto vs Lord , not vnto vs , but thy name giue the glorie . Psal. 115. 1. so the proud man saith , not vnto him , not vnto him , but vnto vs giue the glorie : like vnto Herod , which tooke the name of God , and was honored of all but the wormes , and they shewed that he was not a God but a man , Acts 12. 21. Actes 12. 21. Therefore the proud men may be called Gods enemies , because as the couetous pull riches from men , so the proud pull honor from God . Beside the proud man hath no cause to be proud , as other sinners haue , the couetous for riches , the ambitious for honor , the voluptuous for plesure , the enuious for wrong , the slothful for ease ; but the proud man hath no cause to be proud , but pride it selfe , which saith like Pharaoh , I will not obey , Exod. 5. 2. Therefore God is specially said to resist the proud , because the proud resist him . Heere is heauen against earth , the creator against the creature , the father against the sonne , the Lord against the seruant , the Prince against the subiect , who is like to winne the fielde ? If the Lord iustifie ( saith Paul ) who shall condemne ? so if the Lord resist , who shall defend ? If his lawe come with thunder and lightning and tempest , with what terrour will hee come himselfe ? It was but a brag , when the king of Iuda proclaimed warre against the king of Aram & said , 2. Kin. 1. 9. No man shall deliuer them out of my hands ; but it is true when God saith , no man shall deliuer them out of my hands : Heb. 10. therefore the author to the Hebrews saith , It is a fearefull thing to fall into the hands of God , for hee euer ouercommeth . Therefore when the Egyptians perceiued that God fought against them , 1. Kin. 14. 9 they cryed , Wee will fle , wee will flie , for God sighteth against vs , Exod. 14. 25. So the proud may cry , I will flie , I will flie , for God fighteth against vs . When the king of Iuda proclaimed warre against the king of Israel ; the king of Israel returned answere , that the thistle rebelled against the cedar , 2. King . 14. 9. & yet there was but king against king . a man against a man ; how much rather may the king of heauen answer this proud earth , the thistle rebelleth against the Cedar ? 1. Sa. 17. 2. The giant durst chalenge but one of the host of Israel , but the Lord chalengeth all the host of pride : euen as hee giueth grace to all that are humble , so he resisteth all that are proud . It had been too heauie for them , if he had sayde , the Lord doth not care for them , for Gods care preserueth vs , and our owne care doth but trouble vs : but to say that the Lord doth resist them , Reuel. 12. 7 is as if Michael should denounce warre with the dragon , till he hath cast him into the pit . This is a marshall word , and comes with armes and weapons vpon them : if a man should see a Lion come vpon him , would hee not start ? if he should see a Giant come agaynst him , would he not feare ? But now the Lorde of hosts , the Lion of Iuda , which destroyed the Giants , is vp in armes to resist the proud , and the proud feare not so much as the humble . God resisteth the proud , and giueth grace to the humble : but the world resisteth the humble , and giueth grace to the proud , as Dauid notes . Psal. 49. 18. Men will praise thee , not when thou reformest thy selfe to God , but when thou doest forme thy selfe to thy lusts : that is , they which will be strowters , shal not want flatterers , which will praise euery thing that they do , and euery thing that they speake , & euery thing that they weare , and say it becomes them well to weare long haire , that it becomes them well to weare bellied dublets , that it becomes them well to iet in their going , that it becoms them wel to sweare in their talking . Now , when they heare men sooth them in their follies , then think they , we haue nothing els to commend vs , if men will praise vs for our vanities , we will haue friends enough : so the humour swelleth and thinkes with it selfe , if they will looke vpon mee when , I doe set but a stout face vpon it , how would they behold mee if I were in apparell ? if they doe so admire me in silkes , how would they cap me and cursie me , and worship me , if I were in veluets ? if I be so braue in plaine veluet , what if my veluet were pinct , or cut , or printed ? So they studie for fashions , as Lawyers do for delayes , & count that part naked which is not as gaudie as the rest , till all their bodie be couered ouer with pride , as their mind is with folly . Therefore Dauid saith , Psal. 37. 6. that pride is as a chaine vnto them , that is , it goeth round about them like a chaine , and makes them thinke that all men loue them , and praise them , and admire them , and worship them for their brauerie . Therefore as Saul sayd to Samuel , Honour me before this people : so the proude man saith to his , chaine and his ruffes , and his pinckes , and his cuts , honour me before this people : all that , he speaketh , or doth , or weareth , is like Nabuchadnezzars pallace , Dan. 4. which he built for his honor . This is their work , so soone as they rise , to put a Pedlars shop vpon theyr backes , and colour their faces , and pricke their ruffes , and frisle theyr hayre , and then their daies worke is done , as though their office were to paint a fayre Image euery morning , and at night to blot it out agayn : from that day that pride is borne in the heart of man , as the false Prophets were schooled to speake as the King would haue them , 2. Kin. 21. 8. so their eyes , and feete , and tongues are bound to speake , and looke , and walke , as the proud heart doth prompt them . If GOD were in loue with fashions , hee were neuer better serued than in this age , for our world is like a pageant , where euery mans apparell is better then himself . Mat. 11. 6. Once Christ said , that soft clothing is in Kings courts : but now it is crept into euerie house : then the rich glutton ietted in purple euerie day , Luk. 16. but now the poore vnthrift iets as braue as the glutton , with so many circumstances about him , that if yee could see how pride would walke herselfe , if she did weare apparell , she would euen goe like manie in the streetes : for she could not goe brauer , nor looke stouter , nor mince finer , nor set on moe laces , nor make larger cuts , nor carrie more trappings about her , then our ruffians and wantons doe at this day . How far are these fashions altered from those leather coates which God made in Paradise ? Gen. 3. 21. if their bodies did chaunge formes so often as their apparell chaungeth fashions , they should haue more snapes then they haue fingers and toes . 2. Kin. 14. 2. As Ieroboams wife disguised her self that the Prophet might not know her , so we may think that they disguise themselues that God might not knowe them , nay they disguise their bodies so , till they knowe not themselues : for the seruant goeth like his master , the handmaide like her Mistresse , the subiect like the Prince , as though he had forgotten his calling , and mistooke himselfe : like a man in the darke , which puts on another mans coate for his owne , that is too wide , or too side for his bodie : so their attires are so vnfit for their bodies , so vnmeete for their calling , so contrarie to nature , that I cannot call them fitter , then the monsters of apparell . Gen. 6. For the Giants were not so monstrous in nature , as their attires are in fashion , that if they could see their apparell but with the glance of a spirituall eye , how monstrous it makes them like Apes and Puppets , and Vices , they would fling away their attire , as Dauid flung away Sauls armour : 1. Sa. 17. 39 and bee as much ashamed of their clothes , Gen. 3. 9. as Adam was of his nakednesse .

Pride hath been the deuiser of all these vanities , which now neither shame nor lawes nor preaching can take away : therefore had we not need to shew you , how God resisteth this vice , that careth not for any else ? Who can tell how this weede groweth , seeing wee haue nothing to be proud of , but more cause to be ashamed of our selues , and flie from the face of God and man too , Gen. 3. 13. then Adam our father had ? we were earth , we are flesh , and we shall bee wormes meate : what cause hath earth , or flesh , or wormes meate to be proud ? We are borne in sinne , we liue in miserie , we shal die in corruption : what cause hath sinne , or miserie , or corruption to puffe vs , but to humble vs ? there is nothing good which we are proud of , but a wise man is ashamed of the same things whereof we boast . It is a wonder to see , how a gay coate , or a gold ring , or a wrought handkerchiefe can braue a mans minde , that he thinkes better of himselfe that day when he weareth them , then any day els , and speakes and walkes , and lookes after another fashion then he did before ?

If ye could say as the disciples said , Luk. 10. 17. Lord the diuels are subiect vnto vs : Yet ( saith the Lord ) glorie not in this : how manie things doe we glorie in , which we should not , if wee may not glorie in the gift of miracles ? Euen as a couetous man is greedie of an halfpenie , and an enuious man is angrie for a word : so the proud man is proud of a fether . Therefore shall not God resist them which glorie in all things but himselfe , and should glorie in nothing but in him ? as he did emulate the loftie Babel , Gen. 11. so he dooth resist these loftie minds .

But for Pride the angels which are in hell should be in heauen : Iud. 1. but for pride we which are in earth should bee in paradise : Gen. 3. but for pride Nabuchadnezzar which is in the forest should be in his pallace : Dan. 4. but for pride Pharaoh which lies with the fishes , Exod. 14. should be with his nobles : no sinne hath pulled so many down , as this which promised to set them vp . Of all the children of pride , the Pope is the father , which sitteth in the temple of God , and is worshipped as God . 2. Thes. 2. 4. The Lords ministers are called seruants , and his ministers are called Lords : but for pride the Pharisies would haue receiued Christ as gently as his disciples : Matth. 2. but for Pride Herod would haue worshipped Christ as humbly as the shepheardes : but for pride our men would goe like Abraham , 1. Pet. 1. 6. and our women like Sara , as they would bee called their children : but for pride Noble men would come to Church , as well as the people : but for pride Gentles would abide reproofe , as well as seruants : but for pride thou wouldest forgiue thy brother , and thy brother would forgiue thee , and the Lawyers should haue no worke . But when thou thinkest of these things , Pride comes in and saith , Wilt thou goe like a hagler ? wilt thou follow Sermons ? wilt thou take the checke ? wilt thou put vp wrong ? what will men say ? that thou art a mome , and a cowarde , and a foole , and no man will reuerence thee , but euerie man will contemne & abuse thee . Thus men are faine to put on the liuerie of pride , as they put on the liueries of Noble men , to shrowd and defend them from the contempt of the world . Who hath not felt these counsailes in his heart , which would not beleeue that any pride was in him ? Yet as Absolon was a worse sonne then Adoniah , because Adoniah rebelled against his brother , 1. King . 1. 5 but Absolon rebelled against his father : so pride hath worse children , than vanitie of apparell . Tyrannie in Princes , ambition in Nobles , rebellion in Subiects , disobedience in Children , stubbornnesse in seruants : name Pride , and thou hast named their mother : therfore shall not GOD resist pride , which hath sowed so many tares in his grounde , that scarse a man can say like Dauid , I am not high minded . Psal. 131. 1. Giue me the mindes of all men humbled , and there is nothing left to raise strife in the worlde . Iam. 4. 5. But as Iames saith , The heart of man lusteth after enuie : so the heart of man lusteth after pride , though he haue many hart breakes and pull downes , and many times no countenance to shew it : yet if a little sparke be put to the tow , you shal see how soon this flaxe will flame : therefore Salomon saith , Eccles. 3. 10. that all the troubles that God layeth vpon a man , haue this purpose , to humble him ; as though al troubles were little inough to humble pride , and that but for pride there were no need almost of our troubles . For the auoiding of this vice , GOD suffereth men to fall into other vices , which men abhorre and punish , as theft , and fornication , and drunkennes , to make them ashamed by these vices which were not ashamed of pride : this is an argument , that of all sinnes pride is the worst , because God suffereth other sinnes to come and shame vs , least we should bee proude . Agayne , Pride hath this propertie and sleight that it mixeth it selfe with our good workes , and followeth vertue : As from the ashes of a Phoenix ariseth another Phoenix , so of the ashes of our good workes ariseth pride . When the diuell cannot stay vs from a good worke , then he laboureth by all meanes to make vs proud of it , and so he staineth our worke and stealeth our reward . For though a man doe neuer so much good , yet if he be proude of it hee loseth his reward , as the Pharisies did : therefore the best and the wisest , and the holiest men had need to watch this vice : for if they take not great heed , it will make them proud of their wisedome , and of their zeale , and of their goodnes . 2. Cor. 12. Paul was almost puffed vp with reuelations : Num. 12. Aron and Miriam began to rebell , because they thought themselues as good as Moses ; and all the fathers of any heresie , began their heresie at this , a magnificate opinion of themselues , and an ouerweening of their owne gifts . So pride setteth vpon the best , Math. 4. euen as the temper set vpon Christ . Agayne , a man had need to take heede of pride , for she will not keepe counsaile : but if he be proud , she will tell that he is proud , and therefore is called an impudent sinne , because she descrieth her selfe in the eye , in the speech , in the iesture , in the looke , in the ga●e , like the drunkard , so that a man cannot bee proud , and seeme humble .

Thus God hath tied a iust punishment to this vice , that he which entertaineth the vice that he loueth , should not auoid the name which he abhorreth , but he shall be esteemed proud and called proud of all that know him ; and many that know him not , shall point at him with their fingers in the streetes , & say , there goes a proud fellow : which they pronounce of no vice els , but the drunkard , because these two bewray themselues .

Thus you see howe the proud resist God : now you shall see how GOD resisteth the proud . They are so heady , that almost none dare resist them but God : I will resist them ( saith God . ) Therefore when hee heard the proud man say in the 14 of Esaiah , I will ascend vp into heauen : hee answereth himselfe , Thou shalt be brought downe to the graue . This is hee which resisteth the proud . Hest. 6. 13. When Hamans wife heard her husband say , that Mordecai was against him ; because he was an Israelite , she sayd that her husband should take the soile , and Mordecai shoulde preuayle . What if she had heard her husband say , that the Lord of Mordecai was agaynst him ? If the seruant bee so terrible , who dare encounter with his master ? Rom. 9. God hated Esau , and how did Esau prosper ? though hee was the elder brother , yet he missed the birth-right ; and though his father loued him , Gen. 25. 28 yet hee could not blesse him , because God hated him . God was wroth with the Angels , and droue them out of heauen ; Iud. 1. God was wroth with Adam , and thrust him out of Paradice ; Gen. 3. GOD was wroth with Nabucadnezzar , Dan. 4. and turned him out of his Pallace ; God was wroth with Cain , Gen. 4. 12. and though hee were the first man that was borne of a woman , yet God made him a vagabond vpon his owne land ; GOD was wroth with Saul , 1. Sa. 31. 4. and though he was the first king that euer was annoynted , yet God made his owne hand his executioner ; GOD was wroth with the olde world , Gen. 6. and though the earth was naked when they were drowned , yet hee regarded nothing , but destroyed a world of men together . This is he which resisteth the proude , what shall wee doe if the world be against vs , and the flesh against vs , and the diuell against vs , and God against vs too , which should defend vs ? In heauen , in earth , and in the sea he findes vs out . And as the displeasure of a king draweth many enemies with it , so the displeasure of God setteth all his creatures against vs : therefore he is called the Lord of hoasts , Esa. 1. 14. as though hee came with an armie against vs . When hee fought with the Aramites , Iosh. 3. 10. the Sunne tooke his part : when hee fought against the Sodomites , Gen. 16. the fire tooke his parte : when hee fought against the Egyptians , Exod. 14. the water tooke his parte ; when he fought against the Murmurers , Numb. 26. the earth tooke his part ; when he fought against the Idolaters , Dan 3. the Lyons tooke his part ; when hee fought against the mockers , 2. Kin. 2. 24 the Beares tooke his part : this is hee which resisteth the proud . What can hee hope , which remembreth that God is set against him , and that the Lord of heauen and of earth is his enemie ? This thought made the Philistines flie & say , God is come into the hoast . 1. Sa. 4. 7. No enemie is like this enemie , he euer ouercommeth , and when hee hath ouercomen , he can cast into hell , & make the diuels torment them againe : therefore well might Salomon prophecie , Pro. 29. 23. Mat 4. The pride of man shall bring him lowe : for God hath ouercome him who brought pride into the world ; & as pride brought him low , so Salomon saith , it shall bring men low too . What a turne is this , that that which he tooke like a chayne ( as Dauid sayth ) to adorne him ; Psal. 73. 6. doth hang him ? that which he tooke to exalt him , doth debase him ; that which hee tooke to winne loue , getteth hatred ; that which he tooke to obtaine glory , procureth shame : as if God did take the sworde out of his hand , 1. Sa. 17. 51. as Dauid tooke the sworde of Goliah , and slewe him with his owne weapon .

When the Pharisie said he was not like the Publicane , Luk. 19. 11. he said true : for then he was not like the Publican indeede , because the Publican was better than he : So , when a proude man thinkes best of himselfe , then God and men thinke worst of him ; all his glorie is but like a vapour , which clymeth as though it would goe vp to heauen , but when it comes to a little height , it falles downe againe , and neuer ascends more . So Adam thought that the faire apple shuld make him like his maker , Gen. 3. but God resisted his pride , and that apple made him like the Serpent that tempted him with it . Absolom thought that rebellion would make him a king , 2. Sam. 15. 2. but God resisted his pride , and his rebellion hanged him on a tree .

Nimrod thought that Babel should get him a name , Gen. 11. but God resisted his pride , & the name of his building was called Confusion euer since . Nabuchadnezzar built his pallace for his honor , Dan. 4. but God resisted his pride , and his pallace spued him out when his seruants remayned in it . Shebna builded a sepulcher for his memoriall , Esa. 22. but GOD resisted his pride , and buried him in another Countrey , where he had no sepulcher prouided . Herod hoped when the people cryed at his words , It is the voyce of God , that hee should be worshipped euer after as God , but God resisted his pride , and before he descended from his throane , the wormes so defaced his pompe , that none which called him God would be like vnto him : so when women take more paines to dresse themselues , then they doe all the day after , and pay deerer to maintaine one vice , than they neede to learne all vertues , they thinke to please men by it : but God resisteth their pride , and al that see them though they cap and curtsie to them , yet they iudge worse of them , and thinke that they would not weare these signes of lightnes and pride , vnlesse they were light and proud indeede . Thus if their apparell condemne them before men , how will it condemne them before GOD ? If sinne did not blinde them , would they so deceiue themselues to take the contrary way , and thinke that should honor them which disgraceth other ? Numb. 22. But as Balaam was stopped & knew not who stopped him : so they are resisted , and know not who resisteth them . Though they doe al to please , yet they can please none : they please not God , for God resisteth them ; they please not the humble , for the humble are contrarie to them ; they please not the proud , for the proud doe enuie them which striue to bee as proude as they : they please not themselues , because they cannot bee so proud and braue as they would bee : onely they please the diuell , because their pride doth intitle him to them .

Thus much of Gods battailes against the proud . Heere Peter leaueth the proud with this brand in their forehead , This is the man whom God resisteth : then hee turneth to the lowly , and comforteth them : But he giueth grace to the humble ; as if hee should say , you are like Iohn the beloued Disciple , which leaned on Christs bosome : Iohn 13. 23. though God resist the proud , yet hee will not frowne vpon you : but when he resisteth them , he wil giue grace vnto you , as if hee should say , the proud are without grace , for God giueth not grace vnto the proud , but to the humble , according to that to Esay 66. 2. To him will I looke , euen to him that is poore & of a contrite heart , and trembleth at my wordes : therefore Learne of me ( saith Christ ) to be humble & meek : Mat. 11. as though the humble and meeke were his schollers . Therefore God must needes loue the humble , because they are like his sonne : they shall haue his best giftes , of which hee sayth , 2. Cor. 12. 9. My grace is sufficient : as if hee should say , hee which hath giuen you his grace , can he denie you any thing ? as Christ saith , Hee which hath giuen vs his Sonne , will he not giue vs all things with him ? Therefore grace may be called the gift of gifts , because all gifts come with grace , as the Court goeth with the Queene . Therefore feare not to bee humble , least you be contemned : for all the promises of God are made to humilitie , and yet men feare to be humble , lest they shuld be contemned . Humilitie did not make Iohn contemptible , but when he refused the name of a Prophet , Christ saith , that hee was more then a Prophet , Mat. 11. 2. Humilitie did not make Moses contemptible , but as he was the mildest man vpon earth ; so he was the greatest vpon the earth , Numb . 12. Humilitie did not make Dauid contemptible , but when he humbled himselfe , hee said vnto Micol , I will be more humble yet , and lowly in my owne sight , yet thou and thy maides shall honour me , 2. Sam. 6. 22. As Christ ceased not to be a king because he was like a seruant , nor to bee a Lion because he was like a Lamb , nor to be God because he was made man , nor to bee a Iudge , because he was iudged : so man dooth not loose his honour by humilitie : but he shal be honored for his humilitie , as the Son was honoured when he was humbled , Luk. 15. 8. Thus humilitie hath found that which pride sought , like little Dauid , which was least accompted of , and yet gotte the victorie ; yea , when no man durst encounter with the Gyant , 1. Sam. 17. 28. This is the ladder whereby we must ascend , Gen. 28. 12. pride did cast vs downe , and humilitie must raise vs vp . As the way to heauen is narrowe , Mat. 12. 13. so the gate is lowe ; and he had neede to stoope which entreth in at it : therefore be not proud , least God oppose himselfe against you ; but be humble , and the grace of God belongeth to you . So long as thou art proude , and readest this sentence , GOD giueth grace to the humble : thou mayst say to thy soule : Soule thou hast no part herein ; for grace is the portion of the humble , and the dowrie of the meeke , and the treasure of the lowlie ; but to thee it , is saide , The Lord resisteth the proude : as if he should say , Auoide Sathan , Math. 4. or Departe from mee ye wicked , Math 25. 45. Thus you see howe you may haue GOD your friende or your enemie , Hee resisteth the proud , and giueth grace to the humble : if thou disdaine to learne humilitie of man , learne it of GOD , who humbled himselfe from heauen to earth , to exalte thee from earth to heauen ; to which Kingdome ( when the proud shall be shut out ) the Lord Iesus bring vs , for his mercies sake .

FINIS .

THE YOVNG MANS TASKE . Ecclesiastes . 12. 1. Remember thy Creator in the dayes of thy youth .

IF it be so , as they say , that none but young men do heare our doctrine ; then this Text is well chosen for the auditory , to teach young men that which if they learne , they may say with Dauid , I haue more vnderstanding then the auncient . Psalm . 119. 100. All Scripture is mans duetie , and answeres like Iohn Baptist to , What shall wee doe ? In the first of Iohn the second and the twelfth , Iohn sayth , I write vnto you babes , I write vnto you children , I write vnto you fathers , I write vnto you youngmen , I write vnto you old men . So the word which is called aflying booke , flyeth from one age to another , from one sexe to another , from one calling to another , till like a Iudge it hath giuen euery man his charge . Among the rest , I may call this Scripture , The young mans taske . Wherein the Wise man sheweth , when is the best time to sow the seede of vertue , that it may bring foorth the fruite of life , and make a man alway readie to die . Let him remember his Creator in the daies of his youth , and all his life shall runne in a line , the middle like the beginning , and the ende like the middle ; as the Sunne setteth against the place where it rose .

After Salomon had described man ( like Martha ) troubling and toyling himselfe about many things ; at last hee bringeth him to that one thing necessarie , which Christ taught Marie : and shewes him , that if he had begun there at first , he had found that which he sought without trouble , and been happier many yeares since , than he is now . Therefore to them which are young Salomon shewes , what a vantage they haue aboue the aged like a ship , which seeing another ship sinke before her , lookes about her , pulles downe her sayle , turneth her course , and escapes the sands , which would swallow her , as they had done the other .

So they which are young , neede not trie the snares and allurements of the worlde , or the issues and effectes of sinne , which olde men haue tried before them , but take the tryall and experience of others , and goe a neerer way to obtaine their wished desires . That is this ( sayth Salomon ) If thou wouldest haue any setled peace or heartie ioye in this vaine or transitorie worlde , which thou hast beene seeking all the time since thou wert borne , thou must Remember thy Creator , which did make thee , which hath elected thee , which hath redeemed thee , which daylie preserueth thee , which will for euer glorifie thee : and as the kinde remembrance of a friende doth recreate the minde , so to thinke and meditate vpon GOD , will supply thy thoughts , dispell thy griefes , and make thee cheerefull , as the sight of the Arke comforted Dauid : for ioye , and comfort , and pleasure is whereas God is , as light , and cheerefulnes , and beautie is whereas the Sunne is . Nowe , if thou wouldest haue this ioy , and comfort , & pleasure to bee long , and wouldest escape those thousand miseries , vexations , and vanities , which Salomon by many weary and tedious tryals sought to make naked before thee , & yet held all but vanitie when hee had founde the way , thou must Remember thy Creator in the daies of thy youth , at the first spring time , and then thy happynesse shall bee as long as thy life ; and all thy thoughts while thou remainest on earth , a foretaste of the glorie of Heauen . This is the summe of Salomons counsaile .

Salomon findes man seeking happinesse out of the way , as Esau hunted long for a blessing , and yet went without it : he pities to see him seeke and not finde , to runne and not obtaine : therefore he setteth him in the way like a guide sent from heauen , which often had strayed himselfe before , and being now recouered to his right way , stands like a mark of knowledge in the turnings that leade vnto blinde by-waies , to direct all those that passe by , that they may followe the readie path that leadeth to eternall happinesse .

And because the Trauailour marcheth cheerefully , which knoweth his way before he setteth foorth : therefore from the first setting forth , euen from the time of youth , when a man beginneth to runne his pilgrimage , Salomon tels him how he shall therein prepare himselfe to walke , and sets him in a faire high way , wherein is no turning either to the right hand or the left , which he calleth , the remembrance of GOD. As if he should say , Walke with God as Enoch did , and remember well , that he which shall be thy Iudge , doth see all that thou doest , and heareth thee at euerie worde : and this thought shall keepe thee in the way at all times , like the clowde and piller of fire which went before the Children of Israel aswell by day as night , when they trauailed in the wildernes .

In the next chapter before , and the ninth verse , Salomon sayd , Reioyce O young man in thy youth : now he hath chaunged his note to Remember O young man in thy youth . No more Reioyce , but Remember . Salomon mocked before , and shewed what they did remember : here he shewes what they should remember , least anie Libertine should misconster him and say , Salomon taught vs to reioyce , Salomon gaue vs leaue to sinne , Salomon said , doe as ye list , for you are yong men , and haue a priuiledge to bee lasciuious and vaine : he recants with a breath , and denyes forthwith his word , euen where he spake it .

What sayd I ? Reioyce O young man in thy youth ? I would say , Remember O young man in thy youth . So God mockes vs while wee sinne , like Michaiah , which bad Achab fight agaynst Aram , and then forbad him againe : so hee bids them reioyce , and forbids them agayne . Reioyce not in thy youth , but repent in thy youth . One would thinke that Salomon should haue giuen this Memorandum rather to olde men then to young men , let them repent which looke to dye . Oh saith Ieremie , Lam. 3 ▪ 27. it is good for a man to beare the yoake in his youth : if it be good to suffer in youth , it is better to learne in youth . Therefore if Dauid wisht that his tongue might cleaue to the roofe of his mouth , Psal 137. 6 if hee forgot Ierusalem : what are they worthie which forget GOD the King of Ierusalem ? Can a childe forget his father ? Is not GOD our Father ? therefore who is too young to remember him , seeing the childe doth knowe his father ? As the deepest wounds had neede to be first tented : so the vnstablest mindes haue neede to bee first confirmed . In this extremitie is youth , as Salomon shewes them before hee teacheth them . For in the last verse of the former chapter , he calleth youth vanitie , as if he would speake all euill in a word , and say that youth is euen the age of sinne . Therfore when he had shewed young men their sollie vnder the name of vanitie , like a good Tutor he taketh them to schoole , and teacheth them their dutie : Remember thy Creator , as though all sinne were the forgetfulnesse of God , and all our obedience came from this remembrance , that God created vs after his owne image , in righteousnesse and holinesse , to serue him here for a while , and after to inherit the ioyes which he hath himselfe . Which if we did remember , doubles it would make vs ashamed to thinke and speake , and doe as wee are woont . For what man dooth remember his Creator , or why he was created , while he sweareth and forsweareth , and maketh his trade of sinne , as though there were no God to iudge , nor hell to punish .

This is because the remembrance of God which would wake sinners , is so chased from men , for feare it should curbe them of their pleasures , that they dare not thinke of him , but striue to forget him , that they may sinne without feare . Therefore he becommeth a Schoolemaster for God , and calleth children vnto him before they be corrupted , to teach them this one lesson for the guide of their life , Remember thy Creator . To which he draweth them as it were with two cordes : the short slight of their youth , and the infinite infirmities of age . To shew how soone our youth is gone , which we thinke will neuer haue ende : Salomon doth not reckon it by yeares , but by dayes , in the dayes of thy youth : so the Scripture numbers our life , by dayes and houres , and minutes , to teach vs to make vse of al our time , and euery day to thinke vpon the ende . Yet least they should post ouer this remembrance vnto age , which is the generall daye that all set to repent , after this verse Salomon brings in the old man deafe , and blinde , and lame , and stammering , for the young man to behold , as if he should say : looke my sonne , is this man fit to learne ? which cannot heare , nor see , nor speake , nor goe ? Therefore remember thou thy creatour in the dayes of thy youth before this dotage come . This then is the leuell of our message , to hasten them forward which trauell towards heauen , because there is a great space betweene God and vs , and much a doe to aspire the toppe of mount Sion , but more a doe to aspire the top of the mount of heauen .

Therefore as Abraham rose early to sacrifice his sonne in the morning , Gen. 22. 3 so in the morning of thy life sacrifice thy selfe to God , and let him which is Alpha in euery thing , be Alpha in thy conuersion , that is , the beginning as well as the ende . Because wee are giuen to set the best last , that wee may haue a longer time for our sinnes and pleasures , like the Iewes in the 1. of Agge & 2. which said alway , the time was not yet come when they should build the temple . Therefore the holy Ghost crieth so often : 2. Cor. 6. 2. This is the acceptable time , this is the day of saluation , to day heare his voyce , like Rebeccah which taught her sonne the nearest waie to get the blessing . Gen. 27. 9. When Christ went about to cast out diuels , they said , Mat. 8. 29. that he tormented them before the time : so whensoeuer thou goest about to dismisse thy sinnes and pleasures , though thou stay till thou bee an olde man , yet they will say still that thou dismissest them before the time . But then is the time , when the diuell saith , the time is not yet , for the diuell is a lier , & knoweth that with what liquor our vessels be seasoned at first , they will tast of the same euer after , whether it be good or bad . Therefore as God sueth to haue vs begin at goodnesse , so the diuell wooes vs to begin at wickednesse : alledging either that wee are not resolued yet to leaue our pleasures , or els that God is exceeding mercifull to sinners , or else that we shall haue space enough to serue him hereafter . So he stands as it were at the ladder foote , and keepes vs off with these weapons , that wee cannot get vpon the first staffe , but one thought or other pulleth vs backe , when the foote is in the stirrop , ready to ride away from all our sinnes at once . Thus wee haue long purposed to serue God , and euery man thinketh that hee should be serued , but wee cannot accord of the time when to beginne : One saith when I am rich , an other saith when I am free , another saith , when I am setled , an other saith when I am olde , then my pleasure will leaue me , and I shall be fitter to fast and pray , and sequester my selfe , but now I shal be mocked if I be not like others . Thus like bad borrowers , when our day is past alreadie , we craue a longer and a longer , and yet a longer , til we be arrested with death : so the prince of creatures dieth , before he considered why hee liued , for as no discipline is vsed where Christs discipline is neglected , so no time is obserued , where Gods time is omitted .

It is an olde saying ; Repentance is neuer too late , but it is a true saying ; Repentance is neuer too soone . 1. Cor. 9. 24. Therefore we are commaunded to runne , that wee may obtaine , which is the swiftest pace of man . Exo. 25. 20. The Cherubines were portraited with wings before the place where the Israelites praied , to shew how quickly they went about the Lords businesse . The Hound which runnes but for the Hare , girdes foorth , so soone as he sees the Hare start : the Hawke which flyeth but for the Partridge , taketh her flight so soone as she spyes the Patridge spring : so we should followe the woord so soone as it speaketh , and come to our Master so soone as hee calleth . For God requiring the first borne for his offering , and the first fruites for his seruice , requireth the first labours of his seruants , and as I may say , the maidenhead of euery man . Therefore so soone as man was created , a law was giuen him , Ge. 2. 15. 16 to shew that hee should liue vnder obedience from the day that hee is borne . So soone as he is borne , hee is baptized in the name of God , to shew that when we cannot runne to Christ , we should creepe vnto him , and serue him as we can in youth and age : so soone as hee beginneth to praye , hee saith , Thy name be hallowed , thy kingdome come , thy will be doone , before hee aske his dayly bread , to shew that wee should seeke the will of God , before the food which we liue by , much more before the sinnes and pleasures which we perish by : so soone as the Lord distributed the Talents , he enioyned his seruants to vse them . Who is so young which hath not receiued some talent or other : therefore youth cannot excuse him , because the talent requires to be asked of euery one which hath it . So soone as God had created the man and the woman , hee commanded them to increase and multiplie : shall we increase and multiplie in the flesh , before we encrease and multiplie in the spirit : the first thing which God did after hee had created heauen and earth , he did separate light from darkenes , Gen. 1. 14. to shew vs how we should separate good from euill , before our good become euill .

The first lesson that Iohn taught , was : Repent , for the kingdome of heauen is at hand . Math. 3. 2. The first lesson that the Disciples taught , was , Repent too , for the kingdome of heauen is at hand , Matth. 10. And the first lesson that Christ taught , was repent , for the kingdome of heauen is at hand , Matth. 4. 10. to teach vs what we should do first . Repent was the first lesson to yong and old : For what can we owe God to morrow , which wee are not indebted to day ? Therefore Dauid prayed , Teach mee O Lord to number my dayes : Psal. 90. 12. not yeares , nor my moneths , nor my weekes . but my dayes , shewing that we shall answere for daies as well as yeares , for to day as well as to morrow : and for our youth as straightly as our age , which made him cry , Remember not the sinnes of my youth : which hee would not haue spoken , if God did not marke the sinnes of youth as well as age . Therefore he calleth children vnto him as Salomon dooth , and saith , that hee will teach them the feare of the Lord . For should children honor their father and not honour God . It was a sweete comfort , when the children went before Christ to his temple , and sang there Hosanna , to make their fathers ashamed , which did not know the Messias when he came , when their little children knew him . It is written that when Christ heard a young man answer , that hee had kept the commaundementes from his youth , Christ beganne to loue him , which shewes how Christ loueth these timelie beginnings , when wee make him our nurse , and drawe our first milke from his brests . There is not one confession for olde men , and another for young men , the old man saith not , I did beleeue in God : the young man saith not , I will beleeue in God , but both say , I doe beleeue in God , for hee which is called I am , in the third of Exodus , loueth , I am , and careth not for , I was , nor I will be . When Christ asketh Peter , Louest thou me ? he looketh that Peter should answere him , Yea Lord I loue thee : and not driue him off as Felix did Paule , I will heare thee , I will loue thee , when I haue a conuenient time . For he which will not come when God cals , whatsoeuer he say , it is impossible that hee should resolue to come heereafter : for hee which is euill , how should hee resolue to bee good ? therefore now or neuer , now and euer , the tree which buddeth not in spring , is dead all the yeare . when a man is first maried , he may vse the matter so , to winne his wife vnto him , or to estrange her hart for euer . when a Pastor commeth first to a place , with a small matter he may make the simple people like him or dislike him , so long as he staieth : when the heire comes to his lands , lightly all his tenants beginne to speake well of him , or euill of him . when a Prince commeth to the crowne , by the lawes which hee maketh , first the people gesse how he will rule euer after : and eyther dispose theyr hearts to loue him , or wish his death .

Therefore the sage and beaten counsaylers aduised Rehoboam when he beganne to raigne : 1. Chro. 10. Shew thy selfe louing to the people this day , and they will be thy seruants for euer . As though all the dayes after could not doo so much as the first : Such a victorie it is to beginne well , as our Prouerbe saith : hee which hath begunne well , is halfe his waye , especiallie it is good for a man to beginne his repentance , before he learne to be euill : For herein our minds do follow our bodyes . If our children bee deformed in their youth , we neuer looke to see them well sauored : so if the minde be planted in sinne , sildome any goodnesse buddeth out of that stocke . For vertue must haue a time to growe , the seede is sowne in youth , which commeth vp in age .

And if we can say of others , when we see a gracelesse boye , thou wilt prooue a wag-string , if thou liue to bee elder , why should wee , if we begin as ill as hee , thinke that wee shall bee better and better , which iudge that he will be worse and worse ; as the arrowe is directed at the first , so it flyeth all the waye , ouer , or vnder , or beside , but it neuer findeth the marke , vnlesse it bee leuelled right in the hand ; so they which make an euill beginning forespeake themselues as it were at the first , and wander out all their race , because when they should haue leuied their life , they tooke their aime amisse . Therefore happie are they which haue the arrowe in theyr hande , and day before them , for they neede not wishe to bee yong againe . Now kill the serpent in the egge , for when he is a serpent he wil kil thee , if thou cannot ouercome sinne in the infancie , before the roote fasten , and the fence bee made about it : how wilt thou struggle with the Lion , when he seeth his pawes ? and sinne is become like an olde man , so tough and froward , that he will not heare . As harde as it is to reclaime one of these olde sinners , or graunde Papists , which are incorporate into poperie , and as poyson is setled in a serpent ; so harde it will bee to reclaime thee , when thou wilt beginne to saye , it hath beene my custome , and I cannot leaue it .

Trie thy strength but with one of thy sins : and see what shifts , what excuses , what delayes it will find , and how it will importune thee to let it alone , as the diuell tormented the Childe before hee went out : if thou canst not discharge one vice that thou hast accustomed thy selfe vnto , when all thy vices are become customes , how wilt thou wrastle with them ?

Therefore wee bende the Tree while it is a twigge , and breake the Horse while hee is a Colte , and teach the Dogge while hee is a whelpe : and tame the Eagle while hee is young .

Youthe is like the daye , to doo all our woorkes in . For when the night of age commeth , then euerie man sayeth , I might haue beene learned , I might haue beene a teacher , I might haue beene like him or him , but the haruest was past , before I beganne to sowe ; And Winter is come , now my fruite should rype . Thus euerie man that is olde saith , he cannot doe that which hee thought to doe , and crieth with Salomon : Catechise the Childe in his youth , and he will remember it when he is olde : so corrupt him in his youth , and he will remember that too . Dan. 1. This Nabuchadnezzar perceiued , and therefore hee chose the towardliest children of the Israelites to traine them vp in idolatrie , like the popish Seminaries , that they might be his instruments another day : If he had let them alone till they had learned the truth first , hee thought that they would not take his way : therefore hee tooke them before they had any religion , to frame them to his religion . If idolatours and Papists be so cunning in their generation , to poyson their Children betime , least they should prooue Christians after , what care appertaineth to Christians to season their children in the spring , like the vertuous Ladie which Iohn commendeth , least they prooue papists and traytours , and reprobates , when they looke for comfort of them . There was nothing which made Rehoboam to choose such young counsailers , when hee beganne to raigne , but because they were his companions before : therefore they became his counsailers after . This is the preferment of our sinnes , if they haue been our companions in youth , in age they will looke to be our counsailers and masters too . Therefore the best season to seeke GOD , is to seeke him early before the floudes of wrath arise , and the heape of sinnes stand vp like a rampired wall betweene GOD and vs . They which seeke mee earlie , shall finde mee , saith Wisdome , in the 8. of Prouerbes : but to them which deferre ( shee saith ) they shall seeke mee , but they shall not finde me ; 1. Prouerbes : because they did not choose the feare of the Lorde : that is , when good and euill were set before them , they did preferre euill before good , as a man chooseth that which hee liketh . Therefore when they seeke mee ( saith GOD ) they shall not finde mee . How doe yee say then that yee will seeke GOD , when God himselfe saieth that yee shall not finde him ? Therefore in the 4. of Prouerbes and the 7. Wisedome is called the beginning , to teach vs to seeke Wisedome in the beginning . Mat. 6. 33. For saith Christ , If yee seeke the kingdome of heauen first , all the rest shall bee cast vpon you : hee saith not , if you seeke the world first , heauen shall bee cast vpon you , but if you seeke heauen first , worldly things shall be cast vpon you . Hee which dooth beleeue this , would first seeke the kingdome of heauen , for that which followeth ; that all the rest might bee cast vpon him , as when Salomon desired wisdome before honour , God gaue him wisdome and honour too , Ioh. 5. 2. because he sought the best first .

There was a poole in Iurie , where the sicke and Leprous laye , for at one time of the daye , the Angell came and stirred the water , and then he which stept in first was healed of his disease : hee which stept in first was healed saith Iohn , none but hee which stept in first ; so he which taketh time is sure , but he which foresloweth time oftener faileth then speedeth . For when golden opportunitie is past , no time will fit for her . If Elias would bee serued before the widdow , when shee had but a little cruse of Oyle , which was not enough to serue her selfe ; will God be serued after Elias , will God bee serued after thee ? Nay after the flesh and after the diuell ? Thou maist reade in the 19. of Leuit. and the 13. that GOD would not haue the labourers hire staie in thy hands all night , but would haue thee pay him before thou sleepe . If God would not haue the labourers due stay in thy hands one night ; how darest thou keepe his due from him day and night ? so many dayes and nights , and weekes , and moneths and yeares together ? where is the morning sacrifice which God requireth : nay where is the euening sacrifice which God requireth : the glomy morning hath ouercast the whole day , doest thou thinke it enough if thou do not sit in the chaire of scorners , or if thou do not stand in the waie of sinners ? hee which standeth stayeth not , he which sitteth taketh his ease , but he which walketh goeth his way . Yet he which walketh in the way of sinners , though hee neither sit nor stand , is not of the blessed number . But hee which neither sitteth , nor standeth , nor walketh , is blessed saith Dauid , Psalm . 1. ver. 1. Alas then why doe we sit , if they which stande are accurssed , and they which walke are not blessed ? Math 6. 33. Christ saieth , First seeke the kingdome of God , and wee say first , let mee burie my father , first let me bid my friendes farewell , and so many things first . So long in burying our Father , and bidding our friends farewell : that is the riches , and honours , and pleasures of this worlde , that there is no time left to seeke the kingdome : but followe mee , is turned to , followe vs , Christ must followe our sinnes , and come after our pleasures , or else he shall not be serued at al. When we were Children , we deferred tyll we were men : when we are men , we deferre tyll wee bee olde men , when wee are olde men , wee deferre tyll death : in all our lyfe wee finde no leasure to liue well , but flit from sinne to sin , from wicked thoughts to wicked speeches , from wicked speeches to wicked deedes , as the flie skippeth from scab to scab , vntill wee bee cast so farre behinde , that we haue no courage to goe forward , or else straied so far out of our way , that wee care not to seeke it againe . Therefore I cannot say to you as Christ saide : First seeke the kingdome of heauen , for then you should haue sought it long agoe , but now I must say with the Apostle , Redeeme the time , and at last , Seeke the kingdome of heauen . For it is to be feared , that as little flies when many came together , plagued and destroyed the Egyptians : so short houres , but many in sinne and securitie will steale away our whole life , and deceiue our repentance , while wee liue like beasts longer then Nabuchadnezzar . There be not many Lots , but many linger like Lot , loth to depart , vntill they see the fire burne . If the Angell had not snatched him awaie , Lot had perished with Sodome for his delaye .

There be not fiue foolish Virgins , and fiue wise , but fiue for one knock when the doore is shut . There bee not many Simeons , but many as old as Simeon , which neuer yet imbraced Christ in their hearts . They thought to repent before they were so olde , yet now they doate for age , they are not olde enough to repent yet . Naye I answere , many Masters of Israell , Maiors , Aldermen , Sheriffes , Iustices , Ba●liffes , Constables , Gentlemen , know no more what it is to be borne againe ; than Nicodemus which came by night : line after line , sermon after sermon , and the Black more like himselfe . All their tearms are vacations , all their religion , promises ; and all their promises hypocrises . In stead of catechising their children , as Salomon teacheth them , they catechise them to hunt & hawke , to ride and vaute , to ruffle & sweare , to game and daunce , as they were catechised themselues ; least the childe should prooue better than his father , and then he is qualified like a Gentleman . Is this to seeke the kingdome of heauen first , or last , or not at all ? Woe to the securitie , woe to the stubbornnesse , woe to the drousinesse of this age . The theefe commeth at midnight , and we sleep till the dawning of the day ; we let in sathan , before wee bid him auoyd ; we sell our birthright , before it come to our hands ; we seek for oyle , when our lampes should burne : this daye passeth like yesterday , and to morrowe we will spend like this day . So hee which should haue the first fruites , can get no fruites , because we mar the ground before we sowe it .

Consider this , ye which might haue known a thousand things more than yee doo , if yee had begun when Salomon taught you .

God will not alway knocke at the doore , Christ will not alway clocke like an Henne , Iohn will not alway crie in the wildernesse ; but mercy is in the foreward , and iudgement in the rereward . They which can saye now , We haue a prophet ; shall say , We had a prophet , but wee entertained him like the Gergesites : so God sent him awaie from vs like Ionah to the Niniuites , when the Israelites despised him . Yet Wisedome cryeth in the streetes , Let euerie Ioseph store vp before the famine come : for he which promiseth thee pardon when thou doost returne , dooth not promise that to morrowe thou shalt returne . Repentance is a gift , and a gift must be taken when it is offered . The time past is gone , and thou canst not recall that to repent in ; the time to com is vncertaine , & thou canst not assure that to repent in ; the present time is onely thine , and thou maiest repent in that : but anone that will be gone too . Therefore , as Samuell began to serue God in his minoritie , as Timothie read the Scriptures in his childhood , and Iohn grewe in spirit as hee rypened in yeares ; so whether thou be olde or yong thy repentance cannot come too soone , because thy sinne is gone before . If thou lackest a spurre to make thee runne , see how euerie day runneth awaye with thy life , youth commeth vpon childhood , age commeth vpon youth , death commeth vpon age , with such a swift saile ; that if all our minutes were spent in mortifying our selues , yet our glasse would bee runne out , before wee had purged halfe our corruptions . All these examples & sentences , and Prouerbs , and reasons do cry with Salomon , Remember thy Creator in the dayes of thy youth . This is the Kings commendation or greeting to the Colledge of youth . But how should young men remember God , when olde men forget him ? If Noah be drunke , who shall rebuke Cham ? It is time to remember GOD in age , or to forget him for euer . Therefore as the Isralites gathered twice so much Manna the day before the Sabboath as they gathered any day before that , because they might not gather vpon the Sabbaoth ; so the gray head which looketh euerie day for the last Sabbaoth when he shall rest in the graue , should pray twice as much , heare twice as much , doo twice as much , to prepare the sacrifice of his bodie & soule readie and acceptable vnto GOD ; because the night is at hand , when he cannot heare , nor pray , nor repent any more . It is said , the Diuel is very busie because his time is short , but an old mans is shorter . What haste should he make , that must goe farther than the Mores , than the Sunne in a yeare , or a mouth , or a weeke , which the Saintes were going all their life . Therefore , if youth had neede of legges , age had neede of wings to flie vnto God . But as Christ saide , The poore receiue the Gospell , though the rich be more bound ; so we may say , the yong men receiue the Gospel , though the olde men haue more cause .

The yong men follow Christ , the yong men heare the word , the yong men sanctifie themselues , the young men stande for the church , the yong men beare the heate of this day : olde Noah is drunke , old Lot is sleepie olde Sampson hath lost his strength . Once the yonger brother did steale the blessing from the elder , & now he hath got it againe , as the malice of Esau shewes , which persecutes him for it . I speake it to their shame , they that weare the furres and scarlets , as though they were all wisedome , and grauitie , and holines euen to the skirtes , may say as Zedechias said to Micaiah , When did the spirit depart from me and goe to thee ? When did zeale depart from vs , and goe to you ? They are so nouseled to the world , and acquainted with sinne , that it is too late now for the world to speake vnto them ; they may looke vpon the signes of wisdome , and grauitie , and holines , when they see their long beards , and gray heads , & side gownes , and aske why is this bush hanged out , and no wine within ? What meruaile then if they be not reuerenced , but mockt and pointed at , when Sem and Iaphet had need to come againe , and couer their nakednesse ? What a shame was it to the Israelites , when Christ saide by a Canaanite , I haue not found so great faith in Israel ? So what a shame is it to the elders , that Christ may saye againe , I haue not found so great faith nor knowledge nor zeale in Masters , and Fathers , and Rulers , as in seruants , and children , and prentises ? Which made an olde Father of this Citie say , which now is with God , that if there were any good to bee done in these dayes , it is the yong men that must doe it , for the olde men are out of date , their courage stoopes like their shoulders , their zeale is withered , like their browes ; their faith staggereth like their feete , and their religion is dead before them . Bee assured of this that yee are come to that time which your selues set to repent : and yet as though there were another age to repent after olde age : for you spende olde age like youth , as if you were appointed to die in your sinnes . God hath chosen the weake things saith Paul , 1. Cor. 1. so I may say , God hath chosen the young things to doe his woorke : as if the Lord had spoken to you in his wrath , Fathers I will prouoke you by your children , Masters I will prouoke you by your seruants , as once hee threatned to prouoake the Iewes by the Gentiles . Therefore be of good cheere yong Daniel , yong Samuel , yong Timothie , though our aduersaries be as the Aramites , yet there be mo with vs , than against vs . Flesh & blood could not ouercome flesh and blood : but if you be sanctified , it is the spirite which hath sanctified you ; for the diuell would not goe out , vnles a stronger than the diuell had entred the house ; when you come to be richer , and elder like Demas , then take heed that ye doo not embrace the world as Demas did , & turne to that which ye condemne . The vine would not leaue her grapes , nor the oliue her fatnes , nor the fig-tree her sweetnes to bee a King , but the bramble did ; hee is not a vine , nor an oliue , nor a fig-tree , but a bramble , made for the fire , which leaueth his righteousnes to become worse . He which is of the Church , will say with the Church , I haue washed my feete , how should I defile them again ? Let the dogge turne to his vomite , and the swine to their walloing , but hold thou on thy sacrifice like Abraham to the euening of thy life , and a full measure shal be measured vnto thee , as thou hast measured thy selfe . Vnto the which measure without measure , the Lord Iesus bring vs .

FINIS .

THE TRIAL OF THE RIGHTEOVS . PSALM . 34. 19. Many are the troubles of the righteous , but the Lord deliuereth him out of all .

THe summe of this verse is , as if he should say , Let the Righteous looke for mo troubles than other , & likewise let than hope for greter comforts than other : for when they are well , they shall bee eclipsed againe , to shewe that their light was but borrowed ; and when they are eclipsed , their light shall returne , to shew their difference from them whom God hateth , which fall from plague to plague , as they runne from sinne to sinne .

This verse hath three partes , for heere the righteous are the agents , their condition troubles , and the Lord their deliuerer : so manie things fall out contrarie vnto our mindes , euery day , that hee which wanteth patience in this worlde , is like a man which standeth trembling in the field without his armor , because euerie one can strike him , and hee can strike none : so the least push of pain , or losse , or disgrace , dooth trouble that man more , which hath not the skill to suffer , than twentie tryals can moue him which is armed with patience , like a golden shield in his hand , to breake the stroke of euerie crosse , and saue the heart though the bodie suffer : for while the heart is whole , all is well . A sound spirit ( saith Salomon ) will beare his infirmitie : but a wounded spirit , what can sustaine ? Pro. 19. 14. Therefore as the lid is made to open and shut , to saue the eie : so patience is set to keepe the soule , and saue the heart whole , to cheare the bodie againe . Therefore if you marke , when you can goe by an offence , and take a little wrong , and suffer a trouble quietly , you haue a kinde of peace and ioy in your heart , as if you had gotten a victorie ; and the more your patience is , still the lesse your paine is . For as a light burthen borne at the armes end , weigheth heuier by much , than a burthen of treble weight , if it be borne vpon the shoulders , which are made to beare : so , if a man set impatience to beare his crosse , which is not fit to beare ; it will grumble , and murmur and start , and shrinke , and let the burthen fall vpon his head like a broken staffe , which promiseth to helpe him ouer the waters , and leaueth him in the ditch . But if you put it to patience , & set her to beare it which is appointed to beare , she is like the heartie Spies that came from Canaan , Iosh. 2. and sayd , It is nothing to ouercome them : so patience saith , it is nothing to beare , it is nothing to fast , it is nothing to watch , it is nothing to labour , it is nothing to be enuied , it is nothing to be backbited , it is nothing to bee imprisoned : Rom. 8. 37. In all these things ( saith Paul ) we are more then Conquerours . As though all these things came not to make vs mourners , but to make vs Conquerours , nay more than Conquerours , because a Conquerour conquereth his enemie but once : but we conquere these as often as Christ did the tempter . Thus all is in the maner of bearing , which maketh persecution seeme ioyfull to some , and irkesome to others , which maketh pouertie welcome to one , and bitter to another ; which maketh him sing in his sicknes , as if he were whole , and thee raue and whine , & curse , as if thou were not sicke but franticke : Therefore Christes yoake is called an easie yoake , Matth. 11. because it is easie to some , that is , to them which haue skill to beare it , as Christ did bea●e it ; by his infinite patience , hee suffered infinite paines for infinite sinnes . Patience was like a priuie coate vpon his soule , that when the Diuell stroake at him , he was striken himselfe : when death came to kil him hee was killed himselfe ; and all their shotte could not hurt him , because of his preseruatiue which he had about him , Iud. 16. 17. like Sampsons haire , which saued him from all his enemies . If the Master carried patience about him for to guard him through these pykes of troubles , Gen. 3. which stand like the fierie sword betweene vs and paradice : how can the seruant escape then , vnles hee bee armed as his Master was ? For what hath the poore man to beare his wants ? what hath the bondman to beare his griefes ? what hath the sicke man to beare his paines ? but to lay all vppon the shoulders of patience , and to say with Ieremie , This is my sorrow , Iere. 10. 19. and I will beare it . As the tree which Moses cast into the Spring , seasoned the bitternesse of the Waters ; Exod. 25. 25 so patience cast into our troubles , seasoneth the bitternes of the Crosse , and is in stead of an assistaunt to euerie man , to ouercome his troubles , like the Armour-bearer , 1. Sam. 14. which holpe Ionathan to vanquish his enemies .

She hath a deuice to draw such a skinne ouer our soares , that shall make our pouertie seeme riches , our reproaches seeme honour , our bondage seeme libertie , our labour seem rest , our sorrowe seeme ioye , our paine seeme ease , our sicknesse seeme health , and all that hurts vs , reioyce vs ; vntill wee say with Dauid . Thy iudgements are pleasant ; shewing , that Gods iustice is as pleasant to the patient , as his mercies to others . Therefore what a peace-maker were this in the Common-wealth , if the Magistrate had patience to beare his enuie , if the Preacher had patience to beare his studie , if the creditor had patience to beare his losses , if the bond-man had patience to beare his seruice , if the husbandman had patience to beare his labour , if the sicke man had patience to beare his paine , if the poore man had patience to beare his wants : for want whereof , many think themselues in hel , and say , that no mans paine is like their paine , no mans wants like their wants , no mansfoes like their foes , no mans wrongs like theyr wrongs , when they can scarse tell where their paine holds them .

Therefore , albeit fewe can brooke of Humilitie , and Charitie , and Meekenesse , and Thankfulnes , and Temperance , and those seuere vertues , which pull from pleasure ; yet euery man doth wish for patience , like a Phisition to ease his griefe , by all meanes that he can : so they which are wicked , although they cannot see the goodnesse of other vertues , yet can see the goodnes of patience , and perceiue when they see a patient man , and an impatient man both sicke of one disease , yet both are not troubled alike ; but that he which hath most patience , hath most ease : and hee which is most impatient , is most tormented , like a fish which striues with the hooke . Therfore euen those which cannot suffer , that they might haue rest , yet sing the patiē Prouerb , In sufferance is rest . This is a lesson which I know you would gladly learne , euen as Pharaoh longed to knowe his dreame , Gen. 41. 15. though ye care not for vertue , as the cruell Iudge cared not for charitie . Yet if you could gaine such a bargaine by any vertue to ease you of your paines , it would make you looke vnto vertue , as Pharaoh vsed Moses , Exo. 9. 28. but to remooue the plagues .

This power God hath giuen to patience , the medicinable vertue , that it should be like an wholesome hearbe in the world , or a generall Phisition for all persons and all diseases . Therefore when the Angell had recorded all the troubles which should come in the latter dayes : at last hee concludeth , Here is the patience of Saints : Apo. 13. 10. as though patience should beare all . Therefore so many scriptures goe like preachers about the Bible , to exhort vnto patience , like a Beacon which is set vp to call men together , shewing vs , that by patience we possesse our soules : Luk. 8. as though a man without patience had no rule of himselfe : that a mans wisedome is knowne by his patience , Prou. 9. as though that he which is not patient , cannot be wise : that by patience wee receiue the promises , Heb. 10. though the promises did not belong vnto vs , vnlesse we haue patience : Rom. 5. 4. that patience breedeth experience , and experience hope , as though hee which wanteth patience , had no experience of GOD , to knowe the scope of his doings , nor anie hope to comfort him about the life to come : Rom. 8. besides many reasons moe , That the afflictions of this worlde are not worthie of the ioyes that succeed them : that all things ( euen our afflictions ) turne to the best , if we loue God : Matth. 5. that they are blessed which weepe heere , because they shall laugh heereafter : 2. Tim. 2. that if wee suffer with Christ , wee shall raigne with Christ : that the Lord doth loue those whom he chasteneth : Prou. 3. that by suffering we are made like the Sonne of GOD , whose life was a persecution , as though the holie Ghost by often calling vpon vs , like the importunate woman , would compell vs to bee patient , Luk. 18. whether our flesh will or no.

Besides these honourable prayses of patience , the Prophets , Euangelists , and Apostles , haue a set number of examples before our eyes , like banners of such cures as haue been healed by her : that as the Author of the Hebrewes saith , Heb. 11. By faith Abel offered a better Sacrifice than Caine : by faith Enoch was translated before he sawe death : by faith Noah prepared the Arke and was preserued from the Floud : by faith Abraham was content to sacrifice his Sonne , and yet beleeued that in his seede all the world should be blessed : by faith Sara receiued strength to bring foorth a child , when she was strooken in yeres , and past the strength of the wombe . So I may say of patience : by patience Iob did beare all the torments that the diuell could heape vpon him : Iob. 1. by patience Iacob put vp a thousand wrongs from Laban and his children , Gen. 29. 50. 31 and neuer complained in one & twentie yeares before he departed : by patience Ioseph forgaue his brethren , Gen. 45. 15. when hee might haue put them to death , and gaue them food when they feared reuenge : by patience Christ suffered banishment , and reproaches , and scourges , vntill he went to his death , like a Lambe to the slaughter .

Among the strange cures of patience , Dauid may report of his experience , what this plaister hath done for him : for being a figure of Christ , he was alwaies hedged about with the crosse , which prooued his patience like a Touchstone euery day . As Christ was contemned of his Countreymen , so Dauid was contemned of his brethren : 1. Sam. 26. 2 ▪ 28. 2. as Christ fled to Egypt , so Dauid fled vnto Gath : as Christ receiued foode of women , Luk. 8. 2. so Dauid receiued food of Abigail : 1. Sa. 25. 18 ▪ 19. 2. 16. 13. as Herod persecuted Christ , so Saul persecuted Dauid : and the wrath of the King brought many enemies with it , that when hee was annointed , yet hee coulde not reigne : and when he reigned , yet his reigne was but a warfare : 2. Sam. 8. 2. 6 , 5 , 6 , 15 , 4 , 18 , 33. the Philistines agaynst him , the Ammonites agaynst him , the Edomites agaynst him , the Moabites agaynst him , and Absolon his owne bowels agaynst him , for whom he cryed , Would God I had died for thee . This sonne which was his dearling , was his traytor , and sought his death that brought him to life , as though Saul had been risen from the graue againe . In all these troubles Samuel shewes what was this pilgrimes comfort : 1. Sam. 30. 6 But Dauid comforted himselfe in the Lord his God , as though hee had no comfort but in GOD alone . This was the stone vpon which he leaned his head , Be patient , for Manie are the troubles of the righteous , but the Lord deliuereth him out of all . When hee did behold his trouble , 2. Kin. 6. 10 like the hoast of the Aramites , he looked backe vnto God like Elisha , and spied one with him stronger then all against him . Therfore respecting his afflictions , he crieth , Many are the troubles of the righteous : respecting the promise , he singeth , The Lord deliuereth them out of all . Thus ( by his owne foote ) Dauid measureth the condition of the righteous , and saith , Many are the troubles of the righteous : and then by his owne cure hee sheweth how they shall bee healed , saying , The Lord will deliuer him out of all . If ye marke , the spirite hath directed Dauid to those two things , which make vs take our troubles grieously : one because we doe not looke for them before they come . Therefore , Iohn . 21. 28 as Christ told Peter before he suffered , to strengthen him when he suffered : so the holy Ghost doth run vpon the Crosse , to keep vs in expectation of troubles , that wee might prepare faith , and patience , and constancie for them , as Noah prepared an Arke for the floud . The second thing which makes vs to start so at the Crosse , is , because we are like the Prophets seruant , 2. King . 6. which did see his foes , but not his friends : so we see our sore , but not our salue . Comfort seemes a far off , Luk. 16. like Abraham in the heauens , as though it would neuer come so low : therefore wee goe about to deliuer our selues , Psal. 2. as it is said , Let vs breake his bands , as though we could deliuer our selues . But , Hold your peace ( saith Moses ) the Lord shall fight for you . Exo. 14. 14. So Dauid comes in like a pacifier , and saith : Vexe not your selues , for the Lord will deliuer you . Beare both these sentences in mind , that you must go through a sea of troubles , & then that you shall come to a hauen of rest , and no affliction shall take you , before you be armed for it , and in euery trouble you shall know where to haue your remedie . Many are the troubles of the righteous , but the Lorde deliuereth him out of all . Here bee the two hands of God like a wound and a plaister : one casteth downe , & the other raiseth vp . It is good for a man to knowe his troubles before they come , because afflictions are lightned in the expectation . Therefore GOD sayth of Paul , I will shewe him how many things he shall suffer for me . Act. 9. 16. God dealeth plainlie , and tels vs the woorst at the first , what wee shall trust to , as Christ told his Disciples at the first : Math. 16. 8 If ye will bee my Disciples , yee must take vp the Crosse : cold entertainment to breake their fast with the rod . Luk. 9. Other feastmakers ( sayth Christ ) broach the best wine first , Ioh. 2. 10. but Christ himselfe keepeth the best till the last . This is the manner of Gods proceedings , to send good after euill , Gen. 1. 3. as hee made light after darknesse : to turne iustice into mercie , Ioh. 2. as he turned water into wine : for as the beasts must be killed before they could be sacrificed , so men must be killed before they can bee sacrificed , that is , the knife of correction must prune them , and dresse them , and lop off their rotten twigs before they can bring forth fruite , these are the cordes which binde the ram vnto the Altar , least when he is brought thither hee should runne from thence agayne , this is the chariot which carrieth our thoughts to heauen , as it did Nabuchadnezzars , and our assumption before our assumption . This is the hammer which squareth the rough stones , till they be plaine and smooth , and fit for the Temple . This is the fierce messenger , which is sent to compell them to the banquet , which will not come when they are inuited . Because we are naturally giuen to loue the world , more then is good for vs , therefore God hath set an edge of bitternesse vpon it , to make vs to loath it , like a Nurse which layeth Mustard vpon her breasts to weane the childe from the dug : so Many are the troubles of the righteous , Ioh. 8. 2. to weane vs from the dugge of the world . The crosse is one of our Schoolemasters in this life , and the best wisdome is deerest bought : prosperitie seeketh for nothing , but necessitie seeketh , and studieth , and laboureth , and prayeth for her wants . As the rodde maketh the Scholler to applye his booke , so all our knowledge is beaten into vs : some learne theyr goodnesse of pouertie , some of sicknesse , some of troubles : aduersitie is the fit time to learne the iustice , mercie , power , and prouidence of GOD , a fit time to learne the patience , wisedome , faith , and obedience of man , a fit time to learne the subtiltie , frailtie , and miserie of this worlde . All this thou buyest for troubles , yet they are but troubles , not plagues , nor cursses , nor torments , but like the trauels of a woman , when the birth is ripe , shee is deliuered , and straight shee forgetteth all her paynes , for ioye that a man child is borne into the world . So the seruants of God trauell but till the fruits be ripe . When the new man is borne , their trauels are ended , and they forget all their troubles , because one is borne into the worlde , like the sonne of God . This is the difference between the afflictions of the righteous and the vngodly .

When GOD doth visite the wicked , Exod. 8. 6. his punishments are called plagues and curses , and destructions ; Iohn . 4. the plagues of Egypt , the curse of Cain , the destruction of Sodome . But when he doth visite the righteous , his punishments are called corrections , Iohn . 19. & chastisements , and rods , which proceed from a father , not to destroy vs , Gen. 36. but to trie vs , and purge vs , & instruct vs : therefore when we are afflicted , one sayth , that God letteth vs blood to saue our liues , for our liues are rancke , and must be lopped . As Iacob was blessed , and halted both at one time ; so a man may bee blessed and afflicted together . Afflictions do not hinder our happinesse , but our happinesse commeth by affliction , as Iacobs blessing came with halting , and as peace is procured by warre . Mat. 5. Therefore blessed are ye ( sayth Christ ) when men persecute you : as though they were blessed euen while they were persecuted . Therefore this must not dismay vs , that the scripture sayth , 1. Tim 3. Many are the troubles of the righteous ; but rather reioyce vs , hecause we beare the markes of the righteous . Daniel complayneth not of his sicknesse , but of his sinnes . Who shall fight the Lords battailes but the Lordes seruaunts ? Therefore when Dauid spake of many troubles , he pointed to the righteous , as if he should say ; this is your share , the rodde is made for the Childe . Christ called the Crosse his cup. The seruant is beloued that drinkes of his Maisters cup : Mat. 20. Therefore Christ teacheth it to the righteous , and bids none but his disciples take the Crosse : Mat 11. euerie man which hath his heauen here , Gen. 3. dooth labour and sweate for his liuing , and shal not they which haue their hell heere , suffer more then they which haue their heauen heere ? All men are subiect to dangers and losses , and sicknesse : But all that beleeue in Christ ( sayth Paul ) shall suff●● persecution . 2. Tim. 4. That is , more then dangers , or losses , or sicknesse which the wicked suffer , for the worlde will not persecute her children , but shee will persecute Gods Children : therefore this church is called the militant church , because it is alwayes in warfare . Therefore the Gospell is called the worde of the Crosse , as though it came to crosse vs : Therefore Paul describing the way to heauen , Acts. 14. 22 draweth by this line , by many tribulations : the Crosse way is the way to heauen and the righteous walke in it . Mat. 21. Therefore the Children of God are not only called labourers , to shew what they should doe for God , 2. Tim. 2. 3. but they are called Souldiers , to shew what they should suffer for GOD. Ioh. 15. 20. The seruant is not aboue his master : but if Christ should suffer , and we should rest the seruant were aboue his Master . The prophesie must be fulfilled . I will put enmitie betweene the seede of the woman and the seede of the Serpent : Gen. 3. but if there be no war betweene the children of God and the children of the world , the prophesie is not fulfilled . Therefore Esau and Iacob had no sooner life , but they began to struggle one with another , before they came out of their mothers wombe . Therfore Abraham was banished so soone as he receiued the promise . Therefore Abell was enuied of his brother , Gen. 25. 22. 4. 14. so soone as he was accepted of God . The righteous man was alwayes like Lot among the Sodomites , and like Sampson among the Philistines , sette a worke by his enemies . As Christ was no sooner borne , but Herod sought his life ; so the new man is no sooner borne of the spirit , Matth. 2. but the serpent is ready to deuour him , his brethren to banish him , and hell to swallow him . In all the worlde hee hath no friend , but hee which made the world . This is the state of the church militant : she is like the Arke floating vpon the waters , like a Lilly growing among thornes , Exod. 3. 2. like the bush which burned with fire and was not consumed , so the citie of God is alwayes besieged , but neuer ruined . Christians and persecutions close together , like Christ and his Crosse . As Christ was made to beare his owne crosse : so they are made to holde their cheekes to the nippers , Luke 23. 33 their faces to be buffeted , Iohn 19. 17 their backes to bee scourged , their eyes to be pulled out , their peace is persecution , their rest labour , their riches pouertie , their glorie reproches , their libertie imprisonment ; although they bee the sonnes of God , the brethren of Christ , the onely heires of heauen ; yet because they suffer their hell heere , they must bee contented to be subiect to their enemies , to bee abiects to their kinsmen , Psalm 69. 8 , 7 , 1 , 7. to be hated of most , to bee contemned of all , to be persecuted ouer the earth , a very hauen and receptacle of all troubles . Yet as Christ was the sonne of God , though his life was nothing but persecution ; Luk 10. 35. so the righteous are the sonnes of God , for all these troubles : This is like a bayte in their iourney , to thinke as the Samaritan told his hoast , if thou spend any more I wil recompence thee when I come . So Christ will mende their wages , when he commeth . Why shuld not God trie his friends , as well as wee trie our friends , the same afflictions ( saith Peter ) are accomplished in others , naye , greater afflictions are borne of other , which woulde make vs dispayre like Caine , Christ was consecrated by afflictions , therefore we cannot be consecrated without afflictions , who would not go to heauen with Eliah , though it were in a whirlewind ? if our troubles be light and few , it is because we are weake & tender : 1. Cor. 10. 13 therefore God doth respect our feeblenes , & layeth no more vpon vs , because wee are not able to beare more . It is not a signe that we are righteous , because our troubles are few ; but because our troubles are few , it is rather a signe that wee are not righteous , because Many are the troubles of the righteous . For they must bee made examples of patience , they must suffer their hell here , they must be squared for the temple , therefore they must haue manye strokes to make them fitte : God is not like a Waspe , which when shee hath stoong once , cannot sting againe : but there is a generation of crosses , and a pluralitie of troubles . When Dauid spake of trouble , hee spake of troopes and heapes , and stars , and sands , and therefore he saith , Many , as though hee were faine to lay them downe in the grosse sum because he could not reckon them . By many tribulations ( saith Paul ) but how many he could not number : Act. 14. For except our sinnes , there is not such plenty of any thing in the world , as there is of troubles , which come from sinne : as one heauy messenger came to Iob one after another : Iob. 1. 14. 16. so now we are not in Paradice , but in the wildernesse , Psal. 42. 7. 18. 19. we must looke for one trouble after another ; therefore afflictions are called waters , because as one waue falleth vpon another , so one trouble falleth vpon the head of another .

As a Beare came to Dauid after a Lyon , 1. Sa. 17. 34 and a Giant after a Beare , and a King after a Giant , and Philistines after the King : so when they haue fought with pouertie , they shall fight with enuie : when they haue fought with enuie , they shall fight with infamie : when they haue fought with infamie , they shal fight with sicknes , like a labourer which is neuer out of worke . This you see the righteous in troubles , like the Israelites in exile : Now the Lord commeth like Moses to deliuer them : Exod. 3. 10. aduersitie seeketh out the promise ; the promise seeketh out fayth ; fayth seeketh out prayer ; then God heareth , and mercie answereth . All this while Christ seemed to sleepe , as he did in the shippe : nowe hee rebukes the windes and waues , Math. 8. 26 and troubles flie before him , like a troupe of Woolues before the Shepheard . As he asked the adultresse , where are thy accusers ? and she sayd they are gone : so he may aske his patients , where are your troubles ? and they may say , they are gone : the sunne rose , and the mists vanished : yet ( saith Dauid ) God is good to all that are pure in heart : that is , he remembreth them while he afflicteth them , and is preparing an issue while the crosse prepareth them . When Christ heard them say , he whom thou louest is sicke , he answered , this sicknes is not to death . Ioh. 11. 3. So when it may be sayd , he whom God loueth is sicke : then it may be sayd , this sicknes is not vnto death , & though it be to the first death , yet not to the second . Ion. 3. Who would thinke when Ionas was in the sea , that he should preach at Niniuie ? Dan. 4. who would think when Nabuchadnezzar was in the forrest , that he should raigne again in Babel ? who would think when Ioseph was banished of his brethren , that his brethren shuld seeke vnto him , like his seruants : who would thinke when Iob scraped his sores vpon the dunghill , Iob 1. 42. 10 all his houses were burned , all his ●attell stolne , & all his Children dead , that he should be richer then euer he was ? Exo. 15. 21. these are the acts of mercy which make the righteous sing : The Lord hath triumphed valiantly . This is the priuiledge of the righteous , Mal. 3. 6. as God saith Ye sons of Iacob are not consumed . So they answere againe . 1. Cor. 4. 6. We are not consumed . Therefore ( Paul saith ) we are in distresse , but we are not forsaken : Luk. 24. 6. as Christ rose out of his graue , so we shall rise out of trouble ; and when the gold is fined , the fire shal hold it no longer . When Iesus was in banishment with Mary & Ioseph , at last the Angel came and said , Iohn . 2. 3 They are dead which sought the childes life : so when the daies of our banishment and scarsitie , & bondage , and sicknesse are ended , Mat. 2. 20. at last tidings shall come that our troubles are dead , and then the righteous shall looke vp like Moses , when hee was past the sea , and see all their enemies , all their troubles drowned behinde them ; then the heart shall daunce like Miriam , and sing the song which sounded before Moses : Exod. 30. 15 20. 34. The Lorde , the Lord is strong , mercifull and gratious , slow to anger , but aboundant in goodnesse and truth . And if Dauid had staied at troubles , and spoken of nothing but rods , the wicked might say as they doe in the 115. Psalme . Psalm . 115. Where is their God ? and the righteous might complaine with Dauid , Psalm . 3. I haue clensed my heart in vaine : but as the waters of the sea flow & ebbe againe , so the waters of affliction flow & ebbe again , one casteth Moses into the water , and another draweth him out of the water . There lieth Lazarus at the gate , there lieth Ioseph in prison , there lyes Ieremie in the dungeon , there lies Iob in the Ashes , there lyes Iacob in the fields , there lies Dauid in the wildernesse , there lies Abraham in exile , there lies Daniel among the Lions , there lies the children in the Furnace : Gen. 25. 20. at last comes the yeare of Iubile , and al the prisoners of the Lorde are set at libertie , therefore they are called the prisoners of hope , because they may hope to be deliuered , &c. Therfore God translateth his Crosse from the head to the heart , from the heart to the foot , from pouertie to sicknesse , from sicknesse to labour : that wheresoeuer he placeth it , we might haue patience , Zach. 9. 1. knowing that he can remoue it as hee placeth it .

Then are fulfilled all these sweet scriptures : The Lord retaineth not his wrath for euer , because mercie pleaseth him . Mich. 7. 8. After two dayes he will reuiue vs , and the third day he will raise vs vp . Ose. 6. 2. Surely there is an end , and thy hope shall not be cut off . Prouer. 23. 18. Heauinesse may endure for a night , but ioye will come in the morning . Psal. 30. 5. He which hath ouercome death , and Sathan , and the world , can easilie ouercome all the troubles in the world : 1. Kin. 17. 6 rather then Eliah shall starue , the Rauens shall feede him : Ionah . 1. rather then Ionah shall drowne , Luk. 16. the fish shall saue him : as when the Glutton did not pitie , the Dogs tooke compassion . Vntill Dauid saith , The Lord will deliuer , the righteous and the wicked goe together , Luk. 17. but now they part , one is taken and the other is refused , one is deliuered , the other is left in prison . As Abraham came not to deliuer the Sodomits , Gen 14 16. but to deliuer his brethren : so Christ came not to deliuer his enemies , but to deliuer his seruants : not to deliuer them from troubles , but to deliuer them out of troubles , Iob. 1. 21. that they may say as well , The Lord hath taken , as the Lord hath giuen . As Dauid gaue charge to his Souldiers , that they should not kill Absolon his sonne , 2. Sa. 18. 5. though he sent them against Absolon , to stay his rebellion : so God forbids his crosses to destroye his children , though he send them against his children to purge their corruptions . As the Angel passed by the houses of the Israelits , when he saw the bloud of the lambe vpon their doores : Exo. 12. 13. so God hath his markes , whereby he knoweth whom he should deliuer out of trouble , & whom he should leaue in trouble : to one he saith , Take my crosse : to another he saith , Be thou healed : to another he saith , Stay till thy time commeth : euerie hard word may be spoken to the godly as wel as the wicked , but that deadly word , Depart into euerlasting fire . Matth. 25. Although they seeme to depart here , yet then it shall be said , come and not depart . As Iohn after the voice of thunder heard the voice of harpers : Reuel. 14. 2. so when they haue bin beaten , they shal be cherished : therefore the trials of the righteous , though they be called many troubles , yet they are not called euerlasting troubles .

As Dauid saith here , Psal 32. 10 Many are the troubles of the righteous : so in Psalm . 32. 10. he sayth . Many are the sorowes of the righteous : but it followeth , the Lord will deliuer them out of all : Prou. 11. 8. nay ( saith Salomon ) when the righteous escape out of trouble , the wicked shall come in his stead , that is , the troubles of the righteous shal shift to the vngodly , 1 Kin. 3. 27. as the leprosie of Naaman went to Gehezi : Prou. 21. 18 and therefore the wicked are called the ransome of the iust , because they lye in baile for them . As one bird chirpeth to another , so one plague shal whistle to another , and say , come and helpe mee to torment this sinner , Exo 8. 9. ( for one plague will not serue the Egyptians ) vntill he be so loden with torments , Gen 4. that he crie like Caine , My punishment is greater then I can beare . The righteous neuer said , that their troubles were more , or greater , or longer , then they could beare . For God hath promised , he will not lay more vpon them then they are able to beare : 1. Cor 10. 13. but when they begin to sinke like Peter vpon the Sea , then the hande is readie to catch them , and straight GOD maketh an issue for theyr troubles . Acts. 27. As the Viper lept vpon Paul , & lept off againe , so troubles leape vpon the righteous , and leape off againe ; as though they had mistaken the partie , and rapt at the wrong doore . Psal. 37 37. Therefore , Mark the vpright man ( saith Dauid ) and beholde the iust , for the end of that man is peace . Though his beginning be trouble , 55 23. yet his end is peace : He will not suffer the righteous to fall for euer : he sayth not that he will not suffer him to fall , but that he shall not fall for euer : that is , at last his shackel falleth from him , the net breakes , the prison openeth , and he goes foorth like Lazarus out of his graue , to shewe what wonderfull things the Lord hath done for him : So Paul after he had spoken of his troubles , ( as thought hee thought vpon this sentence of Dauid ) repeateth the same of himselfe , saying : But the Lord deliuered me out of all . 2. Tim. 3. Therefore one calleth affliction the trance of the righteous , because they seeme dead for a while , but they wake againe : therefore they chalenge their enemies ( and say ) Reioyce not against me O mine enemie : Mich. 7. 8. for though I fall , yet I shall rise .

This should content the righteous , to bee deliuered at last , as Dauid quieteth himselfe , saying : By this I know the Lord fauoureth me , because mine enemies doe not triumph ouer me : Psal. 41. 11 not because I haue no enemies , or because I haue no troubles which would ouercome me . Therefore when he wrote downe . Many troubles , hee blotteth it ( as it were ) with his pen againe , as a Merchant raceth his booke when the debt is discharged : and in stead of many troubles , he putteth in , The Lord deliuereth . Because he forgiueth all sinnes , he is sayd to deliuer from all troubles , to shew that wee haue neede of no Sauiour , no helper , no comforter but him .

The Lawyer can deliuer his client but from strife , the Phisition can deliuer his patient but from sicknesse , the Master can deliuer his seruant but from bondage , but The Lord ( sayth Dauid ) deliuereth out of all . As when Moses came to deliuer the Israelites , hee would not leaue an hoofe behind him , so when the Lord commeth to deliuer the righteous , he wil not leaue a trouble behind him , but euen as they pray in 25. Psal. Psal. 25. Deliuer Israel O Lord out of all her troubles : so he will answere them , B● thou deliuered out of al thy troubles , that is , this , & this , and this , that trouble that thou thinkest intollerable , that trouble which thou thinkest incurable , the almightie hath might against all . Iob. 24. When Iob is tryed , not a sore shall sticke vpon him . 2. King . 6. Therefore as Elisha feared not when he saw as many angels as enemies , so now you see as many mercies as troubles : let the comfort satisfie you which satisfied Paul , Act. 27. 24. Feare not , for I am with thee , thy pardon is comming , Gen. 22. like the Angell which staid the sword ouer Isaacks head . Reade on but a little further , and thou shalt heare the voyce which proclaymed warre , proclayme peace : many troubles in the beginning of the verse , and no troubles in the ende . What Phisition hath been here ? The Lord ( sayth Dauid ) the Lord was in this place ( saith Iacob ) & I knew it not : So the Lord is in affliction and men know it not , he which sayth , I put away thine iniquities , Gen. 28 16. must say , I put away thy infirmitie . For there is no Sauiour but one , Esa 43 25. which saith to death , Math. 9. 29 I will be thy death . As the woman was sicke vntill Christ came : so vntill the Lorde come , there is nothing but trouble . Manie troubles of the righteous , but one deliuerer of the righteous : manie tortours , but one Comforter . Troubles come in an hundred wayes , like waters through a grate : but mercie entreth alwayes at one doore like a pardon which commeth only from the Prince : therefore sayth GOD , In mee is thy helpe . Hos. 11. 6. I create comfort , Esay . 65. Marke , that he calleth himselfe a creator of comfort : that is , as there is but one Creator , so there is but one Comforter , and as hee created all things of nothing , so hee createth comfort of nothing : that is , when all comfort is worne out , and no seede of ioy left to raise vp comfort againe : then he bringeth comfort out of sorrow , as he brought water out of the rocke , that wee may say , Exod. 17. 6. 8. 14. The finger of the Lord hath done this .

This is the anchor of the righteous . As he lookes vpon his troubles , the promise commeth in like a messenger from Christ , while he is praying , and weeping , and sayth , The Lord will deliuer thee out of all . Then hee resolueth like Nehemiah , Nehe. 6. 11. and saith , Shall such a man as I flye ? Shall such a man as I recant ? If I be faint in the day of aduersitie , Pro. 24. 10. Salomon saith , my strength is small : as if hee shoulde say , I was neuer strong , but did counterfeite like Demas : if I want comfort in trouble , Salomon sayth , Pro. 15. 15. A good conscience is a continuall feast . As if he should say , that I haue not a good conscience , if I haue not comfort in the Crosse . Therefore I will wayte the Lords leisure , Psalm . 2. because Esay sayth , Faith maketh no hast . I will not breake his bands , because then I am like the Heathen . I will not flatter the Iudge , Pro. 29. 26. because Salomon saith it is vaine . I will not betray the cause , because GOD hath appoynted it to trye mee . Rom. 14. I will not offend my brethren , 1. Cor. 8. 10. because Paul had rather dye than doe so . I will not charge my conscience , because it can vexe mee more than their bands . I will not turne from my profession , because I learned it of GOD , and vowed to leaue all for it , in the daye that I was baptized a Christian . Though my friends tempt me , like Iobs wife : though my flesh flatter mee , like Eue : though my persecutors would bribe me , like Balaac : though they which suffer with me , should reuolt for feare : Iosh. 24. 15. yet I will be as Ioshua which stoode alone : 1 Sam. 1. and as Elkanah was in stead of children to Annah , so Christ shall be in stead of comfort , in stead of wealth , and health , and libertie to mee . For manie were the troubles of Ioseph , and the Lord deliuered him out of all : many were the troubles of Abraham , and the Lord deliuered him out of all : many were the troubles of Dauid , and the Lorde deliuered him out of all : manie were the troubles of Iob , and the Lorde deliuered him out of all : therefore he can deliuer me out of all . But if he doe not ( say Sidrach , Misaac , and Abednego ) yet wee will not doe euill to escape daunger , because Christ hath suffered more for vs . Hest. 4. 16. Therefore , if I perish , I perish , saith Hester . She was content that her life should perish : but if my purse suffer , my money doth but perish : if my bodie bee imprisoned , my pleasures doe but perish : and who can tell when he hath suffered that which is appoynted ? Psal. 75. Therefore God sayth , When I see conuenient time , will I execute iudgement . Not when thou doest thinke it a conuenient time , but when he doth think it a conuenient time . 25. 5. Therefore saith Dauid to the Lord , In thee doe I trust al the day : that is , if he come not in the morning , he will come at noone : if he come not at noone , he will come at night : at one houre of the day he will deliuer me : and then as the calme was greater after the tempest , Mat. 28. 6. than it was before , so my ioye shall bee sweeter after teares than it was before : Psalm . 137. the remembrance of Babylon will make vs sing more ioyfull in Sion .

Thus Dauid describeth the iourney of the righteous , Exo. 13. 17. as if they should goe through the sea , and the wildernesse , as the Israelites went to Canaan . Looke not for ease nor pleasure in your way , but for beasts and serpents , and theeues : vntill ye be past the wildernesse all is straight , and darke , and feareful but so soon as you are through the narrowe gate , all is large and goodly , and pleasant : as if you were in Paradise . Seeing then your kingdome is not here , looke not for a golden life in an iron world : but remember that Lazarus doth not mourne in heauen , Luk. 16. though he suffered paines vpon earth : but the glutton mourneth in hell , that staied not for the pleasures of heauen . To which pleasures the Lord Iesus bring vs , when this cloud of trouble is blowen ouer vs , Amen .

FINIS .

THE PILGRIMS WISH . PHILIP. 1. 23.

I desire to bee dissolued and to bee with Christ .

HEere is Pauls desire to be dissolued , and the cause , that he might be with Christ : wherein first you shal see the difference betweene the faithfull and the wicked , how one loatheth this life , and the other longeth after it . Secondly , because the Apostle seemes to desire death , you shall see whether any man may wish to die . Thirdly , because after his dissolution hee hopes to bee with Christ ; you shall see the diuersitie of iudgements betweene Paul and the Papists , which think when they are dead , that they shall goe on to Purgatorie . Lastlie , because the soules which are with Christ cannot walke as they did when they liued vpon the earth , you shall heare a little of walking spirits , which haue beene so much talked of in the time of poperie , and were taken for the soules of them which were dead : after wee will speake a little of the Sacrament which yee come to receiue , and so commit you to God . I desire to be dissolued . 1. King . 2. 10. Before Christes comming , when the Kings or Patriarches died , it is said , that they went to their fathers , 2. Chr. 9. 37 as we read of Dauid and Salomon , 2. Chr. 21. 1. &c. but after Christs comming , when the faithfull die , they are said to go to Christ , Actes 7. as we read of the penitent thief , Luke 23. 43. Not because the Patriarches went not to Christ as well as they , but because yet Christ was not ascended to heauen : therefore they are not to go to Christ , although if they went to heauen they must needes go to Christ , because Christ touching his Godhead , was alwaies in heauen . I desire to be dissolued : As the wordly long for Christ to come to them , so the faithful long to go to Christ , for vnlesse we ascend to him as he descended to vs , his descending is in vaine , because he came downe that we might go vp , he descended to take our flesh , we ascende to take his kingdom , he descended to be crucified , we ascende to be glorified , he descended to hell , we ascend to heauen , that is , to ioy , to glory , to blisse , to our father , to our Sauiour , to our comforter , to Angels , to Saints , to eternall life : therefore good cause had Paul to desire to be with Christ , that he might be at rest : for no doubt it was the sweetest voice that euer the theefe heard in this life , when Christ said vnto him , This day shalt thou bee with me in Paradise . Luke 23. chapt . vers. 45. Besides , as Paul persecu●ed before , so he was after persecuted himselfe , as he tels the Corinthians , 2. Cor. 11. 24. I was thrise beaten with rods , I was once stoned , I suffered thrise shipwrake , &c. Therefore good cause had Paul to desire to be with Christ , that he might be out of trouble . Yet he wil not dissolue himself , but desireth to be dissolued : that is , that he which brought him into this world , would take him out of the world : neither doth he wish or pray , or make any petition to God to take away his life , but tels him his desire , desiring to be dissolued : to desire is not to pray , but shewes what we approue : neither doth he desire so to be dissolued , as though he were weary of his labors , & would suffer no more for Christ , but he is content to liue as he saith in the 24. vers . Neuertheles for me to abide in the flesh were better for you , as if he should say , to do you good I am content to suffer euil , and stay still from Christ , whom I long to be with . Seeing then that he wil not dissolue himself , nor pray to be dissolued , but is content to liue stil : why doth he say , I desire to be dissolued ? Onelie to shew what he preferreth in his desire , if hee might choose life or death for his owne respect , he could be content to leaue friends and riches , and pleasures , and life , and all , onely to bee with Christ . This seemes to be a good lesson for sickemen , when they can liue no longer , then to be with Christ were better then to be with the glutton , which neuer thought of heauen til he was in hell : Luk. 16. but Paul was not sicke nor sore when he desired to be dissolued : therefore this is not onely for the sicke , but for the whole . If he had wished to liue & stay still in the world , no man need to be taught to say after him , for yong & old desire not to be dissolued , but few are content to bee dissolued . To a naturall man in this life , nothing is so sweete as life it selfe , and he which is in loue with this world , seldome dyeth quietly vpon his bed : but to a minde which misliketh this worlde , nothing can come so welcome as death , because it takes him out of the world . This it is which Paul would haue vs learne , that nothing in this world is so pretious or pleasant , that for it we should desire to liue or stay from God one hower : though all may not wish to die , yet all must subscribe to this , that death is better then life , because it leads to Christ , which when Paul had throughlie tasted , he was satisfied for all things else , and desired to liue no longer that he might bee with Christ ; heerein appeareth the end of mans life , which when he hath obtayned , he desireth to liue no longer , how great riches , and honours , and friends soeuer he leaue behind him . From the time he knoweth Christ crucified , Gen. 5. 22. and begins like Enoch to walke with God , he cryeth euer after with the Apostle , Rom. 7. 24. I desire to be dissolued and to be with Christ : who shall deliuer mee from this bodie of sinne ? death weare to me aduantage . Euen as Simeon reioiced that Christ came to him , Luk. 2. 28. so the faithfull reioice that they shall go to Christ .

The necessitie of sinne is so irksome to him which knoweth the vilenesse of sinne , that the faithfull man , but to doe good , would not liue out of heauen , no not one hower . This made the Martyres so willing to abide any kinde of death that tyrannie could deuise , to be rid of their sinfull bands , and this corruptible burthen , which presseth downe the soule , that looks after Christ like his disciples when he ascended to heauen . Acts 1. 10. All is trouble and wearines , and vanitie to the godly mind , whether he eate or drinke , or sleepe , he counteth it a seruitude vnto the flesh , and wisheth with Dauid to be rid from these necessities : so the knowledge and loue of God maketh a man forget his owne flesh , maketh him despice the whole world , taketh away the difference from life and death , changeth his nature which hee could neuer ouercome , and teacheth him to renounce his deere selfe , and say , though he should die , Not my will but thy will bee done . All this appeareth in this example , what operation is in the knowledge and loue of Christ : it made the world irksome vnto Paul , which all men naturally desire : it made death pleasant vnto him , which all men naturally abhorre : although they bee wearie of their life , and haue no pleasure from morning to night ; yet it will not please them to change , which they needes must , they neuer loath but loue their miseries , I will not dye one houre to liue for euer . Doe not the wicked themselues prophecie by their feare of death a worse condition of some dreadfull iudgement after this life prepared for sinners , and all that contemne GOD , when none but they stande in such feare of death ? Why dooth one wish for it , and another tremble to heare of it ? If it were but a sleepe , no man would feare it at all : for who feareth to take his rest when the night approacheth ? If it did take away sence and feeling , and make men trees or stones , no man would feare it at all , for who would feare strokes if hee could feele no more then a stone ? or who would care for any thing if he had no sence of anything ? would any man tremble so to bee as the dead creatures which haue no sence of euill ? They must needes be in better case than the happiest man in this life , which is not without the sence of euill . Therefore this feare of death which you see in all but the faithfull , dooth presage some strange torment , some heauie change and sharpe punishment to those men : which they begin to tast alreadie before they dye , like the spirite which persecuted Saul before his end . 1. Sa. 16. 14. They desire not to be dissolued , but they feare to bee dissolued , they goe not to Christ , but their departure is an euerlasting departure from Christ to the damned , to the diuels , to hell without either end or ease , or patience to endure it .

Thus you see that no man is willing to die , before his conscience bee quieted towarde God , and that he can catch some hope of a better life after this life . He which knowes that he shall go to Christ , it is impossible that he should die vnwillingly : but he which can not hope for a better world , must needs leaue this world grudginglie , and feare death more then all the terrors of life . He had rather to be sicke and cold , and hungry , and want and beg , then go with death , because he knoweth what he suffereth here , but hee knoweth not what he shall suffer hereafter . Therefore he which is not willing to be dissolued , hath not ●earned Christ yet as Paul did , for no man esteeme this life when he begins to taste of the next , 2. King . 2. 14. but then the loue of the world doth fall from him like the mantle of Elias when he was rapt into heauen .

The Apostle had seene many good things in his daies , and was neuer satisfied , willing to be dissolued , but thirsted still , and no water could quench his thirst , vntill hee dranke of the water of life , and then hee thirsted no more : so nothing can fill the soule which was made for God , but God alone . Riches and honors , Luk. 2. 29. & pleasures , did not make Simeon willing to die , but the sight of Christ : happie are the eyes which see him ; for they are as willing to die as Simeon was . Ioh. 1. 2● . So soone as Iohn Baptist did see our Sauiour , Math 3. 11. and knew that it was hee , hee debased himselfe , as if hee had beene nobodie , and would not bee accounted of , but sought to loose the opinion of the people that Christ might haue all ; although he was a Prophet , and more than a Prophet , and not a greater amongst the sonnes of women . So when Paul had seene his Sauiour , hee forgot all that he loued , all that hee desired , and all that hee possessed : no ioye , no glorie , no life now but to die . All thinges must yeelde to the Sonne , and bee content with Iohn , that hee increase , and wee decrease . This is our glorie and life , that hee liueth in glorie . Gen. 45. 28. It is enough ( saith Iacob ) for me that Ioseph my sonne liueth : it is enough for vs that Iesus our Sauiour reigneth . If the head be crowned , all the bodie is more honoured : therefore let vs glorie that Christ is glorified , and reioyce as much that hee is ascended , as our fathers reioyced that he descended : for where the head is , there the body must needes be .

I desire to be dissolued : he calleth his death not a destruction but a dissolution , for three causes . First he departeth from this life , and hath no more societie with them that liue vpon the earth . Secondly , his soule departeth from the bodie vntill the day of resurrection , then she findeth her owne bodie agayne , and they reioyce like friends which are met together . Thirdly , he departeth from this vale of miserie , into the paradise of ioy and all felicitie , to liue and reigne with God for euer : in assurance whereof he saith , that he shall bee with Christ , so that death is the way to Christ . As the Doue found no rest vntill she came to the Arke : Gen. 8. 9. so the faithfull find no rest till they come to Christ , they goe through the wildernesse like other men . Vntill the Iewes arriued at Canaan , Iosh. 13. 17. all their life was spent in sinfull Egypt , or in the dreadfull desert , during the time of their iourney they had no setled rest or continuing pleasure . Peace beginneth when the battell endeth , there is the prerogatiue of the dead , least death should bee too fearefull to vs . The best of Gods blessings are behind , that is , euerlasting life , and the way to it is death , thou art going to ioye , therefore looke not for it vntill thou come to thy iourneys ende . Reuel. 2. 10. If Canaan the land of peace , the land of plentie , the land of pleasure , bee in the wildernesse : stay heere , march no further , whither doe you goe like the Pilgrims of Israel if Canaan be in the wildernesse ? But Paul lookes for the crowne at the gole : he is not with Christ , but trusts to bee with Christ : he is not in heauen , but he hopes to come to heauen , and this hope led him through the wildernesse , that he murmured not like the Israelities , but only longed for that day , when Christ shall say vnto him as he said to the penitent theefe : This day shalt thou be with me in Paradise . Thus you haue heard the difference betweene the faithfull and the wicked , how the one lotheth this life , and the other longeth after it .

Now wee come to our questions . Simeon said , Luk. 2. 29. Lord now lettest thou thy seruant depart in peace ▪ so Paul saith , I desire to be dissolued and to be with Christ : they doubted not as the Papists doe , what should become of them after death : for one saith that he goes to Christ , & the other saith that he goes to peace : therefore it seemes that Purgatorie was not yet found , when the iust men went to peace . This is one of the fruits of a godly life , it hath hope ( saith Salomon ) in the end : Pro. 14. 36. in death it warranteth a man of life , Prou. 11. 7. & when the flesh saith , feare , and the serpent , despaire , it makes the flesh crouch , and the serpent flye , & the soule reioyce while death is opening the prison doore , that she may flie to her countrey from whence she came . Therefore what shall I say to Purgatorie , if Paul go to Christ , & Simeon goe to peace ? Some say that it is in the ayre : some say that it is in the earth , some vnder the earth : Dan. 4. 1. some a little aboue hell . Thus Nabuchadnezzar cannot assoile his owne dreame . You must vnderstand that Purgatorie is like your paynted Sepulchers , which are framed more for the liuing then for the dead : for you know that the locusts of Rome liue by Trentals , and Dirges , and Masses for the dead , as the Siluersmiths in Ephesus liued by Images : Act. 10. 25. and therefore as they were loth that Images should goe downe : so they are loth that their Purgatorie should bee quenched : for it is the gainfullest lye in all Poperie , for out of this lake issue their Masses and Dirges , and Trentals for the dead . They are sayd for the dead , but they make for the liuing : For the dead haue no portion of al that is done vnder the sun . doe what you will , say what you can , Masses , Dirges , or Trentals , they haue no portion in it , for they haue receiued their reward alreadie , and the tree lieth where it fell : yet these foolish virgins hope for oyle of the wise virgins , and thinke they shall be paied for other mens labours , and almes , and trentals , & pilgrimages and Masses : as though they neuer read that the iust shall liue by his owne faith , Gal. 3. 11. that he which beleeueth shal not go to iudgement , Ioh. 5. 24. but passe from death to life , that they that die in the Lord rest from their labours : how doe they goe presently into Paradise , Reu. 14. 15. if they stay at Purgatorie , and fire & torments ? Hath Christ satisfied for vs , & must wee now make satisfaction for our selues ? Luk. 16. Whither the glutton and the beggar are gone , thither must we all , that is to Abrahams bosome , or hell fire : there are but two kindes of men , and therefore but two waies , and where then is Purgatorie , which the best of the fathers confesseth that he could neuer finde in Scripture ? Therefore take heed of hell , for Purgatorie is but a scarre babe . Furthermore , when Paul sayth , that he shall goe to Christ , this seemes to resolue the old question often debated among the simple people , once deluded , whether the soules of men departed , walke after death , and appeare vnto men , exhorting them to this or that , as Gregorie or some counterfeit reporteth in his Dialogues .

The Apostles before their full groweth , might seeme to bee incumbred with this errour , because when they saw Christ walking vpon the waters , they sayd , It is a spirite : and when Peter knocked at the doore in the night , they sayd to Rhode a Damsell , It is his Angel : Act. 12. 15. Which errour was drawen from the elusion of Sathan , and vulgar opinion receiued from Pythagoras , which taught that the soules of men departed , did returne into the bodies of other men after death , either for correction , or for reward : if they were good soules , then they were preferred to better men : if they had been badde soules , then they were cast into worse bodies then they had before : a fine Philosophicall dreame .

This deluded Herod : when hee heard of Christ , he supposed that Iohn Baptist was risen againe , whom he had beheaded : and the better sort of the people , as we reade in Mat. 16. 14. dreamed that Christ was Elias , or Iohn Baptist , or Ieremie , or some of the Prophets risen againe . But touching the soule once departed from the body , that it returnes not nor can returne into the world : many examples and testimonies , and reasons , & the order of our resurrection declareth . Iohn . 10. 28 The soules of the righteous are in the hands of the Lord , & no man or diuell can take them out of his hands : the soules of the wicked are in the hands of the diuell , and God will not take them out of his hands : and therefore Abraham sayth . He which is here , Luk. 16. cannot come from hence , and they which be there , cannot come from thence : for then the paines of hell were not euerlasting paynes , not the ioyes of heauen euerlasting ioyes , but temporal , like the paynes and ioyes of this world . Therefore it is no soule which walks about . How then ? What is this which I see in the night like such a man , and such a man ? The Diuell ( which chaungeth himselfe into an Angell of light to deceiue ) can change himself into the likenes of a man much more : that is it which thou seest , as Saul sawe Samuel , 1. Sam. 28. 8. not Samuel himselfe . For could the Witch raise Samuel out of the graue , which could not keepe her selfe out of the graue ? or could the diuell disturbe the Prophet after death ? Then he should neuer be quiet , if the diuell could disturbe him , because hee disquieteth the godlie so much while they liue . If this apparation bee called Samuel , how doth he call it Samuell , if it be not Samuel ? As the Bookes of Caluine are called Caluine : as the picture of Beza is called Beza : as he which playeth the King vpon a stage , is called a King : as the golden Myce and Hemerodes which the Philistines layd in the Arke , were called Myce and Hemerodes , although they were but meere shapes and figures of them : so this likenesse of Samuel , is called Samuell , though it was not Samuel in deede , but a counterfeit shape of Samuel . For GOD would not answere Saul before by Oracle , nor by Priest , nor by Prophet : and would hee aunswere him by the dead , which dooth forbid to aske counsell of the dead ? No ( sayth Abraham ) they haue Moses and the Prophets , Luke 16. As if hee should say : let them learne of the bookes of the dead , for the dead shall not returne vnto them . Againe , if it had been Samuel himselfe which had taught Saul to worship GOD , woulde that holie Prophet haue receiued worship himselfe , as this spirit did ? Againe , If it had been Samuel Sauls Schoolemaster , which taught him alwayes to repent while hee liued : hee would rather haue exhorted him to repentance now then before , seeing the daye of his death was so neere . But you will say , Whatsoeuer it was , it seemes that he could prophecie of things to come : for hee foretold Sauls death . Can the diuell prophecie ? This was an easie matter for the diuell to prophecie , because he knew that Dauid was annoynted before , and therefore Saul must be remooued , that he might reigne as he was annoynted . Secondly , he knew that Samuel had prophecied his confusion , and therefore hee must bee degraded , that the Prophecie might bee fulfilled . Thirdly , hee did see the Philistins comming against him , and therefore no meruaile if he did aime that his death was neere at hand , seeing a man might prophecie the same .

If any man bee not satisfied with this , to beleeue that the soules of the dead doe not walke after their dissolution , let mee reason with him thus . Is it a soule which thou seest ? Why a soule is a spirit , and cannot bee scene no more then a voyce , or an Eccho : diddest thou euer see thine own soule , though it hath been euer with thee since thou was borne ? Doest thou thinke it is a bodie ? Why a bodie cannot walke without a soule : for the soule is the life which mooueth the bodie . If thou say it is a bodie and soule too , then why doth Paul call death a dissolution ? It is a separation of the soule from the bodie : if the bodie and soule bee not dissolued , then the man is not dead but liuing still . If thou say the soule is come to the bodie , and the bodie is risen to the soule for that time : then I can say no more to thee , but beleeue thine owne eyes . If thou thinkest that it is such a mans bodie which thou seest , looke in the graue , and open the ground , and there thou shalt see the bodie where it was laide , euen while this vizard walkes in thy sight : therefore apparitions are no other , then that which appeared to Saul . Thus the Diuel hath many wayes to deceiue ; and this is one & a dangerous one , to draw vs from the word of God , to visions , & dreames , and apparitions , vpon which many of the doctrines of the Papists are grounded .

They had neuer heard of Purgatorie , but for these spirites which walked in the night , and tolde them they were the soules of such and such , which suffered in fire till their masses , and almes , and pilgrimages did raunsome them out : So these night spirits begate Purgatorie , and Purgatorie begate trentalles , as one Serpent hatcheth another .

Yet a third question riseth out of these wordes , and that is this ; Whether a Christian may wish for death ? As Paul desired , so may wee desire , Luk. 9. 54. if wee haue Pauls spirit . As Christ told his Disciples when they asked him , whether they should pray for fire from heauen , as Elias did ? Christ answered , that they knewe not of what spirit they were : as if he should say , If you were of Elias spirit , and did praye with the same mind , and to the same end that he did , then you might pray as he prayed . The wicked wish to die , because they would bee rid of the crosse , and suffer no more for God : as Cain , Gen. 4. so soone as he was cursed , and knew that his life should be a torment , he sought to dye , to preuent the iust iudgement of God ▪ & spight him ( as it were ) which shuld punish sinnes . So doe the people oftentimes , which haue not to satisfie hunger , & the sicke which saint of an incurable disease , and the wearie captiues in prison , galleis , and bonds . As for the faithfull , if they at any time wish to die , they pray for death , as the last remedy against sinne and Sathan : euen as they pray in the Reuelation , for the hastening of Christs comming to iudgement , Reu. 22. 20. Come Lord Iesus , come quickly , for the shortening of the daies of sinne , least all flesh should perish . But they which wish for death in this sorte , would dye as the will of God hath ordained , and mortifie their flesh to abide these troubles , and still by fayth suppresse the doloruos griefe of sin , by frequent meditation of inward ioy , receiued by grace in Christ , and therein reuiue themselues , as with the earnest pennie of their inheritance , which they shall receiue at the fit time , when it shall comfort them much to haue suffered so long . Much therefore haue they to answere , which are not contented to die in peace , and stay till they bee dissolued , but as though themselues were the authors of life & death , from cruell heart giue wrongfull commission to the bloodie hand , to cut asunder that which God hath ioyned , the louing soule and their body ; as Iudas , Achitophel , 2. Macc. 14 37. Saul , and Pilate did : not one of these was good in life or death . Yet the Author of the Macchabees commendeth Raz is most of all , for that which was the greatest sinne that euer he did , for killing himselfe . Man was not borne of his owne pleasure , neither must hee die at his owne lust ; or else it had been good for Iob , Iob. 2. which suffered more than any Saint , except Christ , to make away himselfe , as Iudas did . Exod. 20. 1● But why is it commanded then , thou shall nor kill ? If thou maist not kill another , much lesse maist thou kill thy selfe . As for the example of Sampson , Iud. 16. 30. which may seeme to oppose against this , in that he killed himselfe , when as he pulled the house vpon his owne head , and all that were with him : vnderstand , that hee was a figure of Christ , which vanquished moe in his death than in all his life ; and it appeareth that he had warrant from God , in that his strength being taken from him , was ( for the acte ) in a moment restored to him vpon his prayer . And the Epistle to the Hebr. 11. 13. to cleere that fact , saith , that he did it of faith ; that is , knowing that he had deserued to die , and that by these meanes the enemies of God should bee destroyed , he submitted himselfe to the good will of GGD , like a good Captaine which ventured his life to kill his enemies : therefore we must not looke to particultr examples , but to the generall law . Wherfore let no man doe this euill , that any good may come of it , but rather follow the aduise of the holy Apostle , as it becommeth vs , with patience let vs runne out the race which is set before vs .

Here I might shew you that they are guiltie of their owne death , that kill themselues with surfetting , intemperance , drunkennesse , &c. although they loue their life too deare , yet they take all meanes to hasten their deaths . Thus much of Purgatorie , & night spirits , and praying for death .

Nowe it remaneth , that as the Leuites sanctified their brethren before they did eate the Passeouer , so I would prepare you , before yee eate this holy Sacrament , of which the passeouer was but a signe , The Iewes were taught of God before they did eate the Passeouer to put away leauen out of their houses the daie before , Exod. 12. 15. Hath God care of leauen ? No : this is it which the Apostle teacheth , 1. Corinth. 5. before ye come to the Lords Supper , Purge the olde leauen of maliciousnes and wickednesse out of your hearts : that is the leauen which you should purge out of your houses . Therefore marke what the Apostle writeth to the Corinthians , 1. Cor. 11. I beleeue it is a matter which you did neuer consider , For this cause many are weake and sicke among you , and many sleepe or die . For what cause ? Because they receiued this holy Sacrament vnworthily , and vnreuerently , before they were prepared with faith , and hope , and repentance : for this cause many are weak , and sicke among you , and many die . Who did euer thinke that his sicknes , or his wants , or his infirmities did grow , for that he receiued the Lords supper vnworthilie ? Many causes haue bin supposed , but this cause was neuer thoght of . Haue any of you said in distresses of bodie or minde , This is come vnto me , because I did receiue the blessed Sacrament of Christ vnworthilie , because I came not prepared with that minde , as they which beleeue and know God ? Yet the Apostle , which by his diuine spirit knewe the cause of these calamities among the Corinthians , dooth depute their strange diseases & sodain death , to none other cause but to their vnworthie and vnreuerent receiuing of this holy Sacrament . Nay hee saith further , That hee which eateth and drinketh this Sacrament vnworthilie , eateth and drinketh his owne damnation ; that is , he taketh possession of death , 1. Co. 11. 29 hell , and damnation , euen while he eates , as the diuell entred into Iudas while he receiued . Nowe , if your Phisitian should warne you of such a thing , that you take it in season & in measure , or els it is poison , & wil kil you ; I suppose you wold obserue the season and measure , and take it in such order as he prescribeth , as neere as you could , if you beleeue him : so , if yee beleeue the Apostle , that you receiue the Sacrament to your damnation , if you receiue it vnworthilie , I am sure you will not take it vnreuerently or rashly for all the world . If I had the words of motion to speak that which might be spoken of this matter , Mat. 22. it would fright Iudas himselfe , that no man would come to this holy banquet without his wedding garment . Consider but this , how you would come into the presence of God , how would you prepare your selues to come before the maker of heauen and earth , which searcheth the reynes , & knoweth euery corner of the heart ? If euer ye did approach vnto God , if euer yee came neere vnto the Lord , you neuer came so neere as now , when you come to receiue his bodie and blood , and are vnited vnto him in one spirituall body ; and yet ( peraduenture ) many come not so prepared , so clensed , so dressed , so trimmed into the presence of God , as Hester did into the presence of Assuerus . Hest. 5. What doe you thinke of these elements ? what doe you imagine of this bread and wine ? They are seales . What seales ? Seales of his word , seales of Gods promise , seales of your adoption . If euer you were instructed or comforted out of this book , that instruction & comfort is confirmed and ratified vnto you now by Christs seale . Christ hath not ordained Sacraments in his church for a fashion or dumb shew , that you should feele , or see , or tast , but as the woman which had a bloodie flix , when she touched the hem of Christs garment , hee said , that vertue was gone out of him : that is , all the graces which these signes represent , that is , all the blessings that Christ Iesus hath purchased vnto man by his death . Now because if you receiue this Sacrament rightly , you are vnited vnto Christ , as the members with the head : if euer you did beleeue , or loue , or repent before ; this requireth you to beleeue , and loue , and repent more , because now you are Christs body , which shewes that ye must obey Christ the head like members of the bodie , for the bodie is ruled by the head . What haue you now to receiue al these blessings ? If ye haue not faith , how can you lay hold of any promises or merits of Christ , to say this is mine ? If you had a hand to take and a fayth to apprehend , now you might eat of that bread which is better then Manna , which he that tasteth , doth not hunger again after any pleasure in the worlde . Heere is enough for Abraham , and Abrahams seede , Come vnto it all that thirst , and it will refresh you . Happi●r is that man nowe that hath his wedding garment , Luk. 16. than the rich glutton , that fareth deliciously , and goeth in purple euerie day . Now you are the Lords guests , and the Lord himselfe is your feast , and this feaste is before you , the holiest meat that euer you did eate , and the comfortablest meate that euer ye did eate , and yet the dangeroust meate that euer you did eate : you stand vpon life or death , you eate to saluation or damnation ; there is nothing in this world which you can receiue with greater benefite , or with greater perill . Adam did not eate the forbidden fruite with greater danger , Gene. 3. Adam could not tast the tree of life with greater fruite , than you may taste and receiue this Sacrament . The Arke was a signe of mercie , 2. Sam. 6. yet Vzziah was slaine for touching the Arke vnreuerentlie : Circumcision was a good thing , yet Circumcision did not profite the Sichemites , Gen. 34. but was away to make their enemies slaie them , because they were not circumcised for Religion , but for lucre : so if ye receiue for custome , and not for deuotion , this Sacrament shall bee to you as Circumcision was to them . Therefore take heede how you receiue as they receiued , least you meere with a curse , when you looke for a blessing . If thou remembrest any sin against God or against thy neighbour , leaue thine offering at the Altar , and be reconciled before thou come into his presence , for if stubble come to fire , there is no waie but burne : now beloued , let faith , and loue , and repentance haue their perfect worke , that you may receiue this Sacrament as Christ would haue you rceiue it : & God grant you as much profit by it , as is offered in it , & so much comfort of it , as it hath brought to any , whosoeuer haue receiued it faithfully , reuerently , and worthily before you .

FINIS .

THE GODLIE MANS REQVEST . PSALM . 90. 12. Teach vs , O Lord , to number our daies , that wee may applie our hearts to wisedome .

THis Psalme was compyled by Moses , as ye may see by the title , at what time the Spies returned from the land of Canaan , and God for the murmuring of the people , pronounced , that al which were aboue twentie yeares old , should die in the wildernes , except Caleb and Iosua , that encouraged their brethren to goe to Canaan . Nu. 14. 29. Now when Moses heard the sentence of death pronounced against himselfe , and all the Iewes which came out of Egypt , except only two Caleb and Iosua , that all should die before they came to the land which they sought , he prayeth thus for himselfe , and the rest . Teach vs , O Lord , to number our daies , that we may apply our hearts to wisdome : that is , seeing we must needes die , teach vs to thinke of our death , that wee may die in thy feare to liue againe : shewing vs how the consideration of our mortalitie will make vs applie our hearts to godlines . He which is tottering himselfe , had need to leane vnto a stable thing ; therefore a wauering man is commended here to constant wisedome . Man is mortall , wisdome is immortall , yet by wisdome man becomes immortall too : therefore Moses thinking of his death , runneth to wisdome as a remedie against death . I haue chosen a text fit for the time , * * For it was preached at the beginning of the yeere . which warneth vs how our yeres passe that when we think of the old yere how soone it is gone , yee may see vpon what a whirling wheele we are set : which putteth vs in minde euery day of that last day , which is comming for vs , when we shall giue account how euerie day was spent before it . So many yeares as are past ; so many yeares we are neerer to the last : and though the old yeare be gone , and a new yeare come ; yet whether another shall come after this , as this came after the former , no man ( I thinke ) hath any promise of him ●hat made time : for euen these two dayes since the old yeare went out , manie haue gon ●he way which we all shall follow . Now why ●re daies , or weeks , or yeeres , but for vs ? But for man there should be no winter , nosummer , no spring , no autumne ; that wee seeing how the seasons are renued , at last with them wee may learne to renue our selues : for to celebrate new yeares with old sinnes , is to let euery thing goe before our selues ; and suffer the time to condemne vs which was giuen to saue vs , God hath shewed vs new yeares , but he would haue vs shew him new men . This is Gods new yeares gift , Heb. 10. 1. not sheepe , nor doues , nor fruites which the Iewes offered ; neither myrth , frankincense & gold , which the Gentiles offered , Mat. 2. but a new creature , Gal. 6. 15. Therefore wee must come to some schoolemaster , Luk. 3. 10. which teacheth vs like Iohn Baptist , what wee should doo , that we may growe in knowledge , as we growe in yeares . Teach mee to number my dayes ( saith Moses ) that I may apply my heart to wisdome . Whereby Moses telleth vs , that this was one of his helps , which made him profite in the knowledge of God , to number his daies : as a man that hath a set time for his taske listens to the clock , Iohn , 9. 4. and countes his houres , so we haue a set time to serue God , Worke while it is daye , saith Christ . What hee dooth meane by this day , The Apostle sheweth you , This is the daye of saluation ; that is , this life is the daye wherein you should worke . What worke haue you to doo ? The Apostle tels you , Woorke out your saluation . This is a long taske , therefore we had neede to number our dayes , and not loose a minute , least wee be benighted before our worke be done . Teach mee , O Lord to number my daies . Hee which in the Lande of Midian learned to number sheep , now he is come into the wildernes , lerneth to number his daies . Teach vs , O Lord , to number our daies . Not teach vs the number of our daies , for we shall forget it againe , and the knowledge of times , is Gods knowledge ; but Teach vs to number our daies ; that is , that wee may bee still numbring and counting our daies , & houres , and minuts , to see how fast we die , that euery day and houre we may learn some thing . As God hath numbred our daies , so we must learne to number our daies , or else it seemes that wee cannot apply our harts to wisdome : that is , vnles we think vpon death , we cannot fashion our selues to a godly life , though we were as well instructed as Moses . This we find daily in our selues , that the forgetfulnes of death , makes vs to apply our harts vnto folly , & pleasure , & all voluptuousnes ; that contrarie to his aduice : Work your saluation , we work our damnation . We are so far from numbring our daies , that wee doe not number our weekes , nor our monethes , nor our yeares , but as the Apostle saith , 2. Pet. 2. 8. A thousand yeares with God are as one day : so one day with vs is a thousand yeares : that is , our time seemes so long that we think we shall neuer die : but he which made this praier is now dead , & the number of his daies is ended , & nothing is left , but his holy books which bring this praier vnto vs , that we may learne to pray so too . Now I must pray , Teach me , O Lord to number my daies , and thou must pray : Teach me , O Lord , to number my daies , that we may apply our hearts to wisdome : that is so to pray , & fast , and watch , and heare , & do , as becommeth him which shall shortly giue account of his Stewardship . Luk. 16. 2. This is the fruite which comes to a man by numbring his daies . God teacheth a man to applie his hart to wisdom : and this is his lesson which he giues for that purpose , number thy daies , that is , thinke that wisdome is a long studie , and that thou hast but ashort time to get it , & this wil make thee get ground of vertue : for there is no such enemie to repentance , as to thinke that wee haue time inough to repent hereafter , which makes a man say , when any good motion commeth , nay I may stay yet , yet I may stay , like the sluggard , Pro. 6. 10. which turnes vpon his bed like a doore vpon the hinges , and saith , yet a little more , a little more sleepe , a little more slumber , I may lie stil a while : this is not to number our daies , but to stretch our daies & make them seeme more then they are , and they that do so , neuer applie their harts vnto Wisdom : so you see what a preseruatiue Moses vsed against sin and pleasure , he kept a calendar as it were of his daies which called vpon him , Be diligent , for thou hast but a short time . Fiue things I note in these words : first that death is the hauen of euerie man , whether hee sit in the throne , or keepe in a cottage , at last he must knock at deaths doore , as all his fathers haue done before him . Secondly , that mans time is set , and his bounds appointed , which he cannot passe , no more then the Egyptians could passe the sea : and therfore Moses saith , Teach vs to number our daies , as though there were a number of our daies . Thirdly , that our daies are few : as though we were sent into this world but to see it , and therfore Moses speaking of our life , speaks of daies , not of yeeres , nor of moneths , nor of weekes : but teach vs to number our daies , shewing that it is an easie thing euer for a man to number his daies they be so few . Fourthly , the aptnes of man to forget death rather then any thing els , and therfore Moses praieth the Lord to teach him to number his daies , as though they were still slipping out of his minde . Lastly , that to remember how short a time we haue to liue , wil make vs applie our harts to that which is good . The first point is , that as euery one had a day to come into this world : so he shal haue a day to goe out of this world . When Moses had spoken of some which liued 700. yeeres , and other which liued 800. yeeres , and other which liued 900. yeeres , shewing that some had a longer time , and some a shortet , yet he speakes this of all , mortuus est , at last comes in mortuus est , that is , he died , which is the Epitaph of euery man . We are not lodged in a castell , but in an Inne , where wee are but guests , and therefore Peter cals vs strangers . 1. Pet. 2. 11. We are not Citizens of the earth , but Citizens of Heauen , and therefore the Apostle saith , Heb. 13. 19. we haue here no abiding City , but we look for one to come . As Christ saith , Iohn 8. 36. my kingdom is not of this world : so we may say , My dwelling is not in this world , but the soule soareth vpward whence she came , & the body stoopeth downward whence it came : Gen. 3. 19. as the tabernacles of the Iews were made to remoue , Exod 33. 7. so our tabernacles are made to remoue . Exod. 26. 1. Euery man is a tenant at wil , & ther is nothing sure in life , but deth : as he which wrote this is gone , so I which preach it , & you which heare it , one comming in , & one going out is to all . Although this is daily seene , yet it had need be prooued , nay euery man had need to die , to make him beleeue that he shall die . When Adam & Eue became subiect to death because of their sin to teach them to think on death , so soon as they were thrust out of paradise , God clothed them with the skins of dead beastes , which shewed them that now they were cloathed with death , and that as the beastes were dead whose skins they wore : so they should die also : therefore Dauid saith , Man being in honour became like the beasts which perish : when he saith , that hee did become like the beasts which perish , he implieth that man should not perish like the beasts , but when he did like a beast , hee died like a beast . From that day euery man might say with Iob , Iob. 17. 14. Corruption was my father , and the worme was my mother . Luk. 16. 22. For the rich glutton is lockt in his graue as fast as poore Lazarus . Therfore God speaking of kings , Psal. 82. 6. saith , I said ye are Gods , but ye shal die like men . If kings must die like men , then the expectation of men is death : therefore when this king was readie to die , he said to Salomon , 1. Reg. 2 2. that he should go the way of all the earth , calling death the way of all the earth : to which Esay be ares witnesse , Esa. 40. 6. crying , all flesh is grasse , that is , it falleth , and is cut downe like grasse . Gen. 1. 27. In paradise we might liue or die : in the world we liue & must die : Gen. 3. 21. in heauen she shall liue and not die . Before sinne nothing could change vs : now euery thing doth change vs . For when winter comes wee are cold , when age comes wee are withered , when sicknesse comes we are weak , to shew that when death comes we shal die . The clothes which were vpon our backs , the sun which sets ouer our heads , the graues which lie vnder our feete , the meate which goes into our mouthes , c●ie vnto vs that we shall we are , and fade , and die , like the fishes , and foules , and beasts which euen now were liuing in their elements , and now are dead in our dishes . Euery thing euerie day suffers some eclipse , and nothing stands at a stay , but one creature calles to another , let vs leaue this world . Our fathers summoned vs , and we shall summon our children to the graue : first wee wax olde , then wee wax drie , then wee wax weake , then wee wax sicke , so wee melt away by drops ; at last as we caried other : so other cary vs vnto the graue : this is the last bed which euery man shal sleep in : we must returne to our mothers wombe . Gen. 47. 9. Therefore Iacob called his life but a pilgrimage , 2. Tim. 4. 7. therfore Paul called his life but a race ; therfore Dauid calleth him selfe but a worme ; Psal 22. 6. a pilgrimage hath an end , a race hath a stop , a worme is but troden vnder foote and dead straight : so in a houre we are , and are not : heere we are now , and anon we are separated , & to morrow one sickneth , and the next day another sickneth , and all that be here neuer meet againe , 2. Cor. 4. 7. we may well be called earthen vessels , for we are soone broken , a spider is able to choake vs , a pin is able to kill vs : all of vs are borne one way , and die a hundred waies . 1. Kin. 19. 9 As Eliah stood in the doore of the ca●e when God passed by , so wee stand in the passages of this world readie to go out whensoeuer God shall cal . We loose first our infancie . & then our childhood , & then our youth , at last as we came in the roomes of other , so other come into our roomes . If all our daies were as long as the day of Iosua , Iosh. 10. 12. when the sun stood still in the midst of heauen , yet it will be night at last , & our sun shal set like other . It is not long that we grow , but when we begin to fall , we are like the ice which thaweth sooner then it froze : so these little worlds are destroied first , and at last the great world shal be destroied too , for all which was made for vs , shall perish with vs . What do you learne when you thinke of this , but that which Moses saith , to applie your hearts to wisdome ? death commeth after life , and yet it guides the whole life like the sterne of a ship : but for death there would be no rule , but euery mans lust should be his law : he is like a King which frighteth a far oft , though he defer his sessions , and stay the execution , yet the verie feare that he will come , makes the proudest peacock lay downe his feathers , and is like a dampe which puts out all the lights of pleasure . The second note is , that the time of man is set & his bounds appointed , which he cannot passe , & therfore Moses praieth the Lord that he would teach him to number his daies , as though there were a number of our daies : Therefore God is called Palmoni , which signifieth a secret number , because he knoweth the number of our daies , which is secret to vs . As it was said to Balthasar , God hath numbred thy kingdome , so it may be said to all , God hath numbred thy life . To this Job beareth witnes , saying , Iob. 14. 5. Are not his daies determined ? thou hast appoynted his bounds , which he cannot passe . Again Ieremie saith , Ier. 46. 21. they could not stand because the day of their destruction was come . As there is a day of destruction , and a day of death , so there is a day of birth , a day of marriage , a day of honour , a day of deliuerance , according to that , Dan. 11. 36 the determination is made , that is , God hath determined all things . As God appointed a time when his Sonne should come into the world , Dan. 9. 26. & he came at the same time , Gal. 4. 4. as the Prophets and the Euangelists accord : so he hath appointed a time when all his blessings shall come vnto vs , & they come at the same time . As we reade of Ioseph , when his appointed time came , shewing that God appointed a time when to exalt him , Psa. 105. 19 and before that time came , hee could not bee exalted : therefore Christ saith so often , Iohn . 7. 8. My time is not yet come , shewing that he knew the time of his baptizing , the time of his preaching , the time of his working , the time of his rising , and the time of his ascending . 2 King . 20. 1 As for that which is obiected of Ezechias , because Esaie shewed him that hee should die , and after tolde him that fifteene yeres were added to his life : it is like the preaching of Ionas to the Niniuits , Ionath . 3. 3. Fortie daies and Niniue shall be destroyed , and yet Niniuie was not destroied , because they repented : so Ezechias was not abridged , because he repented . Therefore you must vnderstand the phrase of God , as when we say that wee will iourney to morrow , we vnderstand If God will : so when God saith , I will destroie , he vnderstands , if we persist . As al the promises of God are conditional to take place if we repent , so all the threatnings of God are conditionall to take place if we repent not : and therefore some time this woord if , is put in , as where there is no blessing nor cursing without an if . Den. 28. I may answere againe , that God is a iudge , and spake like a iudge to Ezechias : a iudge dooth not condemne all whom he saith he will condemne , nor a Schoolemaster beate euerie one whom he saith he will beat , to make him learne , yet the iudge and schoolemaster doe not dissemble but menace : this is not lying but threatning . But you will say , if any time be set , thus long I shal liue , and I cannot pas●e , then I will take no phisicke . You may as well say , I will take no meat . God hath not ordained the end without meanes , but the meanes as well as the end . If he haue appointed one to die in his youth , he hath appointed some meanes to shorten his life , 2 Sa. 18. 6. as he did Absolons : if he haue appointed one to liue long , he hath appointed also some meanes to preserue his life , as Ioseph cherished Iacob in his age . Therefore though God had promised Paul that his company should not be drowned , Acts 27. 21. yet he told the marriners , that vnlesse they kept in the ship they should bee drowned : as if their safety should not bee without meanes : but a good minde dooth neuer quarrell about these things .

The third point is , that our life is but a short life : as many little skuls are in Golga●ha , as great skuls : for one apple that falleth from the tree , ten are pulled before they bee ripe , and the parents mourne for the death of their children , as often as the children for the decease of their parents . This is our Aprill and May wherein we florish , our Iune and Iuly are next when wee shall bee cut downe . What a change is this , that within fourescore yeares not one of this assemblie shall bee left aliue : but another preacher , and other hearers shall fill these roomes , and tread vpon vs where our feete tread now ?

The Rauen and the Phoenix , and the Elephant , and the Lyon , and the Hart fulfill their hundreds , but man dieth when he thinks yet his sunne riseth , before his eye bee satisfied with seeing , or his eare with hearing or his heart with lusting , death knockes at his doore , and will not giue him leaue to meditate an excuse before hee come to iudgement . To shew the shortnesse of mans life , Moses vsed the shortest diuision in nature to expresse it by , he might haue said , Teach me , O Lord , to number my moneths , or my yeares , but he speakes of dayes : so the Scripture is woont to number our life by dayes , and houres , and minutes , to shewe vs that wee shall giue account for houres , as well as for daies , for daies as well as for weekes , for weekes as well as for moneths , for moneths as well as for yeares , which warneth vs to make vse of all our time , and euerie daie to thinke vpon the last .

This was the Arithmeticke of holie men in former times to reckon their dayes , so that their time might seeme short , to make them applie their hearts to wisdome : The Hebrewes did number their dayes thus : first they did deduct the time of sleepe , so that if our yeeres bee threescore and tenne , Psal. 90. 10 as the Prophet saith , fiue and thirtie of these yeares are striken off at one blow , because wee spend halfe our time in sleepe : then they did deduct the time of youth , Eccle. 11. 10 which Salomon calleth vanity , as though it were not worthy to be called life but vanitie : Then they did deduct the daies of sorrow , because in sorrow a man had rather dye then liue : so when the houres of sleepe , & the houres of youth , and the houres of sorrowe are taken away , what an Epitomie is mans life come to ? The Fathers vsed an other account : First they did deduct all the time which is past , for the time which is past is nothing : then they did deduct the time to come , because the time to come is vncertain , and no man can say that he shall liue . Now , when the time past , and the time to come is set aside , there is nothing left but the time present , that is , a moment , which is not so much in respect of eternitie , as a little mote to the whole earth .

Dauid numbered his daies by a measure , My life ( saith he ) is like a span long , Psal. 39. 5. when he measured his life , he took not a pole , nor an ell , nor a yard to measure it by , but a short measure , his short span , My life is like a span long . Thus you haue learned to number your daies , or rather the houres of your daies : as some came into the Vineyard in the morning , and some at noone , and some at night : so some goe out of this Vineyard in the morning , some at noone , & some at night : some mans life hath nothing but a morning , some haue a morning and noone , he which liueth longest , liueth all the day ; and therefore the yongest of all pray , but for this day : & if he liue till to morrow , then he prayeth for that day , saying still , Giue vs this day our daylie bread : So that a pleasant life may bee compared but to a glorious day , and a sorrowfull life to a clowdie day , and a long life to a summers day , and a short life to a winters day . How comes it to passe , that when a man dies , all his yeares seeme but so many dayes , and before hee dyes , all his daies seeme so many yeares ? Iob. 14. 1. Iob speaketh of all a like , Man which is borne of a woman hath but a short time to liue , Iacob was 130. yeares old , and yet when hee came before Pharaoh , he sayd , Fewe and euill haue my daies been . Though Pharaoh did not speake of daies , but asked him how old he was , yet he answered of daies , to shew that not only his yeares but his daies were fewe . Our fathers marueiling to see how sodainlie men are , and are not , compared life to a dreame in the night , to a bubble in the water , to a ship in the sea , to an arrow which neuer resteth till it fall , to a player which speaketh his part vpon the stage , and straight he giueth place to another , to a man which commeth to the market to buy one thing , and sell another , and then is gone home againe : so the figure of this world passeth away . This is our life , while we enioy it we loose it : Gen. 47 9. as Iacob sayd , that his daies had been fewe : so wee may say , that our daies shall be few .

Now , why hath GOD appoynted such a short time to man in this world ? Surely , least he should deferre to doe good , as his manner is : for though his life is so short , yet he thinks it too long to repent . Psal. 90. 10. The Prophet saith , that our yeares are but threescore and ten , as though this were but a little time to liue . But why should we liue so long ? for if our life were but a yeare , yet a yeare is more then we vse , al the rest is lost : for wee deferre till that weeke which we thinke will be last . It is sayd of the diuell , Reu. 12. 12. that he is busie because his time is short : but the time of man is shorter : and therefore Christ saith , Luk. 19. 42. In this thy day : as though no day could bee called thy daye , but this daye : and therefore all that thou hast to doe , thou must doe this day . Consider this , all which trauell toward heauen : had wee not neede to make hast , which must goe such a long iourney in such a short time ? How can he choose but run , which remembreth that euery day runneth away with his life ?

The fourth poynt is our aptnesse to forget death rather then any thing els , and therefore Moses praieth the Lord to teach him to number his daies , as though they were still slipping out of his minde . He which hath numbred our daies , must teach vs to number our daies : for when Moses prayeth the Lorde to teach him to number his daies , he signifieth that he would very faine remember them , but still his minde did turne from them , and that he could not thinke vpon them longer then he thought on the Lord , which taught him to number them : such is the rebellion of our nature , wee cannot remember that which wee should , because we remember so many things which we should forget . How often doth the Scripture cal death to our minds ? Yet we read how they put the day of death from them , Amos. 6. 3. & would not remember it . Salomon bids vs remember that we shal come to iudgement , & yet we reade how they pleade against the day of iudgement , and syllogize to their sinnes , That all things shall continue as they be , Eccle. 11. 9. because there hath been no chaunge yet : 2. Pet. 3. 4. euen so it is with vs , Psal. 14. 1. as the foole saith in his hart , there is no God : so we say in our hearts there is no death , or at least death will not come before we bee old . Of al numbers we cannot skill to number our daies : we can number our sheepe & our oxen , & our coyn : but we think that our daies are infinite , & therfore we neuer go about to number them . We can number other mens daies and yeres , & think they wil die ere it be long , if we see them sick , or sore , or old , but we can not number our own . When two ships meet on the sea , they which are in one ship thinke that the other ship doth saile exceeding fast : but that their ship goeth faire and softly , or rather standeth stil , although in truth one ship saileth as fast as the other : so euery man thinkes that other post , and run , and flye to the graue , but that himselfe standeth stocke still , although indeede a yeare with him is no longer then it is with other : beside that , we are giuen to forget death , wee striue to forget it , like them which say , we may not remember . Teach me to number my daies : Amos. 6. 10. nay , teach me to multiplie my daies , teach me to remember death , nay , teach me to prolong death : or if I cannot prolong death , teach me to forget death , that I may sinne without feare : for the remembrance of death maketh a man to sinne fearefully , & takes away the pleasure of sinne . Therefore if ye mark , there is a kind of men which cannot abide to heare of death , they are sick with the name of it : the reason is , Achab cannot abide Michaiah , 1. King . 22. because hee neuer prophecied good vnto him but euill : so death neuer prophecied good to the wicked but euill , for which they cannot abide it . Therefore as Pharaoh bad Moses goe out of his sight : so they bid death goe out of their sight , and say when he comes as Achab said to Eliah , Art thou here my enemie , when they should say , welcome my frend ? For as the diuels thought Christ was come to torment them : so the vngodly think that death comes to torment them . Is it peace , when they see death , they doubt it is not peace , because they neuer loued the God of peace . O that I could bring you into their hearts , that yee might see more then tongue can expresse : for I doe not thinke that any Epicure , or worldling , or Nonresident , haue any ioy to thinke of death , or desire to be dissolued , but rather that hee might neuer bee dissolued , because death coms to the wicked like a iayler , which comes alwaies to hale vnto prison : therefore their care is not to remember death , that they might apply their hearts to wisedome : but to forget death , lest they should apply their harts to wisedome , and loose their pleasures before the time : for he which is not purposed yet to leaue his sinnes , would not be troubled with any thought that might make him take his pleasure fearefully , least he should leaue sinne before sinne leaue him . Therefore the diuell doth neuer teach a man to number his daies , because he gains by the forgetfulnes of death : but the Lord which would haue a man to applie his heart to wisedome , it is he which teacheth vs to number our daies : and therfore Moses praieth vnto him , & because we pray not vnto him as he did , to teach vs to number our daies , therefore we die like wormes before we be aware . So farre we are from that which he shooteth at , to apply his heart to wisedome , that we are not in the way vnto it , that is , to remember that wee shall die . The last poynt is the cause why Moses would learne to number his daies , that he might apply his heart to wisedome as if he should say , vntill men think vpon death , they neuer applie their hearts to wisedom , but busie themselues with worldly matters , as though they were fethering a nest that should neuer be pulled down . Wisedom hath alwaies carried that shew of excellencie , that the very wicked haue laboured to put on this vizard : as we reade of Pharao , who to couer his foolishnes , Exod. 1. 10. saith , Come let vs do wisely . And again , it is said , that the Grecians sought after wisedom , 1. Cor. 1. 22. euen the Nation which God cals the foolish nation , Deu. ●2 . 21. did seek after wisedom : that is , they would haue the name of wisedome : but this wisedome which Moses cals wisdome , is counted foolishnes , 1. Cor. 1. 21 the foolishnes of preaching , saith Paul , meaning how the foolish count preaching foolishnes . 〈…〉 . Againe , foolishnes to the Gentiles , meaning that the word of God seemeth like a foolish thing vnto many . For that which Christ said vnto Peter , he may say almost to al , Mat. 16. 23 They do not sauor the things of God . As Anah deuised a new creature : Gen 36 24. so they haue found out another wisedome which is called the wisdom of the flesh . Rom. 8. 7 They remember , Be wise as serpents : Mat. 10. 1● but they forget , Be simple as doues . He which is like Achitophel is counted a deep couns●●ler , 2. Sam. 17. 7 he which is like Machiuel , is counted a wise fellow . Alas , how easie a matter is it to deceiue & counterfeit , and play the subtile serpent , if a man would set his head vnto it ? Could not Dauid goe as farre as Achitophel ? Could not Paul shew as much cunning as Tertullus ? Acts. 24 2. Yes , yes , if they were not taught to be simple as doues . Matt. 10. 6. But this wisdome comes not by the remembrance of death , but by the forgetfulnes of death . Men do not vse to think of death when they goe about such matters , but say like the serpent , Gen 3. 3. We shall not die . Two things I note in these words : First , that if we will find wisedome , we must applie our hearts to seeke her : them , that the remembrance of death makes vs applie our harts vnto it . Touching the first , Moses found some fault with himselfe , that for al he had heard & seene , and obserued , and was counted wise : yet he was new to begin , and had not applied his heart to learne wisedom , Pro. 30. 2. like the wise man which saith , I am more foolish then any man , I haue not the wisedome of a man in me . So vnsatiable and couetous ( as I may say ) are the seruants of GOD , the more wisedome , and faith , and zeale they haue , the more they desire . Moses speaketh of wisedome , as if it were Phisicke , which doth no good before it be applied , and the part to applie it too is the heart , where all mans affections are to loue it and cherish it like a kind hostesse : when the heart seeketh , it findethas though it were brought vnto her like Abrahams Ramme . Therefore GOD saith , They shall seeke me , Ier. 20. 13. & find me , because they shal 〈◊〉 me with their 〈◊〉 as though they shuld not find him with all their seeking , vnles they did seeke him with their heart . Therefore the way to get wisedome , is to applie our hearts vnto it , as if it were your calling and liuing to which you are bound prentises . A man may applie his eares , & his eyes , as many trewants doe to their bookes , & yet neuer proue schollers : but from that day which a man begins to applie his heart vnto wisedom , he learneth more in a moneth after , then he did in a yeare before , nay , then euer he did in his life . Euen as you see the wicked , because they applie their hearts to wickednes , how fast they proceede , how easily and how quickly they become perfect swearers , expert drunkards , cunning deceiuers : so if ye could applie your hearts as throughly to knowledge and goodnesse , you might become like the Apostle which teacheth you . Therefore when Salomon sheweth men the way how to come by wisedome , he speakes often of the heart , as Giue thine heart to wisedome , Pro. 22. 10. Let wisedome enter into thine heart , Get wisedome , Keepe wisedome , Pro. 45. 13. 8. Embrace wisedome : as though a man went a wooing for wisedome . Wisedome is like Gods daughter , that he giueth to the man that loueth her , and sueth for her , and meaneth to set her at his heart .

Thus we haue learned how to apply knowledge , that it may do vs good , not to our eares like them which heare Sermons onely ; nor to our tongues , like them which make table talke of religion ; but to our hearts , that wee may say like the virgin , Luk. 1. My heart doth magnifie the Lord : and the heart will applie it to the eare , Mar. 12. 14 and to the tongue , as Christ saith , Out of the abundance of the heart the mouth speaketh . The last poynt is , that the remembrance of death makes vs to applie our hearts to wisedome . Moses commended not many bookes to make a wise man learned , but as Dauid commends one booke in stead of many : Psalm . 1. 2. Meditate in the Law of God day and night : for , the reading of many bookes ( sayth Salomon ) is but wearinesse to the flesh . Eccl. 12. 12. Therefore as though Moses had marked what did moue him most to seeke after GOD , hee prayeth that that thought may run in his mind still , the remembrance of death . As many benefits come vnto vs by death : so many benefites come vnto vs by the remembrance of death , and this is one , It maketh a man to applie his heart to wisedome : For when he considereth that he hath but a short time to liue , he is carefull to spend it wel , Heb. 12. 26. like Moses , of whom it is said , that when he considered how he had but a season to liue , he chose rather to suffer afflictions with the seruants of God , than to enioy the pleasures of sinne for a season . This is that which makes the olde men fast , and watch , and prepare themselues more than young , because they thinke themselues neerer the doore , like olde Isaac , which when he was blinde for age , said vnto Esau , Gen. 27. 2. Behold , I am now old , and know not the day of my death ; that is , because I am old , I looke to die shortly . And therfore as Esay taught Ezechias , 2. Kin. 20. 1 to set all things in order before he died : so he called his eldest sonne , to whom hee thought that the inheritance belonged , that he might blesse him before he died . This wisdome the Fathers called , the wisdome of the crosse , which wee call the best , because it was deerest bought . It is hard for a man to think of a short life , and think euil ; or to think of a long life , and thinke wel . Therefore when Ieremie had numbred al the calamities & sins of the Iewes ; at last he imputed all to this , Lam. 1 ▪ 9. She remembred not her end : so if I may iudge why natural men care for nothing but their pomp , why great men care for nothing but their honour and dignitie , why couetous worldlings care for nothing but their gaine , why voluptuous Epicures care for nothing but their pleasure ? I may say with Ieremie , They rememember not their end . We neuer couet the same things liuing and dying : therefore when Salomon had spoken of all the vanities of men , at last he opposeth this Memorandum , as a counterpoyse against them all ; Eccl. 11. 9. Remember , that for al those things thou shalt come to iudgement : as if he should say , Men would neuer speake as they speake , nor doe as they doe , if they did but thinke that these speeches and deeds should come to iudgement . As the bird guideth her flight with her traine : so the life of man is best directed by a continuall recourse vnto his end . The thoght of death hath made many sinnes auoid like the diuel , when Christ alleaged Scripture : Math. 4. it is like a strainer , all the thoughts , and speeches , and actions which come through it are clensed and purified like a cloth , which commeth out of the water . Seeing then that so much fruit growes of one stalk , which is the numbring of our daies , let vs consider what an haruest we haue lost , which happily before this day neuer prayed with Moses , that the Lord wold teach vs to number our dayes . What if we had died in the dayes of our ignoraunce , like Iudas which hanged himselfe before he could see the Passion or Resurrection , Mat 27. 5. or ascension of Christ ? But God hath cared for vs more then we haue cared for our selues . We should haue numbred our dayes and sinnes too , but alas , howe many dayes haue wee spent , and yet neuer thought why any day was giuen vs ? But as the olde yeere went , and a newe yeere came , so we thought that a new would follow that , and so we think that another will come after this , and so they thought , which are dead already . This is not to number our dayes , but to prouoke GOD to shorten our daies : there are few here which haue not seen twentie years ; now if we had but euery yeare learned one vertue since we were borne , we might by this time haue been like Saints among men : but the time is yet to come when we must applie our hearts to wisdome . To riches & pleasures we haue applyed our harts , and our eyes , and our eares , and our handes too , but to wisdome we haue not applyed our hearts .

There may be many causes , but there shuld be no cause if wee had numbred our dayes . For surely if a man could perswade himselfe that this is his last day , as it may be , he would not deferre his repentance vntill to morrow . If he could think that this is his last meale that euer he shall eate , hee would not surfet : if he could beleeue that the words which he doth speake to day , should be the last that euer he should speake , he would not offend with his tongue : if hee could be perswaded that this sermon should be the last sermon that euer he should heare , he would heare it better then euer he heard any yet . Yet breath is in the bodie and the heart may applie it selfe , and the eye may applie it selfe , and the eare may applie it selfe , and the hand may applie it selfe . Worke while it is light . I can but teach you with words , as Iohn Baptized with water . As Moses prayed the Lord to teach him to number his dayes : so you must pray the Lord to teach you to number your dayes . And now I lead you to number your dayes . It may bee that thou hast but twenty years to serue God , wilt thou not liue twenty yeares like a Christian , that thou maiest liue a thousand yeares like an Angel ? It may bee that thou hast but tenne yeeres to serue him , wilt thou not serue tenne yeares for heauen , which wouldst serue twenty yeares for a farme ?

It may be , that thou hast but fiue yeares to serue God , wilt thou spend fiue yeares wel to redeeme all thy yeares for fiue ? Yet GOD doth knowe whether many here haue so long to repent for all the yeares which they haue spent in sinne ? If thou were borne but to day , thy iourney is not an hundred yeares ? If thou be a man , halfe thy time is spent already : if thou be an olde man , then thou art drawing to thy Inne , and thy race is but a breath : therfore as Christ said vnto his Disciples when he found them sleeping , Mat. 26. 40 Could ye not watch one houre ? So I say to my selfe , and to you , can we not pray ? can we not suffer a little while ? He which is tyred can crawle a little way , a little farther , one steppe more for a kingdome . For this cause God wold not haue men know when they shall die , because they should make readie at all times , hauing no more certaintie of one houre than another . Therefore our Sauiour saith , watch because you know not when the Lord will come to take you , or to iudge you , Happy are they which hear the word and keepe it . Thus you see that death is the last vpon earth , that the time of man is set , that his race is short , that he thinkes not of it , that if he did remember it , it would make him applie his minde to good , as he doth to euill : and nowe I ende as I began . The Lord teach vs to number our dayes , that wee may applie our hearts to wisedome , Amen .

FINIS .

A LOOKING-GLASSE for Drunkards . Gen. 9. 20. 21.

20 Noah also began to be an husbandman , and planted a vineyard .

21 And he drunke of the Wine and was drunken , and was vncouered in the midst of his Tent.

FIrst we are to speake of Noah , then of Cham his wicked sonne , & after of Shem and Iapheth his good sons . In Noah , first of that which he did wel , & then of his sin . In Cham first of his sinne , and then of his curse . In his brethren , first of their reuerence , and then of their blessing . Nowe wee will speake of the Father , and after of his Children . Then ( sayth Moses ) Noah began to bee an husbandman . This is the first name which is giuen to Noah after the flood , hee is called an Husband-man , and the first worke which is mentioned , was the planting of a Vineyard . One would thinke , when all men were drowned with the flood and none left aliue to possesse the earth but Noah and his sonnes , that he should haue found him selfe something els to doe , than to plant Vineyards : and that the holy Ghost should haue intituled him king of the world , and not an husband-man of the earth , seeing there bee no such , men as Noah was , which had more in his hand than any king hath in the world or shall haue to the worlds end : but hereby the holy Ghost would shew that God doth not respect kings for their titles , nor men for their riches as we doe , and therefore he nameth Noah after the worke which he did , not after the possessions which he had , an husbandman . It seemeth that there was great diuersitie between their age and ours . For if we should see nowe a King goe to plough , a Noble man driue the teame , a Gentleman keepe sheepe , he should be scorned for his labour , more than Noah was for his drunkennes : yet when we reade how this Monarch of the world thought no scorne to play the husband-man , wee consider nor his Princely calling , nor his auncient yeares , nor his large possessions , to commend his industrie , or modestie , or lowlie minde therein ; which may teach vs humilitie , though we learne to disdaine husbandrie : of whom will we learne to be humble , if Kings giue examples , and the sonne of GOD humbleth himselfe from heauen to earth , and yet we contemne the example of Kings of the earth , and the example of the King of heauen ?

The time was when Adam digged and delued , when Dauid kept sheepe , and all the house of Iacob were called men occupied about cattell : but as they for this were abhominable to the Egyptians ( as Moses saith in the same verse ) so they which doe like them , are abhorred of their brethren : & they which liue by them , scorne them for their worke , which would be chastened themselues , because they worke not : There was no Arte nor Science , which was so much set by in former times , and is now profitable to the common-wealth , bringing lesse profit vnto it self , that may so iustly complaine of her fall without cause , and her despight from them which liue by her , as this painfull Science of husbandrie : that it is marueil that any man will take paine for the rest , to be contemned for his labour , and be a scorne for the rest , which might hunger and starue , if he did not labour for them more then they do themselues . No maruel then though many in the poore countries , murmure & complaine that other cannot liue by them , and they cannot liue themselues : but it is maruell if their complaint doe not growe in time of rebell on , and pull other as lowe as themselues : for why should the greatest payne yeeld the least profit ? yet this is their ease , for if you marke , you shal see that the husband-man doth bate the price of his fruits so soon as the dearth is past , though he rayseth it a little , while the dearth lasteth : but they which raise the price of their wares with him , seldome fall againe , but make men pay as deere when the dearth is past , as if it were a dearth stil . Thus a plentiful yeere doth damage him , and a hard yeere dooth vantage them . So this painefull man , is fai●e to liue poorely , fare meanely , goe barely , house homely , rise early , labour dayly , sell cheape and buy deere , that I may truely say , that no man deserueth his liuing better , no man fulfilleth the law neerer : that is , thou shalt gette thy liuing in the sweate of thy browes ; then this poore sonne of Adam , which pickes his crums out of the earth : therfore he should not be mocked for his labor , which hath vexation enough , though all men spake well of him , & in my opinion , if any deserue to be loued for his innocencie , or for his trueth , or his paine , or the good which he brings to the common wealth : this Realme is not so much beholding to any sorte of men ( but those that feede the soule ) as those which feede the body , that is , those that labour the earth : yet you see how they liue like drudges , as though they were your seruants to prouide foode for you , and after to bring it to your doores : as the beasts serue them , so they serue you ; as though you were another kinde of men . I cannot thinke vpon their miserie , but my thoughts tels me , that it is a great part of our vnthankfulnesse , that we neuer consider what an easie life and liuing God hath giuen vnto vs in respect of them . If the Apostles rule were kept , they which doe not worke should not eate : but now they which do not work eate most : and the husband-men which worke eate not , but are like Bees , which prepare foode for other and pyne themselues . Let vs consider this , for they had not one lawe and wee another , but the same curse which was denounced vpon Adam , was denounced vpon all his children , that euery man should get his liuing in the sweat of his browes . Although I knowe there bee diuers workes , and diuers gifts , and diuers callings to worke in ; yet alwayes prouided , they which doe not worke should not eat , for in the sweat of thy browes , that is , in labor and trauel , thou king , and thou Iudge , and thou Prelate , and thou Land-lord , and thou Gentleman , shalt gette thy liuing as Adam thy Father did : or else thou doest auoyde the curse , and a greater curse shall follow ; that is , they which wil not sweat in earth , shall sweate in hell .

Adam had foode as wel as thou , and so had Noah , and more then thou , vnlesse thou hadst all , for they had all , and yet they might not be idle , because their handes were not giuen them for nothing . Some worke with their penne , some with their tongues , some with their fingers : as nature hath made nothing idle , so God would haue no man idle , but that he which is a Magistrate , should do the work of a Magistrate : hee which is a Iudge , should doe the worke of a Iudge : he which is a Captaine , should doe the worke of a Captaine : he which is a Minister , should doe the worke of a Minister : as when Noah was called an husband-man , he did the worke of an husband-man . This contempt of the Countrey , doth threaten danger to the land as much as any thing els in our daies , vnles their burthen bee eased , and their estimation qualified in some part to their paines . Thinking that you haue not heard of this theame before , seeing the wordes of my Texte did lie for it , thus much haue I spoken to put you in mind how easily you liue in respect of them , & to certifie your mindes towards our poore brethren , which in deede seeme too base in our eyes and are scorned for their labours , as much as we should be for our idlenes .

Then ( saith Moses ) Noah began to bee an husbandman . In that it is here sayd that Noah began , it doth not disproue that he gaue not himselfe to husbandrie before , but it importeth that Noah began to set vp husbandrie againe after the floud , before any other : so this good man recomforted with the experience of Gods fauour , ( which had exempted him & his seede out of all the world ) and reioycing to see the face of the earth againe after the waters were gone , though then an olde man , and weake he was , yet he returneth to his labour afresh , and scorned not to till and plant for all his possessions , as though hee were an husbandman : such a lowlines is alwaies ioyned with the feare of GOD , that they that are humbled with Religion , doe not thinke themselues too good to doe any good thing . Heere note by the way , that none of Noahs sonnes are sayde to begin this worke : but Noah himselfe , the olde man , the hoary head and carefull Father begins to teach the rest , and shewes his sonnes the waye how they should prouide for their sonnes : and how all the world after should liue by labour and trauell , till they returne to dust : so the olde man whom age dispenseth withall , to take his ease , is more willing to prouide for the wants of his children , then they are which are bound to labour for themselues and their parents to : as the Storke doth feede the damme when she is olde , because the damme fed her when she was young : what a shame is this to Shem and Iapheth , that is , to vs which are yong & strong , that the father should be called a labourer , when the sonnes stand by .

Now , the grounde was barren because of the floud , and could not bring forth fruite of it selfe , because of the curse : therefore it pitied Noah to see desolation and barrennesse , and slime vpon the face of the earth , which he had seene so glorious and sweete , and fertill , with all manner of hearbes , and fruites , and flowers before . Therefore he setteth himselfe to manure it , which wanted for nothing now but a painful labourer to till and dresse it , that it might bring forth delights and profites for sinfull man , as it did before .

By this wee may learne to vse all meanes for the obtayning of Gods blessings , and not to loose any thing which wee might haue or saue for want of paines , for that is sinne , as Salomon noteth in the foure and twentith of the Prouerbes , when he reproueth the slouthfull husbandman , because his fielde brought forth Nettles and This●les in stead of grapes : not because the grounde would not beare grapes , but because the slouthfull man would not set them . Shall God commaund the earth and all his creatures to encrease for vs , and shall not wee further their encrease for our selues ? As we encrease and multiplie our selues , so wee are bound to ioyne hand and helpe , that all creatures may increase and multiplie too , or els the Fathers should eate the childrens portion , and in time there should bee nothing left for them that come after : this regard Noah seemeth to haue vnto his posteritie , and therefore he gaue himselfe vnto husbandrie , which is commended in him vnto this day , and shall be recorded of him , so long as this booke is read : whereby we are warned , that he which liueth onely to himselfe , is not to bee remembred of them which liue after .

But as Dauid cared how the Realm should bee gouerned after his death , as well as he did during his life : so though we dye and depart this world , yet we should leaue that example , or those bookes or those workes behinde vs , which may profite the Church and Common-wealth , when wee are dead and buried , as much as we did when we liued among them : euen as Noah planted a Vineyarde , not for himselfe , but for the ages to come after .

Some doe thinke that Noah planted the first Vineyard , and drunke the first wine , and that there was no vse of grapes before : which opinion they are led vnto , that they might excuse Noah and mittigate his fault , if hee did sippe too deepe of that cup , the strength and operation whereof was not knowne vnto him , nor vnto any man before : but it is not like , that the excellent licour and wholesome iuice of the Grape , did lye hidde from the world so many hundreth yeres , and no doubt but there were Vines from the beginning , created with other trees : for how coulde Noah plant a Vineyard , vnles he had slippes of other Vines , or Grapes that grew before , seeing hee did not create fruites , but plant fruites as we doe ? For this is principally to be noted , that so soone as he had opportunitie to doe good , he omitted no time , but presently after the floud was gone , and the earth beganne to drie , hee plied it with seedes , and wrought it , till hee sawe the fruites of his labour . By this we learne to omit no occasion to doe good , but whensoeuer wee may doe good , to count it sinne if we doe it not . But if we be so exercised , then all our workes shall prosper like the Vineyard of Noah , because the fruite of the Vine dooth cheere the countenaunce and glad the heart of man . Therefore some haue gathered vpon the planting of this Vineyard , a signification of gladnesse and thankefulnesse in Noah for his late deliuerance , as the Iewes by their solemne feastes did celebrate the memoriall of some great benefite : but I rather iudge , that God would haue vs see in this example , what men did in those daies , and how we are degenerate from our parents , that wee may prepare against the fire , as Noah prepared against the water . This is worthie to bee noted too , that God did not so regarde his husbandrie , but that hee had an eye to his drunkennes , and speakes of his fault as wel as his vertue : wherby we are warned , that though God blesse vs now while wee remember him , yet hee will chasten vs so soone as we forget him : though we be in good name now , infamie will arise in an houre : though we be rich at this present , pouertie may come suddainely : though we be well while wee are here , yet we may fall sicke before night , euen as Noah is praysed in one verse , and dispraysed in another : euen now God commends him for his lowlines , and now discommends him for his drunkennesse : as though he had forgot all his righteousnes so soone as he sinned , & would cal in his praise againe . This was to shew , that Noah was not saued from the floud , because hee deserued to be saued ; but because God had a fauour vnto him : for he which was not drowned with water , was drowned after with Wine . As the Pharisies when they had doone well , were proud of it , and lost their reward : so when Noah had done a good worke hee spotted it with sinne , and was dispraised where hee was praised , as though God repented him that he commended him . He planted well , but he drunke not well : therefore that which was good did him hurt : then seeing hee was trapped with a good worke , whatsoeuer we doo , we may remember how easie it is to sinne , if wee misse in the matter , or in the manner , or time , or the place , or the measure , as Noah did . He which planteth the vineyard , is worthy to taste of the grape , but if thou haue found honnie ( saith Salomon ) eate not too much least thou surfet . So if thou haue found Wine , drinke not too much , least thou surfet . A little Wine is better than a great deale , and if thou wilt follow the Apostles counsell , thou must drinke it but for thy stomacks sake , least that happen to thee , which thou shalt heare of this noble Patriarch . Though he was neuer so righteous before GOD and men , though hee escaped the destruction , which lighted vppon all the worlde , though hee had all the foules of the ayre , and beastes of the land at his commaund , though hee passed the pilgrimage of man nine hundreth yeares , yet Noah was but a man , so auncient , so righteous , so mightie , so happie : Noah shewed himselfe but a man for drinking the Wine which himselfe had planted : hee was drunken . This is Noahs fault , he was drunken with his owne Wine , as Lot was defiled with his owne daughters . If Cham his sonne had taken too much , and stript himselfe as his father did , the holy Ghost would scarce haue spoken of it , because hee was a man of no note : but when the father forgat himselfe and gaue this offence , marke the manner of the holy Ghost , as though he would shew you a wonder : hee displayeth Noahs drunkennesse , as C ham displayed his nakednesse : as if he would say , come and see the strength of man . Hee which was counted so righteous , hee which beleeued the threatning , like Lot when the rest mocked , he to whom al the foules of the ayre and the beastes of the earth flocked in couples , as they came to Adam He which was reserued to declare the iudgements of God , and to begin the world againe . Noah the example of sobrietie , the example of moderation , is ouercome with drinke , as if hee had neuer been the man . How easily , how quic●ly , the iust , the wise , the prudent , hath lost his sence , his memorie , his reason , as though he had neuer been the man . And how hard it is to auoyd sinne , when occasion is at hand , and pleasant opportunitie tempteth to sinne ? It is easier for the bird to go by the net , than to breake the net : so it is easier for a man to auoyde temptations , then to ouercome temptations . Therefore God forbad Balaam , not only to curse the people , as Balaac would haue him , but he forbad him to goe with Balaacs seruants , knowing that if he went with them , and sawe the pompe of the court , and heard the King himselfe speake vnto him , and felt the tickling reward , it would straine his conscience , and make him doubt whether he should curse or blesse . Peter but warming himselfe at Caiphas fire , was ouercome by a silly damsell to doo that which hee neuer thought , euen to forsweare his Lord God : therefore Daniel would not eate of the Kings meate , least hee should bee tempted to the Kings will , shewing vs that there is no way to escape sinne , but to auoyd occasion . Therefore Dauid prayeth , Turne away mine eyes from vanitie : as though his eyes would draw his heart , as the baite tilleth on the hooke . Noah thought to drink , he thought not to be drunke : but as hee which commeth to the fielde to sound the Trumpet , is slaine as soone as he which commeth to fight : so the same wine distempereth Noah , which hath distempered so many since . Where he thought to take his reward , & taste the fruite of his owne hands , God set an euerlasting blot vpon him , which sticks fast till this day , like a bar in his armes , so long as the name of Noath is spoken of , that we cannot reade of his vertue , but wee must reade of his sinne , whereby euerie man is warned , to receiue the gifts of God reuerently , to vse them soberly , and to sanctifie himselfe , before he reach forth his hand vnto them that they may comfort and profite vs , with that secret blessing , that God hath hid in them , or else euery thing the best gifts of God may hurt vs : as this pleasant wine stayned and confounded the great Patriarch , when hee delighted too much in it , which hee might haue drunke as Christ did at the last Supper , and this disgrace had neuer beene written in his storie ; but God would haue a fearefull example , like the piller of Salt , to stand before those beasts , whose onely strife is to make triall who can quaffe deepest , and shew all their valiantnesse in wine . Because there is such warning before vs , now we haue the drunkard in schooling , I will spend the time that is left , to shew you the deformity of this sin , if any heare me which haue bin ouertaken with it , let him not maruel why he cannot loue his enemies , which loueth such an enemy as this , which leadeth til he reeleth , duls him till hee bee a foole , and stealeth away his sence & wit , his memory , his health , his credit , his friends , and when shee hath stripped him as bare as Noah , then shee exposeth him like Noah to Cham , & all that see him do mocke him : it is wonder almost that any man should be drunke that hath seene a drunkard before , swelling , and puffing , and foming , and spuing , and groueling like a beast for who would be like a beast , for all the world ? Looke vpon the drunkard when his eies stare ; his mouth driuels , his tongue faulters , his face flames , his handes tremble , hys feete reele ? how vglie , how monstrous , how loathsome doth he seeme to thee , so loathsome dost thou seeme to others when thou art in like taking . And how loathsome then doost thou seeme to God ? Therfore the first law which Adam receiued of God , was abstinence , which if hee had kept , he had kept all vertues beside , but intemperancie lost all . In abstinence the law came to Moses , & he fasted when he receiued it , to shew that they which receiue the word of God , receiue it soberly .

A temperate man seldome sinneth , because the flesh which dooth tempt is mortified , least it should tempt : but when the handmaid is aboue the mistres , and a man hath lost the Image of God and scarce retayneth the image of man , all his thoughts and speeches , and actions must needs be sinne , and nothing but sinne , because sobrietie the bond of vertue is broken ; which kept all together . When didst thou want discretion to consider ? When didst thou want patience to forgiue ? When didst thou want continencie to refraine ? When didst thou want hart to pray , but when sobrietie is fled away , and intemperancie filled her roome ? If shame let to sinne , it casteth out sinne : if feare let to sinne , it casteth out feare : if loue let to sinne , it expulseth loue : if knowledge let to sinne , it expulseth knowledge : like a couetous Land-lord , which would haue all to himselfe and dwell alone .

There is no sinne but hath some shew of vertue , onely the sinne of drunkennes is like nothing but sinne : there is no sin , but although it hurt the soule , it beautifieth the body , or promiseth profite , or pleasure , or glory , or something to his seruants , onely drunkennesse is so impudent , that it descryeth it selfe : so vnthankful that it maketh no recompence : so noysome , that it consumeth the body , which many sinnes spare , least they should appeare to bee sinnes . Euery sinne defileth a man , but drunkennesse makes him like a beast : euery sinne defaceth a man , but drunkennesse taketh away the image of a man : euery sinne robbeth a man of some vertue , but drunkennesse stealeth away all vertues at once : euery sinne deserueth punishment , but drunkennesse vpbraids a man while the wine 〈◊〉 in his stomacke ; and though hee would dissemble his drunkennesse , yet hee is not able to set a countenance of it , but the childe descryeth him , the foole knowes that he is drunke , because his face bewraieth him , like the leprosie which burst out of the forehead : so worthily hath he lost the opinion of sobrietie , which hath lost it selfe . His sonne thinkes himselfe more maister now than his father : his seruant makes him a foole , his children leades him like a childe ; his wife vseth him like a seruant , and although his drunkennes leaueth him when he hath slept , yet no man seckes to him for counsell after , no man regards his word , no man reckons of his iudgment , no man is perswaded by his counsell , no man accounts of his learning , no man hath any glorie to accompany with him , but so soone as drunkenes hath made him like a beast euery man abhorreth him like a beast , as they did Nabuchadnezzar : the spirit flyeth from him least he should greiue it , his friends goe awaie least he should shame them , and no vertues dare come neere , least he should defile them . How many things flie out when wine goes in ? How is it then , that hee which loueth himselfe , can be so cruell to himselfe ? that he should loue his life , and shorten his life ? that he should loue his health , and destroy his health ? that hee should loue his strength , and weaken his strength ? that hee shoulde loue his wealth , and consume his wealth ? that he should loue his credite , and cracke his credite ? that hee should loue his vnderstanding , and ouerturne his vnderstanding ? that he should loue his beautie , and deforme his beautie ? The Poets neede fayne no more , that men are transformed into beasts , for if they were liuing now , they should see men like beasts : some like Lyons , some like Wolues , some like Foxes , some like Beares , some like Swine : who is the beast , when the beasts satisfie nature , and man satisfieth appetite ? when the beasts keepe measure , and man exceedes measure ? when the beasts are sound labouring , and man found surfetting ? who is the beast ? I haue read of a bird which hath the face of a man , but is so cruell of nature , that sometime for hunger shee will set vpon a man and slaye him : after , when shee comes for thirst vnto the water to drinke seeing the face in the water , like the face of him whom shee deuoured , for griefe that shee hath killed one like her selfe , takes such sorrowe , that shee neuer eateth nor drinketh after , but beates and frets and pines her selfe to death . What wilt thou doe then which hast not slaine one like thy selfe , but thy selfe , thy verie selfe , with a cup of wine , and murtherest so many graces & vertues in an houre ?

As Esau solde his lande and liuing for a messe of pottage , so the drunkard selleth his sense , and wit , and memorie , and credite , for a cuppe of wine . Thou hast not murthered thy brother like Caine , but thou hast murthered thy selfe , like Iudas : as the Rechabites abstained from wine , as Ionadab bad them , obtayned the blessing which God had appoynted to the Israelites : so let vs take heed least they which we account Idolaters ; whilest they fast and watch , and obtayne the blessing that GOD hath appoynted for vs , get away the blessing , while wee sit downe to eare and 〈◊〉 to play . Therefore as Christ sayd , Remember Lots wise : so I say , remember Lot : one houre of drunkennesse did him more hurt , the ●all his enemies in Sodome . Remember Noah , one houre of drunkennesse discouered that which was hid sixe hundred yeares .

Ten times more might bee sayd agaynst this vice , but if I haue sayd enough to make you abhorre it , I haue sayde as much as I would . Some goe about to excuse Noah , because hee was an olde man , and therefore might soone bee taken cup-shot : some , because the Wines were hotter in those Countries then they are with vs : some , because of his change of drinkes , which had not wonted himselfe to wine before : some , because as most men delight in that which by great labour they haue brought to passe of themfelues , so no maruel though Noah had a longing to his owne grapes ? following herein the example of a curious Cooke , which dooth sip and sip his broth , to taste whether it bee well seasoned , that he may amend it if he can , or amend the next : but as the flye by often dallying with the candle , at last scorcheth her wings with the flame : so taking , he was taken , and at last was drunke : yet this is imputed to him for his fault , that he was drunke , as the punishment which followes doth witnes . Such is the prouidence of God , that his mercie might bee glorified in all , he hath concluded all vnder sinne , and suffered the best to fall , that no man might trust in his owne strength , and that we seeing their repentance , may learne to rise againe , how grieuous so euer our sinnes bee . If we haue been Idolaters , if adulterers , if persecutors , if murmurers , if murtherers , if blasphemers , if drunkards : Aron , and Moses , and Lot , and Abraham , & Dauid , and Salomon , and Peter , and Paul , and Noah haue been the like , who raigne now in the kingdome of Christ with his Angels , and so may we if we repent like them . These examples ( saith Paul ) are not written for our imitation , but for our admonition . Thus you haue seene Noah sober , and Noah drunken : whereby wee may see , that a man may bee drunk with his own wine , he may surfet with his owne meates , he may lust with his owne wife , he may offend with his owne gifts , his owne honor may make him proud , his owne riches may make him couetous , his owne strength may make him venturous , his owne wit may make him contentious : therefore as the childe pluckes out the sting before hee takes the honey ; so let euery man before hee receiue the gifts of God , sit downe and looke what baites , what snares , what temptations sathan hath hid in them , and when hee hath taken out the sting , then eate the honey , and he shall vse the blessings of Christ , as Christ did himselfe .

FINIS .

A GLASSE FOR DRVNKARDS .

22 And when C ham the father of Canaan saw the nakednesse of his father , he told his two brethren without .

23 Then tooke Shem and Iaphet a garment , and put it vpon both their shoulders , and went backward , and couered the nakednesse of their father with their faces backward : so they sawe not their fathers nakednesse .

24 Then Noah awoke from his wine , and knewe what his younger sonne had done vnto him :

25 And sayd , Cursed be Canaan , a seruant of seruants shall he be vnto his brethren .

26 He sayd moreouer , Blessed be the Lord God of Shem , and let Canaan be his seruant .

27 God perswade Iaphet , that he may dwell in the tents of Shem , and let Canaan be his seruant , &c.

YOu haue here the Storie of Noah and his sonnes . As Noah did well and euill , so he had good sonnes and euill : but as his vertues were more notorious then his vices , so GOD blessed him more then he crossed him : for he had two good sonnes , and but one euill sonne : his good sonnes were Shem and Iaphet , his wicked sonne was Cham : his good sonnes were blessed , his wicked son was cursed . First of the father , and then of his sonnes . In Noah first you see his husbandrie , and then his drunkennesse , and after his nakednesse . In Cham first you see his mockerie , and after his curse : in Shem and Iaphet first you see their reuerence , and after their blessing .

Of Noahs drunkennesse and his husbandrie we haue spoken : now a word of his nakednesse . Drinking of the wine he was drunke , and was vncouered in the midst of his tent , &c. It is sayd that drunken porters keepe open gates , so when Noah was drunken , he set all open : as wine went in , so wit went out : as wit went out , so his cloathes went off . Thus Adam which began the world at first , Gen. 3. was made naked with sinne : and Noah which began the world agayne is made naked with sinne , to shewe that sinne is no shrowder but a stripper . This is one fruite of the Vine more then Noah looked for : in stead of being refreshed and comforted , he was stripped and scorned .

There is a thing which followeth sinne , which Iob calleth a rod , Iob. 9. 34. & 21. 9. 6 which the sinner neuer thinketh of , before he haue done . When the childe hath faulted , then he is beaten : so now Noah hath sinned , he must bee beaten : first he is stript naked , after he is scourged ; wine putteth off his cloathes , and then Cham commeth & lasheth him : to shew , that wine can both cheere the hart , and grieue the hart . As the forbidden tree when it promised our parents knowledge , Gen. 3. 6. tooke their knowledge from them : so euery sinne giueth other wages then it promiseth . Little thought Noah that wine would make him naked : but now hee is naked and stripped too , as though hee were first stripped and then whipped . Hee which beleeued the threatning ( like Lot ) when others mocked , Gen. 19. he which escaped the floud when others were drowned , he to whom all the fowles of the ayre , and the beasts of the earth flocked in couples , as they did to Adam , hee which was reserued to declare the iudgements of GOD , Gen. 2. and begin the world agayne ; Noah , the example of temperance , the example of moderation , the example of sobrietie , lyeth naked in his Tent for drinking the wine which hee himselfe hath planted : the operation of wine was drunkennesse , the sequell of drunkennesse was nakednesse , the effect of nakednesse was derision . As the Serpents sting is in his taile , so the end of sinne is bitternesse , least he should loue the vice wherewith hee was once defiled , as they which are once drunke , hardly get out of the sellar . God giueth him a Memorandum like Iacobs limping , that he was neuer drunken after , but learned temperancie of intemperancie : therefore it is good a little to feele the sting of sinne , that we may handle it like a hornet .

Now when Noah the father was drunken , C ham the sonne becommeth a scorner : the father deserued to bee despised of his sonne , because he had disfigured the image of a father . Therefore it followeth , When C ham the father of Canaan sawe the nakednesse of his father , he tolde his two brethren without , &c. Drunkennes was his fault , and shame must be his punishment . Wherby you may note , how God doth proportionate & match sins and punishments together , that a man may looke vpon his punishment like a glasse , and see his sinne . Againe , by this you may see , how God doth bring forth the faults of the iust aswel as the vniust , or els other would say as Christ saith , Ioh. 8. Who can accuse me of sinne ? What a griefe was this to Dauid , that his son should bee his traytor ? So to increase the griefe of Noah , his sonne was his scorner . He may say as the Psalmist saith , Psal. 54. 12. It is thou O man , euen my companion and familiar , which delighted together . If mine enemie had defamed me , I could haue borne it , or I woulde haue fled from him : but he whom I haue loued , nay he whom I brought into the world , made me a shame to the world , like the Viper which killeth the damme that beareth it . So , oftentimes the prophecie of Michaiah proueth true , A mans enemies are they of his owne house , Chap. 7. 6. As Iudas betrayed his Master . Who can reclaime a wicked disposition ? how deepe was the roote of euill hid in his heart , that Noah could neuer know it before he shewed it . Vntill now C ham seemed as good as Shem , and if Iaphet had said , thou shalt be cursed , he would haue said , thou shalt be cursed . Hipocrisie is spun with such a fine thred , that we may liue as long with a man , as Noah did with Cham , and scarce discerne him .

Heere are two sinnes , which goe before Chams curse ; one that he did see his fathers nakednes , the other , that he did reueale it vnto his Brethren .

When he sayth , that Cham saw his fathers nakednes : he meaneth that he looked vpon it with a pleasure , 2 Sam. 11. as Dauid vpon the nakednes of Bethsheba , for he might haue seene it by chaunce , and not offended , as a man seeth an Image and detesteth it .

The Edomites are reproued for looking vpon the affliction of their brethren , Obad. 11. because they reioyced to see it . But the friends of Iob looked vpon his afflictions , and are not reprooued because they sorrowed to see his sorrowes . Therefore Cham did not sinne in seeing , but in gazing , and reioycing , like the Edomites .

There is a wise eye , Eccl. 2. 14. and there is a foolish eye , Pro. 17. 24. the wise eye is like the Bee , which gathereth honie of euerie weede : the foolish eye is like the spider which gathereth poyson of euery flower . Therefore God licensed Abraham to see the flames of Sodome , which he forbad Lot , because that which teacheth one , tempteth another : it is a true Prouerbe , the eye is a shrew ; although it shewe light , yet it leadeth many into darkenesse . If Eue had not seene , she had not lusted , for it is said , Seeing that the tree was pleasant to the eyes , Gen. 3. 6. she tooke and eate . Iosu. 7. 21. If Achan had not seene , he had not stolne . For he saith , first I saw , and then I coueted . If Dauid had not seene , hee had not lusted , for it is sayd first , That he did see her , and then hee sent for her . 2. Sam. 11. 2 So when Cham had seene the temptation , he was snared with the sin : therefore it followeth , He told his brethren which were without , &c. Thus sin groweth of sin from the eye to the heart , and from the heart to the tongue , a man may goe into a labyrinth easilie , but when he is in hee cannot get out : so Cham did see a temptation easily , but when he had seene it , he could not looke from it . Therefore when Esayah speaketh of vanitie , Esa. 5. 18. he named Cart-ropes of vanitie , to shew how one sinne draweth on another , as it were with Cart-ropes , Gen. 3. and one sinner maketh another , 1. Pet. 5. as Eue did Adam . When Sathan was cast out himselfe , hee sought euer after whome hee might deuoure , so when Cham had strained reuerence himselfe , hee laboured to bring his brethren into the same disobedience . All men seeke after fellowes , and we thinke it euill to be euill alone , therefore the theeues before they goe to steale , call their mates , and say , Come with vs , Prou. 1. 10. 1. Pet. 4. 3. It is enough ( saith Peter ) that we haue spent our former time in lusts : so it was enough that Cham had faulted himself , but when hee had seene , he would haue his brethren see too : When he was become a scorner , he would haue his brethren scorners too : therefore as Andrew called Simon , and Philip called Nathaniel , Iohn . 1. to see the Son of God : so Cham called his brethren to see the nakednes of his father . The sins of men are like a plume of feathers , for itching eares , and an euil disposition breedeth an euill suspition : therefore Cham thinking that his brethren had bin as shameles as himselfe , thought this a merrie may-game to make them sporte . Come with me saith he , and I will shew you my Father naked : they say it is an euill bird which will defile his own nest : so it is an euill sonne that will shame his owne father , he should haue couered his fathers nakednesse so soone as he saw it , lest his brethren should see it too , but he was readie to make it worse , like them which heare a suspition and make it a report , he should haue taken the beame out of his owne eye , when he spied a moate in his fathers eye : but as the eye seeth all things , and cannot see it selfe , so wee can see others mens faults but not our owne . Pro. 30. 1. When Agur had considered the follies of others , he considered his owne follies , and said , I am more foolish then any man : When Iudah had considered Thamars sinnes , Gen. 38. he considered his owne and said , She is more righteous then I. But when Cham did see a fault in his father , al his owne faultes were hid vnder a bushel , he cared not that he was his father , nor that hee was saued for his righteousnesse , nor that he had planted a Vineyarde for him and his brethren , nor that he was neuer drunken before , nor that he had committed greater sinnes himselfe , but like them which make their sport , that which should be their sorrow , so he laughed at that which might make him weepe . Often did I well might Noah say , and thou didst neuer honour me for that : but once did I euill , and for that thou wouldest shame me .

There is a kinde of men which are ashamed of other mens faults , but not of their owne : they are like flies which alwayes light vpon the sore , if they finde any sinne , there they talke , that is their sporte , like a Tennis ball , when they come to their ordinaries , and though they did neuer well in all their life , yet that fault seemeth greater to them then all their owne , these men are so like the diuell , that in Reuelat. 12. 10. The diuel is called by their name , An accuser of the brethren , and that you may knowe that such tongues shall burne in the fire of hell , Saint Iames sayth , That their tongues are kindled with the fire of hell already . Iames 3. 6. This was euer the propertie of bad men , to seek faults in good men , to obiect againe , that they may sinne without reproofe of them . Tit●● . 2. 8. Therefore saith Paul , So behaue your selues , that they which would slaunder you , may be ashamed , hauing nothing to speake euill of you : If Noah had not been drunken , Cham had lost his sporte .

Now because this fact of Cham was so hainous , when he is accused of it , he is called the Father of Canaan , as if he should say , think what he deserueth , which being a father himselfe , would so dishonour his father . It was meete that hee which had Children should knowe the duetie of a Childe , and euer think , that as he behaued himselfe toward his Father , so his sonnes would behaue themselues to him againe , but all this did nothing moue him , therefore the greater was his sinne .

To conclude then , as Cham was worse then Noah whom hee derided , so if you marke ▪ they which are wont to speake hardly of others haue greater faults themselues ▪ which they cannot tell how to couer , but by disgracing others . Thus much of the wicked sonne , now of the good sonnes it followeth .

Then tooke Shem and Iaphet a garment , and put it vpon both their shoulders , and went backward , Pro. 1. 10. and couered the nakednesse of their father , &c. Salomon saith , If sinners tempt thee , yet consent thou not : So though C ham tempted them , they consented not , but when he said , Come and see , they went and hid : Noah stripped himselfe , but hee could not couer himselfe , so we can corrupt our selues , but wee cannot amend our selues . As Cham is accused of two faults , for beholding his fathers nakednesse , and for reuealing it : so Shem and Iaphet are commended for two things , that they would not see their fathers nakednesse and that they couered it . All came of one roote , and all had one duetie , & yet see what difference was between them , one was glad of his fathers shame , and the other were sorye for it : one published it , and the other smothered it . These two , saith Moses , sawe not their Fathers nakednesse . Once it was no shame to be naked : for it is sayd , that Adam and Eue were both naked , Gen. 2. 25. and were not ashamed . But as sinne made labour irkesome , which was not irkesome before , and made heate offensiue which was not offensiue before , and made colde hurteful , which was not hurtfull before , so it made nakednesse shamefull which was not shamefull before , that rather then a man would be naked now , he wil couer himselfe , as Adam did with fig leaues . Therefore we neuer read that Noah was naked before he was drunken , shewing that a sober man wil neuer open that which nature hath hid ▪

This is a difference between men & beasts ; men are not only ashamed to be seen naked themselues , but vnles it be some Cham , they are ashamed to see another naked . Shem and Iaphet saw not their fathers nakednesse , who is so blind as he which will not see ? Nay who is so blinde as he which will see ? the light of the eyes oftentimes draweth the soule out of light into darkenesse , knowing therfore that it was hard to see like Cham , and not to sinne like Cham , they would not see least they should offende . As they would not see it themselues , so they were carefull that none other should see it , and therefore they couered it with their cloakes . For we must not only refraine sinne , but restraine sinne , according to that , Leuit. 19. 17. Suffer not thy brother to sinne , so Shem and Iaphet seeing how their brother had sinned , stopped the cause that no more might sinne , they were loath that he should see that which he would haue them to see , their griefe and modestie it was such , that they did not stay to make him any anuswere , or aske him any question , but straight they thought what was best to bee done , and as a Nurse taketh the milke out of her own mouth to giue to the Childe , so they tooke off their cloakes from their backes to couer their fathers . Such a reuerence is in children toward their parents , if they haue but nature , that they will not suffer the maiestie of their Father to waxe vile , but rather they will heare any reproch against themselues , then abide a word against their Father . Now if wee doe such reuerence to earthly Fathers which bring vs into miserie , that we had rather shame our selues then they should beare any shame , why are wee so ashamed and afraide to speake for our father which calleth vs out of miserie into happinesse : if Cham b● cursed for dishonouring a man , let them feare which dishonour God .

You knowe that the Papists doe couer the spottes of their Bishoppes with this cloake of Shem and Iaphet , and not onely they but others too , for if any speake of corruption in Rulers , or briberie in Iudges , or Simonie in Bishops , or non-residencie in Pastors , he is said to discouer his fathers nakednesse like Cham , but as we may not reueale all sinnes , least the vncircumcised reioyce , so wee may not couer some sinnes , least the vncircumcised encrease : For if some mens drunkennesse were not reprooued , they would bee drunken still , and make a common weale of drunkards : therefore they which will bee conuerted , first let them prooue themselues fathers , as Noah was , and after let them amend as Noah did , and they which couer them , let them distinguish betweene Noah and Cham , and betweene errour and obstinacie . For some , Christ appointeth admonition , for others reprehension , for others Excommunication , and for others correction : therefore euerie mans nakednesse must not bee couered as Noahs was : wee will couer the first drunkennesse , as Shem and Iaphet did , if they will repent as Noah did , and bee drunken no more . But shall wee followe them like a blinde mans Boye , to stay them so often as they fall , when they say that they stumble not , though they lye on the ground ? This is not the cloake of reuerence , but the cloake of flatterie . Therefore as Christ said , Let the dead burie the dead : So I may say , let the wicked couer the wicked ; the Wolues are not the Lambes fathers , but the Lambes Butchers , therfore if they would bee couered , let them speake to their Children to couer them , for this is our rule , They which sin openly , reprooue openly , that the rest may feare , 1. Tim. 5. 20.

Thus you haue heard what the badde Sonne did , and what the good sonnes did : now wee come to Noah againe : Then Noah awoake and knew what his yonger sonne had done vnto him , and said vnto him , Cursed be Canaan , a seruant of seruants shall he be vnto his brethren . He said moreouer , Blessed be the Lord God of Shem , and let Canaan bee his seruant , &c.

First he sheweth , how Noah commeth to himselfe , then how he knew what his sonnes had done vnto him ; then how he curseth one and blesseth another . As his sonnes were ashamed of his nakednes when he was drunken , so now he is sober , he is ashamed of it himselfe , therefore he is said to awake from his wine , as though hee had beene a sleepe ; for The drunkard ( saith Salomon ) is as one that sleepeth , Prouerbs 23. 34. When the belly is full , the boanes are at rest , so when Noah was full , his thoughts were at rest : therefore beeing as it were lulled a sheepe , with ouermuch wine , hee may be said to awake . Here Moses would exhort all them that sleepe with Noah , to awake with Noah . Noah was once intemperate , and many follow him in that , Noah was but once intemperate , and few follow him in that : Dauid was once incontinent , and many follow him in that ; Dauid was but once incontinent , and few follow him in that : Peter was once vnfaithfull , and many follow him in that ; Peter was but once vnfaithfull , and few follow him in that . This the difference betweene the faithfull and the wicked , both fall , and but one riseth againe . It followeth . He knew what his yonger sonne had done vnto him : either by the spirit of God , which suggested him , or els by some other that tould him ; for a drunken man dooth not remember what is said or done : and therefore the drunkard saith , I was beaten , but when I awaked , I knew it not , Pro. 23. 35. Therfore when Lot was drunken , his daughters laye with him , and it is said , Gen. 19. 33. that he perceiued not when they lay downe , nor when they rose vp : therefore Noah knew either by the spirit which informed him , or by others which told him .

Now , as Moses ( declaring Chams sinne ) called him the father of Canaan : so Noah repeating his sinne againe , called him his younger sonne . He disdaineth to name him , but calleth him a younger sonne ; to aggrauate his fault , because we will suffer our elder sonnes to bee more familiar with vs , but of the younger wee looke for more reuerence ; or else because parents are woont to make more of the youngest , and dandle them , as Iacob did Beniamin , and so hee might say , My yonger sonne , which for his yeares should haue shewed mee most duetie , and for my affection should haue borne mee most loue ; my younger sonne hath sought my dishonour ; and not content to scorne mee himselfe , hath published my shame , and as much as in him lay , prouoked his brethren to scorne me too .

Of whome is a man so often deceaued , as of his neerest friend ? Lightly the younger sonne is better than the elder , as Ioseph was better than his elder brethren , Dauid was better than his elder brethren , Abell was better than his elder brother , Isaac was better than his elder brother , Iacob was better than his elder brother ; but here the youngest is worst : so neither vertue nor vice goeth by age . Now , as Christ when he awoke , rebuked the windes , and comforted his Disciples : so Noah when he awoke , cursed the scorner , and blessed the other . Moses doth not set downe his wordes of choller , but bringeth him in , speaking by the spirite of prophecie , what should come vpon all his sonnes . It is like that the good Patriarch had bewailed his owne sinne before , and now hauing repented , and got pardon for it , he commeth forth like a proclaymer of Gods iudgement , and thundreth against this mocker . What a griefe was this to the father , to bee constrained to condemne his owne sonne , and with his own mouth to pronounce him banished from the Church of God : for though Cham had not the nature of a sonne , yet Noah had not lost the nature of a father , and he saw what a small number was left vpon earth , like Adams children for to replenish the whole world againe : therefore it grieued him to curse his sonne , as much as it reioyced his sonne to scorne him . Yet as Abraham would sacrifice his sonne , rather then displease GOD ; so Noah did curse his sonne , rather then he would displease GOD : shewing that wee should not spare our owne bowels , when God would haue them punished , but doe as the fathers and mothers of Idolaters and blasphemers did in the law , Dan. 13. who brought the first stone to presse their sonnes to death , shewing that as the sonne of God died for them , so their sonnes should die for God , if they would not serue him . Now the curse goeth foorth : Cursed be Canaan , that is , cursed be scorners , cursed be all they wich dishonour their father and mother , A seruant of seruants shall hee be : this is the first mention of seruants in all the scripture , man was not made to serue but to rule , but sinne maketh them serue which should rule : therefore as you saw sinne bring in the first nakednes , so you see sinne bringing in the first seruant , A seruant of seruants shall he bee . This curse is denounced with great vehemencie : for he saith not simplie , A seruant shall he be , but A seruant of seruants shall he be : as if he should say , a seruant , and more than a seruant , that is of a seruile condition , and seruile minde . As the Sabbaoth of Sabbaoths signifieth a high Sabbaoth ; and as the Song of Songs , signifieth an excellent Song ; and as the Holie of holiest signifieth the holiest place , and as the Lord of Lords signifieth the chiefest Lord : so Vanitie of Vanities signifieth the gretest Vanitie , and seruant of seruants , signifieth the vilest seruant . Seeing then that the Pope taketh this name vnto him , and writeth himselfe The seruant of seruants , in all his Indulgences , as thogh he did ground vpon this curse of Cham it seemeth that the Lord would shew thereby , who is like Cham , and who is cursed : therefore let not vs denie him that which the holy Ghost dooth giue him , but as hee taketh Chams name , so let him take his curse too , Cursed be Canaan , &c. It was not Canaan which tempted Shem and Iaphet , to gaze vpon their fathers nakednesse , but it was Cham. How commeth it then that Noah dooth curse Canaan , and not Cham ? In the 22. verse Cham is called the father of Canaan , so that Canaan was Chams sonne , therefore God not content with the punishment of Cham alone , saith , Cursed be Canaan also ; shewing , that both Cham and Canaan , the father and the children , shall bee cursed for this impietie : because Cham had shewed himselfe a rebellious childe to Noah , God sheweth that his children shall doo the like by him . Heere is to bee noted , that whereas Cham had elder sonnes then Canaan , and Canaan was his yongest , yet God for a purpose nameth the yongest in the curse , shewing that his wrath should last , euen to the yongest , and be a great while before it were forgotten . Here is to be noted againe , that whereas the countrey of Canaan was so fruitfull , & so blessed a countrey , that it was called the land that floweth with milk & honny , yet vnder the name of Canaan , Chams youngest sonne ( of whome the countrey of Canaan tooke the name ) God sheweth that the Canaanites shall be cursed in this blessed land , as Cain was a vagabond vppon his owne ground : Gen. 4. to shew , that the ioye of heart , and peace of conscience commeth from God , and nothing else . Now the issues which followed vpon this curse , doe shew that Noah spake not from the spleen , but from the spirite of God : For first you read how the Canaanites , who came of Canaan , were slaine of the Israelites ; then you reade how the Gibeonites which came of Canaan were made slaues to the Israelites ; then you reade how the Egyptians and Ethiopians which came of Canaan , were taken captiue by the king of Ashur : Esay 20. 4. then you reade , how Nemrod and his complices , that came of Canaan , were confounded at Babel , when they went about to exalt themselues . Beside , where as length of daies , is a blessing to them which honour their father , Cham which dishonoured his father , Gen. 27. had not one sonne of his line which liued aboue an hundreth yeares : so , as Isaac said , Iacob haue I blessed , Gen. 28. 1. and hee shall bee blessed , so Noah may say , Cham haue I cursed , and he shall be cursed , for he was cursed indeede ; cursed in himselfe , and cursed in his children , cursed in heauen , and cursed in earth , cursed with God , and cursed with men : for after this he began to bee abhorred , and they that came of him . Therefore Abraham commaunded his seruant , that hee should not choose a wife for his sonne , of the Canaanites , Isaac giueth the like commaundement to his sonne Iacob , because they were a cursed nation , and hated of God euer since Noah saide , Cursed bee Canaan . Thus when C ham saide vnto his brethren , Come and I will shew you my father naked : he might haue saide ; Come and I will shew you my selfe accursed . If GOD haue such wrath against a scorner , think whether thou followest not some sinne worse then scorning .

Now after Noah had cursed Cham , hee blessed his brethren , Blessed bee the Lord God of Shem , &c. Of Shem came the Iewes which had the first blessing , and therefore Shem is blessed first : of Iaphet came the Gentiles , which had the latter blessing , and therefore Iaphet is blessed after : the forme of Shems blessing is ; Blessed be the Lord God of Shem , &c. One which heareth this blessing would thinke that Noah did not blesse Shem , but that hee blessed God , for he saith not , blessed be Shem , but blessed bee the Lord God of Shem. This is to signifie that as cursed Canaan came of Cham , so the blessed Messias should come of Shem , which though he were Shems sonne , yet heere hee is called Shems Lord , as hee was called Dauids sonne , and Dauids Lord . Then to shew that Noah dooth not blesse Shem , but God dooth blesse him , and Noah prayed that hee might bee blessed , as Christ gaue the spirite , and Iohn ministred but the water . Thirdly , to shew that God for blessing vs , should be blessed of vs ; and therefore Noah said , Blessed bee the Lord God of Shem , &c. as if hee should say , blessed bee the Lord which blesseth Shem. Further this sheweth the difference betweene Shems blessing , and Iaphets blessing , that is the Iews and the Gentiles , for he saith , God perswade Iaphet to dwell in the tents of Shem , as though Iaphet were not blessed yet , but should bee blessed ; but he saith of Shem , Blessed bee the Lord Gods of Shem : as if hee should giue him possession , and say , take thy blessing : for to assure him of Gods blessing , he calleth God Shems God : As were say , my landes , or my goods , so hee might say , my God , and my Lorde : such a propertie the faithfull haue in God . As Paul saith , God is not the God of the dead , but of the liuing : so I may say , God is not the God of the wicked , but of the righteous , and therefore he is called , The God of Abraham , the God of Isaak , and the God of Iacob , which were all good and righteous and holy men . The next blessing is Iaphets , the forme of his blessing is , God perswade Iaphet to dwell in the tents of Shem , that is , God perswade the Gentiles which come of Iaphet , to imbrace the Religion of the Iewes , which come of Shem. See how God counteth it for a blessing , to be in the true Religion , and how men should bee perswaded vnto it , because it is loue which cannot bee forced : this is the first prophecie in scripture of the calling of the Gentiles , that is of our calling to Christ . And to put vs in minde that we were once out of the couenant , and but added to the couenant , the name of Iaphet , which was the father of the Gentiles , dooth signifie , perswaded or inlarged , as it were added to the Church , as though the time were when wee were out of the Church : therefore first wee are indebted to our good mediatour , which added vs to the kingdome , when we were out of the kingdome ; and then that hee did it by persswasion , not by compulsion . As Noah prayed God to perswade Iapheth , so he hath perswaded vs by his word , and not forced vs by his roddes : shewing how wee should perswade one another to the truth , in the spirite of mildnes , remembring that wee come of Iapeth , which signifieth , perswaded . Nowe after Shems blessing , and after Iaphets blessing likewise , hee saith , Let Canaan bee his seruant ; this is thrice repeated in three verses together , as if God had ratified it , & sworne it with a treble verelie . For when Ioseph told Pharaoh why his dreame was doubled , he gaue this reason , because it should surely come to passe , Gen ▪ 41. 22. so Cham might be sure his curse would come to passe . Heere is a sweete obseruation beside , how Shem and Iaphet are blessed in Chams curse , and how Cham is cursed in their blessing : for when he saith , Let Canaan be Shem and Iaphets seruant ; he implieth this , that beside they were blessed in their owne children , because they were obedient to them , they should be blessed in Chams children , because they were seruants to them : so Shem and Iaphet were blessed in Chams curse . Againe beside that Cham was cursed in his owne children , because they were rebellious to him , he is cursed also in Shems & Iaphets children , because they were Lordes ouer hym , according to this saying , Let Canaan be their seruant ; so Cham is cursed in Shem and Iaphets blessing , as the Egyptians were drowned in the waters which saued the Isralites . These are the notes which I could picke out of this storie : heere you see how Cham was cursed but for dooing euill , and how Shem and Iaphet were blessed but for dooing well ; therefore as the Angell sayd to them which sought Christ at the sepulcher ; Feare not you , so I may say to all which seeke Christ , feare not you , for when Cham is cursed Shem and Iaphet are blessed ; so when the wicked are cursed , the godly shall bee blessed , as the sheepe went to the right hand , when the goates went to the left hand . This is enough to shew what wee are , that when God saued but eight persons in the flood , yet you see one of them drinke vntill he bee drunken ; and another scorne vntill he be cursed . If two among so few did so , when the flood was by them , what meruaile though so many do so now the flood is gone , and the weather calme : As there was a Cham in the Arke , so looke alwaies to haue Cham in the church . Shem did not go out of the Arke , because Cham was in the Arke , neither let the faithfull go out of the church , because wicked are in the church . As C ham scorned , and Noah was scorned : so there shall be alwaies one that persecuteth , and one which is persecuted : if the sonne persecute the father , thinke it not strange to be persecuted of any , for they which are not persecuted , lightlie are persecutours themselues . Thus you haue seen Noah drunken and scorned , C ham scorning and cursed , Shem and Iaphet reuerencing and blessed . In this storie is the first mention of planting of Vineyardes , the first speech of drinking of wine , the first example of drunkennes , the first blessing and cursing of parents , the first name of seruant , and the first prophecie of the calling of the Gentiles . Noah is a warning to all drunkards , Cham is a warning to all scorners , Shem and Iaphet are an example for all subiects to reuerence their rulers , and for all children to reuerence their parents . Now as Noah prayed , God perswade Iaphet to dwell with Shem , so God perswade vs to dwell with Christ .

FINIS .

The first Sermon . Take heed how you heare . Luke . 8. 18.

THis is the warning of Christ to his Disciples , after they had heard the Parable of the seede , how it fell in foure grounds , & but one of the foure brought foorth fruit . Here Christ exhorteth his Disciples to bee that ground , and wee exhort you . As GOD sent his Prophets and Teachers to Ierusalem that was the chiefe Citie of the Iewes , where the Temple was built , and where the Priestes , and the Leuites and the Doctors dwelt , like an Vniuersitie , that from it all the Townes and Villages about might receiue instruction & light , like a Beacon which standeth vpon a hill , and is seene ouer all the Countrie : so GOD hath done to this Ierusalem of yours . The citie of Ierusalem had neuer so many Prophets crying at once in her streetes , as this citie wherein wee dwell , though the Oxe , which treadeth out the Corne , hath often been attempted to bee muzle● euen of those which tread not at all . Yet as the Lambes breede in the winter , and Quailes came with the winde : so Preachers spring in the time of discouragement more then when nothing hindereth them : & whether it bee our ambition ( as the kindred of Christ sayd ) they which will bee famous goe to great places , or whether GOD would make this citie a spring and fountaine to water the Land , as hee did Ierusalem : heere is the Colledge of the Prophets , here is the voyce of a Cryer , here dwels the Seer , though he be hated , and scorned , & contemned for his pains . When I consider how many labourers God hath sent to this Vineyard , and yet how little fruite it yeeldeth to the Sower , I cannot impute it to the want of teaching , but to the want of hearing , neither so much to the want of hearing , as to a kinde of negligent hearing , like the high way which receiued the seede but did not couer it . Therefore when this sentence came to my minde , me thought I should goe no farther vntill I had taught you how to heare . I stood in doubt a while whether I shoulde take such a short text : but when I looked into longer than it , me thought this seemed longer then they , and as I iudge a text which should bee preached before all texts , which because it was not taught and learned at the first , a thousand Sermons haue been lost and forgotten , as though they had neuer been preached at all : therefore let mee say as my text saith , before I expound it : Take heede how you heare , while I teach you how to heare .

There is no sentence in Scripture which the diuell had rather you should not regarde then this lesson of hearing : for if you take heede how you heare , you shall not onely profite by this Sermon , but euery Sermon after this shall leaue such instruction , and peace , and comfort with you , as you neuer thought the Word contayned for you : therefore no maruaile if the Tempter doe trouble you when you should heare , as the fowles combred Abraham when he should offer Sacrifice . For bee yee well assured that this is an infallible signe , that some excellent and notable good is towarde you , when the diuell is so busie to hinder your hearing of the Worde , which of all other things he dooth most enuie vnto you : therefore as hee appoynted Adam to another tree , lest he should goe to the Tree of life : Gen. 3. so , knowing the Word to be like vnto the Tree of life , he appoynteth you to other businesse , to other exercises , to other workes , and to other studies , least you should heare it , and be conuerted to GOD , whereby the tribute and reuenew of his kingdome should bee impayred : therefore marke how many forces he hath bent against one little scripture to frustrate this counsell of Christ , Take heed how you heare .

First , The diuels sleights against hearing . hee labours all that hee can to stay vs from hearing : to effect this , hee keepes vs at Tauernes , at Playes , in our shoppes , and appoynts vs some other businesse at the same time , that when the bell cals to the Sermon , wee say like the churlish guests , wee cannot come . If hee cannot stay vs away with any businesse or exercise , Math. 22. then he casts fancies into our minds , and drowsinesse into our heads , and sounds into our eares , and temptations before our eyes , that though we heare , yet we should not marke , like the birds which flye about the Church . If hee cannot staye our eares , nor slacke our attention as he would , then hee tickleth vs to mislike some thing which was sayd , and by that makes vs reiect all the rest . If wee cannot mislike anie thing which is sayd , then hee infecteth vs with some preiudice of the Preacher , hee doth not as hee teacheth , and therefore we lesse regarde what hee saith . If there bee no fault in the man , nor in the doctrine , then least it would conuert vs and reclaime vs , he courseth all meanes to keepe vs from the consideration of it , vntill we haue forgot it . To compasse this , so soone as we haue heard , he takes vs to dinner , or to company , or to pastime , to remooue our mindes that wee should thinke no more of it . If it stay in our thoughts , and like vs well , then he hath this trick in stead of applying the doctrine which we should follow , he turnes vs to praise and extoll the preacher , he made an excellent Sermon , he hath a notable gift , I neuer heard any like him . He which can say so hath heard enough : this is the repetition which you make of our sermons when you come home , and so to your businesse againe , till the next sermon come , a breath goeth from vs , and a sounde commeth to you , and so the matter is ended . If all these commers heare in vaine , and the tempter be so busie to hinder this work more than any other , Christs warning may serue for you , as well as his Disciples , Take heede how you heare .

There is a hearing , Mar. 4. 24. and a preparatiue before hearing , there is a praying , and a preparatiue before praying , Eccl. 2. 17. there is a receiuing , and a preparatiue before receiuing . 1. Cor. 11. 28. As I called examination the forerunner , which prepareth the way to the receluer : so I may call attention the forerunner , which prepareth the way to the Preacher , like the plough which cutteth vp the ground , that it may receiue the seede . As there is a foundation vpon which the stones , and lime , and timber are laide , which holdeth the buildings together ▪ so where this foundation of hearing is laid , there the instructions and lessons , and comforts do stay and are remembred , but hee which leaneth his eares in his pillowe , goeth home againe like the childe which he leadeth in his hand , and scarse remembreth the preachers texte . A diuine tongue and a holy eare make sweete musicke , but a deafe eare makes a dumb tongue . There is nothing so easie as to heare , and yet there is nothing so hard as to heare well . You come not hitherto learne how to heare , but you come hitherto heare as you were wont : for there is none but thinkes before he come to heare , that he knowes how to heare already . But when I haue shewed you Christ meaning in this caueat , you shall iudge whether you haue heard or not heard , before you learned how to heare .

In the seuenteenth Chapter and the fifth verse of Saint Mathewes Gospell , the Father teacheth you how to heare , nowe the Sonne teacheth you how to heare : shewing ( as Iames saith ) that hearers only are not blessed , for many shall say vnto Christ , Haue not wee heard thee in our Synagogues ? whom hee will answere , with I know you not : and therefore it is not inough to heare , but you must care how thou heare , it is not enough to pray , but you must care how you pray , it is not enough to receiue , but you must care how you receiue , it is not enough to suffer , but you must care how you suffer , it is not enough to giue , but you must care how you giue , it is not enough to beleeue , but you must care how you beleeue : for God hath appointed the way as wel as the ende . Because Cain regarded not the manner , Gen. 4. God regarded not his Sacrifice . It is better to doe well than to doe good : for a man cannot offend in doing well , but he may offend in doing good , if hee doe not well . Therfore Christ ( whom the Father bade vs heare ) teacheth vs not only to heare , Math. 17. 5 but how to heare : in the fourteenth chapter of Marke and the foure and twentieth verse , teacheth vs not onely to reade , but how to reade : in the foure and twentieth of Saint Mathew , and the fifteenth verse , teacheth vs not onely to suffer , but how to suffer : in the fifth of Mathew , and the tenth verse , teacheth vs not onely to receiue , but how to receiue : Luke 22. 19. teacheth vs not only to pray , but how to pray : Luk. 11. 1. signifiyng , that more sinne in hearing , and reading , and praying , and suffering , & receiuing , amisse , than in not hearing , reading , praying , suffering , or receiuing at all . Therfore Paul takes the Christian before his race , and giues him this watch-word . So run that thou mayst obtaine . 1. Cor. 9. 24. that is , so seek that thou mayst finde , so aske that thou mayst obtaine , so knocke that it may bee opened , so giue that thou maist doe good , so suffer that thou maist haue comfort , so heare that thou mayst profite . How many haue fasted , and watched and prayed more than we , and yet lost al their deuotion ? because they thought not of this rule , to doe good in a good sort . The Papists so they pray , care not how they pray , for they thinke it enough to pray : and therefore when they haue gone ouer their beads , their prayer is done , although they neuer thought what they asked . But Ieremie saith , Cursed be he that doth the busines of the Lorde negligently , whether hee heare negligently , or pray negligently , or receiue negligently , or preach negligently . The Scribes , and Pharisies did fast , and watch , and pray , and heare , and reade , and giue , and doe all that we can doe , and yet Christ rewardeth al their works with a woe ; Woe be vnto you Scribes and Pharisies . The Disciple which betraied Christ , heard so much as the Disciples that loued Christ , yet he had no feeling , nor comfort , nor profite of all his companie with Christ , because he did not vse it as the rest did . The Iewes did heare more then all the world beside , yet because they tooke no heed to that which they heard , therefore they crucified him which came to saue them , and became the cursedst people vppon the earth , which were the blessedst Nation before : therefore the A b c. of a Christian is to learne the Arte of hearing . We care how wee sow , lest our seed should be lost : so let vs care how we heare , least Gods seede bee lost . There is no seede which groweth so fast as Gods seede if it bee sowne well : therefore that I may shewe you that methode of hearing , which Christ commendeth heere to his disciples , it is necessarie to obserue fiue things . Fiue partes of this treatise . First , the necessitie of hearing : secondly , the fruite which commeth by hearing : thirdly , the kindes of hearers : fourthly , the danger of hearing amisse : fiftly , that manner of hearing , which will make you remember that which is said , and teache you more in a yeare than you haue learned all your life .

Touching the necessitie of hearing : When Christ saith . Take heede how you heare , hee implieth that all his Disciples should heare , nay they which were excommunicate from the prayers , and from the councels , and from the Sacraments for their sinnes , yet were not excommunicate from hearing , because they should learne to repent .

Here that large commaundement of our Sauiour Christ standeth , Luk. 8. 8. That which I say vnto you , I say vnto all , therefore it is a general Proclamation , Whosoeuer hath an eare to heare let him heare . The place implyeth that al should heare , though it importeth that al can not heare . When the voyce spake from heauen it said nothing , Mat. 17. 5. but This is my beloued son , heare him : as thongh all the duties of man were comprised in hearing . When Christ spake but of one thing which is necessarie , he spake of hearing , Luke 10. 22. As though it were so necessarie to heare , that all necessities should giue place vnto it . When men would not heare , God spake to the ground ; Oh earth , earth , earth heare the word of the Lord : Iere ▪ 22. 29. shewing that GOD so contemneth them which will not heare , that he regardes the earth and the trees , and the stones being senselesse creatures aboue them .

When GOD stroke Zacharias hee made him dumbe , Luk 1. 5. but not deafe ; When GOD stroke Saul , hee made him blinde , but not deafe ; Act. 9. 3. 4. When GOD stroke Mephibosheth , hee made him lame , 2. Sam. 4. 4. but not deafe . Thus GOD would haue them heare which cannot see , nor speake , nor goe . But there is a diuell which is called the deaffe diuell , Marke 9. 25. shewing that the diuell would haue vs deaffe , because hee that heareth instruction is in the way to life , but Hee which heares not instruction goeth out of the way . Prouerbs tenne-seauenteenth . To shew the necessitie of hearing the worde which we should heare is called meate in the fifth Chapter and the eleuenth verse of the Epistle to the Hebrues , and the want of the Worde is called a famine in the eight chapter of Amos Prophecie and the eleuenth verse , as though it were as necessarie for vs to heare , as it is to eate .

Although our heartes are contrarie to the Worde more than to any thing beside , yet no man can thinke that this is the Word of GOD , but hee thinkes it necessarie to bee heard . Besides , if Christ bee the Word ( as Saint Iohn calleth him in the first chapter and fourteenth verse ) and the Worde is receiued by no other meanes , but by hearing onely can anie man then receiue Christ without hearing ? Let not anie bee thus fonde so vainely to dreame : for that were to receiue the Worde without the Worde .

Therefore , as Iohn wept vntill the Booke was opened , and so soone as it was opened , all the Elders sung : so wee shoulde coumpt it the greatest cause of weeping when the worde is taken from vs that wee cannot heare it , and the greatest cause of reioycing when it is open to vs that wee may heare without let . Thus much of the necessitie of hearing .

Secondly , touching the fruite that commeth by hearing : Of all our sences , hearing is the sence of learning , and therefore Salomon begins his Wisedome , with Hearken my sonne , Prouer. 1. 8. opening as it were the doore where Wisedome must enter . Therefore except in praying , temptations neuer trouble a man so much as in hearing , which sheweth that these two are the destroyers of the destroyer : therefore as the tempter himselfe could not abide to heare the Word when Christ spake , so hee cannot abide that wee should heare the Word . Matth. 4. It must needes bee good for vs which our enemies would keepe from vs .

Many hearing the Worde haue met with knowledge , haue met with comfort , haue met with saluation , but without the Worde neuer any was conuerted to GOD. Therefore whensoeuer the Worde is preached , euery one may say to himselfe , as the Disciples saide to the blinde man , Bee of good comfort , Mar. 10. 49. hee calleth thee : bee of good comfort , the Lorde calleth thee . When Christ heard a woman say , Luk. 11. 28. Blessed are the breastes which gaue thee sucke , Christ replied , Blessed are they which heare the Worde of God : shewing , that his Disciples were more blessed for hearing him , than his Mother for bearing him . As Isaac gaue Iacob a double blessing , so Christ blesseth them againe : fo● in Matthew . 16. 17. hee saith , Mat. 16. 17. Blessed are the eares which heare the things which you heare : shewing that the Iewes were more blessed than all the worlde , because they had this one blessing to heare the trueth . If they be blessed which heare , then you come hither for a blessing , and hee which is blessed , wanteth nothing . Euery priuiledge dooth importe some speciall good to him which hath it : but it is the priuiledge of man to heare the Worde , and therefore the Worde became man , because it belongeth onely to man . Iohn 1. 14. God hath giuen life and light and food to fowles , and fishes , and beastes , but his Word is the prerogatiue of man . As to speake is the propertie of man , so to heare is the propertie of man . To shewe the fruite which commeth by hearing , Christ calleth the Word which wee should heare , Mat. 13. 14. Verbum Regni , The Word of the Kingdome , as though it brought a Kingdome with it : to shewe the fruite which commeth by hearing . The Disciples call the word which we should heare , Verbum vitae , Iohn . 6. 18. the Word of life , as though it brought life with it : to shewe the fruite that commeth by hearing , Vers. 15. Christ compareth the good bearers to the fruitfull grounde : to shewe the fruite that commeth by hearing , Paule ●aieth , Faith commeth by hearing , in the ●enth to the Romanes , there is one fruite : Knowledge commeth by hearing , Matthew the fifteenth and tenth verse , there is another fruite : Comforte commeth by hearing , Psalme one hundred and nineteene , there is another fruite : the sense of sinne commeth by hearing , Act. 2. there is another fruite . As Christ with fiue loaues and two fishes fed fiue thousand men : so Peter with one Sermon conuerted three thousand foules . Act. 2. 41. Agrippa hearing Paul but once , Act. 26. 27. almost became a Christian , Act. 8. 38. the Eunuch hearing Philip but once straight receiued the faith : Zacheus hearing Christ but once , gaue halfe his goods to the poore : so I doubt not but some goe from our Sermons almost Christians like Agrippa , some whole Christians like the Eunuch , expressing their faith like Zacheus . Now a little and then a little the soule groweth like the bodie . If you heare well , our voyce is like the sounde of the Rammes hornes that made the Walles of Iericho to reele , Iosh. 6. nay it will make the walles of hell to reele , for the same Worde made the Prince of hell giue backe , Matthew 4. 7. Although at all other times we are as plaine and simple as Iaacob , yet at this time wee haue a promise , and it is giuen to vs ( for your sake ) to speake sometime that which we conceiue not our selues , because the houre is come wherein GOD hath appointed to call some of you as hee hath done some of you before . Therefore as the princelie spirite came vpon Saul when hee should raigne , 1. Sa. 11. 6. to teach him how hee should rule : so the Propheticall spirit commeth vppon Preachers when they should teach , to teach them how they should speake . Therefore , as Christ was contented to be baptized of Iohn , Mat. 3. 15. so be you content to be instructed of vs , that if we be more simple than you , the glorie of God may appeare more in conuerting you by vs .

Thirdly , touching the kinde of hearers : If all which come to heare , did heare as they should , Christ neede not warne vs , Take heede how yee heare . But as we pray , so wee heare , the one is a lip-labour , and the other is an eare-labour . As children play the trewantes in the schoole , so men play the trewantes in the Church : how many come to heare mee , and yet ( peraduenture ) some doe not heare , while I speake of hearing ? One hath no pitcher , another hath left his pitcher behinde him , another hath brought a broken pitcher which will holde no water , therefore Christ calleth vs Fishers : for as a Fisher taketh but a few in respect of those which goe by , so we reforme but a few in respect of them which goe as the came . First of Pauls hearers , and then of Christs hearers , and after our hearers . Acts 17. 32. When the Athenians heard Paul preach of the resurrection , it is said , that some mocked ; there is one sort , the chaire of scorners : Psal. 1. some said , we will heare thee of this againe ; there is another sort , which are not yet resolued , but desire to bee better instructed : some did assent vnto him and receiued his doctrine , as Dionisius Areopagita , and Damaris a woman ; there is the best sort : wee neuer preach but wee haue all these hearers , some mocke , some wauer , and some beleeue . Now of Christs hearers : Wee finde in the Gospell that Christ had foure sorts of hearers : while I count them to you , thinke of what sort you are , for I doubt not but that there bee here of all sortes . Some heard him to wonder at him , like Herode , which was mooued with the fame that went of him : some came to heare , because they would know all things , that they might be able to talke of them . It seemes that Iudas was such a scholler , for he had learned to preach but not to follow : some came to cauill and to trip him in his speeches , of these hearers were the Scribes and Pharisies which would make him an enemie to Caesar : some were like to the good ground , which came to know what they might doo , and how they shoulde beleeue , like the humble Scribe which inquired the way to heauen . Now to our hearers . As there were wise Virgins and foolish Virgins : so there are wise hearers , and foolish hearers . Some are so nice that they had rather pine then take their foode of any which is licensed by a Bishop , as if Helias should refuse his food because a rauen brought it to him and not an Angel : some come vnto the seruice to saue forfeiture , and then they stay the Sermon for shame : some come because they would not bee counted Atheists : some come because they would auoyde the name of Papists : some come to please their friends , one hath a good man to his friend , & least he should offend him he frequents the Preachers , that his friend may thinke well of him : some come with their masters and mistresses for attendance : some come with a fame , they haue heard great speech of the man , and therefore they will spend one houre to heare him once , but to see whether it be so as they say : some come because they be idle , to passe the time they go to a Sermon , lest they should bee wearie of doing nothing : some come with their fellowes , one saith , let vs goe to the Sermon : content saith he , and hee goeth for companie : some heare the sound of a voyce , as they passe by the Church , and step in before they be aware : another hath some occasion of busines , and he appoynts his friend to meete him at such a Sermon , as they doe at Pauls : all these are accidentall hearers , like children which sit in the market , and neither buy nor sell . But as many foxes haue been taken when they came to take : so they which came to spye , or wonder , or gaze , or scoffe , haue changed their minds before they went home , like one which findes when he doth not seeke .

As ye come with diuers motions , so ye heare in diuers manners : One is like an Athenian , and he hearkeneth after newes : if the Preacher say any thing of our Armies beyond sea , or counsell at home , or matters of Court , that is his lure : another is like the Pharisie , and he watcheth if any thing bee sayd that may bee wrested to be spoken against persons in high place , that he may play the diuell in accusing of his brethren , let him write that in his tables too : another smackes of eloquence , and hee gapes for a phrase , that when he commeth to his ordinarie , he may haue one figure more to grace and worship his tale : another is male-content , and he neuer pricketh vp his eares till the Preacher come to gird agaynst some whom he spiteth , and when the Sermon is done , hee remembreth nothing which was sayd to him , but that which was spoken agaynst other : another commeth to gaze about the Church , he hath an euill eye , which is still looking vpon that from which Iob did auert his eye : another commeth to muze , so soone as hee is set , hee falleth into a browne studie , sometimes his minde runnes on his market , sometimes of his iourney , sometimes of his suite , sometimes of his dinner , sometimes of his sport after dinner , and the Sermon is done before the man thinke where he is : another commeth to heare , but so soone as the Preacher hath sayd his prayer , he falles fast a sleepe , as though he had been brought in for a corps , & the Preacher should preach at his funerall .

This is the generation of hearers : is not the saying of Christ fulfilled now , Hearing you heare not ? because wee heare and heare not , like a couetous churle , which goeth by a begger when he cryeth in Christes name for reliefe , and heareth him crye , but will not heare him , because he craueth that which he will not part with .

May we not say againe with Christ , What went ye out to see , rather then What went ye out to heare , seeing ye remember that which ye see , and forget all which ye heare ? So you depart from our sermons like a slidethrifts purse which will hold no money , and as you goe home one saith he doth not edifie : another saith , I cannot profit by him : another saith , he keeps not to his text : another saith , he speaks not to the heart : as if the ground should complaine of the seede which will not receiue the seede . Is not this the cause why your Preachers about the Citie care not how they preach , because their flockes haue no care to heare ? Is not this the cause why God doth not heare vs , because we wil not heare him ? Is not this the cause why ye are such Doctors in the world , and such Infants in the Church ? Yee learned your trade in seauen yeares , but you haue not learned religion in all your yeares . Can you giue any reason for it but this ? you marked when your master taught you your trade , because you should liue by it : but you marked not when the Preacher taught you religion , because you do not liue by it . Come now to the daunger by hearing amisse . Christ saith , Take heed how you heare : In Deut. 4. it is said , Take heede how ye forget that which yee heare . This Take heede awaies goeth before some daunger : therefore as Paul saith , that men receiue the Sacrament to their saluation , or to their damnation , 1. Cor. 11. so Christ saith , that men heare the Word to their saluation , or to their damnation , The word which I haue spoken shall iudge you in the latter day . Ioh. 12. 2. Cor. 2. 16. It is called the sauour of life , because it saueth , and it is called the sauour of death , because it condemneth . An euill eye ingendreth lust , & an euil tongue ingendreth strife : but an euil eare makes an heretike , and a scismatike , and an Idolater . This carelesse hearing , made GOD take away his worde from the Iewes : therefore you may heare the word so , as it may bee taken from you , as the talent was from him that hid it , Math. 25. for GOD will not leaue his pearles with swine : but as he saith , What hast thou to doe to take my words in thy mouth seeing thou hatest to bee reformed ? So he will say , what hast thou to doe to take my word in thy eare , seeing thou hatest to be reformed ? If any of you goe away no better then you came , you are not like hearers , but like cyphers , which supplie a place , but signifie nothing , so you take a roume but learne nothing : and they which are cyphers in the house of GOD , shall bee cyphers in the kingdome of GOD. Therefore , if thou haue an euill eye , and an euill tongue , and an euill hand , and an euill foote , yet haue not an euill eare too : for then all is euill , because the eare must teach all . If the eare hearken to euill , then the heart must learne euill . Therefore an euill eare is compared vnto a bad Porter , which lets in euery one in a gay coat , though hee bee neuer so bad ; and keepes out him that goes bare , though he be neuer so good : so an euil eare lets al that is euil enter into the hair , but al that is good shuts the dore against it , lest it should set the spirit & the flesh at variance . Oh , if the Adder had not stopped his eare , how long since had he bin charmed ? But the shortest time in Gods seruice is the longest time in al the day . The beast came to the Arke to saue themselues , & men wil not come to the Church to saue themselues . It is too far , saith Ieroboam , but it were not too far if Ieroboam were not vnwilling . Luk. 10. One thing is necessary , and all vnnecessaries are preferred before it . The gretest treasure in the world is most despised , the Star which should lead vs to Christ , the Laddder which shuld mount vs to heauen , the Water that shuld clense our leprosie , the Manna that should refresh our hunger , & the booke that we should meditate on day & night lieth in our windows , no man readeth it , no man regardeth it : Psal. 1. 2. the loue of God , & the loue of knowledge , & the loue of saluation is so cold , that we will not reade ouer one book for it , for al we spend so many idle times while we liue . If Samuel had thought that God had spoken to him ; he would not haue slept , but because he thought it was not God but Eli , therefore he slept : so , because , you remember not that it is God which speaks , therefore you mark not : but if you remembred Christs saying , He which heareth you heareth me , & he which despiseth you despiseth me , you would heare the voyce of that Preacher as you would heare the voyce of God . Surely ( beloued ) we know no other way to saue you nor our selues : if we did , how wretched were we to keepe it from you , which haue no other calling , but to shew you the way of saluation ? If this be the way & no other , if this be shewen you & no other , & yet you will not take it but chuse another , then are you not condemned by any other , but you condemne your selues . He which wil not heare is worse then Herod : for as bad as he was , yet it is said of him , that he heard Iohn . Nay , euen those whom our Sauiour Christ in the Parable before this text compareth to the barren , the stonie , and the thornie ground , were al hearers , & therfore he which wil not heare , is worse than any ground . It is said of Saul , that though he were haunted with an euil spirit , yet when he heard Dauid play vpon the Harpe , the euill spirit departed from him : so they which heare , haue some ease of their sins ; some peace of conscience , some intermission of their feare , as Saul had when he heard the Harpe , but they which wil not heare , haue no intermission of their feare , nor of their griefe , nor of their sinnes , because the euill spirit neuer departeth from them . Therefore as all the beasts tremble when the Lyon roareth , so let all men hearken when God teacheth .

The end of the first Sermon .

THE HEAVENLY THRIFT . Whosoeuer hath , to him shall bee giuen : and whosoeuer hath not , from him shall bee taken , euen that which it seemeth that hee hath . Luke . 8. 18.

THe next wordes before , are , take heede howe you heare : the reason followes , to make vs take heede howe we heare , hee saith , Whosoeuer hath &c. This sentence hath two hands ( as it were ) one giueth , and the other taketh : therfore , one calleth it a comfortable saying , and a dreadfull saying : for it blesseth some , and curseth other , like Moses , which saued the Israelite , and slewe the Egyptian , Whosoeuer hath , to him shal be giuen : there goeth the blessing : Whosoeuer hath not , from him shall bee taken : there runneth the curse . Thus looking backe to the words before , viz. Take heede how you heare , This doctrine commeth vnto vs , that he which taketh heed how he heareth , sprouteth and flourisheth like a twigge which hath life in it , till it come to a tree : but hee which taketh no heede how he heareth , fadeth and withereth like a stocke which is dead , vntill hee hath not onely lost the giftes which hee had , but till the spirite doe leaue him too , and he seeme as naked to men as Adam did to GOD. The like sentence in the twentie one of Mathew , where it is said , The kingdom of heauen shall bee taken from you , and shall bee giuen to a Nation which will bring foorth the fruites thereof : there is a taking from them which bring no fruites , and a giuing to them which bring fruites . The like is in the 22. of the Reuelat. where it is said , Let him which is iust be iust still , and let him which is filthie bee filthy still : whereby it is meant , that the iust shall bee more iust , and the filthy shall bee more filthie . The like is in the 15. of Iohn , 2. where it is saide , Euery branch which bringeth no fruite , he taketh away , but euery branch which bringeth foorth fruite , he purgeth , that it may bring foorth more fruite . The likeis in the 25. of Matthew , where this sentence is repeated agayne after the Parable of the Talents : as to one seruaunt were committed fiue Talents , and to another two , and to another one , to increase and multiplie , and hee which vsed his Talent doubled it , and hee which hid his Talent , lost it : euen so to euery man GOD hath giuen some gifte , of Iudgement , or tongues , or interpretation , or counsell to employ and doe good , and hee which vseth that gift which God hath giuen him to the profite of others , and Gods glorie , shall receiue moe giftes of GOD , as the seruant which vsed two Talents , receiued two more : but he which vseth it not , but abuseth it , as many doe , that gifte which he hath shal be taken from him , as the odde Talent was from the seruant which had but one : shewing that one gifte is too much for the wicked , and therefore it shal not stay with him . One would thinke it should be sayd : Whosoeuer hath not , to him shall be giuen : and whosoeuer hath , from him shall bee taken : for , God biddeth vs giue to them which want . But this is contrarie : for he taketh from them which want , & giueth to them which haue . It is sayd , that our thoughts are not like Gods thoughtes : and so our giftes are not like Gods giftes : for he giueth spirituall things , and we giue temporall things . Temporall things are to be giuen to them which haue not , but spirituall things to them which haue . Therefore Christ calleth none to receiue his worde , and spirite , and grace , but them which hunger and thirst , which is the first possession of heauen . When it is saide , It shall be giuen : GOD sheweth himselfe rich and bountifull , because he giueth to them which haue : that is , hee giueth after he hath giuen : for What hath any which hee hath not receiued ? Therefore none can saie as Esau sayd to Isaac : Hast thou but one blessing my Father ? For he blesseth when he hath blessed , as a spring runneth when it hath runne . First , marke the growthe of Gods giftes in them which vse them , how he watereth his seede like a Gardener , vntill it spring in the earth : and then he watereth it agayne , vntill it spring aboue the earth : and after hee watereth it agayne , vntill it bring foorth fruit vpon the earth : therefore GOD is called The Lord of the Haruest , because the seede , Mar. 9. 28. and the blade , and the eare , and the corne , and all doe come from him . After you shall see the wan● and the Eclipse of their giftes which vse them not , howe their learning and knowledge and iudgement dooth betray them , as strength went from Sampson when hee had lost his hayre : till at last they may say like Zedechiah , When did the spirite departe from mee ? 2. Kin. 22. When did loue departe from me ? When did knowledge depart from mee ? When did my zeale departe from mee ? The first part of this sentence is like the gratulation to him which vseth this talent in the twenty fiue of Mathew , Good and faithfull seruaunt , I will make thee Lord ouer much . The second part is like the Obiurgation to him which hidde his Talent , Naughtie and sloathfull seruant : take his Talent from him . So GOD beginneth here to separate betweene the sheep and the Goats . Iacob shall not be cursed , because Esau is cursed . Neither shall Esau bee blessed because Iacob is blessed : But the Lord Knoweth who are his , and who are not : and therefore he saith , wosoeuer hath , and whosoeuer hath not : as though he knew them all , whosoeuer they bee . This Scripture was performed before it was written . For when Adam serued GOD , God serued him : he consulted for a Mansion for him : he consulted for meat for him : hee consulted for a companion for him , vntill Adam rebelled against God , wee read of nothing that God did , but his workes for Adam sixe dayes together , as though he had beene hired to labour for him . But when hee left his innocencie , then God began to take againe that which he had giuen : he lost his wisdome , he lost his quietnesse , hee lost his libertie , hee his glorie , hee lost his dwelling , like the man which fell amongst theeues . Thus while Adam had righteousnesse , it might bee sayde of him : Whosoeuer hath , to him shall bee giuen . And when he had not righteousnes , it might be sayd of him too : From him which hath not , shall be taken . God is called a Father , because he is like a Father , which taketh a pleasure to see his sonne thriue , and grieueth to see him an vnthrist . First he giueth vs a stock , to prooue our husbandrie : and then , if wee thriue with that , hee dooth adde more vnto it , now a little , and then a little , vntill at last the inheritance come too : As they which trie a vessell , first put water into it , to see whether it will holde water , then they commit wine vnto it : so , first God giueth vs one grace , if wee vse that wel , then he giueth another , & another , and another according to that , He which is found faithfull in a little , shall bee made Lorde ouer much . My Father ( sayth Christ ) is an husbandman , Iohn 15. shewing that as wee dresse the ground , that it may bring foorth fruite , so God dresseth vs , that we may bring foorth fruite . All commeth not at once , but as the body groweth , so the spirite groweth : first good thoughts , and then good speeches , and then good workes : as the blade followeth the seede , and the eare the blade , and the corne the eare . Looke howe in our first generation one thing comes after another , so it is in our second generation : As the child springeth in the mothers wombe , from a gellie vnto milke , and from milke to blood , and from blood to flesh , and she knoweth not how it groweth till it come foorth : so the spirite groweth in vs , and we see not how it groweth , but that it is growen . Fayth calleth to loue , and loue calleth to obedience , and obedience calleth to constancie , and one grace is the foundation of another . Therefore Paul sayth , Whome hee predestinated , them he called : whom he called , them he iustified , & whom hee iustified them he glorified . Thus as the rich easily growe richer , so the good easily growe better : hee which hath power to aske , hath power to receiue ; for it is sayde , Aske , and you shall receiue : hee which hath power to seeke , hath power to finde : for it is said , Seeke and you shall finde : he which hath power to knocke , hath power to enter , for it is sayde , Knocke , and it shall be opened vnto you . As Gods riches are infinite , so he is neuer wearie of giuing : when a man serueth God , at last it commeth to this , that God delighteth ( as it were ) to doe him good , as it is sayd , Ieremiah 32. and Micah . 7. I will delight to doe them good .

Now when it commeth to this passe , that God hath a delight to doe a man good , then Aske what thou wilt ( sayth Salomon to his Mother ) and I will not say thee nay : 1. Reg. 2. 20 so , Aske what thou wilt , and GOD will not say thee nay . He which hath the Sonne , may haue the Father , hee that hath the Wedding garment , may haue the Wedding feast , he which hath the spirite of Elisha , may haue the spirite of Eliah , he which commeth vnto Christ , may make Christ come vnto him : as when the Sonne came toward the Father , the Father met him in the way , shewing that God is as ready to giue , as wee to aske . When Dauid did well , Nathan sayd vnto him , The Lord hath giuen thee this , and this , and this : and if that had not been enough , hee would haue giuen thee such and such things : shewing vs , that the cause why wee haue not such and such things , is , for that we are not thankefull for these and these thinges . When the Eunuch beleeued , Acts. ● . he said , what letteth me to be baptized ? so when thou beleeuest thou mayst say , What letteth me to be loued ? what letteach me to be blessed ? What letteth mee to be saued ? And as Philip said , Nothing : so Christ saith Nothing , but Bee it vnto thee , as thou beleeuest . From that day righteousnesse standeth ouer their heades , as the Sunne did ouer Iosua , and they renewe their vertues , as the Eagle reneweth her youth . Therefore when Isaac had said , Iaacob haue I blessed : he addeth , and he shall be blessed : as if he should say , he beginneth to be blessed now , but hee shall bee more blessed : so they which are blessed of God , shall be more blessed , rising and rising like the Sunne , vntill it come to the height .

When God hath begun to blesse , he saith as hee said to Abraham , What shall I hide from him ? What shall I keepe from him ? As though one of his giftes did binde him to giue another : therefore his mercies are called euerlasting mercies , because when they begin , they haue no end . So soone as hee had mooued Salomon to pray for wisdome , he gaue him wisedome : so soone as he had moued Abraham to goe from his Countrey , hee began to guide him : so soone as he had moued Gedeon to fight , he began to strengthen him . Gods mercies are resembled to raine , first it raines small drops , and after fall great drops , and the small are signes of the great . First , you see Elisha with a single spirit , and after you see him with a double spirite : first you see Paule sitting at Gamaliels feete , and afterward you see him preaching in Moses Chaire : first you see Timothie a student , and after you see him an Euangelist : First you see Cornelius praying , and after you see Peter instructing : first you see Dauid repenting , and after you see Nathan comforting : first ye see the Disciples worshipping , and after you see the holy Ghost descending : first you see the Wisemen seeking Christ , and after you see them together with Christ : first you see the Sonne comming toward the Father , and after you see the Father comming toward the Sonne : first you see the Eunuch reading , and after you see him vnderstanding , and after you see him beleeuing , and after you see him baptised . Moste notable is the example of Nathaniel , so soone as he beleeued , Christ remembred this promise , and said , Beleeuest thou for this , thou shalt see greater things than these : so hee gaue more to him which had some . That which he said to Nathaniel , he saith to all which are like Nathaniel , Beleeuest thou this Sermon , thou shalt heare other Sermons than this , repentest thou for this example , thou shalt see other examples than this , louest thou for one benefite , thou shalt receiue moe benefites than one , honourest thou God for his giftes vpon others , thou shalt feele his giftes vpon thy selfe : for Hee which keepeth Israel dooth not sleepe , but watch . What dooth he watch ? He watcheth who seeketh for comfort , and who looketh for wisdome , and who prayeth for faith , and who intreateth for patience , that hee may giue aboundantly , to him which desires feruentlie .

If hee see one pray like Cornelius , he sendeth another to strengthen him like Peter : if he see one studie like the Eunuch , he sendeth another to instruct him like Philip : if hee see one mourne like Dauid , hee sendeth another to comfort him like Nathan : if hee see one willing like Esay , he sendeth another to able him like the Seraphim : if he see one that thinketh well , hee teacheth him to speake well : if hee see one that speaketh well , hee teacheth him to doe well : if hee see one doe well , he teacheth him to continue well : if hee see one meeke like Moses , hee maketh him wise like Salomon : if he see one wise like Salomon , hee maketh him righteous like Abraham : if he see one righteous like Abraham , he maketh him patient like Iob : if hee see one patient like Iob , he maketh him penitent like Peter : if hee see one loue one vertue , he maketh him loue another vertue : if hee see one hate one vice , hee maketh him hate another vice : if he see one like one Sermon , hee maketh him like another Sermon : when hee hath him in his schoole , and hee commeth once to this , to say like Samuel , Speake Lord for thy seruant heareth , 1. Sam. 3. then hee taketh him vp to the mount like Moses , and openeth his heart vnto him , teaching him a waie to make vse of all that he seeth , and of all that hee heareth , and of all that hee readeth , and of all that hee feeleth . Thus when God hath strayned and fined him , he is apt to euerie good worke , and takes all occasions to doe them . If hee but see one praye , his heart burneth to praye too : if hee see one reading , he hath a minde to reade too : if hee see one meditating , he hath a zeale to meditate too : if hee see one sorrowing , hee hath a desire to sorrowe too : like the Disciples , which when they heard Peter say , wee goe a fishing , they said , we will goe a fishing too . After this , euery benefit maketh him thankfull , euery instruction maketh him fearefull , and he is neuer well , but when he is walking with God like Enoch , or when Christ is speaking to him , or when he is speaking to Christ , for when God meeteth with his children , like a nurse hee emptieth himselfe of his milke , according to this text which we now handle , To him which hath , shall be giuen .

Thus when you vse those giftes well which you haue , the Lorde will come vnto you , and say that your heart may heare him , Good seruant and faithfull , I will make thee Lorde ouer much : thy seede shall become a tree , thy spirite shall be doubled . First , thou shalt haue a loue to heare , reade and meditate : after thou shalt haue a little knowledge to iudge and speake of Gods Worde , of the spirite , and of doctrines : then thou shalt ascend to faith , which will bring thee vnto peace of conscience : then thou shalt meete with good bookes , and God will send thee Teachers to instruct thee , and incourage thee like the Angels which came to Christ when hee hungred . Thus a Trauailer passeth from towne vnto towne , vntill hee come to his Inne : so a Christian passeth from vertue to vertue , vntill hee come to Heauen , which is the iourney that euery man must endeuour to goe till death .

It followeth : And whosoeuer hath not from him shall bee taken ; euen that which it seemeth that he hath .

As the Lorde saith to his faithfull Seruant , Thou shalt bee ruler ouer much : so hee saith of his slothfull seruant , Take his talent from him . Heere is one like Iaacob whome God loueth , to him ( hee saith ) shall bee giuen : here is another like Esau whome God hateth , from him ( hee saith ) shall bee taken : so one may say like Iob , The Lorde hath giuen : and the other may say like Iob , The Lord hath taken . But from whom dooth he take ? From him which hath not . And to whom dooth he giue ? To him which hath . In this God seemeth not to deale his giftes charitablie : for he , should giue to them which want , Ioseph maruailed to see Iaacob lay his left hand vpon Manasses , and his right hand vpon Ephraim , as though the younger should bee more blessed than the elder . Ishai maruailed to see Samuel choose the least of his sonnes before the tallest , as though the vnfittest were the fittest : so it is maruaile that hee which commandeth vs to giue vnto them which want , should take from them which want , and giue to them which haue . Isaac would not haue blessed Iaacob but Esau , but God would haue him blesse Iaacob and not Esau : Ioseph would that Manasseth shoulde haue more than Ephraim , but God would that Ephraim should haue more than Manasseth . As God loueth not as man loueth , so hee giueth not as man giueth . Why should Abraham haue three Angels , and Lot but two , and Balaam but one , and Balaac none ? Why should not Philip goe vp the mount , as well as Iames ? Why should not Aaron behold God , as well as Moses ? Why should not Moses go to Chanaan , as well as Caleb ?

According to our loue is Gods loue , and according to our hatred is Gods hatred . Reuben should haue had as good a blessing as Iudah , but when Iaacob blessed him , ( Genesis the 35. chapter & 22. verse ) he remembred his sinne with Bilhah , and therefore curbed his blessing : for when he blessed him he said , Gen. 49. 4. Thou shalt not be excellent : as if hee should saye , Reuben thou shalt haue some thing , but thou shalt not haue so much as thou shouldest haue , because of thy vncleannesse with Bilhah . So Moses should haue gone to Canaan as well as Caleb : but GOD remembred his murmuring at the waters of bitternes . And when he desired to goe vnto it , God would not heare him , but let him see it from an hill , and so hee dyed . So the third seruant should haue receiued as many Talents as his fellowes : but the Lorde remembred how hee hid the Talent which hee had , and therefore would giue him no more , least he should hide them too : so wee should haue more vnderstanding , more iudgement and more knowledge , but God seeth what wee doe with this , and therefore stayeth his hand , lest we should abuse any more . This is Saint Iohns meaning when hee saith , God Giueth grace for grace , Ioh. 1. 16. That is , where he findes one grace , there he giueth another . This is Saint Paules meaning Rom. 1. where he saith , The righteousnesse of God is reuealed from faith to faith : signifying that they which haue faith shall haue more faith . Therefore this is the fearefullest signe , that wee haue no faith nor grace , if God do not increase our faith and his graces in vs : For to him which hath , shall be giuen : Therefore , if we had faith , wee should haue loue : if wee had loue , wee should haue knowledge : if wee had knowledge , we should haue zeale : if we had zeale , we should haue holines . As he which hath broken one commaundement , is made guiltie of all : so hee which hath one vertue , is made partaker of all . It is said : so long as Iehoiada liued , 2. Chro. 24. Ioash prospered and did well ; because Iehoiada instructed & guided him , but when Iehoiada dyed , Ioash goodnes died with him , and he was neuer like himselfe after , but turned like his fathers : So there is a seed in the heart , which while it liueth and is fostered , wee sprowt and prosper as Ioash did ; but when that seede dyeth for want of cherishing , then wee beginne to droope and fade , and decay againe as loash did . If one vertue bee offended she lureth all her fellowes from vs , as many of Ishbosheths friends shronke with Abner .

Dauid setteth forth the godly man like a tree planted by the waters side , Psal. 1. 3. Which sprowteth , and grwoeth and bringeth foorth fruite Straight vpon this , he saith : It is not so with the wicked . When hee spake of growing and flourishing , and fructifying , hee saith : It is not so with the wicked . That is , it is contrarie with the wicked : therefore their gifts are not like the tree planted by the waters side , but like the Chaffe which the winde bloweth away . Psal. 1. 5. Nay saith Dauid , themselues are like Chaffe which the winde bloweth away . Luk. 16. If they bee Chaffe , then their fruite is Chaffe . The Gluttons table was for the vngodly , but the Lords table was for the holy . Matth. 22. Therfore he which had not the Wedding garment , had not the wedding feast . For if the Lord would cast pearles vnto Swine , why doth he forbid vs to doe so ? Therfore it is not said , Be it vnto thee as thou desirest , lest all should looke to receiue : but Be it vnto thee as thou beleeuest , that all might care to Beleeue . It is not said to them which seeke not , yee shall find : but Seeke , and you shall find . How should they Enter which haue not a hand to knocke at the doore ? How should they Receiue , which haue not a tongue to aske the giuer ? How should they haue wisedome which haue not the feare of the Lorde , which is the beginning of wisedome ? Prou. 1. Thus as Iames saith , Shew me thy faith , and I will shew thee my faith : So God faith , shewe mee thy loue , and I will shew thee my loue : as Christ was knowne at Emaus by breaking of bread , so you may knowe him heere by dealing his giftes . It is said when Ioseph feasted his brethren , Gen. 43. Beniamins messe had fiue times more than any of his brethren , because Ioseph loued him more than the rest : so the mercy and graces of God will shew to whome his affection standeth . If you see Christ leaning on a mans breast as Iohn did on Christs breast , then may you say , this is a beloued Disciple : For as Lidia perswaded Paule and Silas to come to her house , Act. 16. 13. saying , If you iudge me to bee faithfull , come to my house : so you may iudge them to be faithfull to whose house the Lord commeth .

If you aske Salomon to whome the Lord giueth wisedome and knowledge , hee answereth , To a man which is good in his sight , Eccles. the second Chapter , and twentie sixe verse : shewing that those men are gracious in Gods sight , as Ioseph was in Pharaohs . Contrariwise , if you see God flying from a man , as Dauid fled from Saul , that is , withdrawing his spirite as the Master did his Talent , then you may saie , this is not a faithfull seruant to his Master : for if he had vsed his Talent well , the Lord would increase it as hee promised , but because he doth abuse it , therefore the Lorde dooth withdrawe it againe as he threatned .

To some God giueth , and neuer recalleth againe , to some he giueth and after taketh it from them : As some Angels went vp the ladder , and some went downe : so some mens gifts increase and some decrease . To the Ephesians the fourth Chapter , you haue GOD giuing . In Matthew 21. you haue him taking . In Genes. 1. you haue God blessing . In Genes. 4. you haue God cursing . In Acts 26. you haue God opening eyes . In Esay 6. you haue God shutting eyes . In Dan. 2. you haue God making wise . In Esa. 44. you haue God making fooles . In Iohn 15. you haue God dressing trees . In Matthew 3. you haue God hewing downe trees . When one sea floweth another ●bbeth . When one starre riseth , another setteth . When light is in Goshen , darknesse is in Aegypt . When Mordecai groweth into fauour , Haman groweth out of fauour . When Beniamin beginneth Rachel endeth . Thus wee are rising , or setting : getting , or spending : winning or loosing : growing , or fading , vntill wee arriue at Heauen or Hell . As Elisha his spirite was doubled ; so Saules spirit departed . As the Gentiles become beleeuers , so the Iewes become infidels . As Saule becommeth an Apostle , so Iudas becommeth an Apostata . As Iohn groweth in the spirite , so Ioash decaieth in the spirite , As Zacheus turneth from the world ; so Demas turneth to the world , Acts 16. As Lidias heart is opened , so Pharaohs heart is hardened : Euen as the thornes burne while the Vines fructifie . When Ishbosheth was a sleepe vpon his bed , Baanab and Rechab came and tooke away his life : So while men sleepe and do no good , God commeth and taketh away their gifts . It was neuer said , Sampson hath lost his strength , vntill he harkened vnto Dahiah . It was neuer said , Saul hath lost his spirit , vntill hee harkened not to Samuell . It was neuer said , Take his Talent from him , vntill he hid it in the ground . One sinne openeth the doore for many vertues to goe out . While Iaacob staied with Laban ; Labans cattell increased , because God blessed him for Iaacobs sake : but when Iaacob went from him , many of Labans sheepe went with him , and he grewe poore againe : so while the loue of righteousnes●e is with thee , to husband thy knowledge and wisdome like Iaacob , thou shalt thriue in graces , and one daye shall teach another , but when that steward departeth from thee , then looke that thy wisedome , and knowledge , and iudgement should decrease , as fast as the widowes oyle increased : the world will winne the flesh , and the flesh will winne the spirit , and one sinne will crie to another as the Moabites did at the riuer , Now Moab to the spoyle , now sinnes to your spoyle : then thy knowledge shall flie as though it were afraide to bee taken captiue of ignorance , thy loue shall not abide thy hatred , thy humilitie shall not abide thy pride , thy temperaunce shall not abide thy concupisence . As thou seest the leaues fall from the trees in a boystrous winde : so thy graces shall drop away one after another , as though thou were in a consumption . As the Arke would not staye with the Philistines , so the grace of GOD will not staie with sinners , but flieth from them like persecutors . Dauid was not so readie to flie from Saule , but the spirite was as readie to flie from him too . This must come vppon all which sinne like Sampson , their strength must departe from them vntill they learne like Nabuchadnezzar from whence it came . Dan. 4. This sentence is such a meditation , that hee which would preach it to the quicke , had neede to haue an eie in all mens hearts , to see how one vertue dieth after another , vntill the soule die too . As there is a fall of leaues , and an Eclipse of the sunne , and a consumption of the bodie : so there is a fall of giftes , and an Eclipse of knowledge , & a consumption of the spirit . It is straunge to see , how wisdome , and knowledge , and iudgement doe shun the wicked , as though they were afraid to be defiled . As Barach would not goe , vnles Deborah would go with him : so knowledge will not stay vnles vertue will stay with her . To this Ieremy poynted when he mocked the Iewes for saying , Iere. 18. 18. Knowledge shall not depart from the priest , nor counsel from the wise , nor the word from the prophet : to this Esay pointed when he saith , Esa. 26. 14. The wisdome of the wise men shal perish , and the vnderstanding of the prudent shall be hid : as if he should say , one day Christ will tell you , that Whosoeuer hath not , from him &c. And when you heare that saying , then remember these examples how he hath fulfilled it before . After come the apostles , and they shew some hardened some bewitched , some blinded . Paule tels how Demas fel away , and Iohn sheweth how many fel away . Thus the Prophets and Apostles on either side , and Christ in the mids hold vp this threatning as if it were a pit , which all are falling into . 2. Cor. 6. 16. The soule of man is called the temple of the holy Ghost . As God pulled downe his temple when it became a den of theeues , so he forsaketh the temple of the soule , & taketh his graces with him ( as from a diuorsed spouse ) when it lusteth after other loues . With any Talent he giueth this charge , Vse & increase it vntill I come : being left , at last the commeth againe to see what we haue done . The seede was sowen , this yeere the Lord cals for fruite & none will come , the next yeere , & the next after , and none comes : at last the curse goeth foorth , Neuer fruit grow vpon thee more . Then as the figtree began to wither : so his giftes begin to paire , as if a worme were still gnawing at them : his knowledge leeseth his relish like the Iewes Manna ; his iudgement rustes like a sworde which is not vsed : his zeale trembleth as though it were in a Palsie , his faith withereth as though it were blasted , and the image of death is vpon all his religion . After this , he thinketh like Sampson to pray as he did , and speake as he did , and hath no power , but wondereth like zedekias how the spirit is gone from him . Now when the good spirit is gone , then commeth the spirit of blindenesse , and the spirit of errour , and the spirite of feare , and all to seduce the spirite of man . After this , by little and little first he falles into error , then he comes vnto heresie , at last hee plungeth into dispaire : after this if he enquire , God will not suffer him to learne : if he read , God will not suffer him to vnderstand , if he heare , God will not suffer him to remember , if hee pray , God seemeth vnto him like Baal , which could not heare : at last hee beholdeth his wretchednes , as Adam looked vpon his nakednes , and mourneth for his gifts as Rachel wept for her children , because they were not . All this commeth to passe , that the Scripture might bee fulfilled , Whosoeuer hath not from him shall be taken that which he seemeth to haue . As the ship sinketh vpon the Sea , while the merchant sporteth vpon the Land and makes him a banquerout when he thinketh that his goods are comming in : so while wee are secure , and the heart spendeth , and the eare bringeth not in , by little and little the stocke decaieth , and moe become banquerouts in Religion , than in all trades beside . When a man sinneth , he thinketh with himselfe I will doe this no more , after another sinne promiseth as much profite as that , and hee saith againe I will doe this no more , presently another sinne promiseth as much profite as that , and hee saith againe , I will doe this and no more . There goeth strength and there commeth a wound , so the soule bleedeth to death and knoweth not her sicknesse till she be at the last gaspe . Euen as a man vndresseth himselfe to bed , first hee casteth off his cloake , and then his coate , and then his dublet : so when GOD rifleth our hearts , he pulleth away one feather after another : first he wounds his faith , after he strikes his loue , then he blindeth his knowledge , them he shall haue no delight to heare the word , after he shall growe to hate the Preachers of the word , at last he shall euen hate the word it selfe . This is the bleeding of the soule , or the spiritual consumption , when graces drop away , as the haires fall from an hoarie head before death . Let Achitophel be a spectacle for all to feare , he was counted a wise man and a deepe Councellor , yet because it was the wisedome of the flesh , the storie saith , that GOD turned his wisedome into follie , and that he might seeme foolish ( as he was in deede ) God made him to hang himselfe , whereby his follie was more notorious then his wisedome . But most notable is the example of persecuting Saul , when he began to fall , he ran headlong . First he fell in hatred of Dauid , then he fell in hatred of GOD , after God fell in hatred of him : Anon the spirit departed from him : At last , hee sought for helpe at Witches , which he had condemned before . This is the propertie of sin to spurre a man forward , vntill he commit that which he condemneth himselfe , that he may be tormented of his owne conscience . Now , if I might applie this scripture as Christ sayth , are there no mo sinners but they , vpon whom the Tower of Shilo fell ? So I may say , is the Talent taken from none but from him which hid it in the ground ? Nay , Saul was but a type of many which should loose the spirit , Sampson was but a type of manie which should lose their strength , Demas was but a type of many which shoulde imbrace the world : as Dauid cryeth , How are the mightie ouerthrowne ? So wee may mourne and say , how are the zealous cooled , how are the diligent tired ? They which should season others are become like the white of an egge which hath no taste : once they seemed to haue fruite , but now they are not hanged with leaues . As God cryed vnto Adam , Adam where art thou ? so they may cry Zeale where art thou ? Learning where art thou ? Conscience where art thou ? Loue where art thou ? They which shined like the Sun when they rose , seeme now to be eclipsed of their light . The world hath won the flesh , the flesh hath won the spirit , and Iordaine is turned backe . As God tooke heat from the fire when it would burne his Children , so he taketh knowledge from the learned when they turne it to euill . Now , when they see such ruines of their gifts , with what heart can they thinke , I am the tree whom Christ accurseth , or I am the seruant of whom it is sayd , Take his Talent from him ? Therefore I say to you as Christ sayd , remember Lots wife , as her bodie was turned into salt : so your wisedome may turne into follie , your knowledge may turne into ignorance , your vnderstanding may turne into blindnesse ; your zeale may turne into coldnes : therefore let al which haue a Talent take heede how they vse it . Three thinges I note in these words , & then end . First , Christ saith not , It shall be taken from them which haue , but from them which seeme to haue : Lest they which stande should feare to fall . Paul saith not , Let him which standeth , take heed lest he fall , but let him which thinketh he standeth : so lest they which haue the Spirit shuld feare , Christ saith , It shall bee taken from them which seeme to haue . Marke how warilie the Scripture speaketh , for this speech doth shew that many shall fall , and yet it doth shew that none shall fall but they which seem to stand , that none shall lose the spirit but they which seeme to haue it . For if Christ woulde take from them which haue , as he giueth to them which haue , hee woulde not say , they which seeme to haue at his taking , no more then he sayd it at his giuing . So we haue a comfort in this terrour , like the Honey which Sampson found in the Lions iawes : for if God will take from none but them which seeme to haue , then we neede not feare vnlesse we be hypocrites : for the threatning is made to none but them which seeme . Secondly , this speech doth shewe that many haue that shew of holinesse which Paul speaketh of , wherewith they would deceiue God and deceiue themselues : you haue Pilate washing his hands in hypocrisie , as well as you haue Dauid washing his hands in innocencie : you haue the Sichemits with their circumcision , as well as the Israelites with their circumcision : you haue the Sadduces with their doctrine , as well as the Apostles with their doctrine : you haue the Pharisie with his prayer , as well as the Publican with his prayer : you haue the Pythonist-with her confession , as well as Peter with his confession : Act. 19. you haue the Exorcists with their Iesus , as well as Paul with his Iesus : you haue Sathan with his scripture , Matth. 4. as well as Christ with his scripture : you haue Iudas with his kisse , as well as Ionathan with his kisse : you haue Caine with his sacrifice , as well as Abel with his sacrifice : you haue Esau with his teares , as well as Marie with her teares : you haue Achitophel with his wisedome , as well as Salomon with his wisedome : you haue Zedechia with his spirit , as well as Eliah with his spirite : you haue Iesabel with her fasts , as well as Anna with her fasts : you haue the harlot with her vowes ; as well as Iacob with his vowe . Of all these this scripture is fulfilled , That which they seemed to haue was taken from them .

This is the first note , the verie shewe of goodnesse shall bee taken from them which haue not goodnesse it selfe : lest men should content themselues with shewes and shadowes , Christ saith , That which he seemeth to haue shall be taken from him : As if he should say , take away his Talent and his napkin too , that hee may not seeme to haue a Talent . As Moses saith , I will not leaue a hoofe behinde . Thou shalt not seeme iust , nor wise , nor houest , but I will make thee as naked to men , as Adam was to me . Euen as the Fig-tree because it had no fruit was spoyled of his leaues which shewed like fruit : so they which haue made shipwracke of honestie , shall make shipwracke of credite too : Their name shall goe with a brand vpon it like Caine the murderer , Achan the theefe , Absolon the rebell , Magus the sorcerer ; Iudas had for his title , Iudas which betrayed the Lord , Acts. 1. Ieroboam had for his title , Ieroboam which made Israel to sinne . Demas had for his title , Demas which imbraced the world . Marke how sinne doth persecute and vexe the sinner . Indeede Demas had imbraced the worlde , but hee would not haue all the worlde to knowe it : but see first how God makes Paul to knowe it , and after hee makes him to proclaime it , that now Demas is not onely an hypocrite , but knowne to be an hypocrite , like a Rogue which is burned in the eare . When Ieroboams wife came to the Prophet to enquire of her sonne , she disguised her selfe because she would not bee knowne , yet the Prophet knewe her , for so soone as she knockt at the doore , he called , cometh Ieroboams wife : so though men disguise themselues with sober countenances , and holy speeches , and honest companie , because they would not be knowne , yet when GOD seeth an hypocrite , he will pull his vizard from his face , as Adam was stript of his figge leaues , and shew the Anatomie of his hart , as though his life were written in his forehead , and he shal maruaile how men know that ▪ which he scarce though● had been knowne to God .

Thus hee which hath made the daye , can bring forth thy righteousnesse like the light : hee which hath made the night can bring forth thy wickednesse like the darke . Therefore Salomon saith , The candle of the wicked shall be put out : That is , the least light that he hath shall be quenched , Prou. 15.

Thus you see how God will increase your gifts , if you vse them , and how hee will decrease them , if you vse them not . Now let vs pray that he will teach vs this vse , that we may receiue his blessing .

FINIS .

The Magistrates Scripture . Psalm . 82. 6. 7.

6 I haue sayd ye are Gods , and ye all are the children of the most highest :

7 But ye shall dye as a man , and ye Princes shall fall like others .

I May call this text , The Magistrates Scripture . Considering the state of Kings and gouernours , howe much good they might doe , & how little they performe , God becomes a remembrancer vnto them . And first shewes what a high calling Princes and Rulers haue , and then lest they should be proud of it , and make their Magistracie a chaire of ease , he turnes vpon them againe , as though hee had another message vnto them , and tels them that though they be aboue other , yet they shall die like other , and though they iudge here , yet they shal be iudged hereafter , and giue account of their Stewardship howe they haue gouerned , as straight as their subiects how they haue obeyed . A good Memorandum for all in authoritie , so to deale in this kingdome , that they lose not the Kingdome to come .

I haue said ye are Gods , &c. How can he cal them Gods , which calles himselfe the onely God , and saith , There are no more Gods but hee ? Esa. 44. 5. and 45. 21. I haue made thee Pharao his God , saith God to Moses . Exod. 7. 1. because he had giuen him power to speake vnto Pharao in his name , and to execute his iudgements vpon him : so hee calleth Magistrates Gods , because hee hath giuen them power to speake to the people in his name , and to execute his iudgements vpon them . Out of this name , Rulers may learne howe to gouerne , and subiects how to obey . As the inferiour Magistrates doe nothing but as the superiour Magistrate prescribeth : so they which rule vnder God for God , must rule by the prescript of God , and doe nothing but as their conscience tels them , that God would doe himselfe . Therefore they which vse their power agaynst GOD , which beare the person of GOD , and execute the will of the Diuell , which make lawes against Gods Law , & be enemies to his seruants : are worse than Balaam , Numb. 22. 18. which would not curse whome God blessed : and so much as in them lyeth , make God a lyar , Esa. 30. 33. because they cannot so wel be called Gods , as diuels : such Gods goe to hell .

I haue sayd ye are Gods &c. First this name enformes vs what kinde of Rulers and Magistrates we should choose : those which excell all other men like Gods amongst men . For a king should be a man after Gods owne heart like Dauid , as appeareth in the first booke of Samuel , the thirteenth Chapter & fourteenth verse . As all those whom God set ouer his people in his mercy and not in his anger , had some note of excellencie aboue the rest , which God chose them by , as it were the Magistrates marke : the mildest man , Numb. 12. 3. or the wisest man , 1. Reg. 4. 31. or the iustest man , Heb. 7. 2. as though if all these had met in one , the inquisition should haue staied there , and all giue place to him : but our vertues are so singled , that he which was called the mildest is not called the wisest , and hee which was called the wisest , is not called the iustest , as though God found some defect in his owne election . For when hee chose one milde , another wise , & another iust , he shewed that hee would haue one which is milde , and wise , and iust like himselfe , that is , ( as I may say ) a man made euen in print .

As Paul biddeth to choose widdowes which were widdowes indeed . 1. Tim. 5. 3. so we should choose Magistrates which are Magistrates indeed , that is , such as seem to be sent of God for that purpose , as Pharaoh chose Ioseph because he was the fittest in all the Land . 2. Kin. 2. 9. Gen. 41. 38. Elisha thought that the single spirite was not enough , but required that the spirite of Eliah might be doubled vpon him , because he was a Prophet which should teach others : so we should picke out them which haue a double spirit to be Magistrates , because they must gouerne others , as God picketh foorth Iosua in Moses roome : hee might haue chosen many out of all Israel which had the spirite of widome : Deut. 24. 9. but he chose Iosua , of whom he sayth , that hee was full of the spirite of wisedome : Deut. 24. 9. shewing , that if one bee better than another , he should be chosen before the rest , because the best haue said , Send another : Exod. 4. 14. as though none were fit : but for want of Angels we are faine to make Magistrates of men . Therefore as Samuel went ouer all the sonnes of Ishai to annoint a successour to Saul , 1. Sam. 16. 5. and put back one after another which thought themselues fit , yet there was but one amongst them which pleased God , and the Prophet could scarce discerne him : so necessarie it is that this choyce bee committed to none but to the godly , because he which would haue chosen the best , yet liked another before him . Therefore there was such a scrutinie amongst the tribes to finde out the man whom God had chosen , Exo. 18. 21. as Iethro taught Moses to cull out of all the people those which had best courage , and feared God , and dealt truly , and hated couetousnes . Therefore a wicked man may not supply the place of God , Mat. 23. 2. as the Scribes and Pharisies sate in Moses Chaire : Act. 1. 20. but as it is said of Iudas , Let another take his place : so let better take their place , for they which are called Gods , must be like God . If all should be holy as he is holy , 1. Ioh. 3. 3. how much more should they be pure as he is pure , wise as he is wise , iust as he is iust , which beare his name , which supplie his person , and guide the world vnto good or euill ? If the race should be to the swift , Eccl. 9. 11. and the battell to the strong , 2. Sam. 9. 2. then as Saul did exceed all the men of Israel from the shoulders vpward , so he which commaunds others , should exceede other in giftes of grace , that they may know him from the rest , and say , this is hee , for he exceedes the rest in vertue , as Saul did in stature , like the King of Bees , which is fairest of all the hiue . Therefore if Pharao would let none but Ioseph gouerne Egypt , Pharao shall rise vp against those Kings , Gen. 4. 28. which care not whom they place ouer their people , imitating Rehoboam , which made them his companions , whome he should haue expelled from his Court . 1. King . 12. 8.

Secondly , Gen. 48. 16. this extolleth the calling of Magistrates . As Iacob honored Iosephs children , when he said they should bee called after his name : so God honoureth the Magistrates , when he giues them his owne name , calling them Gods , as though there were a kinde of Godhead in them . Pro. 24. 23. These things pertayne to the wise , and they themselues do not alwayes see it , yet he which hath a spirituall eye , and carries the patterne of GOD in his hart , may see another likenesse of God in Magistrates , than in common persons . As the builders of the Temple had a speciall wisedome and spirit , Exod. 31. 3. & 35. 31. which God gaue them for that worke which they were chosen too : 1. Sam. 16. 13 . so when Samuel had anoynted Dauid , hee saith , that the spirite of the Lord came vppon Dauid from that day forward : as though hee had anoeher spirite after than he had before . There is difference betweene Kings & inferior Magistrates : 1. Sa. 28. 26 for the Prince is like a great Image of God , the Magistrates are like little Images of God , appoynted to rule for God , to make lawes for God , 2. Cro. 9 ▪ 6. to reward for GOD , to punish for God , Numb. 9. 8. to speak for God , Psal. 2. 6. to fight for God , to reforme for God : and therefore their Battelles are called the Lordes battailes , and their Iudgements the Lordes Iudgements , and their Throne the Lords Throne , and the Kings themselues his Kings , to shewe that they are all for God , like his hands : by some he reacheth mercy , Mat. 14. 19. by some iustice , by some peace , by some counsel , as Christ distributed the loaues and the fishes by the hands of his Disciples . This God requires of all when he cals them Gods , to rule as he would rule , iudge as he would iudge , correct as he would correct , 2. Cro. 9. 8. reward as hee would reward , because it is said , that they are instead of the Lord God● that is , to doe as he would doo , as a Scholler writes by a Copie . This is a good studie for Magistrates in all their iudgementes , to consider what GOD would doo , because they are in steede of God , I rule for God , I speake for God , I iudge for God , I reward for God , I correct for God : then as hee woulde doo and determine , so must be my sentence . Mat. 11. 29. As we should thinke how Christ prayed before we pray , and how hee spake before we speake , because his actions are our instructions : so they should thinke how Christ would iudge before they iudge , Deu. 17. 10. because Gods lawe is appoynted for their lawe . Such a thought must needes leuel the way before them , & put them in mind of a good & iust & holy iudgement , because God is good & iust and holy .

Thirdly , they are called Gods , to teach them how they should gouerne . Howsoeuer other care for the glory of God , the performance of his will , the reformation of his Church , Princes and Rulers which are Gods themselues , are to doe the businesse of God as their owne busines , because they are Gods . Gods busines is their busines , Gods Lawe is their Lawe , Gods honour is their honour . When the King , or Iudge , or Magistrate , doth seek the Kingdome and glorie of God , he should thinke he seeketh his owne Kingdome and glorie . And therefore seeke it , and further it as earnestly and diligently as hee would his owne , and rule , and iudge , and speake and punish , and counsaile as he would for himselfe . Psal. 139. 21 . Euen as Dauid counted Gods foes his foes , and Gods friendes his friendes . And Moses persecuted them that were Idolaters against God , Exo. 32. 27. as he did them which were Traytors to himselfe . Numb. 16. 16.

If this were obserued , we should see such a change , that diuers which take should giue , & they which giue should take , they which labour should rest , & they which rest should labour . Howe can they pray to God , which know that the lawes of God are not obeied , that his will is not regarded , but the poore vnpitied , because of the remissenes , in not bridling the insolent ? It may seeme that in Eliah his answere to Achab , it was prophesied who should trouble Israell to the worldes end , 1. King . 18. 18. for speaking to the wicked Magistrate , he sayd , It is thou which troublest it . So the vngodly Rulers , and gracelesse striuers against lawful rule , in their owne hearts calling themselues Gods , not being so called of God , are cause of all disorder in euery Common weale .

Fourthly , they are called Gods , to encourage them in their office , and to teach them that they need not dread the persons of men : but GOD dooth that which is iust and good without the ielousie of men , so they , vpon the Bench and in all causes of Iustice should forget themselues to be men , which are lead by the armes betweene fauour and feare , and thinke themselues Gods , which feare nothing . This boldnesse is so necessarie in them which should iudge all a like , that in Deut. 3. 28. Moses encourageth Ioshua , in Ios. 1. 18. the people encourage him , in ver. 9. God doth encourage him , saying that hee will be with him : but here he is with him : for hearing GOD call them Gods , shewes that God is there , nay , that they are hee : which should strike a wonderfull minde into them , As a princely spirite came vpon Saul so soon as he hee was king , so hearing that they are Gods , it should change them , & make them excell the order of men , vntill they resemble God , Kings . 3. 9 . after whom they are named , as Salomon studied and prayed till he was wiser than all that he gouerned : King . 4. 30. then they need not blush to reade this testimonie , I haue sayd yee are Gods : Or else it wil seeme a checke vnto them like the mocke which GOD gaue to Adam when he said that he was become like himselfe . Gen. 3. 22. As many sit in Gods place , and yet neuer knew that the Scripture called them Gods , nor why they haue this name , no more than Nabal : so many play Nabal in their offices , and are readier to aske , 1. San. 25. 25 . Who is Dauid ? Who is Christ ? ( when his cause comes before them ) then speake or doe any thing for him , but the women goe before them againe like Abigail , as though GGD would shame them with the weaker vessell . I cannot compare them fitter then with King Agrippa , who thought it better to be a Christian almost , than altogether . This is the Religion of these times , they feare nothing more then to be counted too precise : but God doth call them more than precise , for he calles them Gods , of all men then they should not forget his name . Princes and Rulers haue many names of honour , but this is the honourablest name in their Titles , that they are called Gods : other names haue been giuen them of men for reuerence or flatterie , but no man could giue them this name but God himselfe . Therefore their name is a glasse wherein they may see their duetie , how God doth honour them , and how they should honour him . What am I more than he , that God should set me in his owne Chaire , and giue me his owne name more than others ? he hath not done so to all : but if they which are called his children are happie , Matth 5. they which are called his disciples are happie , they which are called his seruants are happie : how happie are they whom he calleth Gods ? It seemes , that if GOD could haue called them by a higher name than his owne , 1. Sam. 18. 23 he would haue called them by some other name , but this worde is enough to put them in minde of all that they should doo . Thinke that yee are Gods , and it will make you ashamed to obey the diuell , for then ye are like Gods no more , but like sinnefull men , and the poorest vassal which serues God in a cottage , is liker God than you . Are they Gods which oppresse Gods children ? Nay , dooth not he lie which calles them worshipfull , or noble ? If such deserue not their titles , how can Antichrist of Rome thinke of his vsurped names , and not be abashed ? Can he sit downe in Gods place and speake against him , iudge agaist him , decree against him , euen in the Temple of God resisting God ?

Againe , for another sorte of Gods : Doth iniquitie become Gods ? 2. Thes. 2. 4. Doth partialitie become Gods ? doo bribes become GODS ? They are greedie Gods , 1. Cor. 4. 4. Idol Gods , bellie Gods , and may be tearmed Gods , because they are like the God of this worlde , which doe but stay ( like Nabuchadnezzar ) vntill their iniquities be full , Dan. 4. that they may bee cast out like beastes , as a derision to them they gouerne . But they which regarde this honourable testimonie of God , Nehe. 6. 11. as Nehemiah sayd when he was tempted to flie , Should such a man as I flie ? so when they are tempted with bribes , should such a man as I take bribes ? shoulde such a man as I doe wrong ? should such a man as I be a lyar , or a swearer , or a scoffer , or a drunkard , or a gamester , or a vsurer , or a prophaner , vpon whome all eyes are set to take their example , and would harken sooner than to God himselfe ? Then he resolueth to rule according to his name , knowing that all the soules which might be wonne by him , shall be required of him , as the sinnes of Israel were imputed to Ieroboam . Thus GOD doth catechize them in their owne names , and calles them Gods , 1 King . 15. 30. to teach them their duetie to God . All should be godly , but they should bee like Gods : that is , ( as I may say ) more then godly , or the nexte to GOD in godlynesse . If any come betweene them , they lose of their honour , and would thinke themselues put downe , like a guest which is set lower , or a Iustice which is turned out of office . For so GOD doth humble them and disgrace them , which dishonour their calling , as he did Saul : when the princely Spirite departed from him , 1 Sam. 22. 7. his sonnes , and his daughters , and his subiects did fauour Dauid more than him , 1 Sam. 19. 4 that he could do nothing with them , 1. Sa 18. 7. because God did not loue him , hee would not let his seruaunts loue him . But when Dauid came to the Crowne , 1. Sam 22. 17. because he had grace with God , 2. Sam. 5. 10 he prospered in all that he went about , and euer reformed what he would : for the Lord ( as hee saide ) subdued the people vnto him : Psal. 18. 48 that is , made them incline to his will : as wee reade of Saul in the beginning of his raigne before hee had rebelled , 1. Sa. 10. 26 a band of men did cleaue to him , of whom it is sayd , whose hearts God hath touched : as though while the Rulers hearts doe stand toward God , the peoples hearts should stand toward them , and they should carrie them like God to all their desires : as it is said of Dauid , 2. Sa. 32. 6. What soeuer the King did , pleased all the people .

Therefore looking into this Diuine ordinaunce , what a power they haue ouer the people , which they shoulde neuer haue got from men , if GOD had not giuen it them , I haue thought it an easie matter to redresse an hundred things which trouble Christendome without reason , and none would kicke agaynst it , if these Gods would cast downe their Crownes , and begin to the rest , for all stay vpon them , like the alarme which soundeth first to the battell : for our experience shewes , that there will bee no great good done , if the example of the best giue not light vnto the rest .

Oh , woulde that Princely spirite woulde once come vpon them to go before the people , Numb. 27. 17. which Moses appoynted for the Kings place , and not lagge after them like Herod which sayde , Mat. 2. 8. he would come after the wise men to Christ : Ioh 3. 1. for if Nicodemus come by night , no maruaile though the rest come not at all . Thus their name tels them how they should rule , and by consequence teacheth how we should obey : God calles them Gods , therefore he which contemneth them contemneth God : God cals them fathers , therefore wee must reuerence them like Fathers : God cals them Kings , Princes , Lords , Iudges , Powers , Rulers , Gouernours , which are names of honor : and shall we dishonor them whom GOD doth honour ? Our first lesson , is Feare God : Pro. 24. 21. the next is , Honour the King : that is , ( as Paul interpreteth ) Wee must obey for conscience , 1. Pet. 2. 17. not against conscience : Rom. 13. 5. for that were to put a straunger before the King , and the King before God , which Christ saith , haue no power but from God : and therefore cannot make themselues Magistrates , Ioh. 19. 11. no more then they can make themselues Gods . Heb. 5. 4. As none could giue this name but GOD , so no man which exalteth himselfe can challenge this honour , no more then Simon Magus was great , Act. 8. 9. because hee called himselfe a great man . But they to whom GOD saith , I haue called yee Gods , as if he had the naming and appointing of them . Rom. 13. 2. Euery power is from God , for by nature no man can challenge power ouer other , but by the Word , 1. Pet. 2. 13 and therefore euery soule which is subiect to God must be subiect to them , for hee which calles them Kings cals vs Subiects : Ier. 27. 12 this is their patent ( as the Queene of Sheba sayd to Salomon ) that God had chosen them kings and set them vpon the throne . 2. Cro. 9. 3. As he sayd , Gen. 1. and all things were made , so as he saith , al things should be . Therefore vnles ye heare this , I say that ye are Lords , Iudges , and Magistrates , ye are no Lords , no Iudges , no Magistrates of GOD. And therefore the Pope and his Cleargie to whom God neuer sayd , yee are Lords , or Iudges , or Magistrates , are no Lordes , no Iudges , no Magistrates of GOD , but that which the Lorde sayth they are , that they are , and no more , though they put on a triple crowne . If they were worthie to bee called as others , Pastors , Doctors , and Teachers , wee woulde giue them those titles . They which giue them more then the Lord giues them , make them proud , and insolent , and tyrannous , more then they which are Lords ; Iudges , and Magistrates indeede . But for these vsurped titles and bas-borne honour which they haue encroached from men ( which puffe them vp , and trouble them like Sauls armour ) they woulde haue intended the duetie of Ministers and Teachers , 1. Sa. 17. 39. as the Apostles did , whereas nowe they are so cumbred and mingled by their vsurping ouer Princes , that they are neither good Ministers , nor good Magistrates , but Linsie wolsie , a mingle mangle betweene both , nay vtterly falne from both , being no shepherds but woolues , of whose slaughters all Christian Kingdomes haue been the shambles , who seeking a superfluous title , they haue for gone all necessarie dueties : and but for their formalities , a man could not knowe of what profession they are , for they neuer preach nor write , but to maintaine their kingdome which falles ( like the Tower of Babel ) faster then they build . Gen. 11. Therefore as Naomi sayd , Call me no more Naomi , Ruth . 1. 20. which signifieth beautifull : but call me Mara , which signifieth bitter : so they may say , Call vs no more Bishops , or Pastors , or Doctors , or Preachers , but call vs robbers , and sleepers , and giants , and Pharisies , whom we succeed . For why should they be called Bishops which doe not watch , or Pastors which doe not feede , or Doctors which doe not teach , or Iustices which doe not Iustice ? except this bee the reason , The Idols were called Gods , Exo. 20. 23. though they were vnlike God . If their bodies had growen as farre out of square since Christs ascension , as their titles , pompe and honour , they might stand in the maine seas and not be drowned , for their heads would crowe aboue the water .

It followeth : But yee shall die as a man . Heere hee distinguisheth betweene mortall Gods and the immortall God . Yee haue seene their glorie , now behold their ends , They shall all die like others . Though they be neuer so rich , so goodly , so mightie , so honourable while their date lasteth , yet they may as trulie as Iob call Corruption their father , Iob. 17. 14. and the worme their mother : for the graue shall be the last bed of all flesh . As they were borne like men , so they shall die like men , the same comming in and going out is to all : nay , if ye respect but the bodie , hee might say , yee shall die like beastes : for Man being in honor , ( saith Dauid ) may well be compared vnto beasts that perish : Psal. 49. though hee bee in honour , yet he perisheth like the beasts which haue no honour , and death will not take his kingdome for a raunsome , when GOD dooth but say , his time is come . When Esay had saide , that All flesh was grasse : Esay 40. as though hee would correct his speech , hee addes , and the glorie of it is as the flower of the field . As if he should say , Some men haue more glorie than other , and they are like flowers , the other are like grasse : no great difference , the flower shewes fairer , but the grasse stands longer , one sieth cuttes both downe , like the fatte sheepe and the leane that feede in two pastures , but are killed in one slaughter . So though the great Man liue in his pallace , and the poore man dwelles in his cottage , yet both shall meete at the graue , and vanish together . Euen they which are Lordes and Iudges and Counsailers now , are but successors to them which are dead , and are neerer to death now than when I beganne to preach of this theame . It had been a great Sessions for all other to die : but for Magistrates , for Princes , for Kinges , for Emperors to die as they die : What a battell is this , that leaues no man a liue ? Shall the Gods die too ? Hee giues them their title , but he telles them their lot . Though their power , though their wealth , though their honour , though their titles , though their train , though their friends , though their case , though their pleasures , though their diet , though their cloathing be not like other , yet their ende shall be like other : nay , their endes are like to bee more fearefull than other : For GOD makes him examples of great men , as he did of Pharaoh , and therefore wee see so many strange and sodaine deathes of Princes , Exod. 9. 16. more than of other .

Therefore hee spake heere with the least when hee saide , Yee shall die like other , for verie fewe of them escape the Swoorde , or knife , or poyson , which other neuer or very seldome feare . But if all your subiectes were your friendes , yet yee shall dye like them : for are yee not colde when Winter comes , are yee not withered when ages comes , are yee not weake when sickenesse comes , and shall yee not goe ( aswell as the meanest ) when death comes ?

Therefore bee not proud of thine honour as though it would last alwaies , for thou shalt dye , and then all thine honour shall forsake thee , and another shall rise in thy place as great as thou : and when his glasse is run , another shall follow him , and so another , till death haue all .

Bee not cruell in thine authoritie , as though it woulde laste alwaies : for thou shalt dye , and then thy Authoritie shall dye with thee : and they which remayne aliue , will sende infinite curses after thee , because thy life was as a scourge vnto them .

Be not secure for thy wealth , as though it would last alwaies : for thou shalt die , and then another shall take thy riches , and thou shalt goe to giue account how thou commest by them . How many things dooth hee implie when he saith , yee shall die ? This is a Barre in their armes , which makes the proudest peacocke laye downe his feathers when hee thinkes vpon it , though he pricke them vp againe : whereby the holy ghoste woulde haue them learne , that nothing will make them liue , and rule and deale so well in their thrones , as to remember that they shall die , and shortlie giue account for all : signifying , that prosperitie makes vs forgetfull of our endes , and that these mortall Gods , liue as though they were immortall . A hard thing for Princes to remember death : they haue no leasure to thinke of it , but chop into the earth before they beware , like a man which walketh ouer a field couered with snow , and sees not his way , but when hee thinketh to runne on , sodainly falles into a pit : euen so they which haue all things at will , and swim in pleasure , which as a snowe couereth their waie , and dazeleth their sight : while they thinke to liue on , and reioyce still , sodainely rush vpon death , and make shipwrack in the calme sea .

Therefore , as it is good for them to heare they are Gods : so it is meete to knowe they shall die . Wherefore ye shall die , saith he , in the next wordes , as if hee would preuent some conceit that they would take of the wordes which hee cast out before , hee cooles them quicklie before they swell , and deferres not to another time , but where he calles them Gods , there hee calles them wormes meate , lest they should crow betweene the praise and the checke , I haue said ye are Gods , but ye shall die , &c. but for this die , manie would liue a merrie life , and feast , and sport , and let the world slide : but the remembrance of death is like a dampe , which puts out all the lightes of pleasure , and makes him rub and frounce and whine which thinkes vpon it , as if a moate were in his eie . O how heauie tidings is this , to heare thou shalt die from him which hath life and death in his owne handes , when the message is sent to them which raigne like Gods , as if he should say , Euen you which glister like Angels , whom all the world admires , and sues , and bowes to , which are called honourable , mightie , and gracious Lords , I will tell you to what your honour shall come : First ye shall wax olde like others , then ye shall fall sicke like other , then ye shall die like other , then ye shall be buried like other , then ye shall bee consumd like other , then ye shall bee iudged like other , euen like the Beggers which crie at your gates ; one sickens , the other sickens ; one dies , the other dies , one rots , the other rots , looke in the graue and shewe me which was Diues , and which was Lazarus . This is some comfort to the poore , that once he shall be like the rich , one day he shall bee as wealthie , as mightie , and as glorious as a King , one hower of death will make all alike : they which crowed-ouer other , and looked downe vpon them like Oakes , other shall walke vpon them like worms , and they shall be gone , as if they hadde neuer beene . Where is Alexander that conquered all the worlde , and after sought for an other : because one woulde not satisfie him ? Where is Xerxes which coulde not number his Armie for multitude ? Where is Nemrod , which built his nest in the clowdes ? Gen. 11. 4. Where is Sampson which slewe an armie with the iawe of an Asse ? Iud. 15. 15. Where is Constantine , Nero , Caligula , Titus , Vespasian , Domitian , thunderbolts in their times ? One hundred Princes of Englande are dead , and but one aliue , the rest are gone to giue account how they ruled here when they sustained the person of God .

Who would haue thought ( saith Ieremie ) that the enemie shoulde haue entred into Ierusalem , Lam. 4. 11. and spoyled that faire Citie ? Yet he brake into it , and Ierusalem was ransackt like other . Who woulde haue thought that Herod , which was honoured like a GOD , should haue beene deuoured with wormes , and sauoured that none could abide him ? Yet while hee was in his pompe like an Idol , Acts 12. 23. sodainelie hee was stroken and all his glorie like the snuffe of a Candell , Iob. 12. 5. which all men looked vppon euen nowe when it shined , and now it so sauors that they tread it vnder foote .

Who woulde haue thought Iezabel that beautifull temptation , 2. Kin. 9. 36 shoulde haue beene gnawed with dogs ? Yet shee was cast vnto dogs , & not an eare left to season the graue . What woulde he thinke , that had seene Salomon in his Roialty , & after seen him in the clay ? O world vnworthie to be beloued , who hath made this proud slaughter ? Age , Sickenes and Death , the three sumners which haue no respect of persons , made them paie the ransome themselues , and bowe to the earth from whence they came : there lie the men that were called Gods . How soone the flower of this world is faded ? yesterdaie the tallest Cedar in Libanus , to daie like a broken sticke troden vnder foote : yesterday the state lieth vppon earth , to daie shrouded in earth , forsaken , forgotten , that the poorest wretch would not bee like vnto him , which yesterdaie crouched and bowed to his knees . Then woe to them which had the names of God , and sinnes of men , for the mightie shall be mightilie tormented . All their friends and subiects and seruants forsake them , because they goe to prison to trie the mercie of hell , and take what the spirites of darkenes will heape vpon them : there lie many of the men which were called Gods , and thus endes the pilgrimage of Kings , Princes , and Rulers . This is our life , while we enioy it , we lose it , like the Sunne which flies swifter than an Arrowe , and yet no man perceiues that it moues : Hee which lasted nine hundred yeares , could not holde out one houre longer , and what hath hee now more than a childe , which liued but a yeare ? Gen. 5. 27. Where are they which founded this goodlie Cittie , which possessed these faire houses , and walked these pleasant fieldes , which erected these stately Temples , which kneeled in these seates , which preached out of this place but thirtie yeares agoe ? Is not earth turned to earth , and shall not our Sunne set like theirs when the night comes ? yet wee cannot beleeue that death will finde out vs , as he hath found out them : though all men die , yet euery man dreames I shall scape ; or at the least I shall liue till I bee olde . This is strange , men cannot thinke that God will doe againe that which hee dooth dailie , or that he will deale with them , as he deales with other : tell one of vs that all other shall die , we beleeue it , tell one of vs we shall die , and we beleeue it sooner of all than of one , though we bee sore , though wee bee weake , though we be sicke , though wee bee elder than those whome wee follow to the ground . So they thought which lie in this mould vnder your feete as you doe . If wisedome , or riches , or fauour , could haue intreated death , those which haue liued before vs would haue kept our possessions from vs , but death would take no bale , wee are all Tenants at will , and we must leaue this Cottage whensoeuer the Landlord will put an other in our roome , at a yeares , at a moneths , at a weekes , at a daies , at an houres warning , or lesse : the cloathes which we weare vpon our backes , the graues which are vnder our feete , the Sunne which sets ouer our heades , and the meates which go into our mouthes , doe crie vnto vs , that we shall weare , and set , and die like the beastes , and fowles , & fishes which now are dead in our dishes , and but euen now were liuing in the Elements . Our Fathers haue summoned vs , and wee must summon our children to the graue . Euerie thing euerie daie suffers some Eclipse , nothing standeth at a stay , but one creature cals to another , Let vs leaue this world . While wee play our Pageants vpon this stage of short continuance , euerie man hath a part , some longer , and some shorter , and while the Actors are at it , sodainelie death steps vpon the stage like a hauke which separates one of the Doues from the flight , he shootes his dart , where it lights , there fals one of the Actors dead before them , and makes al the rest aganst , they muse and mourne , and burie him , and then to the sport againe : While they sing , play , and daunce , death comes againe , & strikes another , there he lies , they mourne him , and burie him as they did the former , and play againe : so one after another , till the plaiers bee vanished like the accusers which came before Christ , and Death is the last vpon the stage , so the figure of this worlde passeth away . Iona. 8. 9. Many which stand heere , may lie here or elswhere within this twelue moneth . But thou thinkest , It is not I , and hee thinketh , It is not he : but he which thinkes so , commeth soonest to it . If I could make you beleeue , that ye haue but a yeare to liue , and that all which heare mee this day , shall come to the barre before this daie tweluemoneth returne againe , ye would prepare your selues to die , and leaue your sinnes behinde you , and depart Christians out of the Church , with a minde to do all that God wil haue you , that when the tweluemoneth is ended , ye might liue with Angels in heauen , and escape that fierie lake , where the Glutton begs but a drop of water to coole the tip of his tongue , and it will not bee graunted him , least it should ease him . But nowe wee know not whether we shall liue a weeke to an end , we will doe nothing that he bids vs , but abide the venture , and trie the marker what God wil giue for sinne , so one is taken after another , Gen. 19. 26. and because we are not ready , we go against our will , like Lots wife out of Sodom . This is our fashion to see the best last , till we can neither forsake our sin , nor hope of mercie . Thus I haue proclaimed to all Kings , 1. Kin. 20. 1. Princes , Iudges , Counsellors and Magistrates , that which Esay foretold to one , Set thy things in order , for thou shalt die : Yet 15. yeeres were behind when the Prophet warned him to set al things in order . But I cannot promise you 15. yeeres , for many Princes do not raigne so long , for one that doth . That which Esay spake to one , God here pronounceth of all , yee shall die , therefore the message is sent to you , and when ye think of your honour , think of your end . These 2. notes , that ye are Gods , and that yee shall die , the holy Ghost thought enough to teach you how to liue , and how to rule . And that wee may bee all like Gods hereafter , let vs prepare before the accompt : for none are in heauen but they that left the world , before it left them .

Therefore let vs praie that GOD would keepe vs in remembrance of his iudgements that the subtiltie of sinne neuer steale our hearts from him , but that we may count this life a respite to repent before the Iudge sit to deuide betweene the sheepe and the goates , when we shall giue account of all his instructions , corrections and benefites , euen of this seede which hath beene sowne since yee came in , how yee haue receiued his worde this houre .

FINIS .

The Triall of Vanitie . Eccles. 1. 2. Vanitie of vanities saith the Preacher : Vanitie of vanities : All is vanitie .

THis booke begins with All is vanitie , Eccl. 12. 13 and endes with Feare God and keepe his commandements . If that sentence were knit to this which Salomon keepeth to the end , as the hauen of rest , after the turmoyles of vanitie : it is like that which Christe sayde to Martha : Luk. 10. 40. Thou art troubled about many things , but one thing is necessarie . That which troubleth vs , Salomon calles Vanitie : That which is necessarie hee calles the Feare of GOD : from that , to this , should be euerie mans pilgrimage in this worlde : we begin at Vanitie , and neuer know perfectly that we are vaine , vntill wee repent with Salomon . Therefore this is his first greeting and lesson to all after his conuersion , to warne them that All is vanitie , as if God had said to him as he saide to Ezechiel , Ezec. 16. 2. Cause Ierusalem to know her abhominations , Iob. 15. 31. as though men did not knowe their sinnes how vaine they are , as Eliphaz saieth , He beleeueth not that he is vaine , which makes euerie man deferre his repentance , vntill the verie houre come that sinne maketh preparation to leaue him , and then fainting hee is vnwilling to depart , because he is not readie . Therfore I haue chosen this sentence ; which speakes of nothing but vanitie , to shew how wee take the waie to miserie for the waie to happines , and turne the day of saluation to the day of vanitie . Let euerie man thinke as I goe in this matter , why he should loue that which Salomon repented , if he think Salomon happier after he repented , than he was before . This verse is the summe or contentes of all this booke , and therefore Salomon beginnes with it , and ends with it , as if he should saie , First this is the matter which I will prooue , and after , this is the matter which I haue proued , now you see whether I tolde you true , that All is vanitie . I may call it Salomons Theame , or the fa●dle of vanities , which when he hath bound in a bundle , he bids vs caste it into the fire : for after hee hath done with them in his last chapter and thirteenth verse as though hee would haue no more thought of them , he turnes away from them , as if hee had buried them & goes to another matter , saying , Now let vs heare the end of all , Feare God and keeep his commaundements : for this is the whole dutie of man : as though hee were exceeding glad that after so many daungers through the rout of vanitie , yet GOD let him see the hauen of rest , and brought him to the right end , and set him vpon shoare , where hee might see his vanities , Exod. 14. 30. as Moses looked back vpon his enemies , & saw them drowned behind him .

The whole narration doth shew that Salomon wrote this book after his fall . When he had the experience of vanities , and seene the folly of the world , what euill comes of pleasure , and what fruite groweth of sinne , he was bold to say , Vanitie of vanities , &c. which he auoucheth with such protestation , as though he would iustifie it against many aduersaries : For all the world is in loue with that which he calles vanitie . Therefore hee puts to his name in the middest of his sentence , as if hee would defend it against all commers : if any man ask , who broched this strange doctrine ? the Preacher ( saith Salomon ) To testifie his heartie conuersion to God , he cals himselfe a Preacher , in the witnes of his vnfained repentance , as if God had said vnto him Thou being conuerted , conuert thy brethren and be a Preacher , as thou art a King : so when we are conuerted , wee should become Preachers vnto other , and shew some fruits of our calling , as Salomon left this book for a monument to all ages of his conuersion . Therefore they which write , that Salomon dyed in his sinne , and that such a famous instrument of God went to the damned , doe great wrong to the worthie King which giues them such an example to repent , and would correct their rash iudgement , if they considered . First , that he was the cleerest figure of Christ ( except Melchisedec ) which passed all Kings in prosperitie , and all men in wisedome . Secondly that hee was inspired by the Holie Ghost like the prophets , Psal. 45. 7. to bee one of the pennes of God to write his holy word , the word of saluation , which was not fit for a reprobate . Thirdlie , that GOD promised to his father , that hee would not take his spirit and his mercie from him as he did from Saule , 1. Cor. 17. 13 nor forsake him as he did Saule but correct him in another sort . Fourthlie , that GOD is said to loue him , 2. San. 7. 13. therefore as Paule concludes that Iacob was elected , 2. Sam. 12. because , Nehe. 13. 6 God saith , Rom. 9. Iacob haue I loued : Gen. 27. So we may conclude , that Salomon was elected , because God saith ; Salomon haue I loued . Fiftly , that in Luke 13. 28. Al the Prophets of God are said to be in heauen : and therefore Salomon being an holie Prophet must beholden to be in heauen . To shew that he was a holy prophet , in 2. Pet. 3 , 2. Peter calleth all the Prophets which wrote the Scripture , Holie Prophets . Lastly we may gather out of the seauenth Chapter of this booke and the thirtieth verse , and out of the 5. of the Prouerbes , and the fourteenth verse that Salomon had left his concubines and vanities before he wrote this booke . 1 King . 11. 45 Therefore to say that the figure of Christ , 2 Cor. 9. 31 the penne of the holie Scripture , the man whom God loued , the wisest man that euer was , and one of the holie prophets died a reprobate , is presumption against the Word , impietie against God , 1. King . 11. 4. 5 and wrong to the dead . Although , because of his grieuous fal in Idolatrie , 1. Cor. 10. 12. and vncleannesse , GOD left him in disgrace , and makes no mention of his repentance , where hee speakes of his death , that they which stand , may take heed lest they fall , and see how easie it is to slip , by the example of him which was wiser than they . Salomon being wicked and yet saued , was a figure of the Church whose sinnes are forgiuen . Thus hauing found as it were the Mine : now let vs digge for the treasure . Vanitie of vanities , &c. This is Salomons conclusion , when hee had gone through the whole world & tried all thinges like a spye sent into a straunge country , as if he were now come home from his pilgrimage , they gather about him to inquire what he hath heard and seene abroad , and what he thinks of the world , and these things which are so loued among men , like a man in admiration of that which he had seen and not able to expresse particularly one after another , hee contracts his newes into aword : you aske me what I haue seene , and what I haue heard : Vanitie saith Salomon : & what els ? Vanitie of vanities : and what els ? All is vanitie . Eccl. 2. 11 This is the history of my voyage , I haue seen nothing but vanitie ouer the world . Carrie this for the newes from the Preacher : vanitie of vanities , Al is vanitie , as if hee should say Vanitie , and greater Vanitie , and more than Vanitie : so the further hee did goe , the more Vanitie hee did see , and the nearer he looked , the greater it seemed : till at the last he could see nothing but vanitie .

When he was come to this , that he did see all things vaine , vpon which men set their heartes , he was moued with compassion and could be silent no longer , but needes hee must write to them which seeke felicitie ( as he did in transitorie things , to warne them that they seek it not any longer in these foolish things , which haue no stability nor contentation , but flie from them to The feare of God , which hath the promises of this life and the life to come . 2. Tim. 3. 8. Therefore he beginnes with All is vanitie , 1. Ioh. 2. 15. as if he should say : Loue not the world nor the things of the world , For I haue tryed that there is no certaintie in them .

Thus hee withdraweth them , First , from the wrong way , Eccl 12. 13 and then sets them in the right way to happines , which he defineth at last , to Feare God and keepe his Commaundements . When he had gone through a thousand vanities , then that comes in at the ende , euen like our repentance which staies till death : So his drift is to shew that mans happinesse is not in these things which we count of , but in those which we deferre : his reason is , they are all vanitie : his proofe is , because there is no stabilitie in them , nor contentation of minde : his conclusion is , therfore contemne the world , and looke vp to Heauen from whence ye came , and whither yee shall goe .

This is the scope which Salomon aymes at , as though wee did all seeke happinesse : but we goe a wrong waie vnto it : Therefore he sounds a retyre , shewing that if wee holde on our course , and goe forwards as we haue begun , wee shall not finde happinesse , but great miserie , because we goe by vanitie . Therefore to fright vs out of this way , hee breakes forth into an exclamation , Vanitie of vanities , All is vanitie .

Now , Salomon full of wisedome , and schooled with experience , is licensed to giue his sentence of the whole world . 1. Cor. 2. 15 For the spirituall man iudgeth all things , his iudgement is so certaine , that it runnes before the Euidence , and condemnes al for Vanitie , before he conuince them to be vaine , whereas wee prooue first and condemne after , because our words are no authorities : hee concludes first and prooues after : neuer any iudge did condemne so manie together . Salomon resolued all the questions of the Queene Shebah , 2. Cor. 9. 2. yet Salomon neuer aunswered so many questions at once as now : for what can you enquire , but heere you haue an answere ? Aske him as the Souldiers , and harlots , and Publicans asked Iohn , What is sinne ? Vanitie saith Salomon . What is Pleasure ? Luk. 12. 14. Vanitie too . What is Beautie ? Vanitie too . What is Riches ? Vanitie too . What is Honour ? Vanitie too . What is Long life ? Vanitie too . This is the state of all things after the fall , all turne to Vanitie . This is no reproch to the things , but shame to him which so abused them , that all things should be called Vanitie for him . What a testimonie is this of him which should bee the onely seruant of God on earth , whome hee created in holines and righteousnes whom he framed to his owne Image , whom he placed in Paradise , and woulde haue raised to heauen to heare that he hath so polluted his life with euerie sinne , that now there is nothing but Vanitie ? That is a lamentable song which will make him weepe that tunes it , if hee thinke what he saith , how his state is chaunged since Adam his father died . Once God saith , Gen. 1. that all was good , and now he saith that all is nought and vaine , as though he forbad man , that which he created for man . That is not Salomons meaning to debarre men from the vse of creatures : Rom 8. 20. although all things changed with man , & became worse than they were : yet hee dooth heere rather shewe , that man reapes nothing but Vanitie out of these things , by reason of his corruption , than that the things themselues are vaine , if they were well vsed . For euen since the creation , Paule saith 1. Tim. 4. That euerie creature of God is good , and nothing is to be reiected , if it be receiued , or vsed with thankesgiuing , for it is sanctified by the worde of God and praier . That is it , which maketh them profitable to vs , which because it is wanting for the most part , therfore Salomon saith that all are vaine to vs , not vaine of themselues , but because they are not sanctified as they should be , therefore in the 2. 24. the 3. 12. and 22. the 5. 17. the 8. and 15. he shewes a way how we may make profit of all , and reioyce in our labours and finde a lawfull pleasure in earthly things , so often he cals to the vse lest wee should erre as the Monkes and Eremits haue done before , mistaking these wordes , when he saith that All is vanity , they haue forsaken all companie , & gouernement and office and trade , and got themselues into the wildernes amongst beasts , to liue in quiet and silence , saying , that men could not liue in the world , and please God , because All is vanitie : so while they counted all things vaine , they became vain themselues , and left those blessings which Salomon inioyed after his knowledge , more than he did before . Therefore it is vaine man which Salomon reproueth , which is not onelie called Vanitie , but lighter than Vanitie . Psal. 62. 9. If he did not things vainely , nothing should bee vaine in the worlde , whereas now by abuse we may se sometime as great vanitie in the best things , as in the worst : For are not many vaine in their knowledge , vaine in their pollicies , vaine in their learning , as other are vaine in their ignorance ? Was not the wisedom of Achitopel a vaine thing ? The swiftnes of Hazael a vaine thing ? The strength of Goliah a vaine thing ? The treasures of Nabuchadnezzar a vaine thing ? The honour of Ammon a vaine thing ? The beautie of Absolon a vaine thing ? The knowledge of the Scribes a vaine thing ? The deuotion of the Pharisies a vaine thing . And so is the learning of all those a vaine thing , that do no good with it , but either it lies vnder a bushell and mouldes , or else it prattles like Tertullus alwaies against Paul : Act. 24. 5. striuing to make warre betweene them which loue dearer than any brethren .

By this you may see that vanitie is bolde when she breaks into houses and Churches and Pallaces , and sometime vanitie may come to infect , where Trueth may not come to reprooue : Is it not high time then to sounde this Alarum againe , Vanitie of vanities ? &c.

If we could heare how vehementlie , and how pittifullie Salomon pronounced this outcrie , happilie it would moue vs a little to heare how hee did exclame of his owne life and condemned himselfe , as it were by the sounde of a Trumpet that all might heare : For we are all by nature such deafe Adders , that whether the Prophets come piping , or mourning , or crying , they goe away from vs againe mourning like Ieremie , Iere. 5. 9. we would haue cured Babel , but she would not be cured . Nay the Citie of Ierusalem would not ( saith our Sauiour Christ ) when hee wept for his Israelites .

Therefore , Salomon speakes thrice , like a Cryer , Vanitie of vanities : as the mother which would faine make her sonne to heare , she doubles and trebles her wordes : What my sonne and what the sonne of my wombe , Pro. 31. 1 and what the sonne of my desires ? So when GOD would stirre vs vp to heare , he crieth thrice to the earth and saith , Earth , earth , earth , heare the word of the Lord : Iere. 22. 39. so when Salomon would disswade from the companie of the wicked : reade Prouerbs 4. 1 ▪ 4 : how often he repeates the charge : Enter not into the waie of the wicked , walke not in it , auoid it , goe not by it , turne from it , and passe by , as though hee would neuer haue done , or as though wee woulde neuer heare . So Christ when hee taught Peter what was his duetie , rehearsed it thrice : Ioh. 21. 16. Feede : Feede : Feede . Ioseph sheweth the reason of these repetitions , when hee telles Pharaoh why his dreame was doubled , Gen. 41. 32. because the matter was important and certaine . Therefore when Salomon repeates this saying so often , he calles for audience , as though hee had some waightie and great matter to vtter . Such a point of wisedome it is for euerie man to knowe that All is vanitie , if we direct not things to their right end , as when the Holy Ghost would signifie that God is all holie , he repeated thrice , holie , Esay . 6. holie , holie : So when hee shoulde shewe that man is al vaine thrice he repeateth vanitie , to shew how hardlie man beleeues that he is vaine : therefore he brings in three assertions , Iob. 15. 31. as it were three witnesses to prooue it . All agree vppon the same words , but that the last is more plaine , and saieth that All is vanitie : that is , that man is not onely changed and become vaine : but for the vanitie , of man , Rom. 8. 20 as the Apostle saieth , The creatures are subiect to vanitie , and haue not the glory and libertie which they should haue , for the sinne of man . A spirituall eie doth see some vanitie or other in euery thing , as appeareth betwixt Christ and his Disciples at Ierusalem . They gazed vpon the building of the Temple as a braue thing , Luk. 21. 5. and would haue Christ to behold it with them : but he did see that it was but vanitie , and therfore saide : Are these the things that yee looke vpon ? as if he should say : How vaine are you to gaze vppon this ? If Christ thought the beauty of his Temple a vaine thing , & not worth the sight , which yet was beautified and built by his owne prescription : how should Salomon expresse all the vanitie of the world , Mat. 24. 1 to which all men haue added more and more since the beginning ? Iohn . 21. 5. Therefore as if he wanted wordes to expresse it , as hee did see it , hee breakes foorth into an exclamation , and repeates the same often , Vanitie of vanities : as if hee should say I cannot speak how vain the world is , but vaine it is , and very vaine , and nought but vaine , speaking as if hee had the feeling and sense of it , as though the worlde stoode naked before him , and it grieued him to see , he cuts his words in chiding maner , & makes short riddance , as if it irked him to speake all that he knewe , therefore that which hee speakes he speakes roundly , that if they read no more , but sleepe all the Sermon after : yet the first sentence shall strike a sting into their heartes , and leaue a sounde behinde to waken them when they are gone , as manie ( you know ) remember this sentence , which remember no sentence in all his booke beside . Who hath not heard Vanitie of vanities &c. Though fewe haue conceiued it ? This is the phrase of Scripture , when the holy Ghost would commende the song of Salomon aboue all other songs , hee calles it the song of songes , so called in the Hebrewe and mentioned 1. King . 4. 32. When he woulde exalt the heauenly king aboue all , hee calles him the King of kings , so when he woulde note a greate vanitie , and yet a greater , and a greater than that , which is the greatest of all , he calles it Vanitie of vanities , as when we would note a great foole , we will say a foole of fooles , a sin of sins , a seruant of seruantes , These are scornefull names to the worlde , and homelie titles , to giue our pleasures , to call them Vanitie of vanities , and againe Vanitie of vanities , and yet againe Vanitie , as though wee woulde prouoke them to fall out with vs , like a man which sharpens his enemie with taunts , when he woulde egge him to fight . Hee might haue mollified his tearmes , before hee condemned the worlde thrise , but the worlde is no changling that Salomon shoulde change his iudgement , but vaine it was , vaine it is , and vaine it will bee , and therefore a thrise vaine worlde hee may call it : First , Vanity , straight Vanity of vanities , and sodainelie All is vanitie What a transcendent is this ? as though it increased while he spake , so fast groweth this weede to worse and worse , like the Image which appeared to Nabuchadnezzar , Dan. 2. the first part was of Golde , the second of Siluer , the third of Brasse , the fourth of Iron , the fifth of clay , so by many changes the world growes worse and worse , and all they which folow it . When a man begins to like of pleasure , & opens the doore to one vanitie which hee loues , straight as many vanities floch to him , as Salomon had Concubines , till the Temple of God be like a den of theeues . Therefore when Salomon beheld such apluralitie , and Totquot of Vanities , 1. Kin. 11. ● like Surges comming one vppon another in pleates and in foldes , he spake as though he would shewe vs Vanity hatching vanities , Vanity of Vanities , all is Vanity . The first saying dooth passe without let , but the last rubs and sinks not into the heartes of men so easilie as it is spoken . Me thinkes I heare some dispute for Baal , and bid Salomon stay before he come to All is Vanity . It may bee that sinne is vanity , and pleasure is vanitie : but shall we condemne all for sinne and pleasure ? What say you to Beautie which is natures dowrie , and cheareth the eie , as sweete meate doeth the taste ? Beautie is like a faire picture , take awaye the colour and there is nothing left . Beautie in deede is but a colour and a temptation , the colour fadeth , and the temptation snareth . But what saie you to Riches which make men Lordes ouer the rest , and allow them to goe braue , and lie soft , & fare daintilie , and haue what they list ? Riches are like painted grapes , which looke as though they would satisfie a man , but doo not slake his hunger , nor quench his thirst , Riches in deede to make a man couet more , and get enuie , and keepe the minde in care . But what say you to Honour , which sets a man a loft , and makes the knee bowe , & the tongue sooth and the heade stand bare , as though they were other kinde of creatures aboue them ?

Honour is like a King in a play : when his part is done , his ornamentes are taken from him , and hee which helde the bason to him is as good as hee . Honour in deed may commaund all but life : hee makes a faire shewe now : but when death comes , all is one .

But what say you to profound Knowledge in deepe mysteries , which makes men sought vnto , 2. Sam. 11. and called deepe Clarkes , and great Doctours ? Knowledge is like the Letters which Vriah carried against himselfe : so Knowledge draweth a greater iudgement , and oftentimes condemnes the bearer . Knowledge without Vertue , leaues a man without excuse , and is a witnes against him , because hee vnderstandes what is good , and will not doe it . Yet there is another darling of account behinde : Psal. 128. what say you to Long life , which causeth a man to see his childrens children , and makes him reuerent before the people ? Long life is like a long night , when a man cannot sleepe : so age is wearisome with sicknes , and striues with it selfe because it cannot walke , nor talke , nor heare , nor see , nor taste , nor sleepe , as it was wont : therfore wisheth often the night were gone , that the paine were past . Indeede hee that sees many daies , sees many miseries : and therefore what is not vayne in life , sith life it selfe is vayne ? Shewe mee the light which will not darken , shewe mee the flowre which will not fade , shewe me the fruite which will not corrupt , shewe mee the garment which will not weare , shew mee the beauty which will not wither , shewe mee the strength which will not weaken , shewe mee the time which will not passe , and I will reclaime that All is vanitie ? but if all things vanish , then all things are vaine , yet this will not goe for truth , before men haue smarted for the triall . Some are so vaine that they count nothing vanitie . but that which is vainer than the rest delightes them most , Pro. 12. 12. for there is as it were acommon weale of vaine persons , Pro. 14. 9. and hee which can bee vainest , is like a King of the rest . Some are of this minde , that they thinke all is vanitie but that which they loue , and therefore they call them vaine , Pro. 28. 4. and curious , and phantasticall , which speake against their vanities , and say that it is necessarie to bee vaine , for they cannot liue vnlesse they deceiue , they cannot please vnles they flatter , they cannot bee beleeued vnles they sweare they cannot be esteemed vnles they roist , as Demetrius thought that hee should beg vnlesse he might sell Images . Act. 19. 24. There is another sort like the buier in Pro. 20. which sayth . It is naught , it is naught , but when hee is gone apart hee boasteth . So they will say of the worlde , It is naught , It is naught , before men and sweare that all is vanitie , but when they are gone apart , they reconcile themselues vnto it and kisse it , and promise to be vaine still , but they cannot abide to be counted vaine , the vainest man that is . This shewes that the follie of the worlde is so open and shamefull , that her loues must needes condemne her . You shall heare them say often times : It is a vaine world , a wicked world , a naughty world , yet they will not forsake it to die , like dastard souldiers , who raile against the enemie , but dare not fight against him . Al is vanitie , but this is vanitie of vanities , that men wil follow that which they condemne . But this is that euery sinner might condemne himselfe : for the conscience must iudge first and then God , 1. Ioh. 3. 20 as our Sauiour saieth : Out of thine owne mouth , and so out of thine owne heart I wil condemne thee , naughty seruaunt , Shewing that the wicked condemne themselues before they are condemned of God . These are the worldes fooles , which care not what is their end , so that their way be pleasant .

Oh that here were a full ende or conclusion of Vanities , but beholde , a greater Vanitie is behind : Mat. 23. 27 for our Religion is Vanitie , like the Scribes and Pharisies , as Mathew saieth in the 23. Chapter , and 27. verse hauing a bare shew of holines , as hee saieth , he could call it but a shew of holines , & scarce that : our vanitie is vanitie , but our holines is but a shew of holines not worthie to be called holines but like holines : yet the most part haue not so much as the shew of holines , as the Pharisies had , but are vaine in shew , inside and outside too . Thus wee finde nothing yet but vanitie . I cannot leade you from one vnto another , to shew you the seuerall vanities of euerie person , or euery thing , because Salomon saith , All is vanitie . How many sins then haue we to condemne vs , whose vanities are sprinkeled in euerie thing ? Which haue not onelie so many vanities as there be things , but many vanities in euery thing . As in our fare , how many vanities be there , which makes vs rise somtime sicke , sometime sleepy , sometime drunke ? Yet are there more vanities : in our sportes , our laughing , and swearing and iesting , and scoffing , and dallying , and playing with the Scriptures , which oftentimes leaues such a sting behinde , that we had rather haue lost our sport , than feele the worme that gnaws vs for it . And yet there bee more vanities in our apparrel , ruffe vpon ruffe , lace vpon lace cut vpon cut , 24. orders to the 3. and 4. degree , as though our apparrell were apparelled , vntil the woman be not worth so much as her artire , that if we would see vanitie her selfe how she would goe if she did weare apparrel , she would euen goe like our women : for she could not goe , nor speake , nor looke vainer . Who dooth not know that these are vanities , and that they might leaue them , if they would ? But that ye might see there is a heart within vainer than the apparel is without . Therefore when these vanities re worn out , they wil haue new , and still new , til all be spent vpon vanitie , and then they begin like the prodigall childe to see how vaine they were , Luke . 15. 12 when they haue bought Wisedome with sorrow . What would Salomon say , if he should see how vanitie is growen since his time , what a hight she is mounted , what a traine followes her , that there is no prince in the world hath so many attendants as vanitie ? She was but an Impe then , but now she is a mother , and who can number her sonnes and daughters : the child is vaine in playing the mother vaine in dandling , the father vaine in giuing , the Courtier vaine in spending , the souldier vaine in boasting , the suter vaine in striuing , the trauailer vaine in talking , the merchant vaine in swearing , the gentleman vaine in building , the husbandman vaine in carking , the olde man vaine in coueting , the Seruingman vaine in soothing , the young man vaine in sporting , the Papist vaine in superstition , the protestant vaine in conuersation . Euery vanitie is so pleasant to one or other , that they cannot misse one . So she gads by Sea & by land , and still mo disciples flock vnto her of gamsters & swearers and players , and tiplers , and haksters , and Courtiers , as thicke as the flies of Aegipt , which buzzed in their eares , and their eies , and their necks before , Gen. 8. 30. and behind , that a man cannot set his foot but vpon Vanitie . As the waters couered the earth , when but eight persons were saued : Gen. 7. 27. so vanitie hath couered it again , a worse deluge than the first , because it hath not suffered eight persons to escape , but euery man is tainted with some vanitie or other , which God seeing in that place and Citie which should be best in the world , Esa. 24. 10. ( that all men in the citie were vaine ) cals it the Citie of vanitie : So wee may say the world of vanitie , because she hath an interest in euery person of it , shee sits vpon the earth like a Serpent , and hatcheth all the sinnes which you see amongst men . As ful as Heauen is of blisse , so the world is fraught with vanitie , Court , Citie & countrey , whither doth not vanitie goe , but to Heauen ? Seeing then that vanitie is so extolled amongest men , Luk. 10. 40 Salomon giues his sentence , that all is vanitie . Christ like a Mediatour concludes vpon it that there is but one thing necessarie : therefore let our sentence be like theirs : For sure , if wee had Salomons repentance , we should see such an image of vanity before vs , as would make vs crie againe and againe as often as Salomon : Vanitie of vanities , vanitie of vanities , and all is vanitie . What a sweet sentence is this from a King , who may liue as they list by authority , to say , that all is vanitie ? Oh , that we might heare Kinges speake so againe : for it is a speech which had neede of some to countenance it , for none are counted vaine now but they that speake against vanitie . Then Salomon cryed it , but now we must whisper it . You may see how times are changed : Once this was sounde diuinitie , now it is flat railing : to say that all is vanitie , is euen the vpshot of a disturber . If ye aske the Athiest or Epicure , or these rogish plaiers , what is a disturber ? you shall see that they will make Salomon one , because he speaketh against vanitie : for this is their definition , hee which will not allowe men to prophane the Saboth but saith , that Cardes & dice , & stage plaies , & Mai-games & May poales , & May fooles , and Morris-dauncers are vanitie , is a pratler , a disturber , and an Arch-pustan , Iohn . 19. ● by the lawe which the Iewes had to kil Christ . The reason is , Pro. 13. 1. because men cannot abide to be controlled of their pleasures . Therefore they hold it is an offence , to speake against their sports , or their customs , or their follies , or their pleasures , or their titles , or their toyes : and they which woulde not be counted precise in these times , must take heede that they goe not so farre as Salomon to tearme all Vanitie . But they must say , that the vanities of great men are necessarie recreations , & the vanities of the people are meanes to make vnitie . Greater bookes are written to maintaine this than Salomon made to refute it , so they haue made their wit and their learning Vanitie , and are vaine in Printe . But they that would knowe nowe of what standing such precise reproouers are , and how ancient this reproofe is , may see heere , that if this bee a crime to call Vanitie , Vanitie : the wisest man that euer was before Christ was herein criminate , not when hee strayed , but when hee repented , in his best minde ( when he became like a Preacher ) he preached this first , Vanitie of vanities , all is vanitie : yet many had rather trie it with Salomon , then beleeue it of Salomon : and while they are wondring with him , some are taken out of their way , and cut shorte of the time which they set to repent : from others God taketh away his grace , 2. King . 17. 13 so they neuer returne because their guide is gone . This the holie Ghost pointed at , when he saith , They followed vanitie , & became vaine , shewing that the things wee followe , will make vs like themselues , and lead vs whether they belong , to heauen or hell . In Rom. 8. 20. vanitie is put for destruction , but it is neuer put for saluation . If other creatures are subiect to a kinde of destruction for the sinne of man , as Paul sheweth , what destruction shall light vpon man for his owne sinne ? Therefore let our sentence runne with Salomon , Vanitie of vanities , all is vanitie . Wee coulde affoord the worlde better wordes and fairer titles , than Vanitie of vanities : but call it what we will , Salomon shewes what it is , and what we will say in the end when we haue tried it , then Vanitie of vanities : yet it is comfort of comforts , glory of glories , and life of liues . But as Laban shewed himselfe at parting : Gen. 31. so at parting you shall see how it will serue you , They seeme pleasant vanities , and honest vanities , and profitable vanities : Psal. 31. 6. but Dauid cals them deceiptfull vanities . Iona. 2. 8. Ionas comes after & cals them lying vanities , that is , which promise pleasure , and profite , and all , but deceiue all , when they should performe . They play Laban which gaue Leah for Rachel . If they be lying vanities and deceiptfull vanities , then are they wofull & miserable vanities . Therefore , if we be not come to Salomons conclusion , to thinke that All is vanitie , it is because our owne vanitie will not suffer vs to see the vanitie of other things . When we haue proued like Salomon , as fast as euery man groweth in knowledge , and experience , so he beginnes to crie vanitie , and after Vanitie of vanities , and at last , All is vanitie : so wee contemne not all at once , but one sin after another , one pleasure after another , till at last we count All is vanitie , and then we are come home with Salomon and may be Preachers vnto other . Thus I haue shewed vnto you as it were a limme of vanitie , you may looke about you and see the whole bodie : for if she be any where in this land , this is her pontisical seat , where she is neuer nonresident : now I will leaue you to examine these sayinges , whether all things haue not beene in vaine vnto you yet . If they haue been vaine to you and yet are good in their owne nature , then think how vaine you are who haue turned so many good things to vanitie . Yet to set you in the way before I ende , I will answer them which aske , if All things be vanitie : As Salomon saith , Luk. 10. Tell vs what wee should choose , that we be not vaine ? Christ saith , that one thing is necessarie . Is Salomon contrary to Christ ? No , therefore one thing Salomon excepts too , to feare God & keepe his commandements . Therefore if all be vaine but this , Math. 4. let the Tempter take thee vp againe , and shewe thee the Kingdomes of the world , when hee saith , All these will I giue thee , thou maist say , All these I contemne , for all is vaine .

What then ? Psal. 119. Turne away my eies ( saith the Prophet Dauid ) and my eares , & my heart too from vanitie . Trie and proue thou no longer , for Salomon hath proued for thee , it is better to beleeue him than trie with him . Therefore now it remaineth that as they brought forth their vaine bookes ofter Pauls preaching , Act. 19. 19. & cast them into the fire : so ye should cast out all your vanities this day , and sacrifice them to God , for they haue been your Idols , therefore burie them as Iacob did the Idols , Gen. 35. 4. that neuer man saw them after . And as God gaue Iob other children , so they will giue you other pleasures , feare not that your ioyes will goe way with your vanities , as many thinke they shall neuer bee merry againe , if they should be conuerted to religion . But as Dauid daunced before the Arke as merily as Herodias daunced before the King : 2. Sam. 6. 14 so knowe vndoubtedlie that the righteous finde more ioy in goodnes , than euer the wicked found in filthines . Nay ( saith Dauid ) more than they can finde in riches or honours , Psal. 47. when their wheate and wine abound . Psal. 53. 17. As a horse is a vaine thing to saue a man : so all these things are too vaine to make a man happie . I appeale to your selues , if ye haue tried the pleasures of vanitie alreadie , ( as I knowe ye haue ) whether yee may readilie say with Saint Paule , What profit haue we of these things whereof we are ashamed ? no profit but shame and griefe , and guilt , & a dreadful expectation of iudgement : Pro. 14. 18. As Salomon cals folly the inheritaunce of follie , so vanitie is the inheritaunce of vanitie . Ten times Laban changed Iacobs wages , but ten thousand times sinne hath changed your wages , and deceiued you with other successe than you looked for , like Shebna which built his Sepulchre in one Countrey , and was buried in the other : Esay . 22. and yet how many changes are behinde , you knowe not , for if you did you woulde make inquisition now and banish them at first , for whensoeuer ye goe about to cast them out , they will say still like the Diuels , that thou tormentest them before the time . It seemes that manie are touched with compassion of this , & therfore repriue their vanities , and slack the execution , as though they were affraid to offend the Diuell : Mat. 8. 29 euen we perhaps are in the trace of vanitie , hunting with Salomon to finde that which we loue , and finde it not : because we seeke it out of the way . What is the remedy , So runne , saith Paul , that ye may obtaine , you haue tried the euil way to happines , now try the good way , 1. Cor. 9. 24 and then that which yee loue nowe , shall not onely seeme vaine , but Vanitie of Vanities : that ye wil maruaile how ye could loue them so long , and would not bee in that dotage of them again for all the world . Vntill these earthlie things seeme vaine , no heauenlie things shal seeme precious , therefore lose no more time the daie comes when Vanitie of vanities shall be turned to miserie of miseries , and All is vanitie , to All is miserie . There is a certain place called Hel , where God keepes generall Sessions , there Iustice shall sit to examine vanity , who hath embraced her and who hath forsaken her God , and he which made his pleasure of sinne , so soone as he heares this doome , Depart from me yee wicked , shall goe downe by a blacke waie with many a sigh and 〈◊〉 from God from the Angels from the Saints , from ioie , from glory , from blisse with the fiends of hell , to 〈…〉 Pallace of darkenes with the Princes of horror , at the table of vengeance , in the 〈◊〉 of calamitie , with the crowne of death vpon his head : & he which tempted him to sinne , shall plague him for sinning vntil he crie like Gam , My punishment is greater than I can beare for all the griefes , and feares , and cares , and troubles , which fed vppon him while he liued shall meete in an houre , and exceede them so farre , that he suffers for all , and maruaile how any torment can bee left for other . What faith or feare haue they , that go dauncing & leaping to this fire , as it were to a banquet , like a foole which runneth to the stocks ? How happie were it for men as we liue in these daies , if there were no iudgment at all ? What will we answere when he which made Salomon to write this , 2. Sam. 11. 26. shall aske why we would not beleeue it ? what shall we say when he which came from his kingdom to bring vs vnto it , demaunds why we did turne the day of saluation vnto the date of vanitie ? if ye cannot excuse it here , how will ye defend it there we were borne in vanitie , and we liue in vanitie , but wee would not die in vanitie , because no man lookes for any good of his sinnes after he is past this world , therefore let vs remember that whither the vaine men are gone , thither vaine men shall goe . There be not two endes for sinners , but one : what a wofull bargaine will it seeme then to remember that thou didst sell they soule for vanitie ? If any thing wil reclaime vs , this wil● be a terrour in our heartes , to thinke that we shal giue account vnto him , which will measure to vs as much miserie as wee haue taken vanitie , 2. Sam. 13. 15. therefore as Abner saide to Ioab , knowest thou not that it will be bitternes in the latter ende ? So let euery man consider with himselfe , though his vanities be swee● now , yet they will bee bitter in the ende As Ammon after hee had fulfilled his lust did hate Thamar ( which defied her ) more than he loued her before , so when the sport is past , and Death lookes vs in the face , wee shall hate our vanities more , than wee loue 〈…〉 . All this 〈◊〉 conclude that our Sauiour said to Martha , Luk. 10. 40. but one thing is necessarie . Which God graunt wee may choose for his sonne Iesus Christ , and then wee haue learned this lesson .

FINIS .

The Ladder of Peace . Reioyce euer more , pray continually , in all things giue thankes .

WHen I spake last of these words , I shewed you how the Apostle commendeth vnto vs three vertues , of greater price than the three presents which the wisemen brought vnto Christ : the first is , Reioice euermore , the second is , pray continually , the third , in all things giue thankes . All three are of one last , for wee must reioice continually because he saith , reioyce euermore , and we must pray continually , because he saith pray continually , and wee must giue thankes continually because he saith , in all things giue thanks . These are the three things which one saith , Al men doe , and no man doth , because euerie man doth them , and scarce one doth them as hee should . Therefore the Apostle to shewe vs , how we should doo them well , doth put continually vnto them , as though continuance were the perfection of al vertues . I chose this scripture for a consolation to them which are afflicted in conscience , which is commonly the disease of the innocentest soule : for they thinke that they doo wel to mourne continually , and Paul saith , Reioice continually : and therefore I will speake a little more of these wordes than I did before . If you marke it , it may well be called , The Ladder of Peace ▪ for it stands vpon three steps , and euery step is a step from trouble to peace , from sorrow to ioy , for hee which can Reioyce , is past his griefe : & he which can pray , is passing from his griefe , & he which can giue thankes , hath obtained his desire . A man cannot reioyce & mourne , a man cannot pray and despaire , a man cannot giue thankes , and bee offended , therefore keepe still vpon one of these three steps , and you shall neuer sorrow too much . If thou canst not reioyce as if thy paine were past , then giue thankes , because thy paine is profitable : if thou canst not thinke that thy payne is worth thankes , then pray that thou maist haue patience to beare it : and it is vnpossible that in praying or thanking or reioycing , that any greefe should want patience enough to beare it . But when you forget to reioyce in the Lord , then you begin to muse , and after to feare , and after to distrust , and at last to despayre , and then euery thought seemes to be a sinne against the holy Ghost . How many sinnes doth the afflicted conscience recorde against it selfe , repenting for breaking this commaundement , and that commaundement , and neuer repenteth for breaking this commaundement , reioice euermore .

It is not an indifferent thing to reioyce or not to reioice , but wee are commaunded to reioyce , to shew that wee breake a commandement if we reioyce not . Oh what a comfort is this when the comforter himselfe shall commaund vs to reioyce ? God was wont to say , repent and not reioice because men reioyce too much , but heere God commaundeth to reioyce , as though some men did not reioyce enough .

Therefore you must vnderstand to whom he speaketh . Psal. 149. 5. In 149. Psal. 5. It is said , Let the Saints be glad , not let the wicked be glad , and in Esaiah 40. 1. Esai . 40. 1. Hee saith , Comfort my people , not comfort mine enemies , shewing to whom this commandement of Paul is sent reioyce euermore , it is not in this as Christ saieth that which I say vnto you I say vnto all , but that which I say vnto you I say not vnto all . Pro. 13. 9. Giue wine ( saith Salomon ) vnto him that is sorrowfull ; that he may forget his griefe : So giue comfort vnto him which is penitent that he may forget his feare . Salomon saith fiue times that this is the portion of man vnder the sunne , Eccle. 2. 24. to receiue the gifts of God with thankefulnes and to reioyce in them , Leuit. 11. hee which would haue vs holy as he is holy , 1. Pet. 1. 16. would haue vs ioyfull as he is ioyfull , he which would haue vs do his will vpon earth , As the Angels doo it in heauen , would haue vs reioyce vpon earth as the Angels reioyce in heauen , he which hath ordained vs to the kingdome of Saints , woulde haue vs reioice that we haue such a kingdom to receiue .

Therefore he saith to his Disciples , Reioice that your names are written in the booke of life , as B●az said vnto Ruth● , goe not out of this fielde to gleane in any other field , Luk. 10. 20. for here thou shalt haue inough , Ruth . 2. 8. so he woulde not haue vs goe from this comfort vnto any other comfort , for here we shall haue enough : the spirite of God is called the Comforter , Ioh. 14. 16. because we should haue comfort in it , I will send you the Comforter saith Christ , to shew that they which haue the spirit haue comfort too , and they which resist comfort , resiste the spirit , therefore the sonne of GOD is called the Consolation of Israell , Luk. 2. 25. to shew that hee bringeth Consolation with him , and that ioye is where Christ is , as light is where the Sunne is .

Therefore the chiefest ioy is called the ioye of the holie Ghost , to shewe that they haue the chiefest ioye , Rom. 14. 17 which haue the holie Ghost , therefore the greatest peace is called the peace of conscience , Phil. 4. 7. to shew that they haue the greatest peace , which haue a good conscience : therefore the faithfull are said , to be annointed with the oyle of ioy , Esai . 61. 3. as though ioie were in their countenance : therefore they are said to be cloathed with the garment of gladnes , Rom. 1. 17. as though gladnes did compasse them like a garment : 1. Cor. 1. 3. therefore Paul ( in al his Epistels ) doth ioine grace & peace together , 2. Cor. 1. 2. & shew that the peace of God doth follow them which haue the grace of God . Gal. 1. 3. It is not in vaine that the holy Ghost when he named Barnabas , Eph. 1. 2. interpreted his name too , because it signifieth the sonne of consolation : Col. 1. 2. as though he delighted in such men as were the sonne of consolation . 2. Thes. 2. 1 Comfort one another saith Paule : Tit. 1. 4. How shal we comfort one another without comfort ? Philem. 3. Therefore Paule saith , Act. 4. 39. GOD comforteth vs ; 1. The. 4. 18. that we may be able to comfort other by the comfort wherby we our selues are comforted of God : 1. Cor. 14. shewing , that wee cannot comfort other , vnlesse wee be comfortable our selues : and therefore that we may performe this dutie , we are bound to nourish comfort in our selues Paul saith , I am full of comfort : who then can say , 1. Cor. 7. 4. I am full of sorrow , but he must contrarie Paule ? As the bodie may not offend the soule , so the soule may not iniure the body , because it is the bodis keeper : but a pensiue man doth iniure the body , and the soule too , Pro. 18. 14. for Salomon saith , A sound spirit will beare his infirmities , but a wounded spirite who can beare ? As if he should say , The heart must be kept couragious , and strong , & liuely like an instrument which is tuned to tune all the rest , or els euery griefe wil make thee impatient . In Deut. 30. 9. it is said that God reioiceth to doe vs good , & therefore in the 28 of Deut. the Iewes are reprooued , because they reioyced not in the seruice of God . As he loueth a cheerfull giuer , so , hee loueth a cheerfull seruer , and a cheerefull Preacher , and a cheereful hearer , and a cheereful worshipper : and therefore Dauid saith , Let vs sing hartelie vnto the Lord , shewing as it were the tune which delighteth Gods eares . If you would know with what tune ye should sing vnto God , Psal. 95. 1. Dauid saith Heartelie , that is , you must giue heartelie , you must loue heartelie , you must obey heartelie , you must pray heartelie : and when you do all thinges heartely , then you shall doe all things cheerfully .

Therfore now I may say vnto them which resist comfort and nourish griefe , as the Prophet saith , Isa. 1. 12. Who hath required these things of you ? GOD doth require no sorrowe but the sorrow for sin , no feare but the fear to sin , no care but the care to please him , nay hee hath forbidden al other care : and therefore Peter saith , 1. pet. 5. 7. Cast your care vppon him . As though God did not allow vs to care , he sent his Apostle with this charge , Cast your care vppon him , As wee doo cast our sinnes vpon Christ so we must cast our cares vpon him : for God hath commaunded vs to labour , but not to care , because care hindereth our labour , like the Samaritanes , which seemed to helpe the Iewes to build the Temple & hindered them to build the Temple : Ezra . 9. 2. so care , and sorrow , & thought seeme to helpe vs in our labours , & our studies , & our prayers , and our strife , but indeede they hinder vs , for they take al the time from that which we should do , & disable vs to do it : and therefore , when care commeth to vs , we shal answere it as Christ said vnto Sathan . Auoide Sathan , auoide care for euery care which is not of God , Mat. 4. is of Sathan , and we may not beare that which God commaundeth vs to cast vppon him : shall I hang my ioy , and my faith , and my hope , because I haue sinned , as Iudas hanged himself ? The Scripture saieth not , let him which hath stolne despaire of mercie , Iohn . 41. but Let him which hath stolne steale no more , and it is enough . As we are taught to discerne of spirites & of doctrines : 2 Cor. 7. 10 so we must discerne of cares and sorrowes : for when Paul saith , There is a repentance not to be repented of : Hee sheweth that there is a repentance to be repented of , that is , a repentance which is a sin like the teares of Esau , which wept not for his sins , but for his patrimony . Gen. 25. 33 When wee sorrowe for any thing but sinne , Gen. 27. 34 as Esau did , then our sorrow is murmuring : and when wee sorrow more for sinne then wee should as some doe : then our sorrow is distrust , which hurteth vs more than the thing which wee sorrow for : Pro. 17. 22. For , The sorrowe of the heart ( saith Salomon ) is the consuming of the bones : not onely the consuming of the soft flesh , but the consuming of the hard bones , that is , it will pull down the strongest man that is : and hee which intertaineth it , Ruth . 1. 10 , shall quickly say with Naomi : Call me no more beautifull , but bitter . Call mee no more strong , but weak , for it wil change him like a sicknes : therefore as Christ refused the vineger & would not drinke it when he had tasted it : Psal. 69. 6. So let no man drinke of sorrow before he taste it : But if anie thing eat thee vp , let the zeale of Gods house eate thee vp : for thy charge is not to get thy liuing with the care of thy minde , but with the sweate of thy browes . Now ( as Iames saith ) Resist the deuil , & hee will flie from you : Gen. 3. 19. So resist sorrowe , and it will flie from you . This is all the care , and all the feare , and all the repentance , which euer I could find in the Scripture . Iames. 4. 7. Therefore let vs pray God euery day to tourne all our ioye into the ioy of the Holy Ghost , and all our peace into the peace of conscience , and all our sorrow into the sorrow for sinne , and all our feare into the feare to sinne , that so wee may sorrow & reioyce together , feare & hope together : that is , haue one eie to the Law to keepe vs from presumption , and another eie to the Gospel to keepe vs from despaire , and then this comfort is sent to vs , Reioyce euer more , or els we haue nothing to do with it .

It followeth : 1. Kin. 3. 15. Pray continually . As Elisha would not prophecie vntill the Musitian came , and while the Musitian played Elisha prophecied : so when the heart reioyceth in God , then it is fittest to call vppon God , and therefore Paul putteth reioyce before pray , like the Musitian which played before Elisha prophecied . After Reioyce continually , hee biddeth vs Pray continually : shewing that it must be such a reioycing continually , that we may pray continually too , or els he doeth not allowe vs to reioyce . How can these two ioyne together , Pray and Reioyce . Some if they should praye cannot reioyce for theyr heartes : Nay their harts are sicke vntill their prayers bee done , although they praye not themselues , but heare another praye for them , this is the difference betweene the reioycing of the wicked , and the reioycing of the godly . The comfort of the wicked , is like a compound medicine made of many mixtures : for there must be piping and daunsing , and leaping , and feasting , and dallying , at their game , or else they cannot be merry . but the comfort of the faithfull is like a light in the aire , which shines when no matter is seene : So the godlie reioyce when no cause is seene : if they doo but thinke vppon God , they reioice straight . If there bee but a praier , and a thankefulnes , and a meditation , there are instrumentes inough for them , and they can bee as merry as birdes in May . The reason of it is this , Iohn . 4. 32. as Christ said : I haue another meate which you knowe not of , so the godlie haue another ioy which the worlde knoweth not oft of this ioy , a man may reioice continually . And therefore Salomon saieth , A good conscience is a continuall feast , Pro. 15. 15. that is , a continuall ioy . But of the wickeds ioy hee saith , In laughter their hearte is sorrowfull : that is , their laughter is sorrowe : as if hee should say : the wicked neuer reioice indeed but counterfait ioy , as they counterfait vertue . Thus Paul ioineth , Reioyce continuallie with Praie continually , as if hee shoulde say : by this thou shalt knowe whether thou reioice well , if thou canst pray too : that is , if thy reioicing mooue thee to praier , as the ioy of the Angels makes them praise GOD and sing , Holy , Holy , Holy , vnto him . This is according to that in the 5. of Iames. Iam. 5. 13. If anie man bee merry let him sing Psalmes : marke how Iames ioyneth mirth & Psalmes , as Paul ioineth Reioicing and praying , all this doth conclude , that as we should do Gods Wall in earth as it is done in heauen , Luk. 11. 2. so we shoulde reioice in earth as they reioyce in heauen , and then this ioy is a signe of another ioy , but if we cannot reioice in praying , how shall wee reioice in suffering ; I am now in a large field ▪ where I might shewe you to whome wee should pray , and the cause why wee shoulde pray , and the things which we shoulde pray for , and the Mediator which we shoulde pray by , and the affections which wee shoulde bring to 〈◊〉 but I will keepe my selfe within my Text , which saieth no more but pray continually . First wee are commaunded to pray , and then we are commanded to pray continually , of all our dueties this is our onely duetie , which is giuen to none but GOD according to that , him onelie shalt thou serue : Such an excellent thing is praier , Mar. 4. 10. that it is offred to none but to him which Salomon calleth Excellent .

Secondlie , it is such a pleasant thing , that Paule ioineth , Pray continually ; with Reioice continually , Pro. 26. 10 to shewe that no man hath such ioy as he which is often talking with GOD by Praier , as if hee shoulde say , if thou haue the skill to pray continually , it will make thee reioice continually , for in the companie of GOD is nothing but ioy and gladnes of heart .

Thirdlie , it is such a necessarie thing that Christ calleth his temple the house of praeier to shewe that as we sell in our shops , and as we buy in the market , and as wee eate in our Parlours , and as we sleepe in our Chambers , and as we walke in our Galleries , so we should pray in the Temple , which is such a necessarie Trade for men , that GOD built a house for it and called it the house of Prayer , as though Praier brought GOD and vs to dwell continuallie in one house together .

Further hee hath made a day for it in euery weeke as though hee woulde binde vs to Pray : and because wee can not Praye before we be sanctified , therefore he set downe an order for vs to obserue and keepe , which is this , that before euery Sabboth he appointed another day beside , in which we shoulde prouide ourselues to sanctifie and prepare vs that we might Praie in so effectuall manner as we ought .

Fourthlie , if we indeuour our selues to liue vprightlie and in the feare of GOD. according to the precise rule of his commandements , we shall find it such a heauenly life that it will make vs like the Angels which are in Heauen , for when we reade , God speaketh to vs , because we reade his worde : But when we pray , wee speake to God , because we commence one 〈◊〉 to him : and so praier makes vs like the Angels which are alwaies singing to God . Nowe if the companie of wise men can so change one , that in a shorte time he representeth their , speeches & qualities : how will them nature and their maners alter , which are still talking with God , like the beloued Disciple which learned on Christes bosome ? Ioh. 2. 20.

Fiftlie , it is such a sweete thing aboue other things that we do for God , that in Reue. 7. the Praiers of the Saints are called incense ; because when they ascend to Heauen , God seemes to smell a sweet sauour like incense .

Sixtly , it is such a profitable things , that it doth more good than 〈◊〉 : for with mine almes , I helpe but three or foure : but with my praier I helpe thousandes Praier is the rich-mans almes as well as the poore mans . For Pharaoh begged for praiers as well as Lazarus begged for cromes .

Lastlie , it is victorious and powerfull , that it ouercommeth God himselfe which ouercommeth all things . For if we will ouercome our Lord as Iacob did we must ouercome him with praier . Gen. 22. 38 This God sheweth when he saith to Ieromiah : Ier. 11. 14. Pray not for this people . Shewing that the praier of the righteous is of such force and power , that God is faine to forbid them to pray when he would not graunt , lest he should be ouer come . This Christ sheweth againe , when he resembleth his father to the deaffe Iudge , Luk. 18. 23. and his suppliants to the importunate woman which cryed vpon him , and made him hearken to her , as if she had compelled him . Therefore one compareth prayer vnto Samsons haire : As all Sampsons strength lay in his hayre , Iud. 16. 17. so all our strength lyeth in praier . I haue read of many which write , that they did learn more by praying than they could by reading . And I haue heard some saie , that they haue done that by prayer , which they could not doe by counsell ▪ In the 17. of Exodus , we reade that the Iewes preuailed more by prayer , than they could by fight . Therefore one saith : that he which can pray can do all things , because hee can ouercome God which helpeth him to do al things . And he which can ouercome God , can ouercome the diuell too , which hindereth all things .

Whoeuer fell into heresie , or into Apostasie , or into despaire , before hee fell from praier , Mat. 17. 22. the preseruatiue of the soule ? If thou hadst beene heere , ( saith Martha ) my brother had not died : So if prayer had beene heere , these euils had not happened .

This is the Holie water which driueth awaie vncleane spirites , as Christ sheweth when he speaketh of the Diuell which is not cast out but by fasting and praier . Mat. 6. 13. This is the Crosse which saueth vs from euill , as Christ sheweth when hee teacheth vs to praie , as it is wrtten in the 11. Chapter of Luke , Deliuer vs from euill . This is the oyle which healeth our sicknesse , as Iames sheweth in his fifth Chapter , verse . 15. when hee saith , The praier of faith shall saue the sicke . It hath such a hand in all thinges , that it is like the sanctifier of euery thing , it blesseth our thoughts and blesseth our speeches , and blesseth our actions . As Abraham blessed his seruaunt before hee wente from : so prayer blesseth our workes before they goe from vs . Whatsoeuer thou doest before thou haue blessed it with praier , Gen. 24. thou haste no promise that it shall prosper nor doe good because hee which should blesse it is not made a counsell to it . Therefore we shoulde not presume to vse anie of Gods giftes , or anie of Gods graces without prayer , lest that which is good , doe not good but hurt vnto vs .

For this cause S. Paule in the 14. to the Romans and the sixth verse , Act. 20. 36. 38. teacheth vs to pray before wee eate . For this cause Paule prayed before hee iournied . For this cause Eliah prayed before hee sacrificed , as it appeareth in 1. King . 18. 36.

For this cause the Israelites praied before they fought : and for this cause wee pray before we preach . It is a good thing to preach , and yet you see wee doe not presume to preach before wee pray , because Paule planteth , 1. Cor. 3. ● . and Apollo watereth , but GOD giueth the increase . Euen so , wee should not presume to giue Almes , nor to giue counsell , nor to giue helpe before wee haue prayed that it may doe good . Nay , wee shoulde not presume to exercise our faith , nor our repentance , nor our obedience without prayer , because there is no faith so Perfect , but it had neede of Prayer to strengthen it .

Also , there is no loue so perfect , but it had neede of praier to confirme it . There is no repentance so perfect , but it had neede of prayer to continue it . There is no obedience so perfect , but it had neede of praier to direct it . Therefore hee dooth sinne which presumeth to doe anie good worke without praier , because hee seemes to doe it by his owne power , for that he craueth not assistance from GOD which giueth power to faith to bring forth works , as well as he doth to trees to bring foorth fruites , or to Phisicke to bring forth health . Therefore no vertue hath done so much as praier hath done : For all vertues haue had their power from prayer : and therefore one saieth , that prayer hath done as manie exploites , as all vertues beside .

The Apostle Paule in the 11. to the Hebrews saith , that by faith Noah did this , and Abraham did this , and Dauid did this , and Enoch did this , but did their faith anie thing without praier ? For their faith was strengthened by praier : and therefore the Disciples praied Christ to strengthen their faith . Luk. 17. 5. By praier , 1. King . 18. 14. Eliah made the clowdes to fall . By prayer , Iosua made the Sunne to stande still . Iosh. 10. 12. 23 . By praier Elisha raised the dead to life . By praier Moses made the enemies to flie . By praier Salomon obtained wisedome . 1. King . 4. 33. 34. 35. So that as Paule in the first to Timothie , Exo. 16. 11. and fourth Chapter saieth of godlinesse : 1. Kin. 3. 12. Godlinesse is profitable to all things . So I may saie of praier : Prayer is profitable to all things . The Doue coulde finde no rest for the soale of her foote , Gen. 8. 9. vntill shee returned to the Arke : So the sinner when hee can flye no longer , nor suffer anie longer , nor helpe himselfe anie longer : at last he turneth to praier , Num. 15. 11. which is like the Citie of refuge , where no enemie , where no aduersitie , and where no temptation hath power to hurte him .

Lastly , as prayer is excellent in respect of GOD , to whome onely it is offered , so it is excellent in respect of the godlie , who onely offer it : For as Paule saieth of Faith in the second to the Thessalonians : All men haue not faith : So I may say of prayer , all men haue not the gift of prayer , and therefore Zachariah speaketh of a spirit of prayer . Zac. 12. 10. And when wee pray , Paule sayeth , That the spirite helpeth our infirmities & prayeth in vs , Rom. 8. 26. as though there were a peculiar spirite for prayer , and none could praye but they which had that spirit .

I haue knowne many wicked men heare , and I haue knowne many wicked men studie : and I haue knowen many wicked men fast : and I haue knowne many wicked men preach , and I haue knowne many wicked men counsell : but I did neuer knowe any wicked man that could pray well : nor any that could praye well , liue wickedly . This Peter prooueth in his first Epistle : and fourth Chapter , when hee sayth , Bee sober and watchfull in prayer : shewing that all cannot pray , but they which are sober and watchfull .

This Peter the Apostle prooueth againe in his first Epistle , and third Chapter , when hee exhorteth the husband and wife to loue one another , lest their praiers be interrupted , shewing that sinne dooth hinder our Prayer , and that a man cannot pray heartilie when wrath or malice , or lust doth carrie his mind away .

This Paule witnesseth againe when hee saith , Howe shoulde they call vpon him in whom they haue not beleeued ? shewing , that none can pray but they which haue faith : and that is a signe that the Spirite is within , if he can pray and therefore one sayth : so long as God doth not take away thy praying , he hath not taken away his mercie . Seeing then that prayer is such a sacrifice , as is offered to none but GOD : and none can offer it but they which haue faith , Exo. 29. 4. and loue , and repentance , to bring it to him : As Aaron did not stande before the Lorde before he was washed : so let no man call vppon GOD before hee be sanctified . For as Isaac did first taste Iacobs meate , Gen. 27. 25 and then blessed him when hee liked his offering : so God will haue an offering which pleaseth him before he giue the blessing which pleaseth vs . Therefore as Iacob charged his sonnes when they went vnto Ioseph : Take the best fruites of the land and giue vnto him : Gen. 43. 11 So I aduise my selfe and you , when we go to GOD , let vs take the best fruites of our heartes and giue vnto him : that is , not the shewe of repentance , but repentance in deede .

As Abraham left his Asses at the foote of the hill when hee went to sacrifice : so when wee goe to praie , wee must leaue our passions and affections , and lustes behinde , lest they trouble vs , like the fowles which hindered Abraham in his sacrifice . And when our prayers doe please GOD , as Iacobs meate did please his father , then GOD will heare our prayers , and blesse vs as his father blessed him .

Now to informe vs what prayer delighteth GOD , the Apostle Paul in his first Epistle to the Corinthians , and the fourth verse , sheweing that hee had the minde of Christ , teacheth vs to praie continually . This hee expoundeth in the seconde Epistle to the Thessalonians , the third Chapter and the thirteenth verse , when hee saith , Be not wearie of well doing . Therefore , if you doe well when you pray , you must not be wearie of praying .

The like saying is in the twelft Chapter to the Romans , where it is saide , Continue in praier , The like saying is in the first Chapter to the Romans , where it is saide , Pray at all times . The like saying also is in the eighteenth Chapter of Saint Luke , where it is saide , Praye alwaies and bee not faint . Wee are not commaunded to preache continually , nor yet to heare continuallie , nor to fast continually ▪ nor to Watch continually : nor to gone continually , but wee are commaunded to pray continually ▪ as though praier were more needefull than all the rest . Wee want continuallie , and wee are tempted continually , and we sinne continuallie , and therefore we had need to pray to GOD continual●y , that GOD woulde supplie our wants , and forgiue our sinnes , and preuent our temptations .

To shewe that wee shoulde pray dailie , Christ teacheth vs in the eleuenth Chapter of S. Luke , to saie , Giue vs this day our dailie breade , this day wee aske no more but our daily breade : and if wee liue till the morrowe then wee aske no more but our dailie bread : so the worde dailie , dooth teach vs to pray dailie : for there is great reason , that they which haue continually need of God , should pray continually vnto him . But as some aunswered Christ , as it appeareth in Saint Iohns Gospell : Who is able to doe this ? So you will say vnto mee , Who is able to pray continually .

Saint Paul in his twelft chapter to the Romans , teacheth vs a reasonable seruice of God Here hee seemes to inioine vs an vnreasonable seruice of God , For who did euer praie continually ! Or if wee should pray continually , when should we heare , or Preach ? or when should we studie , or when should we worke , so one seruice seemes to hinder all seruices : but indeede it doth further all seruices , and therefore we are commanded to praie continually , because we can doo nothing without Praier . But if you imagine that this commandement is broken if your lips be not alwaies going , which was the heresie of the Messaliant , or if you dwell not alwaies in the Church like the golden Candlestickes , then you are out of Pauls minde , for Paul did not praie continually with his lips , and therefore he doth not meane a lip-prayer : neither did Paule liue day and night in the Temple , and therefore he doth not meane a Church-prayer : and further , it seemes that the Iewes were not appointed to praie at all times , for they had set times of praier , and therefore we reade how Peter and Iohn went vp to the Temple at the time of praier , therefore to praie continually , is to lift vp our hearts continually vnto God , Act. 3. 4. & to praie in our thought , as Moses did though wee open not our lips , and so we may praie continually . As when a good man is to answer before the persecutor , a thought praieth in his hart that he may answer wisely : when he is to giue Almes a thought praieth in his heart that it may doo good , when he is to giue counsel , a thought praieth in his heart that it may prosper : when he is to heare a Sermon , a thought praieth in his heart , that he may be edified , and sanctified by it . Thus we may pray and heare , praie and speake , praie and eat , pray & studie , pray and woorke together , as the Iewes built and fought together , and therfore praying seems a harder thing than it is , for if it had beene irksome for any to pray , Paule woulde not haue ioined praying & reioycing together . Nehe. 47. It is not hard which a man may do & reioyce too . If a man loue intirely , he hath no such delight as to talke often and to conferre daily with him whom he loueth , for by this his loue is increased , and his ioy is doubled , but the seldomer we commune together by little & little our affections abate , til at last we become strange one to the other , as though wee had neuer beene acquainted . Euen so our affections and familiaritie doth grow toward God by often praying vnto him , Dan. 6. 10. and when wee leaue of to pray , Psal. 119. 164. then our affections drawe from him , and his affections from vs , therefore we read how often the goodmen were wont to praye . In times past Daniel saith that hee prayed thrise a daye : Dauid saith that hee prai●d seauen times a daye : It is sayed that Cornelius praied continually : Rom. 2. It is saide that the Disciples prayed continually : & in the first to the Romans , Paul which teacheth vs here to praie without ceasing saith , that he himselfe prayed without ceasing . As Iacob woulde not let the Angell go before he had blessed him so a Christian should not let God rest before he heare him : This is the state that a Christian should striue to , and neuer thinke that hee is sound at the heart till all his thoughts bee a kinde of prayer . Now if wee should examine our selues whether we Pray as we should , 1. Cor. 11. 28. as Paul teacheth vs to examine our selues whether we beleeue as we should : I am of opinion , that there is no such want in this land as the want of praier , for it is neglected as though it were neuer commaunded , as if there were no God to worship , or as if we had no neede of him . In the Papists time none were called Beads-men , that is , men which were bound to pray but the poore men : as though none were bounde to pray but poore men : but nowe the world goeth as though neither rich nor poore were bounde to pray : one would thinke that our deliuerance our of Egipt , that our victorie against the Spaniards , that the weather which threatneth sicknes , that the dearth which threatneth famine , should make vs pray , and yet it doth not , for where is the person which praieth now more than he did before . Psal. 141. Some are like the fool which saith in his heart there is no God : for they pray neuer , Gen. 5. though Paul say , Pray euer ▪ Caine was reiected for offering an vnworthie sacrifice : 〈…〉 cannot admire but in a circle , so they cannot praie but in the church , and then they praye when they should heare . Some are like the Ephramites , Iudg. 12. 8. which can pronounce euerie word but that which they should , so they neuer want wordes but when they speake to God . It is straunge to thinke how liuely they are to euerie thing els , and how dead they are to praie , as many come to Sermons and neuer marke what the Preacher saith vntil he come to this , To whome be all praise , power , and dominion for euer : so many praie and neuer marke what they say vntil they come to this , Giue vs this day our dailie bread : Doost thou thinke that God doth marke that praier which thou doost not marke thy selfe ? Some come to God as if they did fetch fire , a spurt and away like a messenger which is gone before he haue his answere . If God wil take a Pater noster of them and heare them for that , so it is , for they neuer made any other praier in their liues , but euen as a child saith Grace so they say Our Father : put them out of that and they cannot praie a word , no more than the child can make a grace if he be put out of his owne . Some are like Nadah and Abihu , which neuer looke with what fire their sacrifice is is kindled , Num. 3. 4. so they neuer respect with 〈…〉 sometime they praie or ma●●ce for reuenge : sometime of greedines for riches : somtime of lust for pleasure . Now as no sacrifice was accepted with God but that which was kindled with the fire which came downe from Heauen : Leuit. 3. 5. so no praier is accepted with God , but that which is kindled with some motion from Heauen . Their praier neuer ascendeth to Heauen : Gen. 4. 4. for Abels heart made Abels offering accepted . Gen. 11. 13. Some are like the builders of Babel , which call for one thing when they shoulde call for another , so they praie for one thing when they shoulde praie for another : when they called for stones , they brought them timber : when they called for timber , they brought them stones : so when they call for health , God sendes them sicknes : when they call for rest , God sendes them trouble : when they cal for riches , God sendes them wants : when they call for honor God sendes them shame : when they call for ease , God sendes them a yoke : For it is a iust thing with GOD , that they which doo one thing for another , should receiue one thing for another . Luk. 15. 12. Some are like the prodigall sonne which praied but vntill he had gotten his patrimonie , and then he forsooke his father which gaue it him : so they praie no longer but vntill they haue that which they would haue , and then they flie from God as he did from his father , and liue like swine in another Countrie till extremitie and penury 〈◊〉 them home again . These are the Beadsmen of our age , and these are the praiers which wee offer to him which made heauen and earth . Wouldest thou regarde his sute , which shoulde intreate thee so contemptuouslie as thou intrearest God ? let vs consider how that praier should obtaine remission of sinne which is sinne it selfe . Paul saith , Let al which call vpon the name of the Lorde , 2. Tim. 2. 19. departe from iniquitie , as if hee should say , the Lord will he are none which praie vnto him , but them which depart from iniquitie : Pro. 28. 9. Salomon saith , the praier of the wicked is an abhomination : if his best worke be an abhomination , what are his worst deedes ? And the sinner himselfe ? Therefore hee aduiseth , Prepare thy hearte before thou goe into the Temple , lest thou offer the Sacrifice of fooles : Eccle. 18. 9. as if hee should say , as hee which offereth a present vnto a Prince which the Prince likes not , is a foole for his paines . This is the cause saith one why God doth not heare our praiers as he did our Fathers , because wee pray not with such humilitie and perseuerance as they did . Many touched Christ , but one drewe vertue out of him , so manie praie vnto Christe but fewe draw comfort from him .

Now if you will knowe what praier is accepted with God , Iames saith , the praier of the iust auaileth much if it bee feruent , hee saith not that the praier of the wicked auaileth anie thing though it bee neuer so feruent , Iames. 5. 6. but the person must be iust , & the praier must bee feruent too , by this thou knowest then whether thy praier bee accepted with God . As God sent downe fire from heauen to consume Eliah his Sacrifice , because it pleased him , s he will send downe a kind of ioy , and lightnes vpon thy heart which shall kindle thee within , as the fire kindled Eliahs Sacrifice and sende thee awaie with such a ioie , 1. Kin. 18. 38 . like a Sutor which commeth from the Prince when his petition is graunted , this is the ende of euerie praier which is made in Faith , as Christ answered the Centurian , Be it vnto thee as thou beleeuest , So thy heart shall aunswere thee Be it vnto thee as thou beleeuest . When we begin to praie , we are going from the Diuell , and when we ende our praier we are come to God : At first manie temptations will hinder thee , but with earnestnes thou shalt driue them away . Then Make no haste as Salomon saith , Gen. 15. 17. to get out of the kinges presence : For the Lord and thy praier are met together in heauen , Iohn . 4. like Christ and the woman at Iacobs well ,

Seeing then that prayer is such an excellent thing that it is giuen to none but to him which is called Excellent : and such a pleasant thing that Paul ioyneth Pray continuallie , with Reioice continually : and such a heauenlie thing that it makes vs like the Angels , which are in Heauen : and such a necessarie thing , that God built a house for it , and made a daie for it : and such a holy thing that none but the holie can deale with it : and such a strong thing that it ouercommeth GOD , which ouercommeth all : How is it then , that our Fathers spent so much time in praier , and we make no account of it ? Haue we nothing to praie for as well as they ? Nay they prayed for nothing , but wee had neede to praie for the like . The Turkes and Idolaters praie to them which cannot heare , but he which saith I will heare , hath not so many Supplications to him as Noble-men . What will we giue God , if we will not afford him thanks ? What will we doe for him , if we wil not praise him ? If thou be wise ( saith Salomon ) thou art wise vnto thy se●fe , so if we doo praie , we do praie for our selues . Shall the birds sing vnto God , and not they for whome hee created birdes ? What a foole is he which will fight and trauaile , and watch for himselfe , and will not speake for himselfe ? If GOD had required such costlie Sacrifices of vs , as hee did of the Iewes , it is to be feared , that hee shall not be serued at all , for we are such Gregesites , that we would not part from our beasts to Sacrifice to him . Therefore let vs not say , God will not heare , but let vs say , we doe not aske , for God is red●er to giue than we to aske : therefore let vs pray that our neglect of prayer may be forgiuen .

FINIS .

The betraying of Christ . Math. 27. 1. 2. 3. 4.

When the morning was come , all the chiefe Priestes , and the Elders of the people tooke counsaile against Iesus to put him to death :

And led him away bound , and deliuered him vnto Pontius Pilate the Gouernour :

Then when Iudas which betrayed him sawe that hee was condemned , hee repented himselfe and brought againe the thirtie pieces of siluer to the chiefe Priests and Elders :

Saying , I haue sinned betraying the innocent bloud : but they sayd , what is that to vs ? see thou to it .

THE last time you heard how a Publican receiued Christ , now you shall heare howe an Apostle betraieth Christ : But first , heere is set downe what the Priests and the Elders did against Christ , of whom it is said , When the morning was come , all the chiefe Priests and the Elders of the people tooke counsaile against Iesus to put him to death . 2. And led him awaie bound , and deliuered him vnto Pontius Pilate the gouernour . The Priests were Ecclesiasticall persons , and the Elders were ciuill Magistrates : so they which shoulde haue stoode most for Christ , Mar. 15. 5. stoode moste against him . Marke putteth in the Scribes too , Luk. 22. 66 & Luke putteth in the whole multitude , as if he should say , The Priests & the Scribes , and the Pharisies , and the Elders and the people . Hee which stood for all had all against him . Heere is fulfilled that which was prophesied in the second Psalme , They banded themselues against the Lord , Psal. 2. ● . & against his annonited : But why did they band themselues against the Lord , or against his annointed ? What was their desire of him ? To haue his goods ? nay , hee had non for himselfe , but they were richer than he : To haue his libertie ? Nay , that would not suffice them , for they had bound him before : To bring the people into dislike of him ? Nay , that would not serue them , for they had done so alreadie , vntill euen his Disciples were fled from him . What would they haue then ? his bloud ? yea they tooke counsaile ( saith Mathewe ) to put him to death : They had the Diuels minde which is not satisfied but with death , and how doe they continue it ? Hee saith , They tooke counsaile about it .

When Pharaoh did most foolishlie , Exod. 1. 10. hee said , come Let vs worke wiselie . So when they did worst , then they seeme to doe it in best maner , for they will not sinne without counsaile : a wise counsaile to cousult of murther , like the Papists counsels when they giue licence for treason . They may be fitlier said to take armes , then to take counsell . For Christ saith before , that they came with swords & s●aues to take him . Mat. 16. 25 Dauid speakes of a malignant Church , that is a Church of malicious persons , such a Church was this , for they called themselues the Church , and went about to kill the head of the Church . In the beginning of the night Christ instituted the Sacrament , and consulted how to saue them , and at midnight they institued their treason and consulted how to destroy him . The time which they chose , and the Iudge which they chose , are specially to be noted , the time , In the morning , &c.

This therefore is not to be expounded of the beginning of their counsell , but of the end of their counsell : for they tooke counsell in the night and executed it in the morning . When they agreed to goe vnto Pilate it was night , but when they brought him to Pilate it was morning . But marke how vniustly they handled him before they brought him to the Iudge . They should haue done nothing against him before he came to his iudgment : but they did all against him except condemning him , and crucifying him , before they came to the Iudge . For all that is spoken before of examining him , and mocking him , and reuiling him , and buffeting him , & spitting in his face , was done before they came to the Iudge , which shewes that they were euen angry that they could not kil him without the Iuge too .

All this was done in the night , and therefore Christ saide to his Disciples in the Euening : This night all of you shall bee offended for mee : Mat. 26. 31. Shewing that all these things should be done in the night .

Therefore Saint Marke saith , that Peter and Iames and Iohn where a sleepe , when Iudas and his companions came against him , which sheweth that it was the time of sleep : and in the one and fiftieth verse , hee sayth , that a yong man ran after with a linnen garment vpon his bare bodie : which sheweth that hee hearing a tumult and an vprore to grow in the night , ran forth of dores in great hast without his clothes , as they doe in a fire ( to se what was doone ) and it is added that they stroue to take him , and that hee was fayne to slippe of his Linnen and runne away from them naked , as Ioseph did when hee left his Cloake with his light Mistresse , when he slipt from her , which sheweth how voyde of shame and modestie they were to offer such violence to a straunger , that hee coulde scarse scape their handes naked , although they had nothing against him . This I note to shew that their conspiracie against Christ was a night worke , like them which hate the light because they doe euill . It was not their woont to sit in counsayle in the night but in the day . It would haue troubled them to watch so long for a good cause . but it was fit that the worke of darknes shoulde be done in draknes , & therefore Christ saith , This is the houre of darknesse : Luk. 22. 53. the houre of darkenes , and the power of darknes , and the worke of darknes met together . When they should rest , malice would not suffer them to rest , but they became like Owles which watch in the night and cannot sleepe . Heere was fulfilled Salomons saying , Pro. 4. 36. They cannot sleepe before they haue done euill , so eagre wee are vpon reuenge more than anie thing else . They say that hee cannot stay which rideth vpon the Diuell : for malice draweth him , and furie spurres him . Therefore Zacheus went not so hastely to receiue Christ , as his enemies hast to destroy him . Nay rather I may say , to destroy themselues .

For as they prayed at Christes death , so it came vpon them . They sayed , his bloud be vpon vs and vpon our children , Mat. 27. 29 so his bloud is vpon them and vpon their children , which haue beene Vagabonds ouer the earth euer since and haue no countrie of their owne : for if they be cursed which do the Lords busines negligently , they must be cursed too which doe the Diuels busines diligently . Iere. 16. If men were so hastie in executing Iustice , as they were in executing malice , so many men should not be vndone by sutes of Lawe : for in one day they could apprehend , & accuse , and examine , and condemne , and execute him which was Innocent : but hee which is iust cannot be quit in one terme nor two : nay if he haue right in a yeare , it is counted quick dispatch , and hee is glad that hee met with such a speedie Lawyer .

How then when they take a bad cause in hand , and prolong it too , which keeps their Clients in suspence from day to day , and from weeke to weeke , in great charge and sinne together . I would to GOD that some did not sit in counsaile against good Christians , as these Priests did against Christ , but GOD in his mercie dooth daily confounde and bring to nothing the accursed counsailes of the wicked Antichrist , and all his rebellious confederates . So when the wicked tooke counsaile together , wickednesse was the ende of their counsayles : for there is nothing woorse to the vngodlie than to meete together : for before they meete , their wickednes is a little hid like the poyson in a Serpent : but when they meete together , one setteth on another , and the poyson breakes forth into vile speeches , and detestable workes , and vngodly practises , as we see in Tauernes and such like assemblies as this .

For now they are met together , they haue conspired amongst themselues to accuse vnto the Gouernour the most innocent man in the world , as if he were the worst man liuing , they abused him , and mocked him , and reuiled him , and buffeted him , before they brought him to the Gouernor , which sheweth that they woulde haue killed him too , if they durst without the Gouernour , but sin is craftie , and therefore they obserue the order of lawe , and forme of iudgement , lest they should be taken in the snare which they made for him .

First because Pilate had the authoritie ouer iudgements of death , and not they : Therefore they are inforced to seeke vnto his iudgement seat to saue themselues from blame , and to be deliuered out of trouble , if they did vsurpe any thing vpon the Magistrates , Office .

Then because they might not runne vnto the gouernour before daye without suspition of tumult , they staide vntill it was morning : but so soone as they coulde come , they came post hast , for the Sunne did no sooner peepe , but euen at the verie breake of day , they were all readie to flocke vnto the Iudge against him .

This they did without knowledge : but God directed euery thing vnto a right end . For it was meete that the Sonne of GOD shoulde bee cleered in a solemne manner , by an earthlie Iudge , to shewe how wee shal be cleered by the heauenlie Iudge : and therefore , as it appeareth in the seuen and twentieth Chapter , and foure and twentieth verse of Saint Mathewes Gospell , Pilate saide : that he found no euill in him before he gaue sentence against him , which sheweth that he died not for his owne sinnes but for our sinnes , and therefore though they went to the Iudge to saue themselues from blame , yet God sent them to the Iudge , that his worde might be fulfilled .

Lastly , this Pilate was a Roman gouernour , which ruled for Caesar , as Zacheus was a Romane collectour which gathered for Caesar : For at that time the Romanes had brought much of the worlde vnto their subiection : as since that time , they haue brought much of the worlde vnto Idolatry : and therefore God would haue his sonne to be iudged by the Romane policie , and to be condemned by a Romane Iudge , and to be slaine with a Romane death , as it were ioyning the Iewes and the Romans in impietie together , to shewe , that these two Nations shoulde be the odioust people vnto him in all the worlde , and how his seruaunts should be crucified there , where hee was crucified himselfe : for as the Romanes then did crucifie Christ vpon a Crosse , so they crucifie him nowe vpon their Altar , and resemble the Dragon , Rom. 12. which when he could not preuaile against Michaell himselfe , then hee fought against the woman and her seed , that is , the Church and her children , which are slaine in Rome , as the Prophets were in Ierusalem . Thus Rome began with the heade , and ends with the members . So much of the Priests and the Scribes , and the Pharisies , and the elders & Pilate , what they did against Christ , Sam. 15. 31. of whome was fullfilled Dauids praier : Lord turne the counsell of Achitophell vnto follie : So their counsell was turned vnto follie . For as Paule reuiued when he was stoned , so Christ rose againe when he was buried , to shewe , that there is no counsell against God , and therefore let all our counsels be for God .

Now we come to Iudas to aggreuate this tragicall counsell . The Euangelist annexeth vnto it , the desperate end of the cursedst man that euer was . Three things are speciallie noted of this Traitor : his death , the cause of his death , & the confession which hee made before his death . His death in the fift verse : Hee went & hanged himself : The cause of his death in the 3. verse : For that hee had betrayed his Lord , & now did see him condemned & had no ioy of the money which was giuen vnto him for his Treason . His confession in the thirde verse : I haue sinned betraying innocent bloude . I will speake of euerie worde as they lie for your memorie . Therefore , first of his Treason . When Iudas the traytor : before hee was called Iudas the Apostle , now he is called Iudas the traitor , to distingish him from other of that name , lest anie of his name shoulde be defamed for him , a brand is set in his forehead like the letter Tau , Gen. 4. or Caines marke , to make him hatefull like a rogue which is burned in the eare : so Esau was called Edom which signifieth Redde , to keep his wickednes in remembrance , because hee , solde his birth-right for a messe of red pottage . Act. 8. So Simon is called the Sorcerer , as though GOD would note him for the worst of that name : So God knoweth Simon Peter from Simon Magus : and Iudas his brother , from Iudas his betrayer : and therefore , as Ieroboam comes in with his trayne after him : ● . King . 22. ●2 . Ieroboam which made Israel to sinne : So Iudas comes in with his trayne after him : Iudas , which betrayed the Lord : For when God sayde : I will honour them which honour mee , hee signified how hee woulde dishonour them which disnour him , and therefore this name is a word of reproach vntill this day : and all Traytours are called Iudasses for his sake : that the Prophesie might bee fulfilled : The names of the wicked shall rot : Pro. 10. 7. that is , they shall be named with lothsomnes , and remembred with disdayne , as a man passeth by a rotten carrion , and stoppeth his nose vntill hee be past it : This is the iust wrath of God . As Christ promised that Maries good worke shoulde bee spoken of to the worldes ende : So hee hath caused Iudas euill worke to bee spoken of vnto the worldes ende too . For there were three euilles in one : First his practise was impudent , because hee offered himselfe to bee a Traytour before he was asked . Then it was Couetous , because hee was contented to betray his Lord for 30. pence . And lastly it was craftie , because hee betrayed him with a kisse , which is a signe of loue . Like this traitour do all other traitours , and therefore are all called Iudasses , that is , impudent , and couetous , and craftie like their master .

The next consideration is : how Iudas his repentance came vpon him , in these wordes : When hee sawe that Iesus was condemned , &c. Peter heard three crowes before he felt any remorse , so Iudas saw his Lord apprepended , & yet he repented not , then he saw him accused , and yet he repented not , then he sawe him mocked , & yet he repented not , then he sawe him buffeted , & yet he repented not , at last he sawe him condemned , and then saith Mathew he repented , like one which slayeth his friend in his rage , and sorroweth when it is past . In the sixt of Genesis , God is said to repent , but GOD repenteth not like men : so here the wicked are said to repent , but the wicked repent not like the faithfull : But as it is said of Esau , that he sought repentance , so they may bee rather saide to repent , than to repent in deede . For if Iudas had repented like Peter , he should haue been forgiuen like Peter : but to shewe that hee did not repent well , when he had committed one sinne , he addeth another to it : for when he had murthered his maister , hee murthered himselfe too . Therefore , if you aske how hee repented ? I thinke he repented so as most vsurers repent vpon their death-beds . There is a shame of sinne , & guilt of conscience , & feare of iudgement , euen in the reprobate , which is a foretaste of hell which the wicked feele : euen as peace of conscience & ioy in the holy Ghost is a foretaste of heauen , which the godly feele before they come thither . So Iudas was displeased with the vglines of his trecherie , and had a mishapen sorrowe like a Beares whelp , but without any conuersion to God , or hope of mercie , or praier for pardon , or purpose to amend . Onely hee felt a shame and guilt , and anguish in his heart : which was rather a punishment of his sinne , than a repentance for his sinne , and a preparatiue to Hell which he was going vnto : for hardnes of heart , and despaire of mercie are sinnes & punishments for sinne too : but true repentaunce is such a sorrow for one sinne as breedeth a dislike of all sinnes , and mooueth to pray , and resolueth to amende , which falleth vpon none but the elect , and therefore Paule calleth the heart of the reprobate , Rom. 2. 5. A heart which cannot repent . But if the Papistes doctrine of repentance be true , there is nothing wanting in Iudas repentance : for in him may bee found all the partes of their repentance . For we see in this reprobate , contrition of heart , confession of mouth , and satisfaction of worke which is all the Papistes repentance : For contrition it is saide , Hee repented : For Confession , he saith , I haue sinned : For Satisfaction , hee restored his money againe , and yet he is Iudas the sonne of perdition : and therefore , as Christ tolde the Lawyer , that one thing was wanting in his obedience : so Iudas telleth the Papistes , that one thing is wanting in their repentance , that is the conuersion of a man to God , & change of mind : when a sinner renounceth himself for shame of his sinne , and yeeldeth to righteousnesse with as great loue as euer hee loued wickednes : If Iudas had repented so , he would rather haue suffered paine like Iob , than by vnlawfull meanes ridde himselfe out of paine , like Caine which thought to preuent Gods iudgments against him . This was not a signe of repentance , but a signe of despaire . Therefore let euerie one learne this , that so long as Gods mercie is greater than mans iniquitie , there is no cause to despaire , but to hope ▪ For why did our Sauiour saue Marie Magdalen , which had seuen deuils , and spare the theefe which neuer did good , but lest as great sinners as they should despaire of mercie , if they repented . If thou canst knocke , his promise bindeth him to open . Therefore say not , God will not giue , but , I doe not aske : for God is readier to giue then wee to aske . The next consideration is , how Iudas restored his bribe againe . In the first of the Prouerbes 31. Salomon saith , The wicked shall bee filled with their owne deuises . And in the 14. Chapter 14. verse , hee saith , They shall be satiat with their owne wayes : For Iudas hath sinned so long , that now he is wearie of his sinne , & would restore his bribe againe , euen the same daie that he tooke it . It was giuen him in the night , and in the morning hee brought it backe : So soone is the pleasure of sinne ecclipsed . Euen nowe his thirtie pence was the sweetest siluer that euer hee fingured , and now it is the bitterest money that euer he pursed . Therefore let all consider what Abner sayde vnto Ioab , Knowest thou not that it will bee bitternes in the latter end ? 2. Sam. 2. 26. The sting of the Serpent is in his ta●le : so the taile of sin hath the sting that is the ende . There is no sinne but it hath three punishmentes which followe it like bondmaides : Feare , Shame and Guilt : Feare of iudgement , shame of men , and guilt of conscience . All these did surprise Iudas at once , so studdenlie as Adam spyed his nakednes : and though they come after euerie sinne , yet they are neuer looked for . Gehesi tooke his bribe merrilie , but hee did weare it heauilie . Iezabel thought that shee had got a Vineyarde for nothing , 1. King . 21. but shee payed more for it than shee woulde giue for all the world . So Iudas thought that hee was made for euer , when hee was vndone for euer . Heere was the scripture fulfilled : The bread of deceit is sweete to a man , Pro. 20. 17. but his mouth shall be filled with grauell : So this gaine of treason was sweete to Iudas , but when hee digested it , it cracked like grauel in his teeth . Who woulde suffer for millions of gold that which Iudas suffereth for thirtie pence ? and yet manie are contente to sinne for lesse , Iudas was a traitour for thirtie pence , but a thousand are liars , and deceiuers , and swearers for a penie . If they can get anie thing by lies , or oathes , or wiles , it is like the misterie of their occupation . Bee not deceiued , the time commeth , when you would restore this gaine againe , as Iudas did , and peraduenture you shall not find the owners where to make restitution . How many at the houre of death haue offered their praiers and their supplications , and seruice vnto God , as Iudas offred his money to the Priests , and God woulde not accept it : but they dyed as they liued , and went from despaire vnto destruction ? Therefore , to day heare his voyce . If you will not be so good as Zacheus to restore foure folde for all that you haue gotten by vsurie , or briberie , or extortion , or deceite , yet be so good as Iudas to bring againe so much as you haue taken , and if you doo it not with Iudas minde , but with Zacheus minde , it shall be accepted as Zacheus was .

● The last consideration , is the confession ●●ich he makes before his death . I haue sinned &c. Oh Iudas ( saith one ) doest thou know that thou hast sinned , and diddest not knowe that thou shouldest sinne ? it is not enough to say , I haue sinned : So said Saul , and Caine and Pharaoh , I haue sinned : But who saith , I will not sinne ? When sin is past , then wee knowe it : but if wee did looke to it before , then we neede not say , I haue sinned : for sin is chosen in the darke , like bad wares , when the faults are not seene . Sinne seemes no sinne vntil it come to I haue sinn●d , that is , vntill it be past . If Iudas had shewed his repentance to God , as he shewed it but to men , happily his offence might haue founde mercy . But he did separate himselfe further from God by his despaire , than he was separated before by his treason , & chose rather to run vnto them which would mock him than vnto him which should succour him . Therefore his confession was without remission : and though he saide , I haue sinned , yet God aunsweres not , I haue forgiuen , to shew that except our repentance be better than his , it shal not weigh against one sinne . Yet Iudas doth not onelie acknowledge himselfe a sinner , which is the most that manie of vs confesse , because hee woulde not be counted worse than other , but reckoned his sin without an accuser , as if one should come forth and 〈◊〉 I haue stolen an horse , so he saith , I hau●● 〈…〉 trayed my maister . In what did Iudas sinne ? in treason : then treason is sinne , and yet the Papistes counte it a merite , as though they should merite by sinne . There was neuer any heretike which maintained treason but the Papist . Touch not mine annointed ( saith God , ) nay kill his annointed ( say they . ) How farre are they from Dauid which would not laie his hand vpon Saul . If hee were a man after Gods heart , as hee is called , then they must be men after the diuels heart .

After that Iudas had reciued meate of Christ , he went about to betray him : So after they haue receiued Peace and Plentie , and prosperitie of their Prince , they goe about to betray her . As Dauids enemies longed and saide , When will Dauid die , and the name of Dauid perish ? So they long and crie , when will Elizabeth die , and the name of Elizabeth perish ? But Elizabeth liueth , and they die which seeke her death . Iohn cals the Pharisies a generation of Vipers , which neuer are borne , but their mother dyeth for it .

How right this fitteth with the papistes , for they cannot liue without the death of their mother . For the Spaniard which would slaughter them , they woulde slaughter the Nurse which cherisheth them . Had Zimri Peace ( saith Iezabel ) which ●lue his maister ? So I may say , haue they died in peace which would haue slaine their mistresse ? they which haue not hanged themselues like Iudas , haue beene hanged by others like Hammon , as though they had beene sent ouer but to visite Tyborn . So God hath blessed them that blesse her , and cursed them which curse her . Therefore some Traitoures haue confessed , that they had sinned in betraying the Lords annointed , as Iudas confessed that hee had sinned in betraying the Lord himselfe . He betraied him , as though he had not beene innocent , and nowe hee must die , he saith , I haue betraied innocent bloud . Innocent in deede : For when he asked his enemies which of them coulde accuse him of sinne ? they had nothing to answere : Innocent in life : Innocent in speech : and Innocent in thought . The infants which be called innocents were not so innocent : therefore howe should he bee innocent which betraied the innocentest of all ? We are taught to be good vnto al , but especially to the good : but Iudas was naught to all , but worst to the best . If he had betraied anie , he might say , I haue sinned , because all dissimulation and guile is condemned . 1. Pet. 2. 1. But when the innocents are betrayed , nay when the innocentest is betraied , it seemeth more than sinne , because neuer any betraied innocent Christ but Iudas . Thus Christ was iustified of his Disciples , and his enemies . He which betrayed him sayd , he was innocent . He which condemned him said hee was innocent . And the Diuels which made Iudas betray him , & Pilate condemne him , sayde before , that hee was the sonne of God , and called him holy . Thus euery sinner shall bee condemned of himselfe before hee be condemned of God that the Lord may bee iustified when he iudgeth . If Iudas coulde haue sayde , I beleeue , when hee saide , I haue sinned : God woulde haue aunswered him as Nathan aunswered Dauid : Thy sinne is forgiuen : But hee confessed and amended not . What shall be to them which doe not confesse , but defende their sinnes ? Is not thy sinne worse then Iudas ? when Iudas saith I haue sinned , and thou saist , I haue not sinned . This is our manner to pleade not guiltie so long as we liue . Sinnes and excuses are twinnes , borne at a birth , & one followeth the other , Zarah came after Phares out of the wombe . Gen. 38. 30. Iudas sayth , I haue sinned , but wee say , I haue not sinned , or I haue sinned but a little , or I haue sinned against my will , so wee minse our sinnes , as though they needed no forgiuenes . Salomon sayd , I am more foolish then anie man : but wee would bee counted wiser than anie man . Pro. 30. 2. Paul called himselfe the greatest sinner , but we would be iudged the least sinners : so we are ashamed of sinne , and yet not ashamed to sinne . If we would iudge our selues wee should not be iudged . Be not deceiued , for sinne doth not ende as it begins . When the terrours of Iudas come vppon the soule , the tongue cannot hide his sinne : for despaire and horror will not bee smothered : But hee which hath Sauls spirite haunting him , will rage as Saul did . There is a warning conscience , & a gnawing conscience . The warning conscience commeth before sinne : The gnawing conscience followeth after sinne . The warning conscience is often lulled a sleepe : but the gnawing conscience wakeneth her againe . If there bee anie hell in this world : they which feele the worme of conscience gnawing vpon their hearts , may truely say , that they haue felt the torments of hell . Who can expresse that mans horror but himselfe ? Nay , what horrors are they which he cannot expresse himselfe ? Sorrowes are met in his soule as at a feast : feare , thought , & anguish , deuide his soule betweene them . All the furies of hell leape vpon his heart like a stage , Thought calleth to Feare : Feare whistleth to horror : horror beckeneth to despaire , and faith ; come and helpe mee to torment this sinner . One saith , that shee commeth from this sinne : and another saith , that shee commeth from that sinne : so he goeth through a thousand deaths & cannot die . Irons are laid vpon his bodie like a prisoner . Al his lightes are put out at once : hee hath no soule fit to be comforted . Thus he lieth , as it were vpon the racke & sayth , that he beares the world vpon his shoulders , and that no man suffereth that which he suffereth . So let him lye ( saith God ) without ease vntil he confesse & repent , & call for mercie . This is the goodlie waye which the Serpent sayde would make you Gods , and made him a diuel . Therefore at last , learne the sleight of Sathan in this wretched traytor . His subtilties are wel called the depth of Sathan : Ap. 2. 24. for is so deepe , that few can sound him . Now he lets Iudas see his sinne , before he hid it from him . Vntil he had sinned , hee made as though it were no sinne , but with promises and bribes mufled his face and couered the vilenesse of his fact , lest shame should keepe him from it . But when he had done , he made it seeme as vile as hee could , to make him despaire for it . All his baites are made of this fashion , that the sinne is done before the punishment bee considered . Let vs not looke for Iudas to come out of hell to warne vs , for this is written for our learning : & therefore , Be as wise as Serpentes , that the Serpent may not deceiue you .

The Dialogue betweene Paul and Agrippa . Acts. 26. 27.

O King Agrippa , beleeuest thou the Prophets ? I know that thou beleeuest .

Then Agrippa said vnto Paule , Almost thou perswadest me to become a Christian .

Then Paule saide , I would to God , that not onely thou , but also all that heare me this daie were both almost , and altogether such as I am , except these bands .

IN this Dialogue betweene Agrippa the King , and Paule the Apostle : first you shall heare what Paule saith : then you shall heare what Agrippa aunsweres : after you shal heare what Paul replies . In Agrippa you shall see what we are , In Paule you shall see what we should be : For the king shewes that hee is almost a Christian , and the Apostle shewes that he should be altogether a Christian . This is the summe of their confession : First , Paule begins , and speakes , as though he would teach vs a way to win sinners , euery word is a motiue , and shewes that hee which fisheth for soules , had neede to haue many nets , and obserue time , and place , and calling , and fit al words before in his minde , lest he lose his bait . For vnlesse he seeke the vantage , and get the vpper ground of sinne before he incounter , it is liker to giue him the foile , as the Diuels did to the Exorcists , than to be driuen out by him . Therefore as Iacob came to Esa● with seuen curtesies to prepare his heart and turne his wrath before they met together , Gen. 33. 3. so Paul vseth ( as it were ) three preambles , before he imbrace this King .

First with a reuerent title , O King Agrippa , Secondly with a profitable question . Act. 19. 16. Doest thou beleeue the Prophets ? Thirdly , with a fauorable preuention , I knowe that thou beleeuest . With these three congies he closeth so with King Agrippa , that he could not start out of his circle , the holie spirit so placed euery word when he ment to doe good , that it was not possible to correct them , so they hit in their speeches which haue that prompter and seeke not themselues , but woulde faine speak that which might touch the hart & win the hearer to God . O King Agrippa I note here a question , & an obiection , as though he were opponent & correspondent too , for he askes the question , & answers himselfe : O King doest thou beleeue ? Now Agrippa should say I or no , & Paul takes the word out of his mouth , lest he should say no , hee answers for him , I know thou beleeuest . This is his preparatiue to Agrippa , before hee come with that hard lesson to be a Christian altogether . Before Paul had to deale with Festus the President of Cesarea , which came nowe from the Idolatrous Gentiles , an obstinate brutish and barbarous man , which because he sauoured not the things of God , but flesh & bloud , thought that Paul was beside himselfe when he spake of Christ , and said that too much learning had made him mad as some giddy spirites thinke now , that they which are zelouser than themselues know not what they say nor doe , and impute all the troubles of the Realme , & the inuasion of the Spaniards vnto the preaching of the worde , & the fasts & praiers that were exercised about that time , like Achab which said that the Prophet troubled Israell , when he himselfe was the cause of all their plagues . What will not dogs spue out , when they are set to vomite ? When Paul saw such a brutish President , he turned his speech from him to Agrippa , in whom he did see better tokens of faith , thinking to kindle the sparks which he sawe in him , thus boldy he sets vpon him .

O King Agrippa beleeuest thou the Prophets ? As if he should say , If thou beleeuest the Prophets , it is easie for thee to beleeue that which I teach out of the Prophets : for all that I speake of this Iesus is written in the Prophets , and fulfilled in Christ . Looke vpon the Prophets , and looke vpon him , there thou shalt see all that I say , that it is no report of mine , but that which I haue receiued from good witnes , and thou maist heare it of the same , if thou doe but read the Prophets : therefore before other questions , he askes , Doest thou beleeue the Prophets ? Like a wise Schoolemaister which examines his Scholler , before he beginne to teach him , to know what hee hath learned already , and how he vnderstandeth that he may goe forward with him . So Paul examines this king , when he intended to make him a Schooller of Christ , hee askes him what he hath learned already , before he teach him farther : and posing him , he begins at the foundation which is faith , saying , tell me , Doest thou beleeue the Prophets ? Yet if wee should aske some of you , before you come to the Lordes Table , doe you beleeue the Scriptures ? Doe you know Christ ? Can you giue a reason of your faith ? you will think your selues much disgraced to bee Catechised as this king was , wee must not aske you with Paul , Do you beleeue ? but say with Paule we know that ye beleeue , before we aske you . Is this like the childe which Christ set in the midst of his Disciples , & said , that whosoeuer receiued the kingdome of heauen , he shoulde receiue it as a childe ? that is , he should humble himselfe , and take correction , and learne like a child , for heauens gate is low , and he must stoope that goes in at it . The Souldiers and Publicans and harlots had such remorse , that they came to Iohn before they were baptized , confessing their sinnes , and asked , Maister , what shall we doo ? They were not ashamed to acknowledge both their sinnes and their ignorance , which made Iohn wonder and aske who had taught them , as though this should be a strange thing in time to come , and so it is : if ye be not like Publicans , when will yee be like Christians ? They confessed before they were baptized , but we must thinke that you know , though you know that we thinke wrong : wee must take you for religious , though you know we take you amis . Shame of face was ordained for sinne , but shame is turned from sinne to righteousnes , for they which are ashamed of no euill , are ashamed of any good , this is a bashfull Diuell .

Now when Paul had asked him , he aunswered himselfe , Doest thou beleeue ? I knowe that thou beleeuest , Hee askes Agrippa whether hee beleeue , and saith hee knoweth that hee doth beleeue . What neede he aske that which he knowes ? Here you may see that we haue neede to suspect our iudgment , when wee conceiue not the cause , when they which are wiser , and holier than our selues , doe thus or thus , speake thus or thus . Let vs remember that the Spirituall man iudgeth all , and is iudged of none , because no man knowes the counseles of the Spirite , but hee which hath it , wise men haue large exceptions : and it becomes vs to construe their sayinges and doinges better than others should construe ours . As the Disciples reuerenced many sayings of Christ when they knew not his meaning : so we should rather thinke that we know not the reason , then that they speak without reason . Christ did know that Peter loued him , yet that he might get a confession of him and instruct him farther , hee did aske him that which he knew , so Paul catechizing Agrippa , doth aske him that which he knew , to teach him that which hee knew not . But why doth Paul say flatly , that hee knowes that which no man thought of this king before ? Either because he did perceiue that Agrippa did beleeue in part , and therefore hee reioiced like the Father to see his Son comming towards him : So he meetes him in the way , and imbraceth him as it were with this commendation : I knowe that thou beleeuest , that is , I knowe thou hast a kinde of faith , & beleeuest that the Prophets saide truelie , as many of the Gentiles did , though thou canst not apply it vnto thy selfe : So to bring him from faith to faith , from knowledge to knowledge , from loue to loue : he commends those sparkes in him , which serued not to bee called faith , but almost faith , as Agrippa saith .

Or else he saith , I knowe thou beleeuest , because he would haue him beleeue . Therefore he preuents him and aunsweres for him , lest Agrippa should go backe , and mislike with his boldenes , and saie no , I beleeue not the Prophetes , as it is like he would haue said , if Paul had not spoken mildly to him , therefore hee begges the question and answeres him , I know that thou beleeuest : As when wee will make a man our friend and willing to doe vs a pleasure , as though he were willing already , and as though we had no doubt of him . Doest thou beleeue ? yea , I knowe that thou beleeuest . And yet it was but almost beleeue , as Agrippa confessed himselfe , but if hee had not beleeued , this was the way to make him beleeue , for this makes many zealous to bee counted zealous , & many studious , valiaunt , & bountifull , to haue a name of more than is in them , as if ye marke ye shall see generally to speake well of a man rather than euil doth stir him to vertue , & incorage him in vertue for no man is so humble but hee leanes to Fame , and a good report dooth tickle and please him which deserues it , and him which deserues it not . Therefore Paul which knewe by long experience what baite was best to catch souls , when he cast forth such a strange question , anticipates the answere , lest Agrippa should answere otherwise than he woulde haue him : he will not trust him with such a question , but speaks for him , I know that thou beleeuest . Salomon saith that hee is wise who winneth soules , Pro. 11. 30. And so you may see in this example , heere zeale and discretion were met together , the Doues simplicitie , and the Serpents pollicy kissed each other to win one soule to God , what study Paul tooke and how he beate his braine , and picked his words to win a king to religion , because many turne with their head . Hee doth not so much flatter Agrippa , as hee perswades him to doo that which he saith hee doth , this was Pauls drift to drawe him as it were with the cords of ioy , and make him confesse Christ before hee was a ware , that so he might get more & more of him , euen as Nathan made Dauid by a sleight to confesse against himselfe , and repent his adultrie , when as it is like that plaine and blunt speeches , would haue done more hurt than good . This is the subtiltie of wisedome ( as I my tearme it ) which Salomon intendeth when she saith , I wisedome dwell with Prudence , Pro. 12. where prudence signifieth Christian policie , which Christ commends when hee saieth , bee wise like Serpents , Mat. 10. 10. Thus you haue a patterne before you , they which conuert soules to God , may see how Paule incounters with Agrippa , whereby no doubt the holie Ghost would haue vs learne how to gratulate to our brethren their smal beginnings and praise the mite which comes from them that haue learned but a while , and take hold of such as are comming forward , and drawe them further with all the signes of loue : and not disdaine those which come at the last houre to the vineyard , though we our selues haue labored since the morning . For he which is first may bee last , and hee which seemes last may be first . Therefore let no man insult beyonde the listes of humilitie , as many make themselues vnprofitable seruants by counting themselues more profitable than other . It is a fault among the best which are like Aaron and Miriam , a little proud of the Spirit , and contemne them which are so ignorant as Agrippa : whome Paul beares in his armes like the lost sheepe to the sold againe .

Now Paul hath spoken , Agrippa answeres , Almost thou hast parswaded me to become a Christian . Wherein ye may see how Paules speech wrought with him , that hee was almost conuerted with a worde , when it was spoken in wisedome and loue : what power is in one Sermon , if ye heare attentiuelie . Agrippa was an heathen euen nowe , and worshipped Idols , and neuer heard a Preacher before , yet one Sermon made him almost a Christian . As Luke saith of Steeuen , when he disputed against the Sirenians , Acts the sixt Chapter , and the tenth verse , they could not resist the wisedome and the spirite by which he spake : So Agrippa coulde not risist the wisedome and the Spiritte by which Paul spake , but was so fettered with the holie chaine , that as Paule was captine to Festus , so Agrippa nowe was captiue to Paul , the worde had him in bands like a prisoner , and made him confesse against himselfe before Festus , that hee was almost a Christian . For Pauls speech to the amase of that obstinate President , and wonder of all that stoode by , to see a King , an heathen , and an Idolatour , which sate to iudge , to be so chaunged with a worde of a captiue from his opinion , whom they though all the wordes in Gods booke coulde not alter , if Paul and Christ had spoken to him all his life : Then it was verified which before was prophecied , They shall binde Kinges in chaines , and Nobles in fetters of Iron , Psalme one hundred fortie nine , and the eight verse . O the Maiestie and force of the word , when faith dooth kindle it , and zeale dooth vtter it , it flies like the stone out of Dauids sling , and strikes sinne and sinner both together at the heart .

This Paule did in bondes : when hee was bound , he was stronger than they that bound him : when hee was a Captiue , he was ●reer than they which kept him : and when his Iudges examined him , hee examined them , and made them free which are bound to Sathan , before hee was free from them . Sende for Paule out of prison to instruct Agrippa , and he is in bandes which should conuert . O that such Doctors might preach vnto the Romish Princes of Europe , or that the Kings that honour yet the most Antichristian beast , would heare like this King : But they haue some Anasiahs which haue an eye to Amos that hee cannot speake in the Courte . Goe thou seer , flie into the lande of Iuda , prophesie to the Lambes , and keepe Sheepe : Speake no more at Bethel , for this is the kings Chappell and the kings Courte . A goodlie reason why none but flatterers should preach to Princes , because it is the kings Courte : Should not Kings heare the trueth as well as others ? Must not Bethel heare of saluation as well as Iudah , because Amasiah dooth feare his fall , lest A●os get his honour from him ? When will hee conuert Agrippa which will not preach in bands nor in libertie ? Happie Agrippa , not by the name of a King , but by the name of a Christian . Happie Agrippa , not by the presents which thou receiuedst of Festus , but by the words which thou heardst of Paul : thou camest to see , but God brought thee to heare : thy intent was to gratulate Festus , but now thou maiest gratulate Paule . The Captiue is better to thee than the President , for Festus hath shewed thee but his pompe , but Paul hath shewed thee his Sauiour , and perswaded thee to become a Christian .

Almost saith Agrippa , but not altogether . Heere you may see your pittance , how you measure God with almost , and serue him by halfes which hath giuen all , Acts. 5. like Ananias which brought a part and kept a part behind . This is our worship of God : though we will not say for shame with Agrippa that wee are but almost Christians : yet wee are not almost , when we would be counted altogether . We goe before him in hypocrisie , and come behinde him in modestie , for Agrippa woulde not shewe more than he had , to be counted better than hee was . Though altogether had been as ready as almost , as it is to vs , yet when almost was all , hee said almost , not altogether . It seemes that the flaxe began to smoake , though it did not burne . The first temper is colde , the next is luke-warme , the last is hot : Almost is first , and Altogether is last : and many come betweene before wee can goe from one to another . Agrippa confesseth that almost is all , and here he stayes to heare what Paule will say to instruct him farther . Paule thou hast perswaded mee almost to become a Christian . It is like the faint confession of him that wept and said , I beleeue Lord , helpe my vnbeleefe : I am a Christian , teach me to be a Christian ? Therefore they which descant vpon his name , doe note that Agrippa is as much as Aegre pario , which signifies him which hardlye laboureth , and brings forth with paine as Agrippa did . Nabal is his name ( saith Abigail ) and folly is with him , So Agrippa is his name and difficultie is with him : for hard and scarce was his conception in stead of a Christian , hee brought forth almost a Christian .

Shall we nowe behold our face in Agrippaes Glasse , whether wee bee altogether like Paule , or almost like Agrippa , or like Festus not at all ? Christians or no Christians , or what kind of Christians are wee ? There bee many degrees vppon earth , but this is the highest degree : There be many names of honour , but this is the honourablest name : there bee many professours of men , but this is the best profession to be a Christian , that is , the Sonne of GOD , the fellowe of Angels , the heire of heauen : yet whether we should be Christians , or Christians almost , or Christians altogether , is a question which troubleth euery man , and when altogether is approoued for best , yet wee choose almost before it .

There is some thing alwaies behinde , like the eye which looked to Sodome : as an Owle peeps at the Sunne out of a barne but dares not come to it , so we peepe at Religion and will not come neere it , but stande a loofe off pinking and winking as though we were more afraid of GOD than the diuell : For selfe-loue , and regarde of persons , and feare of lawes , and sway of time , more are afraide to be too holie , than too prophane , because holinesse is worse intreated than prophanesse .

Goe away and sinne no more , because thou art healed . Nay , goe away and sinne againe because thou art healed . As Naaman intreated for one sinne : that he might stand before the Idoll when his Lorde leaned vppon his shoulder : So this sinne , and that sinne will not let vs passe the compasse of almost , lest we should haue a perfect reward .

God would haue nothing so perfect as a Christian , for whome he hath giuen his welbeloued Sonne , his spirit , his Lawe , and his prophets , That the man of God may be perfect , as Paule saith . Yet euery thing growes vntill it be perfect , the builder buildes till it bee an house : The Tailour soweth till it be a garment : The painter paints till it be a picture : Onely the Christian leaues off before he attaine to bee a Christian , and makes a full period at almost .

That which GOD would haue to be perfectest of all , hee had rather haue vnperfect than perfect , halfe than all , a little wealth , a little rest , a little honor , and a little pleasure seems nothing , but a little faith is enough although it be neuer so small a mite .

We haue a waight of al kinde of mettals , a touchstone for gold , a measure for grame , and we will not take one iot lesse than measure of any man , onely wee cut GOD of his waight and measure , and waigh our seruice in halfe ballances : This I will doe , and this I will not doe , God shall haue one part , and the the world shall haue another part , and the flesh shall haue another part , and the diuell shall haue another part . Thus wee haue brought GOD to his stint : aske while hee will , hee shall haue no more but almost : Almost zealous , almost faithfull , almost righteous , as though almost were better than altogether : that is , the counterfeite than the truth , the shadow than the bodie . Paul saith that the Athenians were too religious in worshipping an Idoll . Act. 17. 22. But where doth Paul find that excesse in worshipping God : we are not too diligent , but too negligent where we should be diligent . Iames speakeing of our sinnes cals them the superfluity of our maliciousnes , whereby he sheweth that though our wickednes be a superfluous and vaine thing , yet it ouerfloweth , and exceedeth the bankes . But Christ speaking of his Disciples progresse in righteousnesse , calles them all by this name , O ye of little faith , &c. So he may say of little loue , of little zeale , &c. for all our vertues are little ones , and the waters of life are at such an ebbe , that the least temptation may wade ouer them and not be drowned . God hath a controuersie with vs , as he saith with Israell : and this is it , wee were borne when wisedome cried in the streetes , and yet she may call vs fooles and say : How long wilt thou hate knowledge ? Pro. 1. For what could God doe more vnto this vineyard , that he hath not done ? Thirtie yeares we haue been dressing , and pruning , and watering , and yet what is in Ierusalem more than in Samaria ? In th Vineyarde than in the Mountaines , which were neuer tilled nor dressed , Howe long shall hee dresse a barraine figge tree , which is dead at the roote ? Our Church is in a consumption : her heads are sicke , her members weake , her Phisitians fearefull . From little to little , our zeale is come to the last gaspe , readie to take her leaue of all , because shee see not that wee loue religion , but chase it from vs . Her enimies are placed about her : shee growes amongest thornes : shee is fed with checkes : shee mourneth in a corner : shee speakes on a reed . Her garments are clipt : Her friendes dare not defend her for her enimies . What shall I saye ? Wee had rather bee whole sinners than halfe Christians . White is counted no coulour : so zeale is counted no vertue . But meere hypocrisie is counted true Christianitie : and true Christianitie is counted by hypocrisie . Our wealth is in an Epha , our zeale is in a Gomer . Our sinne like an Oake , our faith like a Mustard seede . They which haue no religion are counted honest men : for they count it as easie a mater to be a Christian as to saie the Lordes prayer , the Apostles Creede , the tenne Commaundementes , and goe to the church , this is countrie Diuinitie , this is Citie Diuinitie , and I may say Saint Clements Diuinitie . He which can sweare that the Pope is Antichrist , and that flesh is good on Fridaies , is a protestant at least , a Christian euerie inche : hee hath zeale , knowledge and religion in Folio . This is the rampier in our daies , like a Lion in the passages . Almost standeth in the waie before wee can come to altogether : and they which wil goe beyond Almost , are counted curious , factious , precise , phantasticall , as though Almost were more than altogether , and altogether were not so much as almost . If his righteousnes exceed the righteousnesse of the Scribes and Pharisies which is but Hypocrisie , he shal be punished for his righteousnes , Gen. 4. as if it were a fault , as Caine persecuted Abell because his sacrifice was better than his . Our sauiour saith , Learne of me to be humble & zealous and righteous : Matt. 11. But now we must learne of other , and set a crooked paterne before vs , lest we goe too straight . We may preach like Iohn , as in Matthew . 3. Bring forth fruites , But wee may not preach like Christ : Bring foorth much fruites . Iohn . 15. For that is counted an vnreasonable seruice of God . If we giue him the seauenth daie , the seauenth part , the tenthes or tithes of our life , and of our thoughtes , and of our speeches , and of our workes , it is enough : so wee define Altogether out of measure . Thus wee dodge with GOD , and drawe backe from our promise which we made in baptisme , as though hee were not worthie of such a goodly creature , to haue that which he giues . Euer since wee were borne wee haue serued two masters If one foote stand in the Church , the other so●te sticketh in the worlde . If one hand carrie fire , the other hand carries water . If one worde sauour of religion , the next worde sauoureth whatsoeuer pride , or enuie or lust .

How fewe of our thoughtes are consecrated to GOD ? Howe fewe of our speeches taste of grace ? Howe fewe of our workes are squared to the worde of GOD , which shoulde bee the line and leuell of all our thoughts , speeches , and actions ? Tell thy sinnes which thou hast committed since thou diddest rise in the morning , and record thy good deedes which thou hast done euer since thou wast borne , and the first shall exceede the last . Thou which sayest thou art a Christian , hast rebelled more since thou rose than thou hast obeyed since thou were borne .

Is this altogether like Paul , or like Festus not at all ? Now if wee bee almost Christians , Let vs see what it is to be Almost a Christian . Almost a sonne is a bastard . Almost sweete , is vnsauorie . Almost hote , is luke warme , which GOD spueth out of his mouth . Reuel . 3. 15. So Almost a Christian , is not a Christian but that which GOD spueth out of his mouth . A Christian Almost , is like a woman which dieth in trauaile : Almost she brought foorth a sonne , but that almost killed the mother and the sonne too . Almost a Christian , is like Ieroboam which saide , It is too farre to goe to Ierusalem to worship , and therefore chose rather to worship calues at home . Almost a Christian , is like Michah which thought himselfe religious enough because he had gotten a Priest into his house . Almost a Christian , is like the Ephraimite which could not pronounce Shibboleth , but Sibboleth . Almost a Christian , is like Ananias which brought a part , but left a part behind . Almost a Christian , is like Elyes sonnes which polled the sacrifices : like the Figge tree which deceiued Christ with leaues : like the virgins which carried lampes without oyle : like the willing vnwilling sonne which said , He would come and came not . What is it to be borne almost ? If the newe man be but borne almost , hee is not borne . What is it to bee married almost vnto Christ ? Hee which is married but almost , is not married . What is it to offer a sacrifice almost ? the sacrifice must bee killed or euer it can bee sacrificed . Hee which giues Almost , giues not but denyeth . Hee which beleeueth Almost , beleeueth not but doubteth . Can the dore which is but almost shut keepe out the theefe ? Can the cup which is but almost whole , holde any wine ? Can the ship which is but almost sound , keep out water ? The souldier which doth but almost fight , is a coward . The Phisician which doth but almost cure , is a slubberer . The seruant which doth but almost labour , is a loyterer . I cannot tell what to make of these defectiues , nor where to place them , nor howe to call them , nor vnto what to liken them : They are like vnto children which sit in the market place where is mourning and piping , and they neither weepe nor daunce , but keepe a note betweene both , they weepe almost , and daunce almost . Beleeuest thou almost ? Bee it vnto thee ( saith Christ ) as thou beleeuest . Therefore , if thou beleeuest , thou shalt bee saued . If thou beleeuest almost , thou shalt bee saued almost . As a pardon comes while the theefe hangs vpon the galowes , hee is almost saued , but the pardon dooth him no good : So he which is almost a Christian , almost zealous , almost righteous , which dooth almost loue , almost beleeue , shall bee almost saued : that is , if hee had been a Christian , altogether , hee should not bee damned . Thus euery man is a Christian almost , before he bee a Christian altogether .

Now I must leade you from almost to altogether , as it were to Christians from the figure of Christians . This is the step which we must treade at this time . I would to God ( saith Paul ) that thou wert not almost but altogether as I am . When he sawe Agrippa comming on , and said almost , then Paul cast vp his lure againe : Commest thou Agrippa ? Come Agrippa , I will not haue thee stay at almost , if any thing will bring thee to altogether I did not aske thee whether thou didst beleeue the Prophets , that thou mightest be a Christian almost but a Christian altogether . Art thou come thus farre , and staiest thou at almost ? Nay Agrippa thou must take out this lesson , for there is no measure in Christianity . Come vnto me saith Christ , not come toward mee , yet he was glad like the father to see his sonne comming toward him , for it was a signe that he would come to him : hee was comforted with almost , but he was not satisfied without altogether . Is this thy offering Almost ? it will not serue Agrippa : it is light , it is sothered , it is crakt , correct it againe : For our master saith , Be ye holy as I am holie : Therefore almost a Christian will not please him . But if thou be almost a Christian alreadie , how easie is it for thee to be a Christian altogether . Therefore come Agrippa , let vs goe forwarde to heauen . The seed is sowne to growe . Euerie thing must encrease and multiplie . Almost is thy first answere , and altogether thy last . I must not take this for an answere . Shall I tell Christ , that Agrippa is almost a Christian ? O Agrippa , God woulde haue thee hot or colde , as it appeareth in the third Chapter of the Reuelation of S. Iohn , and the 15. verse . Cold to him is as pleasing as luke-warme : he loueth altogether , and he will not be loued almost : Who shall haue the other halfe , if God haue but almost ? Therefore speake againe good Agrippa . Thus he pleadeth vnkindnesse with him , like an importunate suter with wil not be answered . Shal I go with almost ? then thou vsest mee but hardlie , if thou wilt giue mee no more . Thus he stands in argument with him . What shall I say to Agrippa , if hee will giue me but almost ? I will praie for thee till thou commest off with all . If I can get no more of Agrippa , I will craue more of God . He which hath made thee almost , can make thee altogether . I would to God , &c.

So now he conuerteth himselfe to praier . Thus we must learne to fish for soules with praiers and intreaties , and questions . Change the baite : cast thy Lure againe : follow the siege : pursue the blowe : close with sinne : and gather more of it : at first hee will call thee his enemie as Achab did Elias : Art thou heere mine enemie ? But if thou wilt not bow to him , hee will bowe vnto thee , and hearken what thou sayest , and change his robes , and put on sackcloth , and mourme and fast , and doe all that thou wouldest haue him . A Preacher must not looke to finde them Christians , but make them Christians . Thou shalt not take them conuerted because thou commest to conuert them . If Paule will not yeeld to Agrippa , Agrippa will yeeld to Paul . But if Paul had fallen to almost , hee had neuer brought Agrippa to altogether . Therefore they which fishe for soul 〈◊〉 must take Paules net , and remember what God saith to Ieremie 15. 19. Let them bee conuerted vnto thee . But be not thou conuerted vnto them : for then thou shalt neuer conuert them : Signifiing , that our constancie in goodnes shall induce others to turne from their wickednes , and make him which is but almost come to altogether . This is the substance of Paules replie , that it is not enough to be a Christian almost , that is , to haue a kinde of religion , a little knowledge , a little faith , a cold zeale a flattering holines , like the touch of the hem : but we must march to perfection , and doe his will vpon earth , as it is in heauen , and contend to be holie as hee is holie . This is religion ( saith Iames ) to keepe thy selfe vnspotted , like a glasse which is still wiped . To this end saith Paul . 2. Tim. 3. The Scripture doth teache , and reproue , and instruct , and comfort , That the man of God might bee absolute . And in the 1. to the Ephe. 41. To this ende wee were elected , that wee might be holie and without blame . And Rom. 1. He describes our iourney from faith to faith , not from faith to distrust . As Dauid describes the waie of the righteous Psal. 840. 7. From vertue to vertue , as a trauailer goes from towne to towne , till he come to his Inne . What a foolish thing were it for the Scribe to stay there , when our Lord telles him , Thou art not farre from the kingdome of heauen ? for therefore Christ telleth him , that he is not farre from heauen , to incourage him , lest he should giue ouer before he come to it , So , if yee staie at almost , and repente in some sort as Esau did when hee wept , you may hunt for the blessing as Esau did , and goe without it : for God is not mocked : but God is mocked if colours and shewes will serue .

When GOD said , Seeke my face : mine heart aunswered ( said Dauid ) I will seeke thy face . Psalme . 27. 8. So wee must aunswere the Lorde to that which he asketh : and not when hee biddes vs seeke his face , seeke his backe : when he requireth al , giue him halfe : God asketh , Art thou a Christian ? and thou aunsweres : O Lord , I am almost a Christian . What niggardlie aunswere is this to him which deserueth a thousande times more than the best can giue ? If thy maister aske thee , art thou my seruant ? wilt thou aunswere him , I am almost thy seruant ? If the Prince aske thee : Art thou my subiect ? wilt thou aunswere , I am almost thy subiect ? If thy father aske thee : art thou my sonne ? wilt thou answere : I am almost thy sonne ? If thou art but almost his son , then he is but almost thy father : And so it is with God , a son or no sonne : halfe a sonne , is a bastard . How doest thou know God to be thy God , but as thou art his seruant ? How doest thou knowe God to be thy father , but as thou art his son ? By thy loue thou shalt know Gods loue : for according to thy minde towards him , is his minde of thee , whereby thou maist truelie iudge whether he fauour thee or hate thee , and no way else .

God loueth nothing almost , therefore he doth not loue almost . Therefore , loue as thou maist be loued , or else thy loue is lost . Thou must seeke as thou maist finde , or else thy labour is lost . They shall seeke and finde me ( saith God ) because they shall seeke with all their hearts , as in Ieremie 29. Chapter , and the 13. verse : as though they should not finde him though they sought him , vnlesse the sought him with all their hearts .

Naaman is not onelie commaunded to wash himselfe in Iordan , but to washe himselfe seuen times , and then he shall bee healed : So man is not onely commaunded to obey God , but to obey him while hee liues , and then he shall be saued . Be faithfull ( saith the Angell ) vnto death , and then I will giue thee the Crowne of life . Reuel . 2 , 10.

When Saul was commanded to kill the Idolatrous beasts , he was commaunded to kil all : and because he spared some , God reiected him . Yet God hath more mercie on beasts , than on sins . Would he haue the beasts of sinners die , & their vices liue ? No ( saith Christ ) Make cleane within : that is , leaue no filth behind . Whensoeuer Christ cast out one deuill , we read that he cast out al , euen the legion together : so when thou castest out one vice , cast out all , for one is not worthier than another .

The Prophet doth teach vs to power out our sins like water which leaueth no taste or colour or sent behinde . There is a whole old man , and there must be a whole newe man . The old man must change with the new man wisedome for wisedome , loue for loue , feare for feare , his worldlie wisedome for heauenlie , wisedome , his carnall loue for spirituall loue , his seruile feare for Christian feare , his idle thoughts for holy thoughtes , his vaine wordes for wholesome wordes , his fleshlye workes for righteous workes . This is a Christian altogether , as if he were cast in a newe mould . As a Painter woulde drawe a beautifull picture which should bee fairer than all women in the worlde , hee would marke the speciall grace of euerie one , and make one beautie of all : so we must make vp a Christian , and take modestie from him , faith from him , loue from him , patience from him , zeale from him , and humility from him , vntill it be like the Image of Christ . This is the building of a Christian . First his foundation is laide , and then his walles , and then his roofe , and then a Christian like Adam in Paradise . Gen. 2. God made all things good : Gen. 1. therefore if we bee but almost good , all thinges are better than wee . The wicked man speaketh out of the corruption of his fleshlie heart , and shall not the righteous speake of the aboundance of his spirituall heart ? Hee which is merrie would be merrier if he knew how . He which is enuious would looke sterner if he could . He which is proud , would goe brauer if hee had it : and all if wee could bee worse , wee would , but let them amend which looke to die . For what kinde of man should hee bee which must beare the Image of God , be the Temple of the holie Ghost , and inherite the kingdome of heauen ? Who is fit for these things ( saith Paul ? ) Nay , who is fit for these things ? Do ye know no enough in riches , nor pleasure , nor sinne , and thinke that you haue enough of religion , before yee haue any ? The good are knowne because none but they which are good striue to be better . Wee are inuited to a banquet , & shall we go but halfe the way vnto it ? Were it not better that the fig-tree had borne fruites than leaues ? that the Virgins had carried oyle than lamps ? So is it not better for vs to be vessels of gold that come to the Lords table , than like the image in Daniel , part of gold , part of siluer , part of brasse , part of iron , & part of clay , which was after broken ? If the crowne did lie in the midde way , then thou needest run but halfe the way : but to shew that there is no reward for them that begin well , all the promises are made to him that continueth to the end . Hee is cursed not onely which doth euill , but hee which dooth the worke of the Lorde negligently , or by halfes , that is , hee which offereth a maymed sacrifice for a sound , almost a Christian , for altogether . Therefore Dauid before hee prayes , summoneth his thoughts , his speeches & actions , and saith : All that is within mee praise the Lorde , as a man giueth that which he thinketh wil be accepted , that he may be welcome for it . If we did serue an vngratefull master : then we might thinke almost enough . But Christ did not loue almost , when he shed his heart bloud for vs , & therefore he cannot aske more than he gaue , and yet the inheritaunce of his blessings is behinde : why shouldest not thou giue as much for them as Abraham or Dauid or Simeon , which would haue serued God till this time if they had liued , & still reformed themselues , & yet thought they had done nothing , as Iacob counted his seruice for Rachel nothing , because he loued her : but thou thinkest that if thou giuest thy pleasures , thou shalt want thy pleasures . No , as Abraham did not lose his son when he would haue sacrificed his sonne , so God can keepe his pleasures when thou resignest thy pleasures . Thou thinkest that God will not misse it , as Ananias thought that Peter woulde not misse it : but if Peter did misse it , will not God misse it ? So we pare the offering like Elies sonnes , which kept the best and fatest to themselues , which made the people abhor the sacrifices : and shall not God abhor such sacrifices ? If Ely reprooued his sons ? how wil God reproue them , which reproued Ely for not reprouing them enough ? A spirituall eare can heare GOD reprouing this land , for this mincing of his worship . Can the preaching of the word , the signes of heauen , the shaking of the earth , the victorie of your enemies , and all the blessings of God make you but almost Christians , almost religious , almost thankefull ?

Is this my reward ( saith God ) as though you were afrayde to bee too good ? If you thinke that you shall bee mocked if you bee too zealous , as Micholl scorned Dauid when he daunced before the Arke : Dauid tels you how you shal stop such scorners mouthes : O ( saith Dauid ) I will be more humble yet before my God . When Michol sawe his resolution , she mocked him no more , but reuerenced him euer after . So tell the Diuell and all his mockers , I wil be more zealous , more feruent and more holy yet , vntill I be like him which said , Follow me , and they which mocke thee shall reuerence thee as Michol did Dauid .

This when thou art in the way to heauen , remember that thou must goe forwarde or backward : for Iacob did see none stand vpon the ladder which ascended vp to heauen , but either thy went vp or down : they which go not forward , go backward . They which will not come so forward as altogether , shall not stay at almost , but fal from their faith , & loue , and knowledge and zeale , by descents , till Christes threatning be fulfilled . That which they seeme to haue shall be taken from them , as though they neuer had any taste at al.

Thus I haue set you a glasse to beholde whether you are in almost or altogether . Yet Paul lured for Agrippa . Now he sues to the people . When he had caught the King , hee spred his net for the people .

I would to God , that not onely thou but all that heare mee , were not onely almost , but altogether as I am . Hee might wish rather than hope and therefore hee praies , I would to God that all were Christians : As Moses wished that all coulde prophesie . Peter was taught both to feede the sheepe and the lambs , great and small , and old an young , rich and poore : So Paul praies for the King and for the people too , & wisheth that they were all Christians . This prayer we may say for them that doe not praye for themselues , to make them ashamed , when they see other more careful for their soules than they themselues . The Pastours care extendeth to all , although some are more to be laboured , yet none is to be despised , which is but a lamb of the flock . Paule doth not wish Agrippa more honour , or more wealth , or more friends , but more religion , which is the greatest want of Princes . Although they haue receiued a kingdome , yet they are not so thankfull , as they which haue receiued nothing , but from hande to mouth . Though they haue done a thousand times more euil , yet they are not so penitent as he which hath done least of all : They sit in Gods seat , & are called Gods , but are not like God , but like Mammon , more than their names , and their Crownes , except Dauid , or Salomon , or Iosua , a fewe which remember whose person they bear : the rest are like Herod , and Saul , and Nabuchadnezzar , which know not from whom their kingdoms come .

As I am , saith Paul directly . Paul shoulde haue replied , altogether a Christian , and not altogether as I am : but who shall teach the Spirit to perswade ? Hee chose to say , as I am that Agrippa might see his single heart and loue toward him , who went not about to seduce him , but wisht it vnto him as vnto him selfe : Euen as I am . If any thing will perswade , most fit is the example , when he which teacheth vs goes before vs , for then we see that hee dealeth plainly , and speakes of loue , and meanes no deceit , when we see him doe as he saith . Saul hath slaine his thousand , but Dauid his ten thousand . So where another conuerts a thousand , hee shall conuert ten thousand , which can say like Christ Follow mee . Oh what is this when a Christian and I am all one , that ye might say to your children , I woulde to God thou were a Christian , when you say , I woulde to God thou were like me .

The king shoulde bee like Paule by this saying : How then doe some say with Festus ? Too much zeale hath made thee mad . If the people know the Lords prayer , the ten commandements , & the Articles of beleefe , it is enough , is this to be like Paul ? No Festus , the knowledge of the word doth not make a man mad , but makes him wise to saluation . Can that which makes a man wise , make him mad

Therefore they which say that we are the worse for knowledge , or worse for religion , or worse for zeale , are like Festus which had neither knowledge , zeale , nor religion in him . And they which teach the people that they shall not neede to be as Paul , but that a mediocritie will serue , incurre that curse of Paule : Hee which teacheth another doctrine than that which yee haue receiued of vs ( which wished all as perfect as himselfe ) Let him bee Anathema , that is , accursed . They which loue you like Paul , doo not wish you zeale by waight , and knowledge by ounces , and workes by number , a Sicle , or an Omer , or an Epha : but that yee abound in all knowledge , and all zeale , and let them bee luke-warme which will be spued out .

Except my bands : yet Paule excepteth somthing , not his knowledge , nor his zeale , but his bands , Not altogether as I am , but altogether as I am , except these bands . He excepteth nothing but his troubles . Charity had rather suffer than other should suffer , as Dauid prayed God to turne his wrath from the Israelites vpon him . Now if yee aske me , who can loue his neighbour as himselfe ? Heere is one that had rather suffer himselfe , than Agrippa should suffer : he would haue him partaker in all his good , but not in his troubles : As I am , except these bandes .

Paul glories in his bands , and shewes his chaynes like his Ensignes : these are the markes of Christ : this is the cognisance of my Lord , his sweete yoake and easie burden . But he wisheth faith to them without a burden , the battaile is to the strong & the Crosse is not to be wished for , but to be borne .

Thus the spirit of wisdome hath set vs an example how men are wonne to the trueth , and led forward by little and little with lenitie and softnes , putting difference betweene them which know not the trueth , and them which resist the trueth . Paul did not speak so to Elimas the Sorcerer which withstood the truth . Act. 13. 16. But set his eyes vppon him & said , O full of all subtiltie and mischiefe , the childe of the Diuell and enemie of all righteousnes . Neither did Peter speak so to Simon Magus ▪ Act. 8. 23. But as Salomon saith , A wise man knoweth the time and place , and as Paule saith , the Spirituall man discerneth all things , so he knoweth when to be soft and when to be rough . They which resist the truth as Elimas , and labour to keepe the Rulers from it as Elimas did Sergius Paulus the Deputie of Cyprus , and many like him now , must not bee intreated like Agrippa which is comming to the truth , but as Elimas was . Hee which hath Pauls Spirit knoweth how to handle both in their kind . Though we may not discouer the nakednesse of some , yet wee may not hide the nakednesse of other : An humble heart is a good Schoolmaister both to apply comfort and reproofe . Now the Lord Iesus which hath made you Christians almost , make you Christians altogether .

FINIS .

The humilitie of Paul . Rom. 12. 1. 2. verse .

I beseech you therefore brethren by the mercies of God , that ye giue vp your bodies a liuing Sacrifice , holy , and acceptable vnto God , which is your reasonable seruing of God .

And fashion not your selues like vnto this World , but be you changed by the renuing of your minde , that ye may prooue what is the good wil of God , and acceptable and perfect .

PAul an Apostle to the Gentiles , writing to the Romanes which were Gentiles , Ro. 11. 13. after he had shewed what God had done for them in receiuing them into his couenant which were out of his couenaunt , and making them his people , which were not his people , that the Gentiles might triumph nowe ouer the Iewes , as much as the Iewes triumphed ouer the Gentiles , because the Iewes were reiected , and the Gentiles receiued in their place . Nowe hee sheweth what they should doe for God . Giue your bodies a Sacrifice to him : that is , as Christ gaue himselfe for you , so you must giue your selues to him : as he was sacrificed for you , so you must bee sacrificed for him , not your sheepe , nor your Oxen , nor your Goates , but your selues . You must be the Sacrifice : this Sacrifice , Paul calleth a liuing , and holy , and acceptable sacrifice , a liuing sacrifice , because the Iewes sacrifices were dead sacrifices : an holie sacrifice , because they might sacrifice beastes and not be holy : but they cannot Sacrifice themselues , but they must needs be holy . An acceptable Sacrifice , before the sacrifices of beasts did not please God , vnlesse they did sacrifice themselues too . But if they sacrifice themselues it doth please God , though they doe not sacrifice beasts . It is true that God did require this sacrifice of the Iewes as well as the Gentiles , for in Deu. the tenth Chapter and the sixteenth verse , he saith , Circumcise your heartes , & in the first of Samuel the 15. Chap. and 22. ver. he saith , Obedience is better than sacrifice , which shews , that euen then God did require the sacrifice of the bodie , more than ▪ of beasts : but although God did require this of the Iewes also that they shoulde sacrifice their bodie● too , yet Paul signifies that God requireth larger of the Gentiles , Mat. 11. 11. because a Christ saith , we haue a greater light . The Gospell is a greater benefite than the law , and therefore our thankfulnes should be greater than theirs .

First here is an exhortation to sacrifice our bodies to God . Then an explication what this sacrifice is . It is your reasonable seruice , and not fashioning your selues to the World : and the renuing of your mindes to the image of GOD , in which they were created . Then follow two reasons to perswade , one drawn from the mercies of God , I beseech you brethren by the mercies of God : The other drawn from the fruit of our regeneration , that ye may proue what that good and acceptable , and perfect will of God is . The exhortation is to sacrifice our selues to God . It seemes that the Iewes grudged to sacrifice their beaster , therefore Paule thought that the Gentiles would grudge to sacrifice themselues , and therefore marke how he prepared himselfe for them .

Brethren I heseech you by the mercies of GOD. Math. 1. 7. This is his preparatiue , First , hee calles them Brethren , which shewes his affection to all Christians , which after Christ were called brethren . Secondly our adoption by Christ which makes vs brethren . Thirdlie the dutie which we owne one to an other , as if we were brethren . The Apostles do not vse this name so lightly as we , as you may see here , for Paul made it a preamble to perswade the Romans to godlines : So Abraham made it a mediatour to keepe peace betweene Lot and him , Are we not brethren saith Abraham ? as if hee shoulde say , shall brethren fall out for trifles like infidels . This was enough to pacifie Lot , for Abraham to put him in minde that they were brethren , Gen. ●3 . 8. when hee hearde the name of brethren , straight his heart yeelded , and the strife was ended : so this should bee the Lawyer to end quarrels betweene Christians , to cal to mind that they are brethren . And they which haue spent all at lawe , wisht that they had taken this Lawyer , to thinke with Lot whether it were meete for brethren to striue like enemies : with such reuerence then they did vse the name of brethren , but nowe there is no reuerence in naming of GOD : For manie speak of him when they do not think of him , and many neuer speake of him but when they sweare by him .

When he had called them brethren , then he beseecheth them , Brethren I beseech you . This is the Apostles stile . If God did humble himselfe for man , much more should man humble himselfe for men , therefore though Paul speake of a matter , wherein he might commaunde , as he saith to Philemon I might commaund thee : yet as he did rather beseech him , so he doth rather beseech them . Marke the subtiltie of wisedome ( as I may call it . ) As the serpent did vse pollicie to tempt , so the Preacher may vse pollicie to conuert , Gen. 3. 1. and so Paule won Agrippa to beleeue , by perswading him that he did beleeue . Acts. 26. 27. It was Pauls Office to teach the Romans , but it was Pauls pollicie to beseech the Romans , vntill compulsion need , gentlenes is better than bitternesse : Lenitie deserues to goe first , and correction hath no place if perswasion wil serue .

I beseech you brethren , we doe not vse to intreat and beseech , but for our profite , but Paul did beseech them for their profite . Wee would haue other humble themselues to vs , but Paul humbled himselfe to his inferiours , to make them humble themselues to God . Here the Preachers may take example of the Preacher of the Gentiles , Rom. 11. 13 the louing phrase is the Apostles phrase , and hee which beseecheth shall perswade easier than hee which thundereth . Many haue beene drawn with the cordes of loue , which coulde neuer bee haled with the chaines of iron . God is loue , and his Ministers must speake like loue or else they doe not speake like Paul : he which fisheth for soules and doth not take his Net , shall fish all daie , as Peter fished all night and catch nothing . Although a temperate Preacher be a wise Preacher , and this be our pollicie to intreat and beseech you like Paul , Math. 22. yet you should not looke to be intreated like the guestes which woulde not come , but to bee compelled like the guests which came to the banquet : For you must be intreated to your profit . It is no reason that Christ should pay , and pray : the seruant praieth , but the maister commaundeth .

Yet Paul hath not done his preparatiue : hee is loth that his suite shoulde take the repulse , and therefore he vseth a Mediatour vnto them : and beseecheth them by the mercies of God . I beseech you brethren by the mercies of God : mercie is a louing soliciter and worthy to be heard , because it heareth againe . God doth intreate vs by the same Mediatour that we intreat God , we intreate God for his mercie , and God intreateth vs for his mercie . So that mercie is like a signe betweene vs , which calleth God to heare vs , and vs to heare him . What will not a good subiect doo for a mercifull Prince ? Many sweet things are in the worde of God , but the name of mercy is the sweetest word in all the scriptures , which made Dauid harpe vpon it 26. times in one Psalme , sixe and twentie times he repeats this in the hundred thirtie and sixt Psalme , For his mercie endureth for euer . It was such a cheerefull note in his eares when he stroke vpon mercie , that like a bird which is taught to record , when he had sung it , hee sang it againe , and when hee had sung it againe , he recorded it againe , and made it the burden of his song , For his mercie endureth for euer . Like a Nightingale which when she is in a pleasant vaine , quauers and capers , and trebles vpon it , so did Dauid vpon his mercie , For his mercie endureth for euer . But heere Paule speakes in the plural number , not by the mercie , but by the mercies of God .

There is a plurality of Gods mercies , his lesser mercies in his corporall blessinges , and his greater mercies in his spirituall blessinges : his temperall mercies in earth , and his euerlasting mercies in heauen : his preuenting mercies in deliuering vs from sinne , and his following mercies in pardoning of our sinne . Gen. 3. Howe many sinnes came with Adam , and howe many curses came with sinne , so manie mercies came with Christ to answere them both . Therefore when Paule coulde not number them for multitude , hee was faine to laie them downe together in the grosse summe , and in a word called them mercies : as if hee should saie , I cannot number the mercies of God , but the lesse I can number them , the more they are . Thus much why Paul calleth them brethren , and why he beseecheth them , and why hee remembreth them of Gods mercies .

Now he hath prepared the way , he commenceth his suite , that they woulde giue their bodies to God , hee speakes not heere of the soule , though he would haue them giue their soules too . As you may see in the next verse , but he speakes heere of the bodie , to shewe that the bodie is a seruant to God as well as the soule , both are too little , and therefore one is not enough . And therefore Paul saith , Glorifie GOD in your bodies and in your soules too , 2. Cor. 6. 20 but here he speakes the rather of the bodie , to shewe that their battaile will be with the fleshe , and that the fleshe will be vnwilling to this Sacrifice , as Christ saith , the spirit is willing but the flesh is fraile . Mat 26. 43. That is , the fleshe will not afforde anie thing to GOD , though he do neuer so much for her , yet she is like churlish Naball , which will doe nothing againe . Therefore the Apostle vrgeth so to giue the body , as if he should say , drawe forwarde that which he draweth backeward , and let the conuersion beginne where sinne hath his roote : if you can winne the fleshe which is like Nabal , the soule will come like Abigail , and bring her traine with her .

Now to shew how we should giue our bodies to God , the Apostle saith giue your bodies a Sacrifice to God . That is , you must giue your bodies to God , Leuit. 1. 9. & . 13. as if you did Sacrifice them : The Lawe appointed a Sacrifice , in which all the members were offered together : So yee must giue your members to God , for the bodie is all , all is but partes of the bodie , therfore if you must giue your bodies , Rom. 8. you must geue eie , & eare , & tongue , & hand , and feete vnto him , For the heart ( sayth Paule ) doth but beleeue , because it is not enough to beleeue , therefore hee addeth , the mouth doth confesse as it is as necessary to confesse vnto Saluation , as to beleeue vnto Iustification : So it is as necessary to sacrifice the tongue as the heart .

What then , is the tongue enough ? Nay , ( sayth Christ ) hee which hath an eare to heare let him heare . Mat. 11. 15 Is the eare enough ? Nay , ( saith Dauid ) Lift vp your handes to his Sanctuarie . Psal. 134 2. Is the hand enough ? Nay , ( saith Salomon ) Let thine eyes beholde the right . Pro. 4. 25. Is the eye enough ? Pro 4 27. Nay , ( saith Salomon ) Remoue thy foote from euill . So the worde passeth like a Collectour from one member to another , to gather tribute for GOD , vntill the body haue paied as well as the soule . Therefore in Deut. 6. 5. GOD commaundeth , not onely Thou shalt loue the Lord with all thy soule , & with all thy mind : but with all thy strength that is , if thou canst doe any thing for him with the strength of thyne hand or the strength of thyne eie , or the strength of thine eare , or any part else : Thou art bound by this commaundement , to doe it with all thy strength . Therefore when Dauid went about the seruice of God , he called al his powers together , summoning them like a Cryer , All that is within me praise the Lorde . If euery parte looke to be glorified of GOD , it is reason that euery part should glorifie him : for this is all that they pay . As euery subiect oweth loyaltie vnto his Prince : so euerie member oweth a duety vnto his Creator . The heart to loue him , the tongue to praise him , the eye to marke him , the eare to attend him , the hand to serue him , the foote to followe him , and euery parte shoulde serue GOD as it serueth vs : Nay , more than it serueth vs , because wee are bound to loue GOD more than our selues : For it is saide , Loue God aboue all : therefore we must giue more to Gods desire than to our owne desire .

Christ hath a parte in euery parte : Nay , euery parte is his parte , because hee gaue all for all . Shall the hande saye to the heart , serue thou him , or the heart say to the tongue , serue thou him , or the tongue say to the eye , serue thou him , or the eye say to the foote , serue thou him ? Nay , if Christ bee the head , euery part will serue him , for all the bodie is ruled by the head : and therefore if hee bee the head , euery parte of the bodie will serue him like a head .

Nowe if you will knowe how euery part may be a sacrifice , Luke . 1. 46. thus it is . When thou canst say with the Virgin , Mine heart doth magnifie the Lorde : then thine hearte is a sacrifice to God . When thou canst saie with Samuell : speake Lorde for thy seruant heareth , then thine eare is a sacrifice to God . 1. Sam. 3. 9. When thou canst saie with Dauid , Psal. 25. 11 Mine eies are euer towarde the Lorde , then thine eie is a sacrifice vnto God . When thou canst say with Dauid : All the daye long I stretch out mine hand to thee , then thine handes are a sacrifice to GOD. When thou canst say with Dauid , Psal. 88. 9. as it appeareth in the 25. Psalme , and the twelfth verse : My foote standeth in vprightnes , then thy feete are a sacrifice to God : So at length by following of these examples , euerie member is a sacrifice .

Hee which offereth this sacrifice , is freely excused of all sacrifices besides . For since Christ sacrificed himselfe , God hath required none other sacrifice of Iewes nor Gentiles , But that they sacrifice themselues . Nowe when God doth require of thee to sacrifice thy bodie , he doth but require thee to sacrifice the sinnes of thy body , as you may picke out of the next wordes , Be chaunged , that is , chaunge thy thoughts , chaunge thy wordes , chaunge thy workes : Let thy tongue speake no more idelly : Let thine eies looke no more to vanitie : Let thine eares hearken no more to folly : Let thine handes worke no more iniquitie , and then thou hast Sacrificed thy bodie .

This seemes a deare sacrifice to sacrifice the bodie , yet thou seest it is but a cheape sacrifice , for it is nothing but to sacrifice thy sinnes , which woulde Sacrifice thee . If GOD had required thee to Sacrifice thy Sonne to him as hee required Abraham Genesis , the twentie two Chapter , and the second verse : Wouldest thou not giue him ? But nowe he requireth nothing of thee but thy sinnes , it is as if he should sue vnto thee for thy shame , and thy trouble , and thy guilt , and thy feare , that he might haue all which hurtes thee . What wilt thou parte from if thou wilt not part from thine hurte ? Therefore sacrifice thy bodie , and thou hast Sacrificed all that hurts thee .

Heere Christ is the alter , and we the sacrifice , and the fire which kindleth it , the loue of God , and the smoake which goeth vp , the consumption of our sinnes , but a worldly man killed , and a spirituall man reuiued , and the sacrifice is ended .

This sacrifice goeth vnder three titles , liuing , holie , and acceptable . Euerie one perswades with the Apostle , that they shoulde offer it : for in it is a holie sacrifice , it cannot but please , because hee is holy which takes it : in that it is a liuing sacrifice , it cannot lose them any thing , because there is no death nor losse in it , as there was in the Iewes sacrifices : in that it is an acceptable sacrifice , it must needs benefite them , for when the sacrifice is accepted , the sacrificer is accepted too : as Abel pleased , Gen. 4. when his sacrifice pleased .

First , it is called a liuing sacrifice , because the beasts died , when they were sacrificed , but men liue when they are sacrificed , nay they die vnles they be sacrificed . As Abraham did not lose his sonne , Gen 32. when he was content to sacrifice him to God , so men do not lose their pleasures , when they sacrifice them to God . But as Christ saith , He which leaueth father or mother for me , shall receiue an hundred folde : So he which leaueth any confort for God , shall receiue an hundred comforts for it . For Gods demands are not onely demands , but gifts . Hee bids thee sacrifice thy bodie , that thou mightest partak the sacrifice of his body . Here then is but one Sacrifice for an other , one body for another , a beggers body for a Kings body : Well may he require a liuing sacrifice which hath giuen a dead sacrifice . 1. Cor. 6. 19. Christ died for vs , but hee desireth not our death , but our life , that we would serue him with our life . It is called an holy sacrifice , because our bodies are the temples of the holie ghost that is , if they are not , they shoulde be the Temples of the holy Ghost . But as the Iewes abused the Temple of stone , so we haue abused the Temple of flesh , and there is no waie to make it holy againe but for the holy ghost to dwell in it , that is to sacrifice it to God , & then it is holie , because as vertue came out of Christ to heale the womans disease , so holynes commeth out of Christ to heale euerye mans sinnes , and then they are holie .

As nothing dooth please vs , vnlesse it bee some waie like vs , and agreeable to our nature : so nothing doth please God , but that which is like God , therefore because God is holy , no sacrifice doth please him , but the holie sacrifice , therefore holie goeth before acceptable , 1. Sam. 15. 72. to shewe that our sacrifice is not acceptable , vnlesse it be holie . Aliniug , holy and acceptable sacrifice .

3 It is called an acceptable sacrifice , because no sacrifice is so accepted , as when we offer our selues . Therefore Sāuel saith , obedience is better than sacrifice : Gen. 4. 5. that is , it pleaseth God better than sacrifice ? Now if we must sacrifice to God , we should doe as we doe to Princes , that is , offer that which may be accepted , Gen. 4. 5. that we may be accepted for our gift : or els better vndone than done . When Caine had sacrificed to God , because his sacrifice was not accepted , therefore Moses saith that his countenance was cast downe : but if wee sacrifice our bodies , our countenance neede not bee cast downe : for Paul saith , that this sacrifice is accepted . 1. King . 18. 39 All other sacrifices were kindled with the fire of the Temple : but this Sacrifice is like the sacrifice of Eliah , which God kindled himself with fire from heauen , and therefore this must needes bee acceptable , which man doth not only offer , but God himselfe doth offer .

When the Apostle endes our Sacrifice , with this clause acceptable , hee meaneth that this should be the leuell of all our thoughtes , that whatsoeuer we thinke , 1. Chro. 17. 1. & 16. or speake , or do , bee acceptable and liking vnto God . As Dauid thought to builde the Temple , but would not builde it , Acts. 9. when Nathan tolde him that God woulde not haue him builde it : As Ananias would not baptize Saul , Act. 9. 13. but did baptize him when he vnderstood that God wold haue him baptized : Mat. 5. 16. As Ioseph would not take Mary to wife , so long as he thought God did disalow his marriage , but did marry her when the Angell told him that he should marry her : so a good man will doe nothing before he doe consult with Gods worde : all that hee doth hee approueth vnto God before hee doe it , if it bee not his Worde and Will , then hee turneth backe , as if the winde and weather were against him , alwayes refourming his owne will to Gods will , that his thoughtes , and wordes , and workes may bee acceptable . If reason teach vs this , that when wee offer vnto God , wee must giue him an acceptable sacrifice , an acceptable honour , an acceptable seruice : then why doe we not giue him that which he asketh , for he knoweth what is acceptable to him . If he aske the first fruits , we must not offer him the last fruites , for the first is acceptable : So if he appoint his discipline , we may not set vp our discipline , for that is not acceptable to him , but to vs .

Now Paul shewes what this Sacrifice is , it is your reasonable seruice of GOD , lest they should grudge to sacrifice their bodies , hee sheweth that he meaneth but the sins of their bodies . For this sacrifice ( saith Paul ) is your seruice , your reasonable seruice . He calleth it a reasonable seruice , because it is not in ceremonies like the Iewes seruice , but in spirit ( as Peter saith : ) them because it is that seruice , which euery mans reason and conscience doth tell him that he oweth vnto God , wherefore it may well be called a reasonable seruice , because it is so reasonable . Therefore if we will not serue God thus , that is , as our reason teacheth vs : Then we serue him not like men , but like beasts voide of reason , whome God may be sayd to rule , but they cannot be sayd to obey , because they are ruled perforce . All thinges doe yeeld a seruice to God , but all things doe not yeeld a reasonable seruice , which he requireth of man : here was no reason why Christ shoulde serue vs , but there is greate cause why we should serue Christ , because he serued vs without cause , so that I may saie , Christ requireth but a reasonable sacrifice , for an vnreasonable sacrifice , a liuing sacrifice , for a dead sacrifice , a cheape sacrifice , for a precious sacrifice , counting vs as it were like the poore widdowe , of whome he is content to take a mite , because wee are needie , thus much of our reasonable seruice .

The law of this seruice is laid down in these wordes : Fashion not your selues to the world , the world followeth the world , Ioh. 15. 19. but I saith Christ to his Disciples , haue chosen you out of the world , therfore do not you follow the world . The world is taken sometime for heauen & earth , Acts. 17. 24. and sea which are partes of the world : sometime for the men of the world , Math. 16. 7. sometime for the elect in the worlde : Iohn . 1. 24. but most commonly it is taken for the wicked in the worlde , Iohn . 7. 7. because the wicked are most common , Iohn . 8. 23. like a man which by often faulting is growne to an euill name , so the world which doth not signifie euill of it selfe , yet is taken for euill , because it is accustomed to do euill , and therefore the Deuill is called the God of this world , 2. Cor. 4. 4. because the worldes fashions are the Deuils fashions , Therefore fashion not your selues vnto the world , lest you bee in the Diuels fashion . Then you must not pranke vppe your selues like Plaiers , for this is the fashion of the world : then you must not respect persons more than iustice , for this is the fashion of the worlde : Then you must not flatter to Please , for this is the fashion of the world : Then you must not deceiue to grow rich , for this is the fashion of the world , then you must not seeke reuenge for euery word , for this is the fashion of the world , then you must not take scorne to bee tolde of your faultes , for this is the fashion of the world , then you must not giue almes to be seene , for this is the fashion of the world , then you must not obey for feare of the law , for this is the fashion of the world , then you must not receiue the sacrament for order , for this is the fashion of the worlde , then you must not come to church for custom , for this is the fashion of the worlde , then you must not make religion but a table talke , for this is the fashion of the world , then you must not turne with the time , for this is the fashion of the world , then you must not deferre to doe good till you die , for this is the fashion of the worlde . The worlde is a badde patterne to followe , because as the flesh followeth the deuill : so the worlde followeth the fleshe . Therefore saie no more wee must doe as the worlde doth , but rather we must not doe as the world doth . You say you go so , because it is the fashion , God saith goe not so , because it is the fashion . If you come but in the fashion , you shall bee in the abuse : There is no man that weareth the cutters fashion , but he is a cutter , none which cutteth his haire like them which are proud , but he is proud : none that coloureth her face like them which are wanton , but shee is wanton : none which sweareth like them which lie , but hee will lie as well as sweare .

Therefore make not your life of the worldes fashion , Mat. 22. the wedding garment was of an other fashion than all the rest : therefore if thou fashionest they selfe like the rest , thou hast not on thee the wedding garment , for this was nothing like vnto the reste . Iohn . 19. 23 Christes garment was of another manner of fashion differing from the worlde , so thy life must bee of another fashion than the worldes : or else as the fashion of the worlde passeth away , so thou shalt passe and perish with it . God doth not like the fashion of the worlde and surelie he liketh as ill the fashion of Idolatrie , or the fashion of Antichrist , as the fashion of the worlde . He which biddeth vs to refraine from euerie shewe of euill : would haue vs refraine from the shewe of Idolatrie , 1. Thes. 5. 22. and the shewe of Heresie : for these are the greatest euils . But if we bee not Idolatours , yet we haue the shewe of Idolatry . If wee bee not of Antichristes religion , yet we bee of Antichristes fashion , so long as wee shew foorth the same badge , and cognisance , you know what I meane . This is to iumpe with the world and leape to hell . This is not to be in fashion , but out of fashion , therefore nowe yee shall heare the best fashion . It followeth , Be you changed , by the renewing of your mindes . This is the second part of your reasonable seruice : The changing and renewing of the minde to the likenesse wherein it was created . As before he required you to giue your bodies , so here hee requireth you to giue your mindes . Outwarde seruice is like a tinckling Cimball , though it hath neuer so pleasant a sounde , yet it doth not please God , because it hath no minde to please him , so is the seruice of the eie , or the eare , or the hand , or the foote , if the minde be away : it may please other like the Cimball , but it pleaseth not God .

The body is a seruant as well as the soule , but there is no promise made to the bodilie seruice , but to the Spirituall seruice : For vnlesse the minde worke , the bodie will serue but a while : Therefore make cleane within , saith Christ . Mat. 23. 26 Sanctification begins within , vntill the minde be renewed , the body is neuer sacrificed . Therefore now Paul shewes as it were the knife that must kill this sacrifice , that is the minde , the minde must sacrifice the bodie . Gen. 11. Be ye chaunged , as if he should say , Suffer your selues to be chaunged as Noah suffered himselfe to bee couered , that is , Grien● not the spirit , 1. Thess. 5. doe not resist God , bee not against your conuersion , and GOD wil conuert you , God will comfort you , God will renew you . By this renewing of our minds , Paule calleth to our remembrance , that once we had a pure minde , and that we come the neerer vnto God , the neerer we draw to that similitude againe . And therefore the Scripture calleth so often for a newe man , a newe creature , Psal. 51. 10 a new heart : As ye may reade , Psal. 51. 10. Dauid praieth the Lorde to create him a new heart , not to correct his olde heart , but to create him a new heart . Shewing that his heart was like an old garment so rotten and tattered , that he coulde make no good of it by patching and peecing , but must euen cast it off , and take a newe . Therefore Paul saith , Cast off the olde man : Not pick him and wash him till hee bee cleane , but cast him off , and begin a new as Dauid did . Wil yee knowe what this renewing is ? It is the repairing of the Image of God , vntill we bee like Adam when hee dwelt in Paradise : As there is a whole olde man , so there must bee a whole new man , the olde man must chaunge with the new man , wisedome for wisedome , loue for loue , feare for feare , his worldy wisedome for heauenly wisedome , his carnall loue for spirituall loue , his seruile feare for Christian feare , his idle thoughts , for holie thoughts , his vaine wordes for holesome wordes , his fleshly works for sanctified works .

If the minde must be so renewed , I would know of the Papists where are their pure naturals , if our naturals were pure , our mindes neede not to bee renewed , for it is good to bee pure , and euill to change it : but because there is no purenes in vs , therefore the Apostle would haue vs changed . Againe , let them tell me why our mindes should bee renewed , if we haue free will to doe good if wee list : But because our mindes are so corrupted , that wee haue no free will to good , nor will to doe good neither , therefore the Apostle would haue our mindes renewed . Thus one word of God hath battered two Castles of Antichrist .

FINIS .

A looking Glasse for Christians . Rom. 12. 3. I say through the grace that is giuen vnto me , to euerie one that is among you , that no man presume to vnderstand aboue that which is meete to vnderstand , but that he vnderstande according to Sobrietie , as God hath dealth to euerie man the measure of faith .

FIrst of the Preface , and then of the counsell . In the first verse of this Chapter , Paule perswaded the Romanes , by the mercie of GOD towardes them , heere hee perswadeth them By the grace of GOD towardes him . Paul speakes like a man in his deathbed . which is set to giue good counsel , and goeth from one lesson to another , as though hee would speake al with a breath . First he counselled them to make their bodies serue God , because the bodie is a seruant as well as the soule , then he forbad them to fashion themselues to the worlde , because no man can serue two contrarie maisters . Then he aduised them to renew their mindes , because except the minde be reformed , the body will serue but a while . And he setteth them to seeke Gods will , because the will of man doth seduce him . And now to make vp this Testament ( as it were ) hee admonisheth them to rest in the knowledge of Gods will , and not to search further nor to be proud of their knowledge , but to vse their knowledge to humble their pride . This lesson may seeme vaine to the Romanes : for they were not yet come to be wise , and he councelleth them not to be too wise . Paule saith ; That the Gentiles sought after wisedome : 1. Cor. 1. 22 but he saith there , That the preaching of the Gospell seemed foolishnes vnto them , which was wisdom : & therefore God calleth them a foolish nation , because they counted the true wisedome foolishnes , Deut. 32. 21. and their owne follie wisedome . For this cause there was such emulation between the Iew and the Gentile , one despised another , because they did not accorde what wisedome was , although both sought for it . Therefore that ye may not only seeke wisdome as the Gentiles did , but finde wisedome as Salomon did , A word of his preface . Paul laieth a foundation for wisedome to stay vpon , which he cals Sobrietie . Be wise according to Sobrietie , which is this , By the grace of GOD which is giuen to me . Because he speakes to all , and his charge is of great moment , and they which thinke themselues wise , will hardly bee perswaded but that they are wise : therefore he comes with authoritie like an ambassadour from GOD , and saith , By the grace of GOD which is giuen to mee , that is , by the vertue of mine Apostleship , which I haue not receiued from men , but from GOD , nor from earth but from heauen , I charge you that no man among you , whether he be learned or vnlearned , whether he bee an hearer or a teacher , presume to knowe aboue that which is meete to knowe : that is , make himselfe wiser than he is , or boast of the graces which GOD hath giuen him , or despise the giftes of God in other , or rome beyond his calling , or trouble his head with curiosities , but that hee bee wise according to sobrietie , that is , walke within his vocation , be humble in his knowledge , and vse his gifts to the profite of other , as GOD hath giuen to euery man the measure of faith : that is , remembring that it is a gift of God , which hath dealt gifts to other as well as to him , that they might doe him good , as he may do them good , so that if you aske Paul as the Iewes asked Christ , By what authoritie doest thou this ? he sheweth his letters Patents from the King himselfe , by the Grace of God , &c. Well doth he call his Apostleship the grace of God : for he was a persecutor of the same doctrine which hee preached , and therefore if it had not beene Gods meruailous grace , he should neuer haue bin an Apostle . It was as straunge to heare that persecuting Saul was among the Apostles , as to heare that King Saule was among the Prophets , Act. 13. but by the grace of God ( saith Paul ) so it is . I did not vsurpe this calling , but it was giuen me . I came not from men , as I did before when I persecuted , but I am sent from God . do not count mine office a labour or a burden , but I esteeme it a grace , The grace of God both to me and to you . By this Paule teacheth vs to receiue the ministerie of the worde as a grace from God : For if Paule speake by grace , then you heare by grace , as hee said , I speake by the grace of God which is giuen to me : so you may say , Wee heare by the grace of God which is giuen to vs : and therefore I exhort you , as he did the Corinthians . Receiue not the grace of God in vaine . 1. Cor. 9. 1.

Now to his counsell : Let no man presume to vnderstand aboue that which is meete to vnderstand , but let euery man vnderstand according to sobrietie . When the Apostle speaketh of things meete to vnderstand , he signifieth , that it is not meete to search all things . It seemes that many among the Romanes were sicke of our disease , which is , to thinke our selues wiser than we are : therefore he which taught them to bee wise in all his exhortations before , teacheth them here not to bee ouerwise , but sober wise . As God appointeth the Iewes a measure , howe much Manna they might gather , so Paule appointeth the Romanes a measure , howe much wisedome they might gather . The Iewes measure of Manna was so much as an Homer would hold , the Romans measure of wisedome is so much as sobrietie woulde holde . For as the Manna which the Iews gathered ouer an Homer did them no good but mold and fuste : so the wisedome which men gather more than Sobrietie , doth no good , but puffe them and corrupt them , and turne them either into pride , or into enuie , or into wiles , or into strife , or one cogitation or other , as their superfluous Manna turned into wormes : When Paule entred into this sage doctrine , which I may call the lopping or pruning of wisedome , which must bee kept lowe , like a man which is giuen to be pursie and grosse , hee summoneth all sorts of men to heare him , as though he spake of a faulte , like the darkenesse of Aegipt which went ouer the whole land : therefore hee exceptes no calling nor person , but crieth , I say vnto euerie one , &c. The wise and the auncient and the learned are to learne this lesson . One thing is behinde saith Christ to him which thought be had done all : So one thing is behind to him which thinkes that he knoweth al. Art thou wise ? be not too wise like thy mother Eue , which would knowe as much as God . Paul hath two suites to moue vnto you , The first is , Gen. 3. 7. that ye would be wise , the other is , that yee would not bee too wise , for too good ( we say ) is starke naught : So he which is too wise , is a verie foole . Nay ( saith Salomon ) there is more hope of a foole , than of him which is wise in his owne conceit : there is hope of a foole that he may be wise , because he wil heare instruction , but of him which is wise in his owne conceit , there is no hope to make him wise , because hee thinketh he knoweth that which he should learne . For this cause Christ pronounced his woes to the Pharisies , and his doctrines to the people : Because the whole ( saith Christ ) haue no neede of a Phisitian , that is , they that thinke themselues wise like the Pharisies , thinke they haue no need of a teacher , and therefore Christ did not teach them , but rate them , and teach them which did not thinke themselues wise . Therfore if we will be Christs schollers , we must be Paules schollers , that is , Presume to know no more than is meet to know , and then he will teach vs as much as is meet to knowe .

There is as much need to warne men with Paule , that they be not ouer wise , as to warne them with Salomon , to seeke wisedome , for there is an errour of the left hand , Prou. 4. and of the right hand . A man may bee as well too wise as too simple , too carefull as too carelesse , too hastie as too slacke , and therefore Salomon saith , Turne not to the left hand , nor to the right . Prou. 4. 27. And againe , Be not too iust , neither make thy selfe too wise , Eccl. 7. 18. And againe , If thou haue found honie , eat not too much . All which places doe shew , Pro. 25. 16. that men are giuen to ouer reach , like Moses , which when he had heard God , would needs see him too , which was not possible for man to beholde . This is the last sleight of Satan when hee cannot keepe men from knowledge , then he casteth how to puffe them vp with their knowledge , which makes them as vaine , as ignorance made them before . Festus did not apply truely , when he said , Act. 26. that too much learning had made Paule mad : but it is true , that too much learning hath made other mad , & would haue made Paul mad too , if he had beene as proud of his learning , as Festus was of his honor : & for all that hee was an Apostle , yet it beganne to worke vpon him : 1 Cor. 12. As he saith , I was almost puft vp with the multitude of reuelations , hee was not wise aboue sobrietie , but he was almost wise aboue sobrietie . And therefore hee might well sound the retire of wisedome :

Looke to your wisedome , and learning , and knowledge , for I my selfe was almost puft vp with it . If Paule might learne his owne lesson , then it is like that none heere haue learned it . The Scribes and Pharisies did not come to Christ , as the people came to Iohn to aske , Maister what shall wee doe ? But these Rabbies might haue come to Christ as well as there schollers came to Christ disciples : to whom hee would haue aunswered like Paul , Be wise vnto sobrietie .

Fiue things in my iudgment , are to be noted in these wordes . The first is , that wisedome is a thing to be desired , for when hee saith , not aboue sobrietie , hee woulde haue vs wise within sobrietie . The second is , that euerie man affecteth a kinde of wisedom , either according to sobrietie , as Paule counselled the Romans , or aboue sobrietie , as the Romanes did before . The third is , few are wise , as God counteth wisedome , & therefore Paul speaketh to all , as though all were to learne this lesson . The fourth is , that sobrietie doth shew like a glasse who are wise , and who are not The last is , that the wisedome which goeth . beyond sobrietie , doth hurt him which hath it , and other . For when Paul saith be wise to sobrietie , he implieth that who is not so , is in a kind of distemperature , like one scarse sober . As the meate which is not digested with exercise , doth rumble in the stomacke : So the knowledge which is not digested with sobrietie , troubleth the braine .

Touching the first point , the forbidden tree seemed to Eue a tree to bee desired , because it would teach them knowledge . Nature taught her that knowledge was a thing to be desired : Though the Serpent pointed her to a wrong tree . For in deed the tree of life was the tree of knowledge . and when they went to the other tree , they chaunged their knowledge for ignorance , Prou. 4. 7. as they chaunged their holines for wickednes . Beside all other vertues are called wisedome , to shewe that wisdome is the bond of vertues , and as much to be desired as all the rest . Beside , God himselfe is called wisedome , Prou. 5. 7. to shew , that in nothing we can come neerer God , than in the studie of wisedome . Beside , the word , the spirit and the ministerie , are all appointed to teach wisedome , because other thinges are not so necessarie , Prou. 2. 15. therefore they haue not so many school-masters .

Salomon speaking of wisedome , preferreth it before siluer , to shew , that wee should desire it before siluer : then before gold , to shew that we should desire it before gold : then before precious stones , to shew that we should desire it before precious stones . Therfore Salomon prayed for wisdome , and Moses studied for wisdome , & the Queene of Sheba trauelled for wisedome , to shew that wisedome will requit all the laboures and paines that are taken for her . As wisedome is excellent aboue all , so it is affected of all , as oyle was , both of the wise Virgins and the foolish Virgins : Nay , the verie name to be wise , is so plausible , that Paul saith the Grecians sought after wisedome , they whome God called a foolish nation , 1. Cor. 1. 22 The foolish nation ( saith Paul ) sought after wisdome , though hee doe not say that they found wisdome . Deu. 32. 2. And in the second of Mathew we find , that the Gentiles called those men that were singular amongst them , Math. 2. by the name of wise-men , as we call them noble-men which are fingular amongst vs , shewing that wise-men should be noble-men , or noble-men should bee wise-men , according to the saying of Dauid : Psal. 2. 10. Beewise yee which iudge the earth . And likewise in Paul , we read that they which neuer knew what wisdom ment , yet named themselues Philosophers : Col. 2. 8. that is Louers of wisdome , as though there were such a thing behinde which all men should loue . Thus wisdome hath beene a marke , which euerie man hath shotte at , euer since Eue sought to bee as wise as her maker . But as an hundred shoote , and not one hit the white : so some come short of wisdome , and some flie ouer , and some goe beside , like the arrowes which Ionathan shot at Dauid . Therefore Salomon speaking of wise men saieth , I haue scarce found one among a thousand . Eccl. 71. 30 Therefore Paule makes a generall charge , Isaie to euery one , be wise according to sobrietie , as though euerie one had too much wisedome , or too little . Vertue is a meane betwixt two vices , which couch so close beside her , that one can scarse see her . Couetousnesse on the one side , and prodigalitie on the other side , and charitie in the middest : pride on the one side , rusticitie on the other side , & comelines in the middest : Flaterie on the one side , malice on the other side , and loue in the middest : carefulnes one the one side , carelesnes on the othe side , & diligence in the middest : difference on the one side , presumption on the other side , and faith in the middest : superstition on the one side , Atheiseme on the other side , and religion in the midst : ignorance on the one side , curiosity on the other side , and knowledge in the middest . So that there is but one vertue still for two vices , therefore extremities beare rule in this world . Either we crie Hosanna , or else crucifige , either Christ must not washe our feete , or else he must wash our feete & body too , Act. 28. 3. either we will haue Paul a God , or else we say he is cursed of God , either we say , touch not , tast not , for it is vncleane , or else we say , let vs eate and drinke for to morrowe we shall die . If we loue , we do ouer-loue , if we feare , we doe ouer feare , if we bee carefull , wee are ouer carefull , if wee be merrie , we are ouer merie , if we be solemne , we are ouer solemne , if so we cannot be wise , but we are ouer wise , so soone as we are thought to knowe some thing , we would be thought ignorant of nothing . There is a kinde of downe or curdle vpon wisedome , like the traine of Gentle women , which is more then needes , which wee call the crotchets of the braine which must be weeded out as the tree is lopt when it groweth too thicke , or else they will perish the brain , like the skim which seatheth into the broth . The Scripture speaketh of manie ancient , and many rich , and many strong , and many mightie , but of one wise man , and yet that wise man too before hee died , s●ept beyond sobrietie . Therefore euen as yee looke lest other mens wisedome shoulde deceiue you , so looke lest your owne wisedome deceiue your selues : there is a kinde of wisedome , which is more contrarie to wisedome then ignorance , as good corne and bad corn come both to the market to be solde , and the bad would haue as much monie as the good : so true wisdom & false wisdome come both , shew both , offer both , praise both , & as Iacob took Leah for Rachel : so many take the worse for the better . Exo. 7. 70. Pharao saide , Come , let vs doe wiselie : when he went about that which destroied him . The Scribes , and the Pharisies and the Elders , tooke counsel against Christ , as though they woulde most wisely preuent their saluation . Iudas would betray his maister wisely , and therefore hee came with a kisse , and said , Haile Maister , when he betraied him . Gen. 4. Cain thought to murther his brother wisely , and therefore he called him a side into the field , as though he would walk with him , that none might see . Iezabel thought to kill Naboth wisely , and therefore shee suborned false witnesses , and proclaimed a fast before the murther . Eue thought it wisedome to eate the forbidden fruite . Gen. 3. 5. Absalon thought it wisedome to lie with his fathers concubines . 1. Kin. 23. 5 The idle seruant thought it wisedome to hide his talent , The false steward thought it wisedom to deceiue his maister . All these were wise aboue sobrietie . Of whome wee may say with Paul , Rom. 〈…〉 presuming to be wise , they became fooles : because they were wise to euill , their wisedome had but an euill ende : All these examples are recorded to giue credite vnto this doctrine , Be not wise about Sobrietie .

As Paul would haue the Galathians zeale according to knowledge , so hee would haue the Romans knowledge according to sobrietie . Hee which forbiddeth vs to trust in our riches , and in our friendes , & in our strength , forbiddeth vs to trust in our wisedome , Trust not in thine owne wisedome . Wee count the simple , fooles , but God countes the craftie , fooles . He which thinkes himselfe wise , is a foole ipso fact● . And to shew that they are most fooles of all ; the Apostle saith , that God chooseth the foolish to confound them . 1. Cor. 1. It is said , Be merrie and wise : but it may be saide , Be wise and wise : for euerie wisedome is not wise . As the wise men went no further than they were guided by the starre ; so a wise man shoulde runne no further than hee is led by the worde . Mat. 2. When God hath brought thee vnto goodnes , hee saith acquiese : set downe thy rest : goe no further than goodnesse : So when thou art come to wisedome , rest where thou are well , as the Doue did in the Arke . The first blessing which Christ pronounced to anie , Mark 3. is to the poore in spirite . As Paule woulde haue you rich in knowledge : so Christ woulde haue you poore in spirite , that is humble in your knowledge , for the proude knowledge is the diuelles knowledge : and wisedome to the wicked , is like the Arke vnto the Philistines ▪ which did them more hurt than good : Therefore as God appointed the people their boundes , which they might not passe , when he talked with Moses in the Mount : so he hath appointed certaine precinctes of wisedome , which when wee transgresse , we may bee said to exceede our commission , like Shemei when he went beyond the riuer which Salomon forbad him . The Rayle or Pale of wisedom is Sobrietie . As wisedome is made ouerseer of all other vertues , so Sobrietie is made ouerseer of wisdome , to measure it foorth in euen portions and due reasons , that none of Gods gifts be lost , as water is vnto the wine , to delaie the heate of it , and salt is to meate , to make it sauourie : So Sobrietie is to wisedom , to make it wholesome and profitable to him which hath it , and them which seeke it of him . If thou hast found honie ( saith Salomon ) take not too much lest thou surfet . Pro. 25. 15 Nay if thou haue found wisedom , take not too much , lest thou surfet . There is a surfet of wisedome , which is the daungerousest surfet of all other . When a man beginnes like Paul to bee puffed vp , Num. 12. 3 which was Aaron and Miriams dis●ase , when they murmured against Moses , because they thought themselues fitter to gouerne than hee . No vertue is better than wisedome and humilitie , but if a man bee proude of his wisedome and humilitie : then the vertue is turned into a vice . If the light bee darknes ( saieth Christ ) howe great is that darkenes ? So if our humilitie be pride , howe great is that pride ? If our knowledge be ignorance , how great is that ignorance ? Therefore as we remember , Bewise as Serpents : so let vs remember , Be simple as Doues , or else we drowne in our wisedome , like a light that quencheth in his owne tallowe .

Nowe that yee may knowe howe to bee wise according to Sobrietie , there be certaine properties of his sober wisedome , which I will shewe you . The first , is not to arrogate to our selues more than GOD hath giuen vs . As the man saide , I beleeue , Lorde helpe my vnbeleefe : Fiue marks of a wise man . So the wise man may saie , I vnderstande , Lorde , helpe mine ignorance : For one thing which wee knowe , wee are ignorant of a thousande thinges which we shoulde knowe : yet the foolish virgins woulde be thought as wise as their sisters .

No man can abide to be disgraced of his wit : wee had rather seeme wicked than simple . As euerie birde thinkes her owne birdes fairest : so euerie man thinkes his owne wit ripest . Pro. 30. 12. There is a generation ( saith Salomon ) which are pure in their owne conceipt , but they are not cleansed from their filthines : So there is a generation , which are wise in their owne conceipt , but they are not cleansed from their foolishnes .

There is a generation of such wise men : but he which is wise in deed saith , I am more foolish than any man . Pro. 20. 2. He which is called wisedome saith , Mat. 11. 29 Learne of me to be humble . And hee which was counted the wisest man before Salomon , Num. 12. 3. is called the midest man vpon the earth . Therefore Iames describing the wisedome which is from aboue , saith , that it is a gentle wisdome : the gentle are not arrogant but the scornefull .

The second propertie is not to glorie of any thing in our selues , as Iames saith , Let him which is merrie sing Psalmes : So Paule saieth , Let him which glorieth , glorie in the Lorde : For as wee saie , Thine is the kingdome , so wee say , Thine is the glorie : and therefore Dauid saith , Not vnto mee Lord , not vnto mee , &c. Oh ( saith Sathan ) this is a thing to glorie of , knowledge and learning and wisedome , or els what should a man bee proude of ? But when Christ heard his disciples glorie that they had the gift of miracles , which is a greater matter than knowledge : yet hee said , Glorie not in this that yee can worke myracles , therefore glory not in this , that ye know him which can worke miracles . If thy wisedome be giuen thee , then thou hast receiued it , if thou hast receiued it , then I say with Paule , 1. Cor. 4. 7 . Why doest thou glorie , as if thou hadst not receiued it ? Wisedome is not so base a thing that thine owne glorie should be the ende of it : but as Hester thought that her honour was giuen her for the glorie of God , so the learned shoulde thinke that their learning is giuen them for the glorie of God , the rich shoulde thinke that their riches are giuen them for the glorie of God , the wise should thinke that their wisdome is giuen them for the glorie of God : the value and praise and honour of wisedome is to doe good , if we be wise to doe euill , wee are not as wise as serpents , but wise serpents .

The third propertie is not to despise other : therefore Iames calleth the true wisedome a peaceable wisedome , Iames. 3. because it makes no strife , as hee which had fiue talents , did not disdaine him which had but one , so they which haue moe giftes should not contemne them which haue fewe : For as the Vnicorne dooth more good with one horne than other beasts do with two , so some man doth more good with one gift , than other do with fiue , because they choake them with pride . When the Pharisie said , I am not like this Publican hee said true , for then hee was not like the Publican in deede , because the Publican was better than he .

The fourth propertie is to keepe within our calling , he which medleth with that hee hath not to doe , is compared to one that catcheth a dogge by the eares , and dare neither hold him still , nor let him go , so he can neyther go forward for want of skil , nor backward for shame . Paul saith , hee was set a part to preach the Gospell , so to euerie worke God hath set some men apart , and fitted them to that work , as he did Bezalred to the building of the tabernacle , & therfore vnles a man set himselfe apart to this worke , he should think of Peter , which when he stroke with the sword was bid to put vp his sworde againe , for the sworde was not committed to him , but the ●eies . In Exod. 17. 11. we finde Iosua fighting , and Moses praying , Exo. 17. 11. and Aaron and Hur holding vp his hands , so euery man should haue a seuerall worke . God hath giuen certaine gifts to certaine callings , as no man can exceede his gifts , so no man should exceed his calling . It is not meet that he should be a free man , which was neuer a prentise , nor that he should leape into Moses chayre , that neuer sat at Gamaliels feete : If thou doest neuer so well , and be not called to it , the Scripture saith straight , Who hath required this of thee ? thou art an vsurper of anothers Office . A foole ( saith Salomon ) is medling , shewing that a wise man medleth not , but where he hath to doe . Wee are compared to a bodie , some men are like the head , and they must rule : some are like the tongue , and they must teach : some are like the hand , and they must worke : when this order is confounded , then that commeth to passe which wee reade of Eue , Gen. 3. When the woman would lead her husband , both fell into the ditch . Luk. 12. Therefore as Christe saide , Who hath made me a iudge ouer you ? so they which are not Iudges should say , who hath made me a Iudge ? he which is not a teacher should say , who hath made mee a teacher ? hee which is not a ruler shoulde saye , who hath made me a ruler ? And this is a better peacemaker than the Lawier .

The first propertie is not to bee curious in searching mysteries : this Paul meaneth , when he saith , let no man presume to vnderstand , aboue that which is meet to vnderstand : the star when it came to Christ stood stil & went no further , so when wee come to the knowledge of Christ , we should stand still & go no further : for Paule was content to know nothing but Christ crucified : It is not necessarie to know that which God hath not reuealed , and the well of Gods secrets is so deepe , that no bucket of man can sound it : therfore we must row in shallow waters , because our boats are light & small , & soone ouerturned . They which haue such crotchets and circumstances in their braine , I haue marked this in them , that they seldome find any roome for that which they should knowe , but goe too and fro , seeking and seeking like them which sought Elias ▪ bodie and found it not .

Let men desire knowledge of God , as Salomon did , but not desire knowledge as Eue did . For these aspiring wits fall againe like Babell , and run into doubts , while they seek for resolutions . As the Iewes when they hard the Apostle preach , burnt their curious bookes , and had no more delighte to studie such toyes , so as men come to the truth , they are content to leaue these fancies , and say with Paule , I knowe nothing but Christ crucified , Curious questions and vaine speculations are like a plume of fethers , which some will giue any thing for , and some will giue nothing for . Paule rebuked them which troubled their heades about Genealogies , howe would he reproue men and women of our daies , if he did se how they busie their heads about vaine questions , tracing vpon the pinacles where they may fal , while they might walke vpon the pauement without daunger ? Some haue a great deale more desire to learne where hell is , than to knowe any way how they may escape it : to heare what God did purpose before the world beganne , rather than to learne what hee will doe when the worlde is ended : to vnderstand whether they shall know one another in heauen , than to know whether they belong to heauen : this rocke hath made many shipwracks that men search misteries before they know principles , like the Bethshanites which were not content to see the Arke , but they must prie into it and finger it : commonly the simplest men busie their head , about the highest matters , so that they meet with a rough & crabbed question , like a knob in the tree , & while they hacke and hewe at it with their owne wits , to make it plaine , their saw sticks fast in the clift , and cannot get out againe , at last in wrath they become like male contents with God , as though the Scripture were not perfect , & either fall into despaire , or into contempt of all . Therefore it is good to leaue off learning , where God hath left off teaching : for they which haue an eare where God hath no tongue , hearken not vnto God , but to the tempter , as Eue did to the serpent . This is the rule whereby a man may know whether his wisedome stand right : as a couetous man is needy in the middest of his riches , so a proud man is ignorant in the middest of his knowledge . Now , if our wisedome were examined by these properties , I feare , as the Angell saide , Thou hast examined them which called themselues Apostles , Reue. 3. and found them liars : so I might say , I haue examined them which call themselues wise men , and founde them liars . In deed Salomon saith , many boast of their goodnes , Pro. 20. 6. but who can finde a good man ? So many boast of their wisedome , but who can finde a wise man ? They are wise ( saith he ) in their owne iudgements , but he saith not that they are wise in others iudgements , As Paule tolde the Athenians , that they were too religious : so hee would tell many now that they are too wise , so wise , that they are fooles againe . The Galathians zeale was without knowledge , Col. 2. 3. but our knowledge is without zeale , hauing a shew of holynes as Paul saith : So they haue a shewe of knowledg . But as the shew of holines is hypocrisie , so the shew of wisedome is vanitie . If they which thinke themselues wise , bee wise ; then we haue more wise men then beggers , and peraduenture here be more wisemen , then of any other beside .

As you haue heard the notes of them which are wise according to sobrietie : So if you would know such as are wise aboue sobrietie , you shal discerne them by these marks . First , they will haue all the talke wheresoeuer they come , like parrats . Secondly they contemne other like the Pharisies . Thirdly , they spurne at him which tels them of their fault , like Abner . Fourthly , they iumpe with Caesar , like the Herodians . Fiftly they turne with the time , like Demas . Sixtly , they seeke their owne credite by the discredite of others , like the enimies of Paule . Seuenthlie , they loue to heare their owne praise , like Herode . Eightly , aboue al things they would haue their owne will , like Iezabel . Whensoeuer these eight markes meete , there is a wise man , and a foole , a wise man in his own conceit , and a foole in proofe : these are the wisemen of the north , and the Philosophers of Englande .

Thus you haue heard the wisedome which is according to sobrietie . If any man doe see the spottes of his owne face in this glasse , let him wash and be cleane . Hee that is wise ( saith Salomon ) is wise to himselfe , but he that is ouer wise , is wise against himselfe : heere you may see : that note aboue Ela is a iarring note and alwaies maks a discord in the harmony . Christ would not haue vs wise Serpents , but as wise as serpents , lest they which are like serpents should circumuent vs , to be wise to euil is an euil wisedom , and there is no such enemie vnto knowledge , as the opinion of knowledge : for one which is wedded vnto his owne witte , wil neuer be counselled of any . Therefore how necessarie it is to remember this doctrine , and God graunt wee may remember it . I cannot tell howe , no man can serue GOD , vnlesse hee knowe GOD : for none doe obey him excepte they which doe knowe him , and yet it is saide that there was neuer so much knoweledge and so little goodnes . Surely as Christ saide to his Disciples , O ye of little faith , so he might say to vs , O yee of little vnderstanding : for there is not too much wisdome , but too much ostentation , Humilitie is none of our vertues . They which should teach others to be wise according to sobrietie , passe the bonds of sobrietie themselues : euerie man hath a common-weale in his head , and trauels to bring foorth newe fashions . As the Iewes were not content with such rulers as God had appointed them , but would haue a king like the Gentiles . As the Papists are not content with such lawes as God hath appointed them , but they will haue traditions like the Iewes : So the wisedome of this worlde is , to deuise better orders , better lawes , better titles , better callings , better discipline , than God hath deuised himselfe . Euery plant saith Christ , which my father hath not planted shall bee rooted vp , that is , euerie title , and euerie office , and euerie calling , which God hath not planted , shall be rooted vp : to bee wise according to this booke , is to bee wise according to sobrietie . Therefore seeke the wisedome of Christ , for the wisedome of the serpent is turned to a curse , the wisedome of the Pharisies is turned to a woe , the wisedome of Achitophell is turned to folly , the wisedome of Nimrod is turned to confusion , the wisedome of the stewarde is turned to expulsion , the wisdome of Iezabel is turned to death . This is the ende of the deceiuers wisedome , of the extortioners wisedome , of the vsurers wisedome , of the persecutors wisedome , of the flatterers wisedome , of the sorcerers wisdome , of the hypocrites wisedome , of the Macheuelians wisedome . As Moses serpent deuoured the sorcerers serpent : so Gods wisdome shall deuoure mans wisdome .

Wherefore by the grace of God which is giuen vnto me , I say vnto euery one of you with Paule , Be wise vnto sobrietie , bee not ashamed to seeme ignorant of some things , but remember that it is better to seeme ignorant , than to bee proude . Thus you haue heard what wisedome is , now let vs pray vnto God for it .

Food for new borne babes . 1. Pet. 2. 2. As new borne babes disire the sincere milke of the word , that ye may grow by it .

THis Scripture ( beloued in the Lord ) containeth an exhortation to in●●re and stirre vp the beleuing Iewes , that as God had illightned them with some knowledge of his trueth , and sanctified them in some measure with the grace of his spirit : so they would proceed & grow on and dailie increase more and more in the faith and feare of Iesus Christ , like the glorious sunne which still augmenteth and redoubleth his heat and light , till it bee come to the middest of heauen , where is perfect daie . Nowe the meanes whereby we receiue all our grouth and increase in God , is the liuelie preaching of the word of trueth . And therefore the Apostle by a figuratiue , and borrowed kinde of speech , earnestly pressing them to thirst & to long for the word of God , euen the foode of their soules , as little infants ( which are new borne ) crie for the mothers milke to nourish and sustaine them . For there are two birthes mencioned in the Scripture : the one fleshly , and naturall by propagation from the first Adam , whereby originall and our birth-sin , as it were a Serpentes poison , passeth and transfuseth it selfe into vs : the other heauenly and spirituall by renouation , from the second Adam which is Iesus Christ , whereby grace and holinesse is deriued and brought vnto vs .

In this latter and better birth , God is our Father to beget vs , the Church his spouse our mother to conceiue vs , 1. Pet 1. 2. the seede whereby we are bredde and borne againe , Gal. 4. 6. is the worde of God , 1. Pet. 1. 29. the Nurses to feede , and to weane , 1. Thes. 2. 7 and to cherish vs , are the Ministers of the Gospell , and the foode whereby we are nourished , and held in life , is the milk of the worde , as in this place . And therefore in as much as children which are newe borne , cannot increase in grouth and stature , but must needes die , and come to dissolution , vnlesse they bee continuallie fedde and nourished with wholesome foode : it behooueth all the faithfull and godlie , who are quickened and reuiued in the life of God , as new borne babes to desire the sincere milke of the worde , that they may grow by it . I thinke we neede not many words to cleare the generall drift and scope of this Scripture , as we need not many fingers to pointe at the shining sun . Let vs now therefore discend to the particular doctrines which issue and spring from the seuerall branches of this scripture .

First here is noted a preparation , if we wil be bettered and increased by the worde , wee must bee as new borne bares . Secondlie , our affection and duetie when we are newe borne we must desire . Thirdly the matter & obiect of our desire , the milke of the worde . Fourthly , the qualitie of the milke , it must bee sincere . Lastly , the ende and vse for which we desire it , Mat. 18. 4. that we may grow thereby . For the first point we must be as new borne babes : 1. Cor. 14. 20 Children wee know are principally commended for simplicitie and harmelesnes : and therefore all those which will profite in the schoole of Christ and receiue light and comfort by the preaching of the worde , are here taught to become as babes , to laie aside all maliciousnesse , and to bring holy and sanctified hearts to the hearing of it . Luk. 18. 29 Suffer the little babes to come vnto mee ( saith our sauiour ) and forbid them not : for of such is the kingdome of heauen : as if we were neuer fit to heare & learne of Christ , til we be reformed & newly changed into little babes againe . For the secrets of the Lord ( as the Psalmist speaketh ) is with them that feare him : Psal. 25. 14 to teach vs , that as Dauid would admit no vile person into his counsell : So God will admit no sinfull soule into his secretes . If any man will doe Gods will , ( saith our Sauiour ) he shall know of the doctrine whether it be of God or no , Iohn . 7. 17 because no man can learn this doctrine , but he that doth it , Reue. 14. 3 as no man could learne the Virgins song , but they which sang it . And Salomon to the same effect saith , The feare of the Lord is the beginning of knowledge , Prou. 1. 17. as if the first lesson to be wise , were to be holie : & therefore Christ is said to haue expounded all thinges to his Disciples apart , to shew , that if we will haue Christ to teach vs , we must go a part from the world . So that as a man slippeth off all his cloathes , when he goeth into a bath to wash him : So we must slippe off all our sins , when we come to the word to feed vs : for wisedom will not rest in the defiled soule , nor in a bodie that is subiect vnto sinne . As the Deuill woulde not dwell but in a house that was swept from godlines : Luk. 11. 25. so the graces of God will not come vnto the heart which is not cleansed from wickednesse , for God will not powre new wine but into new vessels : therefore vnles ye haue prepared new hearts , Math. 9. 17 look for no new blessings to bee powred on you . The Iewes reade the Scriptures daily in their Synagogues to finde Christ , but all in vayne , because the vaile is not taken away in reading them : Euen so doe we preach in vayne , and you heare in vaine , because the vaile of sinne which is drawne like a Curtaine ouer your harts , hideth and eclipseth the glorious light of the Gospell from you . And therefore ( beloued brethren ) if you will haue the Lord to blesse your hearing , and to prosper our preaching , you must wash and rince out the dregs of sin that are frozen in you , you must purge the leauen of maliciousnes that sowreth your soules , you must cast vp your couetousnes , & your pride , and your slothfulnes , & your partiall preiudice , like the serpent which spues vp his poyson when he goes to drinke : For this is the cause why there are so many fruitlesse & non-proficient hearers , because there are so many sinfull and wicked hearers . It is sayd of Christ , Mat. 13. 11 that he did not many great works in his owne countrey for their vnbeliefs sake : so it may be sayd , that GOD concealeth many great mysteries of faith from vs for our sinnes sake . Our wickednesse stops Christs mouth that hee will not speake , as the Iewes incredulitie chayned his handes that hee woulde not worke . Will an Embroderer teach an other mans seruant his trade , if he knowe he will hurt him ? No more will God teach the Diuels seruants his truth , because hee knoweth they will offend him . The seed which fell into the thornie groud , sprang vp very cherefully for a time , that it might seeme to giue great hope of a ioyfull haruest : but because thornes grewe vp with it , Mat. 13. 22 at length they choked it : so that vnlesse wee cut vp the thornie sinnes which naturally sprout and spring vp in vs , they will ouerthrow all the good plants of holy doctrine that are graffed in vs : and therefore the Prophet Ieremie willeth vs to breake vp the fallowe ground , Iere. 4. 4. and not to sowe among thornes , as if the heart must first be sanctified , and afterward instructed , as yron must first be heated , and afterwards be fashioned . In regard whereof , I beseech you ( my beloued ) in the feare and reuerence of Gods blessed name , looke to your feete when ye enter into the house of GOD : presse not into this marriage feast without a Wedding garment , treade not into the holie Sanctuarie to heare the word , with an vnsanctified , and a defiled , and a filthie soule .

A man will not keepe the Sabbaoth in his working apparell , but will put on his richest iewelles , and array himselfe in his best attyre , and yet wee make it no seruple at all to come vnto the Sabbaoths exercise with a prophane , and a wicked , and our workie day heart . When Nadab and Abihu offered strange fire before the Lord , Leu. 10. 3. God sayd , I will bee honoured in them that draw nigh vnto mee , to shewe that the Lord doth then looke for more holines at our hands , when by practise of his seruice , and the duties of holy religion , wee approach to drawe more neere vnto him . Wherefore , to shut vp this point ; as the begger ( in the Gospell ) cast off his cloake to come to Christ : so must we cast off the cloke of our wickednesse , when we come to heare . We must be as babes , Mat. 11. 25 if wee will bee Christes pupilles ; because he reuealeth knowledge & wisedome to none but babes . And yet wee must not be babes only , but newe borne babes , which haue a newe soule , a newe life , newe members , new affections imparted to them . Whereby wee learne , that it is not enough in our regeneration , to redresse and reforme some one disordered affection in vs , but wee must bee chaunged and new fashioned in euerie part . 1. Sa. 10. 9. As Saul when the kingly spirite came vpon him , was turned as it were into another man : So wee when the word begetteth vs a new , must be turned and chaunged into other men , and therefore they which are implanted into Christ , 2. Cor. 5. 17. are called new creatures , because neither the olde hearn , nor the olde hand , nor the olde eare , nor the olde eye , will serue the turne , but all must bee 〈◊〉 and newe framed agayne . Ioh. 3. 6. For whatsoeuer is borne of the flesh , is flesh : If wee will haue it spirit , that is fit for Gods worship , who is a spirit , Ioh. 4. 24 and will bee worshipped in spirit and truth , it must bee borne agayne of the spirit . The sense hereof made the Prophet Dauid crye out , Psal. 51. 10 Create in me a cleane heart , O God , and renue a right spirit within me : and therefore we must not patch and peece vp our hearts for GOD like a beggers cloake which is made of shreds , but we must be renewed and thorowly chaunged in the spirite of our mindes . When Naaman the leper had washed in Iordan , his flesh came agayne like the flesh of a young child : If the leprosie of sinne be washed and purged from vs , al our affections , and all our desires will bee altered and chaunged like the flesh of a child . And therefore if wee will fit our selues to bee good hearers , wee must not entertaine friendship with any sin . As the Adder slippes off her skinne , and the Eagle casteth her bill : so wee must quite slip our selues of all our lusts , when as newe borne babes we come to heare .

Touch no vncleane thing , 2. Cor. 6. 17 sayth the Lord , because sinne will cling to the conscience like bird-lime to a feather , therefore we must not touch it : it must not haue a finger of vs . When the Diuell made his reentrie , he tooke vnto himselfe seuen other spirites worse then Ioh. 15. 5. himselfe . Thus one diuell brings moe diuels , and one sinne pulles on more sinnes , as one crow calleth many crowes to a carrion : and therefore as the leauen was hid in the meale till all was sowred : so let vs neuer rest seasoning our soules till all be sanctified : for then wee bee fit to vnderstand euery part of Gods will , when we bee in euery part newe borne againe .

Furthermore , this poynt discouereth and descrieth a grosse errour in Poperie , concerning the works of nature , which are wrought and effected by the single vertue and power of our owne free will without the finger and grace of GOD. For whereas the Papists acquite manie of them , and cleare them from sinne , as if an vnregenerate man , by the strength and abilitie of his owne will , as it were mounted vpon his owne wings , were able to aspire to the accomplishment of holie desires : wee see that the Apostle in this place maketh no other account of the vnregenerate , Eph. 4. 14. then of dead men : and therefore that they must bee quickened and new borne againe , before they can practise or performe any vitall action in the life of GOD. Christ is resembled to a vine , and wee to the braunches : for that all the iuice and sappe whereby the braunches spring and liue , issueth and ariseth from the roote of the vine : so all the grace and goodnesse that is in vs , droppeth and distilleth from the riches of the person of Iesus Christ . Before GOD blessed Sara , she was barren , and childlesse : so vntill God blesse our hearts , they bee wicked , and fruitlesse . And therefore as an vncleane fountaine cannot sende foorth sweete water , nor a bad tree bring foorth good fruite : no more can the corrupt and wicked heart of the vnregenerate , bud and bring foorth anie good and vertuous actions . Thus much of our condition and preparation , whereby wee haue learned with how holie , and with how sanctified affections , wee ought to repaire to the hearing of the worde . Now followeth our duetie and affection when wee are newe borne .

As newe borne babes desire . Wee must not bee children in wauering and inconstancie , because the Apostle sayth , that GOD hath furnished his Church with Pastors and Teachers , Mat. 12. 41 That we bee no more children wauering and carried about with euery winde of doctrine , reeling from faith to faith , from religion to religion , like a drunken man from wall to wall . Nor we must not be children in vnderstanding and knowledge , because the same Apostle sayth , 1. Cor. 14. 20. Brethren be not children in vnderstanding , but concerning maliciousnes bee children , but in vnderstanding be of a ripe age . But wee must bee children in an ardent and burning affection , in thirsting and longing for the word of God . Blessed are they which hunger and thirst after righteousnes , Matth. 7. 6. for they shall bee filled , because God filles the hungrie with good things , but the rich and the wealthie he dismisseth emptie . The kingdome of God suffereth violence , because none can enter at the narrowe gate , but such as striue , & throng and thrust to enter . And therefore as when the damme feedes her young , euery bird gapeth , and struggleth , and stretcheth out the necke to receiue the foode : So when wee come to heare , euery man must reach , and stretch out his heart to receiue the word . For then indeede the word worketh most effectually in vs , when our hearts before are kindled and inflamed with desire of it , like waxe which receiueth any stampe after it is heated . The Shunamites child which was raised by Elisha , so soone as his flesh beganne to waxe warme , neesed , and opened his eyes , and reuiued agayne : So when wee waxe warme in the spirite , and conceiue a desire and a thirst of the word of GOD , it is an vndoubted token that wee are borne agayne , that there is breath and a soule within vs , and we are not vtterly dead in the life of grace . As contrariwise , they which haue not a sharpe and hungrie appetite to bee fedde and satisfied with the milke of the word , are but dead carcasses , and skinnes full of rotten bones : so that this Citie which shoulde bee the glorie of the kingdome , may well bee tearmed Golgotha , The place of dead mens skulles , in regard there are so manie thousand soules dead in sinne , dead in desire , who haue no thirst and hunger for the word of God . If they haue a bare reading Minister , as children haue a puppit to play with , they thinke themselues in a happy state : as if Elishaes staffe could raise the dead child without Elisha , and the word giue life without a preacher . It may bee they can bee content with Micah , to accept a Leuite if they light vpon him : But who will sende to Hierusalem the schoole of the Prophets , as Saul sent to Bethelem to fetch Dauid for his comfort ? I thinke you know my meaning . I would not wish you wait till preachers offer themselues to instruct you , but to sende to the schooles of learning , to prouide godly & able men , who may minister the word in due season . Balaake , because he longed for Balaam , went to the vtmost coast of the countrey to meete him . The father , because he longed for his prodigall sonne , ranne to kisse him a great way off . Dauid because he longed for the Arke , went and brought it vp from Kiriathaim : So then indeed we desire the word of God , when we will not stay till it come vnto vs , but we will preuent it , and goe to the vtmost borders of our countrey to fetch it home vnto vs . We must desire the milke of the word , and we must desire it as babes , that is , in three respects .

First they say children so soone as they are borne into the worlde , presently crie out for the mothers dugge : so must wee so soone as wee feele the grace of God to haue renewed vs , while wee are yet hote from the wombe , hunger and thirst for the milke of the word . If the mother should deferre to giue her childe sucke , were it able to liue a moneth , or a weeke , or a day ? No more is our faith able to sustaine and support it selfe , vnlesse it be presently nourished with the foode of life . Mar. 5. 46. Christ so soone as he had raysed vp Iairus daughter , commanded her meate , as if it were in vaine for vs to be quickned by the finger of his power vnles we be fed by the word of his grace : and therfore Eden was watered so soone as it was planted , Gen. 2. 6. to shew that we must be strengthened so soon as we are instructed : so that it is a great fault among vs , when GOD hath quickned vs with his spirit , & we perceiue his graces to budde and to blossome in vs , that we presently prouide not moysture to nourish and to preserue them . We count it a miracle that Elias liued fortie dayes without foode : and yet we after many yeares of famine still poste off the feeding of our soules . We thinke it alwayes too soone to beginne , though we begin then when we are ready to end , as the rich man , who then went in hand to inlarge his barnes , when hee was euen at deaths doore to resigne his life . As Christe was then sent for to heale the Rulers daughter , Mar. 7. 23. when she was ready to departe : so , manie neuer desire the preachers company till they be ready to die . They say that the time is not yet come that the Lords house shoulde bee built : not yet time to sanctifie their soules for God ; not yet time to prouide for the milke of the word . And thus we poste off from day to day , from yeare to yeare , till wee bee arrested by death : As the bad Lawyer driues off his Client from terme to terme , till the suite be lost . Lot was so long loytering and trifling in Sodome , that the Angell was fayne to plucke him out with violence ; and certainly vnlesse the Lorde by the good meanes of his prouidence should plucke vs out of ignorance and darkenesse wherein we vse such trifling , and plunging , and delaying , that scarce one of a thousand would bee saued .

Wherefore ( beloued in Christ ) if Paule haue planted you in the true fayth , desire also an Apollo to water you : If the foundation be layde by a maister builder : seeke out a skilfull workeman , who may roofe it also : if ye haue receiued one grace , speedily desire the preaching of the word , that it may increase and grow vp by dressing and manuring vnto a double grace : for euen the best giftes will wither and decay in you , vnlesse they be presently watered with the word .

Againe we knowe , that children are so greedily carried with a desire of the foode , that when hunger assayles them , they neither regarde leisure , nor necessitie , nor willingnes of the mothers , but all excuses & busines set apart , so soone as they crie for it , they must be fedde ; Euen so wee must not thinke it enough to desire the worde , but we must bee earnest and feruent , and importunate in calling and crying for it . A notable parable is in Luke , Luk. 11. 5. how one called for bread in the night , the other answered that he was in bed ; which seemed a reasonable answere , and yet it would not serue : So we haue long called ( my brethren ) and wee haue a great while craued the bread of life , though it may seeme a reasonable answere , that they cannot giue it vs without impouerishing themselues and their children , who are fat and inriched with the Ministers mayntenance : yet we ought not to be daunted and discouraged so , but to continue asking stil , as Peter continued knocking til the doore was opened . Act. 12. For as Iehu was knowen by his furious marching ; so you may know a faythfull and true Christian , by his zealons perfecting of holy purposes . The mother doth not alwayes feede her childe for loue , but many times to keep it still and quiet , is constrayned to leaue all , and giue it sucke : So if our mother neyther reuerenced God , nor feared men , yet if we would be earnest and importunate with her , if we would continually crye and call for it , as babes doe for the milke , she would feede vs at last , if not of loue , yet at least to be eased of vs . It is an olde saying , that he which asketh faintly teacheth vs to denie him : If we will teach men to graunt vs , we must aske it with courage and constancie . And therefore as Iacob wrestled with the Angel and said , I will not let thee goe vntill thou blesse me : so must our requests wrestle with the Gouernours of our land , and say , I will not let you rest vntill you heare me .

This doctrine enditeth and conuinceth a great number of vs , who though we haue a desire to the worde , yet we are so chill and so colde , and so loose in it , that in euery crosse euent , we stand stone still . If it be but a straw it is a blocke in our way , Ier. 9. 3. because as Ieremie speaketh , We haue no courage for the truth vpon earth : we haue some loue to the trueth , but we haue no courage to labour and aduenture for it , as a merchant that would gladly gaine , but dares not venture the seas for feare of drowning . If the people be somwhat backward or a Preacher cannot be procured at the first dash , while the fitte is fresh vpon vs , we take our discharge , and cast off the care for euer after . The slouthfull man sayes , There is a Lyon in the way : And so we discourage our selues in seeking good things , because there is paines in the way . But if we desire the word , as babes doe milke , we must neuer rest to desire it , vntill we haue it .

Lastly , we know , children are continually crauing foode ; a little pause , and then to the breast againe : and therefore we must not bee gorged and glutted with once seruing , but continually desire it : We must be of Elias diet , bread and flesh in the morning , and at euening too ; So morning and euening our soules must bee fedde . The Apostle exhorteth , Let the worde of GOD dwell in you , Col. 3. 16. because it must not take vp a nights lodging and so be gone , but it must be a continuall residence and abode in our hearts . Though the ground be good , yet it must haue the former and the latter rayne to make it fertile , and yet many of vs thinke to grow greene with one shower , and to goe vnto heauen with one sermon . It is reported of the faythfull , that they continued daylie in the temple , as if a Sabbaoth dayes exercise would not serue the turne , Act. 2. 6. vnlesse we had some ordinarie repast in the worke dayes also : and therefore as the lampe burned continually in the Temple without quenching : So the word must continually sound in our eares without intermission . Thus you see ( beloued ) that if you wil desire the milke of the word as newe borne babes , you must desire it presently without delay , importunately without fainting , & continually without loathing , and being satisfied with it .

Now we come to the matter and obiect which we must desire ; namely , our food and nourishment in Christ , which is here called the milke of the worde . To this our Sauiour recalleth vs from al our dayn●●●s , Ioh. 6. 27. Labour not for the meate that perisheth , but for the meat which endureth to eternal life . For the word is euerlasting foode and immortal seede , because it makes vs immortal , 1. Pet. 4. 23. and to last for euer . We desire wealth , honour , and pomp , and pleasure , and euery thing , saue the milke of the word which we should desire , like Adam who had al trees , and yet liked none but the forbidden tree . Mat. 13. 22 There is a desire of the worde , but it is a tare to choak the good corne ; There is a desire of money , but it is the roote of al euil ; 1. Tim. 6. There is a desire of the flesh , but it fighteth and wageth warre against the spirit ; Iam. 4. 1. There is a desire of preheminence , but it is swelling and ambitious ; There is a desire of reuenge , but it ariseth from a rash and carnal spirite ; There is a desire of praise , but it is cursed and pharisaicall ; Luk. 9. 54 the blessed and holy desire is , to desire the milke of the word . When Ionathan saw the hony dropping , he must needs be licking : so when ye see the milke of the Gospel ye must desire to be sucking . Of al the blessings of Canaan this was the chiefest , that it flowed with milke and honie ; and this incouraged the Israelites to trauail to it , in the desart to possesse it . The worde is a land flowing with better milke and hony , and we must not think any paine or toyle too much to attaine it . Ioh. 12. 45. God hath many names in Scripture to make vs conceiue more honorably of him : so hath the word many titles to make it more amiable : It is called a lanterne to direct vs , Psal. 119. 10 a medicine to heale vs , a guide to conduct vs , a bit to restraine vs , a sworde to defend vs , water to wash vs , fire to inflame vs , salt to season vs , milke to nourish vs , wine to reioice vs , rayne to refresh vs , a treasure to inrich vs , and the keye to open and vnlocke heauen gates vnto vs . Thus the worde is named in al things , that we should onely desire it in stead of all things . And surely therefore the worde is in so small request among vs , because wee know not what blessings it bringeth with it . It is the word of saluation , because it saueth the soule from pyning , as the corne which Ioseph sent , did Iacobs house from famine . So that as Elisha sayd of Iordan , wash and be cleansed ; so may we say of the word , Heare it and be saued . It is called the worde of life , because it reuiueth the spirite , as Elishaes bones reuiued the Israelites . It is called the worde of reconciliation , because it is like a golden chayne to linke GOD and vs together . And in regarde hereof , Mat. 13. 16 it is called a iewell of inestimable price , as if all the treasure in Egypt were not wealthy enough to buy it . And therfore , as Dauid longed for the Well of Bethlehem ; so must we long and languish for the milke of the worde .

The Word is resembled to milke in three respects . First , because it is the onely foode of the faithfull , as milke is the onely and proper foode of babes . Secondly , because it is not hard and intricate , but playne and easie to be conceiued , as milke is easie to be digested . Thirdly , because it is sweete and comfortable to the soule , as milke is sweete and pleasaunt in taste .

For the first poynt , the Lord chargeth the Israelites , Deu. 12. 32. to doe whatsoeuer he had commaunded , and not to adde or diminish any thing . And Iosua , Iosiah , Ezra , and the rest , when the● would renew the Lordes couenant with the people , reade nothing but the lawe , to shewe that it was the only rule and square of al their duety : Esay . 8. 20. and therefore Esay recalleth vs to the lawe and to the testimonie , &c. and Christ sends vs to search the Scriptures , Iohn . 5. 39 . because by them we haue eternall life : and therefore the Popish church ( which nor content with the milke of the Gospell ) hath broached manie heathen traditions , and vnwritten trash ; doth not feede but choke and poyson her children with them , and depriue the Lords people of this foode of life , and like cursed Philistines stop vp the wells of water which other haue digged : what doe they else but starue and famish so manie Nations ? For well may their hedge priests like drie Nurses delight and disport the children for a season ; but when hunger bites ; when the distressed conscience would bee fed and comforted , then they are not able to affoorde them the very crummes from Christs table , and therefore wee must needes account the estate of those congregations to bee full of dread and horror which haue not this milke of the word to feede their soules , which want a good steward to giue them their meate in due season ; which like the AEgyptians lye crawling in the darke , when other churches enioy most comfortable light . Iaacob forsooke the blessed land of Canaan when it had no bread , and can we be enamored of those assemblies where there is no soules foode ? If ye did consider ( my beloued ) that ye cannot be nourished vnto eternall life , but by the milke of the word ; ye would rather desire your bodies might be without souls than your churches without preachers . I tremble to thinke how oft you haue heard this , and yet how little you haue performed it . For the second poynt , that the doctrine of the Gospel is plaine , appeareth , when the wise man saith , Al the words of his mouth are plaine & easie to him that wil vnderstand . Pro. 8. 9. The testimony of the Lord is sure & giueth light to the simple . Psal. 19. 7 If our Gospel be hid ( saith the Apostle ) it is hid vnto them that perish : 2 Cor 4. 3. for as the Sunne which was made to lighten all things , is most light ; so the word which was made to cleare all things , is most cleare : so that if there be no communion betweene light and darknes , Psal. 119. 5 & the word of God be a lanterne vnto our feete , & a light vnto our pathes ; then it is euident that the Word hath no darknes in it . If we see not all thinges , the fault is not in the light , but in the eie ; as Agar could not see the water which yet was before her , & therfore our aduersaries falsly charge the Scriptures of exceeding hardnes and intricatenes ▪ When the spies were returned from Canaan● they could not say , Num. 13. but that it was a good lande ; but they sayd it was hard to come by : So the Papists must needes confesse , that the Scripture is a good Word , and yet to disswade the Lordes people from a serious and diligent search of it ; they bring vp a slaunder and say ; it hath many obscurities and by-pathes . But as Elisha saw the horses and fiery chariots which his enemies could not see : So ( beloued ) if yee come with a faithfull and a holy heart to the Worde and to the Scripture , yee shall see that plainnesse and easinesse in the doctrine which our aduersaries cannot see . For the third poynte , that the Gospell is the onely comfort and consolation of a faithfull soule ; The Prophet Ieremie saith , Thy wordes were found by mee , and I did eate them , Ier. 15. 16. and thy worde was vnto mee the ioye and reioycing of my heart . Thy testimonies haue I taken for an heritage for euer : Psal. 119. 111 for they are the ioye of my heart . As a man will bee glad to be hired to a noble man : so Dauid when hee had gotten the milke of the Worde , reioyced as much as if hee had been hyred vnto God : and therefore , in all the storie of the Acts , we see ioy and comfort to haue followed the word , as Elisha followed Elias , and would not leaue him . So the wise men reioyced exceedingly when they saw the starre which should leade them to Christ : so yee haue matter of great ioy & comfort , when ye heare the woord preached which shall carrie you to heauen , like the chariots which conueyed Iaacob into AEgypt . There be many Micols in this land which haue mocked King Dauid for dauncing before the Arke . There are many which terme vs heady and foolish men , because we come and throng , & prease thus to a sermon : but as Christ said , Father forgiue them , they knowe not what they doe ; So God forgiue them , they know not what they say : for if they did feele the calme of conscience , the ioy of heart , the consolation of spirite , and the exceeding and euerlasting comforts in God , which the faithfull possesse and enioye by hearing the word , they would account vs not onely fooles , but starke mad , if al the pleasures , or profites , or daungers of the world should withdrawe or with-holde vs from it . So much for our food ; now we come to the qualitie of our foode .

It must be sincere . Sincere both in his sauor , and also in effect and operation : for , as in nourishing our bodie naturally , our blood cannot be good if our diet be vnholsome : so in feeding our soules spiritually , neither our hearts nor affections , nor our words , nor our workes can be good , vnlesse the milke bee wholsome whereupon we feed , and therefore , as our Sauiour b●ds vs take heede what we heare : so the Apostle to the like effect , Math. 4. 24. giues a caueat to take heede vpon what we feede ; for there is a pure and fresh doctrine , in . Ier. 1. 7. and there is a sower and leauened doctrine , in Matth. 16. 6. There is a new wine of the Gospel in Matth. 9. 17. & there is mixed wine in the cup of Fornicators in Reu. 17. 4. There are wholsome wordes in 2. Tim. 1. 13. and there are corrupt and vnwholsome words , Ephes 4. 29. There is a doctrine of God , Ioh. 7. 16. and there is a doctrine of Diuels . 1. Tim. 4. 1. There is an edifying and a building worde , and there is a fretting and a cankred word , 2. Tim. 2. 17. As the Prophets children cryed out death in the pot ; so some places may say , death in our foode : and hereof it is , that we are so often for warned in Scripture to beware of the leauen of the Scribes and Pharisies ; to take heede of the Prophets which come to vs in sheepes cloathing : to beware that no man seduce vs through Philosophie : to trie the spirites whether they be of God or no ; as we must taste our foode before wee digest it : to trie our gold before wee treasure it : Christ tasted the vineger but would not drinke ; so when wee taste false doctrine we must reiect it . There are many greedy of milke , but it is Dragons milke : they take great paines to learne , but it is to learne the language of Ashdod , & not the language of Canaan : they run to heare , but to heare fables and vntruthes . Nimrod was as paineful in building of Babel , as Salomon in rearing the holy temple . Micah entertained a Leuit , & consecrated his siluer but to an idolatrous worship . The Israelites melted their eare-rings , but to erect a calfe . Iezabel fed a great rout of trencher chaplains , but to honor Baal . Many desire to haue milke , but they wil haue it from dragons poysoned ; and therefore we are here warned to desire the sincere milke , &c. For the Lord will not haue the wine of his word to be mingled and mashed with the water of humane inuentions . He that hath my word , Ier. 23. 28. let him speake faithfully : what is the chaffe to the Wheat ? God would not haue one fielde sowed with two kindes of graine ; to shew vs that hee would not haue one heart filled with two kindes of doctrine . Dagon could not stand with the Lords Arke ; no more can Christs trueth holde any fellowship with the word of error : and therefore as the ministers must beware that they make not merchandise of the word of God , so must the people also , that they drink not any milke but that which is sincere . And here ye ought ( my beloued ) more carefully to behaue your selues , as yee see the diuell more subtilly to assault you , and vnder the cloake of zeale and reformation , to bring into the Lordes sanctuarie most wicked prophanation .

As a man will be more warie to trie euery peece of gold , when he sees many counterfeit and Flemish angels to flie abroad : so , when yee see many sortes of doctrine , crawling daily like Locusts out of the bottomles pit , yee must bee more diligent to taste and trie which is sound and sincere . It followeth :

That ye may grow by it . Here is the end of our hearing , That we may grow in grace and increase in the faith of righteousnes : for the faithfull are called the trees of righteousnes , Esay . 61. 3. because they must bee alwaies springing : 1. Pet. 2 ▪ 3. liuing stones , because they must growe in the building : Mat. 25. 16 good seruants , which must trade and traffique the Lords talents to increase : fruitfull branches , Ioh 15. 2. which must be purged & pruned by the hande of the heauenly husbandman . Isaac must not alwaies hang on Saraes breast , but must be weaned : so we must not alwaies be children , but grow vp and increase and profite more and more . As the star neuer ceased till it came ouer Christ ; so we must neuer rest walking till wee come to GOD. If we haue faith , we must proceede from faith to fayth : Ioh. 1. 17. if we haue loue , 1. The. 3. 12 we must increase and abide in loue : Ioh. 2. 17. if we haue zeale , we must endeuour to be consumed with zeale : if wee be liberall to the distressed saints of GOD , wee must double our liberalitie , as Elkana gaue Annah a double portion .

If we read the Scriptures , 1. Tim. 4. 13 we must go on and continue in prayer : Ioh. 12. 12. if we giue almes , we must step on one foote further , 2. Cor. 9. 7. and giue them with cheerefulnes : and thus as the Eagle continually soareth till she come to the highest : so must we still increase till we come to perfection . Let vs be led forward vnto perfection : Heb. 6. 1. as if a faithfull man were like a ship vnder sayle , neuer anchoring till he arriue at heauen . The greater is our sinne which heare , and heare , but are neuer the more reformed for our hearing , like Pharaohs ill fauored kine which deuoured the fat kine , but remained as il fauoured as they were before ; so many of vs , when we haue lugged the breast almost drie , after twentie or thirty yeares feeding , are as skregged and leane as we were before . No man almost among vs is more zealous , no man more faithfull , no man more constant for the truth , no man more feruent in religion , no man more sanctified , no man more diligent in practising , nor lesse vitious now , then he was one hundred sermons a goe , as if wee were night black-rauens , which cannot bee washed with all the sope of the Gospel . Though wee haue long heard and stil desire to heare , yet we doe not grow by our hearing , wee are verie dwarfes in Christ scant able to goe , little in faith , little in loue , little in patience , little in obedience , little in zeal , like Zacheus , so little that wee cannot see Christ . This is an vndoubted euidence that we haue not fleshly but stony hearts , which though they bee washed , yet they cannot be watred with the sweete showers of the Gospell : For , is there not in euery tauerne , and in euery shop , and in euery house , and in euery hall , as much couetousnes , as much briberie , as much cosening , as much wantonnes , as much maliciousnes after this long shine of the word , as ther was before ? Are we not now as slothfull in Gods seruice , as dissolute in the practise of Christian dueties , as dishonest in our dealing between man and man , as proud in our attire , as light in our behauiour , as hypocritical abroad , as sinnefull at home , as we were before ? And what is the reason hereof , but that we come to the fountayn rather , to draw , than to drinke : rather to heare , than to bee bettered , and sanctified , and increased by our hearing ? One sort heareth not at all , like Eutichus which was sleeping when Paul was preaching : Act. 20. 9. another sort forgets all as Nabuchadnezzar did his dreame , the most sort remembers all , but will make no practise of it as a Carpenter which shoulde square all by rule , and sticks it at his backe , and workes all by aime . But assuredly ( my beloued ) it were better you neuer heard , then thus in despight of God to abuse your hearing . If I had not spoken vnto them ( sayth Christ ) they shoulde haue had no sin , Ioh. 15. 22. but now haue they no cloake for their sinne . What cloake can yee haue when God offereth grace , and ye wilfully refuse it ? As meat , the more a man receiueth , the more it distempereth , if it be not digested ; so the more yee learne , and the more yee heare , the greater is your sin if ye grow not by it : if the seruant which hid his talent in a napkin was so handled , what shal be done to them which suffer their talent to perish ? And therefore euery man must beware how he heareth , euery man must take heede that he receiue not the grace of God in vaine , that he desire the milke of the word , to bee bettered and increased by it . Wherefore whosoener thou bee that heareth this , and will heare other ; search thy conscience , whether thou be growne in any vertue since thou heardest the last sermon : consider what sinne thou haddest the last Sabboath , which thou hast not this Sabboath ? If thou finde no change , then the Word hath not had his working in thee : thou art not inereased by the food which thou receiuedst . Will not , a man be angry to set his childe to schoole , and finde him alwaies at his A , B , C. or the first principles of sanctification ? So will God be displeased , if wee be negligent and slacke and neuer take out his lessons , but stand at a stay .

I know many of you will giue me the hearing of this , as you haue done many of my brethren heretofore : but as the worme stroke Ionahs guord , and it died in the morning : so by the next morning a greedy worme of couetousnes , or the like sinne wil haue perished all . If it doe so , knowe the Iudge standeth before the doore ready euery houre to summon you by death , to make your appearaunce at the barre of iustice , and to giue vp your account for euery talent , yea , for euery lesson that ye haue learned and left vnpractised .

As for you , ( if any of you ) walke in dutifull obedience to the word , I beseech you in the feare of God , and in the bowels and loue of Iesus Christ , that yee will abounde and increase yet more and more , and contend by all meanes to put in practise & exercise those things that yee heare , that so at length when yee be ripe for the sickle , and the great day of haruest be come , ye may be gathered as good corne into the Lords garner , and be inuested in the holy heauens with that blessed kingdome which God hath prouided for them that serue and feare him . Amen .

FINIS .

THE BANQVET of Jobs Children . IOB . 1. 4. 5. verses .

4 And his sons went and banquetted in their houses euery one his daye : and sent and called their three sisters to eate and drinke with them .

5 And when the daies of their banquetting were gone about , Iob sent and sanctified them , and rose vp early in the morning and offered burnt offerings , according to the number of them all . For Iob thought , it may bee that my sonnes haue sinned and blasphemed God in their hearts . Thus did Iob euery day .

THis booke is a story of patient Iob , to shew how God can deale with all , and how they shoulde receiue all thinges at his hand , seeing the most innocent man in the world , when God should try him , was brought so low , that the Diuel had power to lay vpon him what torment he would , death onely excepted , and yet he stoode to it with such constancy , that he saith , though the Lord kill mee , yet will I trust in him , the thirteenth Chapter of Iob , and fifteenth verse . Such power was giuen vnto his faith , and loue , and patience , that they ouercame the Diuell , which saide that if hee might haue leaue to plague him , hee would make him blaspheme God to his face , verse , 11. Therefore God would haue this victory to bee recorded for all such as are sicke , or sore , or needy , or oppressed , that whatsoeuer paine we suffer , wee may remember that Iobs paine was sharper than this , and yet it coulde not make him so impatient : but when like a man hee was offended with his torments ; like an holy man he was more offended with himselfe , and angrie with his anger . Therefore at last God returned to him , and remoued his troubles and made his end more honourable than his beginning , as if he shuld say , Thus it shal be done to the man which is not offended with my chastisementes . Now to our purpose , in the first verse of this Chapter , the holy Ghost sheweth what a good man Iob was , saying ; that hee was an vpright and iust man , one that feared God and eschewed euill . In the second verse , he sheweth what store of children Iob had : saying , hee had seauen sonnes and three daughters . In the third verse hee sheweth what store of riches Iob had : saying , his substance was seuen thousand sheepe , and three thousand Camels , and fiue hundred yoke of Oxen , and fiue hundred Asses , &c. In the fourth verse hee returneth againe to his children , shewing how they were occupied , before the winde came and blewe the house vpon their heads , saying , his sonnes went and banquetted , in their houses euery one his daye , and called their three sisters to eate and drinke with them . In the fift verse hee commeth againe to Iob , and shewes a proofe of his vertues , which he commended him for before , saying , that when his sonnes had banquetted , hee sent for them , and sanctified them , and rose vp earely , &c.

So if ye aske what his sonnes did , the holy Ghost saith , that they banquetted . If yee aske where , he saith , in their owne houses . If ye aske when , he saith , euery one kept his daye . If yee aske who were the guests , hee saith that one inuited another , and the other inuited him againe , and they called their sisters to them . and so they made merrie together . If yee aske what father Iob did , the story saith , that after euery feast , first he sent for his sonnes , and then he sanctified them , and then hee sacrificed for them : the reason is added , because Iob thought , It may be that may sonnes haue sinned and blasphemed God in their hearts , his zeale in this action is declared by three circumstances .

First , that he rose vp early in the morning . Secondly , that he offered so many sacrifices as he had sonnes . Thirdly , that he perfourmed this offering euery day while their feast lasted . Of euery circumstance a little , because some had rather heare many thinges then learne one . First heere is to bee noted that amongst the blessings of Iob , his children are reckoned first , so soone as the holy Ghost was past his spirituall blessings which he mentioneth in the first verse of all , before all his other blessings , landes and houses , and goods , and cattell , and friends , and seruants , hee speakes of his children , as the chiefest treasure which Iob had next vnto his vertues ; although hee was counted the greatest man for riches and cattels , and all things else in all the east parts , 3. verse . Therefore the Diuell when hee had taken away all his other riches , tooke away his children last of al , trying him as it were by degrees , as if he should say , I haue a greater plague for him yet , if the loosing of his goods and stealing of his cattell , and burning of his houses , and slaying of his seruauntes will not moue him , yet I know what will rowse him : when his children are all feasting together I will raise a mighty wind , and blow downe the house vppon their heads , and kill euery sonne & daughter which he hath at a clap . Indeed this newes frighted him forest , as appeareth in the 20. verse , his patience was so great , that when they brought him word of his oxen , & camels , and asses , and sheepe , he neuer shrinked , we doe not reade that he made any answer ; as though he cared not for them , but when he heard that his deare children , seuen sonnes , and three daughters , after he had brought them vp to ripe yeares , were slaine all at once , then the story saith , that he rose vp from his seat , and rent his garments , and shaued his head , and fell downe to the ground and cryed ; Naked came I out of my mothers wombe , and naked shall I returne againe . So euen the diuell knoweth what a man loueth , and what a blessing it is to haue children , therefore when God commaunded the man and the woman to increase and multiply , it is saide before , that God blessed them . Gen. 1. 28. which was the first blessing that was giuen to man , which is called a blessing , The blessing of children . Againe , when God spake the same words to Noah & his sonnes , it is said before , that God blessed Noah & his sons Gen. 9. 4. so children came still vnder the name of blessing . Thus God himself sheweth that children are his gifts to make you thankfull for them , and carefull of them as Iob was . And therefore some men haue more riches , and some lesse , & some none , because it is the blessing of God ( as Salomon saith ) which maketh rich . Pro. 10. 22. so some men haue many children , & some few , & some none , because it is the blessing of God , as Dauid saith , which sendeth children . Psal. 128. But this is the difference betweene temporall blessings and spirituall blessings : that spirituall blessings are simplie good , and therefore doe all men good that enioy them : as faith , and loue , and patience can neuer hurt a man , but better him : and temporall blessings are as he which hath them , to good man riches are good , honors are good , health is good , libertie is good , because he doth good with them : but to an euil man they are euill , because they make him worse , and he doth euill with them : as Ieroboam had not done so much hurt , if he had not been in such honour . Therefore we pray for health , and wealth , and honour , and rest , and libertie , and life , with a caution , If it bee Gods will : As Christ praied for the remouing of his crosse ; because we knowe not whether they be good or euill , whether they will make vs better or worse , or whether wee shall doe good with them , or hurt . Thus when Iob had his cattell , and his houses , and his friends , and his seruants , and his children about him , hee was like the man of whom Dauid speakes , The righteous man shall flourish like a palme tree , Psalm . 91. 13. Therefore the diuell sayd , that God had made an hedge about Iob. vers. 10. As an hedge goeth round about a garden : so Gods blessings went round about Iob , according to that Psal. 33. 10. Him which trusteth in the Lord , mercie shall embrace on euery side .

Thus Iob was endowed with children , but how his children were affected we cannot define so well as of their father , because the holie Ghost saith nothing of them , but that they banquetted , which doth sound as though he noted a disparagement betweene Iob and his sonnes , as there was betweene Ely and his sonnes : for oftentimes a godly father hath vntoward children , which make him watch , and fast , and pray , & weepe when they little think , while they themselues ruffle , and sweare , and banquet , and game , till pouertie fall on their purses , as the house fell vpon their heads : so it seemes that Iobs sonnes were secure vpon their fathers holines , as many are vpon their fathers husbandrie , which thinke the olde man hath enough for vs , we need not care to get or saue : so they might thinke , Our father sacrificeth for vs , wee may feast and be merrie , his deuotion will serue for vs : he is an olde man , let him pray and GOD will heare him . One Lot is enough in an house : but if Iob had bred vp his sonnes so , God would not haue commended him , but rebuked him , as he did Ely . Therfore this is not spoken against Iobs sons , that they banquetted , as it is spoken against the Israelites , that they sate them downe to eate , and rose vp to play . For first it is not like that hee which was so commended of God , that he said , No man was like him vpon the earth , vers. 8. would not teach his children in their youth , as he prayed for them after . Agayne , if they had been Epicures , and Libertines , and beazlers , GOD would not haue heard his prayer for them , no more then he would heare Samuels prayer for Saul . Agayne , if they had despised that GOD which their father worshipped , hee would neuer haue sayd as hee saith , It may bee that my sonnes haue blasphemed God , as though some fault might scape them by ignorance , or rashnes : but he would haue sayd , My sonnes are blasphemers , and therefore I must punish them . For that which the lawe sayd against blasphemers after , that Iob vnderstoode by the lawe of conscience written in his heart , as Paul sayth , Rom. 2. 15. Agayne , if they had vsed theyr feasts for theyr lusts , like them which say , Let vs eate and drinke , for to morrowe wee shall dye , it had beene vayne for Iob to speake to them of sanctification , for they would not haue sanctified themselues at his bidding . But it is sayde , that before Iob offered sacrifice for them , they were sanctified , that is , they considered the faults which they had committed , and repented for them , and reconciled themselues , & then Iob sacrificed for them . Again , if their feasts had been surfetings , and disorders , like our Wakes and Reuels , Iob should haue forbidden their feasts , & not praied God to pardon their sinnes which they committed in feasting , & suffer them to sinne still , for that were to mock God , as though he desired not pardon for their sinnes past , but rather leaue for them to sinne still . Lastly , we doe not see by any circumstance of the storie , that they abused their feasts either in suspected houses , or prophane company , or corrupt speeches , or impure gestures , or wanton dauncings , or vnlawfull daliances , or vaine superfluities , but that our feasts might be allowed , if they were like vnto theirs . For first they did feast in their owne houses , they did not run to Ordinaries , or Ale-houses , or Tauernes , as they which seeke for the strongest wine , or hunt after newes , or worse purposes , but like good neighbours they inuited one another home , and kept their hospitalitie in their owne houses , as our Gentlemen should doe that lye about London , which are a kind of Non-residents , from their poore neighbours . Secondly , they did not feast euery day , like the rich Glutton in Luk. 16. euery one kept his day in the yere when their feastings came : so it is not ment , that the sonnes did nothing but feast , and the father nothing but pray : but as the feasts of the Iewes came at certaine times of the yeare , to celebrate some blessings of God , so they obserued their feasting times , to celebrate their good wils one to another . Lastly , they did not ioyne themselues with ruffins , & swearers , and tiplers , as all are wont to meete together at a feast : neither did they inuite the rich to their tables , as Iames saith , which are feasts of flatterie : but they were all of one kinne , and one heart , brethren and sisters , like the Disciples which sate downe together .

All this doth shew that their meetings tended to nourish amitie , & that they had respect to the continuance of their peace , & encrease of their loue one towards another , which was the first cause that feasts were instituted in the Primitiue Church , & therfore called the feast of charitie , only that friends and kinsmen and neighbours might meet one with another to receiue the blessings of God , & reioyce together like Ioseph & his brethren , lest Christian familiaritie should weare out of vse , & be forgotten . For ye may see in Eccles. 2. 24. and 3. 12. and 5. 17. where Salomon speaketh of the ioy , and pleasure , and delight which we maie take in Gods creatures . And againe , in Psal. 104. 15. where Dauid sayth , that as bread was made to strengthen , so wine was made to confort the heart , that God would not only haue vs fed , but of his exceeding goodnes he wold haue vs cheered and comforted beside , as he sheweth by this aboundance of his creatures , in that he hath ordained so many things moe than we need . Why did God create mo things then we need ? but to shew that he alloweth vs needful & comfortable things , for al good things which were not created for need , were created for delight . Therfore euen the Scriptures haue commended solemne feasts in Le. 10. Num. 29. Exo. 23. where ye may reade of sundrie feasts commanded by God himselfe , as the feasts of gathering fruits , the feasts of trumpets , the feasts of Tabrnacles , the feasts of new Moones , the feasts of reconciliation , the feasts of dedication of the temples , &c. Beside it is said , that Abraham made a great feast the same day that Isaac was weaned , Gen. 21. 8. So it is sayd of Sampson , that he made a feast when he was married . Iud. 14. 10. and at a feast in Canaan , Christ shewed the first miracle that euer he wrought , turning water into wine . Ioh. 2. If feasts had been vnlawfull , Christ would not haue been there : therefore the wiseman saith , there is a time to laugh , as well as he saith , there is a time to weepe , Eccl. 3. 4. when he saith , there is both a time to laugh & weepe , he implieth , that the time to laugh is not euery day : as it is said of Diues , that he fared deliciously euerie day , Luke . 16. for then there were a time to laugh , but no time to weep . Therfore if ye wil know the time when to laugh , & when to weep , God hath set Vriah for an example , when the Church was quiet , & his countrie safe , Vriah could reioyce aswell as other : but when the Church was troubled , & his countrie in daunger , though the king bad him go home , & eate and drink , & solace with his wife : he would not doe so , but said , the Arke of Israel and Iudah , dwelleth in tents , and my Lord Ioab and the seruants of my king abide in the open field , and shall I go to my house , and eate and drink and be merrie with my wife ? by thy life , & by the life of my soule , I will not doe this thing . See what a sin he counted it to feast then , which at another time he counted no sin . Therfore if ye aske when it is time to feast , & when to fast , learne of Vriah : he forbad not to feast , but if he shuld see your feasting now , he would say , as Elisha sayd to Gehezi , Is this a time to take a reward ? Is this a time to make feasts ? nay the father and the sons both had need to rise earely now and sacrifice together : for if euer the house were falling vpon our heads , as it did vpon theirs , now the Diuell hath sent foorth his windes , now the Pope hath layd his Ordinance , nay our owne hands which should proppe it , are digging as busily as the enemies , with reproaches , and slaunders , and suggestions , to vndermine the Church , which is falling alreadie , that wee might die like the Philistines , with the temple vpon our heads . Is this a time to feast Vria ? when the house of God is beset like the house of Lot : when the armies of Antichrist are preparing against Gods people ? As the voyce asked Zacharie , and Amos , and Ieremie what they did see : So if ye aske your Prophets what they doe see , they may say they doe see the woolfe deuouring the lambes . We see a darke ignorance running ouer the lande , like the blacknesse of Aegypt : wee see the Romanes comming in againe as they came to Ierusalem and sacking the temple : we see the Papists caruing of Images , & the people kneeling before them : we see the professors of the Gospell shrink away , as the Disciples fled from their Master when he was taken . Is this a time to feast Vria ? Is this a time to flatter ? Is this a time to dissemble ? Is this a time to loyter ? Is this a time to keep silence ? Is this a time to gather riches ? Is this a time to reuenge wrongs ? Is this a time to set forth pageants ? No saith Ezekiah . 2. King 19. 3. This is a time of tribulation , in which the Prince , & Nobles , & people should humble themselues , as the Citizens of Niniuie , left the Arke be taken from England , as the Arke was taken from Israel , which God grant that our eyes neuer see .

Thus much of Iobs children , how euery one had his seuerall house , which sheweth how God blessed than with riches , as he did their father , & what care Iob had , like a father to prouide for them : then how they feasted together , which sheweth how sweet and pleasant a thing it is for brethren to dwell together in vnitie .

Nowe you shall see what the olde man doth which was so commended in the 1. vers. the storie saith , that hee sent for his sonnes and sanctified them , & sacrificed for them . In which wordes the holy Ghost sheweth the patterne of an holy man , and good father , which kept the rule that God gaue vnto Abraham , to bring vp his children in the feare of the Lord . Iob doth not as some , which when they haue passed their bounds , set all at randome , and say with Cain , in Gen. 4. My sinne is greater then can be forgiuen : but he goeth to the remedie , as the Iewes when they were stinged , went to the brasen serpent : Albeit my children haue not done their dueties in al poynts , but offended in their feastings , yet I am sure that God will haue mercie vpon them , and vpon me , if ye aske him forgiuenes . Therefore he sent for his sonnes like a father , and then hee taught them like a preacher to sanctifie them selues , and then he offered sacrifice for them . First , we wil speake of the cause which moued Iob to sacrifice for his sonnes , set downe in these words : Iob thought , It may be that my sonnes haue blasphemed God in their hearts . He was glad good man to see his children agree so wel together , but he would haue them merry and sin not , and therfore he puts them in mind euery day while they feasted , to sanctifie themselues ; he condemneth not honest mirth and sober feasts , to maintain amity and peace , but being throughly acquainted with mans infirmitie : this sheweth , that he had obserued neuer any feasts so duely celebrated , but some disorder or other hath crept in , whereby God hath been dishonoured at his owne table , either for superfluitie of meat , or excesse of drinke , or vnchast songs , or corrupt speeches , or wanton dancings , or vnseemely daliances ; the diuel hath been stil at one end , & is lightly the master of the feast . Therefore Iob thought with himselfe ; It may be that my sonnes haue committed some scape like other men : I cannot tell , they are but men : it is easie to slip when occasion is readie , though they thinke not to offend ; he had no apparant cause to suspect them , and therefore he speakes in the doubting phrase , It may bee that they haue sinned . It is better to be feareful , than too secure : that which happeneth often in the like case , he might well doubt of it , though he had warned them before : therefore his heart was not quiet , but still this ranne in his minde , all the while they feasted : It may bee that my sonnes sinne . How wary was Iob ouer himself which was so ielous ouer his sonnes , least one sinne should slippe from them : nay if ye marke , he speaketh not of any open or grosse sinnes which he feared , but he speaketh of a sinne in the thought , It may bee that my sonnes haue blasphemed God in their hearts .

Blasphemie is properly in the mouth , when a man speaks against God , as Rabshakeh did ; but Iob had a further respect to a blasphemie of the heart , counting euery sinister affection of the heart , as it were a kind of blasphemie , or petie treason . Thus the penitent man doth aggrauate his sinnes , and retch them as it were vpon the racke , to make his small sinnes seeme great sinnes , that he might beware as well of smal as great . contrariwise , the prophane and carnal minded man doth min●e , and flatter , and extenuate his sinnes , as though they were no sins , because they shuld not trouble him : for this sinne which Iob calleth Blasphemie , which is the highest name of sinne , the Papists call but A veniall sinne ; that is , but a sleight sinne , because it is in the thought : So Iob & they differ in iudgement .

Now out of this speech of Iob ; It may bee that my sonnes haue sinned , or it may bee that my selfe haue sinned , which I may properly and rightly terme the ielousie of a holy man ; wherein Iob sheweth in what feare he stoode of his sonnes so long as their feasts lasted , euen as a merchaunt doth till his shippe come home . First , wee may see this , that the best thinges may soone be corrupted , by the wickednesse of men , such is our nature euer since Adam chose euil before good , good hath bin turned into euill , Gen. 3. Notwithstanding , that our intent and meaning be good . As for example , when an husband loueth his wife , or a father loueth his children , these are good & holy , and commendable things , yet there is no man can be found that doth loue his wife , or his children with that euennesse ( as I may call it ) or iust proportion , but that there is some oddes in the ballance when his affection is weighed , which may craue pardon like the feasts of Iobs children . If this oddes be in all our measures , then it is no strange case , that Iob thought with himselfe , that his children might offend God in the thing that of it selfe of fendeth not . Therefore it is good for a man so long as he liueth in this world , to remember stil that he is among temptations , and sits at a feast like Iobs children , where he may soon take too much . If the fish did know the hook , & the bird had seen the net , though they haue but the vnderstanding of fishes and birds , yet they would let the hooke alone , and flie ouer the net , and let the fouler whistle to himselfe : so we must looke vpon our riches , as we look vpon snares , and behold our meats , as we behold baites , & handle our pleasure as we handle Bees , that is , pick out the sting , before we take the honie , for in Gods giftes Sathan hath hid his snares , and made Gods benefites his baits , that as Adam said , The woman which thou hast giuen me , tempted me to sin , so they may say , the riches or the honours , or the liberty , or the wife , or the seruants , or the children , or the meates , or the wit , or the beauty which thou hast giuen me , tempted me to sinne , so many sinnes lie in wait for vs , about our meats and drinks , & beds , & waies , that vnles we watch , pray , and looke about vs at euery time , it may be , as Iob sayth , that we may sinne in our doings , or in our sayings , or at least in our hearts , as he thought of his sons . Therefore no doubt but as Iob thought that his sonnes might offend in their feastings , so hee taught them , euen when they were feasting , and when they sate at the table , and when they dranke one to another , to thinke oftentimes we may sin as our father tolde vs , which brideled their mirth , & stopt many wordes at the doore , euen when sin was at the tongues end : you are not Iobs sonnes , but you are come to be Iobs schollers , therefore learne , that which his children learned . If a man did but carrie this watch-word with him , whensoeuer he eateth or speaketh , or bargaineth , it would cut off a thousand idle words , and wicked acts in one yeare for which he shall giue account . The second lesson which Iob seemes to point vs vnto , is to prepare our selues before we eat the communion , that is , to sanctifie our selues , & our meats , as Christ did when they had nothing but a few fishes and bare bread , yet there was prayer before they did eate . For as Paul saith , All the creatures of God are sanctified vnto vs by prayer and thanksgiuing . He which doth not pray to God for his dayly bread , nor thanke him for it , dooth not receiue the creatures of God , but steale them from him , as a man which taketh a thing without asking or thanking . There is a kind of men which I speak of , which hold it too sad a matter , to say a short grace before they fal to meate , least it should forspeake their mirth , & keepe them in a sober mind til they rise againe . I haue heard many say , that they cannot be merie , vnles they swear and whoop , & carouse , & dally , & gibe : therefore if they can choose they will neuer bee a guest where any godly man is present , lest his countenance or wordes should dash their sport ; & if any matter of God happen to come in while they are in the vaine , it is like a damp which puts out their lights , and turnes their mirth into heauinesse , as the hideous hande which wrote vpon the wall cast Baltasar into a dumpe . These men had neede to leaue their feasting , and go to praying , for they deserue to die , like the Iewes with the quailes in their mouthes . It may be ( thought Iob ) that my sonnes haue a spice of this vanitie . If it be so with the godly sort , as Iobs children were , that they may forget themselues at such a time , & step too farre , and slip a sinne , what shall wee say of them that driue God out of their company when they banquet , and say that scripture dooth not become the table , as though we should forget God while wee receiue his benefits , we need not say as Iob saide , It may be that they blaspheme GOD in their hearts , for they blaspheme him with their mouthes ; we need not say , it may be that they doe sinne , for they doe nothing but sinne ? And their feaste is a feast of sinnes , as if the Diuelles should banquet together . But they which feast as Iob would haue his children sanctifie themselues before , & eate as in the presence of God , and are merie as it were with the Angels ; when they take their bread , they thinke with themselues what a goodnes this is , that God giueth such vertue to bread , to sustaine life , which hath no life in it selfe ; & when they see so many things before them prepared for the flesh , they consider with themselues what care God hath of my soule , which careth so much for my body , which shall go● to dust . There is another lesson which wil stand you in great stead if ye marke it , when Iob saith , It may be that my sonnes haue sinned . Hereby hee teacheth vs to suspect the worst of the flesh , and to liue in a kind of ielousie of our selues , as he saith that his maner was , cap. 9. I feared al my workes ; that is , he did mistrust himselfe , and washt his hands , and his feet , and his eies and his eares , and his tongue , lest they should sin , as a mercer mistrusts his prentice lest hee should filtch : so he thought not onely , whether his sonnes sinned but he thought of his owne sins too : when thou seest some selling in their shops , some tipling in the Tauernes , some playing in Theaters , then thinke of this with thy selfe : It is very like that these men swallow many sinnes , for God is neuer so forgotten , as in feasting , and sporting , & bargaining , then turne to thy compassions , and pray for them that God would keepe them from sin when temptation is at hand , and that hee would not impute their sins to their charge ; so we should doe for our brethren as Iob did for his children . Again , so we ought to think when we our selues come from places of temptation , which infect like a corrupt ayre ; It may be that I haue sinned : haue I seen and heard al this , and not slipped my foote with them ? Come I home sound & whole ? haue I drawn none of the infected ayre ? Doth none of the dust sticke vpon my garments ? Looke about my soule , and if thou remembrest any sinne which slipt from thee , then pray for thy self as Iob did for his children . If thou wilt not pray for thy selfe , who shal pray for thee ? If thou wilt not repent thy selfe , who shall repent for thee . Looke not for Iob to sacrifice for thee . Iob cannot sacrifice for thee , but thou mayst sacrifice thy selfe , and none but thee . This should be the thought of euery Christian , not whether we haue pleased , nor whether wee haue reuenged , but whether wee haue sinned : for if Iob was so zealous of his children , how zealous should we be of our selues .

FINIS .

Satans Compassing the Earth . IOB . 1. 7. 8.

7 Then the Lord sayd vnto Satan , Whence commest thou ? And Satan answered the Lord saying , From compassing the earth too and fro , and from walking in it .

8 And the Lord said vnto Satan , Hast thou not considered my seruant Iob , how none is like him in earth ? an vpright man , one that feareth God ande schueth euill .

I Haue spoken of the question already , now of the answer : Compassing here doth signifie tempting , & the earth doth signifie al the people of the earth : as if he should say , I come from tempting all men . It is some vantage vnto vs to heare that the Spaniards are comming ●●fore they com , & what number they haue , and how they are appointed , that we may leuie our forces accordingly . But beloued , there is a greater aduersary than the Spaniard , which brings in the Spaniards , your aduersary the Diuell . It is good for vs to heare when hee comes , that we may be in a readines agaynst him , as we prepare against them . Therefore this Scripture , and this time accorde well . In Reuelation . 12. 10. the diuel is called an accuser , and now I am an accuser of the accuser : he accuseth vs to God , and God accuseth him to vs , that when he comes like an Angel , yet we may say to him like Christ , Auoyd Satan . First giue me leaue to say vnto you as Christ sayd vnto his disciples , Take heed how you heare , for that which I am to speake vnto you of the diuel , the diuel would not haue you heare : and therfore as he is here called a Compasser , so he will compasse your eyes with shewes , & your eares with sounds , & your sences with sleep , and your thoughts with fancies , & all to hinder you from hearing while the articles are against him , and after I haue spoken , he will compasse you againe with businesse , & cares , and pleasures , and quarrels , to make you forget that which you haue heard , as hee hath made you forget that which ye haue heard before , or els to contemne , as thogh you might doe well without it : as hee hath compassed them which doe walke in the streetes while the voice of God soundeth in the Churches as they passe by : therfore before euery Sermon , yee had neede to remember Christs lesson , Take heede how you heare .

Nowe to the matter . Satan from whence commest thou ? I come from compassing the earth . Here the Diuel is called in like a Iaylor , which keepes some in perpetuall prison , and some are bayled , and some returne to prison again , and some are executed . They which sinne fearfully , stay as it were about the prison , but are not bound : they which sinne wittingly , are vnder locke , they which sinne greedily , are vnder lock and bolts , they which dye in their sinne , are like them which are condemned : this is the bondage which we haue brought our selues vnto for a fayre apple . When the tempter ouercame vs , we were remoued out of Paradise , where we were seated : when we haue ouercome the tempter , we shal be translated into heauen , where he was seated : heauen doore was wide , and the way was broad before the rebellion : but when we knockt at the cannell doore , then the good doore was shut : heauen is large , but the way to heauen must be narrow , therefore God hath set our enemies in the gate to fight with vs before we enter , that this saying might be verified , The kingdome of heauen is caught by violence : so soone as we rise in the morning we goe forth to fight with two mightie giants , the World and the Diuell , and whom doe we take with vs but a traytor ? this brittle flesh which is readie to yeeld vs vp to the enemie at euery assault , onely he which suffereth Satan to compasse vs , dooth stay him from destroying vs . When God asked Cain , where is thy brother ? Cain lyed and sayd , I cannot tell . When God asked Sarah why she laughed ? Sarah lyed and sayd , I laughed not : but when God asked the diuell from whence he came , he answered truely , I come from compassing the earth , & yet he which speaketh truth himself , taught them to lye , as he is called the father of liers , because he teacheth all others to lye . How then ? Was Caine worse then the diuell , because he lyed and the other told trueth ? By this you may see that carnall men doe not knowe so much of God as the very diuell knoweth , for he knewe that GOD could tell where he had been , but Caine doubted whether God could tell what hee had done , and therefore he made a lye . Thus , thus the Diuell teacheth his schollers to doe worse sometimes then hee will doe himselfe , euen as he would bring them ( if it were possible ) into a worse plight than he is himself . The diuels faith cannot saue vs , no more then it can saue him , the diuels knowledge cannot conuert vs , no more then it dooth conuert him , and yet hee would not haue men beleeue , that which hee bleeueth himselfe , nor haue vs vnderstand so much as he vnderstandeth himselfe : for if Caine had vndderstood so much as he , that God knewe whether he lyed or no , he would haue answered God truely , as Satan did : but the diuell knew that there was no dissembling with God , who knowes what he asks before he asks , therefore he told troth to God , though he lye to man : for to lye vnto him which knoweth , is as if one should lye to himselfe , but Cain was not so wel learned , he thought peraduenture yet God might vnderstand his murther , as a theefe suspecteth in his heart that the Iudge may know his theft : but he doubted whether God did knowe it , and therefore he denied it like one which is guiltie , but thinkes that if he confesse , he shall be hanged , and therefore though euidence and witnesse accuse them , yet you see many will not accuse themselues .

From compassing the earth , He which was called Satan before , which signifieth an aduersarie , is heere sayd to compasse the earth : which is to say , being put together , an aduersarie compasseth the earth : and therefore let the earth beware like a Citie which is besieged with the aduersarie .

The diuell hath mo names then any Prince hath titles , some God hath giuen to him , and some he hath giuen to himselfe : but this is to be noted in the diuels names , that he neuer called himself a lier , nor a tempter , nor an accuser , nor a slanderer , nor a deceiuer , nor a deuourer , nor a murderer , nor a master , nor an aduersarie , nor a viper , nor a lion , nor a dragon , nor a woolfe , nor a cockatrice , nor a serpent . But when Christ asked him his name , hee calleth himselfe Legion , which imports a multitude , as if he should brag of his number , & here he calles himselfe in effect the compasser of the earth , as if he shuld brag of his power . And in the 4. Chapter of Luke & 6. verse , he calleth himself the possesser of the earth , as if he shuld brag of his possessions , and in the same he calleth himselfe the quier of the earth , as if he should brag of his liberalitie . Thus he which is euill it selfe , doth shun the name , because he would not be hated : and therefore no maruel if men call euil good , & would be counted honest , though they be neuer so lewd , for so will the diuell : but as God neuer called the diuell but by those names which the diuell hated , so he neuer calleth sinners by those names which they call themselues . For if you obserue the Scripture , there is no name of the diuel , but in some place of Scripture or other the wicked are called by the same name : he is called a lier , & they are called liers : he is called a tempter , & they are called tempters : he is called a murderer , & they are called murderers : he is called a slanderer , & they are called slanderers : he is called a viper , and they are called vipers : he is called a lion , & they are called lions : he is called a woolfe , and they are called wolues : he is called a serpent , and they are called serpents . Thus God would they that shall be damned should haue the name of him which is damned , to put them in mind . Now none of the diuels names are in the book of life : & therfore liers , & tempters , & slanderers , & murderers , & defamers are not : therefore these are the diuels names . This I note to shewe you how deadly God doth hate sin , that neither the diuell nor his followers could euer get a good name of him : for al his compassing , he could neuer compasse this , to shuffle any praise of himselfe into this booke of life : for he doth not compasse heauen , but earth , though he wold compasse both : the diuel himselfe doth tel vs here , that he compasseth , & he telleth vs not why he compasseth ; but his name Satan that went before , which he spake not of , doth tell vs why he compasseth . Because it signifies an aduersarie , it giueth vs to vnderstand that hee compasseth the earth like an aduersarie . God doth compasse the earth like a wall to defend it : the diuell compasseth the earth like an enemy to besiege it . For enemie is his name , he is enuie euen to the name .

Three things I note : wherefore the diuell may be sayd to compasse the earth . First , because he tempteth all men . Secondly , because he tempteth to all sinnes . Thirdly , because he tempteth by all meanes : So whosoeuer sinneth , wherein soeuer he offendeth , whereby soeuer he is allured , the sinne , and the sinner , and the baite , are compassed , and contriued by this Archpolitique , which calles himself a Compasser . Many haue their names for naught , because they doe nothing for them , like Labans images which were called Gods , though they were but blocks : but the diuell deserues his names , he is not called a tempter , and a lyar , and a slaunderer , and an accuser , and a deceiuer , and a murtherer , & a compasser in vaine , like S. George , which is alwaies on horseback , and neuer rides : but he would doe more than by his office he is bound to . Other are called officers , because they haue an office : but he is called an enemy , because he sheweth his enuy . Other are called Iusticers , because they should doe iustice : but he is called a tempter , because he practiseth temptations . Other are called Pastors , because they should feede : but he is called a deuourer , because he doth deuour : & we cal him a Compasser , because that he doth compasse . Euer since he fel from heauen he hath liued like Caine , which cannot rest in a place , but is a runnagate ouer the earth , from doore to doore , from man to man , begging for sinnes as the starued soule begs for bread . He should haue dwelt in heauen , and not bin compassing the earth , hee should haue sung with the Angels & not been quarelling with men , but he hath changed his calling , and is become a compasser , that is , to lay fetters vpon men , as GOD hath fettered him , least they should ascend to the place from whence he is fallen . Therefore in this the Lyer spake truth , when he said , I come from compassing the earth : as if hee should say to God , I come from the slaughter of thy seruants , not to aske forgiuenes for all the soules which he hath slaine alreadie , but to get a commission that GOD would make him Knight Marshall ouer the world , to slay and kill as many as hee hated : like the bramble , which set it selfe on fire first , and then fiered all the wood .

Peter describing the diuels walke , saith , that he goeth about : The diuel saith , that he goeth a compassing . Peter puts in , seeking whom hee may deuoure : the diuell leaues out deuour , and sayth no more , but that he compasseth . This circular walke is peculiar to the diuell , and therfore may be called the diuels circuite . All other creatures go forward but the diuell goeth about , which may well bee applied to the craftie diuell , because to goe about , is commonly taken to vndermine : when he meaneth he will destroy you , then we say , he will compasse you : so when the diuell compasseth , then beware lest he deuour . For the diuell goeth about men , as the Fowler goeth about the lark to snare her ; as the theefe goeth about the house , to robbe it ; as the yuie goeth about the oake , to kil it . The diuels walk is a siege , which goeth about but to find an issue to goe in : for he goeth about but vntil he can get in to be a possessor . He is content to be a compasser . The first name the diuell hath in Scripture , is a Serpent , he is a Serpent , & so are his waies like a Serpent , which windeth himself like a circle .

As GOD is sayd to make an hedge about men , so here the diuel is said to make an hedg about men : but this is an hedge of temptations , and that is an hedge against temptations . As Dauid saith , the Angels compasse vs , so might hee say , the diuels compasse vs , Sathan compasseth , and man is compassed . Sathan is like the circumference , and man is , as it were , the Centre : that is , temptations goe round about him , and he dwelleth in the middest of them . Thus much of Compassing : now what he doth compasse .

I come from Compassing the earth . This is the diuels pilgrimage , from one ende of the earth to the other , & then to the other againe , and then backe againe , like a wandring Marchant , which seeketh his trafficke where hee can speed cheapest . I haue heard of some trauellers which haue gone about the earth , but I neuer heard of any that had seene all parts of the earth but this olde Pilgrime Satan , which hath been in heauen , and in paradise , and in the earth , and in the sea , and in hell , and yet hath not done his walke , but like the Sunne which courseth about the earth euery day : so there is no day but Satan seeth euery man vpon earth : as a compasse hath no end , so hee makes no ende of compassing . Because he is such a compasser of the world , therefore Paul calleth him The God of this word , not a peece of the world , as England , or Ireland , or France , or Germanie , or Spayne , but of the world , that is , of all the countries , and cities , and townes , and villages , and houses . The Pope talkes of his kingdome , how many Prouinces are vnder his dominion , but the diuels circuit is greater then the Popes : one would thinke that he could neuer tend halfe his flocke , because he is Vicar of so great a Monarchie , and yet he is neuer non-resident . You may see his steppes euery where so brim and fresh , as though they were printed in ashes . If God make you see your country naked , your Temples desolate , your Cities ruined , your houses spoyled , you will say the Spanyards haue been heere : so when you see your mindes corrupted , your hearts hardened , your willes peruerted , your charitie cooled , your Iudges bribers , your Rulers persecutors , your Lawyers brablers , your Marchants vsurers , your Landlords extortioners , your Patrones symonists , your Pastors loyterers , you may say the diuell hath been here . Seeing then these weedes growe in euery ground , you may beare the diuel witnesse , that he doth compasse all the earth . If a man loue his friend , he will say , I will goe an hundred miles to doe him good : but if the diuel hate a man , he wil goe a thousand miles to doe him hurt ▪ The diuel doth not goe his progresse like a King , only for delight , but all the way as he goeth , Peter saith , He seeketh whom he may deuoure . The diuel goeth a visiting , he will teach the sicke how they shall recouer their health , hee will whisper the poore how they shall come by riches , he will tell the captiues how they shall redeeme their libertie : but to deuoure is the ende of his visitation . Therefore Peter called him a Lyon , and said , that he went about : and told vs that he sought as he went : at last he saith , to deuour , & there he ends , shewing that deuouring is his ende . Now you shall heare whom hee compasseth , and to what he compasseth , and how he compasseth . When it is said , that the diuell compasseth the earth , it is meant , that he compasseth the men of the earth : out of which I gather , first of all creatures he compasseth men : secondly , that he compasseth all men , and by consequence , that he compasseth good men . The diuell is like an Archer , and man is his marke , and temptations are his arrowes . As Peter is called a fisher of men , so the diuell may be called a hunter of men : for of all creatures his enuie is onely to men , because man was made to serue GOD , and inherite the ioyes which hee hath lost : therefore he is called no slear , but a manslear . When there are no men vpon earth , then the diuell will compasse the earth no more .

Secondly , he assaulteth all men , like Ismael , which was against al. It is said of Saul and Dauid , Saul hath slaine his thousand , and Dauid his tenne thousand : but if you put in Satan , you may set vp the number , and say , Satan hath slaine his hundred thousand . As there is a legion of men , so there is a legion of diuels : that as they said Peters angell , so they may say Peters diuell : for Christ would not haue called Peter Satan , if Satan had not backed him : as death killeth all , so the diuell tempteth all : when hee hath Eue , hee hunteth for Adam : when he hath Adam , he hunteth for Caine : as the father was tempted , so must the sonnes : as the mother was tempted , so must her daughters . Euery man but Christ may say , I haue been ouercome , but Christ himselfe cannot say , I haue not been tempted . In the Spanish Inquisition the Protestants are examined , but the Papists slip by : but in the diuels Inquisition Papist , and Protestant , and Atheist , and Puritane , & all are examined . He is not a captaine of forties , nor of fifties , nor of sixties , nor of hundreds , but hee is Generall ouer all which fight not vnder Christs banner : he possessed the two Gergesites , which were men , he possessed Mary , which was a woman : he possessed the mans son , which was a child . Nimrod is called a mightie Hunter which killed beasts , but this is a mighty hunter which killed Nimrod himself , God keep vs out of his chase . Thirdly , he warreth against the righteous , euen because they are righteous : as God makes the barren fruitfull , & the fruitfull to beare more fruite , so the diuell would haue them serue him , which serue him not , and they which serue him to serue him more : & therfore as the Grant encountred with Dauid , so the diuel encountred with Dauid , and with Dauids Lord : he which gaue him leaue here to tempt Iob , was after tempted himselfe , although the net brake , and the bird escaped : yet as he tempted Christ thrise together , and as he desired to sift Peter more then other , so they that follow Christ , and are like Peter , are sifted more then other . For this viper is like the viper which seased vpon Paul . Among many which stood by the fire , the viper chose out Paul , and lighted vpon him before all the rest : so if one bee holier then another , this viper will battaile with him , and there is great reason why the godly are tempted more then the wicked ; because the wicked are his seruants , and doe tempt others .

As he tempteth all men , so he tempteth to all sinnes : for hell and the diuell , are alike : therefore as hel is neuer filled with sinners , so the diuell is neuer filled with sinnes : and therfore when he had made Peter deny his master once , he made him deny him twise , and when he had made him denie him twise , hee made him deny him thrise . For this cause our sinnes are counted amongst those things which are infinite , because the diuell and our flesh meet together euery day to ingender newe sinnes . All the diuels riches is in baytes , hee hath a packe full of othes for euery one which will sweare , a pack full of lyes for euery one which will deceiue , a pack full of excuses for euery one which will dissemble . As he dooth goe through the streetes , into euery shoppe he casts a short measure , or a false balance : as hee passeth by the Tauernes hee sets dissention betwixt friends : as he passeth by euerie Inne , hee casts a payre of Cardes , and a payre of Dice , and a payre of Tables : as hee passeth by the Courtes , and findes the Lawyers at the barre , hee casts among them false euidences , forged writings , and counterfeite seales .

Thus in euery place where he comes ( like a foggie mist ) he leaues an euill sauour behinde him . The murmuring of Moses , the dissimulation of Abraham , the idolatrie of Aaron , the incest of Lot , the dronkennes of Noah , the adulterie of Dauid , the flight of Ionah , the deniall of Peter , name Satan , & thou hast named the very spawne of all sinnes , which with his taile plucked downe the starres from heauen . How many hate their enemies , & friends too , and yet imbrace this enemie , because he kisseth when he betrayeth , as though he would not betray . Auarice saith , I will make thee amiable : tyrannie saith , I will make thee dreadfull : sloth saith , I will make thee beautifull : vanitie saith , I will make thee merrie : prodigalitie sayth , I will make thee beloued : So the poore sinner stands distract how he may follow all sins at once , seeking grapes of thistles , and roses of thornes .

As he tempteth to all sinnes , so he tempteth by all meanes : for the name of a compasser doth import a cunning tempter . There is craft in compassing : the Hunter maketh a raile about the Deere , as though he would gard them , when he meaneth to take some of them : the Fowler goeth about the bird as if he did not see her , when he comes to snare her . If men haue so many sleights to compasse their matters , how can the compasser himselfe hold his fingers ? if the Serpents seed be so subtil , what doe you thinke of the old serpent , who hath been learning his trade euer since the creation ? If mens trades may be called crafts , the diuels trade may be called craft ? Herod is called a fox , but this fox taught him his subtiltie : this is he that prepared flatterers for Rehoboam , which prepared lyers for Ahab , which prepared concubines for Salomon , which prepared Sorcerers for Pharao , which prepared witches for Saul , which prepared wine for Benhadab , which prepared gold for Achan , which prepared a ship for Ionas , which prepared a rope for Haman , he goeth not about for nothing . But this is the first tricke of his compassing , he marks how euery man is inclined , what he loues , what he hateth , what he feares , & what he wants : & when he hath the measure of his foot , then he fits him . Aske what you will , heere is he which offered the whole world . What ? shall Ionah stay for want of a ship ? nay here is a ship , go & flie from the Lord : shall Esau stay for want of broth ? nay here is a messe of broth , go and sell thy birth-right : shal Iudas stay for want of thirty pence ? nay here are thirtie pence , goe and betray thy master : shall Pilate stay for want of an halter ? nay here is an halter , goe and hang thy selfe .

The Tyrant shall not want a flatterer , the and Apostles , as they followed Christ , lest following that which they repented , wee sustaine or suffer that which they escaped . This is a lesson for all but Christ , Let him which thinketh he stande , take heed lest he fall . When Paul had distilled the capital sinnes of the Israelites , this is the quintescence , that is , all the profit which he could wring out of them , Let them that thinke they stand , take heed lest they fall . Who would haue sayd that Ierusalem would haue become an harlot ? that the chosen people should become the cursedst vpon the earth ? yet so it is , saith Paul , thus & thus they haue done , and thus hath God forsaken them , that all the world may take heede how they stirre vp the lion of Iudah , which deuoueth the wicked like bread . Who would haue thought when Lot was grieued with the sins of Sodome that he would haue committed a worse sinne himselfe , first to drinke til he was drunken , then to lie with his own daughters ? yet he did so . Who would haue thought that Noah when he builded the Arke , because he beleeued in God , and gaue example to all the world how they should saue themselues , when the flood was past , would haue giuen the first example of sinne to his owne sonnes ? Whe would haue thought that when he was persecuted for his godlines in the desart , hee would haue slain the husband for the lust of the wife , when the blessings of God did call him to thankfulnes ? Who would haue thought that Salomon when he prayed in the temple , and was tearmed by God the wisest man in the world , would haue taken mo concubines vnto him than any heathen in the world ? How are the mightie ouerthrowen saith Dauid ? 2. Sam. 1. Like Peter which said he would neuer forsake Christ : and forsook him first . The strong men are fallen . Euen Salomon himselfe , and Dauid , and Noah , and Lot , and Sampson , & Peter , the light of the world , fell like the starres of heauen : these tall souldiers , strong oaks , faire pillers lie in the dust , whose toppes glittered in the aire , that they which thinke they stand may take heed lest they fall . Can I looke vpon these ruines without compassion , or remember them without feare , vnles Ibe a reprobate , & my heart of flint ? Who am I that I should stand like a shrubbe , when these Caedars are blowen down to the ground , & shewed themselues but men ? the best man is but a man , the worst are worse then beasts , no man is vntainted but Christ , they which had greater gifts than we , they which had deeper rootes then we , they which had stronger hearts then we , they which had more props then wee , are fallen like a birde which is wearie of her flight , and turned back like the wind in the twinckling of an eie . 2. Kin. 8. 13. Who would haue mocked him , that should haue said sometime as Elisha sayd to Hazael , what wickednesse hee should doe in time to come , that he should slay and trample men , women and children , Hazael blusht to heare thus of him , and said , Am I a dog that I should doe this ? as if he would neuer doe it while he were a man , but count him a dogge when he comes to that : so they which are chaunged like Hazael , blush to heare thus of him , and would haue scorned sometime at him which should once haue sayd , when they were zealous and studious preachers , and persecuted for their preaching , that the time would come when they should be loyterers , time-seruers , louers of the world , and greedie woolues , deuourers of their flockes , and persecutors , they would haue sayd , Am I a dog ? Am I a beast ? Am I a reprobate , that I should doe this ? they would neuer beleeue this till it came to passe , and being fallen , they say they sinned like Hazael , which blusht before he sinned , and was impudent after . Therfore let no man say what he will be , before he haue examined what hee is , but runne his course with a trembling feare , alwaies looking downe to the rubs which lye before him , and the worthies which are slaine alreadie , and remember when any spectacle of frailtie is in thine eie , this is my warning , for no man hath more priuiledge than another . This is the profite wee should make of other mens faults , like a pearle which is taken out of the serpent : when we see our brothers nakednes , it should moue vs to compassion of him , and a feare of our selues , for when we reioyce at others fall , like Cham , as the leprosie went from Naaman to Gehezie , so God turneth his wrath from them , and it lighteth vppon vs , Prou. 24. 18. and such as haue despised others without remorse , haue fallen in the like , or more shamefully themselues , and neuer rose againe . What shall wee doe then when wee heare of other mens faults ? not talke as wee doe , but beware by them , and thinke , Am I better then he ? Am I stronger then Sampson ? Am I wiser then Salomon ? Am I chaster then Dauid ? Am I soberer then Noah ? Am I firmer then Peter , if God should leaue me to my self ? if he should withdrawe his hand which holds me ? Into how many gulfes haue I beene falling , when God hath preserued me of occasion , or delayed the temptation , or wonderfully kept me from it , I know not how , for hee deliuereth me from euil as he deliuered Dauid from the blood of Nabal , by Abigail , which came vnlooked for : So he hath preuented many wonderfully , when they were assaulted so hardly , that they had thought to haue yeelded to the enemie . Sometime I may say there wanted a tempter , sometime I may say there wanted time , sometime I may say there wanted place , sometime the temper was present , and there wanted neither time nor place , but God held me backe that I should not consent : so neere we haue glided by sinne , like a shippe which rides vpon a rocke , and slips away , or a bird which scapes from the Fowler when the net is vpon her . There is no salt but may lose his saltnes , no wine but may lose his strenght , no flower but may lose his sent , no light but may be eclipsed , no beautie but may bee stayned , no fruit but may be blasted , nor soule but may be corrupted ▪ we stand all in a slipperie place , where it is easie to slide , and hard to get vp , like little children which ouerthrow themselues with their clothes , now vp , now downe at a strawe , so soone we fall from God , & slide from his word , and forget our resolutions , as though wee had neuer resolued . Man goeth forth in the morning , weake , naked , and vnarmed , to fight with powers , and principalities , the diuell , the world , and all their adherents , and whome doth hee take with him but this flesh , a traytor , ready to yeeld him vp at euery assault vnto the enemie . Thus man is set vpon the side of a hill , alwaies declining , and slipping : the flesh muffleth him to make him stumble , the world catcheth at him to make him fall , the diuell vndermineth him to make him sinke , and crieth stil , Cast thy self downe , and when he falleth , he goeth apace , as Peter , who denied thrise together ; and when hee is fallen is like a stumbling stone in the way for other , that they may fall too . Therefore , Let him that thinketh he standeth , take heede lest he fall .

So earnestly must we call vpon our soules , that we be not wearie of well doing : for happier are the children that neuer began , then Iudas , whose ende was worse then his beginning . Wisedome and Righteousnesse are angrie with him that leaueth his goodnesse to become worse : if thy spouse had committed fornication thou mightest haue diuorsed her , but he which leaueth his righteousnes to liue in wickednes , forsakes his spouse to commit fornication , and is diuorsed from Christ himselfe . If thou wert like the Vine , or the Oliue , or the Figge tree , they would not leaue their grapes , or their fatnesse , or their sweetnesse , to get a kingdome ; but the Bramble did : If thou be like the Bramble , what wilt thou doe when the fire comes ? As this is a memorandum to all , so especially let him that ruleth , and him that teacheth , take heede lest he fal : for if the Pillers shrinke the Temple shakes , as when a great Tree is hewen downe , which is a shadowe to the beasts , and a nest to the birdes , many leaues , and bowes , and twiggs fall with it : so many stande , and fall with them , whose lampes giue light to others : Euen as Ieroboams sinne made Israel to sinne : therefore Paul hath giuen you a watchword , which euery one should write vpon his table , vpon his bed & vpon his nayles , lest he forget in one houre : for he which standes now , may fall before night . Sinne is not long in comming , nor quickly gone , vnles God stop vs , as he mette Balaam in his way , & stay vs ; as he staied the womans sonne , when he was a bearing to his graue : we runne ouer Reason , and tread vpon Conscience , and fling by Counsel , and goe by the Word , and poast to Death , as though we ran for a kingdome , like a Larke , that falles to the ground sooner then she mounted vp : at first she retires , as it were by steps , but when she commeth neerer the ground , she falles downe with a iumpe : so wee decline at first and wauer lower and lower , till we be almost at the worst , and then we runne headlong , as though wee were sent poast to hell , from hot to luke-warme , from luke-warme to key cold , from key cold to starke dead : so the languishing soule bleedes to death , and seeth not his life goe till he be at the very last gaspe . Woe bee vnto him that is guilty of this murther : if the bloud of Abel cried for vengeance against his brother Caine which slew his bodie , shall not GOD bee reuenged for the death of the Soule ? where is thy brother ( saith God ? ) Nay where is thy soule ? hast thou slaine it , which was my spouse , my temple , mine owne Image ? If the seruant which hid his Talent was cast into darknesse , what shall be done vnto thee which hast lost thy Talent ? For he which falles from his righteousnesse , dooth not hide his Talent , but more , he doth lose it .

Thus if you neuer knewe what good to make of euill , this you may learne in the sinners Schoole : let them which thinke they stand , take heed lest they fall , and let them which are downe , care to rise , and the Lord so direct our steppes , that wee may rise againe .

FINIS .