our sinnes are washed with Christes bloud when our bodies are washed they are taken out of the water againe to signifie how we shall be raised from death to life by the resurrection of Christ and how we should rise from sinne to righteousnesse thus we begin our life with a solemne promise to God before the Church to serue him with our bodies and soules till death vs depart Now let vs remember how we haue kept this promise with the Lord or rather how we haue broken promise with him then we gaue our selues to GOD but since we haue giuen our selues to sinne then wee promised to renounce the world but euer since we haue embraced the world therefore now let vs begin to pay that which we ought so long and pray the Lord which hath instituted this Sacrament as a seale of his mercie to receiue this child into his fauour as we receiue it into his Church to baptize it with his spirit as wee baptize it with water and powre vpon it his grace as we giue it the signe of grace 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 Before Christes comming when the Kings or Patriarches died it is said that they went to their fathers as we read of Dauid and Salomon c. but after Christs comming when the faithfull die they are said to go to Christ 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 persecuâ—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 petitioÌ„ 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 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 and begins like Enoch to walke with God he cryeth euer after with the Apostle 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 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 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 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 â—earned Christ yet as Paul did for no man esteeme this life when he begins to taste of the next 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 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 So soone as Iohn Baptist did see our Sauiour 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 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 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 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 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
cause wee reade of none but wicked Lamech before the floud 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 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 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 like the Mule which is ingendred of an Asse and a Mare Therefore adulterers are likened to the diuell which sowed another mans ground 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 Increase and multiplie 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 but only Iephtah and to shewe that no inheritance did belong to them in heauen 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 then vpon him which was not maried because he sinned 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 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 And againe For the auoiding of fornication let euerie man haue his wife 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 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 expoūdeth 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 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 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 exempting one order of men no more then another 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 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 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 duties of marriage are not sinne that is the secret of marriage is not euill and therefore Paule saith not onely Marriage is honourable but the bed is honourable that is euen the action of marriage is as lawfull as marriage Besides 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 God appoynted them to be purified shewing that some staine or other doth creepe into this action which had need to be repented 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 It is not good for man to be alone 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 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 for The poore man saith Salomon is forsaken of his
and no man spie thee Whether thou wouldst refuse a bribe like Elisha if thou didst meet with one which were as willing and able to giue it as Naaman Whether thou wouldst not deceiue if thou were in such an office as the false Steward 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 as Dauid might Whether thou wouldst not tell a lie as Abraham did if it stood vpon thy life which made him twice dissemble that his wife was his sister least he should die for her beautie Finally if it should be said vnto thee as the diuell said to Christ 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 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 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 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 are these First whether thou haue faith not only to beleeue that Christ died but that he died for thee for as the scripture called him a redeemer so Iob calleth him his Redeemer The second article is whether thou bee in charitie not whether thou loue thē which loue thee but whether thou loue them which hate thee for Christ commandeth vs To loue our enemies The third article is whether thou repent not for thy open grosse sinnes but for thy secret sinnes and pettie sinnes because Christ saith 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 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 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 to shew how we should obey 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 All these haue I kept for the Doue was not so welcome to Noah as this man is to Christ But if thou find not these affections within 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 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 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 thē foorth with their fellowes Others respect whether it be a faire daye that they may walke after seruice making that day vpō 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 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 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 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 IN TWO SERMONS To the Reader HEre thou hast the Sermōs which haue bene often desired because of the matter fit for this Citie One saith that he would neuer speake to Vsurers and Bribe-mongers but when they be vpon their death-beds for hee which liueth by sin resolueth to sinne that he may liue But when he goeth to hanging Iudas himselfe will say I haue sinned If I speake not to Vsurers vpon their death-bed yet I speake to Vsurers
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 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 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 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 and it hath no foode to eate As if you should take food from the bodie the bodie would pine And therefore Salomon saith 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 The poore receiue the Gospell but to shew that the rich did contemne it Why doth Paul say 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 To adde more honor and renown to the preachers of the word to make you receiue them like Prophetes and then Christ saith 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 like the Iewes who when they were offended with the Prophet charged him to prophecie no more Therefore as Christ warned his disciples 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 what they thought of him so I would aske you what you thinke of Preachers Is he a contemptible person 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 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 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 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 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 triūph 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 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 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 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 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
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 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 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 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 Happiâ—r is that man nowe that hath his wedding garment 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 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 yet Vzziah was slaine for touching the Arke vnreuerentlie Circumcision was a good thing yet Circumcision did not profite the Sichemites 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 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
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 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 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 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 If men were so hastie in executing Iustice as they were in executing malice so many mē 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 cānot 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 Christiās 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 takē 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 shalbe 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 thēselues 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 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 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 mā 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 or Caines marke to make him hatefull like a rogue which is burned in the eare so Esau was called Edom which signifieth Redde
and God honoured For after that Iosua had quietly possessed the Lande of Canaan he builded a Tabernacle wherein to call vppon the Lorde not perfect Nowe it followeth in the Text But the Lorde was angrie with mee for your sakes and would not heare me c. So soone as Moses changed his praier God turneth from him and will not heare him So soone we make God to forsake vs if wee doe not according to his will Moses sheweth the cause why God woulde not heare him although he were a great man and in high authority yet he is not ashamed to confesse his fault which hee might haue kept secrete if he would for the people knewe not that he had sinned because the sinne which he committed was not open but secret yea it was but a little repine as in the eleuenth of Numbers the eleuenth verse therefore Moses might haue kept it from them but because hee woulde not iustifie himselfe hee telleth them that the Lorde was angry with him and because hee would not haue the people to iustifie themselues he telleth them it is for their sakes Thus when Moses changeth his prayer God will no longer heare him so wee see that where sin is their prayer is not effectuall so that if wee will hope to receiue by prayer any thing at Gods handes wee must first remooue and take a way the cause of our hinderance which is sinne before wee can receiue the thing wee pray for For here we see that prayer which before pacified the wrath of God which healed Meriam being striken with Leprosie which raised the widdowes Sonne from death to life by which Dauid obtayned victorie which brought downe fire from heauen to consume the Idolaters Sacrifices which brought Ieremiah out of prison and Ionah out of the Fishes belly and made the Sunne to stande stil and the raine to fall from heauen and triumphed ouer all is heere by a little sinne quite ouerthrowne euen like a greate Monarke poysoned with a little Spider But the Lord was angrie with me for your sakes and would not heare me God when Moses had prayed did not graunt his request but was angrie with him but lest Moses should be quite discouraged he straight wayes mitigateth his anger biddeth him be content and speake no more vnto him of that matter God doth not bid him that hee shoulde not praie any more vnto him but that he should pray no more for that thing First God biddeth him to be content as if he should haue said although thou maist not enter into the land yet I will content thee other waies thus God woulde haue vs in what estate soeuer we be to be content with our calling for it is his appointment And seeing he hath in ough to content vs all therefore wee shoulde not murmure nor grudge one at another but be thankfull vnto him because it is his good will and pleasure it shoulde bee so And surelie Moses woulde and was willing that the Iewes should profite by his Doctrine for he hath set it downe in the 20. of Numbers twise and in the 27. 13. in the 32. Deut. 49. and in this place all to the intent to shewe that God is able to content all He is not like to Iacob who when hee had blessed one of his sonnes could not blesse the other but he when hee had blessed the poore blessed the hungry and when hee had blessed the hungrie he blessed them that wept when he had blessed them that wept he blessed them that were reuiled and suffered for Christes sake There is no ende of his blessing because his mercie indureeh for euer God is so mercifull that though we are nor able to praie aright yet he considereth of our praiers and turneth to the best for our good not graunting our request manie times but a better thing than we doe desire of him as when Dauid praied that the Childe gotten in adultery might liue God heard him and did consider of it yet did not graunt his request but a better thing that was that his Sonne Salomon should raigne after him And when our Sauiour Christ praied that that houre might passe ouer him God heard him and did consider of it yet did not grant his request but a better thing that his death should take away the sinnes of the world and here in this place where Moses priaeth God heareth his praier and doth consider of it yet doth not grant his request but a better thing that is that he shall goe into heauenly Canaan Thus wee see that God is so mercifull that hee can scarce punish sinners hee is so louing that often he giueth vs better things than wee can desire who then will offend so merciful and louing a father Let vs seeing God is so merciful vnto vs take heede that we abuse not his mercies lest in so dooing we prouoke him vnto iudgement Now God hath told Moses that he shall not goe into the Land he beginneth to teach him how hee shall doe to see it and biddeth him goe vp into the top of Pisgah and cast his eies Estward and westward and Northward and Southward and behold it c. As a Bird staied with a little string or a strong man in swimming held backe by a small twig so a little sinne staieth this great Captaine that he cannot come within the land of Canaan First God is angry with him enuies him altogether as though hee were not worthy so much as to go vp the mount thus we may see how one of the least sinnes is able to turne from vs all the goodnes all the fauour which God beareth to vs. After God commands Moses to go vp the mount Here Moses obeieth Gods cōmandement but if he had bin like many a murmuring man he would haue denied to go vp the moūt saying what banquet is this to me but a dainty dish set before one forbiddē to eate but Moses had rather die than anger the Lorde againe when he had bid him be content Thus we may learne of Moses to bee content with our calling whether wee haue little or much For God contented Moses as wel with the sight of Canaan as those who possessed it So when GOD hath not ordained vs to see great substance as he hath some of our brethren yet because we should not be discontent he will giue vs as much pleasure at the sight of them in others as though we our selues enioyed them So GOD contenth Moses and he contenteth Iosua for as Iosua came into the land as Moses could not so Moses saw it as Iosua coulde not So I say God contenteth all that Iosua should not enuie Moses nor Moses enuie Iosua And this was the great power of God who although Moses were very old yet was his eie-sight most perfect insomuch that hee could see farther than any of all his company For being vpon the