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 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 and this Sacrament is the remembrance of it and therefore whensoeuer we receiue it this addition commeth with it which is shed for the remission of sinnes 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 y t 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 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 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 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 As often as yee shall eate this bread 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 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 Whosoeuer receiueth it vnworthily is guiltie of the bodie and bloud of Christ Will yee know who receiueth vnworthely 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 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 which leaped in the wombe so soone as Christ came neare him 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 and the Iewes for crucifying him 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 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 it neuer goeth into their mouth but they are traitors ipso facto may say to Hell this day haue I taken possession of thee 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 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 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 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 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 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 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 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 BaÌ„quet These words are diuersly repeated of the Euangelists Here it is sayd This Cup is the New Testament in my blood In Mathew in Mark it is said This Cup is my blood of the new Testament This is the first meÌ„tion 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 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 but the new Testament is confirmed by the blood of Christ My blood saith Christ is the blood of the new Testament nay This Cup saith Christ is the new Testament 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 and Ceremonies of the Lawe did signifie Christ before hee came therefore they are fulfilled in his comming no moe Sacrifices no mo 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 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 deceâ—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 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 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 hath a curse in Gods booke 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 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 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 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
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
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 seruāt 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 THREE PRAYERS ONE FOR THE MORNING ANother for the Euening the third for a sicke man Whereunto is annexed a godly Letter to a sicke friend and a comfortable speech of a Preacher vpon his death bed Anno. 1591. A Morning Prayer O Lord prepare our hearts to praye ETernall God giuer to them which want Comforter to them wich suffer and forgiuer to them which repent we haue nothing to render thee but thine owne If we could giue thee our bodies and soules they should be saued by it but thou wert neuer the richer for them Al is our duetie al of vs cannot performe it therefore thy son died thy spirite descended and thy Angels guide and thy Ministers teach to helpe the weakenes of men All things cal vpon vs to cal vpon thee and we are prostrate before thee before wee know how to worship thee euē since we rose we haue tasted many of thy blessings thou hast begun to serue vs before wee begin to serue thee Why shouldst thou bestow thy health and wealth and rest and libertie vpon vs more then other we can giue no reason for it but that thou art mercifull And if thou shouldst drawe all backe againe we haue nothing to say but that thou art iust Our sinnes are so grieuous and infinite that we are faine to say with Iudas I haue sinned and there stop because we cannot reckon them All things serue thee as they did at first onely men are the sinners in this world Our heart is a roote of corruption our eies are the eyes of vanitie our eares are the eares of follie our mouthes are the mouthes of deceipt our hands are the hands of iniquitie and euery part doth dishonour thee which would be glorified of thee The vnderstanding which was giuen vs to learne vertue is apt now to apprehend nothing but sinne the will which was giuen vs to affect righteousnes is apt now to loue nothing but wickednes The memorie which was giuen vs to remember good things is apt now to keep nothing but euill things There is no difference betweene vs and the wicked we haue doone more against thee this weeke then we haue doone for thee since we were borne and yet we haue not resolued to amende but this is the course of our whole life first we sinne and then we pray thee to forgiue it and then to our sinnes againe as though we came to thee for leaue to offend thee And that which should get pardon at thy hands for all the rest that is our prayer is so full of toyes and fancies for want of faith and reuerence that when we haue praied we had need to praie againe that thou wouldest forgiue our prayers because wee thinke least of thee when wee pray vnto thee what Father but thou could suffer this contempt and bee contemned still Yet when we thinke vpon thy sonne all our feare is turned into ioye because his righteousnesse for vs is more then our wickednesse against our selues Settle our faith in thy beloued and it sufficeth for all our iniquities necessities and infirmities Now Lord we goe foorth to fight against the world the flesh and the diuell and the weakest of our enemies is stronger than wee therefore wee come vnto thee for thy holy spirite to take our part that is to change our mindes and wils and affections which wee haue corrupted to remooue all the hindrances which lets vs to serue thee and to direct all our thaughts speeches and actions to thy glorie as thou hast directed thy glorie vnto our saluation Although we be sinners O Lord yet we are thine and therefore we beseech thee to separate our sins from vs which would separate vs from thee that we may be ready
rib out of Adams side 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 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 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 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 for the Apostle calleth death a sleepe but Christ which died is called life 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 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 it is said that the wife was made of the husbands rib not of his head for Paul calleth the husband the wiues head nor of the foote for hee must not set her at his foote the seruant is appointed to serue 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 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 and accept it as if he should send vs a present from heauen with this name written on it The gift of God Beastes are ordeined for food and cloathes for warmth and flowers for pleasure but the wife is ordeined for man 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 the propagation of children signified in that when Moses saith He created them male and female not both male nor both female 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 Encrease and multiplie That is Bring forth children as other creatures bring forth their kinde For this cause Mariage is called Matrimonie 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 because it is maimed of one of his endes and seemes rather to be sought for wealth 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 as though when men are olde 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 this Paul signifieth when he saith 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 in maintaining their stewes as a stage for fornicators to play vpon and a sanctuarie to defend them like to Absaloms tent 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 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 in Deut. 17. 17. as well as the minister in 1. Tim. 3. 2. shewing that the danger of the state doth not counteruaile the danger of fornication For this
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 caÌ„not 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 seâ—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 redâ—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 stoode moste against him Marke putteth in the Scribes too 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 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 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 sâ—aues to take him 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 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
large within but narrowe without so they which are within the Church haue greater light than they which are without They sit like Pharaoh in the darkenes of Egypt when the other dwell like Israel in the light of Goshen Knowledge is easie to him which loueth knowledge sayth Salomon but the scorner seeketh knowledge and findeth it not saith Salomon Pro. 14. The spiritual man saith Paul searcheth the deepe things of God but The naturall man saith Paul perceiueth not the things of GOD. Thou hast reuealed these things to babes saith Christ but thou hast hid them from the wise of the world If any man will doe Gods will he saith Christ shall vnderstand the doctrine but to the obstinate Iewes Christ saith you cannot vnderstand my talke My sheepe heare my voice saith Christ but to the wicked Christ saith you cannot heare my words Beleeuest thou for this saith he to Nathaniel thou shalt see greater things than these but If ye beleeue not sayth Esay ye shall not vnderstand That these Scriptures might bee fulfilled you see that as sin is called blindnes 2. Chro. 6. 18. so sinners are called blind Esay 56. 10. and may be called Strangers in Israel Vntill we be borne again we are like Nichodemus which knew not what it was to bee borne againe Iohn 3. Vntill we become zealous our selues we are like Festus which thought zeale madnes Act. 26. Vntill we be humble our selues we are like Michol which mocked Dauid for his humilitie 1. Sam. 6. 16. It was true then and it is true now and it will bee true alwayes which Paul obserueth 1 Corin. 1. 18. that to some religion shall seem foolishnesse The reason of all this Paul layeth downe in a word If ye aske why the wicked cannot vnderstand heauenly things he sayth Because they are spiritually discerned 1 Corin 2. 14. therefore how should he discerne them that hath not the spirite For this cause wisedome is not said to bee iustified of any but of her owne Children Mat. 11. 19. neither doth Christ say that any sheepe heare his voyce but his owne sheepe My sheepe sayth hee Iohn 12. 27 heare my voyce they followe their shepheard they heare his voyce they vnderstand his Lawe they iudge of his iudgements they haue the measure of his Wordes all is open and plaine and manifest and cleare vnto them they search deeper and iudge righter and know sooner and though they haue no learning yet they haue better iudgements than the learned wheras the other that labour and study without God walke in a labyrinth fall into doubts while they seeke resolutions When a wicked man reads the Scriptures he seeth no difference betweene the worde of God and the wordes of men like Cleopas which talked with Christ knew not Christ When he speakes of Religion he flutters like a young bird which cannot flye because her wings are not growen when he prayeth his prayer is like a childes grace that vnderstandeth not one word that he saith hee which hath but a shew of holines hath but a shewe of wisedome a little knowledge is in his head but there is no knowledge in his heart An euill man may knowe some thing and speake something of his reading hearing as Iob saith There is a spirit in man that is euery man hath a kind of knowledge but the inspiration of the Lord giueth vnderstanding as though the sinners vnderstanding did not deserue to be called vnderstanding If the wicked man speake any thing that is good hee speakes by roate but hee which speakes not out of the abundance of his hart is soone drawne drie The preaching of the Word doth not become him it is harsh and vnkind in his mouth as though it came out of a wrong bowe or like vnto a shittle which flittereth from the hand of a child he is in the pulpit as the guest at the banquet which wāted his wedding garment he speakes not like one which hath authoritie but as one that hath no authoritie and alwaies his conscience sounds vnto him What hast thou to do to take my word in thy mouth seeing thou hatest to be reformed Therefore bee renued that ye may knowe what the will of GOD is this is the Abce and Primmer and Grammar the first lesson and last lesson of a Christian to knowe the good and perfect and acceptable will of God which must make vs good and perfect and acceptable our selues the will of God is alwaies good and acceptable perfect howsoeuer it seeme to vs though it condemne vs of euill yet it is good though we see not how it is perfect yet it is perfect nay it is so perfect that we cannot see the perfection of it as the Sunne is so bright that wee cannot behold the brightnes of it first it seemes good vnto a man before it bee acceptable when it is acceptable then it seemes perfect and as Gods will doth seeme to vs so we doe seeme to him if his will cannot seeme good and acceptable and perfect to vs much lesse may our will seeme good or acceptable or perfect vnto him for this is our goodnesse to acknowledge his goodnesse If it be such a contentment to knowe the will of GOD what shall keepe vs from the knowledge of it shall sinne which is the worst thing in the world Because we will not renue our mindes therefore we are ignorant of so many things which we would knowe and vntill we be willing to followe the word wee shall neuer throughly vnderstand it but buzze and grope at it like Owles which prie at the sunne out of a barne Oh! what a benefite had Salomon lost if he had lost his wisedome which God gaue him as great a benefite doest thou loose if thou loose the knowledge of Gods will for from the day that a man cannot discerne the will of Sathan from the will of Christ euerie Heresie seemeth trueth euery euill seemes good and this hath been the beginning of al errors in the Church because men did not loue the trueth therefore God would not reueale his trueth vnto them therefore I conclude as I began Be ye chaunged by the renuing of your mindes that ye may proue what is the good will of God and acceptable and perfect Now a word of the Sacrament there is an infant to be receiued into the Church which putteth vs in minde of the promise which we made vnto God when we were receiued into the Church our selues This Sacrament was instituted by Christ when he was baptized of Iohn in the riuer of Iordan and it succeedeth Circumcision as the Communiō was ordained in stead of the Passeouer so soone as we are borne we are baptized In the name of the Father the Sonne and the holie Ghost to signifie that we owe a duetie vnto God from the day that wee come into the world In this Baptisme our bodies are washed with water to signifie how