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
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
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
Institution and vse of the Lords supper First Paul sheweth the author of it the Lord Iesus then the time when it was instituted in the night that he was betraied then the manner how he did institute it he tooke bread when he had giuen thanks he brake it and gaue vnto his disciples c. then the end why hee did institute it for a remembrance of his death Touching the Author he which is signified by it was the author of it The Lord Iesus hath bid vs to supper I am not woorthie saith Iohn to loose his shoo so wee are not worthie to wait at his trencher and yet hee will haue vs sit at his table To him belongeth the power to ordaine Sacraments in his Church because he fulfilled the Sacraments of the Law When Christ came the Passeouer creased because he is our Passeouer that is the Lambe by whose blood wee are saued When Christ came Circumcision ceased because he is our circumcision that is the purifier and cleanser of our sinnes Now these two Sacraments are fulfilled he hath appointed two other Sacraments for them in stead of the pascall Lambe which the Iewes did eat hee hath giuen vs another Lambe to eate which Iohn calleth the Lambe of God that is himselfe vpon whome all doe feede whosoeuer doe receiue this Sacrament with an assured faith that Christ died to possesse them of life The breaking of the bread dooth signifie the wounding of the bodie the pouring out of the wine doth signifie the shedding of his blood The eating of the bread and drinking of the wine doth signifie that his flesh and blood doe nourish in vs life eternall as the bread and wine doe nourish the life present In stead of Circumcision which began at Abraham he hath ordeined Baptisme which began at Iohn a more liuely representation of the true circumcision of the heart because it representeth vnto vs the blood of Christ which washeth our soules as the water in baptisme washeth our bodies Touching the time In the night saith Paul therefore this Sacrament is called the Lordes Supper because it was instituted at night when they vsed to sup But what night Euen that night saith Paule when he was betraied that night which he should haue cursed as Iob did the day of his birth if hee had suffered against his will that night when he should haue thought to destroy men as men conspired to destroy him That night saith Paul this Sacrament of grace and peace and life began Euen that night when we betraied him Many nights did he spend in watching and praying for vs and is there a night now for vs to kill and betraie him That was a darke night when men went about to put out the Sunne which brought them light Who can but wonder to see how Christ and they for whom Christ came were occupied at one time when they deuised mischiefe against him and sought all meanes to destroy him then hee consulted how to saue them and instituted the same night this blessed sacrament to conuey all his graces blessings vnto them Euen that night when they betraied him The reason why this action was deferred vntill night is because that was the time appointed by the Law to eate the Passe-ouer which was like a predecessor of this Sacrament The reason why he deferred it vntil his last night was because the Passe-ouer could not be ended before the fulnesse of time and the true Paschall Lambe were come to be slaine in stead of the other Therefore how fitlie did Christ end the Passe-ouer which was a signe of his suffering so presently before his suffering And beside how sweetly did he confirme his Disciples faith when as they should see that the next day performed before their eyes which ouer night both in the Passe-ouer and in the Sacrament was so liuely resembled vnto them If anie man from this doe gather that we ought to eate the Lordes Supper at night as Christ did he must vnderstand that we haue not the same cause to doe so which Christ had because of the Passe-ouer And therefore the Church which hath discretion of times and places hath altered both the time and the place vsing the Temples in sted of the chamber and the morning in sted of the euening for indifferent things are ruled by order and decency Touching the manner He tooke bread and when hee had giuen thankes hee brake it and gaue it vnto them Hee would not eate it nor breake it before he had giuen thankes to God What neede he which was God giue thankes to God but to shewe vs what wee should doe when we eate our selues In all things giue thanks saith Paul whereby we declare that all things come from God but the wicked beleeue easier that God doeth take then that hee doth giue and therefore they neuer praie hartily vnto him for anie thing nor feelingly thanke him for it For which the Lord complaineth saying I haue loued you yet ye say wherein hast thou loued vs Shewing that we are worse then the oxe which knoweth his feeder And if wee acknowledge all things from God yet wee doe like Lot Is it not a little one saith he when he craued to go vnto Zoar as though it were not much which he asked so we mince extenuate the giftes of God before we receiue them and after like them which haue a grace for dinner and none for breakfast as though they had their dinners from God and breakfasts of their owne Our example did not so although it was but bread which hee receiued yet hee was more thankfull for bread then many which burie the foules and fishes and beastes in their bellie for if a count of all were kept for one that praieth Giue vs this day our daily bread a hundred take their bread and meat and sleep too which neuer pray for it After hee had giuen thankes hee brake it and gaue vnto them and saide Take eate for when he had giuen thankes to God then it was sanctified and blessed and lawfull to eate So when thou seruest God then it is lawfull for thee to vse Gods blessinges then thou maiest eate and drinke as Christ did but not before for these thinges were created to serue them which serue God if thou doest not serue him for them thou encrochest vpon Gods blessinges and stealest his creatures which are no more thine then thou art his for the good God created all things for good men as the diuels possessions are reserued for euill men Therefore as Christ would not breake the bread before hee had giuen thankes to the founder so know that there is some thing to be done before thou receiue anie benefite of GOD and presume not to vse his creatures with more libertie than his sonne did which did not eate without giuing thankes nor rise againe without singing a Psalme
It followeth This is my bodie Here is the fruite of his thankes before hee prayed that the bread and wine might be blessed they were blessed As Isaacks blessing shewed it selfe vpon Iacob whom he blessed so Christ his blessing appeared straight vpon these mysteries for it could not be said before This is my bodie because it was meere bread but now it may be called his bodie because his blessing hath infused that vertue into it that it dooth not onely represent his bodie but conuey his bodie and himselfe vnto vs. The efficacie of this blessing is in this Sacrament euer since sanctifying it vnto vs as well as it did to the Apostles euen as Christs praier staied Peters faith after Christ was dead Now ye haue heard the meaning of these words He tooke bread and blessed it and brake it and gaue it you shall see with what a mysticall resemblance they vnite Christ and vs First as Christ in the Supper tooke bread to feede vs so in his birth he tooke our flesh to saue vs. Secondly as Christ when he had taken the bread blessed the bread to make it a spirituall food so Christ when he had taken our flesh powred foorth most rich and precious graces into it to make it food of life vnto vs. Thirdly as Christ when hee had blessed the bread brake the bread so Christ when hee had filled his bodie with most precious graces brake it vp like a rich treasure house his handes by the nayles his backe by the stripes his head by the thornes his side by the speare that out of euerie hole a riuer of grace and goodnesse might issue flow forth vnto vs. Lastly as Christ gaue the bread when he had broken it so Christ by a liuely faith communicateth his bodie after he hath crucified it Hereby wee are taught that when we see the Minister take the bread to feed vs we must conceiue that Christ being God from euerlasting tooke our flesh to saue vs. When we see the Minister blesse the bread to a holie vse we must conceiue that Christ by vniting the Godhead vnto it sanctified his flesh for our redemption When wee see the Minister breake the bread to sustaine our bodies we must conceiue that Christ in his death brake his bodie to refresh our soules When wee see the Minister giue the bread to our handes we must conceiue that Christ as truly offereth himself to our faith to be receiued of vs. Because vpon these wordes the Papists ground their Transubstantiation that is that the bread is changed into Christs flesh the wine is turned into Christes blood whereby we eate the same bodie which dyed vpon the Crosse drinke the same blood which issued out of his side That you may see the blindnes of this Popish dreame I would haue you but marke euerie word of this scripture how they make against transubstantiation that ye may see them slaine like Goliah with their owne sworde Euen as God made Caiphas speak against himself so the scriptures which heretikes alledge do make against thēselues like the Baalites which wounded their owne flesh I may liken their allegations to Satans when he tempted Christ in the wildernesse he alleadged but one sentence of scripture for himselfe and that Psalme out of which hee borrowed it made so plaine against him that he was faine to picke here a word and there a word and leaue out that which went before and skip in the middest and omit that which came after or else hee had marred his cause the scripture is so holie and pure and true that no word nor sillable thereof can make for the diuell or for sinners or for heretikes yet as the diuell alledged scripture though it made not for him but agaynst him so doe the Libertines and Epicures and heretickes as though they had learned at his schoole Now there is no sentence of the scripture which the wiser Papists alleadge boldly for their Transubstantiation but this that Christ sayd This is my bodie by which they may proue as well that Christ is a doore because he saith I am the doore or a vine because he saith I am a vine for his sayings are like Figuratiue speeches must not be construed literally but this is heretikes fashion If you mark you shall see throughout that all the testimonies which the Papists alledge for their heresies are either tropes or figures or allegories or parables or allusions or darke speeches which when they presume to expound allegoricallie or literallie without conference of other scriptures then they wander and straie from the marke or else it is impossible that the truth should maintaine error that is that the scripture should speake for heresie if it were not peruerted therefore wee see that Eue neuer erred vntill she corrupted the text Now we will enter the lystes with our aduersaries and see whether these wordes doe proue that the bread and wine are turned into Christs bodie Paul saith Iesus tooke bread well then yet it is bread when he had taken it then he blessed it what did he blesse the bread which hee tooke well then yet it is bread when he had blessed it then he brake it what did he breake the bread which hee blessed well then yet it is bread when hee had broken it then hee gaue it what did hee giue the bread which he brake well then yet it is bread when he had giuen it they did eate it what did they eate the bread which hee gaue them well then yet it is bread when they did eat it then he sayd This is my bodie what did hee call his bodie the bread which they did eat well then yet it is bread If it be bread all this while when hee did take it and blesse it and brake it and gaue it and they did eate it when is it turned into his bodie here they stand like the Sadduces as mute as fishes Now that ye may see that not we only say it is bread and wine after the consecration in the 27. verse Christ himselfe doth cal it bread and wine after he had giuen it as hee did before And in Marke he saith I will drinke no more of the fruit of the vine Here Christ saith that it was the fruit of the vine which hee drank but his blood is not the fruit of vines but wine therefore wine was his drinke and not blood Beside if you would heare Paul expound Christ hee sheweth that all our Fathers had the same substance of Christ in their Sacraments that we haue in ours for hee sayth They all did eate the same spirituall meate and al drinke the same spiritual drinke Straight hee saith that this meat and this drinke was Christ Marke that he sayth not onely They did eat the same meat that we eate but he saith that this meat was Christ and not onely so but
serue God for himselfe and not for our selues as he which giues his heart doth all for loue this Christ requires when he casts off that Disciple that offred to follow him for aduantage The birds haue neastes and â—he foxes haue hoales saieth Christ but the Sonne of man hath not a place to hide his head shewing his Disciple if hee will follow him 〈◊〉 must not looke for a place to hide his head we must leaue all to follow Christ as Peter did not seeke all by following him as they that weÌ„t after him for bread Fiftly that wee should not serue God by fits as we vse to pray when the night comes to heare when the Sabboath comes to fast when Lent comes to repent when death comes but the seruice of the heart is a continuall seruice like that in 1. Thess 5. 16. Reioyce euermore praye continually in all things giue thankes Who is this which reioyceth and prayeth and thanketh continually The tong prayeth but sometime the eare attendeth but sometime the hand giueth but sometime but the heart prayeth and praiseth and worshippeth alwaies a man may serue God alwaies with his heart and neuer bee wearie because the heart cannot serue him vnles it reioyce in his seruice and therefore the Israelites praised God with musicke which did not delight God but shewed that they delighted in his seruice as they did in musicke But if the tongue or the hande or the eare thinke to serue God without the heart it is the irksomest occupation in the world the houre of tediousnesse like a long sicknesse he is tyred before he begin and thinketh himselfe in the stockes vntill the Sermon bee ended and vntill his Prayer bee done that hee may bee at libertie and returne to his olde byas againe Lastly this shewes how God mislikes our coldnesse in hearing or praying if we cannot say with the Virgin in Luke the first Chapter and sixe and fortieth verse My hart doth magnifie the Lord. All that comes short of this is hypocrisie pleaseth God like the offering of Cain As Ioseph charged his brethren that they should not come to him for corne vnlesse they brought Beniamin vnto him whom they left at home so God will not haue vs to speake to him nor come to him for any thing vnlesse we bring our heart vnto him which we leaue behinde The tongue without the heart is a flattering tongue the eye without the heart is a wicked eye the eare without the heart is a vaine eare the hand without the heart is a false hand Doest thou thinke that God wil accept a flattering tong a wicked eye a vaine eare a false hand which reiecteth a sacrifice if it be but leane or brused No saith Paule in his first Epistle to the Corinthians the thirteenth Chapter and first verse If I giue all that I haue and haue not loue that is giue not my heart it auailes me nothing he saith not that they which giue not their heart giue nothing but that they shall haue nothing for such offerings he which brings but a myte and brings his heart brings more than he which offers a talent and hee shall goe away more iustified than he which sayd All these haue I kept from my youth vpward for God is not mocked but knowes howe much is behinde though Ananias seeme to bring all He markes how I speake and how you heare and howe wee pray in this place and if it come not from the heart hee repelles it as fast as it goes vp like the smoke which clymes towardes Heauen but neuer comes there Man thinkes when he hath the gift he hath the heart too but God when he hath the gift calls for the heart still the Pharisies prayer the harlots vowe the traytors kisse the Sacrifice of Cain the fast of Iezabel the oblation of Ananias the teares of Esau are nothing to him but still he cries Bring thy heart or bring nothing like a iealous husband wheÌ„ he hath a wife yet he is iealous whether he hath her heart so whatsoeuer thou do yet God is iealous still and respectes not what thou doest but whether thou do it from thy heart that is of meere loue toward him If Pilate had washed his heart when he washed his hands he had bene cleaner than Naaman when hee came out of Iordan if the Sichemites had circumcised their hearts when they circumcised their flesh they had saued their soules when they lost their liues if Cain had offered his heart when hee offered of the fruites his offering had bene as acceptable as Abels But as Swines flesh was like Sheepes flesh yet was not accepted because it came from an vncleane beast so Cains offering Pilates washing the Sichemites circumcision the Pharisies prayer and fastes and almes were as faire as the Apostles yet they had no reward but Wo to you hypocrites because they wanted the heart which is like the fire that kindleth the Sacrifice But will he require our prayers and fastes and almes as he did theirs Yea saith Christ Except your righteousnesse exceede the Pharisies that is Except we giue our hearts beside our lippes and our eares our almes which they gaue wee shall not enter into the Kingdome of Heauen because our righteousnesse doth not exceede the righteousnesse of the Pharisies but their righteousnesse verie farre exceedeth ours Christ doth not bid them wo because they were Pharisies as we are not but because they were hypocrites as we are God delights him selfe in giuing and therefore he loueth a cheerefull giuer but he cannot giue cheerfully which giues not his heart Therefore as Iudas thought the Oyle spent which was powred vpon Christ and wished the price of it in his purse so they grutch grieue when they should doe good and thinke Shall I giue it Can I spare it What will it bring So the good worke dieth in the birth like a bird which droupeth in the hand while the head considers whether he shall let her goe or hold her still as easie to wring Hercules club out of his fistes as to wring a penitent teare from their eyes a faithfull prayer from their lips or a good thought from their heart which cannot affoord the heart it selfe all is too much which they do and they thinke God more beholding to them for blurting out a Pater noster or staying a Sermon or fasting a Friday than they to him for all his benefites and when they haue done what is their reward Woe bee vnto you like the Scribes and Pharisies because you giue not your hearts but your mouthes therefore we do but vexe our selues and loose our labour thinking to make God beleeue that we pray when indeed our lips do but pray whereby it comes to passe as we serue him so he serueth vs our peace is not in deed but in word our ioy is
which hee gaue once a yeare to his Leuite nor like the gluttons flaunt which ietted in purple euery day nor like the light clothes which Christ sayd are in kings Courts and make them lighter that weare them But it is like the garment of the high Priest which had all the names of the Tribes of Israell written vpon his breast so all the names of the faithfull are written in the breast of Christ and registred in the book of his merites it is like Elias mantle which diuided the waters So he diuideth our sinnes and punishments that they which are clothed with Christ are armed both against sinne and death It is like the garments of the Israelites in the wildernesse which did not weare fortie yeares together they wandered in the desert and yet saith Moses their shooes were not worne but their aparell was as when they came out of Egypt So the righteousnesse of Christ doth last for euer and his mercies are neuer worne out As Mardocheus shined in the kings roabes before the people so and more glorious are the faithfull in the roabes of Christ before God When Christ was transfigured vpon the mount Mathew saith that his face shined like the Sun his clothes were as white as the light So when we are transfigured into the image of Christ wee shall shine before other men like lights and therefore Christs disciples are called Lights because they were clothed with light and shined to the world Salomō was not so glorious in all his royaltie nor the Lillies which are brauer than Salomon as he which is clothed with Christ because the apparel vpon him is better than al the world about him Therfore if Dauid said Weepe ye daughters of Israel for Saul which clothed you in purple I may say reioyce ye daughters of Israel for Christ which hath clothed you with righteousnes as it were with a vesture before you come to y t banket This is the Wedding Garment without which no man can feast with the Lord. This Garment is called an Armour because it defendeth vs from all the assaults of the diuell the flesh the world the heate of persecution and the cold of defection This Garment is called Light because it is the beautie glorie of them which weare it This Garment is called a Kingdome because none but Kings do weare it that is they are inthroned in the kingdome of Christ made kings ouer the world the flesh and Satan which weare this Garment like the haire of Sampson which while he wore he was like a king and all his enemies had no power to hurt him This Garment Paul hath sent vnto you to go before the king of heauen and earth a holy Garment a royal Garment an immaculate garment an euerlasting garment a garment whereof euerie hem is peace of conscience euerie pleate is ioy in the holy Ghost euerie stitch is the remission of some sinne and saueth him which weareth it If shee which touched the hemme of Christs garment was healed he which weareth the Garment nay he which weareth Christ him selfe shall not he be healed of all his sores though he were wounded from head to foote You need not cloath him now which saith When I was naked ye did not cloath me nor cast your garments in the way as they did when he came to Ierusalem but take his Garments and suffer your selues to be clothed as Noah did to couer your nakednesse As the good Samaritane put him vpon his owne beast which was spoiled with theeues and bound vp his sores when hee was wounded So Christ Iesus mounteth the faithfull vpon his righteousnesse and healeth their sinnes as though he should couer them with his garments whom the world the flesh and the diuell haue robbed of their garments that is the righteousnesse which they had in Paradise before the serpent came so if we put on Christ we are clothed with his obedience wherby our wickednes is couered we are clothed with his merits wherby our sins are forgiuen we are clothed with his spirit whereby our hearts are mollified and sanctified and renued til we resemble Christ himselfe This is the Apostles meaning to put on Christ as it is vnfolded in Col. 3. 12. Where he brings forth all the robes of Christ and sorts them saith put on mercie put on meeknes put on humilitie put on patience put on loue all which before he called the new man So that to put on Christ is to put on the new man with all his vertues vntill wee be renued to the Image of Christ which is like a new man amongst men They which labour to be righteous and yet beleeue that Christs righteousnes shal saue them haue put on Christ as Paule would haue them We are not taught to put on Angels nor Saints nor the virgin Mary nor Paul himselfe to couer our sinnes with their righteousnes as the Papists do but we are commanded to put on Christ and couer our sinnes with his righteousnes The bodie hath manie Garments but the soule hath one Garment Euery clout will couer our sores but the finest silke wil not couer our sinnes Therfore when we seeme braue to others we seeme foule to God because his eie is vpon our sins which lie naked whē al the rest is couered vntil we put on Christ then we hear y t voice Thy sins are couered thē we haue that blessing Blessed is the man whose sin is couered so we are clothed blessed together Yet this garment is out of request too rough for some too graue for others too base for others And therefore in stead of putting on Christ they put him off in stead of welcomming him they discharge him like the Gadarens that they may keepe their swine that is their beastly pleasures which he wold cast into the sea These are like the foolish souldiers which should haue made Christ their Garment and they cast lots vpon his Garments and diuided them and so spoiled them So do the Papists deale with this Garment they say it is not fit for them and therfore they breake it and mangle it and peece it with ragges of their owne inuentions they say it is too light and not able to beare off the stormes of death and heate of hell and therefore choose rather to make themselues garments of their merites and their masses and their penance and their pardons and their pilgrimages like Adam and Eue which made themselues coates of fig leaues which God destroyed againe to shewe that when men haue patched all their leaues of masses of pardons of pilgrimages satisfactions together yet they will not couer their nakednesse nor keepe off the heate of Gods wrath but are like the curtall skirtes of Dauids Ambassadors which hidde not their shame Therefore when wee may goe in our masters attyre shall we scrubbe
in the day not in gluttonie and drunkennesse c. As if he should saie know you that I bidde you put away from you the workes of darknesse he nameth not all the workes of darkenesse but chiefly those that doe raigne and are cause of more wickednesse that is gluttonie drunkennesse strife and enuying c. three monsters come out of hell and trouble the whole worlde therefore cast off these and you haue cast off all Now to speake of them I wil begin where the vices begin and as I point them out vnto you so I pray you to slay them as if you had marshall lawe in your handes to put them to death By this narration the Apostle sheweth the chaine of sinne how one sinne will draw on another after it for no sinne is so base that it will goe alone wherefore resist all sinnes or none for if you entertaine one sinne it will presently drawe another after it and so the whole house will be full of theeues as Gehezi his pride made him to lye and Adams fall made him to excuse himselfe Peters deniall made him sweare and after his swearing made him curse himselfe c. for the sinner cannot staie after he hath committed one sin to commit another nor till hee hath come to the bottome euen to the bottome of hell If I should stand to anatomize and paint out all vices in their kinde I should craue a longer time than is allotted to mee therefore I will briefly touch them As huge as the sea is yet one maye taste the saltnesse of it in a droppe so in one sinne you may see how ill fauoured all the rest bee for there is no sinne but weakeneth the bodie shorteneth the life corrupteth and consumeth the goods preuenteth grace and maketh vs odious to GOD and to Angels You are giuen to hate your enemies these are they therefore hate them they keepe you from repentance least you should bee saued wherefore I wil shew you what is in this box lest the same goe to your eyes and so blinde you Walke not in gluttonie drunkennesse strife c. These come lyke fayre Ladies with presents in their handes to wooe the vnstable soule of man Gluttonie commeth with the pleasure of the flesh Drunkennesse with the satisfying of the thirst Strife with the reuenge of the enemie And first what gluttonie and drunkennes offereth and how many haue bene deceiued with their sweete meates and strong drinkes till all haue bene turned into a bellie and so turned the body into sinne dayly experience teacheth vs. Now by the way the Apostle we must note doth approue sobrietie vertue that as a man may drinke and not be drunken so he may eate that he loueth and not glut himselfe for he forbiddeth not to eate meate but not to eate too much lest thou surfet for the golden meane is good for all things Salomon doth not forbid to eate honie but eate not too much lest thou surfet As the bodie may not offend the soule so the soule may not iniurie the bodie lest it bee vnfit to serue the soule Manie there bee that thinke they haue not sinned in gluttony til they surfet but this is gluttonie in excesse and punisheth it selfe with many diseases as dulnes of wit want of memorie and shortnes of life Now that you may sinne in gluttonie and not to surfet appeareth by the rich man in the sixteenth of Luke who fared deliciouslie euerie day and neuer surfeted yet for all that hee is called a glutton to teach vs that there be gluttons which do not surfet This kinde of sin much displeaseth God when men eate and drinke and rise vp to play and remember not the afflictions of Ioseph and Lazarus lying at the doore many be such banquets where none do come with a Wedding garment where Christ is neuer inuited Manie thinges may perswade vs to temperance we may learne it of the beastes who desire no chaunge nor hoord not and are content God prouided meate for all creatures as hearbes rootes and grasse before hee prouided anie for man to teach vs what little care wee should haue of our belly for we liue not by bread onely but by euerie worde that proceedeth out of the mouth of God Christ hath taught vs to fast when he prepared himselfe thereunto in the wildernesse but hee neuer by anie example taught vs to feast some there be which thinke hee did neuer eate flesh but in the paschall Lambe which although it doth not teach or debar vs from eating flesh which Peter was willed to eate in the vision yet it teacheth vs to tame the flesh lest Hagar should get the vpper hand of her mistresse When the belly is full the flesh lusteth the tongue prateth the wit sleepeth and Satan carrieth away the minde when the vnderstanding is away As the moyst and waterish groundes bring forth nothing but frogs and toades so the belly and watrie stomacke that is stuffed like a tunne bringeth forth nothing but a drousie minde foggie thoughts filthie speeches and corrupt affections therefore the Phisition saith nothing better for the bodie then abstinence the Diuine saith nothing better for the soule then abstinence the Lawyer saith nothing better for the wits then abstinence but because there is no lawe for this vice therfore it breaketh out so mightilie Whoredome hath a lawe Theft hath a lawe Murther hath a lawe but this sinne is without law Now to the second sinne which is Drunkennes these are two sisters betwixt whom there is little difference in this sinne some are mad some are merrie some doe vomite some doe sleepe and some doe reele and then there is no difference betweene a man and a beast sauing that the one can stand and the other cannot As euerie Scripture that maketh against Theft maketh against Nonresidencie so euerie reason which maketh against gluttonie maketh against drunkennesse Now after these commeth chambering and wantonnesse and no meruaile sayth one though the impes doe followe when the diuell goeth before for fulnesse of bread went before the sinne of the Sodomites So when Dauid had dined and was full walking vpon his pallace his eyes glaunced his flesh lusted his heart consented the fire burned and there was no water to quench it And therefore in that so great a champion as Dauid did fall let him that standeth take heede lest hee fall And seeing that thou in thy selfe art no stronger or mightier imitate and followe the example of those that are cunning wrastlers who to cast downe another wil first fall downe themselues so we to ouerthrowe our enemies must subiect our selues and humble our selues first by fasting and praier Sodome was burned but the sinnes haue escaped Sweete wordes soft attyre wanton behauiour and such like haue conspired and agreed all together to sette honestie to sale And wee vse dailie to pray that wee bee not ledde into temptation and yet wee doe leade our selues into temptation For our fayre
in God the young man saith not I will beleeue in God but both say I doe beleeue in God for hee which is called I am in the third of Exodus loueth I am and careth not for I was nor I will be When Christ asketh Peter Louest thou me he looketh that Peter should answere him Yea Lord I loue thee and not driue him off as Felix did Paule I will heare thee I will loue thee when I haue a conuenient time For he which will not come when God cals whatsoeuer he say it is impossible that hee should resolue to come heereafter for hee which is euill how should hee resolue to bee good therefore now or neuer now and euer the tree which buddeth not in spring is dead all the yeare when a man is first maried he may vse the matter so to winne his wife vnto him or to estrange her hart for euer when a Pastor commeth first to a place with a small matter he may make the simple people like him or dislike him so long as he staieth when the heire comes to his lands lightly all his tenants beginne to speake well of him or euill of him when a Prince commeth to the crowne by the lawes which hee maketh first the people gesse how he will rule euer after and eyther dispose theyr hearts to loue him or wish his death Therefore the sage and beaten counsaylers aduised Rehoboam when he beganne to raigne Shew thy selfe louing to the people this day and they will be thy seruants for euer As though all the dayes after could not doo so much as the first Such a victorie it is to beginne well as our Prouerbe saith hee which hath begunne well is halfe his waye especiallie it is good for a man to beginne his repentance before he learne to be euill For herein our minds do follow our bodyes If our children bee deformed in their youth we neuer looke to see them well sauored so if the minde be planted in sinne sildome any goodnesse buddeth out of that stocke For vertue must haue a time to growe the seede is sowne in youth which commeth vp in age And if we can say of others when we see a gracelesse boye thou wilt prooue a wag-string if thou liue to bee elder why should wee if we begin as ill as hee thinke that wee shall bee better and better which iudge that he will be worse and worse as the arrowe is directed at the first so it flyeth all the waye ouer or vnder or beside but it neuer findeth the marke vnlesse it bee leuelled right in the hand so they which make an euill beginning forespeake themselues as it were at the first and wander out all their race because when they should haue leuied their life they tooke their aime amisse Therefore happie are they which haue the arrowe in theyr hande and day before them for they neede not wishe to bee yong againe Now kill the serpent in the egge for when he is a serpent he wil kil thee if thou cannot ouercome sinne in the infancie before the roote fasten and the fence bee made about it how wilt thou struggle with the Lion when he seeth his pawes and sinne is become like an olde man so tough and froward that he will not heare As harde as it is to reclaime one of these olde sinners or graunde Papists which are incorporate into poperie and as poyson is setled in a serpent so harde it will bee to reclaime thee when thou wilt beginne to saye it hath beene my custome and I cannot leaue it Trie thy strength but with one of thy sins and see what shifts what excuses what delayes it will find and how it will importune thee to let it alone as the diuell tormented the Childe before hee went out if thou canst not discharge one vice that thou hast accustomed thy selfe vnto when all thy vices are become customes how wilt thou wrastle with them Therefore wee bende the Tree while it is a twigge and breake the Horse while hee is a Colte and teach the Dogge while hee is a whelpe and tame the Eagle while hee is young Youthe is like the daye to doo all our woorkes in For when the night of age commeth then euerie man sayeth I might haue beene learned I might haue beene a teacher I might haue beene like him or him but the haruest was past before I beganne to sowe And Winter is come now my fruite should rype Thus euerie man that is olde saith he cannot doe that which hee thought to doe and crieth with Salomon Catechise the Childe in his youth and he will remember it when he is olde so corrupt him in his youth and he will remember that too This Nabuchadnezzar perceiued and therefore hee chose the towardliest children of the Israelites to traine them vp in idolatrie like the popish Seminaries that they might be his instruments another day If he had let them alone till they had learned the truth first hee thought that they would not take his way therefore hee tooke them before they had any religion to frame them to his religion If idolatours and Papists be so cunning in their generation to poyson their Children betime least they should prooue Christians after what care appertaineth to Christians to season their children in the spring like the vertuous Ladie which Iohn commendeth least they prooue papists and traytours and reprobates when they looke for comfort of them There was nothing which made Rehoboam to choose such young counsailers when hee beganne to raigne but because they were his companions before therefore they became his counsailers after This is the preferment of our sinnes if they haue been our companions in youth in age they will looke to be our counsailers and masters too Therefore the best season to seeke GOD is to seeke him early before the floudes of wrath arise and the heape of sinnes stand vp like a rampired wall betweene GOD and vs. They which seeke mee earlie shall finde mee saith Wisdome in the 8. of Prouerbes but to them which deferre shee saith they shall seeke mee but they shall not finde me 1. Prouerbes because they did not choose the feare of the Lorde that is when good and euill were set before them they did preferre euill before good as a man chooseth that which hee liketh Therefore when they seeke mee saith GOD they shall not finde mee How doe yee say then that yee will seeke GOD when God himselfe saieth that yee shall not finde him Therefore in the 4. of Prouerbes and the 7. Wisedome is called the beginning to teach vs to seeke Wisedome in the beginning For saith Christ If yee seeke the kingdome of heauen first all the rest shall bee cast vpon you hee saith not if you seeke the world first heauen shall bee cast vpon you but if you seeke heauen first worldly things shall be cast vpon you Hee which dooth beleeue this would first seeke the kingdome of heauen for that which
as haue been healed by her that as the Author of the Hebrewes saith By faith Abel offered a better Sacrifice than Caine by faith Enoch was translated before he sawe death by faith Noah prepared the Arke and was preserued from the Floud by faith Abraham was content to sacrifice his Sonne and yet beleeued that in his seede all the world should be blessed by faith Sara receiued strength to bring foorth a child when she was strooken in yeres and past the strength of the wombe So I may say of patience by patience Iob did beare all the torments that the diuell could heape vpon him by patience Iacob put vp a thousand wrongs from Laban and his children and neuer complained in one twentie yeares before he departed by patience Ioseph forgaue his brethren when hee might haue put them to death and gaue thē food when they feared reuenge by patience Christ suffered banishment and reproaches and scourges vntill he went to his death like a Lambe to the slaughter Among the strange cures of patience Dauid may report of his experience what this plaister hath done for him for being a figure of Christ he was alwaies hedged about with the crosse which prooued his patience like a Touchstone euery day As Christ was contemned of his Countreymen so Dauid was contemned of his brethren as Christ fled to Egypt so Dauid fled vnto Gath as Christ receiued foode of women so Dauid receiued food of Abigail as Herod persecuted Christ so Saul persecuted Dauid and the wrath of the King brought many enemies with it that when hee was annointed yet hee coulde not reigne and when he reigned yet his reigne was but a warfare the Philistines agaynst him the Ammonites agaynst him the Edomites agaynst him the Moabites agaynst him and Absolon his owne bowels agaynst him for whom he cryed Would God I had died for thee This sonne which was his dearling was his traytor and sought his death that brought him to life as though Saul had been risen from the graue againe In all these troubles Samuel shewes what was this pilgrimes comfort But Dauid comforted himselfe in the Lord his God as though hee had no comfort but in GOD alone This was the stone vpon which he leaned his head Be patient for Manie are the troubles of the righteous but the Lord deliuereth him out of all When hee did behold his trouble like the hoast of the Aramites he looked backe vnto God like Elisha and spied one with him stronger then all against him Therfore respecting his afflictiōs he crieth Many are the troubles of the righteous respecting the promise he singeth The Lord deliuereth them out of all Thus by his owne foote Dauid measureth the condition of the righteous and saith Many are the troubles of the righteous and then by his owne cure hee sheweth how they shall bee healed saying The Lord will deliuer him out of all If ye marke the spirite hath directed Dauid to those two things which make vs take our troubles grieously one because we doe not looke for them before they come Therefore as Christ told Peter before he suffered to strengthen him when he suffered so the holy Ghost doth run vpon the Crosse to keep vs in expectation of troubles that wee might prepare faith and patience and constancie for thē as Noah prepared an Arke for the floud The second thing which makes vs to start so at the Crosse is because we are like the Prophets seruant which did see his foes but not his friēds so we see our sore but not our salue Comfort seemes a far off like Abraham in the heauens as though it would neuer come so low therefore wee goe about to deliuer our selues as it is said Let vs breake his bands as though we could deliuer our selues But Hold your peace saith Moses the Lord shall fight for you So Dauid comes in like a pacifier and saith Vexe not your selues for the Lord will deliuer you Beare both these sentences in mind that you must go through a sea of troubles then that you shall come to a hauen of rest and no affliction shall take you before you be armed for it and in euery trouble you shall know where to haue your remedie Many are the troubles of the righteous but the Lorde deliuereth him out of all Here bee the two hands of God like a wound and a plaister one casteth downe the other raiseth vp It is good for a man to knowe his troubles before they come because afflictions are lightned in the expectation Therefore GOD sayth of Paul I will shewe him how many things he shall suffer for me God dealeth plainlie and tels vs the woorst at the first what wee shall trust to as Christ told his Disciples at the first If ye will bee my Disciples yee must take vp the Crosse cold entertainment to breake their fast with the rod. Other feastmakers sayth Christ broach the best wine first but Christ himselfe keepeth the best till the last This is the manner of Gods proceedings to send good after euill as hee made light after darknesse to turne iustice into mercie as he turned water into wine for as the beasts must be killed before they could be sacrificed so men must be killed before they can bee sacrificed that is the knife of correction must prune them and dresse them and lop off their rotten twigs before they can bring forth fruite these are the cordes which binde the ram vnto the Altar least when he is brought thither hee should runne from thence agayne this is the chariot which carrieth our thoughts to heauen as it did Nabuchadnezzars and our assumption before our assumption This is the hammer which squareth the rough stones till they be plaine and smooth and fit for the Temple This is the fierce messenger which is sent to compell them to the banquet which will not come when they are inuited Because we are naturally giuen to loue the world more then is good for vs therefore God hath set an edge of bitternesse vpon it to make vs to loath it like a Nurse which layeth Mustard vpon her breasts to weane the childe from the dug so Many are the troubles of the righteous to weane vs from the dugge of the world The crosse is one of our Schoolemasters in this life and the best wisdome is deerest bought prosperitie seeketh for nothing but necessitie seeketh and studieth and laboureth and prayeth for her wants As the rodde maketh the Scholler to applye his booke so all our knowledge is beaten into vs some learne theyr goodnesse of pouertie some of sicknesse some of troubles aduersitie is the fit time to learne the iustice mercie power and prouidence of GOD a fit time to learne the patience wisedome faith and obedience of man a fit time to learne the subtiltie frailtie and miserie of this worlde All this thou buyest for troubles yet
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
that we may apply our hearts to wisdome that is seeing we must needes die teach vs to thinke of our death that wee may die in thy feare to liue againe shewing vs how the consideration of our mortalitie will make vs applie our hearts to godlines He which is tottering himselfe had need to leane vnto a stable thing therefore a wauering man is commended here to constant wisedome Man is mortall wisdome is immortall yet by wisdome man becomes immortall too therefore Moses thinking of his death runneth to wisdome as a remedie against death I haue chosen a text fit for the time which warneth vs how our yeres passe that when we think of the old yere how soone it is gone yee may see vpon what a whirling wheele we are set which putteth vs in minde euery day of that last day which is comming for vs when we shall giue account how euerie day was spent before it So many yeares as are past so many yeares we are neerer to the last and though the old yeare be gone and a new yeare come yet whether another shall come after this as this came after the former no man I thinke hath any promise of him â—hat made time for euen these two dayes since the old yeare went out manie haue gon â—he way which we all shall follow Now why â—re daies or weeks or yeeres but for vs But for man there should be no winter nosummer no spring no autumne that wee seeing how the seasons are renued at last with them wee may learne to renue our selues for to celebrate new yeares with old sinnes is to let euery thing goe before our selues and suffer the time to condemne vs which was giuen to saue vs God hath shewed vs new yeares but he would haue vs shew him new men This is Gods new yeares gift not sheepe nor doues nor fruites which the Iewes offered neither myrth frankincense gold which the Gentiles offered Mat. 2. but a new creature Gal. 6. 15. Therefore wee must come to some schoolemaster which teacheth vs like Iohn Baptist what wee should doo that we may growe in knowledge as we growe in yeares Teach mee to number my dayes saith Moses that I may apply my heart to wisdome Whereby Moses telleth vs that this was one of his helps which made him profite in the knowledge of God to number his daies as a man that hath a set time for his taske listens to the clock and countes his houres so we haue a set time to serue God Worke while it is daye saith Christ What hee dooth meane by this day The Apostle sheweth you This is the daye of saluation that is this life is the daye wherein you should worke What worke haue you to doo The Apostle tels you Woorke out your saluation This is a long taske therefore we had neede to number our dayes and not loose a minute least wee be benighted before our worke be done Teach mee O Lord to number my daies Hee which in the Lande of Midian learned to number sheep now he is come into the wildernes lerneth to number his daies Teach vs O Lord to number our daies Not teach vs the number of our daies for we shall forget it againe and the knowledge of times is Gods knowledge but Teach vs to number our daies that is that wee may bee still numbring and counting our daies houres and minuts to see how fast we die that euery day and houre we may learn some thing As God hath numbred our daies so we must learne to number our daies or else it seemes that wee cannot apply our harts to wisdome that is vnles we think vpon death we cannot fashion our selues to a godly life though we were as well instructed as Moses This we find daily in our selues that the forgetfulnes of death makes vs to apply our harts vnto folly pleasure all voluptuousnes that contrarie to his aduice Work your saluation we work our damnation We are so far from numbring our daies that wee doe not number our weekes nor our monethes nor our yeares but as the Apostle saith A thousand yeares with God are as one day so one day with vs is a thousand yeares that is our time seemes so long that we think we shall neuer die but he which made this praier is now dead the number of his daies is ended nothing is left but his holy books which bring this praier vnto vs that we may learne to pray so too Now I must pray Teach me O Lord to number my daies and thou must pray Teach me O Lord to number my daies that we may apply our hearts to wisdome that is so to pray fast and watch and heare do as becommeth him which shall shortly giue account of his Stewardship This is the fruite which comes to a man by nuÌ„bring his daies God teacheth a man to applie his hart to wisdom and this is his lesson which he giues for that purpose number thy daies that is thinke that wisdome is a long studie and that thou hast but ashort time to get it this wil make thee get ground of vertue for there is no such enemie to repentance as to thinke that wee haue time inough to repent hereafter which makes a man say when any good motion coÌ„meth nay I may stay yet yet I may stay like the sluggard which turnes vpon his bed like a doore vpon the hinges and saith yet a little more a little more sleepe a little more slumber I may lie stil a while this is not to number our daies but to stretch our daies make them seeme more then they are and they that do so neuer applie their harts vnto Wisdom so you see what a preseruatiue Moses vsed against sin and pleasure he kept a calendar as it were of his daies which called vpon him Be diligent for thou hast but a short time Fiue things I note in these words first that death is the hauen of euerie man whether hee sit in the throne or keepe in a cottage at last he must knock at deaths doore as all his fathers haue done before him Secondly that mans time is set and his bounds appointed which he cannot passe no more then the Egyptians could passe the sea and therfore Moses saith Teach vs to number our daies as though there were a number of our daies Thirdly that our daies are few as though we were sent into this world but to see it and therfore Moses speaking of our life speaks of daies not of yeeres nor of moneths nor of weekes but teach vs to number our daies shewing that it is an easie thing euer for a man to number his daies they be so few Fourthly the aptnes of man to forget death rather then any thing els and therfore Moses praieth the Lord to teach him to number his daies as though they were still slipping out of his minde Lastly that to remember how short a time we
haue to liue wil make vs applie our harts to that which is good The first point is that as euery one had a day to come into this world so he shal haue a day to goe out of this world When Moses had spoken of some which liued 700. yeeres and other which liued 800. yeeres and other which liued 900. yeeres shewing that some had a longer time and some a shortet yet he speakes this of all mortuus est at last comes in mortuus est that is he died which is the Epitaph of euery man We are not lodged in a castell but in an Inne where wee are but guests and therefore Peter cals vs strangers We are not Citizens of the earth but Citizens of Heauen and therefore the Apostle saith we haue here no abiding City but we look for one to come As Christ saith my kingdom is not of this world so we may say My dwelling is not in this world but the soule soareth vpward whence she came the body stoopeth downward whence it came as the tabernacles of the Iews were made to remoue so our tabernacles are made to remoue Euery man is a tenant at wil ther is nothing sure in life but deth as he which wrote this is gone so I which preach it you which heare it one comming in one going out is to all Although this is daily seene yet it had need be prooued nay euery man had need to die to make him beleeue that he shall die When Adam Eue became subiect to death because of their sin to teach them to think on death so soon as they were thrust out of paradise God clothed them with the skins of dead beastes which shewed them that now they were cloathed with death and that as the beastes were dead whose skins they wore so they should die also therefore Dauid saith Man being in honour became like the beasts which perish when he saith that hee did become like the beasts which perish he implieth that man should not perish like the beasts but when he did like a beast hee died like a beast From that day euery man might say with Iob Corruption was my father and the worme was my mother For the rich glutton is lockt in his graue as fast as poore Lazarus Therfore God speaking of kings saith I said ye are Gods but ye shal die like men If kings must die like men then the expectation of men is death therefore when this king was readie to die he said to Salomon that he should go the way of all the earth calling death the way of all the earth to which Esay be ares witnesse crying all flesh is grasse that is it falleth and is cut downe like grasse In paradise we might liue or die in the world we liue must die in heauen she shall liue and not die Before sinne nothing could change vs now euery thing doth change vs. For when winter comes wee are cold when age comes wee are withered when sicknesse comes we are weak to shew that when death comes we shal die The clothes which were vpon our backs the sun which sets ouer our heads the graues which lie vnder our feete the meate which goes into our mouthes câ—ie vnto vs that we shall we are and sade and die like the fishes and foules and beasts which euen now were liuing in their elements and now are dead in our dishes Euery thing euerie day suffers some eclipse and nothing stands at a stay but one creature calles to another let vs leaue this world Our fathers summoned vs and we shall summon our children to the graue first wee wax olde then wee wax drie then wee wax weake then wee wax sicke so wee melt away by drops at last as we caried other so other cary vs vnto the graue this is the last bed which euery man shal sleep in we must returne to our mothers wombe Therefore Iacob called his life but a pilgrimage therfore Paul called his life but a race therfore Dauid calleth him selfe but a worme a pilgrimage hath an end a race hath a stop a worme is but troden vnder foote and dead straight so in a houre we are and are not heere we are now and anon we are separated to morrow one sickneth and the next day another sickneth and all that be here neuer meet againe we may well be called earthen vessels for we are soone broken a spider is able to choake vs a pin is able to kill vs all of vs are borne one way and die a hundred waies As Eliah stood in the doore of the caâ—e when God passed by so wee stand in the passages of this world readie to go out whensoeuer God shall cal We loose first our infancie then our childhood then our youth at last as we came in the roomes of other so other come into our roomes If all our daies were as long as the day of Iosua when the sun stood still in the midst of heauen yet it will be night at last our sun shal set like other It is not long that we grow but when we begin to fall we are like the ice which thaweth sooner then it froze so these little worlds are destroied first and at last the great world shal be destroied too for all which was made for vs shall perish with vs. What do you learne when you thinke of this but that which Moses saith to applie your hearts to wisdome death commeth after life and yet it guides the whole life like the sterne of a ship but for death there would be no rule but euery mans lust should be his law he is like a King which frighteth a far oft though he defer his sessions and stay the execution yet the verie feare that he will come makes the proudest peacock lay downe his feathers and is like a dampe which puts out all the lights of pleasure The second note is that the time of man is set his bounds appointed which he cannot passe therfore Moses praieth the Lord that he would teach him to number his daies as though there were a number of our daies Therefore God is called Palmoni which signifieth a secret number because he knoweth the number of our daies which is secret to vs. As it was said to Balthasar God hath numbred thy kingdome so it may be said to all God hath numbred thy life To this Job beareth witnes saying Are not his daies determined thou hast appoynted his bounds which he cannot passe Again Ieremie saith they could not stand because the day of their destruction was come As there is a day of destruction and a day of death so there is a day of birth a day of marriage a day of honour a day of deliuerance according to that the determinatioÌ„ is made that is God hath determined all things As God appointed a time when
his Sonne should come into the world he came at the same time as the Prophets and the Euangelists accord so he hath appointed a time when all his blessings shall come vnto vs they come at the same time As we reade of Ioseph when his appointed time came shewing that God appointed a time when to exalt him and before that time came hee could not bee exalted therefore Christ saith so often My time is not yet come shewing that he knew the time of his baptizing the time of his preaching the time of his working the time of his rising and the time of his ascending As for that which is obiected of Ezechias because Esaie shewed him that hee should die and after tolde him that fifteene yeres were added to his life it is like the preaching of Ionas to the Niniuits Fortie daies and Niniue shall be destroyed and yet Niniuie was not destroied because they repented so Ezechias was not abridged because he repented Therefore you must vnderstand the phrase of God as when we say that wee will iourney to morrow we vnderstand If God will so when God saith I will destroie he vnderstands if we persist As al the promises of God are coÌ„ditional to take place if we repent so all the threatnings of God are conditionall to take place if we repent not and therefore some time this woord if is put in as where there is no blessing nor cursing without an if I may answere againe that God is a iudge and spake like a iudge to Ezechias a iudge dooth not condemne all whom he saith he will condemne nor a Schoolemaster beate euerie one whom he saith he will beat to make him learne yet the iudge and schoolemaster doe not dissemble but menace this is not lying but threatning But you will say if any time be set thus long I shal liue and I cannot pasâ—e then I will take no phisicke You may as well say I will take no meat God hath not ordained the end without meanes but the meanes as well as the end If he haue appointed one to die in his youth he hath appointed some meanes to shorten his life as he did Absolons if he haue appointed one to liue long he hath appointed also some meanes to preserue his life as Ioseph cherished Iacob in his age Therefore though God had promised Paul that his company should not be drowned yet he told the marriners that vnlesse they kept in the ship they should bee drowned as if their safety should not bee without meanes but a good minde dooth neuer quarrell about these things The third point is that our life is but a short life as many little skuls are in Golgaâ—ha as great skuls for one apple that falleth from the tree ten are pulled before they bee ripe and the parents mourne for the death of their children as often as the children for the decease of their parents This is our Aprill and May wherein we florish our Iune and Iuly are next when wee shall bee cut downe What a change is this that within fourescore yeares not one of this assemblie shall bee left aliue but another preacher and other hearers shall fill these roomes and tread vpon vs where our feete tread now The Rauen and the Phoenix and the Elephant and the Lyon and the Hart fulfill their hundreds but man dieth when he thinks yet his sunne riseth before his eye bee satisfied with seeing or his eare with hearing or his heart with lusting death knockes at his doore and will not giue him leaue to meditate an excuse before hee come to iudgement To shew the shortnesse of mans life Moses vsed the shortest diuision in nature to expresse it by he might haue said Teach me O Lord to number my moneths or my yeares but he speakes of dayes so the Scripture is woont to number our life by dayes and houres and minutes to shewe vs that wee shall giue account for houres as well as for daies for daies as well as for weekes for weekes as well as for moneths for moneths as well as for yeares which warneth vs to make vse of all our time and euerie daie to thinke vpon the last This was the Arithmeticke of holie men in former times to reckon their dayes so that their time might seeme short to make them applie their hearts to wisdome The Hebrewes did number their dayes thus first they did deduct the time of sleepe so that if our yeeres bee threescore and tenne as the Prophet saith fiue and thirtie of these yeares are striken off at one blow because wee spend halfe our time in sleepe then they did deduct the time of youth which Salomon calleth vanity as though it were not worthy to be called life but vanitie Then they did deduct the daies of sorrow because in sorrow a man had rather dye then liue so when the houres of sleepe the houres of youth and the houres of sorrowe are taken away what an Epitomie is mans life come to The Fathers vsed an other account First they did deduct all the time which is past for the time which is past is nothing then they did deduct the time to come because the time to come is vncertain and no man can say that he shall liue Now when the time past and the time to come is set aside there is nothing left but the time present that is a moment which is not so much in respect of eternitie as a little mote to the whole earth Dauid numbered his daies by a measure My life saith he is like a span long Psal 39. 5. when he measured his life he took not a pole nor an ell nor a yard to measure it by but a short measure his short span My life is like a span long Thus you haue learned to number your daies or rather the houres of your daies as some came into the Vineyard in the morning and some at noone and some at night so some goe out of this Vineyard in the morning some at noone some at night some mans life hath nothing but a morning some haue a morning and noone he which liueth longest liueth all the day and therefore the yongest of all pray but for this day if he liue till to morrow then he prayeth for that day saying still Giue vs this day our daylie bread So that a pleasant life may bee compared but to a glorious day and a sorrowfull life to a clowdie day and a long life to a summers day and a short life to a winters day How comes it to passe that when a man dies all his yeares seeme but so many dayes and before hee dyes all his daies seeme so many yeares Iob speaketh of all a like Man which is borne of a womaÌ„ hath but a short time to liue Iacob was 130. yeares old and yet when hee came before Pharaoh he sayd Fewe and euill haue my daies been Though Pharaoh did not
this cloake of Shem and Iaphet and not onely they but others too for if any speake of corruption in Rulers or briberie in Iudges or Simonie in Bishops or non-residencie in Pastors he is said to discouer his fathers nakednesse like Cham but as we may not reueale all sinnes least the vncircumcised reioyce so wee may not couer some sinnes least the vncircumcised encrease For if some mens drunkennesse were not reprooued they would bee drunken still and make a common weale of drunkards therefore they which will bee conuerted first let them prooue themselues fathers as Noah was and after let them amend as Noah did and they which couer them let them distinguish betweene Noah and Cham and betweene errour and obstinacie For some Christ appointeth admonition for others reprehension for others Excommunication and for others correction therefore euerie mans nakednesse must not bee couered as Noahs was wee will couer the first drunkennesse as Shem and Iaphet did if they will repent as Noah did and bee drunken no more But shall wee followe them like a blinde mans Boye to stay them so often as they fall when they say that they stumble not though they lye on the ground This is not the cloake of reuerence but the cloake of flatterie Therefore as Christ said Let the dead burie the dead So I may say let the wicked couer the wicked the Wolues are not the Lambes fathers but the Lambes Butchers therfore if they would bee couered let them speake to their Children to couer them for this is our rule They which sin openly reprooue openly that the rest may feare 1. Tim. 5. 20. Thus you haue heard what the badde Sonne did and what the good sonnes did now wee come to Noah againe Then Noah awoake and knew what his yonger sonne had done vnto him and said vnto him Cursed be Canaan a seruant of seruants shall he be vnto his brethren He said moreouer Blessed be the Lord God of Shem and let Canaan bee his seruant c. First he sheweth how Noah commeth to himselfe then how he knew what his sonnes had done vnto him then how he curseth one and blesseth another As his sonnes were ashamed of his nakednes when he was drunken so now he is sober he is ashamed of it himselfe therefore he is said to awake from his wine as though hee had beene a sleepe for The drunkard saith Salomon is as one that sleepeth Prouerbs 23. 34. When the belly is full the boanes are at rest so when Noah was full his thoughts were at rest therefore beeing as it were lulled a sheepe with ouermuch wine hee may be said to awake Here Moses would exhort all them that sleepe with Noah to awake with Noah Noah was once intemperate and many follow him in that Noah was but once intemperate and few follow him in that Dauid was once incontinent and many follow him in that Dauid was but once incontinent and few follow him in that Peter was once vnfaithfull and many follow him in that Peter was but once vnfaithfull and few follow him in that This the difference betweene the faithfull and the wicked both fall and but one riseth againe It followeth He knew what his yonger sonne had done vnto him either by the spirit of God which suggested him or els by some other that tould him for a drunken man dooth not remember what is said or done and therefore the drunkard saith I was beaten but when I awaked I knew it not Pro. 23. 35. Therfore when Lot was drunken his daughters laye with him and it is said Gen. 19. 33. that he perceiued not when they lay downe nor when they rose vp therefore Noah knew either by the spirit which informed him or by others which told him Now as Moses declaring Chams sinne called him the father of Canaan so Noah repeating his sinne againe called him his younger sonne He disdaineth to name him but calleth him a younger sonne to aggrauate his fault because we will suffer our elder sonnes to bee more familiar with vs but of the younger wee looke for more reuerence or else because parents are woont to make more of the youngest and dandle them as Iacob did Beniamin and so hee might say My yonger sonne which for his yeares should haue shewed mee most duetie and for my affection should haue borne mee most loue my younger sonne hath sought my dishonour and not content to scorne mee himselfe hath published my shame and as much as in him lay prouoked his brethren to scorne me too Of whome is a man so often deceaued as of his neerest friend Lightly the younger sonne is better than the elder as Ioseph was better than his elder brethren Dauid was better than his elder brethren Abell was better than his elder brother Isaac was better than his elder brother Iacob was better than his elder brother but here the youngest is worst so neither vertue nor vice goeth by age Now as Christ when he awoke rebuked the windes and comforted his Disciples so Noah when he awoke cursed the scorner and blessed the other Moses doth not set downe his wordes of choller but bringeth him in speaking by the spirite of prophecie what should come vpon all his sonnes It is like that the good Patriarch had bewailed his owne sinne before and now hauing repented and got pardon for it he commeth forth like a proclaymer of Gods iudgement and thundreth against this mocker What a griefe was this to the father to bee constrained to condemne his owne sonne and with his own mouth to pronounce him banished from the Church of God for though Cham had not the nature of a sonne yet Noah had not lost the nature of a father and he saw what a small number was left vpon earth like Adams children for to replenish the whole world againe therefore it grieued him to curse his sonne as much as it reioyced his sonne to scorne him Yet as Abraham would sacrifice his sonne rather then displease GOD so Noah did curse his sonne rather then he would displease GOD shewing that wee should not spare our owne bowels when God would haue them punished but doe as the fathers and mothers of Idolaters and blasphemers did in the law who brought the first stone to presse their sonnes to death shewing that as the sonne of God died for them so their sonnes should die for God if they would not serue him Now the curse goeth foorth Cursed be Canaan that is cursed be scorners cursed be all they wich dishonour their father and mother A seruant of seruants shall hee be this is the first mention of seruants in all the scripture man was not made to serue but to rule but sinne maketh them serue which should rule therefore as you saw sinne bring in the first nakednes so you see sinne bringing in the first seruant A seruant of seruants shall he bee This curse is denounced with great vehemencie for he saith not simplie A seruant shall he be but
God and keepe his Commaundements When he had gone through a thousand vanities then that comes in at the ende euen like our repentance which staies till death So his drift is to shew that mans happinesse is not in these things which we count of but in those which we deferre his reason is they are all vanitie his proofe is because there is no stabilitie in them nor contentatiō of minde his conclusion is therfore contemne the world and looke vp to Heauen from whence ye came and whither yee shall goe This is the scope which Salomon aymes at as though wee did all seeke happinesse but we goe a wrong waie vnto it Therefore he sounds a retyre shewing that if wee holde on our course and goe forwards as we haue begun wee shall not finde happinesse but great miserie because we goe by vanitie Therefore to fright vs out of this way hee breakes forth into an exclamation Vanitie of vanities All is vanitie Now Salomon full of wisedome and schooled with experience is licensed to giue his sentence of the whole world For the spirituall man iudgeth all things his iudgement is so certaine that it runnes before the Euidence and condemnes al for Vanitie before he conuince them to be vaine whereas wee prooue first and condemne after because our words are no authorities hee concludes first and prooues after neuer any iudge did condemne so manie together Salomon resolued all the questions of the Queene Shebah yet Salomon neuer aunswered so many questions at once as now for what can you enquire but heere you haue an answere Aske him as the Souldiers and harlots and Publicans asked Iohn What is sinne Vanitie saith Salomon What is Pleasure Vanitie too What is Beautie Vanitie too What is Riches Vanitie too What is Honour Vanitie too What is Long life Vanitie too This is the state of all things after the fall all turne to Vanitie This is no reproch to the things but shame to him which so abused them that all things should be called Vanitie for him What a testimonie is this of him which should bee the onely seruant of God on earth whome hee created in holines and righteousnes whom he framed to his owne Image whom he placed in Paradise and woulde haue raised to heauen to heare that he hath so polluted his life with euerie sinne that now there is nothing but Vanitie That is a lamentable song which will make him weepe that tunes it if hee thinke what he saith how his state is chaunged since Adam his father died Once God saith that all was good and now he saith that all is nought and vaine as though he forbad man that which he created for man That is not Salomons meaning to debarre men from the vse of creatures although all things changed with man became worse than they were yet hee dooth heere rather shewe that man reapes nothing but Vanitie out of these things by reason of his corruption than that the things themselues are vaine if they were well vsed For euen since the creation Paule saith 1. Tim. 4. That euerie creature of God is good and nothing is to be reiected if it be receiued or vsed with thankesgiuing for it is sanctified by the worde of God and praier That is it which maketh them profitable to vs which because it is wanting for the most part therfore Salomon saith that all are vaine to vs not vaine of themselues but because they are not sanctified as they should be therefore in the 2. 24. the 3. 12. and 22. the 5. 17. the 8. and 15. he shewes a way how we may make profit of all and reioyce in our labours and finde a lawfull pleasure in earthly things so often he cals to the vse lest wee should erre as the Monkes and Eremits haue done before mistaking these wordes when he saith that All is vanity they haue forsaken all companie gouernement and office and trade and got themselues into the wildernes amongst beasts to liue in quiet and silence saying that men could not liue in the world and please God because All is vanitie so while they counted all things vaine they became vain themselues and left those blessings which Salomon inioyed after his knowledge more than he did before Therefore it is vaine man which Salomon reproueth which is not onelie called Vanitie but lighter thā Vanitie If he did not things vainely nothing should bee vaine in the worlde whereas now by abuse we may se sometime as great vanitie in the best things as in the worst For are not many vaine in their knowledge vaine in their pollicies vaine in their learning as other are vaine in their ignorance Was not the wisedom of Achitopel a vaine thing The swiftnes of Hazael a vaine thing The strength of Goliah a vaine thing The treasures of Nabuchadnezzar a vaine thing The honour of Ammon a vaine thing The beautie of Absolon a vaine thing The knowledge of the Scribes a vaine thing The deuotion of the Pharisies a vaine thing And so is the learning of all those a vaine thing that do no good with it but either it lies vnder a bushell and mouldes or else it prattles like Tertullus alwaies against Paul striuing to make warre betweene them which loue dearer than any brethren By this you may see that vanitie is bolde when she breaks into houses and Churches and Pallaces and sometime vanitie may come to infect where Trueth may not come to reprooue Is it not high time then to sounde this Alarum againe Vanitie of vanities c. If we could heare how vehementlie and how pittifullie Salomon pronounced this outcrie happilie it would moue vs a little to heare how hee did exclame of his owne life and condemned himselfe as it were by the sounde of a Trumpet that all might heare For we are all by nature such deafe Adders that whether the Prophets come piping or mourning or crying they goe away from vs againe mourning like Ieremie we would haue cured Babel but she would not be cured Nay the Citie of Ierusalem would not saith our Sauiour Christ when hee wept for his Israelites Therefore Salomon speakes thrice like a Cryer Vanitie of vanities as the mother which would faine make her sonne to heare she doubles and trebles her wordes What my sonne and what the sonne of my wombe and what the sonne of my desires So when GOD would stirre vs vp to heare he crieth thrice to the earth and saith Earth earth earth heare the word of the Lord so when Salomon would disswade from the companie of the wicked reade Prouerbs 4. 1 4 how often he repeates the charge Enter not into the waie of the wicked walke not in it auoid it goe not by it turne from it and passe by as though hee would neuer haue done or as though wee woulde neuer heare So Christ when hee taught Peter what was his duetie rehearsed it thrice Feede Feede Feede Ioseph
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
Mount hee sawe all the land of Gilead vnto Dan and all Nepthalie the land of Ephraim Manasses and all the lande of Iuda vnto the vttermost Sea c. The like to this did neuer any see beeing of the age of Moses who was 120. yeares olde Manie things might Moses haue obiected which might haue hindered him from going vp the Mount For surely it must needes be a griefe to him when he considered that great paine which he had taken in bringing them through the wildernesse and conducting them 40. yeares together and nowe when he had no further to goe but euen ouer Iordaine to be taken a waie then and another which neuer tooke any paines possesse all his labours This I say must bee a great and intollerable thing to fleshe and bloode for when one hath laid a foundation and anothere come and build vpon it surely hee will think himselfe hardly dealt withal Or if one haue drawne a picture head and face and all sauing the legges if one come and drawe the legges and so take his labours hee woulde hardlie take it well You knowe how they which were hired and wrought all the daie long because the had not more than those which began the last houre murmured against the maister of the house Such is our nature and yet notwithstanding all this Moses is content Hee knoweth that God doth him no wrong but is iust and mercifull also He blesseth all alike as Iacobs children were blessed Moses so long as he was vpon the plaine ground could not see the types of heauen but when he was vpon the Mount he saw it before he came to heauen it selfe So let vs euen now seale the Mount as Moses did that we may see and consider these ioyes Which thing shall be to reclaime our heartes from earthly matters As Peter went vp the mount to see Christs glory and Moses went vp the mount to see the lande of promise so let vs ascend from these earthly things to the contemplation of heauenly This should be our iourney till wee come vp to heauen it selfe to clime the hill for we are lowe men of stature like Zacheus who cannot see Christ before we be lifted from the earth so that if we will euer possesse heauen we must pluck our heartes from the earth and then shall we see God nearer than we can possibly if wee keepe our mindes vppon earthlie matters God sheweth himselfe to some nearer to some farther off and to some in parables As the Prophetes sawe God nearer than the Patriarches and the Apostles nearer than the Prophetes As to Abraham hee saide In thy seede Esaiah came nearer and said vnto vs a childe is borne c. Iohn yet came more neare and said Behold the Lamb of God Get thee vp into the top of Pisgah and lift thine eies Westward and Northward Southward and Eastward and beholde it with thine eies for thou shalt not goe ouer this Iordaine Now Moses is in his prospect as Dauid was in his Tower Here he must prepare him selfe to die while hee is looking vpon the land which so long he hath beene in comming to Who woulde not but haue grieued at this That after so long as fourtie yeares trauaile in hope to possesse it should now in the ende bee content with a sight of it and so vanish awaie Yet Moses for all this murmureth not but like Iob taketh it patiently And as hee was vpon the Mount where GOD vanished So heere hee is vpon the Mount and vanisheth away himselfe as it appeareth in Deuteronomie the thirtie foure Chapter and the sixth verse no man knoweth his tombe nor which way hee is gone lest the Iewes shoulde haue worshipped his Reliques as the Papistes doe theirs So good Rulers are taken awaie in a time when death is least suspected As Lot was taken away before the people of Sodom knew as is shewed in the nineteenth Chapter of Genesis and the tenth verse So wee see that when our time is come and our glasse run out that neither our riches nor our wits nor our friends nor any thing that wee haue in this world can cary vs no further No no more than Moses coulde goe ouer this Iordaine But Charge Iosua and incourage him and embolden him for he shall goe before this people and hee shall deuide for inheritance vnto them the land which thou shalt see c. Now Moses fainteth here commeth Iosua a figure of Christ who leadeth the people into Canaan as Christ doth lead them into heauen Moses is no sooner dead but God chooseth another to goe in out before his people And now God chooseth a gouernour See what a man he chooseth O would that God might haue the choosing still for then all gouernours should be such as Iosua for such is our corruption that if we choose our selues that we still choose such as God would not haue chosen and therefore wee had neede to pray to the Lord God as Moses did that hee would appoint a man which may go in out before vs that we be not as sheepe without a shepheard More was spoken touching this point which I haue not noted because I coulde not set it downe in such perfection as it was deliuered But Charge Iosua incourage him and imbolden him c. God would not haue Moses to incourage Iosua words onely but in deeds too and therefore Moses giueth him all the glory he can as Iohn gaue it vnto Christ Charge Iosua incourage him bolden him Heere God woulde haue Iosua incouraged with all the incouragement that may bee as though he coulde neuer bee incouraged enough God had incouraged him himselfe before as in the 21. vers before And I charged Iosua the same time c. And in 27. Deut. Moses setteth him before Eliazar the Priest and he put his hand vpon him and gaue him a charge c. And in 31. Deut. 23. GOD bids him Be strong of a good courage And in 1. Iosua 50. God tels him That there shall not be a man able to withst and him all the dayes of his life For he will be with him and neuer leaue him nor forsake him And againe in the 9. verse hee saith Haue not I commaunded thee not to feare for I will bee with thee whither so euer thou goest And in the 31. of Deut. verse 7. When Moses prepared himselfe to die hee called Iosua bid him Be strong and of a good courage And in 8. Iosua ver 10. the Lorde biddeth him Not to feare when his enemies come vpon him Thus is Iosua incouraged of all and thus should Iosua bee encouraged still But who encourageth Iosua so Nay where is that hee that doth not discourage Iosua Now Iosua is contemned scorned of the vilest And is this to encourage him No Iosua had neede of better incouragemēt than this else Iosua and all the Iosuas in this land will faint