the new testament wherin we are washed with water in the name of the Father the Sonne and the holy Ghost to signifie that we are receiued to grace by the vertue of Christs death that by bloud wee are clensed from our sinnes and are regenerate by his spirit and therin are bound to testifie a newnesse of life after our new birth This baptisine conteineth three things The signe water the ceremonie the sprinkling of the water and the things themselues viz. the sprinkling of Christs blood and the imputation of his righteousnes This other of the Supper of the Lord representeth likewise Christ crucified and assureth vs that by his death we are freelie saued from the malediction of the lawe assuring our selues that as our mouthes receiue the bread and wine so our soules receyue Christ and his righteousnes These Sacraments are as conduits to conueigh Gods graces vnto vs the one is to purge our soules from sinne the other is to feede vs after we be purged The first is a bath made of Christ his owne blood to wash and bathe our wounds therein thesecond is amost comfortable and rich garment to couer our soules after they bee washed In the first Christ hath substituted in his place his spouse the Church to pronounce in his name remission of sinnes In the second he hath left himselfe and his owne flesh and blood sacramentally to be a precious food to cherish her withall I purpose onely at this time to shewe you the comfort and edification that we receiue by the Sacrament of the Lords Supper For my text doth leade me thereunto In the night that he was betrayed Heere is set downe the verie Institution of this Sacrament with circumstances thereunto belonging The Lord Iesus There is the author of it In the night There is the time He tooke bread There is the signe He gaue thanks That is the first action in the sacrament Hee brake it There is the ceremonie Hee gaue it There is the vse of it Saying Take eate this is my body There is the fruit of it Do it in remembrance of mee There is the charge of it When Christ died the law ended and the Gospel reuiued after his death circumcision was abolished and the Pascal lamb no more vsed for that the law and ceremonies thereof were now to haue an end In steed wherof he instituted these two sacraments Baptisme for circumcision and for the Pascall lambe his last Supper so called for that it was instituted in the night that hee was betrayed Much neede not bee spoken concerning the Author of this institution onely wee are here called vppon for a most dutifull reuerence in the celebration thereof since it is heere noted by the Apostle to proceed immediatly from Christ If it had pleased God to haue vsed the ministery of an angel or of maÌ„â—in the deliuering forth of this sacrament we had notwithstanding beene pressed to a carefull obseruation thereof But to the end he might stamp in this holy mysterie a greater impression of excellencie in regard of the singular comfort lapt vp in the same therefore hee hath conueyed it vnto vs imediatly from himselfe It ought therefore to be more highly reckoned euen for his sake that was the authour of it For if the woord spoken by Angells was Heb. 2. 2. stedfast and euery transgression receiued a iust recompence of reward how shall we escape if we neglect so great saluation which first was preached by the Lord himselfe and was afterwardes confirmed by them that heard him The people of Israel did not omit to obserue the Passeouer throughout their generations because Moses the seruaunt of God had so commanded them Much more carefull ought we to be in the retaining of this Sacrament since not Moses but Christ himselfe hath coÌ„manded vs to obserue the same for euer throughout our generations For this man is counted more worthy of glorie than Moses inasmuch as he is more excellent then the Angells being the brightnes of the glorie and the ingraued forme of Heb. 1. 3. his person as we reade in the author to the Hebrewes In the night that he was betrayd at his betraying he ordained this sacrament comfort was reuealed vnto vs when christ was discoÌ„forted When he was in greatest heauines he prepared for vs a solemne feast euen a more sumptuous banquet then that of Ahaâ—uerus for whoso eateth of this bread shall liue for euer A better and more nourishing meate is here presented vnto vs than Sampson found in the dead lion Iudas and the scribes were this night deuising how to betray Christ how to destroy him that should haue saued them But Christ was deuising how to finish the worke of our redemption and to fulfill his fathers will Iudas was deuising how to take away his masters life but Christ was deuising how to giue them life who were dead in the life of grace Iudas as he was wont to carry the bagge so Ioh. 12. 6. he thought to mend the bagge as Gehezi thought to inrich himselfe with Naamans 2. Kin. 5. 22. gold He sold Christ in that night for mony but Christ bought vs with a deerer price than sâ—luer or gold for it cost him his heart bloud all this amplifieth the greatnesse of the loue wherewith he loued vs. In the night when he was betrayed It was a bitter night an heauy night vnto Christ as the history of his Passion declareth a night of sorrow and anguish a night of perplexity and feare a night wherein all the sorowes of death gate hold vpon him What a night was it to see his owne disciples forsake him how grieuously was he troubled in Gethsemaneh himselfe testified â—is exceeding sorow when he said my soule â—s heauy vnto the death Looke the twenty sixt of Mathew twise he repeateth his passionate prayer O lette this cuppe passe from me What a terror was it vnto him to see his owne Disciple Iudas come and betray him with a kisse a great multitude following him with swords and staues to take him And when they had takeÌ„ him what iniury did they not vnto him how was he mocked spitted at and beaten with fists Such a bitter night was it vnto Christ but it was to vs a night more comfortable than the day of our birth a night brighter than the brightest day â—a night more comfortable vnto vs then that night of deliuerance was to Exod. 12. the Israelites when they went out of Aegypt from Pharaoh and from the Aegyptians for in this night was the mystery of our redemption begun He tooke breade Now we are come to the institution As there is no substance with out his shadow so there is no Sacrament without his signe And the signe in this Sacrament is the bread and wine God in these familiar matters shrowdetâ— instruction of greater mysterie We are best acquainted with the vse oâ— bread and we well know what strength our bodies receiue by it the same and more is
Christs body should be offered and his bloud powred out for our sinnes Giuen for vs. Here is all merite excluded the meere loue of God caused Christ to die for vs. So God loued the word that he gaue his only begotten Son that so many as beleeued on him should not perish but haue life euerlasting Hauing now the participation of his bodie and bloud we may sing with S. Paul now there is no condemnation to them that are in Christ Iesus God spared not his only sonne but gaue him for vs al to death and again who shall condemne it is Christ who is dead or rather who is â—isen for vs. This should make vs loue God and this should stirre vs vp to be thankfull vnto him for so inestimable a benefit And God doth call vpon vs for this thankfulnes in the following words Doe it in remembrance of me O it is a thing especially to be remembred this benefit of our redemption O it ought to be printed vpon our nailes and vpon our tables and vpon our beds that we might neuer forget it Let vs remember Christ his death for it is our life it saues vs from death euen eternal death Dauid could say of Ierusalem If I forget Psa 137. 5. thee O Ierusalem let my right hand forget her cunning yea lette my tongue cleaue to the roofe of my mouth if I preferre not Ierusalem to my cheefest ioy So let vs say the same of Christ if we forget thee O our redeemer let our right hand forget her cunning yea lette our tongues cleaue to the roofe of our mouthes if wee preferre not thy death to our cheefest ioye Remember thy creator saith the Preacher Eccle. 12 1 so I say remember also thy Redeemer Thou oughtest sooner to forget thy selfe as Messalah did his name theÌ„ to forget him that died for thee Consider this you that forget God you that dwell in sinful Ierico leaue your sinnes they procured Christs death Christ hath died for vs that henceforth we should learne to die to sinne and walke in newnesse of life knowing that our olde man is crucified with him to thend the body of sinne should be destroyed You then remember him as yee ought when you lay all the storie of his Passion before you as if you looâ—ed vppon him nowe crucified and hanging on the crosse induring all the torments and paines of hell both in body and soule for our sakes consider of all the tortures and bitter pangs of his innocent passion which Nazianzene compriseth in three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buffets and blowes mockes and mowes railings and reuilings whips and scourges prickes and thornes hammers and nailes cordes and ropes crosse and gibbet thirst and vinegar reede and speare these were the instruments of our redemption Al this and more then can be vttered did he sustain patiently for our sakes in his most blessed body Which though they be now past in him ought not lightly to passe from vs but euer to be fresh in memorie as Dauid saide I will neuer forget these iustifications of thine so let vs say we will neuer forget these torments of thine The christian soules of men should liue Act. 7 55 and die in the meditation of Christs life and death like Stephan in the contemplating of his glory If the Philosophers call contemplation the greatest and chefest felicitie certainelie then in this contemplation consists the greatest felicity The forgetfulnes of this benefite driues vs blindfolded into al sin for wheÌ„ we forget Christ we straightwaies forget our selues too and so this proud flesh of ours wil not suffer vs to crucifie our crooked affections What flesh can be proud that beholdeth our Sauiour so poore and contemptible vpon the crosse or what soule hauing any spark of grace like the maimed faith of Agrippa caÌ„ nowe giue himselfe ouer vnto sinne considering the seueritie of Gods iustice vppon his owne naturall and only begotten Sonne for our sinnes which otherwise could not be cleered but by so deere a price euen the hart bloud of so glorious a person But of this inough although inough can neuer be spoken and it ought rather to bee mused vpon in our harts than amplified in words Here may wise men studie and wonder like the disciples gazing after Iesus ascending or like Elisha when his maister was taken from him I will end with the woordes of this shorte charge in this place Do it in remembraunce of Christ Remember Christ hath redeemed you Christ hath reconciled you his bloud hath purged you his faith doth iustifie you his appearing will glorifie you to him with the father and the holy spirite bee glory for euer Amen Christ Combating with Satan Then was Iesus ledde aside by the spirit into the Wildernesse to be tempted of the diuell And when hee had fasted forty dayes and fortye nights he was at the last an hungry Then came to him the Tempter and sayd if thou be the Sonne of God command these stones to be made bread c. Math. 4. 1. This Historye is recorded for our learning and for our exhortation for our learning to the end we should know that Christ by this his faste hunger temptation and victory ouer Satan did all this for our sakes and therein worketh our good and safetie The faithfull in Christ must know that they shall neuer be left in temptation nor ouercome in affliction because our head Christ Iesus hath in his owne person ouercome al these things for vs according to that sweete testimony of himselfe in the 16. of Iohn Be of good cheere I haue ouercome the world We are exhorted after this example of Christ to indure hunger temptation and any necessitie or crosse of affliction soeuer that God shal lay vpon vs when and so ofteÌ„ as it shall please God to exercise vs with any such triall arming our selues with patience and much constancie and we shall vndoubtedly be deliuered at Gods hands al in good time God wil comfort vs when we are most pinched as in this place hee comforted his sonne after his long fast by causing the Angels to minister vnto him In the time of trouble and heauines when wee combat with the diuel and our owne flesh comfort seemes for a time to be hid like fire that is raked vp in the ashes vntil the bellowes of Gods prouidence blowe vpon it and then it shewes it selfe vpon a sodaine like the sunne out of a cloude when the storme is past God requireth that we stay his leysure and at length though his helpe and succor seeme as farre from vs as Lazarus in Abrahams Luc. 16 22. bosome yet it wil come at last to do vs most good as the Sunne that was rising is risen and as the sheaues fell afore Ruth in the gleaning time If when wee bee no sooner downe God presently raiseth vs vp Ruth 2 16. why here can bee no triall of patience but God is woont to leaue vs for a time to the
And the Prophet Dauid ioynes with theÌ„ Psalme â—3 in like consent the word of the Lord is righ teous and all his workes are faithfull And vnto this faithfulnes is another property annexed viz. Gods Iustice Heere is the second reason to induce vs to acknowledge our sinnes for God is iust He is iust in his anger and in his bountifulnesse who shall stand saith Nahum before the face of his wrathfull indignation and his anger is poured out like fire Ps 85. And againe it is an horrible thing to fal into the hands of the liuing God Heb. 12. Hee is iust to giue euery man according to his worke Reue. 21. therefore confesse for hee is iust Hee hath promised free pardon if thou performe this confession and of this pardon thou maist assure thy selfe because God is iust and cannot breake with thee To cleere this with many wordes were to poynt at the shining sunne and to light a candle at noone daie therefore I will descend to that which followeth That he may forgiue vs Though God be of power infinite yet wil he not saue maÌ„ without faith forgiue sinnes without repentance and a principall branch of this repentance is the confessing of sinne If thou treadest the path of repentance thus far foorth viz. to confesse thy sins and to bee ashamed of them and to be sorie for them yet if thou haue not faith if thou beleeue not that God is faithful and iust to forgiue thou commest short of true repentance For Iudas proceeded so farre as well as Mat. 27. 3. 4. thou yet he was damned because hee distrusted God he could not perswade himselfe that GOD would forgiue him and so he lost that which the theefe found Note therefore that three things are necessarie that sinnes may be forgiuen First Infusio gratioe the pouring of grace or working of Gods grace in vs as it wrought in Peter when he went to weepe Secondlie the remorse of the soule who fearing the danger of sin flies to god by repentance like the publicanes souldiours in the 3. of Luke to this belongs confessioÌ„ Thirdly a change of mind and casting off old affections by putting a new heart like Saul when a kingly spirit was giueÌ„ him The calling of sinners to repentance is liuely described by the calling of S. Mathew in whose calling we are to note foure things First he was sitting noting the carelesse securitie of sinners Secondly the place where he was viz. the seate of custome noting how this worldlie Mammon doth draw men from God Thirdly hee rose vppe shewing when grace is poured into vs then we rise froÌ„ sin It is not inough for vs to heare Christ cal but we must rise vp like Samuel and S. Mathew leauing our former state occupatioÌ„ Fourthly hee followed Christ wee must not leaue sinnes only before committed but we must indeuour to leade a godly life euer afterwards framing our selues to the example of Christ To furnish you yet with a coate of surer proofe then Saules armour euerie soule that meanes to possesse heauenly riches must be qualified with these properties He must first haue voluntatis mutationem a change of will 2 Ad deum conuersionem a turning vnto God 3 Peccati detestationem a detestation of sinne 4 Ad meâ—orem vitam intentionem an intention and earnest resolution to liue better afterwardes To forgiue vs our sinnes the certaintie of this remission is assured vs by many presidents in scripture Dauid sinned but vppon his confession God being faithfull and iust forgaue him Ahab confessed his sinne and humbled â—â—in 21 29 himselfe before God and he sawe not the euil that was threatned in his daves And so did the Niniuites and were not destroied though the hande of the Lord were alreadie stretched out within fortie daies to consume Luk. 15 22. them The prodigall sonne was receiued with great welcomes vpon his confession Notwithstanding the inuincible truth of this doctrine yet Satan whose pollicie is euer to hinder mans saluation thought to draw men from the vnderstanding hereof and shuffled into mens heads diuers errors about remission of sinne First that not God alone but man also may forgiue sins whence the selling of pardons proceeded Secondly that venial sin may be forgiuen with the infusion of diuine and heauenly grace Thirdly that there is no remission where there is not open confession to the priest Fourthly that remission of sinnes may be after this life which opinion is defended by magister sententiarum and this is the roote of Purgatorie The Pellagians affirmed that when sinne is forgiuen the punishment is also forgiuen and therefore they say the death of the bodie is not the reward of originall sinne And so they say Adam had died a bodily death whether he had sinned or not but we know it to be otherwise And these are the Locusts that creepe Reuel â— forth of the bottomlesse pit The Pelagians in maintaining this erroâ— crosse these scriptures In â—udore vultus in the sweate of thy face shalt thou eate thy bread God forgaue the sinne but the punishment still remaines God pronounced against Eue in sorrow Gen. 3. shalt thou bring foorth God pardoned the sinne but the punishment yet remaineth Dauid by confession of his sin got pardon yet the Prophet told him he should be humbled by his sonne But let these errors passe and leaue we them to him that deuised them which is the diuell who hath bin a lier from the beginning trueth will triumph ouer falshoode and the arke wil stand when Dagon falles One droppe remaineth behind vndistilled the pure Quintessence whereof being in due mixture added to this cleare fountaine of christalline water wil grace the same with a matchlesse perfection When this is supplied nothing will be wanting as nothing was lacking to the fiue Mat. 25 4. wise virgins when their lampes were burning And to cleanse vs from all vnrighteousnesse God will not only remit sinne but he will take it cleane away as Moses said he Exo. 10. 26 woulde not leaue an hoofe behinde so God in purging wil not leaue a spot behind but we shal be throughly cleansed and made white like Abosolom who from the sole of his foote to the top of his head had no blemish 2. Sam. 14. 25. in him How filthie and polluted soeuer we were before yet nowe wee shall be cleane and white whiter than Naaman after so many washings In the one and twentieth of the Reuelation it is written that the city of god is founded vpon precious stones and in the ende of the Chapter it is said there shall no vncleane thing enter into it shewing that the soule of man must be cleane The Lord by Esay sayth I wil blot out all thine iniquities And if the wicked man wil turne from his wickednes I will remeÌ„ber his sins no more In the sixt of the Reuelation mention is made of those that were vnder the Altar the Altar is
the second booke of Chronicles we find Salomon the son asking of God wisedome and here we find Dauid the father asking of God wisedome also A good father chawlkes the waie first and as gracious a sonne that well might seeme to descend from so good a father followes the same path after both walking towards God a father to them both both of one affection do aske one the same thing viz. wisedom but respecting a diuers end the one to th end he might the better gouerne his people the other to be able thereby to number his days And this much shal briefly suffice for the cleering of the first note which teacheth you if you will learne of Dauid to pray vnto God for knowledge desire him to direct you and teach you as to teach you al things so principally this pray him to learne you to number your daies This lesson wel learned wil bring you to the knowledge of all your other duties It followeth Dan. 5. To number It is ascribed vnto God by Daniel that God alone numbreth weigheth and diuideth he measureth times seasons daies yeares and he that is the numberer will teach vs to number if we wil offer our selues to be taught by him No lesson is more necessary for these times considering how sinne hath spread it selfe like a leprozie ouer all flesh and iniquitie hath gotten the vpperhand And more then this the vialls of Gods wrath are powred our alreadie vpon vs to consume vs as we are all eie-witnesses this day Al had bin preuented if we had bin carefull to get vnto our selues this one comfortatiue more worth than all the balme in Gilead to haue knowledge to number our daies From the first words of this psalme to this present text now handled the prophet recapitulateth and recounteth the shortnes and miserie of this life and in the tenth verse he makes vp a calender as it were of mans age in that he saith the life of man is threescore Psal 90. yeares and ten and though men be so strong that they come to fourescore yeares yet is their time then but labor and sorrow so soon passeth it away and we are gone The note raised hence must be this the shortnes of time ought to make vs more circumspect and certainly if men did in a careful conscience surueigh the short scantling of our yeares and crosses incident to the same they would not run so wilfully to the vomit of sinne as they do and so seale vp their own condemnation The want of this consideration blindfolds the sinful soules of men and casteth them headlong into a thousand inconueniences Gen. 19. If Lot had numbred his owne daies as he liued to see the Sodomites days both numbred and determined when fire from heauen consumed them he had not proceeded to commit incest so soon after with his own daughters Gen. 9. Righteous Noah forgat his righteousnesse and being drunke lay vncouered in his tent his owne sonnes being ashamed that their owne father had cast off shame He could preach to the olde world that their daies should be an hundred and twenty yeares and then should the floud come but he forgat to number his own dayes and therfore a seconde inundation preuailed against him he became ouerflowed with wine as the old world with water Dan. 4. If Nâ—bucad nezzar had numbred his time when hee numbred his towers and riches and honor he had not so soon lost his honor nor haue bin sent out to dwel with beasts in the field where he was compelled to eate grasse like an oxe because he liued like an asse til his haires were growne like Egles fethers and his nailes like birds clawes Belshazzar carowsing wine among his Dan. 5. nobles thought of nothing lesse than the numbring of his daies although euen then the moment of time was come when he should resigne vp boâ—h life and kingdome Not to stand vpon particulars if the great rich man in the Gospel had bin as careful to Lu. 12. 19. 20. number his daies as he was cumbered with deuising how to take downe hiâ—â—lde barnes and to build vp new thinking to store vp for many yeares that voice of terror had not sounded from the Numberer of times Thou foole this night wil they take the soule from thee he dreamed of many yeares behind but because he reckoned without his host for he neuer schooled himself where Dauid learned his Arithmetike therefore he deceiued himselfe and that daie proued to be the last of his life Such is and hath euer bin the course of carnal men that do fixe their eies vpon the present time only and do think that the same shall neuer be altered This securitie was far from Iob when he Iob. 14. 14. saith al the time of my pilgrimage wil I wait til my changing come as if he made it his occupation euery daie from time to time he waited for his changing Iob hath lefte few his like behind him few such Numberers of time recorded Iob and Dauid both do teach vs to number our daies as they did their daies Satan casteth so many golden baites in our Coruinus waye that we cleane forget our time as Coruinus forgate his name We are so busied like Naball about white 1. Sam. 25. 10. earth and red earth in raping and scraping transitorie trash and so deuoted to fleshly pleasures and deceitfull vanities of this life that we haue no leisure at al to think on death and so we chop into the earth afore we be aware like a man walking vpon a greene field couered with snow and not seeing the waie runneth on and sodainely falles into a pit Herodotus writeth of Sesostris a King of the Aegyptians that he was caried in a chariot drawne with foure Kings whom he before had conquered one of the foure casting his eies behinde him looked often vpon the wheeles of the chariot and was at length demanded by Sesostris what he meant to looke backe so often saith he I see that 〈…〉 which were highest in the wheel 〈…〉 sently lowest the lowest eftsoo 〈…〉 highest cogito de mutatione fortu◠〈…〉 vpon the inconstancie of thi 〈…〉 hereupon aduising himselfe 〈…〉 milde and deliuered the sai 〈…〉 As it did Pirrus history noteth mans mortalit 〈…〉 Teach vs to number our d◠〈…〉 speakes not of yeares or monet 〈…〉 but of daies noting the shortnesse 〈…〉 in the word Daies And the same phrase is vsed of all the 〈…〉 men vpoÌ„ the like occasion Iacob told Pharâ—oh that few and euill were the daies of his pilgrimage speaking of the time to note the shortnesse of life he names not yeares but daies and speaking of the toyles and troubles of life he calles it a pilgrimage Iob in like manner in numbring his daies my daies saith he are more swift than a post Iob. 9. 25. and in the 26. verse they are swifter than shippes Our Sauiour in teaching vs to
pray bids vs pray thus giue vs this day our daily bread Mat. 6. 11. As if we should reckon the continuance of our life no longer than a daie And againe God calling vpoÌ„ sinners sayth To day if you 〈…〉 his voice a day consisteth but o◠〈…〉 an euening and a noone som◠〈…〉 way in the morning of their life 〈…〉 â—ot the heate of the day and h◠〈…〉 â—t the line of his life vntil th◠〈…〉 but al the day 〈…〉 â—es the life of man to th◠〈…〉 â—asse whose glory enduret◠〈…〉 â—t is greene in the morning an◠〈…〉 night 〈…〉 â—t is within and without vs are s◠〈…〉 remembrances of death all things cry 〈…〉 to vs that we must hence as Christ cried 〈…〉 â—am not of this world The Sunne rising in the East and falling in the west and al in one day shewes our rising and falling our comming in and going forth of this world The apparell wearing vpon our backes the meate disgested and egested and returning to putrefaction the graues shrowding so many corpses vnder our feete to be short Time the mother of al things and the changeable state of times euen winter and summer colde and heate seede time and haruest all doe crie vnto vs that we shall weare and diâ— and corrupt as they who were liuing are now dead and lie in the dust First we waxe drie then olde then colde then sicke then dead so is earth turned into earth We are not skilful numberers of our daies like Dauid til we haue learned to recount the dangers and casualties and vncertainties of our corruptible condition A spider being able to choake vs and a As it did Pirrus haire to stifle vs and a tile falling vpon our heads to extinguish vs and that in a moment of time when we least expect so sodaine calamities we reade of Anacreon that he died in eating of an egge Fabian a senator was choaked with an haire Pope Hadrian with a flie if Iacob counted his time but short hauing alreadie liued an hundred and thirtie yeares what reckoning may wee make of our time which is farre shorter In the time afore the floud the age of man was great Adam liued 930. yeares Noah Gen. 5. Gen. 5. 26. 950. Methusaleh 969 almost a 1000 yeares But after the floud in Terah his daies who was father to Abraham the age of man was a great deale shortned from 900. it was brought down to two hundred and vnder Terah liued 209. Abraham his sonne not Gen. 11. 32 so long 175. Moses 120. Iosua an hundred and ten In the Prophet Dauid his time it was scanted yet shorter by much halfe in halfe Psal 90. he counted the yeres of men to be threescore and ten All hath this vse it teacheth vs to looke backe into our liues and to learne to redeeme the time by a timely repentance To draw to a conclusion life it selfe is but an harbenger of death and we liue to die God that numbered the haires of our head hath numbred our yeares also and we can not passe them whether in middle age or in olde age or in infancie when and where and how we know not for the issues of death are in the hands of God When our end and finall dissolution shall come is therfore concealed from vs because we should be alwaies prepared and thinke euery moment vpon death the end of all flesh As a bird guideth her flight with her traine so the life of man is best directed by a continuall recourse vnto his end Now the Lord of life and death in whose hands is the breath of euery liuing thing so direct vs by his holy spirit of grace that we may learne to number our daies that we may run out this shorte race of our sinful pilgrimage in godlinesse and much pacience looking to Iesus the author and finisher of our faith that when we shal haue finished these daies of sinne we may be translated to a better life in the kingdome of glorie which God hath purchased to vs in the bloudshedding of his beloued sonne to whome with the father and the holyghost bee rendred al glorie maiestie power and dominion now and euer Peters repentance So hee went out and wept bitterly Mat. 26. 75. IN regard of the dissolutenesse of the present age wherein we liue and general iniquitie of these the worst and last times wherein the sins of men are multiplied being growne to the full and vnrighteousnesse is increased vpon the earth as was fore-tolde by our Sauior Christ in the 24. of Mathew his Gospel for that we are all better acquainted with sinne than with the remedie for auoidancâ— of sinne which is repentance without which we neither can haue peace of conscience noâ— yet the fauor of God who is a father to none but the penitent such as are truly humbled vnder the burthen of their sinnes and doâ— carrie a purpose of amendment I haue indeuoured at this time to lay before your eies the true portraiture and the liuely Anotomie of a repentant sinner in this example of S. Peter you shall behold him chaulking out the waie that leadeth to repentance whose foote-steps you must follow foote by foote and steppe by steppe if you will come where he is where is perfect peace and ioy such ioy as shall not be taken from vs greater ioy and glorie than Peter Luke 9. had on mount Tabor where Christ was transfigured Peter wept here for a time and that but a short time in respect of eternitie but there he reioyceth continually without ceasing his ioy hath no terme nor limitation of time So is it verified which was spoken by our Sauior Christ in the 5. of Mathew happie Mat. 54. are ye that mourne for ye shall reioyce Peters mourning is turned to mirth his sadnesse to solace his pain to pleasure his repenting to reioycing for Christ hath wiped away al teares from his eies because with him the first things are past alreadie and now he is crowned with glorie like the Angells And this he hath now in heauen because God loued him walking a good disciple here on earth shewing himselfe to be indeede what he was in name videlicet Simon an obedient hearer He is also called Peter videlicet confident and strong in faith like a rocke inuincible And in this place we find him penitent his obedience is testified in the historie of his life for at Christ his commandement he for sooke his calling and became his disciple his strength of faith our Sauior himselfe proueth where he saith vpon his confession of him Thou art Peter and vpon this rock will Mat. 16. 18. I build my congregation He was penitent the words nowe read vnto you doproue the same for after he had sinned he went out and wept bitterly O that euery Christian man were thus qualified like Peter these three graces repentaunce faith and obedience are better welcome vnto God than the three presents Mat.
c. Now comes in another step of Peters repentance he first weighed his sinne as Mâ—rke noteth and in the meditation thereof being now throughly wakened from his former drowsines and slumber of sin he went out wherein note the effectual operation of Gods spirit in the children of God after we haue sinned presently the grace of God calles vs home againe and suffereth vs not to rest like the doue that being sent out from Noah found no rest for the solâ— Gen. 8. of her foote til she returned to the arke noâ— can Peter now find any rest til he had found Christ by repentance whom he had lost by deniall Peter his sinne was great it was no smaâ— baite that Satan layde in his waie for whaâ— greater aduantage could Satan almost hauâ— wished than this vnles he had driuen him to dispaire too and sure he had preuailed in this also had not the neuer-failing hand of Gods mercie staied him vp after his fall for his owâ— glorie and to the vnspeakeable comfort oâ— the godly who though they fal can neuer faâ— away for the promise of God standeth sure and hath this seale deus nouit qui sunt suâ— God knoweth who are his And our Sauior Christ saith of those whoÌ„ thou hast giuen me I haue not lost one sauâ— Ioh. 17. 12. that sonne of perdition Peter went out c. Being ashamed to stay any longer in the place where he had so grossely sinned in denying his maister and for that in regard of the companie he could not so wel aduise himselfe of the greatnes of his sinne by sounding the very bottom of his conscience by a due examination he left the companie and went out He went out c. As Isaac went out into Ge. 24. 63. the fields to pray so Peter went out to meditate and consider what he had done The faithful soule when it is desirous to enter into any holy consulation or coÌ„ference couets to be alone like Christ in the desart sequestred Mat. 4. from the societie of men Iacob being alone wrastled with the Angell and preuailed for Gen. 22. 24 a blessing Ionah went out of the citie Niniuie to mourne Ionah 4. 5. Moses was bid to put off his shooes Exod. 3. 5 when he pressed nere the flaming bush so we must put off our shooes of carnalitie and go out from our selues as it were casting off our olde affections as the adder casteth his slough if we will treade vpon holy ground and presse to come where God is Peter so long as he stayed in the high priests hall among the enemies of Christ he became as one of them and had quite forgotten that ere Christ was his master or he his scholler and therefore he demed him whom he should haue confessed but being diuided from those wicked ones he deepely weighed within himselfe the guilt and greatnesse of his sinne as if hee should haue reasoned in this or the like sort with himselfe Oh what haue I done miserable man that I am howe daungerously haue I falleâ— in denying the Lord of life my Lord I a rebellious sinner to denie him that sâ—ued me and by his death redeemed me Anâ— was I so wicked as hauing denied him once must proceed to denie him thrise together and that with oaths and curses and banningâ— Hath my protestation and confident boldâ— nesse come to this issue haue I shewed mâ— selfe so cowardize and such an impoteâ— weakling that I could not remaine constaâ— till the morrow This last day I protested if all the world were offended yet I would not be offended Mat. 26. 33 yea I was readie to lay downe my life fo Christ my Lord and yet lo before the cockâ— crew twise I had denied him three times O periured wretch that I am how hauâ— I transgressed what a shipwracke haue made of my faith by denying him that dieâ— for me I that thought my faith strong enough to incounter with the whole world most shamfully suffered a maide a woman and the weaker vessells to discountenaunâ—â— me Is this nâ—t to be offended is this to giuâ— my life for my masterâ—nay is not this to forsake him quite and to ioyne with the wickeâ— Iewes to condemne and crucifie him For what could I haue done more hainously against him vnlesse I had ioyned with the wicked to take his life from him Iudas did but betray him and sell him for money and I haue voluntarily denied him without hyre and without mony The world hereafter and al posterities shall take knowledge of my sinne My name deserues to go with a brand vpon it like the name of Ieroboam my name cannot once be mentioned but my sinne must likewise be remembred Ieroboam goes with his traine Ieroboam 2. Ki. 10 29 2. Ki. 3. 3 that made Israel to sinne and Peter deserues to haue his traine too Peter that denied his maister In this or the like manner Peter at his going out reasoned with himselfe and surely nothing is so mightie in operation nothing so forcible as the benefit of consideration the carefull weighing of our sinnes it is the very stone that must sincke into Goliah his temples it is the spirituall hammer breaking the stonie hardnes of our hearts And Satan should neuer be able to deteine so many sinfull soules in the slauery of sinne if they did but examine and consider of their sinnes For this examination this going out wiâ—â— Peter to parly with our sinnes where it hatâ— his effectual working there it sifteth eueâ— corner of the conscience it lights a candle â—â— our vnderstanding and makes a search anâ— as it were a quest of inquirie throngh thâ— sinfull places thereof it searches and sweep Luke 15. 8 euery foule corner like the woman that haâ— lost the groat and when they are all summoned do make their apparance at the barâ— of consideration they are all arraigned anâ— condemned and executed and our souleâ— quite ridde and purged of them like a prisoâ— at the goale deliuery This examination laieth open as it were by way of euidence alâ— the losses and harms done by sin as the loâ—sing of the grace of God which once was giuen vs and all things accompanying grace as the vertues and giftes of the holyghost wherewith the soule was beautified Secondly the losse of Gods fauour and his fatherly protection thirdly the losse of the reward of all our good workes fourthly the losse of the peace of conscience fiftly we make our selues guiltie of eternall condemnation and so consequently do bind ouâ— selues to all those incumbrances whereto the reprobates are subiect as to be inheritour of hell fire and to be in the power of the diuell and his Angells These are the losses and inconueniences which we draw vpon our heads in euery sin that wee commit and haue we not neede then to goe out with Peter after euery sinne that we commit weighing the greatnesse thereof as he did and neuer rest
should eâ—en dissolue all eies into teares If the eie be drie at any time it ought in no case to be drie when we should weep for sin No teares are lost that fall from the eies of â—odly men for god catches them before they can fall to the ground and he treasureth them Psal 56 8 vp in his bottle If you will direct this watery humor to his due course and deriue this floud of affection to the right channell we must weepe for our sinnes like Peter Such weeping is both the salue and smart of sinne curing that which it chastneth with true remorce and preuenting neede of new Cure with detestation of the disease Teares tie the tongues of all accusers and soften the rigor of the seuerest iudge when they are most pittiful they are most powerfull and when they are most forsaken they are most victorious full of strength like to Samsons hairy lockes euen to foile whole armies Iud. 16. This heauenly dew of deuotion neuer falleth but the sunne of righteousnes drawes it vp and vpon whose face soeuer it droppes it makes the same most amiable and glorious like the face of Moses when he came downe Exo. 34 35 from the Mount Most sweetly was it vttered by a diuine of sweetest vtterance that repentant eies are â— cellars of Angells and penitent teares thâ— sweetest wines which the sauour of life pâ— fumeth the taste of grace sweetneth and tâ— purest colours of returning innocency higâ—ly beautifieth O that our hearts were such a limbeckâ— euermore distilling so pure a quintessencâ— drawen out from the weedes of our offencâ— by the fire of true contrition Heauen woulâ— mourne at the absence of so precious a water and earth lament the losse of so fruitfuâ— showres Sure till death close vp the fountaines the shall neuer faile running and then shall ouâ— soules be ferried in them to the hauen of life that as by them we were first transporteâ— from sinne to grace so in them wâ— may bâ— wafâ—ed from grace to glory And thus haue I deliuered vnto you the three degrees of Peters repentance which steps we must all pace if we will treade the way that leadeth to eternall life And nowe if I might be so priuileged 2. Chro. 1. 7 that I might receiue what I would at Gods hands like Solomon I would intreat no more but this of him that he would direct euery one of vs to keep these steps which his apostle S. Peter hath troaden out afore vs. There is none of vs but hath offended â—th Peter we haue denied Christ as he did â—hough not in the same manner yet sure in as â—â—eat a measure and had we liued to haue â—â—ne Christ in the flesh and had bin in like â—ort vrged as Peter was we would not haue â—icked to haue likewise offended But how many are among vs that though â—hey confesse Christ in name do not denie â—â—m in deedes and workes we professe the â—â—me of christians but liue like infidells haâ—ing a shew of godlinesse but denying the power of it We haue nothing from Christianity but the name like Labans Idols that were called gods and yet were but blockes What fruit hath the word wrought in vs what amendment of life what reformation euery man sound himselfe and descend into his owne conscience and he shal find himself now nothing better than he was many score yeares ago as prowd now as euer as couetous now as euer as vaine euery way now as euer as vnapt to serue God now as euer and what els is this then to denie Christ Although Christ is preached vnto vs euery Sabbaoth and we all in good measure acquainted with the will of God opened vnto vs in his word yet who careth to walke wâ— thy of his knowledge and to practise in a â—â—ly obedience that which we know and is â— this to deny Christ Wee heare how straightly God coâ—maunds vs to keep his Sabbaoth and yetâ— wilfully violate the same if we present oâ— selues in the beginning of the Sabbaoth offer vnto God the morning sacrifice weâ— not come in the afternoone to giue him â— euening incense But we reserue the beâ— part of the day to our selues and do bestâ— it vpon our lustes and is not this to dâ—â— Christ Peter after he had weighed the greatnesâ— his sinne was so offended with himselfe thâ— he had almost drowned himselfe in his owâ— teares Since we haue sinned with Peter vs repent with Peter â— who after this did sinâ— no more The same Peter after this tooâ— penance of himself for his Deniall and coâ— ragiously gaue vp his life for the testimony â— Iesus Christ Let euery one of vs theÌ„ go forth with Petâ—â— and weepe before the Lord like Ezechial that he may forgiue vs our misdeedes If wâ— had as many eyes in our heads as there bâ— grasse-piles vpon the ground yet we ougâ— â—o weepe them all out for our sinnes If euer there were a time for teares then â—â—is is the time wherein eye-streames ought â—o be most behoouefull for this is the time of our visitation this is a time that should be deuoted wholly to mourning meditations â—â—ke the Captiue Israelites vpon Babilons banckes Were Ieremie now aliue and saw the iniquity of these times and the vialls of Gods wrath already powred out vpon this land â—nd the inhabitants thereof for the sin thereâ—n committed hee would againe renue his tragicall ditty in the ninth of his prophecy O that my head were a well of water and mine eies a fountaine of teares that I may weepe day and night for the slaine of the daughter of my people The scarcity and streightnes wherewith we yet are and of long time haue bin afflicted should force vs to take vp a lamentation and to howle out with those husbandmen in Ioel his time for the wheat and for the barly because the fields are wasted and the haruest is perished Our Ephah is become small but the shekel great and God hath vtterly broken the staffe of our bread as Ezechiel speaketh and had we not need to weep bitterly with Peter aâ— with Dauid to water our couch with teareâ— Yet notwithstanding all this where is â—â— humiliation that is required who yet 〈◊〉 neth to the Lord nay we seeme to be haâ—â—ned in our sins and we haue mâ—de our haâ— like the adamant that the impression of Goâ— graces cannot enter Resembling herein wicked Pharaoh anâ— those senceles Aegyptians who were so frâ—zen in the dregges of their sins and their haâ— so stony that the ten plagues powred vpâ—â— them did no whit humble them or maâ—â— them to relent The like remorceles obduration we read Amos 4. of in the fourth of Amos there the Lorâ— checketh the people for their rebellious obstinacy in not reforming themselues accoâ—ding to his righteous iudgements I haue giuen you cleanesse of teeth in â— your citties and scarcenes of bread in all youâ— places yet you haue not returned vnto mâ— saith the
for shee is parte of his substance he must loue her as tenderly as the rib in his owne side Hee is not to putte her downe to his heele nor must shee presume to his head She must not exercise the maistery nor must the husband make her his seruant remembring shee was taken from his side The ribbe teacheth them both a lesson of continencie the man to like and loue none but his wife and the wife none but her husband shee ought in affection to bee so neere vnto him as his owne ribbe Lastly it teacheth them both a lesson of vnity which is the band of loue the man must not prouoke his wife nor the wife her husband No bitter wordes must passe betweene them much lesse blowes for will anie man beat him selfe will anie man frette his ribbe no man saith the apostle euer hated his owne flesh but nourisheth and cherisheth it Ephes 5. 29. And thus you haue breflie heard the sum of this portion of scripture in such measure as god hath opened vnto me I haue reuealed vnto you In the first parte you haue heard god coÌ„sulting in the second determining for Adam his good an help meet for him and thirdly the maner of the womans creation all shew foorth gods loue and care ouer mankind and this loue and care in God doth call for gratitude and thankfulnesse from vs by walking dutifully in our callings and supporting one another after the example of God God that sormed vs so sanctifie vs by his good spirit of grace that we fashioÌ„ our selues to his will that we may euer be doing that which is acceptable in his sight to his glory and the saluation of our soules in the righte oâ—sâ—eâ— of Iesus Christ Amen A short Treatise vpon the Commaundements Blessed are they that do the Commandements Reuel 22. 14. THe Lord when he had made man euen Adam the father of all men and the first progenitour out of the clay he formed him euen red earth which is also figured in his name and hauing inuested him with all the ornaments of excellency and perfection in making him but a little inferior to the Angels and crowning him with glory and worship as it is in the author to the Hebrewes and hauing deliuered vnto him as his vicegerent the sole and supreme soueraigntie â—uer the world and the creatures therein and hauing for the more increase of his felicitiâ— seated him in that goodly Eden and pleasant Paradise a place more rich and more excellent then all the King of Sâ—aâ—â—es golden Indies for there is pure gold and thâ—â—â— are pretious stones in great abou◠〈…〉 may reade in the 2. of Genesis Yet all this notwithstandin◠〈…〉 would not haue him to â—â—â—dâ—e 〈…〉 only in the secure coÌ„â—mpâ—â—mâ—ion 〈◊〉 â—â—rthly paradice but he tasâ—ed him 〈…〉 him a charge to diesse garden to â—ence it and to keepe it He gaue him a coÌ„maâ—â—â—ment allso saying thou shalt eate freely of al the trees in the garden but of the tree of knowledge of good and euill thou shalt not eate thereof Loe here had Adam a commaundement which if he had not viloated he had yet holden Paradice but hee had no sooner tasted of the forbidden apple but the curse of God ouertooke him and his posterity and as hee became a slaue to sinne so hee became subiect to death the stipend of sinne And so was hee driuen like an exile from Paradice and could neuer enter in thither annye more for it is kept with a fiery cherubin and with the shaking blade of a swoord that no man since Adams fall daâ—e venture to haue accesse in thither Then had Adam a new task imposed him not like the former which was as you haue heard to dresse the garden to fence it and to keepe it but a labour of sorer difficultie and harder trauell euen to digge and delue he neuer knew what labour was nor what husbandrie meant till now but now he knew it to his paine All yee husbandmen when you till and occupie your ground with toyling and moyling in the sweate of your browes thinke on Adams fall and that this your labour was inflicted you for a curse for till Adam transgressed it was neuer pronounced Gen. 3. 19. In sudore vnltus vesâ—eris pane In the sweat of thy face shalt thou eate thy bread So then to descend to a particular application of that which hitherto hath beene spoken As the Lord gaue Adam a commaundement while he was yet in Paradise which you knowe and I haue partly touched so hath he giuen vs Adams posterity commandementes also not one as Adam had buteuen ten for one Wherein note what harme or inconueniâ—â—ce our first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purchased vs by the breaking of that one which first was giuen him If he had carefully obserued that one then had not these tenne been imposed vpon vs as if he should haue saide in the seueritie of his iustice looking vpon the guilt of Adams sinne haue I giuen thee but one O Adam and couldest thou not obserue that Knowe that I will enioyne a greater matter vnto thy seede after thee I will charge thee with tenne And as I imposed a curse on thee for the breach of that one so shal my haÌ„d of iudgement be vpon them and their children if they breake those tenne If they transgresse but in one or a iote of any one for hee that offends but in a tittle of the Lawe is guiltie of the whole law And as the sentence of death and the exclusion of that earthly Paradise passed against thee so shall the sentence of death and the exclusion not from that on earth but from a better and a more glorious paradise passe vpon them if they obserue not my commandements Lo what an apple hath brought vs vnto we should not eat an apple though our own handes haue planted it without this consideration but we should euen then recall to memory the curse contracted to himselfe and vs by eating the forbidden apple and withall we should aduise our selues of the penaltie that must be inflicted vs when we offend the same God in breaking the commandements which now are giuen vs. Let no man charge the Lord with seuerity in this case for it was not so much the eating of an apple that God respected when he plagued Adam as the breach of his commandement Adam testified the small loue and lesse reuerence that he bare both to God himself and his commandements when he would not sticke to incurre his euerlasting displeasure only for qualifying his lust in eating of an apple Whether it be a great matter or a small that the Lord shall command hee wil looke bee kept if thou offend in the smaller the more beast thou to prouoke God in so small a thing God lookes not vpon the matter but vpon our disobedience which God reckoneth as the sinne of rebellion Vzzah did but touch the arke being realy 1. Chro. 1â— to fal and he was striken
with death in the â—â—â—ce Dauid his numbering the people caused 2. â—a 24. 15 70. thousand to die of the pestilence The man of God in the 13 of the first of 1. King 13. Kings for turning in to the old Prophet was slaine by a lion Moses was bid to speake to the rocke and it should gush foorth water but he proceeded Nu. 20. 11. beyond his commission and strooke the rocke twise and for that cause he neuer entred the land of promise See how the Lord spareth not to punish as well his owne children as the reprobate and wicked when they offend him that all men may take heede how they prouoke the Lord of hostes or how they stirre vppe the mighty lion of the tribe of Iudah which deuoureth the wicked like bread and the vngodly like stubble Therefore let vs follow the sage and wise counsell of the propheticall King and kingly Prophet Dauid kisse the sonne lest he be angry and so ye perish in his wrath like Chorah A question may here be moued why God should lay this heauy taske vppon vs why he shuld charge vs with ten and Adam but with one Whereas we are farre more insufficient to performe the same than Adam was for God armed him with power and ability to performe the same commandement which we haue not The answere must be this as Adam had ability so we are not altogether disabled for god hath giuen vs a gracious supplie in that wecome short bicause Christ that imaculate iust one whom the father hath sent vnto vs he hath died for vs he hath also satisfied for vs and whatsoeuer the iustice of God required of vs that hath he abundantly performed euen the whole law for in him dwelleth all Col. 1. 19. fulnesse and of his fulnesse haue we al receiued The Lord hath charged vs with this hard taske to the end that looking into our owne imbecility and weakenesse we might haue recourse vnto Christ flying to him for succor as the Iraelites fled to the brazen serpent when they were stinged with scorpions Num. 21. 9 Blessed are they that doe the Commaundements To the end no man should doubt of the certainty of this blessing it is often repeated in sundry places of scripture If thou shalt obserue all my commandements Deuter. 28. and obay diligently the voice of the Lord then the Lord will exalt thee aboue al nations of the earth blessed shalt thou be in the citty and blessed in the field blessed in the fruit of thy body and in the increase of thy kine and in the flockes of thy sheepe blessed when thou commest in and when thou goest out And in the eleuenth of Deuteronomie If you hearken to my Commaundements I will giue you raine to your land earely and late in due season that thou mayest gather in thy corne and thy wine and thine oyle I will giue grasse also for thy cattell that they may eate and be filled Consider this aright and let it sincke into your hearts as it soundes into your eares if you haue not yet tasted nor had your share in the aforesaide blessings If God hath at any time stricken your fieldes that they haue yeelded no increase or if he hath sent the caterpiller to deuoure your fruites if hee hath layd a curse vpon the ground that no grasse might be found for your cattell know that it is for the breach of his commaundements as appeareth in the sixth chapter of the Prophet Michah For as they are blessed that do the Commaundements so are they cursed that doe them not as you may reade at large in the 28. of Deuteronomy In the tenth chapter of Marke the man that would needes know what he must doe to inherite eternall life had this answer giuen him by our Sauiour Keepe the commandements And in the 119. Psalme saieth the Prophet Dauid Blessed are they that keepe the testimonies for sure there is no iniquitie in their hands A speciall blessing is proclaimed by the Lord himselfe in the 19 chapter of Exodus If you keepe my commandements you shal be my chiefe treasure To quote all the places of Scripture that speake of the rewardes and blessings pronounced to them that walk in the commandements of God were infinite and not necessary seeing these may suffice which I haue already produced yea if I vrged no more than this one proofe euen my present Text onely Blessed are they that do the Comandements What the Commaundements are wee all know I know which I greeue to speake they are euery where better knowen than practised viz. those tenne giuen by the Lord to Moses vpon mount Sinah Exod. 19 As they were not lightly giuen Exodus 19. so they must not lightly be regarded for saluation and destruction life and death is in the keeping or breaking of them It is worth the noting to consider what a solemne preparation was vsed before the publication of them how the people were first to be sanctified two whole dayes howe the Lord charged them to abstaine froÌ„ their wiues and to wash their cloathes howe it thundred and lightned and the Mount it selfe trembled and the Trumpet sounded And last of all which frighted the people most of all the Lord himselfe came downe in fire and then hee spake and saide The Law being thus published on Mount Sinay with such terrour and other circumstances of maiesty may greatly astonish the breakers therof for vndoubtedly the exaction of this Lawe must needes be with greater terrour at the day of iudgement seeing the publication of them was with such feare and dreadfulnesse These mysteries in the deliuerie of tâ—â— Commandements must not be passed ouer with silence since they containe matter of moment The Commaundements were giuen by God himselfe noting that the Creator of man is principally to gouerne man Deliuered to the people by Moses noâ—ng that God in his gouernement vseth the ministery of man Deliuered out of a flame cum tonitru fulgore noting the seuere tortures of those that shall violate this law Published on the toppe of a mountaine noting the high and heauenly authority and diuinitie of this law Written in Tables of stone noting the stony hearts of men wherein these lawes were to be written They were giuen with promise that they should be Gods chiefe treasure noting that they were giuen not onely for a burthen but for meanes to enter into heauen And when the commaundements were giuen the people durst not come neare the mountaine noting that no man is to dispute with God and to enter into his diuine secrets The people that heard the law stoode in â—he Desart of Sinay noting the want of vertue and pietie in them It is noted by a learned Diuine that the manner of deliuering the Lawe was this It was giuen by a voyce noting Blanditias promissionum In a cleere lightning noting Claritatem operum In a thunder noting Terrorem comminationum With sound of trumpets noting Instantiam
it no more Wee will now proceede to the second Commaundement The secoÌ„d commandement IF thou loue God as thou oughtest and as he requireth thou wilt make no Image of God for so runneth the commaundement Tbou shalt not make to thy selfe any grauen Image And if thon mayest not make it much lesse mayst thou worship it no Commaundement Exe. 34 14 throughout the Scripture is more pressed than this thou shalt bow downe to no other God because the Lorde whose name is Iealous he is God This Commaundement was greatly violated in the dayes of Ieremy the prophet chargeth Iudah that according to the number of their Cityes were their gods they could say to a tree thou art my father and to a stone thou hast begotten me Remember saith Moses when God spake vnto you out of the fire you hard the voice Deu. 4. 12. of the wordes but saw no similitude saue a voyce only As we are forbidden in this commandement to make the Image of God so are we likewise charged not to make the Image of any other thing either to worship it or god sainct or angell by it for God will not bee worshipped after our owne fancies but as his word commaundeth God will be worshipped in spirit and truth according to the paterne of the word as Moses did all thinges according to the patterne he saw in the mount In vaine ye worship me teaching for doctrine Mark 7. 7. the precepts of men This controules the vaine and idle conceitednesse of ignorant people who being demaunded why they maintaine this or that superstition they answere no other thing but this our father 's held the same before vs and wee holde the same too by tradition from them as if religion came by discent so folishe are some and ignorant euen as an horse or mule which haue no vnderstanding Ambrose in his twenty ninth Epistle saith that the Iewes are the rather estranged from Christian religion because they find Images erected in the Papistes Synagogues The Iews smarted many times for their Idolatrous worship therfore now detesting it in themselues they abhor it in others also Osee telleth the Iewes that because they counsailed with their stocke and staffe and went a whoring from vnder their god therfore their daughters should be harlots and their spouses whores What sencelesnesse is it saith a learned diuine for the Image of God to fall downe before the Image of a man Danid painteth out the vanitie of superstitious worshippers when speaking of Idols he saith the Idolls of the heathen are siluer and gold euen the worke of mens hands they haue mouths and speake not they haue eies and see not they haue eares and heare not neither is there any breath in their mouth they that make them are like vnto them so are all they that put their trust in tâ—â—m Liclantius peremptorily giues out this censure there is no doubt saith he but that no pure religion can be there where any Image is receiued Againe if thou loue God thou wilt cary The third commandement such ar euerent estimatioÌ„ of him as that thou wilt not abuse so much as his name thou wilt both speak and think reuerently of him Thou dost violate this commaundement so often as thou dost blasphemously apply the name of God to inchauntment sorcery cursing and periury The iniquity of these times and the necessity of reforming the grosse abuses of men wilfully and wittingly incurring the breach of this commaundement would require whole volumes of inuectiues witchcraft forceries charming they are sinnes too commonly practized in this age If ones finger do but ake or any part of thy body be extraordinarily touched with any infirmity straight to the witch thou runnest or sendest and so for things that be lost or stolne for the which the wiseman or the wise woman must be consulted with alas beloued is God as Baal that he should not care for your abuse nor call you to an accouÌ„t for the breach of his commandements Or are you yet to be taught whether this be a sinne or not For so many shame not to answer when they are challenged for going to a wise man or woman why say they we hope we do well we find that good comes of it we get our health we recouer our goods that were lost and so they crosse S. Paul his rule Non facienda sunt mala vt veniant bona we may not do ill that good may come of it If thou hast not yet heard the Lord condemning this sinne heare it now and henceforth condemne it in thy selfe Let none be found among you that vseth Leuiti 20. witchcraft or that is a regarder of time or a sorcerer or a charmer or that councelleth with spirits for all that do such things are an abhomination to the Lorde The Canaanites for this cause were expelled Exo. 22. 18. from their good land let not a witch liue In the sift of the Gallathians it is reckoned among the sins of the flesh and condemned Wilt thou behold the terror of the Lords wrath vpon this sinfull generation and euer after beware of a witch looke vppon Saul whom God did not spare though he were a King for consulting with the witch at Endor he was vtterly forsaken his kingdome taken 1. Sa. 31. 4. 6 from him the next day folowing he and his three sonnes were slaine Will ye haue another president of Gods iustice vpon another who was a King too Achaziah being sicke of a bruze taken with a fall would needes send to Beelzebub 2. King â— of Ekron to know whether hee shoulde recouer or no but the Lorde by the mouth of Eliah sent backe the messenger before he could come to the witch and bade him returne this colde comfort to his master is there no God in Israel that thou sendest to inquire of Beelzebub wherefore thus saith the Lorde thou shalt not rise vp from the bed whereon thou art gone vp but shalt die the death If you or any other when you go to a witch should receiue this or the like sentence at the Lordes mouth I resolue you would be more warie I cannot part with this sinne because I would beate it downe and stamp it into hel from whence it came Oh would I could find that stone that might kill this Goliah I would throw it at him with al my might and make it sincke into the midst of his temples to returne glory to Israel and shame to the Philistins Most notable is that place in Ezech. where God pronounceth an heauy woe against these wise-mongers Woe vnto the women that sow pillowes Ezec. 13. 18 vnder euery arme-hole wil ye hunt the souls of my people wil ye pollute me among my people for handfulls of barley and for peeces of bread to stay the soules of them that should not die can you giue life to the soules that come vnto you why do ye hunt the soules of my people