We will not sinne therefore the heart of the godly is called a contrite heart but the heart the wicked is called a heart that cannot repent Beside as Christ cast out a legion of diuels at once so the godly would be purged of all their sinnes together but the wicked neuer consent to leaue all but as Naaman sayd Let the Lord spare me in this so euer hee excepteth one sinne which is his beloued sin like Herod which reformed many things yet would not leaue his brothers wife They are distinguished in Charitie for ye shall neuer see the wicked loue their enemies and therefore when the Pharisies could not loue their enemies they taught that men might hate their enemies and Christ speaking of Publicans and sinners exhorteth his Disciples not to loue like them because they loued none but their friends They are distinguished in Prayer for the wicked cannot praie therefore Dauid saith They call not vpon the Lord as if they had not the spirite of prayer and therefore Christ calleth their prayers babling for they thinke not of God when they speake vnto him They are distinguished in Patience no hypocrite can beare the Crosse but saith lyke Cain It is heauier than I can suffer but Paul and Silas sing in prison for a faithfull man would haue something to humble him reioyceth to beare his maisters markes because the wounds of a louer are sweete They are distinguished in the vse of aduersitie for this is a proper and peculiar mark of Gods children to profite by affliction and therefore we reade not in all the punishments of the wicked that one of them said like Dauid It is good for mee that I haue bene afflicted They are distinguished in Humilitie for the wicked are not hūbled before the crosse like Pharaoh that neuer sorrowed but when hee suffered but the Apostles learned humilitie of their Maister before their persecution came They are distinguished in their iudgement of the word for to the wicked it seemeth the hardest and simplest vnpleasantest booke that is and therefore Paul saith that it is foolishnes vnto them But to the godly it seemeth the wisest and eloquentest and sweetest and easiest booke of all other as though God did sodainely bring the vnderstanding of it to them as Iacob sayde of his venison according to that Hee that will doe his will shall know his doctrime They are distinguished in their Iudgement of God the wicked are persuaded now and then of Gods mercie for the present time while they feele it as the Iewes praised him alwaies when hee did as they woulde haue him but they cannot persuade themselues that God will be mercifull to them still like Iob which said Though the Lord kill mee yet will I trust in him therefore the hope of the righteous is called hope in death Beside if the wicked loue God it is but for his benefites as Saul loued him for his kingdome And this is alwaies to be noted that in the wicked the feare of hell is greater then is their hope of Heauen but in the faithfull the hope of heauen is greater then their feare of hell They are distinguished in their Delights for the sport of the vngodly is follie like Belshazzers and therefore when they are sicke or troubled they neuer runne to the Word for comfort as though Gods promises pertained not to them but to feasts or tables or tales or musicke as Saul did to the harpe But all the delights of the godlie are like Dauids daunce about the Arke they are neuer merrie but when they are dooing well nor at peace but when their praiers haue ouercome God like Iacob They are distinguished in their opinions of death for the faithfull long to bee dissolued although they might liue euer in continuall prosperitie yet they would not staie so long out of heauen but the wicked would neuer be dissolued because death comes alwaies vnto them like a iailor to hale vnto prison as Ahab sayd to Michaiah That he neuer prophesied good to him Hereby a man shall know whether hee haue faith for if hee doe beleeue the promises hee will be glad to receiue them They are distinguished in their sense of sinne Wicked men feele the lothsomnesse of their vices but none but the faithfull feele the defects of their righteousnesse The naturall man neuer complaineth of his good workes but vaunteth of them but a godly man findeth fault with his praiers and his almes and his watches like Isaiah that sayde his righteousnes was like a menstruous cloth As Christ met the tempter in the wildernesse a place of prayer and fasting and meditation so a godly man meeteth the tempter in his praiers and in his fasts and in his meditations that is he finds some lette or spotte or want in all his deuotions Therefore vnlesse thy righteousnesse mislike thee as well as thy prophanenes know that yet thou art no further than the wicked They are distinguished in their Endes for the children of God propose the glorie of God and leuell all their thoughts and speeches and actions as if they were messengers sent to carrie him presents of honor Thus did Dauid when hee sayd All that is within me praise the Lord. As though himselfe had rather bee without praise then his master but the children of the world set vp their owne glorie for their marke like Nabuchadnezzar which sayd For the honour of my Maiestie Dan. 4. 27. Therfore they speake and looke and walke as if they did say to their tongue and eyes and feet and apparell as Saul said to Samuel Honour me before this people Lastly they are distinguished in Perseuerance for the zeale of the wicked lasteth not and therefore God sayth They are soone turned out of the way but the zeale of the faithful was represented by the fire of the Temple which neuer went out By these differences thou maist see how much thou doost differ from the wicked or whether thou be of their band Then come to the third examination as the diuell tempteth thee to see what thou wilt do for him so thou must tempt thy self and get of thy soule what it would doe for God and what it would suffer for him which hath suffered death for it Therefore here we will set downe certain interrogatories wherof thou shalt examine it First whether thou hast the heart of Ioshua to worship God as boldlie as thou doest though all the world did renounce him and euerie one did mocke thee as they did Noah while he built the Arke Whether thou wouldst not denie Christ as Peter did if thou were in Peters straights and nothing to succour thee but thy policie Whether thou wouldst not steale if thou didst see a bootie as fit as Achan which thou mightest catch vp
THE SERMONS OF MAISTER HENRIE SMITH GATHERED INTO ONE VOLVME Printed according to his corrected Copies in his life time ANCHORA SPEI AT LONDON Printed by Richard Field for Thomas Man dwelling in Pater Noster row at the signe of the Talbot 1593. NOBILISSIMO VIRO GVILIELMO CECILIO EQVITI AVRATO BARONI BVRGHLEIENSI SVMMO ANGLIAE THESAVRARIO ET CANTABRIGIENSIS ACADEMIAE CANCELLARIO HENRICVS SMITHVS HAEC PIGNORA IN GRATI ANIMI TESTIMONIVM CONSECRAVIT THE SEVERAL TEXTS and titles of the Sermons contained in this Booke A Preparatiue to Mariage A treatise of the Lords supper in two Sermons I. Corinthians 11. 23. 24. c. The Lord Iesus in the night that he c. The Examination of Vsurie in two Sermons Psalme 15. 1. 5. Lord who shall dwell in thy Tabernacle c. The benefite of Contentation 1. Timothie 6. 6. Godlinesse is great gaine if a man be c. The affinitie of the Faithfull Luke 1. 19. 20. 21. Then came to him his mother and his c. The Christians Sacrifice Prouerb 23. 26. My Sonne giue me thy heart The true triall of the Spirits 1. Thessalonians 19. 20. 21. 22. Quench not the Spirit c. The Wedding garment Romans 13. 14. Put ye on the Lord Iesus Christ c. The way to walke in Romans 13 13 Let vs walke honestly as in the day c. The pride of Nabuchadnezzar Daniel 4. 26 27. At the end of twelue moneths he c. The fall of Nabuchadnezzar Daniel 4. 28. 29. 30. While the word was in his mouth c. The Restitution of Nabuchadnezzar Daniel 4. 31. 32. 33. 34. And at the end of these daies c. The honour of Humilitie 1. Peter 5. 5. God resâ—steth the proud and giueth c The Young-mans Taske Ecclesiastes 12. 1. Remember thy Creator in the daies of c. The triall of the righteous Psalme 34. 19. Many are the troubles of the righteous c. The Christians practise Romans 12. 2. Be ye changed by the renuing of your c. The Pilgrims Wish Philippians 1. 23. I desire to be dissolued and to be with c. The Godly mans request Psalme 90. 12. Teach vs O Lord to number our daies c. A Glasse for Drunkards in two Sermons Genesis 9. 20. 22. 23. 24. 25. 26. 27. And Noah began to be an husband c. The Art of Hearing in two Sermons Luke 8. 18. Take heed how you heare The Heauenly Thrift Luke 8. 18. Whosoeuer hath to him shall be giuen c. The Magistrates Scripture Psalme 82. 76. I haue sayd Ye are Gods but ye shall die c. The Triall of Vanities Eccle. 1. 2. Vanitie of vanities sayth the Preacher The Ladder of Peace 1. Thess 15. 16. 17. 18. Reioice euermore c. The betraying of Christ Math. 27. 1. 2. 3. 4. When the morning was come and the c. The petition of Moses Deut. 3. 23. 24. And I besought the Lord the same c. The Dialogue betweene Paul and Agrippa Act. 26. 27. 28. 29. O King Agrippa beleeuest thou the c. The Humilitie of Paul Rom. 12. 1. 2. I beseech you therefore brethren c. A looking Glasse for Christians Rom. 12. 3. I say through the grace that is giuen c. Foode for new borne babes 1. Pet. 2. 2. As new borne babes desire the sincere c. The banquet of Iobs Children Iob. 1. 4. 5. And his Sonnes went and banqueted c. Satans compassing the Earth Iob. 1. 7. 8. Then the Lord sayd vnto Satan c. A Caueat for Christians 1. Cor. 10. 12. Let him that thinketh he standeth take c. To the Reader BEcause sicknesse hath restrained mee from preaching I am content to doe any good by writing Happie is that author which is instead of other that after his booke is read men need read no moe of that matter I go vpon a Theame which many haue trauersed before me prolixly or cursorily or barrenly If I haue performed by studie any more then the rest let my Reader iudge and giue glorie to him which teacheth by whome he wil What I haue endeuoured my selfe do feele and others know We are ignorant of many things for a few that we vnderstand but I haue bin alway ashamed that my writings shuld weigh lighter for want of paines which is the bane of printing and surfetteth the Reader Now I send thee like a Bee to gather hony out of flowers weeds Euery gardeÌ„ is furnished with others so is ours Read pray and meditate thy profit shall be little in any booke vnlesse thou read alone and vnles thou read all and record after as the Bereans did the sermons of Paul It is one of the births of my fainting therfore take it with a right hand and if thou find any thing that doth make thee better I repent not that others importunitie hath obtained it for thee Farewell As Iacob blessed his sonnes when he left them so now I must leaue my fruit to others I pray God to blesse it that it may bring forth fruit in other and be the sauour of life to all that reade it Thine in Christ H. S. THE EPISTLE TO THE TREATISE OF THE LORDS SVPPER IN the first sermon the aduersary is confuted In the second sermon the Communicants are prepared In both are manie obseruations and the wordes of the Text expounded Now labour for thy selfe as I haue laboured for thee I would haue thee profit somewhat more by this book because it hath weakened mee more then all the rest Farewell The principall contents of this Treatise THe cause of contracts before mariage 1 Three honors giuen of God to mariage 2 Three causes of mariage 9 Whether Ministers may marrie 12 Whether an olde man may marrie a young woman contra 13 Whether Protestants may marrie Papists 31 Whether children may marrie without Parents consent 31 Whether husbands may strike their wiues 44 Whether the vse of mariage be sinne 18 Whether mothers should nurse their Children 63 How children should be brought vp 64 Fiue markes in the choice of a husband or wife 26 The husbands duties 40 The wiues duties 47 Their duties to their seruants 56 Their duties to their children 62 Three examples of good parents 66 Of Stepmothers 67 Of Diuorcement 69 Other obseruations that fall in handling the parts MAriage the first ordinance of God and calling of men fol. 3 Christs first miracle at a mariage 4 Three mariages of Christ 4 By mariage the womans curse turned to two blessings 5 A note of Adams sleepe 6 Another application of the rib whereof was made the woman 7 The day of mariage counted the ioyfullest day in mans life 7 Fornicators like the diuell 12 No bastard prospered but Iephtah 12 A married Fornicator like a Gentleman theefe 13 A wife is the poore mans treasure wherein onely he matcheth the rich 16 Two spies for a wife discretion fancie 17 The wife must not onely be godly but fit 18
A memorable saying of one that light vpon a fit wife 20 The beginning of the ring in mariage 20 Why mariage doth come of Nuptiae 22 Maides must speake like an Eccho 24 A lesson for the married drawne from the name of wedding garment 33 The man and wife like Cock and Dam. 32 Mariage compounded of two loues 36 The best policy in mariage is to begin wel 37 They must learne one anothers nature 38 A sweet example teaching how couples shall neuer fall out 39 Man and wife like two partners 42 Abraham bid to leaue all but his wife 44 Why wiues are called huswiues 50 When the Man is away the wife must liue like a widow 52 Why a wife was called the contrary to a husband 52 The cause whie manie despise their Husbands Other obseruations Many obseruations vpon seruants 56 The master must correct his men mistresse her maides 62 Children like mediators betweene a man and his wife 63 Adulterie like the disease of Mariage and diuorcement like the remedie 70 Why adulterie should dissolue mariage more then any thing else 69 A sentence for the maried to thinke vpon 71 A PREPARATIVE TO MARIAGE YOu are come hither to be cōtracted in the Lord that is of two to be made one for as god hath knit the bones sinews togither for the strengthening of mens bodies so he hath knit mā womā togither for the strēgthening of their life because two are firmer thē one therfore when God made the woman for man he said I will make him a helpe shewing that man is stronger by his wife Euery mariage before it be knit should be cōtracted as it is shewed in Exo. 22. 16. Deu. 22. 28. which stay between the contract and the mariage was the time of longing for their affection to settle in because the deferring of that which we loue doth kindle the desire which if it came easilie and speedily vnto vs would make vs set lesse by it Therfore we read how Ioseph Marie were contracted before they were married In the contract Christ was conceiued and in the marriage Christ was borne that he might honor both estates virginity with his conception and mariage with his birth You are contracted but to be married therfore I passe from contracts to speake of marriage which is nothing else but a communion of life betweene man and woman ioyned together according to the ordinance of God First I will shew the excellencie of marriage then the institution of it then the causes of it then the choise of it then the duties of it and lastly the diuorcement of it Well might Paule say Marriage is honourable for God hath honoured it himselfe It is honorable for the author honorable for the time and honorable for the place Whereas all other ordinances were appointed of God by the hands of men or the hands of Angels mariage was ordained by God himself which cannot erre No man nor Angell brought the wife to the husband but God him selfe so marriage hath more honor of God in this then all other ordinances of God beside because he solemnized it himselfe Then it is honourable for the time for it was the first ordinance that God instituted euen the first thing which he did after man and woman were created and that in the state of innocencie before either had sinned like the finest flower which will not thriue but in a cleane ground Before man had anie other calling he was called to be a husband therefore it hath the honour of antiquitie aboue all other ordinances because it was ordained first and is the auncientest calling of men Then it is honourable for the place For whereas all other ordinances were instituted out of Paradise mariage was instituted in Paradise in the happiest place to signifie how happie they are that marrie in the Lord they do not onely marrie one another but Christ is married vnto them and so marriage hath the honour of the place aboue all other ordinances because it was ordained in Paradise As God the Father honoured marriage so did God the Sonne which is called the seed of the woman and therfore Marriage was so honored amongst women because of this seed that when Elizabeth brought foorth a sonne she sayd that God had taken away her rebuke counting it the honour of women to beare children and by consequence the honour of women to be married for the children which are borne out of mariage are the dishonor of women and called by the shamefull name of Bastards As Christ honoured Mariage with his birth so he honoured it with his miracles for the first miracle which Christ did he wrought at a mariage in Canaan where he turned their water into wine so if Christ be at your mariage that is if you marie in Christ your water shalbe turned into wine that is your peace and your rest and your ioy and your happinesse shall begin with your Mariage but if you marie not in Christ then your wine shall be turned into water that is you shall liue woorse hereafter then you did before As hee honoured it with miracles so hee honoured it with praises for he compareth the kingdome of God to a Wedding and he compareth holinesse to a wedding Garment And in the fifth of Cāticles he is wedded him selfe We reade in Scripture of three Mariages of Christ The first was when Christ and our nature met together The second is when Christ and our soule ioyne together The third is the vnion of Christ and his Chruch These are Christs three wiues As Christ honoured Mariage so do Christs Disciples for Iohn calleth the coniunction of Christ and the faithfull a Mariage And in the one and twentith of the Reuelation and ninth verse the Church hath the name of a Bride whereas Heresie is called an harlot Further for the honour of Mariage Paul sheweth how by it the curse of the woman was turned into a blessing for the womans curse was the paines which she should suffer in her trauaile Now by mariage this curse is turned into a blessing for children are the first blessing in all the Scripture And therefore Christ saith that so soone as the mother seeth a manchilde borne into the world shee forgetteth all her sorowes as though her curse were turned into a blessing And further Paul saith that by bearing of children if she continue in faith patience she shall be saued as though one curse were turned into two blessings For first she shall haue children and after she shall haue saluation What a mercifull God haue we whose curses are blessings So he loued our Parents when he punished them that he could scarce punish them for loue and therfore a comfort was folded in his iudgement To honour mariage more it is sayd that God tooke a
knowen what a Kinsman they had and so soone as hee heard that they were come suddenly he brake off his Sermon and slipt away from vs to go and make merrie with them Christ I say seeing this traine laid by Sathan to disgrace him as he doth all his Ministers did not leaue off speaking as they thought he would but as if God had appointed all this to credite and renowne him that which was noysed here to interrupt his doctrine he taketh for an occasion to teach another doctrine that there is a nearer Coniunction betweene Christ and the faithfull then betweene the mother and the sonne which are one flesh Therefore when they say Thy mother and thy brethren are come to speake with thee hee pointeth to his hearers and saith These are my mother and my brethren which heare the word of God and doe it as if hee should saie I haue a Mother indeede which brought me foorth but in respect of them which heare the word of God and doe it she is like a stepmother and these are like a naturall mother With this wise answer hee quieted the Auditors and made them heare him better then they did before For now they thought with themselues what man is this which loueth vs more then his mother his mother called him and yet he would not go from vs his brethren stay for him and he maketh as if he did not know them but saith Who is my mother who are my brethren Thus Christ stood vp as it were in an indignation against Sathan and saide Sathan this Sermon was not begun for thee neither shall it end for thee this worke was not done for my mother neither shall it be left for my mother Thus he caught the diuell with his owne baite and made the people more louing and attentiue towardes him by that which Satan thought to disgrace him He was so armed with the Spirite that let the diuell tempt him or the woman tempt him or princes tempt him all is one Here are two doubtes the first is the difference betweene the Euangelists For Mathew saith that one brought this message Marke and Luke attribute it to mo both may stand for the word which his mother gaue of calling him foorth was receiued of the rest and so passed amongst many till it came to Christ so that one may be sayd to bring this message because one noysed it first and many may be sayd to bring this message because many noysed it after The second doubt is because Christ had no brethren how they said Thy brethren would speake with thee You must vnderstand that they which are heere called Christes brethren were his Cosens by the mothers side that is her sisters children for there were three Maries and these three were sisters Marie the virgin Marie the mother of Iames Marie the daughter of Cleophas whose sonnes these were their names were Iames Ioseph Iudas and Simon and they are called the Lordes brethren because they were kinne vnto him Therefore note that in holie Scripture there be foure sortes of brethren Brethren by nature so Esau and Iacob were called brethren because they had one father and one mother Brethren by nation so all the Iewes are called brethren because they were of one Countrey Brethren by consanguinitie so all are called brethren which are of one familie and so Abraham called Lot his brother and Sarah his sister because they were of one line Brethren by profession so all Christians are called Brethren because they are of one Religion These were Brethren of the third order that is of Consanguinitie because they were of one Familie Now when his Mother and his Brethren were come to see him it is sayd that they could not come neare him for the prease Here were Auditors inough Christ flowed now with Disciples that his mother coulde haue no roome to heare him but after a while it was low water againe When the shepheard was stroken the sheepe were scattered when he preached in the Streetes and in the Temple and in the Fieldes then manie flocked after him but when he preached vpon the Crosse then they left him which sayd they would neuer forsake him then there was as great a prease to see him dye as there was heere to heare him preach and many of these which seemed like Bretheren and Sisters were his betrayers and his accusers and his persecutors so inconstant we are in our zeale more than in any thing else Thus much of their comming and calling to Christ now to the doctrine which lieth in it Heere be two Speakers one sayth Thy Mother and thy Brethren are come to speake with thee the other saith These are my Mother and Brethren which heare the worde of God and doe it The scope of the Euangelist is this First that Christ would not hinder his doctrine for mother or brethren or any kinsman Then to shewe that there is a nearer coniunction between our Sauiour Christ and the Faithfull than betweene the mother and the sonne The first is written for our instruction and the latter is written for our comfort Touching the first he which teacheth vs to honor our father and mother doth not teach vs here to contemne father and mother because hee speakes of another mother for it is said That he was obedient to his parents in Luke 2. This he sheweth when being found in the temple among the Doctors hee left all to goe with his mother because she sought him so he honoured her that hee left all for her This hee shewed againe at his death being vpon the crosse he was not vnmindfull of her for pointing vnto Iohn hee said Behold thy mother and pointing vnto her he said Woman behold thy sonne so he commended her to his beloued Disciple before he dyed Therefore this is not a doctrine of disobedience but a rule how to obey As he taught his Disciples to giue vnto Caesar that which is Caesars and to God that which is Gods so hee teacheth vs here to giue vnto parents that which is parents to the Lord that which is the Lordes When God saide Honour thy father and thy mother hee did not giue a commaundement agaynst himselfe and therefore he saith Honour me before hee saith Honour them The first commandement is Honour God and the fift commandement is nour thy Parents least you should honor your Parents before God When Salomon bad his mother aske him anie thing he signified that the mother should be obeied in many things but whē he denied his Mother that one thing which she asked he sheweth that the Mother should not be obeied in al things Whē Christ saide You haue but one Father and one Master he speakes of Faith and Religion shewing that when it concerneth our Faith and Religion we should respect but one Father and one master which is the giuer of our faith and the master of our Religion
Saint Iohn writing to a Ladie which brought vp her children in the feare of God calleth her the elect Ladie shewing that the chiefest honour of Ladies and Lordes and Princes is to be elect of God Saint Luke speaking of certaine Beroeans which receiued the word of God with loue calleth them More noble than the rest shewing that God counteth none noble but such as are of a noble Spirite As Iohn calleth none elect but the vertuous and Luke calleth none noble but the religious so Christ calleth none his kinsmen but the righteous and of those onelie hee saieth These are my Mother and my Brethren which heare the word of God and doe it As Abrahams Children are not counted Children after the flesh but Children after the spirite so Christes Kindred are not counted Kindred after the flesh but kindred after the Spirite for the flesh was not made after the Image of God but the spirit was made after his Image therefore God is not called the Father of bodies but the Father of Spirites Now God which is a Spirite preferreth them which are a kinne to him in the Spirite Therefore Esau was not blessed because hee was of Isaacks flesh but Iacob was blessed because he was of Isaacks Spirite As wee loue in the flesh so Christ loueth in the spirit therefore he calleth none his kinsemen but them which heare the word of God and do it It seemeth that Paule thought of this saying when he said Till Christ be formed in you If Christ be formed in vs as Paule saith then we are Christs mother euerie one which wil haue Christ his sauiour must be Christs mother The virgin asked the angel how she could beare Christ seeing she had not knowen a man Luke Chapter 1. Verse 24. so you may aske how you can beare Christ seeing he is borne alreadie As there is a second comming of Christ so there is a second birth of Christ When we are borne againe then Christ is borne againe the virgin was his mother by the flesh the faithfull are his mother by the spirit the holy Ghost doth conceiue him in them hee was in her wombe and he is in their hearts shee did beare him and they doe beare him shee did nurse him and they do nurse him This is the second birth of Christ As the soule of man may bee called The Temple of the holie Ghost which is the third person so it may be called the wombe of the Sonne which is the second person Before these words it is saide that Christ asked Who are my brethren as if hee should say you thinke that I am affected to my kinsmen as you are but I tell you that I count them my kinsmen which heare the word of God and do it To shewe that Christ loueth vs with an euerlasting Loue hee sheweth that hee doth not loue vs for anie Temporall things but for that which doth endure for euer If Christ loued vs as Isaack loued Esau for venison then we might misse the blessing as Esau did But as Iohn saith He loued in the truth so Christ loueth in the truth To loue in the truth is the true loue euerie loue but this at one time or other hath turned into hatred as the truth ouercommeth falshood Nowe for this loue Christ calleth them by all the names of loue his father and his brethren and his sisters In Rom. 6. they are called his seruants If that be not enough in the fifteēth of Iohn they are called his friends If that be not enough in the third of Marke they are called his kinsmen If that be not enough in the foure twentith of Luke they are called his brethren If that be not enough in Mark 1. they are called his children If that be not enough here they are called his mother If that be not enough in Cantic 5. they are called his Spouse to shewe that hee loued them with all loues the Mothers loue the Brothers loue the Sisters loue the Masters loue and the Friends loue If all these Loues could be put together yet the loue of Christ exceedeth them all and the Mother and the Brother and the Sister and the Childe and the kinsmen and the Friende and the Seruant would not do and suffer so much among them all as Christ hath done and suffered for vs alone Such a loue we kindle in Christ when we heare his word and do it that wee are as deare vnto him as all his kinred together Now as wee are his Mother so should we carrie him in our heartes as his mother did in her armes As wee are his Bretheren so wee should preferre him as Ioseph did Beniamin Genesis Chapter fortie three Verse fortie three As we are his Spouse so should we imbrace him as Isaac did Rebecca if thou be a kinsman do like a kinsman Now wee come to the markes of these kinsmen which I may call the Armes of his house As Christ saith By this all men shall knowe my Disciples if they loue one another so hee saith By this shall all men knowe my kinsmen if they heare the word of God and doe it As there is a kindred by the Fathers side and a kindred by the Mothers side so there is a kindred of Hearers and a kindred of dooers In Matthew it is saide Hee which heareth the Wil of my Father and doth it Here it is saide Hee which heareth the worde of God and dooth it both are one For his word is his will and therefore it is called his will Psalme 119. As he spake there of dooing so hee speaketh here of a certaine rule which hee calleth the worde of God whereby all mens workes must be squared For if I do all the workes that I can to satisfie an others will or mine owne will it auaileth mee nothing with God because I doe it not for GOD. Therefore hee which alwaies before followed his owne will when hee was stricken downe and beganne to repent cried out Lorde what wilt thou haue mee to doe as if hee should say I will doe no more as men woulde haue mee or as the Diuell would haue mee or as the flesh would haue mee but as thou wouldst haue me So Dauid prayed Teach mee O Lord to doe thy will not my will for wee neede not to bee taught to doe our owne will no more than a Cuckoe to sing Cuckoe her owne name Euerie man can goe to hell without a guide Here is the rule nowe if you liue by it then are you kinne to Christ as other kinreds go by birth and marriage so this kinred goes by faith and obedience Hearers are but halfe kin as it were in a farre degree but they that heare and do are called his Mother which is the nearest kinred of all Therfore if you haue the deed then you are kin indeed there is no promise made to hearers nor to speakers nor to readers but all promises are made to beleeuers or
almes to the poore thy counsell to the simple thy inheritance to thy children thy tribute to Caesar but thy heart to God he which is a spirite requires the spirite and delights to dwell in the hearts of men Here God plants himself as in a castle which is alwayes besieged with the world the flesh and the diuell If the enemie get a thought or a word or a worke yet he hath but razed the walles but if he take the heart then the fortresse is lost For that time all our thoughts words and works are captiue vnto him he bids them go and they go do and they do it That man is like Esau which had an inheritance which had a heart but now he hath not possession of his owne therfore giue God thy heart that he may keepe it not a peece of thy heart not a roome in thy heart but thy heart The heart diuided dieth God is not like the mother which would haue the child diuided but like the naturall mother which said rather then it should be diuided let her take all Let the diuell haue all if he which gaue it bee not worthie of it God hath no copesmate therefore he will haue no parting of stakes but all or none and therefore hee which askes heere thy heart in the sixt of Deuteronomie and the fift verse askes all thy heart all thy soule all thy strength thrise he requireth all least we should keepe a thought behind yet it is thy heart that is a vayne heart a barren heart a sinfull heart vntil thou giue it vnto God and then it is the spouse of Christ the temple of the holy Ghost and the image of God so changed and formed and refined that God calls it a new heart Some haue a double heart as it is in the twelfth Psalme but God acknowledgeth but one heart saying Giue me thy heart not giue thy hearts declaring that a single heart is pleasing vnto him and that they which haue a double heart a heart and a heart haue neuer a good heart God doth not require the heart as though he required no more but the heart like the Pope which saith Giue my thy heart and it sufficeth To maintaine his Papists pendant and crouehant which liue among Christians he requireth nothing of such but their heart that they may worship God with their lips and dissemble their religion and forsweare their opinion and come to sermons and subscribe to other lawes and seeme Protestants as the diuell licenseth witches to seeme Christians so they giue him their heart he dispenceth with them to dissemble and giue the rest as they list but God requireth the heart because we should not dissemble for in the twelfth to the Romanes he commandeth the bodie too Offer vp your bodies which we can not do vnlesse we giue heart and hand and tongue and eyes and eares and all for the bodie is all but the heart is chiefe in request because if there be anie goodnesse it lyes in the heart because he which giues the heart giues all for out of the abundance of the hart the mouth speaketh the hand worketh the eye looketh the eare listeneth the foote walketh to good or euill Therefore there is such strife for the heart as there was for Moses bodie Giue it mee saith the Lord giue it me saith the Tempter giue it me saith the Pope giue it me saith riches giue it me saith pleasure as though thou must needes giue it now here is the choyce whether thou wilt giue it to God or the diuell Gods heart or the diuels heart whose wilt thou be Thus doth man hang in a ballance like a yong virgin which hath manie sutors some she fancieth for parentage some for personage some for friends some for wealth some for wit some for vertue and after all chooseth the worst of all so the heart hath so many suters besides God that sometime she marrieth with one sometimes with another the world keeps her the flesh keeps her the deuil keeps her which haue no more interest in her than Herod to his sister but seeke her spoile like them which marrie for riches are glad when one dies that another may come These suters are like Absolon which did not seeke the hearts of the people like Dauid but stole them with flatterie and lies but God would haue thee giue thy heart As a man considers what he doth when he giues so God licenseth vs to consider of that which we do for him whether he deserues it whether we owe it whether he can requite it lest it should come against our will therefore giue me saith God as though he would not straine vpon vs or take from vs but if thou wilt giue him thy heart then he accepts it it must come freely like a gift as his blessings come to vs and then his demaund is graunted Here is no respect of time how long thou maist stay it or how long he wil keepe it but giue it is the present time as though he wold haue it out of hand while hee askes before ye goe out of the Church for what can we aske of him while we denye him but one thing when he askes of vs therefore consider who is a sutor to you Now I am a Collector for God to gather hearts either you must grant him or denie him thinke who shall loose by it if thou wilt not pay thy Land-lord his rent How many subiectes would reioyce if they had any thing to giue to their prince pray her to accept it and be glad if she would take it that they might but say I haue giuen a present to the Queene So Mary reioyced that shee had a little Oyle to sprincke vpon Christ that shee would take no mony for it yea the widdow of Zareptah was so ioyfull that she had a little food for the Prophet that she spared it from her children and her selfe to serue him first so they which loue the Lord like his disciple which left all to follow him had rather that he should haue their riches their honors their hearts and their liues then they themselues Why is Dauid called a man after Gods owne heart but because when God said Giue me thy heart his spirite answered like an Eccho I giue thee my heart Is God so desirous of my heart what good can my heart doo to God It is not woorthie to come vnder his roofe I would I had a better gift to send vnto my Lorde goe my heart to thy Maker the Bridegroome hath sent for thee put on thy wedding garment for the King himselfe will marrie thee Who is not sorrie now that hee did not giue his heart before Is hee not worthie to die which will take his heart from him that made it from him which redeemed it from him which preserues it from him which will glorifie it to giue it vnto him which will
was receiued himselfe saying He which laboureth in the word is worthie of double honour that is the Preacher after a sort is more to be honoured than the Ruler for Aaron was the elder brother but Moses was the yonger brother therefore if there be any appendix the Magistrate is the appendix for if Aarons Vrim Thumi would haue serued Moses rod and staffe should not haue needed but when the tongue could not perswade the rod did compell and so came in the Magistrate As Paul sheweth the Thessalonians how the Preachers of the Word should be honoured so hee teacheth the Philippians how to honor their teachers saying Receiue him in the Lorde with great gladnesse and make much of such that is shewe your selues so glad of him that hee may bee glad of you Haue you neede to bee taught why Paule would haue you make much of such Because they are like Lampes which consume themselues to giue light to other so they consume themselues to giue light to you because they are like a Henne which clocketh her Chickens together from the Kite so they clocke you together from the Serpent because they are lyke the showte which did beate downe the walles of Iericho so they beate downe the walles of sinne because they are like the fiery piller which went before the Israelites to the Land of Promise so they goe before you to the Lande of Promise because they are like good Andrewe which called his brother to see the Messias so they call you to see the Messias and therefore make much of such If wee shoulde make much of Prophets how much shoulde wee make of Prophecying If wee should loue our Instructors how much should wee loue instruction Symeon keeping in the Temple met with Christ so manie hearing the Worde haue met with knowledge haue met with comfort haue met with peace haue met with saluation but without the Worde neuer any was conuerted to GOD. Therefore whensoeuer the Word is preached euerie one may say to himselfe as the Disciples sayd to the blinde man Be of good comfort hee calleth thee Be of good comfort the Lorde calleth thee but when the word is not preached then euerie man may say to himselfe beware the diuell calleth thee When the Prophets went from Ierusalem then sword and famine and pestilence and all the plagues of God rained vpon them euen as fire came vpon Sodome so soone as Lot was gone out therefore what may those Landes feare which vse their Prophets as the Iewes vsed them which sent them Amos calleth it an euill time wherein the prudent keepe silence Chapt. 5. verse 13. therfore this is an euil time wherein the prudent are silent There be two trades in this Land without which the Realme cannot stand and one is the Queenes souldiers and the other is the Lordes souldiers and the Lords souldiers are handled like the Queenes souldiers for from the Merchant to the porter no calling is so despised so contemned so derided that they may beg for their seruice for their liuing is turned into an almes One saith that Moses is Quis that is the Magistrate is some bodie but Aaron is Quasi quis that is the Minister is no bodie because no bodie is despised lyke him Receiue a Prophete in the name of a Prophet naye Receiue a Prophet in the name of an enemie as Ahab receiued Elias Art thou here mine enemie If Paule had liued in our dayes he would not haue said Despise not the Prophets but persecute not the Prophets for he should haue seen not onely despisers of the Prophets but mockers of them not onely mockers but slanderers of them not onely slanderers but hunters and biters and smiters of them Ioseph was troubled so soone as hee began to feed his Fathers sheepe so the Pastours are troubled so soone as they beginne to feede their fathers sheepe euerie man thinkes to finde friends against them and though there be no lawe to hurt them yet no man feares to accuse them because authoritie doth disfauour them they cannot tell how to preach nor what to say because there bee so manie Ahabs which woulde haue them say that which pleaseth them though it be not true Charme the charmer neuer so sweetely let his song be neuer so pleasant yet many adders are readie to stop their eares stop his mouth like a bird which was smitten in her song of the Archer whom she singeth vnto euen as Saul let his speare flie at Dauid while he played vpon his harpe to solace and comfort and driue the euill spirite from him so while we play vpon Dauids harpe to solace and comfort driue the euill spirite from you many let the dartes of reproach and the arrowes of slaunder flie at vs saying as the woman said to Eliah If thou hadst not beene my childe had not dyed If wee had not bene their peace had not dyed if we had not bene their sports had not dyed if wee had not bene their customes and their titles and their honors had not dyed And why should not Herode and Archelaus dye which sought the death of the childe Why should not any custome or honour or pleasure dye which seeketh the death of religion Alas saith Ieremiah what haue I done that all men should curse mee If wee do but preach the truth you should not hate vs for the truth Now Obadiah had neede to hide the Prophets again to saue them out of prison where is Rahab that shee might conuey away the seruants of God Once Baals prophets were punished but now Christes Prophets are punished once they did aske Where is the Seer that he may teach vs but now they aske where is the Seer that we may take him once they did builde houses for the prophets lyke the Shunamite but now they take their houses from them and thinke they doo God seruice when they make them their wiues their children their seruants beggers once Paul said to Timothie Let no man despise thy youth shewing that preachers should not be despised for their youth but now they despise the yong prophets and the old too How is the double honour turned to single honour nay how is our honour turned to dishonor If I be a Master saith God where is my feare so if we be prophets where is our reuerence doth not the contempt of prophets cry vnto God as well as the blood of Abel When the messengers which were sent vnto the vineyard for fruit were beaten of them which should haue laden them then it is said that the Lord of the vineyard waxed wroth and said that he wold let the vineyarde vnto others which should yeeld him the fruites thereof The meaning hereof is this that when the preachers teachers which Christ sendeth to his Church for fruits are abused persecuted of them whom they call to the banket
more Thy kingdome is departed from thee This is such a saying as if Nabuchadnezzar had thought of it before he would haue wept when he vanted to thinke that his honor was going from him when hee thought it was comming to him and yet his kingdom was departed from him and yet God saith Thy kingdome is departed from thee because the decree was past which should as surely come to passe as if it were past already Therefore because we care not so long as the Prophet sayth we shal die we shal suffer we shal answere he leaueth Shall and saith Now as God said to Abimelec Thou art a dead man not thou shalt dye but thou art dead which roused him more then if hee had threatned him an hundred deaths because he thought that he shuld die presently So the holy Ghost is forced as it were to exceede and speake more then wee thinke he should speake for the hardnesse of our hearts which heare like stones and goe like snayles If we haue but a weeke to repent we will deferre it to the last day that we may sinne all the rest Therefore it was meet to say Thy kingdome is departed from thee That seeing his iudgement should not stay he should not stay his repentance If this voyce had saide Thy Babell shall sinke as Nemrods Babel did it seemeth he would haue thought his honour buried but when he was stript not onely of his pallace but also of his kingdome what heauy newes was this vnto him which thought him selfe equall with GOD and nowe may not be a King But when hee was thrust among beasts to eate grasse with oxen what a downfall was this to be brought vnder all his subiectes which spake euen nowe as though there were none but he and now his seruants seruant would not be like vnto him So the king of kings wil be honored of kings as they are of their subiects or else he will tread vpon their crownes and they shal heare the same at last Thy kingdome shall depart from thee Nowe followeth the execution of his iudgement for Daniell saith The same houre all this was fulfilled So he sheweth the order of it as a prisoner is brought to the barre and lead to a gybbet so this King was drawne from his throne and turned into the wildernesse where he aboade among wilde beastes so long Till his haires were growne like Eagles feathers and his nailes like birds clawes When God began he made hast as it was long before he spoke but when he spoke hee did it and effected in an houre all that the dreame and the Prophet had foretolde Then was fulfilled The pride of man shall bring him lowe Euen in that houre that Nabuchadnezzar aduanced himselfe more than before in the same houre hee was brought vnder all his subiectes all his seruants and pages so he which setteth vp can pull down he which gaue can take he which made can destroy Therefore let no man vaunt though hee were a king of his house or land or farme or children but know that hee should haue nothing if GOD did not regarde him more than other and thinke when thou doest read this storie whether thou be not as proude of thy wealth as Nabuchadnezzar was of his pallace whether thou be not as proud of thy childrē as Nabuchadnezzar was of his kingdome whether thou be not as proud of thy parentage as Nabuchadnezzar was of his honour whether thou be not so proud of thy lerning as Nabuchadnezzar was of his train If thou be not so proud thē God doth say no more O King to thee be it spoken O subiect to thee be it spoken these blessings shalbe taken from thee For hath God takē no mans kingdome from him but Nabuchadnezzars hath he taken no mans office from him but Iudas hath he taken no mans riches from him but Iobs how did Antiochus and Iulian and Herod and Saul and Athalia and Iezabel Richard the third goe from their thrones as if God had pulled thē out by the eares he had no respect vnto their persons but vsed them like beasts as hee did Nabuchadnezzar and fulfilled his threatning The candle of the wicked shall be put out Therefore as Christ saith vnto them which turne backe Remember Lots wife so I may say to them which beare high mindes and proud lookes stout wordes remember King Nabuchadnezzar how God resisted the proud Now if any man long to be resolued how this king was changed to a beast he must not imagin any strāge metamorphosis or popish transubstantiation as though his shape were altered or his manhood remoued or that he put on hornes and hoofe as the Poets faine of Acteon for the voyce doth not saye that hee should become a beast but that he should dwell with the beastes Daniel dooth not saye that his head or armes or legges were transformed but that the haire of his head and the nayles of his fingers did growe like Eagles feathers and like birds clawes as euerie mans haire and nayles will doe if hee doe not pare them Lastly Nabuchadnezzar saith not that his shape was restored vnto him but that his vnderstanding was restored vnto him all which declare that he was not chaunged in bodie but in minde not in shape but in qualitie A sauage minde came on him like that which droue Cain from the companie of men and he became like a Satyre or wilde man which differeth not frō a beast but in shape though hee was not turned to a beast yet this was a straunge alteration to bee so chaunged in an houre that his Nobles abhorred him his subiects despised him his seruants forsooke him none woulde companie with him but the beasts Consider this all that aduaunce themselues against GOD and despise his word as Nabuchadnezzar did Take warning by a King which euen now walkt in his galleries his Nobles serued him in his pallace with all dishes that the ayre or sea or land could afford now he is turned to grase feede like an oxe with the beasts in the wildernesse This was to shewe that God maketh no more account of the wicked then of beasts and therfore the holy Ghost calleth them often by the name of beasts shewing how that sinne and pleasure make men like beasts when they haue abused their wits often and peruerted their reason at last God taketh their vnderstanding from them and they become like beasts lothsome to themselues and others many such beasts wee haue still like Nabuchadnezzar who were fitter to liue in the desart among lions where they might not anoy others then in townes amongst men where they infect more then the plague Thus if you haue not considered the beastlines of sinne looke vpon Nabuchadnezzar like a beast If you would see the guilt of it looke vpon wandering Cain If thou wouldest see the frensie of it looke vpon frantike Saul If thou wouldest see the feare of it looke vpon trembling Baltazar If
thou wilt see the shame of it look vpon Haman hanging vpon his own gallowes If thou wilt see the end of it looke vpon the Glutton frying in hell These are the pictures of sinne which GOD hath set for a terror before vs like the piller of salt or Achans Sepulchre to speake to vs. Take heed by those when I haue warned you as I warned them I will punish you as I punished them This is the Epitaph as it were which God ingraueth vpon Nabuchadnezzars Sepulchre Be thou an example to Kings and Rulers for all the children of pride to beware how they set themselues agaynst him who aduaunced them Thus hee which sets vp can pull downe Did not I sende thee dreames to warne thee Did not I sende a Prophet to warne thee If eyther of them woulde haue serued thou mightest haue ruled still and walked in thy galleries and feasted in thy pallace and iudged vpon thy throane and dyed a King but now thy kingdome is departed from thee Who would bee like Nabuchadnezzar now he is like a beast If this heathen was thus challenged for his warning which had heard but one Prophet we may tremble to thinke what wee shall answere for our warnings which haue been threatned as often as the Israelites and yet prouoked the Lord while he serueth vs like those which curse the sunne while it shineth vpon them Thus haue you seene the fall of pride Euen now he sayd Is not this great Babel Now he may say Is not this vnhappie Babel euen he sayd which I haue built by the might of my power and now hee may say which I haue built by the vanitie of my pride euen now he sayd for the honour of my maiestie now hee may say for the ruine of my kingdome yet after this he rose againe and came to himself and receiued his kingdome and honoured him which punished him so but the time will preuent me to speak of his restitution therefore here I ende FINIS THE RESTITVTION OF NABVCHADNEZZAR Dan. 4. 31. c. 31 And at the ende of these dayes I Nabuchadnezzar lift vp mine eyes vnto heauen and mine vnderstanding was restored vnto me and I gaue thankes vnto the most high and I praised and honoured him that liueth for euer whose power is an euerlasting power and his kingdome is from generation to generation 32 And all the inhabitants are reputed as nothing and according to his will he worketh in the armie of heauen and in the inhabitants of the earth and none can stay his hande or say vnto him Why doest thou so 33 At the same time I had my vnderstanding restored vnto mee and I returned to the honour of my kingdome my glorie and my beautie was restored vnto mee and my counsellors and my Princes sought vnto mee and I was established in my kingdome and my glorie was augmented toward me 34 Now therefore I Nabuchadnezzar praise and extoll and magnifie the king of heauen whose workes are all trueth and his wayes iudgement and those that walke in pride he is able to abase NOw wee are come to his Restitution first Nabuchadnezzar was humbled as God humbleth his enemies now he is humbled as GOD humbleth his children that although he had more honour than he had before yet he is not proud of it as he was before but cryeth with the Prophet Dauid Not vnto me O Lord not vnto me but vnto thy name giue the glorie So he which sayd not only with heart but almost with mouth too there is no God now with heart and mouth honoureth none but God His pride and his fall Daniel declared but when hee came to his restitution hee makes Nabuchadnezzar to speake himselfe and giue thankes in his owne person like a witnesse brought in to testifie the trueth of this wonderfull storie When the Prophet had shewed how this King vaunted and how he was debased for it presently after he had spoken it he calles in as it were the King himselfe to witnesse his report and declare how he was raised agayne like a man which hauing receiued grace from a Prince or great person is brought in before him to giue thankes for his fauour receiued and then is dismissed In these verses two things shewe themselues at the first view that is Nabuchadnezzars Restitution and his thankfulnesse in his Restitution First he shewes the time when he was restored in these words At the end of these daies then hee shewes the manner how hee was restored in these wordes I Nabuchadnezzar lift vp mine eyes to heauen and mine vnderstanding was restored to me In his thankfulnes first he extolleth Gods power in setting him vp and pulling him downe and raising him agayne then he commēdeth Gods iustice and trueth which deserues to be praised for his iudgements as much as for his mercie as though he reioyced that God had made him like a beast that he might dye like a man At the end of these dayes As Daniel noted the time of his pride when hee walked in his pallace to shewe how pride growes out of buildings and wealth and apparell and such rootes so he noteth the time of his fall while the wordes were in his mouth to shewe that he was punished for his pride and ignorance that he might knowe where to begin his conuersion and abate his pride and when he had taken away the cause then God would take away the punishment so likewise he noteth the time of his Restitution At the ende of these dayes that is after seauen yeares were expired to shewe how long the sicknesse of pride is in curing and to shewe how euerie thing was fulfilled which was prophesied euen to the poynt of time for it was tolde him by Daniel that he should be like a beast seuē yeares therefore Nabuchadnezzar is prompt as it were to confesse the trueth and sayth as the Prophet sayth At the ende of these dayes that is at the ende of seauen yeares I Nabuchadnezzar was restored to my kingdome as Daniel tolde me Yet another note is set vpon this beast least wee should thinke that God only regarded the season and thinke seuen yeares punishment enough for such a sinne He saith not barely that his vnderstanding and honour were restored vnto him when seuen yeares were ended but that they were restored vnto him when hee began to lift vp his eyes vnto heauen to shewe that this blessing came from aboue and that hee which had humbled him had restored him agayne as if hee should saye to all that are cast down with sicknesse or pouertie or infamie or any trouble whatsoeuer in bodie or minde hee which hath humbled you will raise you as hee hath done mee but you must looke vp vnto heauen and lift vp your hearts vnto him and then your vnderstanding and comfort and wealth and pleasure health and libertie and good name and all shall returne vnto you agayne like Iobs sheepe and cammels and oxen in
young man to behold as if he should say looke my sonne is this man fit to learne which cannot heare nor see nor speake nor goe Therefore remember thou thy creatour in the dayes of thy youth before this dotage come This then is the leuell of our message to hasten them forward which trauell towards heauen because there is a great space betweene God and vs and much a doe to aspire the toppe of mount Sion but more a doe to aspire the top of the mount of heauen Therefore as Abraham rose early to sacrifice his sonne in the morning so in the morning of thy life sacrifice thy selfe to God and let him which is Alpha in euery thing be Alpha in thy conuersion that is the beginning as well as the ende Because wee are giuen to set the best last that wee may haue a longer time for our sinnes and pleasures like the Iewes in the 1. of Agge 2. which said alway the time was not yet come when they should build the temple Therefore the holy Ghost crieth so often This is the acceptable time this is the day of saluation to day heare his voyce like Rebeccah which taught her sonne the nearest waie to get the blessing When Christ went about to cast out diuels they said that he tormented them before the time so whensoeuer thou goest about to dismisse thy sinnes and pleasures though thou stay till thou bee an olde man yet they will say still that thou dismissest them before the time But then is the time when the diuell saith the time is not yet for the diuell is a lier knoweth that with what liquor our vessels be seasoned at first they will tast of the same euer after whether it be good or bad Therefore as God sueth to haue vs begin at goodnesse so the diuell wooes vs to begin at wickednesse alledging either that wee are not resolued yet to leaue our pleasures or els that God is exceeding mercifull to sinners or else that we shall haue space enough to serue him hereafter So he stands as it were at the ladder foote and keepes vs off with these weapons that wee cannot get vpon the first staffe but one thought or other pulleth vs backe when the foote is in the stirrop ready to ride away from all our sinnes at once Thus wee haue long purposed to serue God and euery man thinketh that hee should be serued but wee cannot accord of the time when to beginne One saith when I am rich an other saith when I am free another saith when I am setled an other saith when I am olde then my pleasure will leaue me and I shall be fitter to fast and pray and sequester my selfe but now I shal be mocked if I be not like others Thus like bad borrowers when our day is past alreadie we craue a longer and a longer and yet a longer til we be arrested with death so the prince of creatures dieth before he considered why hee liued for as no discipline is vsed where Christs discipline is neglected so no time is obserued where Gods time is omitted It is an olde saying Repentance is neuer too late but it is a true saying Repentance is neuer too soone Therefore we are commaunded to runne that wee may obtaine which is the swiftest pace of man The Cherubines were portraited with wings before the place where the Israelites praied to shew how quickly they went about the Lords businesse The Hound which runnes but for the Hare girdes foorth so soone as he sees the Hare start the Hawke which flyeth but for the Partridge taketh her flight so soone as she spyes the Patridge spring so we should followe the woord so soone as it speaketh and come to our Master so soone as hee calleth For God requiring the first borne for his offering and the first fruites for his seruice requireth the first labours of his seruants and as I may say the maidenhead of euery man Therefore so soone as man was created a law was giuen him to shew that hee should liue vnder obedience from the day that hee is borne So soone as he is borne hee is baptized in the name of God to shew that when we cannot runne to Christ we should creepe vnto him and serue him as we can in youth and age so soone as hee beginneth to praye hee saith Thy name be hallowed thy kingdome come thy will be doone before hee aske his dayly bread to shew that wee should seeke the will of God before the food which we liue by much more before the sinnes and pleasures which we perish by so soone as the Lord distributed the Talents he enioyned his seruants to vse them Who is so young which hath not receiued some talēt or other therefore youth cannot excuse him because the talent requires to be asked of euery one which hath it So soone as God had created the man and the woman hee commanded them to increase and multiplie shall we increase and multiplie in the flesh before we encrease and multiplie in the spirit the first thing which God did after hee had created heauen and earth he did separate light from darkenes to shew vs how we should separate good from euill before our good become euill The first lesson that Iohn taught was Repent for the kingdome of heauen is at hand Math. 3. 2. The first lesson that the Disciples taught was Repent too for the kingdome of heauen is at hand Matth. 10. And the first lesson that Christ taught was repent for the kingdome of heauen is at hand Matth. 4. 10. to teach vs what we should do first Repent was the first lesson to yong and old For what can we owe God to morrow which wee are not indebted to day Therefore Dauid prayed Teach mee O Lord to number my dayes not yeares nor my moneths nor my weekes but my dayes shewing that we shall answere for daies as well as yeares for to day as well as to morrow and for our youth as straightly as our age which made him cry Remember not the sinnes of my youth which hee would not haue spoken if God did not marke the sinnes of youth as well as age Therefore he calleth children vnto him as Salomon dooth and saith that hee will teach them the feare of the Lord. For should children honor their father and not honour God It was a sweete comfort when the children went before Christ to his temple and sang there Hosanna to make their fathers ashamed which did not know the Messias when he came when their little children knew him It is written that when Christ heard a young man answer that hee had kept the commaundementes from his youth Christ beganne to loue him which shewes how Christ loueth these timelie beginnings when wee make him our nurse and drawe our first milke from his brests There is not one confession for olde men and another for young men the old man saith not I did beleeue