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
God Nowe if the companie of wise men can so change one that in a shorte time he representeth their speeches qualities how will them nature and their maners alter which are still talking with God like the beloued Disciple which learned on Christes bosome Fiftlie it is such a sweete thing aboue other things that we do for God that in Reue. 7. the Praiers of the Saints are called incense because when they ascend to Heauen God seemes to smell a sweet sauour like incense Sixtly it is such a profitable things that it doth more good than 〈◊〉 for with mine almes I helpe but three or foure but with my praier I helpe thousandes Praier is the rich-mans almes as well as the poore mans For Pharaoh begged for praiers as well as Lazarus begged for cromes Lastlie it is victorious and powerfull that it ouercommeth God himselfe which ouercommeth all things For if we will ouercome our Lord as Iacob did we must ouercome him with praier This God sheweth when he saith to Ieromiah Pray not for this people Shewing that the praier of the righteous is of such force and power that God is faine to forbid them to pray when he would not graunt lest he should be ouer come This Christ sheweth againe when he resembleth his father to the deaffe Iudge and his suppliants to the importunate woman which cryed vpon him and made him hearken to her as if she had compelled him Therefore one compareth prayer vnto Samsons haire As all Sampsons strength lay in his hayre so all our strength lyeth in praier I haue read of many which write that they did learn more by praying than they could by reading And I haue heard some saie that they haue done that by prayer which they could not doe by counsell In the 17. of Exodus we reade that the Iewes preuailed more by prayer than they could by fight Therefore one saith that he which can pray can do all things because hee can ouercome God which helpeth him to do al things And he which can ouercome God can ouercome the diuell too which hindereth all things Whoeuer fell into heresie or into Apostasie or into despaire before hee fell from praier the preseruatiue of the soule If thou hadst beene heere saith Martha my brother had not died So if prayer had beene heere these euils had not happened This is the Holie water which driueth awaie vncleane spirites as Christ sheweth when he speaketh of the Diuell which is not cast out but by fasting and praier This is the Crosse which saueth vs from euill as Christ sheweth when hee teacheth vs to praie as it is wrtten in the 11. Chapter of Luke Deliuer vs from euill This is the oyle which healeth our sicknesse as Iames sheweth in his fifth Chapter verse 15. when hee saith The praier of faith shall saue the sicke It hath such a hand in all thinges that it is like the sanctifier of euery thing it blesseth our thoughts and blesseth our speeches and blesseth our actions As Abraham blessed his seruaunt before hee wente from so prayer blesseth our workes before they goe from vs. Whatsoeuer thou doest before thou haue blessed it with praier thou haste no promise that it shall prosper nor doe good because hee which should blesse it is not made a counsell to it Therefore we shoulde not presume to vse anie of Gods giftes or anie of Gods graces without prayer lest that which is good doe not good but hurt vnto vs. For this cause S. Paule in the 14. to the Romans and the sixth verse teacheth vs to pray before wee eate For this cause Paule prayed before hee iournied For this cause Eliah prayed before hee sacrificed as it appeareth in 1. King 18. 36. For this cause the Israelites praied before they fought and for this cause wee pray before we preach It is a good thing to preach and yet you see wee doe not presume to preach before wee pray because Paule planteth and Apollo watereth but GOD giueth the increase Euen so wee should not presume to giue Almes nor to giue counsell nor to giue helpe before wee haue prayed that it may doe good Nay wee shoulde not presume to exercise our faith nor our repentance nor our obedience without prayer because there is no faith so Perfect but it had neede of Prayer to strengthen it Also there is no loue so perfect but it had neede of praier to confirme it There is no repentance so perfect but it had neede of prayer to continue it There is no obedience so perfect but it had neede of praier to direct it Therefore hee dooth sinne which presumeth to doe anie good worke without praier because hee seemes to doe it by his owne power for that he craueth not assistance from GOD which giueth power to faith to bring forth works as well as he doth to trees to bring foorth fruites or to Phisicke to bring forth health Therefore no vertue hath done so much as praier hath done For all vertues haue had their power from prayer and therefore one saieth that prayer hath done as manie exploites as all vertues beside The Apostle Paule in the 11. to the Hebrews saith that by faith Noah did this and Abraham did this and Dauid did this and Enoch did this but did their faith anie thing without praier For their faith was strengthened by praier and therefore the Disciples praied Christ to strengthen their faith By praier Eliah made the clowdes to fall By prayer Iosua made the Sunne to stande still By praier Elisha raised the dead to life By praier Moses made the enemies to flie By praier Salomon obtained wisedome So that as Paule in the first to Timothie and fourth Chapter saieth of godlinesse Godlinesse is profitable to all things So I may saie of praier Prayer is profitable to all things The Doue coulde finde no rest for the soale of her foote vntill shee returned to the Arke So the sinner when hee can flye no longer nor suffer anie longer nor helpe himselfe anie longer at last he turneth to praier which is like the Citie of refuge where no enemie where no aduersitie and where no temptation hath power to hurte him Lastly as prayer is excellent in respect of GOD to whome onely it is offered so it is excellent in respect of the godlie who onely offer it For as Paule saieth of Faith in the second to the Thessalonians All men haue not faith So I may say of prayer all men haue not the gift of prayer and therefore Zachariah speaketh of a spirit of prayer And when wee pray Paule sayeth That the spirite helpeth our infirmities prayeth in vs as though there were a peculiar spirite for prayer and none could praye but they which had that spirit I haue knowne many wicked men heare and I haue knowne many wicked men studie and I haue knowen many wicked men fast and I haue knowne
It is saide that the Disciples prayed continually in the first to the Romans Paul which teacheth vs here to praie without ceasing saith that he himselfe prayed without ceasing As Iacob woulde not let the Angell go before he had blessed him so a Christian should not let God rest before he heare him This is the state that a ChristiaÌ„ should striue to and neuer thinke that hee is sound at the heart till all his thoughts bee a kinde of prayer Now if wee should examine our selues whether we Pray as we should as Paul teacheth vs to examine our selues whether we beleeue as we should I am of opinion that there is no such want in this land as the waÌ„t of praier for it is neglected as though it were neuer commaunded as if there were no God to worship or as if we had no neede of him In the Papists time none were called Beads-men that is men which were bound to pray but the poore men as though none were bounde to pray but poore men but nowe the world goeth as though neither rich nor poore were bounde to pray one would thinke that our deliuerance our of Egipt that our victorie against the Spaniards that the weather which threatneth sicknes that the dearth which threatneth famine should make vs pray and yet it doth not for where is the person which praieth now more thaÌ„ he did before Some are like the fool which saith in his heart there is no God for they pray neuer though Paul say Pray euer Caine was reiected for offering an vnworthie sacrifice 〈…〉 cannot admire but in a circle so they cannot praie but in the church and then they praye when they should heare Some are like the Ephramites which can pronounce euerie word but that which they should so they neuer want wordes but when they speake to God It is straunge to thinke how liuely they are to euerie thing els and how dead they are to praie as many come to Sermons and neuer marke what the Preacher saith vntil he come to this To whome be all praise power and dominion for euer so many praie and neuer marke what they say vntil they come to this Giue vs this day our dailie bread Doost thou thinke that God doth marke that praier which thou doost not marke thy selfe Some come to God as if they did fetch fire a spurt and away like a messenger which is gone before he haue his answere If God wil take a Pater noster of them and heare them for that so it is for they neuer made any other praier in their liues but euen as a child saith Grace so they say Our Father put them out of that and they cannot praie a word no more than the child can make a grace if he be put out of his owne Some are like Nadah and Abihu which neuer looke with what fire their sacrifice is is kindled so they neuer respect with 〈…〉 sometime they praie or maâ—â—ce for reuenge sometime of greedines for riches somtime of lust for pleasure Now as no sacrifice was accepted with God but that which was kindled with the fire which came downe from Heauen so no praier is accepted with God but that which is kindled with some motion from Heauen Their praier neuer ascendeth to Heauen for Abels heart made Abels offering accepted Some are like the builders of Babel which call for one thing when they shoulde call for another so they praie for one thing when they shoulde praie for another when they called for stones they brought them timber when they called for timber they brought them stones so when they call for health God sendes them sicknes when they call for rest God sendes them trouble when they cal for riches God sendes them wants when they call for honor God sendes them shame when they call for ease God sendes them a yoke For it is a iust thing with GOD that they which doo one thing for another should receiue one thing for another Some are like the prodigall sonne which praied but vntill he had gotten his patrimonie and then he forsooke his father which gaue it him so they praie no longer but vntill they haue that which they would haue and then they flie from God as he did from his father and liue like swine in another Countrie till extremitie and penury 〈◊〉 them home again These are the Beadsmen of our age and these are the praiers which wee offer to him which made heauen and earth Wouldest thou regarde his sute which shoulde intreate thee so contemptuouslie as thou intrearest God let vs consider how that praier should obtaine remission of sinne which is sinne it selfe Paul saith Let al which call vpon the name of the Lorde departe from iniquitie as if hee should say the Lord will he are none which praie vnto him but them which depart from iniquitie Salomon saith the praier of the wicked is an abhomination if his best worke be an abhomination what are his worst deedes And the sinner himselfe Therefore hee aduiseth Prepare thy hearte before thou goe into the Temple lest thou offer the Sacrifice of fooles as if hee should say as hee which offereth a present vnto a Prince which the Prince likes not is a foole for his paines This is the cause saith one why God doth not heare our praiers as he did our Fathers because wee pray not with such humilitie and perseuerance as they did Many touched Christ but one drewe vertue out of him so manie praie vnto Christe but fewe draw comfort from him Now if you will knowe what praier is accepted with God Iames saith the praier of the iust auaileth much if it bee feruent hee saith not that the praier of the wicked auaileth anie thing though it bee neuer so feruent but the person must be iust the praier must bee feruent too by this thou knowest then whether thy praier bee accepted with God As God sent downe fire from heauen to consume Eliah his Sacrifice because it pleased him s he will send downe a kind of ioy and lightnes vpon thy heart which shall kindle thee within as the fire kindled Eliahs Sacrifice and sende thee awaie with such a ioie like a Sutor which commeth from the Prince when his petition is graunted this is the ende of euerie praier which is made in Faith as Christ answered the Centurian Be it vnto thee as thou beleeuest So thy heart shall aunswere thee Be it vnto thee as thou beleeuest When we begin to praie we are going from the Diuell and when we ende our praier we are come to God At first manie temptations will hinder thee but with earnestnes thou shalt driue them away Then Make no haste as Salomon saith to get out of the kinges presence For the Lord and thy praier are met together in heauen like Christ and the woman at Iacobs well Seeing then that prayer is such an excellent thing that it
is giuen to none but to him which is called Excellent and such a pleasant thing that Paul ioyneth Pray continuallie with Reioice continually and such a heauenlie thing that it makes vs like the Angels which are in Heauen and such a necessarie thing that God built a house for it and made a daie for it and such a holy thing that none but the holie can deale with it and such a strong thing that it ouercommeth GOD which ouercommeth all How is it then that our Fathers spent so much time in praier and we make no account of it Haue we nothing to praie for as well as they Nay they prayed for nothing but wee had neede to praie for the like The Turkes and Idolaters praie to them which caÌ„not heare but he which saith I will heare hath not so many Supplications to him as Noble-men What will we giue God if we will not afford him thanks What will we doe for him if we wil not praise him If thou be wise saith Salomon thou art wise vnto thy seâ—fe so if we doo praie we do praie for our selues Shall the birds sing vnto God and not they for whome hee created birdes What a foole is he which will fight and trauaile and watch for himselfe and will not speake for himselfe If GOD had required such costlie Sacrifices of vs as hee did of the Iewes it is to be feared that hee shall not be serued at all for we are such Gregesites that we would not part from our beasts to Sacrifice to him Therefore let vs not say God will not heare but let vs say we doe not aske for God is redâ—er to giue than we to aske therefore let vs pray that our neglect of prayer may be forgiuen FINIS The betraying of Christ Math. 27. 1. 2. 3. 4. When the morning was come all the chiefe Priestes and the Elders of the people tooke counsaile against Iesus to put him to death And led him away bound and deliuered him vnto Pontius Pilate the Gouernour Then when Iudas which betrayed him sawe that hee was condemned hee repented himselfe and brought againe the thirtie pieces of siluer to the chiefe Priests and Elders Saying I haue sinned betraying the innocent bloud but they sayd what is that to vs see thou to it THE last time you heard how a Publican receiued Christ now you shall heare howe an Apostle betraieth Christ But first heere is set downe what the Priests and the Elders did against Christ of whom it is said When the morning was come all the chiefe Priests and the Elders of the people tooke counsaile against Iesus to put him to death 2. And led him awaie bound and deliuered him vnto Pontius Pilate the gouernour The Priests were Ecclesiasticall persons and the Elders were ciuill Magistrates so they which shoulde haue stoode most for Christ stoode moste against him Marke putteth in the Scribes too Luke putteth in the whole multitude as if he should say The Priests the Scribes and the Pharisies and the Elders and the people Hee which stood for all had all against him Heere is fulfilled that which was prophesied in the second Psalme They banded themselues against the Lord against his annonited But why did they band themselues against the Lord or against his annointed What was their desire of him To haue his goods nay hee had non for himselfe but they were richer than he To haue his libertie Nay that would not suffice them for they had bound him before To bring the people into dislike of him Nay that would not serue them for they had done so alreadie vntill euen his Disciples were fled from him What would they haue then his bloud yea they tooke counsaile saith Mathewe to put him to death They had the Diuels minde which is not satisfied but with death and how doe they continue it Hee saith They tooke counsaile about it When Pharaoh did most foolishlie hee said come Let vs worke wiselie So when they did worst then they seeme to doe it in best maner for they will not sinne without counsaile a wise counsaile to cousult of murther like the Papists counsels when they giue licence for treason They may be fitlier said to take armes then to take counsell For Christ saith before that they came with swords sâ—aues to take him Dauid speakes of a malignant Church that is a Church of malicious persons such a Church was this for they called themselues the Church and went about to kill the head of the Church In the beginning of the night Christ instituted the Sacrament and consulted how to saue them and at midnight they institued their treason and consulted how to destroy him The time which they chose and the Iudge which they chose are specially to be noted the time In the morning c. This therefore is not to be expounded of the beginning of their counsell but of the end of their counsell for they tooke counsell in the night and executed it in the morning When they agreed to goe vnto Pilate it was night but when they brought him to Pilate it was morning But marke how vniustly they handled him before they brought him to the Iudge They should haue done nothing against him before he came to his iudgment but they did all against him except condemning him and crucifying him before they came to the Iudge For all that is spoken before of examining him and mocking him and reuiling him and buffeting him spitting in his face was done before they came to the Iudge which shewes that they were euen angry that they could not kil him without the Iuge too All this was done in the night and therefore Christ saide to his Disciples in the Euening This night all of you shall bee offended for mee Shewing that all these things should be done in the night Therefore Saint Marke saith that Peter and Iames and Iohn where a sleepe when Iudas and his companions came against him which sheweth that it was the time of sleep and in the one and fiftieth verse hee sayth that a yong man ran after with a linnen garment vpon his bare bodie which sheweth that hee hearing a tumult and an vprore to grow in the night ran forth of dores in great hast without his clothes as they doe in a fire to se what was doone and it is added that they stroue to take him and that hee was fayne to slippe of his Linnen and runne away from them naked as Ioseph did when hee left his Cloake with his light Mistresse when he slipt from her which sheweth how voyde of shame and modestie they were to offer such violence to a straunger that hee coulde scarse scape their handes naked although they had nothing against him This I note to shew that their conspiracie against Christ was a night worke like them which hate the light because they doe euill It was not their woont to sit in counsayle in the night but in the
to euery good as we are to euill Teach vs to remember our sinnes that thou maiest forget them and let our sorrowe here preuent the sorrowe to come Wee were made like thee let not flesh and bloud turne the image of God to the image of Satan our foes are thy foes let not thine enemies preuaile against thee to take vs from thee but make thy word vnto vs like the starre which led vnto Christ make thy benefites like the pillar which brought to the land of promise make thy crosse like the messenger which compelled guests vnto the banquet that wee may walke before men like examples and alway looke vpon thy sonne how he would speake and doe before we speake or do any thing Keepe vs in that feare of thy Maiestie that we may make conscience of all that we doe and that wee may count no sinne small but leaue our lying and swearing and surfetting and coueting and boasting and flanting and inordinate gaming and wanton sporting because they drawe vs to other sinnes and are forbidden as straightly as other Let not our hearts at any time be so dazled but that in all temptations we may discerne between good and euill between right and wrong between trueth and errour and that we may iudge of all things as they are and not as they seeme to bee let our mindes bee alwaies so occupied that wee may learne some thing of euerie thing and vse all those creatures as meanes and helpes prepared for vs to serue thee Let our affections growe so towarde one another that wee may loue thee asmuch for the prosperitie of other as if it were our owne let our faith and loue and prayer be alway so readie to goe vnto thee for our helpe that in sicknes we may finde patience in prison wee may finde ioy in pouertie wee may find contentment and in all troubles we may finde hope Turne all our ioyes to the ioye of the holy Ghost and all our peace to the peace of conscience and all our feares to the feare of sin that we may loue righteousnesse with as great good will as euer we loued wickednes and goe before other in thankfulnes towards thee as farre as thou goest in mercie towards vs before them taking all that thou sendest as a gift and leauing our pleasures before they leaue vs that our time to come may be a repentance of the time past thinking alway of the ioyes of heauen the paines of hell our owne death and the death of thy sonne for vs. Yet Lord let vs speake once again like Abraham one thing more we will beg at thy hands our resolutions are variable we can not performe our promises to thee therefore settle vs in a constant forme of obedience that we may serue thee from this houre with those dueties which the world the diuell and the flesh woulde haue vs deferre vntill the point of death Lord we are vnworthie to aske any thing for our selues yet thy fauor hath preferred vs to be petitioners for other Therefore wee beseech thee to heare vs for them and them for vs and thy sonne for all Blesse the vniuersall Church with truth with peace and thy holie Discipline Strengthen all them which suffer for thy cause and let them see the spirite of comfort comming towardes them as thy Angels came to thy sonne when he was hungrie Be mercifull vnto all those which lie in anguish of conscience for remorse of their sinnes as thou hast made them examples so teach vs to take example by them that wee may looke vpon thy Gospel to keepe vs from despaire and vpon thy lawe to keep vs from presumption Prosper the armies which fight thy battailes and shew a difference betweene thy seruantes and thy enemies as thou didst betweene the Israelits and the Aegyptians that they which serue thee not may come to thy seruice seeing that no God dooth blesse besides thee Make vs thankefull for our peace whome thou hast set at libertie while thou hast laid our dangers vpon others which mightest haue laide their dangers vpon vs And teach vs to build thy Church in our rest as Salomon builte thy temple in his peace Haue mercie vpon this sinfull Lande which is sicke of long prosperitie Let not thy blessings rise vp against vs but indue vs with grace as thou hast with riches that wee may goe before other nations in religion as wee goe before them in plentie giue vs such harts as thy seruants should haue that thy will may be our will that thy Law may be our Lawe and that we may seeke our kingdome in thy kingdome Giue vnto our Prince a Princely heart vnto our counsellers the spirit of counsel vnto our Iudges the spirite of Iudgement vnto our Ministers the spirite of doctrine vnto our people the spirite of obedience that wee may all retaine that communion here that we may enioy the communion of Saints hereafter Blesse this familie with thy grace and peace that the Rulers thereof may gouerne according to thy word that the seruants obey like the seruants of God and that wee may all be loued of thee Now Lorde wee haue commenced our suite our vnderstanding is weake and our memorie short and wee vnworthie to pray vnto thee more vnworthie to receiue the things which we praye for Therefore we commend our prayers and our selues vnto thy mercie in the name of thy beloued son our louing Sauiour whose righteousnesse pleadeth for our vnrighteousnes Our father which art in heauen c. ruption as though wee were made to sinne indeede or in worde or in thought wee haue broken all thy Commandements that wee might see what good is in euill which hath lefte nothing but guilt and shame and expectation of iudgement while we might haue had peace of conscience ioye of heart and all the graces which come with the holie spirite Some haue been wonne by the word but we would not suffer it to change vs some haue been reformed by thy crosse but wee woulde not suffer it to purge vs some haue been mooued by thy benefites but wee would not suffer them to perswade vs nay we haue giuen consent to the Diuell that wee will abuse all thy gifts so fast as they come and therefore thy blessings make vs proude thy riches couetous thy peace wanton thy meates intemperate thy mercie secure and all thy benefites are weapons to rebell against thee that if thou looke into our hearts thou maist saye our Religion is hypocrisie our zeale enuie our wisedome pollicie our peace securitie our life rebellion our deuotion ends with our prayers and wee liue as though wee had no soules to saue What shall wee answer for that which our conscience condemnes Wee are one daye neerer to death since we rose when we shall giue account how euery day hath been spent and how we haue got those things which other will consume when we are gone And if thou shouldest aske vs now what lust asswaged what affection qualified
to bee perswaded of our faith but we must be assured of it for Religion is not built vppon doubtes but vpon knowledge Here we may maruell why Paul biddeth vs Abstaine from all appearance of euill because sinne and heresie and superstition are hypocrites that is Sinne hath the appearance of Vertue and heresie hath the appearance of Truth Superstition hath the appearance of Religion but by this the Apostle doth note that there is no Sinne nor Heresie nor Superstition but if the visor bee taken away from it it will appeare to be a Sinne and Heresie and Superstition though at the first sight the visor doo make it seeme none because it couereth the euill like a painted Sepulcher vpon wormes and rotten bones Heereby wee are taught to iudge of all thinges as they are and not as they seeme to bee As wee drawe aside the curtaine before we beholde the picture so wee must remooue our prudence and all surmises and then behold the thing naked as it is if we will know it indeed Heere I might admonish them which separate themselues from our Church As Paul sayth Examine whether you bee in the faith so examine whether you haue the shewe of errour Hath it not the shewe of errour to broach a Religion which was neuer heard of before Hath it not the shewe of errour to retaine an opinion which the Author himselfe hath recanted as though yee would sucke vp that which the Dogge hath vomited Hath it not the shewe of errour to affirme that those preachers may not bee heard which by their owne confessions haue conuerted them to the Knowledge of God and dailie conuert other Hath it not the shewe of errour to affirme that the Lordes prayer may not bee vsed for a prayer which for anie thing that wee or they can reade was so vsed from the beginning Hath it not the shewe of errour to saie that no man may vse anie set prayer seeing there bee manie prayers and psalmes and blessings in the holie Scripture which were vsed in the same forme Hath it not the shew of error to affirme that we haue no Church and yet to graunt that our Martyrs which died in Poperie were true members of the Church Hath it not the shewe of errour to affirme that two or three may excommunicate all the rest without a Minister seeing the Pastor is the mouth of the church hath it not the shew of error to affirm that the church of Christ was euer inuisible before this age and that it is such a small flock as their nūber is that it hath set foote no where but in England Hath it not the shewe of error to hold that for sound and good religion which is altered euerie day adding and detracting as though a man should make a Religion of his owne inuention so fast as new conceits come into his braine Let them thinke that Paul saith vnto them Be wise vnto sobrietie and suspect that construction which your selues deuised for Salomon saith There is an error vpon the right hand as well as vpon the left that is as I may call it the zealous error and if this bee not it I knowe none within this Land Yet shall I say that we haue not the shewe of error Nay I would that we were but in the shew of error I may not call euill good no more then I may call good euill and therfore let vs pull out the beame out of our own eyes as we would pull the moate out of their eyes If Paul would haue vs abstaine from euerie appearance of euill sure hee would haue vs abstaine from heresie and from idolatrie for these are the greatest euils But if wee bee not idolaters yet we haue the shewe of idolatrie if we be not of Antichrists religion yet we are of Antichrists fashion so long as we haue the same vestures and the same orders and the same titles that Antichrist knoweth his ministers by It is said that the Serpents sting is in his taile and so it seemes for this taile of Antichrist which the Pope hath left behinde him like an euill sauour is vnto vs as the remnants of the Chanaanites were vnto the Iewes they should haue destroyed all the Chanaanites but because they spared some therefore they whom they left were goades in their sides and pricks in their eies that they could neuer be quiet for them so wee should haue expelled the head and the taile too of Antichrist but because we did not therefore the remnants of Poperie are goades in our sides and prickes in our eyes that wee cannot yet be quiet for them Therefore let vs pray that he which hath taken away the euill will take away the shew of euill too FINIS To the Reader TO controll those false copies of this Sermon which were Printed without my knowledge patched as it seemeth out of some borrowed notes and to stop the Printing of it againe without my corrections as it was intended because they had got it licensed before although vtterly vnwilling for some respects to haue it published which made mee withstand their importunitie so long yet seeing more inconuenience than I thought of I suffered that which I coulde not hinder And now hoping that it is Gods wil to profit some by it as Iacob parted from Beniamin so that which must be let be and the Lorde giue thee a blessing with it THE VVEDDING GARMENT Rom. 13. 14. Put ye on the Lord Iesus Christ I Haue chose a Text which is the summe of the Bible For all Scripture runneth vpon Christ lyke the Title of a booke because hee is Alpha and Omega the beginning and the end of mans saluation therefore he is figured in the Law foretold in the Prophets and fulfilled in the Gospel Some places point to his Diuinitie some to his humanitie some to his Kingdom some to his Priesthood some to his Prophecie some to his Conception some to his Birth some to his life some to his miracles some to his Passion some to his Resurrection some to his Ascention some to his Glorification all poynt to the Sauiour lyke Iohn Baptist when hee saide This is the Lambe of God which taketh away the sinnes of the worlde Therefore learne Christ and learne all Now to teach vs how we shuld heare and how we should loue and how we should feare and how we should beleeue and how we should follow Christ that wee may knowe when wee haue learned him the Apostle saith Put ye on the Lord Iesus Christ as though this word did containe all our duties vnto Christ to put him on which seemes to bee the leuell of this phrase if you marke how it commeth in for before Paule sayth Cast away the workes of darknesse and put on the armour of light then hee nameth the workes of darknes which we should cast off that is gluttonie drunkennesse strife enuie chambering wantonnesse after hee nameth the armour of light which
greater number than he had before as all the blessings of God returned to Nabuchadnezzar when he looked vp to heauen so they shall come backe like a riuer vpon you when your eyes can goe by these vanities and looke vpon him which lookes vpon you or els seuen and seuen yeres shall passe ouer you and you shall be neuer the better but worse and worse like Saul which was vexed more and more till he had killed himselfe Therefore as the Iewes looked vp to the brasen Serpent which was a figure of Christ when they would bee healed Numb 21. 8 so all that woulde recouer that which they haue lost or obtaine that which they want Nabuchadnezzar doth teach them here to lift vp their eyes to heauen from whence sayth Christ commeth euerie blessing of man At the end of these dayes I Nabuchadnezzar lifte vp mine eyes c. Like a man which is wakened out of a long traunce now he began to stirre and lift vp his eyes when the heart is once lift vp it wil lifte vp the eyes and the hand and voice and all to heauen he which neuer looked vp to heauen so long as his comfort was vpon the earth nowe his minde is changed his lookes and iestures speeches and all are chaunged with it As though God would shew a visible difference betweene the spirituall and the carnall euen in their lookes and iestures as there is betweene a childe and an olde man The spirituall mindes are heauenly and looke vp because their ioy is aboue The carnall mindes are earthly and looke downe like beasts because their treasure is belowe As the serpent grouels vpon the ground so doth the serpents seede and hath not so much as the countenance of grace Therefore by lifting vp his eyes to heauen is signified that the time was come which the Lord had set downe that he should bee like a beast vntill he had learned that lesson That the most high beareth rule ouer the sons of men Therfore Nabuchadnezzar sheweth that hee had learned his lesson for he looked not vp to heauen to beholde the Sunne the moone or the starres like an Astronomer but thinking howe hee had set himselfe against Heauen from whence came all his honour in a godly shame holy anger toward himselfe he turnes his face from earth to heauen to magnifie him which had humbled him that so contemneth him which aduanced him Nowe hee talkes no more of his Pallace nor his power nor his Maiestie though it be greater then it was but hee looked aboue his owne pallace to another Pallace from whence that terrible voyce came down vnto him Thy kingdome is departed from thee Which expresseth his contrite hearte and wounded spirit howe many passions batled within as if hee should chide himselfe and saye Vnthankefull man my power euer descended from aboue and I euer looked vpon the earth and mine honour came downe from heauen and I neuer lifte vp mine eyes before But now sayth he goe vp my voyce and my handes and my eyes how long will ye pore vpon the earth like a beast so he lifted vp his eyes vnto heauen After hee had lifted vp his eyes he beginneth to pray praise and giue thanks to God which sheweth that he did not onely lifte vp his eyes but his heart too for vnlesse we can say with Dauid I lift vp my hart Psal 25. 1. it is in vain to lift vp eies or hands or voice as the hypocrits doe because he which is a spirite will be worshipped in spirite Iohn 4. Therefore Marie sayth My heart doth magnifie the Lord. Luke 11. 46. As for the Infidels and Idolaters they haue no heartie seruice but their religion is like an occupation which is done with the body For when we reade of the sacrifice or prayers of the Idolaters and Infidels we doe not find that they lifte vp their hearts to their Idols but their hands or their eyes or their voyce as the Baalites roared to Baal 1. King 18. 28. and the Marriners cryed to their Sea-gods 1. Ionas 5. and the Ephesians showted to Diana Act. 19. 28. But the lifting vp of the heart is the holy seruice and alway appropriate vnto God which saith My sonne giue me thy heart Pro. 23. 26. Therefore now Nabuchadnezzar lifts vp his heart to God shewing that he had learned that lesson which GOD gaue him 7. years to study that The most high beareth rule ouer the sonnes of men c. Now God thinkes the time long enough as he reformed the ground after the flood with fruit and hearbes and flowers agayne so hee reformeth Nabuchadnezzar with vnderstanding and beauty and honour againe As when he repented himselfe and sayd I wil drown the earth no more Gen. 8. 21. so I wil chase Nabuchadnezzar no more nowe he knowes a king aboue him he shall bee king againe nowe he seekes my honour I wil giue him honour now he magnifieth him which debased him I will returne to exalt him So the voyce which thundred from heauen Thy kingdome is departed from thee sounds again Thy kingdome is restored to thee For it was not tolde that he should be like a beast vntill he dyed but vntill he knew that the most high beareth rule ouer the sonnes of men Therefore when he knew this nothing could stay him from his kingdome no more then they could stay him in it before Thus the displeasure of God is but an interim vntill we knowe some thing that we should know and then Nabuchadnezzar shalbe king againe then the sick man shalbe whole againe then the bondman shall be free againe then the poore man shall be rich againe His mercies are called euerlasting because they endure for euer Psal 136. 1 2. But his anger is compared to the clouds because it lasteth but a season whome he loueth hee loueth to the ende but whome hee scourgeth hee scourgeth to repent as Hezekias was sicke vntill hee wepte Nabuchadnezzar was banished but vntill hee repented Now the first cure of the Kings restitution was of his mind Mine vnderstanding saith Nabuchadnezzar was restored vnto me To shewe what an inestimable gift our vnderstanding and reason is whereby wee differ from beasts for which we cannot be thankful enough therefore he records it twise as though his heart did flowe with gladnes and his tongue could not choose but speak often of it as a man thinketh and speaketh of that which he loueth Mine vnderstanding was restored vnto me c. That which was first taken away was first restored againe which so soone as it was gone he was counted a man no more but a beast As Dauid sayth Like Horse and Mule which haue no vnderstanding Psalme 32. 9. counting them which are voide of vnderstanding to better then horse and mule Therefore they which haue lost their vnderstāding at the Tauerns as many here haue done somtimes they which vnderstād not yet what is the booke of God are but horse and mule
there is of troubles which come from sinne as one heauy messenger came to Iob one after another so now we are not in Paradice but in the wildernesse we must looke for one trouble after another therefore afflictions are called waters because as one waue falleth vpon another so one trouble falleth vpon the head of another As a Beare came to Dauid after a Lyon and a Giant after a Beare and a King after a Giant and Philistines after the King so when they haue fought with pouertie they shall fight with enuie when they haue fought with enuie they shall fight with infamie when they haue fought with infamie they shal fight with sicknes like a labourer which is neuer out of worke This you see the righteous in troubles like the Israelites in exile Now the Lord commeth like Moses to deliuer them aduersitie seeketh out the promise the promise seeketh out fayth fayth seeketh out prayer then God heareth and mercie answereth All this while Christ seemed to sleepe as he did in the shippe nowe hee rebukes the windes and waues and troubles flie before him like a troupe of Woolues before the Shepheard As he asked the adultresse where are thy accusers and she sayd they are gone so he may aske his patients where are your troubles and they may say they are gone the sunne rose and the mists vanished yet saith Dauid God is good to all that are pure in heart that is he remembreth them while he afflicteth them and is preparing an issue while the crosse prepareth them When Christ heard them say he whom thou louest is sicke he answered this sicknes is not to death Ioh. 11. 3. So when it may be sayd he whom God loueth is sicke then it may be sayd this sicknes is not vnto death though it be to the first death yet not to the second Who would thinke when Ionas was in the sea that he should preach at Niniuie who would think wheÌ„ Nabuchadnezzar was in the forrest that he should raigne again in Babel who would think wheÌ„ Ioseph was banished of his brethreÌ„ that his brethreÌ„ shuld seeke vnto him like his seruants who would thinke when Iob scraped his sores vpon the dunghill all his houses were burned all his â—attell stolne all his Children dead that he should be richer then euer he was these are the acts of mercy which make the righteous sing The Lord hath triumphed valiantly This is the priuiledge of the righteous as God saith Ye sons of Iacob are not consumed So they answere againe We are not consumed Therefore Paul saith we are in distresse but we are not forsaken as Christ rose out of his graue so we shall rise out of trouble and when the gold is fined the fire shal hold it no longer WheÌ„ Iesus was in banishment with Mary Ioseph at last the Angel came and said They are dead which sought the childes life so when the daies of our banishment and scarsitie bondage and sicknesse are ended at last tidings shall come that our troubles are dead and then the righteous shall looke vp like Moses when hee was past the sea and see all their enemies all their troubles drowned behinde them then the heart shall daunce like Miriam and sing the song which sounded before Moses The Lorde the Lord is strong mercifull and gratious slow to anger but aboundant in goodnesse and truth And if Dauid had staied at troubles and spoken of nothing but rods the wicked might say as they doe in the 115. Psalme Where is their God and the righteous might coÌ„plaine with Dauid I haue clensed my heart in vaine but as the waters of the sea flow ebbe againe so the waters of afflictioÌ„ flow ebbe again one casteth Moses into the water and another draweth him out of the water There lieth Lazarus at the gate there lieth Ioseph in prison there lyes Ieremie in the dungeon there lies Iob in the Ashes there lyes Iacob in the fields there lies Dauid in the wildernesse there lies Abraham in exile there lies Daniel among the Lions there lies the children in the Furnace at last comes the yeare of Iubile and al the prisoners of the Lorde are set at libertie therefore they are called the prisoners of hope because they may hope to be deliuered c. Therfore God translateth his Crosse from the head to the heart from the heart to the foot from pouertie to sicknesse from sicknesse to labour that wheresoeuer he placeth it we might haue patience knowing that he can remoue it as hee placeth it Then are fulfilled all these sweet scriptures The Lord retaineth not his wrath for euer because mercie pleaseth him Mich. 7. 8. After two dayes he will reuiue vs and the third day he will raise vs vp Ose 6. 2. Surely there is an end and thy hope shall not be cut off Prouer. 23. 18. Heauinesse may endure for a night but ioye will come in the morning Psal 30. 5. He which hath ouercome death and Sathan and the world can easilie ouercome all the troubles in the world rather then Eliah shall starue the Rauens shall feede him rather then Ionah shall drowne the fish shall saue him as when the Glutton did not pitie the Dogs tooke compassion Vntill Dauid saith The Lord will deliuer the righteous and the wicked goe together but now they part one is taken and the other is refused one is deliuered the other is left in prison As Abraham came not to deliuer the Sodomits but to deliuer his brethren so Christ came not to deliuer his enemies but to deliuer his seruants not to deliuer them from troubles but to deliuer theÌ„ out of troubles that they may say as well The Lord hath taken as the Lord hath giuen As Dauid gaue charge to his Souldiers that they should not kill Absolon his sonne though he sent them against Absolon to stay his rebellion so God forbids his crosses to destroye his children though he send them against his children to purge their corruptions As the Angel passed by the houses of the Israelits when he saw the bloud of the lambe vpon their doores so God hath his markes whereby he knoweth whom he should deliuer out of trouble whom he should leaue in trouble to one he saith Take my crosse to another he saith Be thou healed to another he saith Stay till thy time coÌ„meth euerie hard word may be spoken to the godly as wel as the wicked but that deadly word Depart into euerlasting fire Although they seeme to depart here yet then it shall be said come and not depart As Iohn after the voice of thunder heard the voice of harpers so wheÌ„ they haue bin beaten they shal be cherished therefore the trials of the righteous though they be called many troubles yet they are not called euerlasting troubles As Dauid saith here Many
hath perswaded vs by his word and not forced vs by his roddes shewing how wee should perswade one another to the truth in the spirite of mildnes remembring that wee come of Iapeth which signifieth perswaded Nowe after Shems blessing and after Iaphets blessing likewise hee saith Let Canaan bee his seruant this is thrice repeated in three verses together as if God had ratified it sworne it with a treble verelie For when Ioseph told Pharaoh why his dreame was doubled he gaue this reason because it should surely come to passe so Cham might be sure his curse would come to passe Heere is a sweete obseruation beside how Shem and Iaphet are blessed in Chams curse and how Cham is cursed in their blessing for when he saith Let Canaan be Shem and Iaphets seruant he implieth this that beside they were blessed in their owne children because they were obedient to them they should be blessed in Chams children because they were seruants to them so Shem and Iaphet were blessed in Chams curse Againe beside that Cham was cursed in his owne children because they were rebellious to him he is cursed also in Shems Iaphets children because they were Lordes ouer hym according to this saying Let Canaan be their seruant so Cham is cursed in Shem and Iaphets blessing as the Egyptians were drowned in the waters which saued the Isralites These are the notes which I could picke out of this storie heere you see how Cham was cursed but for dooing euill and how Shem and Iaphet were blessed but for dooing well therefore as the Angell sayd to them which sought Christ at the sepulcher Feare not you so I may say to all which seeke Christ feare not you for when Cham is cursed Shem and Iaphet are blessed so when the wicked are cursed the godly shall bee blessed as the sheepe went to the right hand when the goates went to the left hand This is enough to shew what wee are that when God saued but eight persons in the flood yet you see one of them drinke vntill he bee drunken and another scorne vntill he be cursed If two among so few did so when the flood was by them what meruaile though so many do so now the flood is gone and the weather calme As there was a Cham in the Arke so looke alwaies to haue Cham in the church Shem did not go out of the Arke because Cham was in the Arke neither let the faithfull go out of the church because wicked are in the church As Cham scorned and Noah was scorned so there shall be alwaies one that persecuteth and one which is persecuted if the sonne persecute the father thinke it not strange to be persecuted of any for they which are not persecuted lightlie are persecutours themselues Thus you haue seen Noah drunken and scorned Cham scorning and cursed Shem and Iaphet reuerencing and blessed In this storie is the first mention of planting of Vineyardes the first speech of drinking of wine the first example of drunkennes the first blessing and cursing of parents the first name of seruant and the first prophecie of the calling of the Gentiles Noah is a warning to all drunkards Cham is a warning to all scorners Shem and Iaphet are an example for all subiects to reuerence their rulers and for all children to reuerence their parents Now as Noah prayed God perswade Iaphet to dwell with Shem so God perswade vs to dwell with Christ FINIS The Arte of Hearing in two Sermons Teaching a way to remember Sermons or counsell afterward as wel as presently and how euery Sermon shall take away some corruption from the hearer TO THE READER BY the eare commeth knowledge and therefore it is likelie that many would profit by Sermons if they were taught to heare But before they can tell how to heare that is what things to obserue and the way to remember them it is not possible that they should learne much though they heare often for this I knowe by tryall euen of those which are counted amongst the best and auncientest bearers in Londō that they might learne more in a moneth thā they haue gathered in twenty yeres for they vnderstand neither the Lordes Praier nor the Creede nor the ten Commādements but haue a fewe notes in their heades of some Sermons that they haue heard and that is all their knowledge except some fewe which haue kept the order laide downe in this booke Therefore that euery man may bee able not onely to make a confession of his faith but to giue a reason of his faith too that which I haue preached here I haue written as a Catechisme for hearers to begin at Desiring all my brethren that they would tell their flockes at the first that they shall neuer profite much vnlesse they record their Sermons so soone as they are gone and that they as Teachers would studie to deliuer that which is worthy to be recorded The first Sermon Take heed how you heare Luke 8. 18. THis is the warning of Christ to his Disciples after they had heard the Parable of the seede how it fell in foure grounds but one of the foure brought foorth fruit Here Christ exhorteth his Disciples to bee that ground and wee exhort you As GOD sent his Prophets and Teachers to Ierusalem that was the chiefe Citie of the Iewes where the Temple was built and where the Priestes and the Leuites and the Doctors dwelt like an Vniuersitie that from it all the Townes and Villages about might receiue instruction light like a Beacon which standeth vpon a hill and is seene ouer all the Countrie so GOD hath done to this Ierusalem of yours The citie of Ierusalem had neuer so many Prophets crying at once in her streetes as this citie wherein wee dwell though the Oxe which treadeth out the Corne hath often been attempted to bee muzle◠euen of those which tread not at all Yet as the Lambes breede in the winter and Quailes came with the winde so Preachers spring in the time of discouragement more then when nothing hindereth them whether it bee our ambition as the kindred of Christ sayd they which will bee famous goe to great places or whether GOD would make this citie a spring and fountaine to water the Land as hee did Ierusalem heere is the Colledge of the Prophets here is the voyce of a Cryer here dwels the Seer though he be hated and scorned contemned for his pains When I consider how many labourers God hath sent to this Vineyard and yet how little fruite it yeeldeth to the Sower I cannot impute it to the want of teaching but to the want of hearing neither so much to the want of hearing as to a kinde of negligent hearing like the high way which receiued the seede but did not couer it Therefore when this sentence came to my minde me thought I should goe no farther vntill I had taught you how to heare I stood in doubt a while whether I shoulde
was vndone for euer Heere was the scripture fulfilled The bread of deceit is sweete to a man but his mouth shall be filled with grauell So this gaine of treason was sweete to Iudas but when hee digested it it cracked like grauel in his teeth Who woulde suffer for millions of gold that which Iudas suffereth for thirtie pence and yet manie are contente to sinne for lesse Iudas was a traitour for thirtie pence but a thousand are liars and deceiuers and swearers for a penie If they can get anie thing by lies or oathes or wiles it is like the misterie of their occupation Bee not deceiued the time commeth when you would restore this gaine againe as Iudas did and peraduenture you shall not find the owners where to make restitution How many at the houre of death haue offered their praiers and their supplications and seruice vnto God as Iudas offred his money to the Priests and God woulde not accept it but they dyed as they liued and went from despaire vnto destruction Therefore to day heare his voyce If you will not be so good as Zacheus to restore foure folde for all that you haue gotten by vsurie or briberie or extortion or deceite yet be so good as Iudas to bring againe so much as you haue taken and if you doo it not with Iudas minde but with Zacheus minde it shall be accepted as Zacheus was â— The last consideration is the confession â—â—ich he makes before his death I haue sinned c. Oh Iudas saith one doest thou know that thou hast sinned and diddest not knowe that thou shouldest sinne it is not enough to say I haue sinned So said Saul and Caine and Pharaoh I haue sinned But who saith I will not sinne When sin is past then wee knowe it but if wee did looke to it before then we neede not say I haue sinned for sin is chosen in the darke like bad wares when the faults are not seene Sinne seemes no sinne vntil it come to I haue sinnâ—d that is vntill it be past If Iudas had shewed his repeÌ„tance to God as he shewed it but to men happily his offence might haue founde mercy But he did separate himselfe further from God by his despaire than he was separated before by his treason chose rather to run vnto them which would mock him than vnto him which should succour him Therefore his confession was without remission and though he saide I haue sinned yet God aunsweres not I haue forgiuen to shew that except our repentance be better than his it shal not weigh against one sinne Yet Iudas doth not onelie acknowledge himselfe a sinner which is the most that manie of vs confesse because hee woulde not be counted worse than other but reckoned his sin without an accuser as if one should come forth and 〈◊〉 I haue stolen an horse so he saith I hauâ—◠〈…〉 trayed my maister In what did Iudas sinne in treason then treason is sinne and yet the Papistes counte it a merite as though they should merite by sinne There was neuer any heretike which maintained treason but the Papist Touch not mine annointed saith God nay kill his annointed say they How farre are they from Dauid which would not laie his hand vpon Saul If hee were a man after Gods heart as hee is called then they must be men after the diuels heart After that Iudas had reciued meate of Christ he went about to betray him So after they haue receiued Peace and Plentie and prosperitie of their Prince they goe about to betray her As Dauids enemies longed and saide When will Dauid die and the name of Dauid perish So they long and crie when will Elizabeth die and the name of Elizabeth perish But Elizabeth liueth and they die which seeke her death Iohn cals the Pharisies a generation of Vipers which neuer are borne but their mother dyeth for it How right this fitteth with the papistes for they cannot liue without the death of their mother For the Spaniard which would slaughter them they woulde slaughter the Nurse which cherisheth them Had Zimri Peace saith Iezabel which â—lue his maister So I may say haue they died in peace which would haue slaine their mistresse they which haue not hanged themselues like Iudas haue beene hanged by others like Hammon as though they had beene sent ouer but to visite Tyborn So God hath blessed them that blesse her and cursed them which curse her Therefore some Traitoures haue confessed that they had sinned in betraying the Lords annointed as Iudas confessed that hee had sinned in betraying the Lord himselfe He betraied him as though he had not beene innocent and nowe hee must die he saith I haue betraied innocent bloud Innocent in deede For when he asked his enemies which of them coulde accuse him of sinne they had nothing to answere Innocent in life Innocent in speech and Innocent in thought The infants which be called innocents were not so innocent therefore howe should he bee innocent which betraied the innocentest of all We are taught to be good vnto al but especially to the good but Iudas was naught to all but worst to the best If he had betraied anie he might say I haue sinned because all dissimulation and guile is condemned 1. Pet. 2. 1. But when the innocents are betrayed nay when the innocentest is betraied it seemeth more than sinne because neuer any betraied innocent Christ but Iudas Thus Christ was iustified of his Disciples and his enemies He which betrayed him sayd he was innocent He which condemned him said hee was innocent And the Diuels which made Iudas betray him Pilate condemne him sayde before that hee was the sonne of God and called him holy Thus euery sinner shall bee condemned of himselfe before hee be condemned of God that the Lord may bee iustified when he iudgeth If Iudas coulde haue sayde I beleeue when hee saide I haue sinned God woulde haue aunswered him as Nathan aunswered Dauid Thy sinne is forgiuen But hee confessed and amended not What shall be to them which doe not confesse but defende their sinnes Is not thy sinne worse then Iudas when Iudas saith I haue sinned and thou saist I haue not sinned This is our manner to pleade not guiltie so long as we liue Sinnes and excuses are twinnes borne at a birth one followeth the other Zarah came after Phares out of the wombe Gen. 38. 30. Iudas sayth I haue sinned but wee say I haue not sinned or I haue sinned but a little or I haue sinned against my will so wee minse our sinnes as though they needed no forgiuenes Salomon sayd I am more foolish then anie man but wee would bee counted wiser than anie man Paul called himselfe the greatest sinner but we would be iudged the least sinners so we are ashamed of sinne and yet not ashamed to sinne If we would iudge our selues wee should not be iudged Be not deceiued for sinne doth not ende as it begins When the
terrours of Iudas come vppon the soule the tongue cannot hide his sinne for despaire and horror will not bee smothered But hee which hath Sauls spirite haunting him will rage as Saul did There is a warning conscience a gnawing conscience The warning conscience commeth before sinne The gnawing conscience followeth after sinne The warning conscience is often lulled a sleepe but the gnawing conscience wakeneth her againe If there bee anie hell in this world they which feele the worme of conscience gnawing vpon their hearts may truely say that they haue felt the torments of hell Who can expresse that mans horror but himselfe Nay what horrors are they which he cannot expresse himselfe Sorrowes are met in his soule as at a feast feare thought anguish deuide his soule betweene them All the furies of hell leape vpon his heart like a stage Thought calleth to Feare Feare whistleth to horror horror beckeneth to despaire and faith come and helpe mee to torment this sinner One saith that shee commeth from this sinne and another saith that shee commeth from that sinne so he goeth through a thousand deaths cannot die Irons are laid vpon his bodie like a prisoner Al his lightes are put out at once hee hath no soule fit to be comforted Thus he lieth as it were vpon the racke sayth that he beares the world vpon his shoulders and that no man suffereth that which he suffereth So let him lye saith God without ease vntil he confesse repent call for mercie This is the goodlie waye which the Serpent sayde would make you Gods and made him a diuel Therefore at last learne the sleight of Sathan in this wretched traytor His subtilties are wel called the depth of Sathan for is so deepe that few can soūd him Now he lets Iudas see his sinne before he hid it from him Vntil he had sinned hee made as though it were no sinne but with promises and bribes mufled his face and couered the vilenesse of his fact lest shame should keepe him frō it But whē he had done he made it seeme as vile as hee could to make him despaire for it All his baites are made of this fashion that the sinne is done before the punishment bee considered Let vs not looke for Iudas to come out of hell to warne vs for this is written for our learning therefore Be as wise as Serpentes that the Serpent may not deceiue you The Petition of Moses to God The Text Deut. 3. Chap. 23. 24 verse And I besought the Lord the same time saying O Lord God thou hast begunne to shew thy seruant thy greatnes and thy mightie hand for where is there a God in heauen or earth that can doe like thy workes and like thy power HEere Moses teacheth vs howe to pray hee beginneth first and telleth God that he hath begunne to shewe him fauour well might Moses so say for hee was no sooner borne but the Lorde beganne to shewe him his greatnesse in sauing him when he was cast into the Riuer and deliuering him vnto a Kings daughter to be brought vp and after by his mightie prouidence bringing him to his mother to be nursed If all that the Lorde hath done for him till this time be considered hee had great cause to say O Lorde thou hast begun to shewe thy seruaut thy greatnes Heerein Moses in some part sheweth himselfe thankefull for that hee hath receiued trusting thereby to intreat GOD to continue his benefits and louing-kindnes towards him which is a thing that pleaseth God for which of vs hauing a friend at whose hands wee had receiued a benefite heretofore if we should stand in neede of him againe woulde not saie vnto him Sir you haue beene my friend heretofore and many waies good vnto mee the consideration whereof at this time hath imboldened mee to come vnto you againe Who is it but will account this a thankfull fellow and saye see it is a good deede to doo for one which sheweth himselfe so thankfull Euen so Moses commeth to God he is not like one who sitting in his doore and seeth one day by daye come by him and salute him and yet taketh no acquaintance so that if he stand in need of him either hee knoweth not where he dwelleth or els because he is not acquainted with him he is abashed to aske any thing of him Moses is not such a one but hee is acquainted with the Lorde who so often passed by him and therefore he now sayth Thou hast begun O Lord thou hast begun to shewe thy seruaunt thy greatnesse and thy mightie hand Of this is already spokē what this greatnes and mightie hand which God shewed to Moses was we haue alreadie heard namely that mightie deliuerance which the Lorde euen from his birth to this time had sent him in the time of neede For where is there a God in heauen or in earth that canne doo like thy woorkes or like thy power Here Moses challengeth all the Idoll Gods and telleth them that amongst them all there is not one of them that can doo like his God So God when he is opposed and set against his enemies is then most glorious and confoundeth them all Now Moses procedeth in his prayer saying I praye thee let mee goe ouer and see the good land that is beyond Iordan that goodly mountaine Lebanon But the Lord was angrye with mee for your sakes and would not heare mee and the Lord said vnto me Let is suffise thee or bee content speake no more vnto me of this matter Get thee vp into the top of Pisgah c. Heerein is foure things to be considered First the prayer of Moses in these wordes I pray thee c. Then the answere of God for his prayer then the mitigating of his anger set downe in these wordes Let it suffise thee or be content c. Speak no more vnto mee of this matter Then the promise which God maketh vnto Moses that hee shall see the land of Canaan though not possesse it First for the prayer of Moses set down in these wordes I pray thee let mee goe ouer and see the good Land c. Here Moses prayeth like one of vs who are alwayes crauing but neuer haue respect to the will of God to say Thy will bee done Christ hath not taught vs to aske Our dayly bread before he taught vs to say Thy will be done and therefore Christ when he went to pray after hee had prayed that if it were possible that houre might passe from him Yet after remembring how hee had taught his Disciples before returned againe and saide Neuerthelesse not that I will but that thou wilt bee done And our prayer made after this sort is the cause many time why wee are not hearde therefore let vs hereafter learne in our prayers to pray that Gods will may bee doone What this Mountaine Lebanon is surely Moses meaneth the place where the Temple shoulde bee built
and God honoured For after that Iosua had quietly possessed the Lande of Canaan he builded a Tabernacle wherein to call vppon the Lorde not perfect Nowe it followeth in the Text But the Lorde was angrie with mee for your sakes and would not heare me c. So soone as Moses changed his praier God turneth from him and will not heare him So soone we make God to forsake vs if wee doe not according to his will Moses sheweth the cause why God woulde not heare him although he were a great man and in high authority yet he is not ashamed to confesse his fault which hee might haue kept secrete if he would for the people knewe not that he had sinned because the sinne which he committed was not open but secret yea it was but a little repine as in the eleuenth of Numbers the eleuenth verse therefore Moses might haue kept it from them but because hee woulde not iustifie himselfe hee telleth them that the Lorde was angry with him and because hee would not haue the people to iustifie themselues he telleth them it is for their sakes Thus when Moses changeth his prayer God will no longer heare him so wee see that where sin is their prayer is not effectuall so that if wee will hope to receiue by prayer any thing at Gods handes wee must first remooue and take a way the cause of our hinderance which is sinne before wee can receiue the thing wee pray for For here we see that prayer which before pacified the wrath of God which healed Meriam being striken with Leprosie which raised the widdowes Sonne from death to life by which Dauid obtayned victorie which brought downe fire from heauen to consume the Idolaters Sacrifices which brought Ieremiah out of prison and Ionah out of the Fishes belly and made the Sunne to stande stil and the raine to fall from heauen and triumphed ouer all is heere by a little sinne quite ouerthrowne euen like a greate Monarke poysoned with a little Spider But the Lord was angrie with me for your sakes and would not heare me God when Moses had prayed did not graunt his request but was angrie with him but lest Moses should be quite discouraged he straight wayes mitigateth his anger biddeth him be content and speake no more vnto him of that matter God doth not bid him that hee shoulde not praie any more vnto him but that he should pray no more for that thing First God biddeth him to be content as if he should haue said although thou maist not enter into the land yet I will content thee other waies thus God woulde haue vs in what estate soeuer we be to be content with our calling for it is his appointment And seeing he hath in ough to content vs all therefore wee shoulde not murmure nor grudge one at another but be thankfull vnto him because it is his good will and pleasure it shoulde bee so And surelie Moses woulde and was willing that the Iewes should profite by his Doctrine for he hath set it downe in the 20. of Numbers twise and in the 27. 13. in the 32. Deut. 49. and in this place all to the intent to shewe that God is able to content all He is not like to Iacob who when hee had blessed one of his sonnes could not blesse the other but he when hee had blessed the poore blessed the hungry and when hee had blessed the hungrie he blessed them that wept when he had blessed them that wept he blessed them that were reuiled and suffered for Christes sake There is no ende of his blessing because his mercie indureeh for euer God is so mercifull that though we are nor able to praie aright yet he considereth of our praiers and turneth to the best for our good not graunting our request manie times but a better thing than we doe desire of him as when Dauid praied that the Childe gotten in adultery might liue God heard him and did consider of it yet did not graunt his request but a better thing that was that his Sonne Salomon should raigne after him And when our Sauiour Christ praied that that houre might passe ouer him God heard him and did consider of it yet did not grant his request but a better thing that his death should take away the sinnes of the world and here in this place where Moses priaeth God heareth his praier and doth consider of it yet doth not grant his request but a better thing that is that he shall goe into heauenly Canaan Thus wee see that God is so mercifull that hee can scarce punish sinners hee is so louing that often he giueth vs better things than wee can desire who then will offend so merciful and louing a father Let vs seeing God is so merciful vnto vs take heede that we abuse not his mercies lest in so dooing we prouoke him vnto iudgement Now God hath told Moses that he shall not goe into the Land he beginneth to teach him how hee shall doe to see it and biddeth him goe vp into the top of Pisgah and cast his eies Estward and westward and Northward and Southward and behold it c. As a Bird staied with a little string or a strong man in swimming held backe by a small twig so a little sinne staieth this great Captaine that he cannot come within the land of Canaan First God is angry with him enuies him altogether as though hee were not worthy so much as to go vp the mount thus we may see how one of the least sinnes is able to turne from vs all the goodnes all the fauour which God beareth to vs. After God commands Moses to go vp the mount Here Moses obeieth Gods cōmandement but if he had bin like many a murmuring man he would haue denied to go vp the moūt saying what banquet is this to me but a dainty dish set before one forbiddē to eate but Moses had rather die than anger the Lorde againe when he had bid him be content Thus we may learne of Moses to bee content with our calling whether wee haue little or much For God contented Moses as wel with the sight of Canaan as those who possessed it So when GOD hath not ordained vs to see great substance as he hath some of our brethren yet because we should not be discontent he will giue vs as much pleasure at the sight of them in others as though we our selues enioyed them So GOD contenth Moses and he contenteth Iosua for as Iosua came into the land as Moses could not so Moses saw it as Iosua coulde not So I say God contenteth all that Iosua should not enuie Moses nor Moses enuie Iosua And this was the great power of God who although Moses were very old yet was his eie-sight most perfect insomuch that hee could see farther than any of all his company For being vpon the
hee brought forth almost a Christian Shall we nowe behold our face in Agrippaes Glasse whether wee bee altogether like Paule or almost like Agrippa or like Festus not at all Christians or no Christians or what kind of Christians are wee There bee many degrees vppon earth but this is the highest degree There be many names of honour but this is the honourablest name there bee many professours of men but this is the best profession to be a Christian that is the Sonne of GOD the fellowe of Angels the heire of heauen yet whether we should be Christians or Christians almost or Christians altogether is a question which troubleth euery man and when altogether is approoued for best yet wee choose almost before it There is some thing alwaies behinde like the eye which looked to Sodome as an Owle peeps at the Sunne out of a barne but dares not come to it so we peepe at Religion and will not come neere it but stande a loofe off pinking and winking as though we were more afraid of GOD than the diuell For selfe-loue and regarde of persons and feare of lawes and sway of time more are afraide to be too holie than too prophane because holinesse is worse intreated than prophanesse Goe away and sinne no more because thou art healed Nay goe away and sinne againe because thou art healed As Naaman intreated for one sinne that he might stand before the Idoll when his Lorde leaned vppon his shoulder So this sinne and that sinne will not let vs passe the compasse of almost lest we should haue a perfect reward God would haue nothing so perfect as a Christian for whome he hath giuen his welbeloued Sonne his spirit his Lawe and his prophets That the man of God may be perfect as Paule saith Yet euery thing growes vntill it be perfect the builder buildes till it bee an house The Tailour soweth till it be a garment The painter paints till it be a picture Onely the Christian leaues off before he attaine to bee a Christian and makes a full period at almost That which GOD would haue to be perfectest of all hee had rather haue vnperfect than perfect halfe than all a little wealth a little rest a little honor and a little pleasure seems nothing but a little faith is enough although it be neuer so small a mite We haue a waight of al kinde of mettals a touchstone for gold a measure for grame and we will not take one iot lesse than measure of any man onely wee cut GOD of his waight and measure and waigh our seruice in halfe ballances This I will doe and this I will not doe God shall haue one part and the the world shall haue another part and the flesh shall haue another part and the diuell shall haue another part Thus wee haue brought GOD to his stint aske while hee will hee shall haue no more but almost Almost zealous almost faithfull almost righteous as though almost were better than altogether that is the counterfeite than the truth the shadow than the bodie Paul saith that the Athenians were too religious in worshipping an Idoll Act. 17. 22. But where doth Paul find that excesse in worshipping God we are not too diligent but too negligent where we should be diligent Iames speakeing of our sinnes cals them the superfluity of our maliciousnes whereby he sheweth that though our wickednes be a superfluous and vaine thing yet it ouerfloweth and exceedeth the bankes But Christ speaking of his Disciples progresse in righteousnesse calles them all by this name O ye of little faith c. So he may say of little loue of little zeale c. for all our vertues are little ones and the waters of life are at such an ebbe that the least temptation may wade ouer them and not be drowned God hath a controuersie with vs as he saith with Israell and this is it wee were borne when wisedome cried in the streetes and yet she may call vs fooles and say How long wilt thou hate knowledge Pro. 1. For what could God doe more vnto this vineyard that he hath not done Thirtie yeares we haue been dressing and pruning and watering and yet what is in Ierusalem more than in Samaria In th Vineyarde than in the Mountaines which were neuer tilled nor dressed Howe long shall hee dresse a barraine figge tree which is dead at the roote Our Church is in a consumption her heads are sicke her members weake her Phisitians fearefull From little to little our zeale is come to the last gaspe readie to take her leaue of all because shee see not that wee loue religion but chase it from vs. Her enimies are placed about her shee growes amongest thornes shee is fed with checkes shee mourneth in a corner shee speakes on a reed Her garments are clipt Her friendes dare not defend her for her enimies What shall I saye Wee had rather bee whole sinners than halfe Christians White is counted no coulour so zeale is counted no vertue But meere hypocrisie is counted true Christianitie and true Christianitie is counted by hypocrisie Our wealth is in an Epha our zeale is in a Gomer Our sinne like an Oake our faith like a Mustard seede They which haue no religion are counted honest men for they count it as easie a mater to be a Christian as to saie the Lordes prayer the Apostles Creede the tenne Commaundementes and goe to the church this is countrie Diuinitie this is Citie Diuinitie and I may say Saint Clements Diuinitie He which can sweare that the Pope is Antichrist and that flesh is good on Fridaies is a protestant at least a Christian euerie inche hee hath zeale knowledge and religion in Folio This is the rampier in our daies like a Lion in the passages Almost standeth in the waie before wee can come to altogether and they which wil goe beyond Almost are counted curious factious precise phantasticall as though Almost were more than altogether and altogether were not so much as almost If his righteousnes exceed the righteousnesse of the Scribes and Pharisies which is but Hypocrisie he shal be punished for his righteousnes as if it were a fault as Caine persecuted Abell because his sacrifice was better than his Our sauiour saith Learne of me to be hūble zealous and righteous But now we must learne of other and set a crooked paterne before vs lest we goe too straight We may preach like Iohn as in Matthew 3. Bring forth fruites But wee may not preach like Christ Bring foorth much fruites Iohn 15. For that is counted an vnreasonable seruice of God If we giue him the seauenth daie the seauenth part the tenthes or tithes of our life and of our thoughtes and of our speeches and of our workes it is enough so wee define Altogether out of measure Thus wee dodge with GOD and drawe backe from our promise which we made in baptisme as though hee were not worthie of such a goodly creature to haue
which was after broken If the crowne did lie in the midde way then thou needest run but halfe the way but to shew that there is no reward for them that begin well all the promises are made to him that continueth to the end Hee is cursed not onely which doth euill but hee which dooth the worke of the Lorde negligently or by halfes that is hee which offereth a maymed sacrifice for a sound almost a Christian for altogether Therefore Dauid before hee prayes summoneth his thoughts his speeches actions and saith All that is within mee praise the Lorde as a man giueth that which he thinketh wil be accepted that he may be welcome for it If we did serue an vngratefull master then we might thinke almost enough But Christ did not loue almost when he shed his heart bloud for vs therefore he cannot aske more than he gaue and yet the inheritaunce of his blessings is behinde why shouldest not thou giue as much for them as Abraham or Dauid or Simeon which would haue serued God till this time if they had liued still reformed themselues yet thought they had done nothing as Iacob counted his seruice for Rachel nothing because he loued her but thou thinkest that if thou giuest thy pleasures thou shalt want thy pleasures No as Abrahā did not lose his son when he would haue sacrificed his sonne so God can keepe his pleasures when thou resignest thy pleasures Thou thinkest that God will not misse it as Ananias thought that Peter woulde not misse it but if Peter did misse it will not God misse it So we pare the offering like Elies sonnes which kept the best and fatest to themselues which made the people abhor the sacrifices and shall not God abhor such sacrifices If Ely reprooued his sons how wil God reproue them which reproued Ely for not reprouing thē enough A spirituall eare can heare GOD reprouing this land for this mincing of his worship Can the preaching of the word the signes of heauen the shaking of the earth the victorie of your enemies and all the blessings of God make you but almost Christians almost religious almost thankefull Is this my reward saith God as though you were afrayde to bee too good If you thinke that you shall bee mocked if you bee too zealous as Micholl scorned Dauid when he daunced before the Arke Dauid tels you how you shal stop such scorners mouthes O saith Dauid I will be more humble yet before my God When Michol sawe his resolution she mocked him no more but reuerenced him euer after So tell the Diuell and all his mockers I wil be more zealous more feruēt and more holy yet vntill I be like him which said Follow me and they which mocke thee shall reuerence thee as Michol did Dauid This when thou art in the way to heauen remember that thou must goe forwarde or backward for Iacob did see none stand vpon the ladder which ascended vp to heauen but either thy went vp or down they which go not forward go backward They which will not come so forward as altogether shall not stay at almost but fal from their faith loue and knowledge and zeale by descents till Christes threatning be fulfilled That which they seeme to haue shall be taken from them as though they neuer had any taste at al. Thus I haue set you a glasse to beholde whether you are in almost or altogether Yet Paul lured for Agrippa Now he sues to the people When he had caught the King hee spred his net for the people I would to God that not onely thou but all that heare mee were not onely almost but altogether as I am Hee might wish rather than hope and therefore hee praies I would to God that all were Christians As Moses wished that all coulde prophesie Peter was taught both to feede the sheepe and the lambs great and small and old an young rich and poore So Paul praies for the King and for the people too wisheth that they were all Christians This prayer we may say for them that doe not praye for themselues to make them ashamed when they see other more careful for their soules than they thēselues The Pastours care extendeth to all although some are more to be laboured yet none is to be despised which is but a lamb of the flock Paule doth not wish Agrippa more honour or more wealth or more friēds but more religion which is the greatest want of Princes Although they haue receiued a kingdome yet they are not so thankfull as they which haue receiued nothing but from hande to mouth Though they haue done a thousand times more euil yet they are not so penitent as he which hath done least of all They sit in Gods seat are called Gods but are not like God but like Mammon more than their names and their Crownes except Dauid or Salomon or Iosua a fewe which remember whose person they bear the rest are like Herod and Saul and Nabuchadnezzar which know not from whō their kingdoms come As I am saith Paul directly Paul shoulde haue replied altogether a Christian and not altogether as I am but who shall teach the Spirit to perswade Hee chose to say as I am that Agrippa might see his single heart and loue toward him who went not about to seduce him but wisht it vnto him as vnto him selfe Euen as I am If any thing will perswade most fit is the example when he which teacheth vs goes before vs for then we see that hee dealeth plainly and speakes of loue and meanes no deceit when we see him doe as he saith Saul hath slaine his thousand but Dauid his ten thousand So where another conuerts a thousand hee shall conuert ten thousand which can say like Christ Follow mee Oh what is this when a Christian and I am all one that ye might say to your children I woulde to God thou were a Christian when you say I woulde to God thou were like me The king shoulde bee like Paule by this saying How then doe some say with Festus Too much zeale hath made thee mad If the people know the Lords prayer the ten cōmandemēts the Articles of beleefe it is enough is this to be like Paul No Festus the knowledge of the word doth not make a mā mad but makes him wise to saluation Can that which makes a mā wise make him mad Therefore they which say that we are the worse for knowledge or worse for religion or worse for zeale are like Festus which had neither knowledge zeale nor religion in him And they which teach the people that they shall not neede to be as Paul but that a mediocritie will serue incurre that curse of Paule Hee which teacheth another doctrine than that which yee haue receiued of vs which wished all as perfect as himselfe Let him bee Anathema that is accursed They which loue you like Paul doo not wish you zeale by waight and knowledge by
the way for other that they may fall too Therefore Let him that thinketh he standeth take heede lest he fall So earnestly must we call vpon our soules that we be not wearie of well doing for happier are the children that neuer began then Iudas whose ende was worse then his beginning Wisedome and Righteousnesse are angrie with him that leaueth his goodnesse to become worse if thy spouse had committed fornication thou mightest haue diuorsed her but he which leaueth his righteousnes to liue in wickednes forsakes his spouse to commit fornication and is diuorsed from Christ himselfe If thou wert like the Vine or the Oliue or the Figge tree they would not leaue their grapes or their fatnesse or their sweetnesse to get a kingdome but the Bramble did If thou be like the Bramble what wilt thou doe when the fire comes As this is a memorandum to all so especially let him that ruleth and him that teacheth take heede lest he fal for if the Pillers shrinke the Temple shakes as when a great Tree is hewen downe which is a shadowe to the beasts and a nest to the birdes many leaues and bowes and twiggs fall with it so many stande and fall with them whose lampes giue light to others Euen as Ieroboams sinne made Israel to sinne therefore Paul hath giuen you a watchword which euery one should write vpon his table vpon his bed vpon his nayles lest he forget in one houre for he which standes now may fall before night Sinne is not long in comming nor quickly gone vnles God stop vs as he mette Balaam in his way stay vs as he staied the womans sonne when he was a bearing to his graue we runne ouer Reason and tread vpon Conscience and fling by Counsel and goe by the Word and poast to Death as though we ran for a kingdome like a Larke that falles to the ground sooner then she mounted vp at first she retires as it were by steps but when she commeth neerer the ground she falles downe with a iumpe so wee decline at first and wauer lower and lower till we be almost at the worst and then we runne headlong as though wee were sent poast to hell from hot to luke-warme from luke-warme to key cold from key cold to starke dead so the languishing soule bleedes to death and seeth not his life goe till he be at the very last gaspe Woe bee vnto him that is guilty of this murther if the bloud of Abel cried for vengeance against his brother Caine which slew his bodie shall not GOD bee reuenged for the death of the Soule where is thy brother saith God Nay where is thy soule hast thou slaine it which was my spouse my temple mine owne Image If the seruāt which hid his Talent was cast into darknesse what shall be done vnto thee which hast lost thy Talent For he which falles from his righteousnesse dooth not hide his Talent but more he doth lose it Thus if you neuer knewe what good to make of euill this you may learne in the sinners Schoole let them which thinke they stand take heed lest they fall and let them which are downe care to rise and the Lord so direct our steppes that wee may rise againe FINIS THREE PRAYERS ONE FOR THE MORNING ANother for the Euening the third for a sicke man Whereunto is annexed a godly Letter to a sicke friend and a comfortable speech of a Preacher vpon his death bed Anno. 1591. A Morning Prayer O Lord prepare our hearts to praye ETernall God giuer to them which want Comforter to them wich suffer and forgiuer to them which repent we haue nothing to render thee but thine owne If we could giue thee our bodies and soules they should be saued by it but thou wert neuer the richer for them Al is our duetie al of vs cannot performe it therefore thy son died thy spirite descended and thy Angels guide and thy Ministers teach to helpe the weakenes of men All things cal vpon vs to cal vpon thee and we are prostrate before thee before wee know how to worship thee euē since we rose we haue tasted many of thy blessings thou hast begun to serue vs before wee begin to serue thee Why shouldst thou bestow thy health and wealth and rest and libertie vpon vs more then other we can giue no reason for it but that thou art mercifull And if thou shouldst drawe all backe againe we haue nothing to say but that thou art iust Our sinnes are so grieuous and infinite that we are faine to say with Iudas I haue sinned and there stop because we cannot reckon them All things serue thee as they did at first onely men are the sinners in this world Our heart is a roote of corruption our eies are the eyes of vanitie our eares are the eares of follie our mouthes are the mouthes of deceipt our hands are the hands of iniquitie and euery part doth dishonour thee which would be glorified of thee The vnderstanding which was giuen vs to learne vertue is apt now to apprehend nothing but sinne the will which was giuen vs to affect righteousnes is apt now to loue nothing but wickednes The memorie which was giuen vs to remember good things is apt now to keep nothing but euill things There is no difference betweene vs and the wicked we haue doone more against thee this weeke then we haue doone for thee since we were borne and yet we haue not resolued to amende but this is the course of our whole life first we sinne and then we pray thee to forgiue it and then to our sinnes againe as though we came to thee for leaue to offend thee And that which should get pardon at thy hands for all the rest that is our prayer is so full of toyes and fancies for want of faith and reuerence that when we haue praied we had need to praie againe that thou wouldest forgiue our prayers because wee thinke least of thee when wee pray vnto thee what Father but thou could suffer this contempt and bee contemned still Yet when we thinke vpon thy sonne all our feare is turned into ioye because his righteousnesse for vs is more then our wickednesse against our selues Settle our faith in thy beloued and it sufficeth for all our iniquities necessities and infirmities Now Lord we goe foorth to fight against the world the flesh and the diuell and the weakest of our enemies is stronger than wee therefore wee come vnto thee for thy holy spirite to take our part that is to change our mindes and wils and affections which wee haue corrupted to remooue all the hindrances which lets vs to serue thee and to direct all our thaughts speeches and actions to thy glorie as thou hast directed thy glorie vnto our saluation Although we be sinners O Lord yet we are thine and therefore we beseech thee to separate our sins from vs which would separate vs from thee that we may be ready
what passion expelled what sin repented what good performed since we began to receiue thy benefites this day wee must confesse against our selues that all our works words thoughts haue been the seruice of the world the flesh and the diuell we haue offended thee and contemned thee all the day and at night wee pray vnto thee Father forgiue vs all our sins which haue dishonored thee while thou diddest serue vs run from thee while thou didst call vs and forgotten thee whilest thou didst feede vs so thou sparest vs so we sleepe and to morrow we sinne againe this is the course of al our pilgrimage to leaue that which thou commandest and doe that which thou forbiddest Therefore thou mightest iustly forsake vs as we forsake thee and condemne vs whose conscience condemnes our selues but who can measure thy goodnesse which giuest all and forgiuest all Though we are sinfull yet thou louest vs though wee knocke not yet thou openest though we aske not yet thou giuest what should wee haue if wee did serue thee which hast done all these things for thine enemies Therefore thou which hast giuen vs al things for thy seruice O Lord giue vs a heart to serue thee let this be the houre of our conuersion let not euill ouercome good let not thine enemie haue his will but giue vs strength to resist patience to endure and constancie to perseuere vnto the end Instruct vs by thy word guide vs by thy spirite mollifie vs by thy grace humble vs by thy corrections winne vs by thy benefites reconcile our nature to thy will and teach vs to make profite of euery thing that wee may see thee in all things and all things in thee because O most mercifull father we walk between thy mercie and iustice through many temptations gouerne our steps with such discretion that the hope of mercie may preuent dispaire the feare of iustice may keepe vs from presumption that in mirth wee bee not vaine in knowledge we be not proude in zeale we bee not bitter but as the tree bringeth foorth first leaues then blossomes and then fruit so first wee may bring foorth good thoughts then good speeches and after a good life to the honor of thy name the good of thy children the saluation of our soules remembring the time when we shall sleepe in the graue and the day when wee shall awake to iudgement Now the time is come O Lord which thou hast appointed for rest and without thee wee can neither wake nor sleepe which hast made the day and night and rulest both therefore into thy hands we commend our soules and bodies that thou hast bought that they may serue thee restore them O Lorde to their first Image and keepe them to thy seruice and resigne vs not to our selues againe but finish thy work that we may euery day come neerer and neerer to thy kingdome till we hate the way to hell as much as hell it selfe and euery cogitation and speech and action be so many steps to heauen For thy names sake for thy promise sake for thy sonnes sake O Lord wee lift vp our hearts hands voyce vnto thee in his name which suffered for sinne and sinned not Our Father c. A Prayer for a sicke man ALmightie God and all mercifull Father which art the Phisition of our bodies and soules in thy hands are life and death thou bringest to the graue and pullest backe againe we came into this world vpon condition to forsake it whensoeuer thou wouldest call vs and now the Somners are come thy â—etters hold me and none can loose me but he which bound me I am sicke in bodie and soule but he hath stroken me which in iudgment sheweth mercie I deserued to dye so soone as I came to life but thou hast preserued me till now and shall this mercie bee in vaine as though wee were preserued for nothing Who can praise thee in the graue I haue done thee no seruice since I was borne but my goodnesse is to come and shall I dye before I begin to liue but Lord thou knowest what is best of all and if thou conuert me I shall be conuerted in an houre and as thou acceptedst the will of Dauid as well as the act of Salomon so thou wilt accept my desire to serue thee as well as if I did liue to glorifie thee The spirit is willing but the flesh is fraile and as I did liue sinfullie whensoeuer thy spirite was from mee so I shall dye vnwillingly vnlesse thy spirite prepare mee therefore deare father giue mee that minde which a sicke man should haue and increase my patience with my payne and call vnto my remembrance all which I haue heard or read or felt or meditated to strengthen mee in this houre of my triall that I which neuer taught any good while I liued maye nowe teach other how to dye and to beare theyr sicknes patiently apply vnto me all the mercies and merites of thy beloued sonne as if he had dyed for me alone Be not from me when the enemie comes but when the tempter is busiest let thy spirite bee busiest too and if it please thee to loose me out of this prison wheÌ„ I shal leaue my earth to earth let thine Angel carrie vp my soule to heauen as they did Lazarus and place me in one of those mansions which thy sonne is gone to prepare for me This is my mediator which hath reconciled me and thee when thou didst abhorre mee for my sinnes and thou didst send him from heauen to vs to shew that thou art bound to heare him for vs. Therfore in him I come vnto thee in him I call vpon thee O my redeemer my preseruer and my sauiour to thee be all prayse with thy father and the holy spirite for euer Amen What shall stay me from my Father my brother and my Comforter A comfortable speech taken from a godly Preacher lying vpon his death-bed written for the sicke I Owe to God a death as his Sonne died for me Euer since I was borne I haue been sailing to this hauen and gathering patience to comfort this houre therefore shal I be one of those guestes nowe that would not come to the banquet wheÌ„ they were inuited what hurt is in going to Paradise I shal loose nothing but the sence of euil and anon I shall haue greater ioyes then I feele paines For my head is in heauen already to assure mee that my soule and body shall follow after O death where is thy sting why should I feare that which I would not escape because my chiefest happinesse is behinde and I cannot haue it vnles I go vnto it I would go through hell to heauen and therefore If I martch but through death I suffer lesse then I would suffer for God My paines doe not dismay mee because I trauaile to bring forth eternall life my sinnes doe not fright me because I haue Christ my redeemer the iudge doth not