which hee gaue once a yeare to his Leuite nor like the gluttons flaunt which ietted in purple euery day nor like the light clothes which Christ sayd are in kings Courts and make them lighter that weare them But it is like the garment of the high Priest which had all the names of the Tribes of Israell written vpon his breast so all the names of the faithfull are written in the breast of Christ and registred in the book of his merites it is like Elias mantle which diuided the waters So he diuideth our sinnes and punishments that they which are clothed with Christ are armed both against sinne and death It is like the garments of the Israelites in the wildernesse which did not weare fortie yeares together they wandered in the desert and yet saith Moses their shooes were not worne but their aparell was as when they came out of Egypt So the righteousnesse of Christ doth last for euer and his mercies are neuer worne out As Mardocheus shined in the kings roabes before the people so and more glorious are the faithfull in the roabes of Christ before God When Christ was transfigured vpon the mount Mathew saith that his face shined like the Sun his clothes were as white as the light So when we are transfigured into the image of Christ wee shall shine before other men like lights and therefore Christs disciples are called Lights because they were clothed with light and shined to the world Salomō was not so glorious in all his royaltie nor the Lillies which are brauer than Salomon as he which is clothed with Christ because the apparel vpon him is better than al the world about him Therfore if Dauid said Weepe ye daughters of Israel for Saul which clothed you in purple I may say reioyce ye daughters of Israel for Christ which hath clothed you with righteousnes as it were with a vesture before you come to y t banket This is the Wedding Garment without which no man can feast with the Lord. This Garment is called an Armour because it defendeth vs from all the assaults of the diuell the flesh the world the heate of persecution and the cold of defection This Garment is called Light because it is the beautie glorie of them which weare it This Garment is called a Kingdome because none but Kings do weare it that is they are inthroned in the kingdome of Christ made kings ouer the world the flesh and Satan which weare this Garment like the haire of Sampson which while he wore he was like a king and all his enemies had no power to hurt him This Garment Paul hath sent vnto you to go before the king of heauen and earth a holy Garment a royal Garment an immaculate garment an euerlasting garment a garment whereof euerie hem is peace of conscience euerie pleate is ioy in the holy Ghost euerie stitch is the remission of some sinne and saueth him which weareth it If shee which touched the hemme of Christs garment was healed he which weareth the Garment nay he which weareth Christ him selfe shall not he be healed of all his sores though he were wounded from head to foote You need not cloath him now which saith When I was naked ye did not cloath me nor cast your garments in the way as they did when he came to Ierusalem but take his Garments and suffer your selues to be clothed as Noah did to couer your nakednesse As the good Samaritane put him vpon his owne beast which was spoiled with theeues and bound vp his sores when hee was wounded So Christ Iesus mounteth the faithfull vpon his righteousnesse and healeth their sinnes as though he should couer them with his garments whom the world the flesh and the diuell haue robbed of their garments that is the righteousnesse which they had in Paradise before the serpent came so if we put on Christ we are clothed with his obedience wherby our wickednes is couered we are clothed with his merits wherby our sins are forgiuen we are clothed with his spirit whereby our hearts are mollified and sanctified and renued til we resemble Christ himselfe This is the Apostles meaning to put on Christ as it is vnfolded in Col. 3. 12. Where he brings forth all the robes of Christ and sorts them saith put on mercie put on meeknes put on humilitie put on patience put on loue all which before he called the new man So that to put on Christ is to put on the new man with all his vertues vntill wee be renued to the Image of Christ which is like a new man amongst men They which labour to be righteous and yet beleeue that Christs righteousnes shal saue them haue put on Christ as Paule would haue them We are not taught to put on Angels nor Saints nor the virgin Mary nor Paul himselfe to couer our sinnes with their righteousnes as the Papists do but we are commanded to put on Christ and couer our sinnes with his righteousnes The bodie hath manie Garments but the soule hath one Garment Euery clout will couer our sores but the finest silke wil not couer our sinnes Therfore when we seeme braue to others we seeme foule to God because his eie is vpon our sins which lie naked whē al the rest is couered vntil we put on Christ then we hear y t voice Thy sins are couered thē we haue that blessing Blessed is the man whose sin is couered so we are clothed blessed together Yet this garment is out of request too rough for some too graue for others too base for others And therefore in stead of putting on Christ they put him off in stead of welcomming him they discharge him like the Gadarens that they may keepe their swine that is their beastly pleasures which he wold cast into the sea These are like the foolish souldiers which should haue made Christ their Garment and they cast lots vpon his Garments and diuided them and so spoiled them So do the Papists deale with this Garment they say it is not fit for them and therfore they breake it and mangle it and peece it with ragges of their owne inuentions they say it is too light and not able to beare off the stormes of death and heate of hell and therefore choose rather to make themselues garments of their merites and their masses and their penance and their pardons and their pilgrimages like Adam and Eue which made themselues coates of fig leaues which God destroyed againe to shewe that when men haue patched all their leaues of masses of pardons of pilgrimages satisfactions together yet they will not couer their nakednesse nor keepe off the heate of Gods wrath but are like the curtall skirtes of Dauids Ambassadors which hidde not their shame Therefore when wee may goe in our masters attyre shall we scrubbe
more Thy kingdome is departed from thee This is such a saying as if Nabuchadnezzar had thought of it before he would haue wept when he vanted to thinke that his honor was going from him when hee thought it was comming to him and yet his kingdom was departed from him and yet God saith Thy kingdome is departed from thee because the decree was past which should as surely come to passe as if it were past already Therefore because we care not so long as the Prophet sayth we shal die we shal suffer we shal answere he leaueth Shall and saith Now as God said to Abimelec Thou art a dead man not thou shalt dye but thou art dead which roused him more then if hee had threatned him an hundred deaths because he thought that he shuld die presently So the holy Ghost is forced as it were to exceede and speake more then wee thinke he should speake for the hardnesse of our hearts which heare like stones and goe like snayles If we haue but a weeke to repent we will deferre it to the last day that we may sinne all the rest Therefore it was meet to say Thy kingdome is departed from thee That seeing his iudgement should not stay he should not stay his repentance If this voyce had saide Thy Babell shall sinke as Nemrods Babel did it seemeth he would haue thought his honour buried but when he was stript not onely of his pallace but also of his kingdome what heauy newes was this vnto him which thought him selfe equall with GOD and nowe may not be a King But when hee was thrust among beasts to eate grasse with oxen what a downfall was this to be brought vnder all his subiectes which spake euen nowe as though there were none but he and now his seruants seruant would not be like vnto him So the king of kings wil be honored of kings as they are of their subiects or else he will tread vpon their crownes and they shal heare the same at last Thy kingdome shall depart from thee Nowe followeth the execution of his iudgement for Daniell saith The same houre all this was fulfilled So he sheweth the order of it as a prisoner is brought to the barre and lead to a gybbet so this King was drawne from his throne and turned into the wildernesse where he aboade among wilde beastes so long Till his haires were growne like Eagles feathers and his nailes like birds clawes When God began he made hast as it was long before he spoke but when he spoke hee did it and effected in an houre all that the dreame and the Prophet had foretolde Then was fulfilled The pride of man shall bring him lowe Euen in that houre that Nabuchadnezzar aduanced himselfe more than before in the same houre hee was brought vnder all his subiectes all his seruants and pages so he which setteth vp can pull down he which gaue can take he which made can destroy Therefore let no man vaunt though hee were a king of his house or land or farme or children but know that hee should haue nothing if GOD did not regarde him more than other and thinke when thou doest read this storie whether thou be not as proude of thy wealth as Nabuchadnezzar was of his pallace whether thou be not as proud of thy childrē as Nabuchadnezzar was of his kingdome whether thou be not as proud of thy parentage as Nabuchadnezzar was of his honour whether thou be not so proud of thy lerning as Nabuchadnezzar was of his train If thou be not so proud thē God doth say no more O King to thee be it spoken O subiect to thee be it spoken these blessings shalbe taken from thee For hath God takē no mans kingdome from him but Nabuchadnezzars hath he taken no mans office from him but Iudas hath he taken no mans riches from him but Iobs how did Antiochus and Iulian and Herod and Saul and Athalia and Iezabel Richard the third goe from their thrones as if God had pulled thē out by the eares he had no respect vnto their persons but vsed them like beasts as hee did Nabuchadnezzar and fulfilled his threatning The candle of the wicked shall be put out Therefore as Christ saith vnto them which turne backe Remember Lots wife so I may say to them which beare high mindes and proud lookes stout wordes remember King Nabuchadnezzar how God resisted the proud Now if any man long to be resolued how this king was changed to a beast he must not imagin any strāge metamorphosis or popish transubstantiation as though his shape were altered or his manhood remoued or that he put on hornes and hoofe as the Poets faine of Acteon for the voyce doth not saye that hee should become a beast but that he should dwell with the beastes Daniel dooth not saye that his head or armes or legges were transformed but that the haire of his head and the nayles of his fingers did growe like Eagles feathers and like birds clawes as euerie mans haire and nayles will doe if hee doe not pare them Lastly Nabuchadnezzar saith not that his shape was restored vnto him but that his vnderstanding was restored vnto him all which declare that he was not chaunged in bodie but in minde not in shape but in qualitie A sauage minde came on him like that which droue Cain from the companie of men and he became like a Satyre or wilde man which differeth not frō a beast but in shape though hee was not turned to a beast yet this was a straunge alteration to bee so chaunged in an houre that his Nobles abhorred him his subiects despised him his seruants forsooke him none woulde companie with him but the beasts Consider this all that aduaunce themselues against GOD and despise his word as Nabuchadnezzar did Take warning by a King which euen now walkt in his galleries his Nobles serued him in his pallace with all dishes that the ayre or sea or land could afford now he is turned to grase feede like an oxe with the beasts in the wildernesse This was to shewe that God maketh no more account of the wicked then of beasts and therfore the holy Ghost calleth them often by the name of beasts shewing how that sinne and pleasure make men like beasts when they haue abused their wits often and peruerted their reason at last God taketh their vnderstanding from them and they become like beasts lothsome to themselues and others many such beasts wee haue still like Nabuchadnezzar who were fitter to liue in the desart among lions where they might not anoy others then in townes amongst men where they infect more then the plague Thus if you haue not considered the beastlines of sinne looke vpon Nabuchadnezzar like a beast If you would see the guilt of it looke vpon wandering Cain If thou wouldest see the frensie of it looke vpon frantike Saul If thou wouldest see the feare of it looke vpon trembling Baltazar If
large within but narrowe without so they which are within the Church haue greater light than they which are without They sit like Pharaoh in the darkenes of Egypt when the other dwell like Israel in the light of Goshen Knowledge is easie to him which loueth knowledge sayth Salomon but the scorner seeketh knowledge and findeth it not saith Salomon Pro. 14. The spiritual man saith Paul searcheth the deepe things of God but The naturall man saith Paul perceiueth not the things of GOD. Thou hast reuealed these things to babes saith Christ but thou hast hid them from the wise of the world If any man will doe Gods will he saith Christ shall vnderstand the doctrine but to the obstinate Iewes Christ saith you cannot vnderstand my talke My sheepe heare my voice saith Christ but to the wicked Christ saith you cannot heare my words Beleeuest thou for this saith he to Nathaniel thou shalt see greater things than these but If ye beleeue not sayth Esay ye shall not vnderstand That these Scriptures might bee fulfilled you see that as sin is called blindnes 2. Chro. 6. 18. so sinners are called blind Esay 56. 10. and may be called Strangers in Israel Vntill we be borne again we are like Nichodemus which knew not what it was to bee borne againe Iohn 3. Vntill we become zealous our selues we are like Festus which thought zeale madnes Act. 26. Vntill we be humble our selues we are like Michol which mocked Dauid for his humilitie 1. Sam. 6. 16. It was true then and it is true now and it will bee true alwayes which Paul obserueth 1 Corin. 1. 18. that to some religion shall seem foolishnesse The reason of all this Paul layeth downe in a word If ye aske why the wicked cannot vnderstand heauenly things he sayth Because they are spiritually discerned 1 Corin 2. 14. therefore how should he discerne them that hath not the spirite For this cause wisedome is not said to bee iustified of any but of her owne Children Mat. 11. 19. neither doth Christ say that any sheepe heare his voyce but his owne sheepe My sheepe sayth hee Iohn 12. 27 heare my voyce they followe their shepheard they heare his voyce they vnderstand his Lawe they iudge of his iudgements they haue the measure of his Wordes all is open and plaine and manifest and cleare vnto them they search deeper and iudge righter and know sooner and though they haue no learning yet they haue better iudgements than the learned wheras the other that labour and study without God walke in a labyrinth fall into doubts while they seeke resolutions When a wicked man reads the Scriptures he seeth no difference betweene the worde of God and the wordes of men like Cleopas which talked with Christ knew not Christ When he speakes of Religion he flutters like a young bird which cannot flye because her wings are not growen when he prayeth his prayer is like a childes grace that vnderstandeth not one word that he saith hee which hath but a shew of holines hath but a shewe of wisedome a little knowledge is in his head but there is no knowledge in his heart An euill man may knowe some thing and speake something of his reading hearing as Iob saith There is a spirit in man that is euery man hath a kind of knowledge but the inspiration of the Lord giueth vnderstanding as though the sinners vnderstanding did not deserue to be called vnderstanding If the wicked man speake any thing that is good hee speakes by roate but hee which speakes not out of the abundance of his hart is soone drawne drie The preaching of the Word doth not become him it is harsh and vnkind in his mouth as though it came out of a wrong bowe or like vnto a shittle which flittereth from the hand of a child he is in the pulpit as the guest at the banquet which wāted his wedding garment he speakes not like one which hath authoritie but as one that hath no authoritie and alwaies his conscience sounds vnto him What hast thou to do to take my word in thy mouth seeing thou hatest to be reformed Therefore bee renued that ye may knowe what the will of GOD is this is the Abce and Primmer and Grammar the first lesson and last lesson of a Christian to knowe the good and perfect and acceptable will of God which must make vs good and perfect and acceptable our selues the will of God is alwaies good and acceptable perfect howsoeuer it seeme to vs though it condemne vs of euill yet it is good though we see not how it is perfect yet it is perfect nay it is so perfect that we cannot see the perfection of it as the Sunne is so bright that wee cannot behold the brightnes of it first it seemes good vnto a man before it bee acceptable when it is acceptable then it seemes perfect and as Gods will doth seeme to vs so we doe seeme to him if his will cannot seeme good and acceptable and perfect to vs much lesse may our will seeme good or acceptable or perfect vnto him for this is our goodnesse to acknowledge his goodnesse If it be such a contentment to knowe the will of GOD what shall keepe vs from the knowledge of it shall sinne which is the worst thing in the world Because we will not renue our mindes therefore we are ignorant of so many things which we would knowe and vntill we be willing to followe the word wee shall neuer throughly vnderstand it but buzze and grope at it like Owles which prie at the sunne out of a barne Oh! what a benefite had Salomon lost if he had lost his wisedome which God gaue him as great a benefite doest thou loose if thou loose the knowledge of Gods will for from the day that a man cannot discerne the will of Sathan from the will of Christ euerie Heresie seemeth trueth euery euill seemes good and this hath been the beginning of al errors in the Church because men did not loue the trueth therefore God would not reueale his trueth vnto them therefore I conclude as I began Be ye chaunged by the renuing of your mindes that ye may proue what is the good will of God and acceptable and perfect Now a word of the Sacrament there is an infant to be receiued into the Church which putteth vs in minde of the promise which we made vnto God when we were receiued into the Church our selues This Sacrament was instituted by Christ when he was baptized of Iohn in the riuer of Iordan and it succeedeth Circumcision as the Communiō was ordained in stead of the Passeouer so soone as we are borne we are baptized In the name of the Father the Sonne and the holie Ghost to signifie that we owe a duetie vnto God from the day that wee come into the world In this Baptisme our bodies are washed with water to signifie how our sinnes are
if ye haue tried the pleasures of vanitie alreadie as I knowe ye haue whether yee may readilie say with Saint Paule What profit haue we of these things whereof we are ashamed no profit but shame and griefe and guilt a dreadful expectation of iudgement As Salomon cals folly the inheritaunce of follie so vanitie is the inheritaunce of vanitie Ten times Laban changed Iacobs wages but ten thousand times sinne hath changed your wages and deceiued you with other successe than you looked for like Shebna which built his Sepulchre in one Countrey and was buried in the other and yet how many changes are behinde you knowe not for if you did you woulde make inquisition now and banish them at first for whensoeuer ye goe about to cast them out they will say still like the Diuels that thou tormentest them before the time It seemes that manie are touched with compassion of this therfore repriue their vanities and slack the execution as though they were affraid to offend the Diuell euen we perhaps are in the trace of vanitie hunting with Salomon to finde that which we loue and finde it not because we seeke it out of the way What is the remedy So runne saith Paul that ye may obtaine you haue tried the euil way to happines now try the good way and then that which yee loue nowe shall not onely seeme vaine but Vanitie of Vanities that ye wil maruaile how ye could loue them so long and would not bee in that dotage of thē again for all the world Vntill these earthlie things seeme vaine no heauenlie things shal seeme precious therefore lose no more time the daie comes when Vanitie of vanities shall be turned to miserie of miseries and All is vanitie to All is miserie There is a certain place called Hel where God keepes generall Sessions there Iustice shall sit to examine vanity who hath embraced her and who hath forsaken her God and he which made his pleasure of sinne so soone as he heares this doome Depart from me yee wicked shall goe downe by a blacke waie with many a sigh and 〈◊〉 from God from the Angels from the Saints from ioie from glory from blisse with the fiends of hell to 〈…〉 Pallace of darkenes with the Princes of horror at the table of vengeance in the 〈◊〉 of calamitie with the crowne of death vpon his head he which tempted him to sinne shall plague him for sinning vntil he crie like Gam My punishment is greater than I can beare for all the griefes and feares and cares and troubles which fed vppon him while he liued shall meete in an houre and exceede them so farre that he suffers for all and maruaile how any torment can bee left for other What faith or feare haue they that go dauncing leaping to this fire as it were to a banquet like a foole which runneth to the stocks How happie were it for men as we liue in these daies if there were no iudgment at all What will we answere when he which made Salomon to write this shall aske why we would not beleeue it what shall we say when he which came from his kingdom to bring vs vnto it demaunds why we did turne the day of saluation vnto the date of vanitie if ye cannot excuse it here how will ye defend it there we were borne in vanitie and we liue in vanitie but wee would not die in vanitie because no man lookes for any good of his sinnes after he is past this world therefore let vs remember that whither the vaine men are gone thither vaine men shall goe There be not two endes for sinners but one what a wofull bargaine will it seeme then to remember that thou didst sell they soule for vanitie If any thing wil reclaime vs this wil◠be a terrour in our heartes to thinke that we shal giue account vnto him which will measure to vs as much miserie as wee haue taken vanitie therefore as Abner saide to Ioab knowest thou not that it will be bitternes in the latter ende So let euery man consider with himselfe though his vanities be swee◠now yet they will bee bitter in the ende As Ammon after hee had fulfilled his lust did hate Thamar which defied her more than he loued her before so when the sport is past and Death lookes vs in the face wee shall hate our vanities more than wee loue 〈…〉 All this 〈◊〉 conclude that our Sauiour said to Martha but one thing is necessarie Which God graunt wee may choose for his sonne Iesus Christ and then wee haue learned this lesson FINIS The Ladder of Peace Reioyce euer more pray continually in all things giue thankes WHen I spake last of these words I shewed you how the Apostle commēdeth vnto vs three vertues of greater price than the three presents which the wisemen brought vnto Christ the first is Reioice euermore the second is pray continually the third in all things giue thankes All three are of one last for wee must reioice continually because he saith reioyce euermore and we must pray continually because he saith pray continually and wee must giue thankes continually because he saith in all things giue thanks These are the three things which one saith Al men doe and no man doth because euerie man doth them and scarce one doth them as hee should Therefore the Apostle to shewe vs how we should doo them well doth put continually vnto them as though continuance were the perfection of al vertues I chose this scripture for a consolation to them which are afflicted in conscience which is commonly the disease of the innocentest soule for they thinke that they doo wel to mourne continually and Paul saith Reioice continually and therefore I will speake a little more of these wordes than I did before If you marke it it may well be called The Ladder of Peace for it stands vpon three steps and euery step is a step from trouble to peace from sorrow to ioy for hee which can Reioyce is past his griefe he which can pray is passing from his griefe he which can giue thankes hath obtained his desire A man cannot reioyce mourne a man cannot pray and despaire a man cannot giue thankes and bee offended therefore keepe still vpon one of these three steps and you shall neuer sorrow too much If thou canst not reioyce as if thy paine were past then giue thankes because thy paine is profitable if thou canst not thinke that thy payne is worth thankes then pray that thou maist haue patience to beare it and it is vnpossible that in praying or thanking or reioycing that any greefe should want patience enough to beare it But when you forget to reioyce in the Lord then you begin to muse and after to feare and after to distrust and at last to despayre and then euery thought seemes to be a sinne against the holy Ghost How many sinnes doth the afflicted conscience
his patrimony When wee sorrowe for any thing but sinne as Esau did then our sorrow is murmuring and when wee sorrow more for sinne then wee should as some doe then our sorrow is distrust which hurteth vs more than the thing which wee sorrow for For The sorrowe of the heart saith Salomon is the consuming of the bones not onely the consuming of the soft flesh but the consuming of the hard bones that is it will pull down the strongest man that is and hee which intertaineth it shall quickly say with Naomi Call me no more beautifull but bitter Call mee no more strong but weak for it wil change him like a sicknes therefore as Christ refused the vineger would not drinke it when he had tasted it So let no man drinke of sorrow before he taste it But if anie thing eat thee vp let the zeale of Gods house eate thee vp for thy charge is not to get thy liuing with the care of thy minde but with the sweate of thy browes Now as Iames saith Resist the deuil hee will flie from you So resist sorrowe and it will flie from you This is all the care and all the feare and all the repentance which euer I could find in the Scripture Therefore let vs pray God euery day to tourne all our ioye into the ioy of the Holy Ghost and all our peace into the peace of conscience and all our sorrow into the sorrow for sinne and all our feare into the feare to sinne that so wee may sorrow reioyce together feare hope together that is haue one eie to the Law to keepe vs from presumption and another eie to the Gospel to keepe vs from despaire and then this comfort is sent to vs Reioyce euer more or els we haue nothing to do with it It followeth Pray continually As Elisha would not prophecie vntill the Musitian came and while the Musitian played Elisha prophecied so when the heart reioyceth in God then it is fittest to call vppon God and therefore Paul putteth reioyce before pray like the Musitian which played before Elisha prophecied After Reioyce continually hee biddeth vs Pray continually shewing that it must be such a reioycing continually that we may pray continually too or els he doeth not allowe vs to reioyce How can these two ioyne together Pray and Reioyce Some if they should praye cannot reioyce for theyr heartes Nay their harts are sicke vntill their prayers bee done although they praye not themselues but heare another praye for them this is the difference betweene the reioycing of the wicked and the reioycing of the godly The comfort of the wicked is like a compound medicine made of many mixtures for there must be piping and daunsing and leaping and feasting and dallying at their game or else they cannot be merry but the comfort of the faithfull is like a light in the aire which shines when no matter is seene So the godlie reioyce when no cause is seene if they doo but thinke vppon God they reioice straight If there bee but a praier and a thankefulnes and a meditation there are instrumentes inough for them and they can bee as merry as birdes in May. The reason of it is this as Christ said I haue another meate which you knowe not of so the godlie haue another ioy which the worlde knoweth not oft of this ioy a man may reioice continually And therefore Salomon saieth A good conscience is a continuall feast that is a continuall ioy But of the wickeds ioy hee saith In laughter their hearte is sorrowfull that is their laughter is sorrowe as if hee should say the wicked neuer reioice indeed but counterfait ioy as they counterfait vertue Thus Paul ioineth Reioyce continuallie with Praie continually as if hee shoulde say by this thou shalt knowe whether thou reioice well if thou canst pray too that is if thy reioicing mooue thee to praier as the ioy of the Angels makes them praise GOD and sing Holy Holy Holy vnto him This is according to that in the 5. of Iames. If anie man bee merry let him sing Psalmes marke how Iames ioyneth mirth Psalmes as Paul ioineth Reioicing and praying all this doth conclude that as we should do Gods Wall in earth as it is done in heauen so we shoulde reioice in earth as they reioyce in heauen and then this ioy is a signe of another ioy but if we cannot reioice in praying how shall wee reioice in suffering I am now in a large field where I might shewe you to whome wee should pray and the cause why wee shoulde pray and the things which we shoulde pray for and the Mediator which we shoulde pray by and the affections which wee shoulde bring to 〈◊〉 but I will keepe my selfe within my Text which saieth no more but pray continually First wee are commaunded to pray and then we are commanded to pray continually of all our dueties this is our onely duetie which is giuen to none but GOD according to that him onelie shalt thou serue Such an excellent thing is praier that it is offred to none but to him which Salomon calleth Excellent Secondlie it is such a pleasant thing that Paule ioineth Pray continually with Reioice continually to shewe that no man hath such ioy as he which is often talking with GOD by Praier as if hee shoulde say if thou haue the skill to pray continually it will make thee reioice continually for in the companie of GOD is nothing but ioy and gladnes of heart Thirdlie it is such a necessarie thing that Christ calleth his temple the house of praeier to shewe that as we sell in our shops and as we buy in the market and as wee eate in our Parlours and as we sleepe in our Chambers and as we walke in our Galleries so we should pray in the Temple which is such a necessarie Trade for men that GOD built a house for it and called it the house of Prayer as though Praier brought GOD and vs to dwell continuallie in one house together Further hee hath made a day for it in euery weeke as though hee woulde binde vs to Pray and because wee can not Praye before we be sanctified therefore he set downe an order for vs to obserue and keepe which is this that before euery Sabboth he appointed another day beside in which we shoulde prouide ourselues to sanctifie and prepare vs that we might Praie in so effectuall manner as we ought Fourthlie if we indeuour our selues to liue vprightlie and in the feare of GOD. according to the precise rule of his commandements we shall find it such a heauenly life that it will make vs like the Angels which are in Heauen for when we reade God speaketh to vs because we reade his worde But when we pray wee speake to God because we commence one 〈◊〉 to him and so praier makes vs like the Angels which are alwaies singing to
neuer brought Agrippa to altogether Therefore they which fishe for soul 〈◊〉 must take Paules net and remember what God saith to Ieremie 15. 19. Let them bee conuerted vnto thee But be not thou conuerted vnto them for then thou shalt neuer conuert them Signifiing that our constancie in goodnes shall induce others to turne from their wickednes and make him which is but almost come to altogether This is the substance of Paules replie that it is not enough to be a Christian almost that is to haue a kinde of religion a little knowledge a little faith a cold zeale a flattering holines like the touch of the hem but we must march to perfection and doe his will vpon earth as it is in heauen and contend to be holie as hee is holie This is religion saith Iames to keepe thy selfe vnspotted like a glasse which is still wiped To this end saith Paul 2. Tim. 3. The Scripture doth teache and reproue and instruct and comfort That the man of God might bee absolute And in the 1. to the Ephe. 41. To this ende wee were elected that wee might be holie and without blame And Rom. 1. He describes our iourney from faith to faith not from faith to distrust As Dauid describes the waie of the righteous Psal 840. 7. From vertue to vertue as a trauailer goes from towne to towne till he come to his Inne What a foolish thing were it for the Scribe to stay there whē our Lord telles him Thou art not farre from the kingdome of heauen for therefore Christ telleth him that he is not farre from heauen to incourage him lest he should giue ouer before he come to it So if yee staie at almost and repente in some sort as Esau did when hee wept you may hunt for the blessing as Esau did and goe without it for God is not mocked but God is mocked if colours and shewes will serue When GOD said Seeke my face mine heart aunswered said Dauid I will seeke thy face Psalme 27. 8. So wee must aunswere the Lorde to that which he asketh and not when hee biddes vs seeke his face seeke his backe when he requireth al giue him halfe God asketh Art thou a Christian and thou aunsweres O Lord I am almost a Christian What niggardlie aunswere is this to him which deserueth a thousande times more than the best can giue If thy maister aske thee art thou my seruant wilt thou aunswere him I am almost thy seruant If the Prince aske thee Art thou my subiect wilt thou aunswere I am almost thy subiect If thy father aske thee art thou my sonne wilt thou answere I am almost thy sonne If thou art but almost his son then he is but almost thy father And so it is with God a son or no sonne halfe a sonne is a bastard How doest thou know God to be thy God but as thou art his seruant How doest thou knowe God to be thy father but as thou art his son By thy loue thou shalt know Gods loue for according to thy minde towards him is his minde of thee whereby thou maist truelie iudge whether he fauour thee or hate thee and no way else God loueth nothing almost therefore he doth not loue almost Therefore loue as thou maist be loued or else thy loue is lost Thou must seeke as thou maist finde or else thy labour is lost They shall seeke and finde me saith God because they shall seeke with all their hearts as in Ieremie 29. Chapter and the 13. verse as though they should not finde him though they sought him vnlesse the sought him with all their hearts Naaman is not onelie commaunded to wash himselfe in Iordan but to washe himselfe seuen times and then he shall bee healed So man is not onely commaunded to obey God but to obey him while hee liues and then he shall be saued Be faithfull saith the Angell vnto death and then I will giue thee the Crowne of life Reuel 2 10. When Saul was commanded to kill the Idolatrous beasts he was commaunded to kil all and because he spared some God reiected him Yet God hath more mercie on beasts than on sins Would he haue the beasts of sinners die their vices liue No saith Christ Make cleane within that is leaue no filth behind Whensoeuer Christ cast out one deuill we read that he cast out al euē the legion together so when thou castest out one vice cast out all for one is not worthier than another The Prophet doth teach vs to power out our sins like water which leaueth no taste or colour or sent behinde There is a whole old man and there must be a whole newe man The old man must change with the new man wisedome for wisedome loue for loue feare for feare his worldlie wisedome for heauenlie wisedome his carnall loue for spirituall loue his seruile feare for Christian feare his idle thoughts for holy thoughtes his vaine wordes for wholesome wordes his fleshlye workes for righteous workes This is a Christian altogether as if he were cast in a newe mould As a Painter woulde drawe a beautifull picture which should bee fairer than all women in the worlde hee would marke the speciall grace of euerie one and make one beautie of all so we must make vp a Christian and take modestie from him faith from him loue from him patience from him zeale from him and humility from him vntill it be like the Image of Christ This is the building of a Christian First his foundation is laide and then his walles and then his roofe and then a Christian like Adam in Paradise God made all things good therefore if we bee but almost good all thinges are better than wee The wicked man speaketh out of the corruption of his fleshlie heart and shall not the righteous speake of the aboundance of his spirituall heart Hee which is merrie would be merrier if he knew how He which is enuious would looke sterner if he could He which is proud would goe brauer if hee had it and all if wee could bee worse wee would but let them amend which looke to die For what kinde of man should hee bee which must beare the Image of God be the Temple of the holie Ghost and inherite the kingdome of heauen Who is fit for these things saith Paul Nay who is fit for these things Do ye know no enough in riches nor pleasure nor sinne and thinke that you haue enough of religion before yee haue any The good are knowne because none but they which are good striue to be better Wee are inuited to a banquet shall we go but halfe the way vnto it Were it not better that the fig-tree had borne fruites than leaues that the Virgins had carried oyle than lamps So is it not better for vs to be vessels of gold that come to the Lords table than like the image in Daniel part of gold part of siluer part of brasse part of iron part of clay
Thou art bound by this commaundement to doe it with all thy strength Therefore when Dauid went about the seruice of God he called al his powers together summoning them like a Cryer All that is within me praise the Lorde If euery parte looke to be glorified of GOD it is reason that euery part should glorifie him for this is all that they pay As euery subiect oweth loyaltie vnto his Prince so euerie member oweth a duety vnto his Creator The heart to loue him the tongue to praise him the eye to marke him the eare to attend him the hand to serue him the foote to followe him and euery parte shoulde serue GOD as it serueth vs Nay more than it serueth vs because wee are bound to loue GOD more than our selues For it is saide Loue God aboue all therefore we must giue more to Gods desire than to our owne desire Christ hath a parte in euery parte Nay euery parte is his parte because hee gaue all for all Shall the hande saye to the heart serue thou him or the heart say to the tongue serue thou him or the tongue say to the eye serue thou him or the eye say to the foote serue thou him Nay if Christ bee the head euery part will serue him for all the bodie is ruled by the head and therefore if hee bee the head euery parte of the bodie will serue him like a head Nowe if you will knowe how euery part may be a sacrifice thus it is When thou canst say with the Virgin Mine heart doth magnifie the Lorde then thine hearte is a sacrifice to God When thou canst saie with Samuell speake Lorde for thy seruant heareth then thine eare is a sacrifice to God When thou canst saie with Dauid Mine eies are euer towarde the Lorde then thine eie is a sacrifice vnto God When thou canst say with Dauid All the daye long I stretch out mine hand to thee then thine handes are a sacrifice to GOD. When thou canst say with Dauid as it appeareth in the 25. Psalme and the twelfth verse My foote standeth in vprightnes then thy feete are a sacrifice to God So at length by following of these examples euerie member is a sacrifice Hee which offereth this sacrifice is freely excused of all sacrifices besides For since Christ sacrificed himselfe God hath required none other sacrifice of Iewes nor Gentiles But that they sacrifice themselues Nowe when God doth require of thee to sacrifice thy bodie he doth but require thee to sacrifice the sinnes of thy body as you may picke out of the next wordes Be chaunged that is chaunge thy thoughts chaunge thy wordes chaunge thy workes Let thy tongue speake no more idelly Let thine eies looke no more to vanitie Let thine eares hearken no more to folly Let thine handes worke no more iniquitie and then thou hast Sacrificed thy bodie This seemes a deare sacrifice to sacrifice the bodie yet thou seest it is but a cheape sacrifice for it is nothing but to sacrifice thy sinnes which woulde Sacrifice thee If GOD had required thee to Sacrifice thy Sonne to him as hee required Abraham Genesis the twentie two Chapter and the second verse Wouldest thou not giue him But nowe he requireth nothing of thee but thy sinnes it is as if he should sue vnto thee for thy shame and thy trouble and thy guilt and thy feare that he might haue all which hurtes thee What wilt thou parte from if thou wilt not part from thine hurte Therefore sacrifice thy bodie and thou hast Sacrificed all that hurts thee Heere Christ is the alter and we the sacrifice and the fire which kindleth it the loue of God and the smoake which goeth vp the cōsumption of our sinnes but a worldly man killed and a spirituall man reuiued and the sacrifice is ended This sacrifice goeth vnder three titles liuing holie and acceptable Euerie one perswades with the Apostle that they shoulde offer it for in it is a holie sacrifice it cannot but please because hee is holy which takes it in that it is a liuing sacrifice it cannot lose them any thing because there is no death nor losse in it as there was in the Iewes sacrifices in that it is an acceptable sacrifice it must needs benefite thē for when the sacrifice is accepted the sacrificer is accepted too as Abel pleased when his sacrifice pleased First it is called a liuing sacrifice because the beasts died when they were sacrificed but men liue when they are sacrificed nay they die vnles they be sacrificed As Abraham did not lose his sonne when he was cōtent to sacrifice him to God so mē do not lose their pleasures when they sacrifice thē to God But as Christ saith He which leaueth father or mother for me shall receiue an hundred folde So he which leaueth any cōfort for God shall receiue an hūdred comforts for it For Gods demands are not onely demands but gifts Hee bids thee sacrifice thy bodie that thou mightest partak the sacrifice of his body Here then is but one Sacrifice for an other one body for another a beggers body for a Kings body Well may he require a liuing sacrifice which hath giuen a dead sacrifice Christ died for vs but hee desireth not our death but our life that we would serue him with our life It is called an holy sacrifice because our bodies are the temples of the holie ghost that is if they are not they shoulde be the Temples of the holy Ghost But as the Iewes abused the Temple of stone so we haue abused the Temple of flesh and there is no waie to make it holy againe but for the holy ghost to dwell in it that is to sacrifice it to God then it is holie because as vertue came out of Christ to heale the womans disease so holynes commeth out of Christ to heale euerye mans sinnes and then they are holie As nothing dooth please vs vnlesse it bee some waie like vs and agreeable to our nature so nothing doth please God but that which is like God therefore because God is holy no sacrifice doth please him but the holie sacrifice therefore holie goeth before acceptable to shewe that our sacrifice is not acceptable vnlesse it be holie Aliniug holy and acceptable sacrifice 3 It is called an acceptable sacrifice because no sacrifice is so accepted as when we offer our selues Therefore Sāuel saith obediēce is better than sacrifice that is it pleaseth God better than sacrifice Now if we must sacrifice to God we should doe as we doe to Princes that is offer that which may be accepted that we may be accepted for our gift or els better vndone than done When Caine had sacrificed to God because his sacrifice was not accepted therefore Moses saith that his countenance was cast downe but if wee sacrifice our bodies our countenance neede not bee cast downe for Paul saith that this sacrifice is accepted All other sacrifices
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
them which breake the lawes of men but to suffer and suffer and euer to suffer all that the diuels would heape vpon vs. Then came the mercie of God for Christ which shedde his bloud like an vmpire betweene God and vs and saide as Esay saide to Hezechia Thou shalt not dye but liue loose him let him goe for hee is mine So we were staied like the widdowes sonne when he was carried to his graue This is the benefite of Christes death and this Sacrament is the remembrance of it and therefore whensoeuer we receiue it this addition commeth with it which is shed for the remission of sinnes our fault was so hainous and greeuous that no ransome could counteruaile it vnlesse God himselfe had suffered for vs. Being in this extremitie neither man nor angel offered his life for vs but the prince himselfe which should haue crucified vs came to be crucified of vs for vs y t we might say with stedfast faith I beleeue the remission of sinnes not the satisfaction of sinnes but the remission of sinnes Marke this distinction against Popish merites of workes or penance Christ hath satisfied and not we we are remitted and not Christ therefore we say in our confession I beleeue the remission of sinnes which I may call the mercifull Article because it is the quintessence and sweetnesse of all the twelue Therefore who but Antichrist durst depraue it If there be a satisfaction for our sinnes by our works or by our pilgrimages or by our masses or by our penance let Christ neuer be called a forgiuer but an exchanger like the Pope which selleth his pardons Wretched creatures which will not receiue the Lord when he comes to their doore Christ saith Take for nothing and they say no we will not take but buy Vile base miserable men disdaine to take grace of God without satisfaction but they will cope with the Lord and giue him so many pilgrimages fast so many daies heare so many masses and paie so manie workes for it vntill they haue done as much good as they haue done euill Our sinnes are infinite and God is infinit but our works are finite in number and measure how can they answere then to that which exceedeth number and measure Therefore be content with Iosephs brethren to take your money againe and say that you haue corne for nothing that is you are saued for nothing or else when you say I beleeue the remission of sinnes you lie vnto God because you doo not beleeue the remission of sinnes but satisfaction for sinnes like the Papists It followeth As often as yee shall eate this bread and drinke this cuppe yee shall shewe the Lords death till he come Here are three inuincible arguments against Popish transubstantiation like the three witnesses vnder which euerie word doth stand First we are sayd to eate bread then it is not flesh but bread Secondly we are saide to shew the Lordes death then it is but a shewe or representation of his death Thirdly it is said vntill hee come if hee be to come then he is not come if he be come how can we say vntill hee come The effect of this verse was shewed in these wordes Doe this in remembrance of me For to say Doe this in remembrance of me and to say So oft as you doe this you shew my death is much at one so that if you call this Sacrament a shewe of Christes death as it is called here then it is not Christ or if you call it a remembraunce of Christ as it is called there yet it is not Christ but a shewe or remembrance of Christ but this is such a shew and remembrance that the next verse saith Whosoeuer receiueth it vnworthily is guiltie of the bodie and bloud of Christ Will yee know who receiueth vnworthely In the nine and twentith verse Paul saith he discerneth not the Lords bodie that is which putteth no difference betweene this bread and other but eateth like a childe the meate which hee knoweth not and after the bread seemeth stones to him and the wine poyson because his conscience telleth him I haue receiued vnwoorthelie before I could say like Dauid My hart is prepared My sheepe saith Christ know my voyce as they discerne Christs wordes so they discerne Christes bodie and therefore so often as they come to the Lordes table they seeme to come into the Lords presence there they greete and kisse and embrace one another with affections which none can know but they that feele like Iohn which leaped in the wombe so soone as Christ came neare him Will yee know beside what it is to bee guiltie of the bodie and blood of Christ euen as Iudas was guiltie for betraying him and Pilate for deliuering him and the Iewes for crucifying him so they are guiltie which receiue this Sacrament vnworthily as Pilate and Caiphas and Iudas were If they be guiltie of Christs death they are guiltie of theyr owne death too as if they had committed two murthers and therefore Paul saith after that many of the Corinthians dyed onely for the vnwoorthie receiuing of this Sacrament As the Worde is the sauour of death to them which receiue it vnworthelie so the Sacrament is the sauour of death to them which receiue it vnworthelie it neuer goeth into their mouth but they are traitors ipso facto may say to Hell this day haue I taken possession of thee because I am guiltie of Christes blood Therefore it followeth immediatlie Let a man examine himselfe before hee eate of this bread or drinke of this wine as if he should say If he which receiueth this Sacrament vnworthely bee guiltie of Christes death like Iudas which hanged himselfe if these signes be receiued to saluation or damnation like the Word the next lesson is to examine your selues before you receiue lest you receiue like the sonne of perdition which swallowed the bread and the Diuell together Therefore Let a man examine himselfe and so let him eate that is let him examine first and receiue after for if wee should receiue the bread of the earth reuerentlie how should we receiue the bread of heauen When Iehonadab came to Iehu his chariot hee sayd Is thy heart vpright as my heart is toward thee So when wee come to the Lordes table hee would haue our hearts vpright to him as his heart is to vs for who feasteth his enemies and mockers The golden Ring sitteth highest at our table but the Wedding garment sitteth highest at this table It is safer eating with vnwashen handes than with an vnwashen heart The Iewes were taught to choose the Lambe of the Passe-ouer on the tenth daye of the first moneth in which moneth they came out of Egypt and on the fourteenth daye after they were taught to eate him so they had foure daies respite betweene the choosing and the killing to prepare
predicament then those which borrow for necessitie and therefore if they bee not old enough to answer for themselues I am too yong to answer for them There are other borowers as I haue heard which for some secret cause would seeme barer needier then they are either because they would not bee charged deepely with subsidies or els because they would compound with their Creditors for a little therefore they will haue alwaies something for Vsurie that their Creditors may thinke them bare of monie or that other may pittie them in their charges These are like those Foxes which haue wealth ynough to pay their debts and yet lie in prison because they would defraud their Creditors I doubt not but there bee more sorts then I know I cannot hunt euerie corner because I want experience But this is my conclusion I would haue no man paie interest vnto Vsurers but for necessitie euen as a trauailer giueth his purse vnto a theefe because he cannot chuse Thus you haue heard what I can say of them which take vsurie and thē which giue vsurie Now you would vnderstand the last question if you haue bene vsurers alredie what you should doe with that money which you haue gained by Vsurie Surely euen as Zacheus did restore it againe If you cannot say as Samuell sayd Whose goods haue I taken then you must say as Zacheus sayde Whose goods haue I kept The best thing is to do no man wrong but the next to that is to make him amends This God signifieth when hee saith Put awaie the execrable thing from you that is Let no vnlawfull thing staie in your hands like the wedge of Achan which hee had got by sinne the same law serueth for all which is got wrongfullie which was instituted against theeues Restore it againe the reason of this lawe is because the sinne is not remitted vntill the debt be restored For as humilitie is the repentance of pride and abstinence is the repentance of surfet and alms is the repentance of couetousnesse and forgiuenesse is the repentance of malice so restitution is the repentance of vsurie As hee which is not humble dooth not repent his pride he which doth not abstaine dooth not repent his gluttonie he which doth not forgiue doth not repent his malice so he which doth not restore doth not repent his vsurie for how can he be said to repent for his Vsurie which liueth by vsurie still therefore Daniel saith to Nabuchadnezzar Breake off thy sinnes by righteousnesse shewing that nothing but righteousnesse can breake vnrighteousnesse As diseases are healed by the contrarie so pride is healed by humilitie gluttonie by abstinence malice by forgiuenesse couetousnesse by almes and vsurie by restoring This Paul calleth The reuenge of a Christian when he takes reuenge vpon his sinnes and punisheth his lusts so that hee maketh them doe contrary to that which they would do Therfore you must restore that which you haue got by vsurie or else you doe not repent of your vsurie As a Cammell when hee comes home casteth off his burden at the doore that hee may enter into his stable so they which are laden with other mens goods when they goe to Heauen must leaue their burthen where they had it least they be too grosse to get in at the narrow gate But as the Disciples of Christ said This is a hard speech so to them which haue got most that they haue by vnlawfull meanes this is a hard speech to bid them restore it againe there bee two great rubs in the way First the losse which they shall sustaine if they restore againe all which they haue got vniustlie Then the difficultie to restore it againe to the right parties If you aske me as Amaziah asked the prophet How shall wee doe for those hundred talents How shall I liue when all is gone that I haue got wrong fullie I can say no more then the Prophet said to him The Lord is able to giue thee more then this Zacheus did not feare how hee should liue but Zacheus did feare to offend so thou shouldest not feare to restore other mens goods but thou shouldest feare to keep other mens goods and as Zacheus liued when he had restored so thou shalt liue whē thou hast restored He which sayth Trie mee if I will not powre downe a blessing trye him whether hee will not poure downe a blessing for hee hath promised to blesse the Lender as well as the Sacrificer Hee which is the Lorde of all can giue thee more wealth then thou needest but if you cannot restore to the owner nor to his heires then giue it to the poore for they are the next heires and repent that thou hast kept it so long but in no wise thou maist keep it to thy selfe because it is none of thine When Hezechia was like to die Esay said vnto him Set thy things in order before thou die That which hee aduised him he aduiseth all set your things in order before you die What is this to set things in order but to restore vnto euerie one his owne When thou bequeathest thy bodie to the earth then thy bodie is set in order when thou bequeathest thy soule to God then thy soule is set in order when thou bequeathest thy goods to the owners then thy goods are set in order therefore if thou die with other mens goods in thy hand then thou diest before thou hast set things in order and then thou diest in thy sinnes and then no promise in all the scripture appertaineth vnto thee because nothing is promised vnto sinners but vnto penitent sinners Therefore that you may not die in your sinnes it is necessarie to make restitution before you die or else you die in your sinne and are crossed out of all the ioyes of Heauen Wherefore as Abner sayd to Ioab Knowest thou not that it will be bitternesse in the latter end So remember whether this course will be sweet or bitter in the end If they be condemned which giue not their owne goods to them which neede like the rich glutton how can they bee saued which drawe other mens goods from them that haue more need of theirs Thus you haue heard the definition of Vsurie and the deriuation of it and the vnlawfulnes of it and the kinds of it and the punishment of it and the arguments which are alleaged for it and what may bee thought of them which doe not take vsurie but giue vsurie and what they should doe which haue got their liuing by vsurie Now seeing you may not bee Vsurers to men let euerie man hereafter be an vsurer to God which promiseth If thou leaue father or mother or wife or children or house or land for him not ten in the hundred but an hundred for ten nay an hundred for one and in the world to come life euerlasting that is a thousand for one That wee may receiue