day It would haue troubled them to watch so long for a good cause but it was fit that the worke of darknes shoulde be done in draknes therefore Christ saith This is the houre of darknesse the houre of darkenes and the power of darknes and the worke of darknes met together When they should rest malice would not suffer them to rest but they became like Owles which watch in the night and cannot sleepe Heere was fulfilled Salomons saying They cannot sleepe before they haue done euill so eagre wee are vpon reuenge more than anie thing else They say that hee cannot stay which rideth vpon the Diuell for malice draweth him and furie spurres him Therefore Zacheus went not so hastely to receiue Christ as his enemies hast to destroy him Nay rather I may say to destroy themselues For as they prayed at Christes death so it came vpon them They sayed his bloud be vpon vs and vpon our children so his bloud is vpon them and vpon their children which haue beene Vagabonds ouer the earth euer since and haue no countrie of their owne for if they be cursed which do the Lords busines negligently they must be cursed too which doe the Diuels busines diligently If men were so hastie in executing Iustice as they were in executing malice so many mē should not be vndone by sutes of Lawe for in one day they could apprehend accuse and examine and condemne and execute him which was Innocent but hee which is iust cānot be quit in one terme nor two nay if he haue right in a yeare it is counted quick dispatch and hee is glad that hee met with such a speedie Lawyer How then when they take a bad cause in hand and prolong it too which keeps their Clients in suspence from day to day and from weeke to weeke in great charge and sinne together I would to GOD that some did not sit in counsaile against good Christiās as these Priests did against Christ but GOD in his mercie dooth daily confounde and bring to nothing the accursed counsailes of the wicked Antichrist and all his rebellious confederates So when the wicked tooke counsaile together wickednesse was the ende of their counsayles for there is nothing woorse to the vngodlie than to meete together for before they meete their wickednes is a little hid like the poyson in a Serpent but when they meete together one setteth on another and the poyson breakes forth into vile speeches and detestable workes and vngodly practises as we see in Tauernes and such like assemblies as this For now they are met together they haue conspired amongst themselues to accuse vnto the Gouernour the most innocent man in the world as if he were the worst man liuing they abused him and mocked him and reuiled him and buffeted him before they brought him to the Gouernor which sheweth that they woulde haue killed him too if they durst without the Gouernour but sin is craftie and therefore they obserue the order of lawe and forme of iudgement lest they should be takē in the snare which they made for him First because Pilate had the authoritie ouer iudgements of death and not they Therefore they are inforced to seeke vnto his iudgement seat to saue themselues from blame and to be deliuered out of trouble if they did vsurpe any thing vpon the Magistrates Office Then because they might not runne vnto the gouernour before daye without suspition of tumult they staide vntill it was morning but so soone as they coulde come they came post hast for the Sunne did no sooner peepe but euen at the verie breake of day they were all readie to flocke vnto the Iudge against him This they did without knowledge but God directed euery thing vnto a right end For it was meete that the Sonne of GOD shoulde bee cleered in a solemne manner by an earthlie Iudge to shewe how wee shalbe cleered by the heauenlie Iudge and therefore as it appeareth in the seuen and twentieth Chapter and foure and twentieth verse of Saint Mathewes Gospell Pilate saide that he found no euill in him before he gaue sentence against him which sheweth that he died not for his owne sinnes but for our sinnes and therefore though they went to the Iudge to saue thēselues from blame yet God sent them to the Iudge that his worde might be fulfilled Lastly this Pilate was a Roman gouernour which ruled for Caesar as Zacheus was a Romane collectour which gathered for Caesar For at that time the Romanes had brought much of the worlde vnto their subiection as since that time they haue brought much of the worlde vnto Idolatry and therefore God would haue his sonne to be iudged by the Romane policie and to be condemned by a Romane Iudge and to be slaine with a Romane death as it were ioyning the Iewes and the Romans in impietie together to shewe that these two Nations shoulde be the odioust people vnto him in all the worlde and how his seruaunts should be crucified there where hee was crucified himselfe for as the Romanes then did crucifie Christ vpon a Crosse so they crucifie him nowe vpon their Altar and resemble the Dragon which when he could not preuaile against Michaell himselfe then hee fought against the woman and her seed that is the Church and her children which are slaine in Rome as the Prophets were in Ierusalem Thus Rome began with the heade and ends with the members So much of the Priests and the Scribes and the Pharisies and the elders Pilate what they did against Christ of whome was fullfilled Dauids praier Lord turne the counsell of Achitophell vnto follie So their counsell was turned vnto follie For as Paule reuiued when he was stoned so Christ rose againe when he was buried to shewe that there is no counsell against God and therefore let all our counsels be for God Now we come to Iudas to aggreuate this tragicall counsell The Euangelist annexeth vnto it the desperate end of the cursedst mā that euer was Three things are speciallie noted of this Traitor his death the cause of his death the confession which hee made before his death His death in the fift verse Hee went hanged himself The cause of his death in the 3. verse For that hee had betrayed his Lord now did see him condemned had no ioy of the money which was giuen vnto him for his Treason His confession in the thirde verse I haue sinned betraying innocent bloude I will speake of euerie worde as they lie for your memorie Therefore first of his Treason When Iudas the traytor before hee was called Iudas the Apostle now he is called Iudas the traitor to distingish him from other of that name lest anie of his name shoulde be defamed for him a brand is set in his forehead like the letter Tau or Caines marke to make him hatefull like a rogue which is burned in the eare so Esau was called Edom which signifieth Redde
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
and sanctifie themselues for the Passe-ouer which was a signe of the Lords Supper This admonished them that the matter now to be performed was verie waightie and therefore they were deeply to consider it for now was the action and summe of al saluation in handling If they did prepare themselues so before they did receiue the figure of this Sacrament how should wee bee prepared before we receiue the Sacrament it selfe Therefore as Iosiah commaundeth the Leuites to prepare the people so Paul aduiseth the people to prepare themselues that is to examine whether they haue faith and loue and repentance before they come to this feast By this all may see first that Paule would haue euerie laie man skilfull in the scripture that hee be able to examine himselfe by it for this admonition is not to them which minister the Sacrament but to all which receiue the Sacrament And the rule by which we must examine our selues is the lawe which wee should obey therefore if the rule be vnknowen the examination must be vndone Our doctrine must bee examined by the doctrine of the Prophets and Apostles our prayers must bee examined by the sixe petitions of Christes prayer our beleefe must bee examined by the twelue Articles of faith our life must be examined by the ten Commaundements of the Law Now hee which hath his Touch-stone maye trie golde from copper but hee which hath it not takes one for the other therefore before Paules Examine you had neede to learne Christes Search Search the Scriptures and they will lighten you to search your selues This is the doctrine with which I will ende and the necessarie poynt for which I chuse this Text to teach you if I could that Christian Arte how to examine your selues Let a man examine himselfe before hee eate Here is first an examination secondly an examination of our selues thirdly an examination before we come to the Sacrament Touching the first here Paul saith Examine your selues but in 2. Corinth 13. hee doubleth his charge Proue your selues and againe at next word Examine your selues as if hee should say this worke must be done when it is done because it is neuer throughly done therefore we must double our examinatiō as Paul doubleth his counsell If a man suspect his enemie hee will trye him with a question if that wil not search him he wil put forth another if that bee spyed hee will moue another like one which putteth diuers keyes into a locke vntill it open So he which examineth must trie and trie prooue and prooue search and search for the angell of darknesse is like an angell of light and we haue no way to discouer him but that of Iohn Trie the spirites God examineth with trials the diuell examineth with temptations the world examineth with persecutions we which are thus examined had neede to examine too If anie man skill not what Examining meaneth the very word Examine is so pregnant that it prompteth vs how we shuld examine for it signifieth to put our selues vnto the Touch-stone as if we would trie gold from copper Therefore one sayth that Examination is the eye of the soule whereby she seeeth her selfe and her safetie and her daunger and her way which she walketh and her pace which she holdeth and the end to which she tendeth she lookes into her glasse and spieth euerie spot in her face how all her graces are stayned then she takes the water of life and washeth her blots away After shee lookes againe and beholdeth all her gifts her fayth feare loue patience meekenesse and marketh how euerie one doth flourish or wither If they fade and decay that she feeleth a consumption then she takes preseruatiues and restoratiues of praier and counsaile and repentance before the sicknesse growe Thus euery day shee letteth downe a bucket into her heart to see what water it bringeth vp lest she should corrupt within and perish sodainlie To heare and read and pray and fast and communicate is a worke of manie but to examine those workes is the fashion of few and therefore Ieremie complaineth No man saith what haue I done as if hee should saie No man examineth himselfe And therefore in all the Scripture it is sayd but of one That hee feared all his workes as though hee durst not thinke nor speake nor doe any thing before he had examined what it was from whence it came and whither it went so the more precious treasure is deeper hid in the ground The second point is to Examine our selues Paul saith Trie all things much more should we trie our selues The good sower doth sow his owne ground but the bad sower dooth so we another mans ground as the diuell did The Disciples of Christ said Maister is it I not Master is it he The Disciples of Iohn asked Master what shall wee doe not Master what shall they doe Wee must obey some and heare others admonish others and loue all but examine our selues That which we applie vnto others the Apostle applieth vnto our selues for when we speak of an examiner we intend one which examineth other when wee speake of an accuser we intend one which accuseth other when we speake of a Iudge wee meane one which iudgeth others but the scripture crieth Examine thy selfe accuse thy selfe iudge thy selfe that is be not curious to search a moat in thy brothers eye but pull out the beame which is in thine owne eye This doth shew that they which sit in Gods chaire to iudge others commonly haue greater faults themselues then they whome they vse to iudge and therefore Christ calleth their fault a beame and the others a moate This made Dauid saie Examine thy heart thy heart is thy owne heart therefore thou must examine whether thou praie whether thou watche whether thou fast and not whether he praie whether hee watch whether he fast as the Pharisie examined the Publicane least thou haue Peters checke when he examined what Iohn should doe Christ said What is that to thee follow thou me Thou art a priuat man and hast a priuate examination therefore let thy question be What haue I done and make thy Anatomie of thy selfe See beloued wee may not beleeue our selues before we haue examined our selues for we are false hearted and the notablest cousiner that deceiueth most for one time that he deceiueth others tenne times deceiueth himselfe Because the flesh is a wilie seruaunt and will lye like Gehezi to his master and face him that it hath not sinned when it commeth from sinne therefore as Elisha examined his seruant so the soule must examine her seruaunt that is man must bee iealous of himselfe and take himselfe for a liar for a flatterer for a dissembler vntill he be throughlie acquainted with himselfe for no man is so often beguiled as by himself by trusting his double heart and taking his own
in their gaines but not in their losses So one takes all the paines and abideth all the venture and the other that takes no paines reapeth halfe the profit This Vsurie is forbidde in 2. Thess chap. 3. vers 10. where it is said Hee which will not worke let him not eate Some will not take Vsurie but if he be a Labourer or a Mason or a Carpenter which borroweth of him he will couenant with him for so manie daies worke he shall labour with him so many daies or so many weekes for nomoney but the loane of money This vsurie is condemned in Luke 10. 7. where it is sayd The labourer is worthie of his hire Some will not take vsurie but if you haue not present money to pay for their wares they will set a high price of them for the forbearing of the time and so they doe not only sell their wares but they sell time too that is they doe not onely sell their owne but they sell Gods owne Therefore one saith of these when he selleth the day he selleth the light and when he selleth the night he selleth rest therefore when hee would haue the light of heauen and the rest of Paradice it shalbe said vnto him that he hath sold both alreadie For he solde light when hee solde the day and he solde rest when he solde the night and therfore now he can haue neither light nor rest Hereafter let not the Londoners say that they giue time but that they sell time There be other Vsurers which wil not lend themselues but giue leaue to their wiues and they play like hucksters that is euerie moneth a peny for a shilling which is one hundreth for another in the yeare But that I was informed of them since this Sermon was preached I had left out our capitall Vsurers which will not lend anie money because they dare not require so much gaine as they would haue but if you would borrow an hundred pound they wil giue you wares worth threescore pound and you shall answere them an hundred pounde for it These are the Vsurers generall which lurke about the Citie like Rattes and Wesels and Fulmers of whome may bee saide the same which is saide of the diuels They seeke whom they may deuoure There be other cousins to Vsurers which are not counted Vsurers such as take money for that which they should giue freely such as take as much for a counterfeite as for the best such as take a fee of a Client and do him no pleasure such as take money for Masses and Dirges and Trentals and Pardons and such like drugges which doo no more good than fire out of the chimney This is a kinde of vsurie and deceipt beside which one daie they will cast away as Iudas did his thirtie pence Now haue you heard the kindes of Vsurie you shall heare the Arguments which are deuised for Vsurie Sinne is neuer compleat vntill it be excused this is the vantage which the diuell getteth by euery sinne whensoeuer hee can fasten any temptation vppon vs we giue him a sinne for it an excuse to boot as Adam our father did First he sinned and then hee excused so first we sinne and then we excuse first a Vsurer and then an excuser Therfore euerie Vsurer will defende vsurie with his tongue though he condemne it with his conscience If the Image-makers of Ephesus had not liued by Images they would haue spoken for Images no more than the rest for none stood for Images but the Image-makers so if the Vsurers did not liue by vsurie they woulde speake for vsurie no more than the rest for none standes for vsurie but Vsurers It is an easie matter if a man be disposed to speake something for euerie vice as some defend the stewes some defend Nonresidencie some defend swearing by my faith some defend bowling vpon the Sabaoth and some defend Vsurie but will you pleade for Baal saith Ioash that is Will you plead for sinne which will pleade against you A sinne is a sinne when it is defended nay a sinne is two sinnes when it is defended for Hee which breaketh one of the least Commaundements saith Christ and teacheth others to doo so is the least in the Kingdome of Heauen A Squire of lowe degree is a Squire of no degree so the least in the Kingdome of Heauen is none of the Kingdome of Heauen Who then is the least in the Kingdome of Heauen not hee which breaketh the least of the Commaundements but hee which teacheth others to do so that is he which by defending and excusing and mincing and extenuating his sinne incourageth others to sinne too To defend Vsurie they distinguish vpon it as they distinguish of lying As they say there is a pernicious lye and an officious lye and a merrie lye and a godlie lye so they saie there is the Merchants vsurie and the Strangers vsurie and the Widowes vsurie and the Orphans vsurie and the poore mans vsurie and the byting vsurie and the charitable vsurie and the necessarie vsurie As God said Ye shall dye and the Woman saide peraduenture yee shall dye and the Serpent saide ye shall not dye so there be three opinions of vsurie Some say like God thou shalt dye they thinke that Vsurie is vtterlie vnlawfull because God hath vtterlye forbid it some saye like to the Woman peraduenture thou shalt dye they doubt whether Vsurie bee vtterlye vnlawfull or no because it is so much tollerated some saie like the Serpent thou shalt not dye they thinke that Vsurie is lawfull because it is gainfull as Saul thought that the Idolaters beastes should not be killed because they were fatte But as hee was commanded to kill the fatte beastes as well as the leane so wee are commaunded to kill fat sinnes as well as leane sinnes gainful sinnes as well as prodigall sinnes They which plead for Vsurie obiect these Arguments First they say God doth allow some kinde of Vsurie for in Deut. 23. it is said Of a straunger thou maist take Vsurie I perceiue no scripture speaketh for Vsurers Of a stranger saith God thou maiest take Vsurie but thou takest vsurie of thy brother therefore this condemneth thee because thou vsest thy brother like a stranger Here stranger doth signifie the Iewes enemies whome they were commaunded to destroy therefore marke how much this maketh against vsurie which they obiect for vsurie God doth not license the Iewes to take vsurie of any but their enemies whom they might kill They might not be Vsurers vnto anie but to them of whome they might be destroyers whome they might slaie of them onely they might take vsurie shewing that Vsurie is a kind of punishment and such a kinde of punishment as if we are to kill a man it were a verie fitte punishment for him and therefore the Iewes might take vsurie of none but them whom they might kill I hope vsurers will alleadge this Scripture
in the day not in gluttonie and drunkennesse c. As if he should saie know you that I bidde you put away from you the workes of darknesse he nameth not all the workes of darkenesse but chiefly those that doe raigne and are cause of more wickednesse that is gluttonie drunkennesse strife and enuying c. three monsters come out of hell and trouble the whole worlde therefore cast off these and you haue cast off all Now to speake of them I wil begin where the vices begin and as I point them out vnto you so I pray you to slay them as if you had marshall lawe in your handes to put them to death By this narration the Apostle sheweth the chaine of sinne how one sinne will draw on another after it for no sinne is so base that it will goe alone wherefore resist all sinnes or none for if you entertaine one sinne it will presently drawe another after it and so the whole house will be full of theeues as Gehezi his pride made him to lye and Adams fall made him to excuse himselfe Peters deniall made him sweare and after his swearing made him curse himselfe c. for the sinner cannot staie after he hath committed one sin to commit another nor till hee hath come to the bottome euen to the bottome of hell If I should stand to anatomize and paint out all vices in their kinde I should craue a longer time than is allotted to mee therefore I will briefly touch them As huge as the sea is yet one maye taste the saltnesse of it in a droppe so in one sinne you may see how ill fauoured all the rest bee for there is no sinne but weakeneth the bodie shorteneth the life corrupteth and consumeth the goods preuenteth grace and maketh vs odious to GOD and to Angels You are giuen to hate your enemies these are they therefore hate them they keepe you from repentance least you should bee saued wherefore I wil shew you what is in this box lest the same goe to your eyes and so blinde you Walke not in gluttonie drunkennesse strife c. These come lyke fayre Ladies with presents in their handes to wooe the vnstable soule of man Gluttonie commeth with the pleasure of the flesh Drunkennesse with the satisfying of the thirst Strife with the reuenge of the enemie And first what gluttonie and drunkennes offereth and how many haue bene deceiued with their sweete meates and strong drinkes till all haue bene turned into a bellie and so turned the body into sinne dayly experience teacheth vs. Now by the way the Apostle we must note doth approue sobrietie vertue that as a man may drinke and not be drunken so he may eate that he loueth and not glut himselfe for he forbiddeth not to eate meate but not to eate too much lest thou surfet for the golden meane is good for all things Salomon doth not forbid to eate honie but eate not too much lest thou surfet As the bodie may not offend the soule so the soule may not iniurie the bodie lest it bee vnfit to serue the soule Manie there bee that thinke they haue not sinned in gluttony til they surfet but this is gluttonie in excesse and punisheth it selfe with many diseases as dulnes of wit want of memorie and shortnes of life Now that you may sinne in gluttonie and not to surfet appeareth by the rich man in the sixteenth of Luke who fared deliciouslie euerie day and neuer surfeted yet for all that hee is called a glutton to teach vs that there be gluttons which do not surfet This kinde of sin much displeaseth God when men eate and drinke and rise vp to play and remember not the afflictions of Ioseph and Lazarus lying at the doore many be such banquets where none do come with a Wedding garment where Christ is neuer inuited Manie thinges may perswade vs to temperance we may learne it of the beastes who desire no chaunge nor hoord not and are content God prouided meate for all creatures as hearbes rootes and grasse before hee prouided anie for man to teach vs what little care wee should haue of our belly for we liue not by bread onely but by euerie worde that proceedeth out of the mouth of God Christ hath taught vs to fast when he prepared himselfe thereunto in the wildernesse but hee neuer by anie example taught vs to feast some there be which thinke hee did neuer eate flesh but in the paschall Lambe which although it doth not teach or debar vs from eating flesh which Peter was willed to eate in the vision yet it teacheth vs to tame the flesh lest Hagar should get the vpper hand of her mistresse When the belly is full the flesh lusteth the tongue prateth the wit sleepeth and Satan carrieth away the minde when the vnderstanding is away As the moyst and waterish groundes bring forth nothing but frogs and toades so the belly and watrie stomacke that is stuffed like a tunne bringeth forth nothing but a drousie minde foggie thoughts filthie speeches and corrupt affections therefore the Phisition saith nothing better for the bodie then abstinence the Diuine saith nothing better for the soule then abstinence the Lawyer saith nothing better for the wits then abstinence but because there is no lawe for this vice therfore it breaketh out so mightilie Whoredome hath a lawe Theft hath a lawe Murther hath a lawe but this sinne is without law Now to the second sinne which is Drunkennes these are two sisters betwixt whom there is little difference in this sinne some are mad some are merrie some doe vomite some doe sleepe and some doe reele and then there is no difference betweene a man and a beast sauing that the one can stand and the other cannot As euerie Scripture that maketh against Theft maketh against Nonresidencie so euerie reason which maketh against gluttonie maketh against drunkennesse Now after these commeth chambering and wantonnesse and no meruaile sayth one though the impes doe followe when the diuell goeth before for fulnesse of bread went before the sinne of the Sodomites So when Dauid had dined and was full walking vpon his pallace his eyes glaunced his flesh lusted his heart consented the fire burned and there was no water to quench it And therefore in that so great a champion as Dauid did fall let him that standeth take heede lest hee fall And seeing that thou in thy selfe art no stronger or mightier imitate and followe the example of those that are cunning wrastlers who to cast downe another wil first fall downe themselues so we to ouerthrowe our enemies must subiect our selues and humble our selues first by fasting and praier Sodome was burned but the sinnes haue escaped Sweete wordes soft attyre wanton behauiour and such like haue conspired and agreed all together to sette honestie to sale And wee vse dailie to pray that wee bee not ledde into temptation and yet wee doe leade our selues into temptation For our fayre
will prouoke him he will resist them if they will clime higher then their compasse he will pull them lower then their will Peter speaks of the proud as if they did chalenge God like champions prouoke him like rebels that vnles he did resist them they would goe about to depriue him of his rule as Corah Dathan and Abiram vndermined Moses For so the proud man sayth I will be like the highest and if he could aboue the highest too This is the creature which was taken out of the dust and so soone as he was made he opposeth himselfe against that maiestie which the Angels adore the throanes worship the diuels feare and the heauens obey How many sins are in this sinfull world and yet as Salomon sayth of the good wife Prou. 31. 29. Many daughters haue done vertuously but thou surmountest them all So I may say of pryde many sinnes haue done wickedly but thou surmountest them all for the wrathfull man the prodigall man the laciuious man the surfeting man the slothfull man is rather an enemy to himselfe then to God The enuious man the couetous man the deceiptful man the vngrateful man is rather an enemy to men then to God but the proud man sets himself against God because he doth against his lawes he maketh himselfe equall with God because he doth all without God and craues no helpe of him he exalteth himselfe aboue God because he will haue his owne wil though it be contrary to Gods wil. As the humble man saith Not vnto vs Lord not vnto vs but thy name giue the glorie Psal 115. 1. so the proud man saith not vnto him not vnto him but vnto vs giue the glorie like vnto Herod which tooke the name of God and was honored of all but the wormes and they shewed that he was not a God but a man Actes 12. 21. Therefore the proud men may be called Gods enemies because as the couetous pull riches from men so the proud pull honor from God Beside the proud man hath no cause to be proud as other sinners haue the couetous for riches the ambitious for honor the voluptuous for plesure the enuious for wrong the slothful for ease but the proud man hath no cause to be proud but pride it selfe which saith like Pharaoh I will not obey Exod. 5. 2. Therefore God is specially said to resist the proud because the proud resist him Heere is heauen against earth the creator against the creature the father against the sonne the Lord against the seruant the Prince against the subiect who is like to winne the fielde If the Lord iustifie saith Paul who shall condemne so if the Lord resist who shall defend If his lawe come with thunder and lightning and tempest with what terrour will hee come himselfe It was but a brag when the king of Iuda proclaimed warre against the king of Aram said No man shall deliuer thē out of my hands but it is true when God saith no man shall deliuer them out of my hands therefore the author to the Hebrews saith It is a fearefull thing to fall into the hands of God for hee euer ouercommeth Therefore when the Egyptians perceiued that God fought against them they cryed Wee will fle wee will flie for God sighteth against vs Exod. 14. 25. So the proud may cry I will flie I will flie for God fighteth against vs. When the king of Iuda proclaimed warre against the king of Israel the king of Israel returned answere that the thistle rebelled against the cedar 2. King 14. 9. yet there was but king against king a man against a man how much rather may the king of heauen answer this proud earth the thistle rebelleth against the Cedar The giant durst chalenge but one of the host of Israel but the Lord chalengeth all the host of pride euen as hee giueth grace to all that are hūble so he resisteth all that are proud It had been too heauie for them if he had sayde the Lord doth not care for them for Gods care preserueth vs and our owne care doth but trouble vs but to say that the Lord doth resist them is as if Michael should denounce warre with the dragon till he hath cast him into the pit This is a marshall word and comes with armes and weapons vpon them if a man should see a Lion come vpon him would hee not start if he should see a Giant come agaynst him would he not feare But now the Lorde of hosts the Lion of Iuda which destroyed the Giants is vp in armes to resist the proud and the proud feare not so much as the humble God resisteth the proud and giueth grace to the humble but the world resisteth the humble and giueth grace to the proud as Dauid notes Men will praise thee not when thou reformest thy selfe to God but whē thou doest forme thy selfe to thy lusts that is they which will be strowters shal not want flatterers which will praise euery thing that they do and euery thing that they speake euery thing that they weare and say it becomes thē well to weare long haire that it becomes thē well to weare bellied dublets that it becomes them well to iet in their going that it becoms thē wel to sweare in their talking Now when they heare men sooth them in their follies then think they we haue nothing els to commend vs if men will praise vs for our vanities we will haue friends enough so the humour swelleth and thinkes with it selfe if they will looke vpon mee when I doe set but a stout face vpon it how would they behold mee if I were in apparell if they doe so admire me in silkes how would they cap me and cursie me and worship me if I were in veluets if I be so braue in plaine veluet what if my veluet were pinct or cut or printed So they studie for fashions as Lawyers do for delayes count that part naked which is not as gaudie as the rest till all their bodie be couered ouer with pride as their mind is with folly Therefore Dauid saith that pride is as a chaine vnto them that is it goeth round about them like a chaine and makes them thinke that all men loue them and praise them and admire them and worship them for their brauerie Therefore as Saul sayd to Samuel Honour me before this people so the proude man saith to his chaine and his ruffes and his pinckes and his cuts honour me before this people all that he speaketh or doth or weareth is like Nabuchadnezzars pallace which he built for his honor This is their work so soone as they rise to put a Pedlars shop vpon theyr backes and colour their faces and pricke their ruffes and frisle theyr hayre and then their daies worke is done as though their office were to paint a fayre Image euery morning and at night to blot it out agayn from
that we may apply our hearts to wisdome that is seeing we must needes die teach vs to thinke of our death that wee may die in thy feare to liue againe shewing vs how the consideration of our mortalitie will make vs applie our hearts to godlines He which is tottering himselfe had need to leane vnto a stable thing therefore a wauering man is commended here to constant wisedome Man is mortall wisdome is immortall yet by wisdome man becomes immortall too therefore Moses thinking of his death runneth to wisdome as a remedie against death I haue chosen a text fit for the time which warneth vs how our yeres passe that when we think of the old yere how soone it is gone yee may see vpon what a whirling wheele we are set which putteth vs in minde euery day of that last day which is comming for vs when we shall giue account how euerie day was spent before it So many yeares as are past so many yeares we are neerer to the last and though the old yeare be gone and a new yeare come yet whether another shall come after this as this came after the former no man I thinke hath any promise of him â—hat made time for euen these two dayes since the old yeare went out manie haue gon â—he way which we all shall follow Now why â—re daies or weeks or yeeres but for vs But for man there should be no winter nosummer no spring no autumne that wee seeing how the seasons are renued at last with them wee may learne to renue our selues for to celebrate new yeares with old sinnes is to let euery thing goe before our selues and suffer the time to condemne vs which was giuen to saue vs God hath shewed vs new yeares but he would haue vs shew him new men This is Gods new yeares gift not sheepe nor doues nor fruites which the Iewes offered neither myrth frankincense gold which the Gentiles offered Mat. 2. but a new creature Gal. 6. 15. Therefore wee must come to some schoolemaster which teacheth vs like Iohn Baptist what wee should doo that we may growe in knowledge as we growe in yeares Teach mee to number my dayes saith Moses that I may apply my heart to wisdome Whereby Moses telleth vs that this was one of his helps which made him profite in the knowledge of God to number his daies as a man that hath a set time for his taske listens to the clock and countes his houres so we haue a set time to serue God Worke while it is daye saith Christ What hee dooth meane by this day The Apostle sheweth you This is the daye of saluation that is this life is the daye wherein you should worke What worke haue you to doo The Apostle tels you Woorke out your saluation This is a long taske therefore we had neede to number our dayes and not loose a minute least wee be benighted before our worke be done Teach mee O Lord to number my daies Hee which in the Lande of Midian learned to number sheep now he is come into the wildernes lerneth to number his daies Teach vs O Lord to number our daies Not teach vs the number of our daies for we shall forget it againe and the knowledge of times is Gods knowledge but Teach vs to number our daies that is that wee may bee still numbring and counting our daies houres and minuts to see how fast we die that euery day and houre we may learn some thing As God hath numbred our daies so we must learne to number our daies or else it seemes that wee cannot apply our harts to wisdome that is vnles we think vpon death we cannot fashion our selues to a godly life though we were as well instructed as Moses This we find daily in our selues that the forgetfulnes of death makes vs to apply our harts vnto folly pleasure all voluptuousnes that contrarie to his aduice Work your saluation we work our damnation We are so far from numbring our daies that wee doe not number our weekes nor our monethes nor our yeares but as the Apostle saith A thousand yeares with God are as one day so one day with vs is a thousand yeares that is our time seemes so long that we think we shall neuer die but he which made this praier is now dead the number of his daies is ended nothing is left but his holy books which bring this praier vnto vs that we may learne to pray so too Now I must pray Teach me O Lord to number my daies and thou must pray Teach me O Lord to number my daies that we may apply our hearts to wisdome that is so to pray fast and watch and heare do as becommeth him which shall shortly giue account of his Stewardship This is the fruite which comes to a man by nuÌ„bring his daies God teacheth a man to applie his hart to wisdom and this is his lesson which he giues for that purpose number thy daies that is thinke that wisdome is a long studie and that thou hast but ashort time to get it this wil make thee get ground of vertue for there is no such enemie to repentance as to thinke that wee haue time inough to repent hereafter which makes a man say when any good motion coÌ„meth nay I may stay yet yet I may stay like the sluggard which turnes vpon his bed like a doore vpon the hinges and saith yet a little more a little more sleepe a little more slumber I may lie stil a while this is not to number our daies but to stretch our daies make them seeme more then they are and they that do so neuer applie their harts vnto Wisdom so you see what a preseruatiue Moses vsed against sin and pleasure he kept a calendar as it were of his daies which called vpon him Be diligent for thou hast but a short time Fiue things I note in these words first that death is the hauen of euerie man whether hee sit in the throne or keepe in a cottage at last he must knock at deaths doore as all his fathers haue done before him Secondly that mans time is set and his bounds appointed which he cannot passe no more then the Egyptians could passe the sea and therfore Moses saith Teach vs to number our daies as though there were a number of our daies Thirdly that our daies are few as though we were sent into this world but to see it and therfore Moses speaking of our life speaks of daies not of yeeres nor of moneths nor of weekes but teach vs to number our daies shewing that it is an easie thing euer for a man to number his daies they be so few Fourthly the aptnes of man to forget death rather then any thing els and therfore Moses praieth the Lord to teach him to number his daies as though they were still slipping out of his minde Lastly that to remember how short a time we
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
As the bad Lawyer driues off his Client from terme to terme till the suite be lost Lot was so long loytering and trifling in Sodome that the Angell was fayne to plucke him out with violence and certainly vnlesse the Lorde by the good meanes of his prouidence should plucke vs out of ignorance and darkenesse wherein we vse such trifling and plunging and delaying that scarce one of a thousand would bee saued Wherefore beloued in Christ if Paule haue planted you in the true fayth desire also an Apollo to water you If the foundation be layde by a maister builder seeke out a skilfull workeman who may roofe it also if ye haue receiued one grace speedily desire the preaching of the word that it may increase and grow vp by dressing and manuring vnto a double grace for euen the best giftes will wither and decay in you vnlesse they be presently watered with the word Againe we knowe that children are so greedily carried with a desire of the foode that when hunger assayles them they neither regarde leisure nor necessitie nor willingnes of the mothers but all excuses busines set apart so soone as they crie for it they must be fedde Euen so wee must not thinke it enough to desire the worde but we must bee earnest and feruent and importunate in calling and crying for it A notable parable is in Luke how one called for bread in the night the other answered that he was in bed which seemed a reasonable answere and yet it would not serue So we haue long called my brethren and wee haue a great while craued the bread of life though it may seeme a reasonable answere that they cannot giue it vs without impouerishing themselues and their children who are fat and inriched with the Ministers mayntenance yet we ought not to be daunted and discouraged so but to continue asking stil as Peter continued knocking til the doore was opened For as Iehu was knowen by his furious marching so you may know a faythfull and true Christian by his zealons perfecting of holy purposes The mother doth not alwayes feede her childe for loue but many times to keep it still and quiet is constrayned to leaue all and giue it sucke So if our mother neyther reuerenced God nor feared men yet if we would be earnest and importunate with her if we would continually crye and call for it as babes doe for the milke she would feede vs at last if not of loue yet at least to be eased of vs. It is an olde saying that he which asketh faintly teacheth vs to denie him If we will teach men to graunt vs we must aske it with courage and constancie And therefore as Iacob wrestled with the Angel and said I will not let thee goe vntill thou blesse me so must our requests wrestle with the Gouernours of our land and say I will not let you rest vntill you heare me This doctrine enditeth and conuinceth a great number of vs who though we haue a desire to the worde yet we are so chill and so colde and so loose in it that in euery crosse euent we stand stone still If it be but a straw it is a blocke in our way because as Ieremie speaketh We haue no courage for the truth vpon earth we haue some loue to the trueth but we haue no courage to labour and aduenture for it as a merchant that would gladly gaine but dares not venture the seas for feare of drowning If the people be somwhat backward or a Preacher cannot be procured at the first dash while the fitte is fresh vpon vs we take our discharge and cast off the care for euer after The slouthfull man sayes There is a Lyon in the way And so we discourage our selues in seeking good things because there is paines in the way But if we desire the word as babes doe milke we must neuer rest to desire it vntill we haue it Lastly we know children are continually crauing foode a little pause and then to the breast againe and therefore we must not bee gorged and glutted with once seruing but continually desire it We must be of Elias diet bread and flesh in the morning and at euening too So morning and euening our soules must bee fedde The Apostle exhorteth Let the worde of GOD dwell in you because it must not take vp a nights lodging and so be gone but it must be a continuall residence and abode in our hearts Though the ground be good yet it must haue the former and the latter rayne to make it fertile and yet many of vs thinke to grow greene with one shower and to goe vnto heauen with one sermon It is reported of the faythfull that they continued daylie in the temple as if a Sabbaoth dayes exercise would not serue the turne vnlesse we had some ordinarie repast in the worke dayes also and therefore as the lampe burned continually in the Temple without quenching So the word must continually sound in our eares without intermission Thus you see beloued that if you wil desire the milke of the word as newe borne babes you must desire it presently without delay importunately without fainting continually without loathing and being satisfied with it Now we come to the matter and obiect which we must desire namely our food and nourishment in Christ which is here called the milke of the worde To this our Sauiour recalleth vs from al our daynâ—â—â—s Labour not for the meate that perisheth but for the meat which endureth to eternal life For the word is euerlasting foode and immortal seede because it makes vs immortal and to last for euer We desire wealth honour and pomp and pleasure and euery thing saue the milke of the word which we should desire like Adam who had al trees and yet liked none but the forbidden tree There is a desire of the worde but it is a tare to choak the good corne There is a desire of money but it is the roote of al euil There is a desire of the flesh but it fighteth and wageth warre against the spirit There is a desire of preheminence but it is swelling and ambitious There is a desire of reuenge but it ariseth from a rash and carnal spirite There is a desire of praise but it is cursed and pharisaicall the blessed and holy desire is to desire the milke of the word When Ionathan saw the hony dropping he must needs be licking so when ye see the milke of the Gospel ye must desire to be sucking Of al the blessings of Canaan this was the chiefest that it flowed with milke and honie and this incouraged the Israelites to trauail to it in the desart to possesse it The worde is a land flowing with better milke and hony and we must not think any paine or toyle too much to attaine it God hath many names in Scripture to make vs conceiue more honorably of him so hath the word
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
if wee did eate him not as the Papists doe in their Masse but as the meate is turned into the substance of the bodie goeth through euerie part of man so Christ and his Word should goe from part of part from eare to heart from heart to mouth from mouth to hand til we be of one nature with them that they bee the verie substance of our thoughts and speeches and actions as the meate is of our bodie This is to eate Christ and his Word or else we do not eate them but chew them when our taste is satisfied spue them out againe Thus we must put on Christ for the Worde signifieth so to put him on as if thou wouldest put him in that he may be one with thee and thou with him as it were in a bodie together As hee hath put on all our infirmities so we must put on all his graces not halfe on but all on and claspe him to vs and gird him about vs and weare him euen as we weare our skinne which is alway about vs. Then there shall be no neede of Wyres nor curles nor perriwigs the husbands shall not be forced to racke their rents nor inhaunce their fines nor sell their lands to decke their wiues but as the poore mantle of Eliah seemed better to Elisha than all the roabes of Salomon so the Wedding Garment shall seeme better than all the flaunts of vanitie put euery fashion out of fashion which is not modest and comely like it selfe If you will know farther how to put on Christ you shall see how your Text will Catechize you in his three names Lord Iesus Christ The Apostle seemeth to spell out the way vnto vs how we should weare this Garment First we must put him on as Lord then we must put him on as Iesus lastly we must put him on as Christ Thou must put him on as Lord that is thy ruler to command thee thy tutor to gouerne thee and thy master to direct thee thou must be no mans seruant but his take no mans part against him but say with the Apostle Whether is it meete to obey God or you Thou must put him on as Iesus that is thy Sauiour in whom thou trustest thy protector on whom thou dependest thy redeemer in whom thou beleeuest thou must not look for thy saluatiō from Angel nor Saint nor anie thing beside him For the name of Iesus signifieth a Sauiour and is giuen to none but him and he is not onely called the Sauiour but the Saluation in the Song of Simeon to shew that he is the onely Sauiour for there may be many Sauiours but there can be but one saluation as there may be many tortures and yet but one death Therefore when hee is called the Saluation it implieth that there is no Sauiour beside him Thou must put him on as Christ that is a King to rule a Prophet to teach a Priest to praie and sacrifice and pacifie the wrath of God for thee For this name Christ doth signifie that hee was annoynted a King a Priest and a Prophet for man a King to rule him a Priest to offer sacrifice for him a Prophet to teach him So that hee putteth on Christ as Lord which worshippeth none but him hee putteth on Christ as Iesus which beleeueth in none but him and he putteth on Christ as Christ which worshippeth none but him beleeueth in none but him and heareth none but him You put on Christ first when you are baptized then you were sealed and consecrated to his seruice so soone as you came into the world you vowed to renounce the world and follow God How many haue put on Christ thus and since haue put him off againe which haue broken the first promise that euer they made and were neuer faithfull to God since You put on Christ againe when you are called and sanctified that is when you cast off the olde man which is corrupt with the lusts of the flesh the pride of life and the cares of this worlde and put on the newe man which is regenerate in righteousnesse holinesse to the Image of Christ or likenesse of Adam in his innocencie for to put on the new man is to become a newe man as if thou were borne againe and conceiued of the holie Ghost Of this Iob speaketh when he sayth I put on Iustice and it couered mee You put on Christ againe when you receiue his holy Sacrament and are partakers of his bodie and blood that is the merites of his obedience and passion by Faith which heareth him as if she did see him and seeth him as if she did feele him and feeleth him as if she did taste him and tasteth him as if she did digest him then Christ is become yours and dwelleth in you and feedeth you with his grace to eternal life as the bread and wine sustaineth the life present Lastly when you haue put on Christ in these three sortes which is your Garment for this world after you shall put on Christ in heauen and be cloathed with his glorie and that shall be your last vesture which shall neuer weare out Thus haue you heard what is ment by putting on Christ first to cloath our selues with righteousnes and holines like Christ then because our own righteousnes is too short to couer our armes and legges and thighes of sinne but still some bare place will peere out and shame vs in the sight of God therefore we must borrow Christes Garments as Iacob did his brothers and couer our selues with his righteousnes that is beleeue that his righteousnes shal supply our vnrighteousnes his sufferings shal stand for our sufferings because he came to fulfill the lawe and beare the curse and satisfie his Father for vs that all which beleeue in him might not die but haue life euerlasting Now I haue shewed you this goodly Garment you must go to another to helpe you to put it on and none can put this Garment vpon you but he which is the Garment the Lord Iesus Christ Therefore to him let vs pray FINIS THE WAY TO VVALKE IN. Rom. 13. 13. Let vs walke honestly as in the day not in gluttonie and dronkennesse neither in chambering and wantonnesse nor in strife and enuying c. HAuing alreadie shewed you a kingdome nowe I will shew you wherein this kingdome consisteth and in what it doth not cōsist as in the fourteenth of the Romanes hee sheweth that it consisteth not in meates and drinkes c. but in righteousnesse and peace ioy in the holy Ghost But because I am to speake of some vices which this text calleth me vnto I will first proceede in them beseeching you as you can heare them to bee condemned so speedily to proceed in execution to put them to death and so to go forward with the rest of your sinnes Let vs walke honestly as