A Preparative to Marriage.  
The sum whereof was spoken at a Contract, and enlarged after.  
Whereunto is annexed a Treatise of the Lords Supper, and another of Usury.  
BY HENRY SMITH.  
Imprinted at London by Thomas Orwin for Thomas Man, dwelling in Paternoster row at the sign of the Talbot. 1591.   

NOBILISSIMO VIRO GVILIELMO CEcilio, Equiti aurato, Baroni Burghleiensi, summo Angliae Thesaurario, & Cantabrigiensis Academiae Cancellario, Henricus Smithus haec tria pignota in grati animi testimonium consecravit.   

To the Reader.  
BEcause sickness hath restrained me from preaching, I am content to do any good by writing. Happy is that Author which is in stead of other, that after his Book is read, men need read no more of that matter. I go on a Theme which many have traversed before me prolixely, or cursorily, or barrenly: If I 
Reverendis. Coverdalun excipio.  have performed by study any more than the rest, let my reader judge, and give glory to him which teacheth by whom he will. What I have endeavoured, myself do feel, and others know. We are ignorant of many things for a few that we understand: but I have been alway ashamed, that my writings should weigh lighter for want of pains, which is the bane of Printing, and surfetteth the Reader. Now I send thee like a Bee to gather Honey out of flowers, and weeds. Every Garden is furnished with others, and so is ours. Read, pray, and med〈…〉; thy profit shall be little in any book, unless thou read alone, and unless thou read all. It is one of the births of my fainting, therefore take it with a right hand, and if thou find any thing that doth make thee better, I repent not that others importunity hath obtained it for thee. Farewell. As jacob blessed his sons when he left them, so now I 
Gen. 49. 1.  must leave my fruit to others, I pray God to bless it, that it may bring forth fruit in other, and be the savour of life to 
2. Cor. 2. 16.  all that read it.  
Thine in Christ, H. S.   

The principal contents of this Treatise.  

THE cause of contracts before Marriage. Fol. 2.  
Three honours given of God to Marriage. Fol. 3.  
Three causes of Marriage. Fol. 13.  
Whether Ministers may marry. Fol. 19  
Whether an old man may marry a young woman, & contra. Fol. 14.  
Whether Protestants may marry Papists. Fol. 47.  
Whether Children may marry without Parents consent. Fol. 45.  
Whether Husbands may strike their Wives. Fol. 69.  
Whether the use of Marriage be sin. Fol. 23.  
Whether Mothers should nurse their Children. Fol. 99  
Five marks in the choice of a Husband or Wife. Fol. 35.  
The Husband's duties. Fol. 62.  
The wives duties. Fol. 74.  
Their duties to their Servants. Fol. 68  
Their duties to their Children. Fol. 77.  
Of Stepmothers. Fol. 105.  
Of Divorcement. Fol. 107.    

Other observations that fall in handling the parts.  

Marriage, the first ordinance of God, and calling of men. Fol. 4.  
Christ's first miracle at a Marriage. Fol. 5.  
Three Marriages of Christ. Fol. 6.  
By Marriage, the Woman's curse turned to two blessings. Fol. 6.  
A note of Adam's sleep. Fol. 10.  
Another application of his rib, whereof was made the woman. Fol. 11.  
The day of Marriage counted the joyfullest day in man's life. Fol. 11.  
A good Wife like little Zoar which Lot fled to from Sodom. Fol. 12.  
Without Marriage all things should be vain. Fol. 14.  
Fornicators like the Devil. Fol. 18.  
No Bastard prospered but jiphtah. Fol. 19  
A married sornicator, like a Gentleman these. Fol. 19  
A Wife is the poor man's treasure, wherein only he matcheth the rich. Fol. 26.  
Two spies for a Wise, Discretion, and Fancy. Fol. 27.  
The Wife must not only be godly, but sit. Fol. 28.  
A memorable saying of one that light upon a sit Wife. Fol. 32.  
The first beginning of the Ring in Marige. Fol. 31.  
Why Marriage doth come of Nuptiae. Fol. 37.  
Maids must speak like an Echo. Fol. 38.  
A lesson for the married, drawn from the name of Wedding garment. Fol. 52.  
The Man and Wife, like cock and dam. Fol. 54.  
Marriage compounded of two loves. Fol. 55.  
The best policy in Marriage is to begin well. Fol. 58.  
They must learn one another's nature. Fol. 59  
A sweet example, teaching how couples shall never fall out. Fol. 61.  
Man, and Wife, like two partners. Fol. 66.  
Abraham bid to leave all but his Wife. Fol. 66.  
Why Wives are called housewives Fol. 79.  
When the man is away, the Wife must live like a Widow. Folly 81.  
Why a Wife was called the Contrary to a Husband. Fol. 82.  
The cause why many despise their Husbands. Fol. 86.  
Many observations upon Seruanntes. Fol. 88  
The Master must correct his men, and the Mistress her maids. Fol. 97.  
Children like mediators, between a man and his Wife. Fol. 98.  
Adultery like the disease of Marriage, and divorcement like the remedy. Fol. 107.  
Why Adultery should dissolve Marriage more than any thing else. Fol. 110.  
A sentence for the Married to think upon. Fol. 111.    

A Preparative to Marriage.  
YOu are come hither to be contracted in the Lord, that is, of two to be made one: for as GOD hath knit the bones and sinews together for the strengthening of the body, so he hath knit man and woman together for the strengthening of this life, because two are stronger than one: and 
Eccle. 9 9  therefore when GOD made the Woman for Man, he said, I will make him a help: showing that man 
Gen. 2. 18.  is stronger by his Wife. Every Marriage before it be knit should be contracted, as it is showed in Exo. 22. 16. and Deut. 22. 28. which 
Exo. 22. 16, Deu. 22. 28  stay between the Contract & the Marriage, was the time of longing for their affections to settle in, because the deferring of that which we love doth kindle the desire, which if it came easily and speedily to us, would make us set less by it. Therefore we read how joseph and Marie were contracted 
Math. 1. 18.  before they were married. In the 
* That is between the Contract and the Marriage. Luc. 1. 27. & 42. & 49. etc.  Contract Christ was conceived, and in the Marriage Christ was borne, that he might honour both estates, Virginity with his Conception, and Marriage with his Birth. You are contracted but to be married, therefore I pass from Contracts to speak of Marriage, 
What Marriage is.  which is nothing else but a communion of life between man and woman, joined together according to the ordinance of God. First I will show the excellency 
The parts of this treatise.  of Marriage: then the institution of it: then the causes of it: then the choice of it: then the duties of it: and lastly the divorcement of it.  
Well might Paul say, Marriage 
Heb. 13. 4.  is honourable, for God hath honoured it himself. It is honourable 
Three excellencies of Marriage.  for the author, honourable for the time, and honourable for the place. Whereas all other ordinances 
Act 7. 53.  were appointed of GOD by the hands of men, or the hands of Angels, 
Heb. 2. 2.  Marriage was ordained by 
Gen. 2. 22.  God himself, which cannot err. No man nor Angel brought the Wife to the Husband but GOD himself: so Marriage hath more honour of God in this, than all other ordinances of God beside, because he solemnized it himself.  
Then it is honourable for the 
Marriage the first ordinance of God.  time, for it was the first ordinance which GOD instituted, even the first thing which he did after man and woman were created, & that in the state of innocency before either had sinned, like the finest flower which will not thrive but in a clean ground. Before man had any other calling he was called to be a Husband: therefore it hath the honour of antiquity above all other ordinances, because it was ordained first, and is the ancientest calling of men.  
Then it is honourable for the place; for whereas all other ordinances 
3.  were instituted out of Paradise, Marriage was instituted in Paradise in the happiest place, to signify how happy they are which marry in the Lord, they do not only marry one another, but Christ is married unto them, & so Marriage hath the honour of the place above all other ordinances to, because it was ordained in Paradise. As God the Father honoured Marriage, so did God the Son, which is called the seed of the 
Gen. 3. 15.  woman: and therefore Marriage was so honoured amongst women because of this seed, that when Elizabeth brought forth a son, 
Luk. 1. 25.  she said, that God had taken away her rebuke; counting it the honour of women to bear children, and by consequence, the honour of women to be married; for the children which are borne out of Marriage are the dishonour of women, and called by the shameful name of Bastards. 
Deut. 23. 2.   
As Christ honoured Marriage with his birth, so he honoured it 
Christ's first miracle at a Marriage. john. 2. 8.  with his miracles: for the first miracle which Christ did, he wrought at a Marriage in Chanaan, where he turned their water into wine: so, if Christ be at your Marriage, that is, if you marry in christ, your water shall be turned into wine, that is, your peace, and your rest, and your joy, and your happiness shall begin with your Marriage; but if you marry not in Christ, than your wine shall be turned into water, that is, you shall live worse hereafter than you did before. As he honoured it with miracles, so he honoured it with praises: for he compareth the kingdom 
Mat. 22. 2.  of God to a Wedding, and he compareth holiness to a Wedding 
Verse. 11.  garment. And in the 5. of Canticles he is wedded himself. 
Cant. 5. 9   
We read in Scripture of three 
Three Marriages of Christ.  Marriages of Christ. The first was when Christ and our nature met together. The second is, when 
1. 2.  Christ and our soul join together. The third is, the union of 
3.  Christ and his Church. These are Christ's 3. wives. As Christ honoureth Marriage; so do Christ's Disciples: for john calleth the Conjunction 
Revel. 19 7.  of Christ and the faithful, a Marriage. And in Revel. 21. 9 
Revel. 21. 9  the Church hath the name of a Bride, whereas Heresy is called a Harlot. Further, for the honour of 
reve. 17. 1.  Marriage, Paul showeth how by it 
By Marriage, the woman's curse turned to two blessings. Gen. 3. 16.  the curse of the woman was turned into a blessing; for the woman's curse was the pains which she should suffer in her travail. Now by Marriage this curse is turned into a blessing; for children are the first blessing in all the Scripture. 
Gen. 1. 28.  And therefore Christ saith, that so soon as the mother seethe a man child borne into the world, 
john. 16. 21.  she forgetteth all her sorrows, as though her curse were turned into a blessing. And further, Paul saith, that by bearing of children, 
1. Timo. 2. 15.  if she continue 
* For those pains will try her saith  in faith and patience, she shall be saved, as though one curse were turned into two blessings. For first she shall have children, and after she shall have salvation. What a merciful God 
Note.  have we, whose curses are blessings? Who would have thought that God had hid a blessing in his curse? So he loved our parents when he punished them, that he could scarce punish them for love, and therefore a comfort was folded in his judgement.  
To honour Marriage more, it is said, that God took a rib out of Adam's side, and thereof built the 
Gen 2. 22.  woman. He is not said to make man a wife, but to build him a wife, signifying, that man & wife make as it were one house together, & that the building was not perfect, until the woman was made aswell as the man: therefore if the building be not perfect now, it must be destroyed again.  
Before God made the woman, 
A note of Adam's sleep. Gen. 2. 21.  it is said, that he cast the man into a sleep, and in his sleep he took a rib out of his side, and as he made the man of earth, so he made the woman of bone, while Adam was a sleep. This doth teach us two things: As the first Adam was a figure of the second Adam, 
1. Cor. 15. 22. & 45.  so the first Adam's sleep was a figure of the second Adam's sleep, & the first Adam's spouse was a figure of the second Adam's spouse. That is, as in the sleep of Adam, Eve was borne; so in the sleep of Christ the Church was borne: as a bone came out of the first Adam's side, so blood came out of the second Adam's side. As Adam's spouse received life in his sleep; so Christ's spouse received life in his sleep: that is, the death of Christ is the life of the Church; for the Apostle calleth Death a sleep, but Christ which died is called Life, showing that in his 
Ephes. 5 14. john. 14. 6.  death we live. Secondly, this sleep which the man was cast into, while his wife was created, doth teach 
A note of Adam's sleep.  us that our affections, our lusts, & our concupicenses, should sleep while we go about this action. As the man slept while his wife was making, so our flesh should sleep while our wife is choosing, least as the love of Venison wan Isaak to bless one for another, so 
Gen. 27. 3.  the love of gentry, or riches, or beauty make us take one for another.  
To honour Marriage more yet, or rather to teach the married how to honour one another, it is said, 
A note of Adam's rib. Gen. 2. 22. Ephe. 5. 23.  that the wife was made of the husband's rib: not of his head, for Paul calleth the husband the wives head: nor of the foot, for 
The Father's observation.  he must not set her at his foot: the servant is appointed to serve, and the wife to help. If she must not match with the head, nor stoop at the foot, where shall he set her then? He must set her at his heart, and therefore she which should lie in his bosom, was made in his bosom, and should be as close to him as his rib of which she was fashioned. Lastly, in all Nations the day of Marriage was reputed the joyfullest day in all their life, and is reputed still of all, as though the Sun of happiness began that day to shine upon us, when a good wife is brought unto us. Therefore one saith, that Marriage doth signify Merriage, because a playfellow is come to make our age merry.  
Solomon considering all these excellencies, as though we were more indebted to God for this than other temporal gifts, saith: House and riches are the inheritance of the fathers: but a prudent wife cometh 
Pro. 14. 14.  of the Lord. House and riches are given of God, and all things else, & yet he saith, house and riches are given of parents, but a good wife is given of God: as though a good wife were such a gift, as we should account from God alone, and accept as if he should send us a present from heaven, with this name 
Thus Adam doth. Gen. 2.  written upon it, The gift of God.  
Beasts are ordained for food, and clothes for warmth, and flowers for pleasure, but the wife is ordained for man, like little Zoar, a City of refuge to fly to in all his 
Gen. 29. 20.  troubles, & there is no peace comparable unto her, but the peace of conscience.  
Now it must needs be, that Marriage, which was ordained of such an excellent Author, and in such a happy place, and of such an ancient time, and after such a notable order, must likewise have special causes for the ordinance of it. Therefore the holy Ghost doth show us three causes of this Union. One is, the propagation 
Three causes of Marriage. Gen. 1. 27.  of children, signified in that when Moses saith, He created them male and female, not both male, nor both female, but one male, and the other female, as if he created them fit to propagate other. And therefore when he had created them so, to show that propagation of children is one end of Marriage, he said unto them, Increase and 
Gen. 1. 28.  multiply, that is, bring forth children, as other creatures bring forth their kind. For this cause Marriage is called Matrimony, which signifieth Mothers, because 
Why Marriage is called Matrimony.  it makes them Mothers, which were Virgins before: and is the seminary of the world, without which, all things should 
Without Marriage, all things should be vain.  be in vain, for want of men to use them, for God reserveth the great City to himself, and this suburbs he hath set out to us, which are regents by sea and by land. If children be such a chief end of Marriage, than it seems, that where there can be no hope of children, for age or other causes, there Marriage 
This is signified in Deut. 23. 1.  is not so lawful, because it is maimed of one of his ends, and seems rather to be sought for wealth, or for lust, than for this blessing of children. It is not good grafting of an old head upon young shoulders, for they will never bear it willingly but grudgingly.  
Twice the Wife is called, the Wife of thy youth, as though when 
Prou. 5. 18.  men are old, the time of Marrying 
Mala. 2. 18.  were past. Therefore God makes such unequal matches so ridiculous every where, that they please none but the parties themselves, until the time of their dotage be expired.  
The second cause is to avoid 
The second cause.  fornication: this Paul signifieth, when he saith, For the avoiding of 
1. Cor. 7. 2.  fornication, let every man have his own wife. He saith not for avoiding of adultery, but for avoiding of fornication, showing, that fornication is unlawful too, which the Papists make lawful, in maintaining 
Papists Stews.  their Stews, as a stage for fornicators to play upon, and a Sanctuary to defend them, like Absoloms Tent, which was spread upon the top of the house, that all 
2. Sam. 16. 22.  Israel might see how he defiled his father's concubines.  
For this cause, Malachi saith, 
Mal. 2. 15.  that God did create but one Woman for the man, he had power to create more, but to show that he would have him stick to one, therefore he created of one rib but one wife for one husband: and in the Ark, there were no more women than men. But four 
1. Pet. 3. 20.  wives for four husbands, although it was in the beginning of the world, when many wives might seem necessary to multiply mankind. If any might have a dispensation herein, it seems the King might be privileged before any other, because of succession to the Crown, if his wife should happen to be barren. And yet the King is forbidden to take many wives in Deut. 17. 17. as well as 
Deut. 17. 17. 1. Tim. 3. 2.  the Minister in 1. Timo. 3. 2. showing, that the danger of the state, doth not countervail the danger of fornication. For this cause we read of none but wicked Lamech before the Flood, that had more 
Gen. 4. 23.  wives than one, whom jovinian calleth a monster, because he made 2. ribs of one. And another saith, that the name of his second wife doth signify a shadow, because she was not a wife, but the shadow of a wife: for this cause the Scripture never biddeth man to love his wives, but to love his Wife, and sayeth, They shall be two in one flesh, not three, nor 
Math. 9 5.  four, but only two. For this cause, Solomon calleth the whorish woman a strange woman, to show that she should be a stranger to us, and we should be strange to her. 
Prou. 2. 16.  For this cause, children which are borne in marriage, are called Liberi, which signifieth free borne: and they which are borne out of marriage, are called Bastards, that is, base borne, like the Mule which is engendered of an Ass & a Mare. 
Gen. 36. 24.  Therefore adulterers are likened 
Fornicators like the Devil. Mat. 13. 25.  to the Devil, which sowed another man's ground, other sow for a Harvest, but they sow that which they dare not reap. Therefore children borne in Wedlock were counted God's blessing, because they come by virtue of that 
Psal. 128. 4.  blessing, Increase and multiply. But 
Gen. 1. 28.  before Adam and Eve were married, God never said Increase, showing, that he did curse and not bless such increase. Therefore we read not in all the Scripture 
Bastards.  of one Bastard that came to any good, but only Jephtha, and to 
jud. 11. 1.  show that no inheritance did belong 
They might be saved, but they had the mark of a curse.  to them in heaven, they had no inheritance in earth, neither were counted of the congregation, as other were. Deut. 23. 2.  
Now, because Marriage was appointed for a remedy against fornication, therefore the law of God inflicted a sorer punishment 
Levit. 20. 10. Deut. 22. 22.  upon them which did commit uncleanness after Marriage, than upon him which was not married, because he sinned, although he 
Married fornicators.  had the remedy of sin, like a rich these which stealeth, and hath no need.  
Now if Marriage be a remedy against the sin of fornication, 
The marriage of Ministers.  then unless Ministers may commit the sin of fornication, it seems that they may use the remedy as well as other: for as it is better for one man to marry 
1. Cor. 7. 9  than to burn, so it is better for all men to marry than to burn; and therefore Paul saith, Marriage is 
Hebr. 13 4.  honourable amongst all men. And again, for the avoiding of fornication, 
1. Corin. 7.  let every man have his Wife. And as though he did foresee, that some would except the Minister in time to come, in the first of Timo. 
1. Tim. 3. 2.  3. 2. he speaketh more precisely of the Minister's wife, than of any other, saying, Let him be the husband of one Wise: and lest ye should say that by one wife, he meaneth one Benefice like the Papists. He expoundeth himself in the fourth verse, and saith, that he must be one that can rule his house well, and his children. Sure God would not have these children to be Bastards, and therefore it is like that he alloweth the Minister a Wife. Therefore Paul said well, that he 
1. Cor. 7. 6.  had no commandment for Virginity, for Virginity cannot be commanded, because it is a special gift, but not a special gift to Ministers, & therefore they are not to be bound more than other. A peculiar gift may not be made a general rule, because none can use it, but they which have it. And therefore in 1. Cor. 7. 17. he saith, As God 
1. Cor. 7. 17.  hath distributed to every man, so let him walk. That is, if he have not the gift of continency, he is bound to marry: and therefore Paul commandeth in the seventh verse, whether he be Minister or other, If they cannot abstain, let them marry, as though they tempted God if they married not. The Law was general, It is not good for man to be 
Gen. 2. 18  alone, exempting one order of men no more than an other. And again Christ speaking of Chastity saith, All men cannot receive this thing. 
Math. 19 11.  Therefore unless we know, that this order of men can receive this thing: Christ forbids to bind them more than other, and therefore as the Priests were married that taught the Law, so Christ chose Apostles which were married, to preach the Gospel. Therefore the doctrine of Papists, is the doctrine of Devils, for Paul calleth the forbidding of marriage, the 
1. Tim. 4. 3.  doctrine of Devils, a fit title for all their books.  
Lastly, if Marriage be a remedy against sin, than Marriage itself is no sin: for if Marriage itself were a sin, we might not marry for any cause, because we must not do the least evil that the greatest 
〈◊〉. 3. 8.  good may come of it: and if Marriage be not a sin, than the 
* Be not thou vain, and these words will not be offensive.  duties of Marriage are no sin, that is, the secret of Marriage is not evil, and therefore Paul saith not only Marriage is honourable, but the bed is honourable, that is, even 
Hebr. 13. 4.  the action of Marriage is as lawful, as Marriage. Besides Paul saith, Let the Husband give unto the Wife 
1. Cor. 7. 3.  due benevolence: here is a commandment to yield this duty: that which is commanded, is lawful; and not to do it, is a breach of the commandment. Therefore Marriage was instituted before any sin was, to show that there is no sin in it if it be not abused: but because this is rare, therefore after women were delivered, God 
Levit. 12. 4. 5. etc.  appointed them to be purified, showing, that some stain or other doth creep into this action, which had need to be repent, and therefore when they prayed, Paul would not have them come together, 
1. Cor. 7. 5.  lest their prayers should be hindered.  
The third cause is, to avoid the 
The third cause.  inconvenience of solitariness, signified in these words, It is not good for man to be alone, as though he 
Gen. 2.  had said, this life would be miserable and irksome, and unpleasant to man, if the Lord had not given him a wife to company his troubles. If it be not good for man to be alone, than it is good for man to have a fellow: therefore as God created a pair of all other kinds, so he created a pair of this kind. We say that one is none, because he cannot be fewer than one, he can not be lesser than one, he can not be weaker than one, and therefore the Wise man saith, Woe to him which is alone, that is, he which 
Eccl. 4. 10.  is alone, shall have woe. Thoughts and cares, and fears, will come to him, because he hath none to comfort him, as thieves steal in when the house is empty; like a Turtle, which hath lost his mate, like one leg when the other is cut off, like one wing when the other is clipped, so had the man been, if the woman had not been joined to him: therefore for mutual society, God coupled two together, that the infinite troubles which lie upon us in this world, might be eased, with the comfort and help one of an other, and that the poor in the world might have some comfort as well as the rich: for the poor man (saith Solomon) is 
Pro. 19 7. Pro. 27. 10.  forsaken of his own brethren, yet God hath provided one comforter for him, like jonathans' armour-bearer, 
1. Sam. 14. 7.  that shall never forsake 
A Wife is the poor man's riches  him, that is another self, which is the only commodity as I may term it, wherein the poor do match the rich, without which, some persons should have no helper, no comforter, no friend at all.  
But as it is not good to be alone, so Solomon showeth, That it is better 
Prou. 21. 9  to be alone, than to dwell with a froward Wise, which is like a quotidian ague, to keep his patience in ure. Such furies do haunt some men, like Saules spirit, as though 
1. Sam. 16. 14.  the Devil had put a sword into their hands to kill themselves, therefore choose whom thou mayest enjoy, or live alone still, and thou shalt not repent thy bargain.  
That thou mayest take and keep without repentance, now we will speak of the choice, which some call the way to good wives dwelling, 
3. The choice.  for these flowers grow not on every ground: therefore they say, that in wiving and striving, a man should take counsel of all the world. As Moses considered what spies he sent into Chanaan, so thou 
Deut. 1. 23. 24.  must regard whom thou sendest to spy out a Wife for thee. 
Two spies for a Wife.  Discretion is a wary spy, but fancy is a rash spy, and liketh whom she will mislike again.  
In Zacharie, Sin is called a 
Zach. 5. 7.  woman, which showeth, that women have many faults, therefore he which chooseth of them, had need have judgement, and make an Anatomy of their bodies and minds by squire and rule, before he say, This shall be mine. For the wisest man saith, I have found one man of a thousand, but a woman 
Eccle. 7. 30.  among them all have I not sound, as though there were a dearth of good women over the world.  
For help hereof in 1. Cor. 7. 39 we are taught to marry in the Lord, than we must choose in the Lord too: therefore we must begin our Marriage where Solomon began his wisdom. Give unto thy servant an understanding heart: so 
1. King. 3. 9  give unto thy servant an understanding wife. If Abraham's servant prayed the Lord to prosper his business 
Gen. 24. 12.  when he went about to choose a wife for another, how shouldst thou pray when thou goest about a wife for thyself, that thou mayest say after, My lot is fallen in a pleasant ground. To direct thee to a right choice herein, the holy Ghost gives thee two rules, Godliness and Fitness: Godliness, because 
Godly and fit.  our Spouse must be like Christ's spouse, that is, graced with gifts & embroidered with virtues, as if we did marry Holiness herself. For the marriage of man and woman, is resembled of the Apostle to the Marriage of Christ and 
Ephes. 5. 29.  the Church. Now, the Church is called Holy, because she is holy. In the 6. Cantie. she is called Undefiled, 
Cant. 6. 8.  because she is undefiled. In the 45. Psalm she is called fair 
Psal. 45. 9  within, because her beauty is inward: so our Spouse should be holy, undefiled, and fair within. As GOD respecteth the heart, so 
1. Sam. 16. 7.  we must respect the heart, because that must love, and not the face. Covetousness hath ever been a suitor to the richest, and pride to the highest, and lightness to the fairest, and for revenge hereof his joy hath ever ended with his wives youth, which took her beauty with it. The goods of the world are good, and the goods of the body are good, but the goods of the mind are better. As Paul commendeth Faith, and Hope, & Charity, but saith the greatest of 
1. Cor. 13. 13.  these is Charity: so I may commend beauty, and riches, and godliness, but the best of these is godliness, because it hath the things which it wants, and makes every state alike with her gift of contentation.  
Secondly, the mate must be fit: 
A sit Wise.  it is not enough to be virtuous, but to be suitable; for divers women have many virtues, and yet do not fit with some men; & divers men have many virtues, and yet do not fit to some women: and therefore we see many times, even the godly couples to jar when they are married, because there is some unfitness between them which makes odds. What is odds but the contrary to even? Therefore make them even (saith one) and there will be no odds. From hence came the first use of the Ring in Weddings, to represent 
The ceremony is not approved, but the invention declared.  this evennes: for if it be straighter than the finger it will pinch, & if it be wider than the finger it will fall of; but if it be fit, it neither pincheth nor slippeth: So they which are like strive not, but they which are unlike, as fire and water. Therefore one observeth, that concord is nothing but likeness, and that all strife is for unfitness: as in things when they fit not together, and in persons when they suit not one another.  
How was GOD pleased when 
1. Sam. 2. 35.  he had found a King according to his own heart? So shall that man be pleased which finds a wife according to his own heart, whether he be rich or poor, his peace shall afford him a cheerful life, and teach him to sing, In love is no lack. Therefore a godly man in our time thanked the Lord that 
The saying of a godly man.  he had not only given him a godly wife, but a fit wife: for he said not that she was the wisest, nor the holiest, nor the humblest, nor the modestest wife in the world, but the fittest wife for him in the world, which every man should think when that knot is tied, or else so often as he seethe a better, he will wish that his choice were to make again. As he did thank God for sending him a fit wife, so the unmarried should pray God to send them a fit wife: for if they be not like, they will not like.  
This fitness is commended by the holy Ghost in two words: one is in the 2. of Gen. and the other is 
Gen. 2. 18. 2. Cor. 6. 14.  in the 2. Cor. 6. 14. That in Gene. is Meet: God saith, I will make man a help meet for him. Showing, that a wife cannot help well, unless she be meet. Further, it showeth that man is such an excellent creature, that no creature was like unto him, or meet for him till the woman was made. This meetness GOD showeth again in the 22. verse, where Moses saith, that of 
Gen. 2. 22.  the rib which was taken out of man God built the woman: signifying, that as one part of the building doth meet and fit with another; so the wife should meet and fit with the husband, that as they are called couples, so they may be called pairs, that is, like as a pair of gloves, or a pair of hose are like; so man and wife should be like, because they are a pair of friends. If thou be learned, choose one that loveth knowledge: if thou be Martial, choose one that loveth prowess: if thou must live by thy labour, choose one that loveth busbandrie: for unless her mind stand with thy vocation, thou shalt neither enjoy thy wife, nor thy calling.  
That other word in the 2. Cor. 6. 14. is Yoke, there Marriage is called a Yoke. Paul saith, Be not unequally yoked. If Marriage be a yoke, than they which draw in it must be fit, like two Oxen which draw the yoke together, or else all the burden will lie upon one. Therefore they are called yoke fellows too, to show that they which draw 
Phil. 4. 3.  this yoke must be fellows. As he which soweth seed, chooseth a fit ground, because they say, it is good grafting upon a good stock: so he which will have godly children must choose a godly wife: for like Mother (sayeth Ezechiel) like 
Ezek. 16. 44.  daughter. Now, as the travailer hath marks in his way that he may proceed aright: so the suitor hath marks in his way that he may choose right.  
There be certain signs of this 
Five rules in the choice of a good wife.  fitness, and godliness, both in the man and the woman. If thou wilt know a godly man, or a godly woman, thou must mark five things; the report, the looks, the speech, the apparel, and the companions, which are like the pulses that show whether we be well or ill. The report, because as the market 
1.  goeth, so they say the market men talk. A good man commonly 
Psal. 112. 6 Pro. 107. Mar. 14. 9  hath a good name, because a good name is one of the blessings which GOD promiseth to good men, but a good name is not to be praised from the wicked: & therefore Christ saith, Cursed are you when all men speak well of you: that 
Luc. 6. 26.  is, when evil men speak well of you, because this is a sign that you are of the world, for the world liketh 
joh. 15. 19  and praiseth her own. Yet as Christ said, Who can accuse me of sin? So it 
joh. 8. 46.  should be said of us, not who can accuse me of sin? but who can accuse me of this sin, or who can accuse me of that sin? That is, who can accuse me of swearing? who can accuse me of dissembling? who can accuse me of fornication? No man can say this of his thought, but every one should say it of the act, like Zachariah & Elizabeth, 
Luk. 1 6.  which are called unblamable before men, because none could accuse them of open sins.  
The next sign is the look, for 
2.  Solomon saith, Wisdom is in the face 
Eccl. 8. 7.  of a man: so godliness is in the face of a man, and so folly is in the face of a man, and so wickedness is in the face of a man. And therefore it is said in Esaiah 3. 9 The trial of their countenance testifieth against them. As though their looks could speak. One saith well, a modest man dwells at the sign of a modest countenance, and an honest woman dwelleth at the sign of an honest face, which is like the gate of the temple that was called Beautiful: 
Act. 3. 2.  showing, that if the entry be so beautiful, within is great beauty.  
To show how a modest countenance, and womanly shamefastness, do commend a chaste wife, it is observed that the word Nuptiae, which signifieth the Marriage of the woman, doth declare the manner of her Marriage: for it importeth a covering, because the Virgins which should be married, when they came to their husbands, for modesty and shamefastness did cover their faces: as we read of Rebeccah, which so soon as she 
Gen. 24. 65.  saw Isaac, and knew that he should be her husband, she cast a vail before her face, showing that modesty should be learned before Marriage, which is the dowry that God addeth to her portion.  
The third sign is her speech, or rather her silence; for the ornament 
3.  of a woman is silence: and therefore the law was given to the man rather than to the woman, to show 
To Adam first, and to Moses after.  that he should be the teacher, and she the hearer. As the Echo answereth 
Maids must speak like an Echo.  but one word for many which are spoken to her; so a maids answer should be a word, as though she sold her breath. The eye and the speech are the minds Glasses; for out of the abundance of 
Math. 12. 34.  the heart (saith Christ) the mouth speaketh: as though by the speech we might know what aboundeth in the heart: and therefore he saith, By thy words thou shalt be justified, 
Math. 12. 36.  and by thy words thou shalt be condemned. That is, thou shalt be justified to be wise, or thou shalt be condemned to be foolish; thou shalt be justified to be sober, or thou shalt be condemned to be rash; thou shalt be justified to be humble, or thou shalt be condemned to be proud; thou shalt be justified to be loving, or thou shalt be condemned to be envious. Therefore Solomon saith, A fools lips are 
Prou. 18. 7.  asnare to his own soul. Snares are made for other, but this snare catcheth a man's self, because it bewrayeth his folly, and causeth his trouble, and bringeth him into discredit. Contrariwise, The heart of the wise (saith Solomon) guideth his 
Prou. 17. 23. Eccl. 12. 10.  mouth wisely, and the words of his mouth have grace. Now, to show that this should be one mark in the choice of thy Wife, Solomon describing a right Wife, saith, She openeth her mouth with wisdom, & 
Pro. 31. 26.  the law of grace is in her tongue. As 
Prou. 19 15. Num. 19 15.  the open vessels were counted unclean; so account that the open mouth hath much uncleanness.  
The fourth sign is the apparel: 
4.  for as the pride of the Glutton is noted, in that he went in purple every 
Luk. 16. 19  day; so the humility of john is noted in that he went in haircloth 
Mar. 1. 6.  every day. A modest woman is known by her sober attire, as the Prophet Eliah was known by his rough garment. Look not 
2. King. 1. 8  for better within, than thou seest without; for every one seemeth better than he is, if the face be vanity, the heart is pride. He which biddeth thee abstain from 
1. Thess. 5. 22.  the show of evil, would have thee to abstain from those wives which have the shows of evil: for it is hard to come in the fashion, & not to be in the abuse. And therefore Paul saith, Fashion not yourselves 
Rom. 12. 2.  like unto this world: as though the fashions of men did declare of what side they are.  
The fift sign is the company: 
5.  for birds of a feather will fly together, and fellows in sin will be fellows in league, as young Rehoboam 
1. King. 12. 8.  chose young companions. The tame beasts will not keep with the wild, nor the clean with the leprous. If a man can be known by nothing else, than he may be known by his companions; for like will to like, as Solomon saith, 
Prou. 1. 11.  thieves call one another. Therefore when David left iniquity, he said, Away from me all ye that work 
Psal. 6. 8.  iniquity. Showing, that a man never abandoneth evil, until he abandon evil company; for no good is concluded in this parliament. Therefore choose such a companion of thy life as hath chosen company like thee before: for they which did choose such as loved profane companions before, in a while were drawn to be profane too, that their wives might love them. When these rules are observed, they may join together and say, as Laban and Bethuel said This cometh of the Lord, therefore 
Gen. 24. 50.  we will not speak against it. How happy are those in whom Faith, and Love, and Godliness are married together, before they marry themselves? For none of these martial, and cloudy, and whining Marriages can say that Godliness was invited to their Bridal; and therefore the blessings which are promised to godliness do fly from them.  
Now in this choice, are two questions. First, whether children may marry without their parents 
Parent's consent in marriage.  consent: and the second, whether they may marry with Papists or Atheists, etc. Touching the first, God saith, Honour thy father and thy 
Exod. 20.  mother. Now, wherein canst thou honour them more, than in this honourable action, to which they have preserved thee, and brought thee up, which concerneth the state of thy whole life? Again, in the first institution of Marriage, when there was no Father to give consent, than our heavenly Father gave his consent: God supplied the place of the Father, & brought 
Gen. 2. 22.  his Daughter unto her Husband, and ever since, the Father after the same manner, hath offered his Daughter unto the Husband.  
Beside, there is a Law, that if a man deflower a Virgin, he shall 
Exod. 22. 〈◊〉  marry her: but if the Father of the Virgin do not like of the Marriage, than he shall pay unto her the dowry of Virgins, that is, so much as her Virginity is esteemed, so that the Father might allow the Marriage, or forbidden it.  
Again, there is a Law, that if 
Num. 30. 6.  any free man, or free woman make a vow, it must be kept. But if a Virgin make a vow, it should not be kept, unless her Father approve it, because she is not free: therefore if she did vow to marry, yet the Father hath power by this Law to break it. Therefore the Law speaketh unto the Father saying, Thou shalt not take a Wife for 
Deut 7. 3.  thy son of strangers. Therefore Paul speaketh to the Father, If 
1. Cor. 7. 38.  thou give thy daughter to marriage, thou dost well: therefore jobs children 
job. 1. 3. & 10.  are counted part of jobs substance, showing, that as a man hath the disposition of his own substance, so he hath the disposition of his own children. Therefore in Math. 22. 30. the Wife is said to be bestowed in marriage, which signifieth, that some did give her beside herself: Therefore it is said, that jacob served Laban, that 
Gen. 29. 18.  Laban might give him his daughter to wife. Therefore Saul saith 
1. Sam. 18. 17.  to David, I will give thee my eldest daughter to wife: therefore it is said, that judah took a wife 
Gen. 28. 6.  to Er his son. Therefore Sichem saith to his Father, Get me this 
Gen. 34. 9  maid to Wife. Therefore in the marriage of Isaak, we see Abraham's servant in the place of Isaak, and Rebeccah the maid and her parents, 
Gen. 24. 51. 52. 53.  sitting in parliament together: therefore Samson, though he had found a maid to his liking, 
jud. 14. 2.  yet he would not take her to wife, before he had told his parents, and craved their assent. It is a sweet wedding, when the Father and the Mother bring a blessing to the feast, and a heavy union which is cursed the first day that it is knit. The parents commit their children to Tutors, but themselves are more than Tutors. If children may not make other contracts without their good will, shall they contract marriage which have nothing to maintain it after, unless they return to beg of them whom they scorned before? Will you take your father's money, and will you not take his instruction? Marriage hath need of many counsellors, and dost thou count thy Father too many? which is like the foreman of thy instructors. If you mark what kind of youths they be, which have such haste, that they dare not stay for their parent's advice, they are such as hunt for nothing but beauty, and for punishment hereof, they marry to beggary, and lose their Father and Mother for their Wife: therefore honour thy parents in this, as thou wouldst that thy children should honour thee.  
The second question is answered of Paul, when he saith, Be not 
Marriage with Papists. etc.  unequally yoked with Infidels. As we should not be yoked with Infidels, so we should not be yoked with Papists, and so we should not be yoked with Atheists, for that also is to be unequally yoked, unless we be Atheists too. As the jews might not marry with the 
Gen. 24. 3. Exo. 34. 16. Gen. 28. 1. Mal. 2. 11. Ezra. 9 12  Chananites, so we may not marry with them which are like Chananites, but as the sons of jacob said unto Emor which would marry their Sister, We may not give our 
Gen. 34. 14. The Similitude holds in their saying, and not in their meaning, for they speak truly, but they meant falsely.  Sister to a man uncircumcised, but if you will be Circumcised like us, than we will marry with you. So Parents should say to suitors, I may not give my Daughter to a man unsanctified, but if you will be sanctified, than I will give my Daughter unto you. Though Heresy, and irreligion, be not a cause of divorce, as Paul teacheth, yet it is a cause of restraint, for we may not marry all, with whom we may live being married. If adultery may separate marriage, shall not idolatry hinder marriage, which is worse than it? Christ saith, Let 
Mat. 19 6. Mar. 10. 9  no man separate, whom God hath joined; so I may say, Let no man join, whom God doth separate: For if our Father must be pleased with our Marriage, much more should we please that Father which ordained Marriage. Shall I say, Be my Wife, to whom I may not say Be my Companion? Or, Come to my bed, to whom I may not say, Come to my table? How should my marriage speed well, when I marry one to whom I 
2. john. 10.  may not say God speed, because she is none of God's friends? Doth not he marry with the Devil, which marrieth with the tempter? For Tempter is his name, and 
Math. 4. 3.  to tempt is his nature. When a man may choose, he should choose the best; but this man chooseth the worst. He prayeth, Not to be led 
Luk. 11. 4.  into temptation, and leadeth himself into temptation. Surely he doth not fear sin, which doth not shun occasions; and he is worthy to be snared, which maketh a trap for himself. When Solomon, the mirror of wisdom, the wonder of the world; 
1. King. 11. 1. etc.  the figure of our Lord, by idolatrous Concubines is turned to an idolater, let no man say, I shall not be seduced, but say, How shall I stand, where such a Cedar fell? The Wife must be meet, as God said, Gen. 2. 18. But how is she meet, if thou be a Christian, and she a Papist? We must marry in the Lord, as Paul saith: but how 
1. Cor. 7. 39  do we marry in the Lord, when we marry the Lords enemies? our Spouse must be like Christ's Spouse, but Christ's Spouse is neither Harlot nor Heretic, nor Atheist. If she be poor, the Lord reproveth not for that: if she be weak, the Lord reproveth not for that: if she be hard favoured, the Lord reproveth not for that: but none giveth any dispensation 
Gen. 3. 4.  for godliness but the devil. Therefore they which take that privilege, are like them which seek to Witches, & are guilty of preferring evil before good. This unequal Marriage was the chief cause that brought the flood, & the first beginning of Giants, & monstrous 
Gen. 6. 2.  births, showing by their monstrous children, what a monstrous thing it is for believers and unbelievers to match together. In Matth. 22. 
Math. 22. 11.  Christ showeth, that before parties married, they were wont to put on fair & new garments, which were called Wedding garments; a warning unto all which put on 
Wedding garment.  Wedding garments, to put on truth and holiness too, which so precisely is resembled by that garment more than other. It is noted in the 14. of Luke, that of all them 
Note. Luk. 14. 20.  which were invited to the Lords banquet, and came not, only he which had married a Wife, did not desire to be excused, but said stoutly, I cannot come. Showing, how this state doth occupy a man most, and draw him often from the service of God: and therefore we had not need to take the worse, for the best are cumbersome enough. In the 2. of job, it is 
job. 2. 9 & 3. 1.  observed of the patiented man, that he did not curse the day of his birth, until his wife broke forth into blasphemy: showing, that wicked women are able to change the stedfastest man, more than all temptations beside. Samson would take a Philistian to wife, but he lost 
jud. 14.  his honour, his strength, and his life by her, lest any should do the like. But what a notable warning is that in 2. Chro. 21. 6. where the holy Ghost saith, jehoram walked 
2. Chro. 21. 6.  in the ways of Ahab, for he had the daughter of Ahab to wife, as though it were a miracle if he had been better than he was, because his wife was a temptation. Miserable is that man which is fettered with a woman that liketh not his religion, for she will be nibbling at his prayer, and at his study, and at his meditations, till she have tired his devotions, and turned the edge of his soul, as Michol tried David, 
2. Sam. 6. 16.  she mocked him for his zeal, and liked herself in her folly. Therefore as Christ saith, Remember Lot's 
Luk. 17. 32.  wife: so when thou marriest, remember Ichorams' wife, and be not wedded to her which hath not the Wedding garment: but let unity go first, and let union come after, and hope not to convert her, but fear that she will pervert thee, lest thou say after, like him which should come to the Lords banquet, I have married a wife and 
Luk. 14. 20.  cannot come.  
Yet the chiefest point is behind, 
The duties of Marriage.  that is your duties. The duties of Marriage may be reduced to the duties of Man and Wife one toward another, and their duties toward their children, and their duties toward their servants. For themselves, saith one, they must think that they are like two birds, the one is the Cock, and the other 
The man and wife like cock and dam.  is the Dam: the Cock flieth abroad to bring in, the Dam sitteth upon the nest to keep all at home. So God hath made the man to travail abroad, and the woman to keep home: and so their nature, and their wit, and their strength are fitted accordingly; for the man's pleasure is most abroad, and the woman's within.  
In every state there is some one virtue which belongeth to that calling more than other; as justice to Magistrates, and Knowledge to Preachers, and Fortitude to Soldiers: so love is the Marriage virtue, which sings Music to their whole life. Wedlock is made of two loves, which I may call the 
Marriage compounded of two loves.  first love, and the after love. As every man is taught to love GOD before he be bid to love his neighbour; so they must love God before they can love one another.  
To show the love which should be between man and wife, Marriage is called Coniugium, which signifieth a knitting or joining together: showing, that unless there be a joining of hearts, and knitting of affections together, it is not Marriage indeed, but in show & name, and they shall dwell in a house like two poisons in a stomach, & one shall ever be sick of the other.  
Therefore, first that they may love, and keep love one with another, it is necessary that they both love God, and as their love increaseth toward him, so it shall increase each to other. But the man must take heed that his love toward his Wife, be not greater than his love toward God, as adam's and Sampsons' were, for all 
Gen. 3. 6. jud. 16. 17.  unlawful love will turn to hatred, as the love of Amnon did toward Thamar, and because Christ 
2. Sam. 13. 15. Math. 10. 37.  hath forbidden it, therefore he will cross it. This made Vriah so fearful, lest the pleasure of his wife should draw his heart from God, that he would not go to his own house, so long as he had cause to mourn & pray, although he had a wife which feared God, like himself: and that you may see, it is no cheap dalliance for the husband to make the wife, or the wife to make the husband less zealous than they were. In Deut. 13. the wife which did draw her husband from God, is condemned to die: Therefore good wives, when their husband's purpose any good, should encourage them like jacobs' wives, which 
Gen. 30. 16.  bade him do according to the word of God: and if they see them minded to any evil, they should stay them like the wife of Pilate, which counseled her husband not to condemn Christ: for seeing holiness is called the Wedding 
Math. 27. 19  garment, who shall wear this Wedding garment, if they 
Math. 22. 11.  wear it not which are wedded? When one holy hath found another, than GOD seemeth to make the marriage, and his Angels come to the feast.  
To pass over sleights, which 
Best policy in marriage to begin well.  seldom prosper, unless they have some warrant. The best policy in Marriage, is to begin well, for as boards well joined at first, sit close ever after, but if they square at first, they warp more and more. So they which are well joined, are well married, but they which offend their love before it be settled, fade every day like a Marigould, which closeth her flower as the Sun goeth down, till they hate one another more than they loved at first.  
To begin this concord well, it is 
They must learn one another's nature.  necessary to learn one another's nature, and one another's affections, and one another's infirmities, because ye must be helpers, and ye cannot help, unless ye know the disease. All the jars almost which do trouble this band, do rise of this, that one doth not hit the measure of the others heart, to apply themselves to either nature, whereby it cometh to pass, that neither can refrain, when either is offended; but one sharpeneth another, when they had need to be calmed: Therefore they must learn of Paul, to fashion 
1 Cor. 9 20  themselves one to the other, if they would win one another, and if any jar do arise, in no wise divide beds for it; for them the Sun goeth down upon their wrath, and the means of reconcilement 
Ephe. 4. 25.  is taken away. Give passions no time; for if some man's anger stand but a night, it turneth to malice which is incurable. The Apostle saith, that there will be offences in 
1. Cor. 11. 19  the Church; so sure there will be many offences in Marriage: but as he saith, these are but trials who have faith; so these are trials who are good husbands, and who are good wives. His anger must be such a mood, as if he did chide with himself, and their strife as it were a sauce made of purpose to sharpen their love when it waxeth unpleasant; like jonathans' arrows which were not shot to hurt, but 
1. Sam 20. 20.  to give warning. Knowing once a couple which were both choleric, & yet never fell out, I asked the man how they did order the 
A sweet example, teaching how couples shall never fall out. Gen. 16.. 6.  matter that their infirmity did not make them discord. He answered me, when her fit is upon her, I yield to her, as Abraham did to Sara, and when my fit is upon me, she yields to me, and so we never strive together but a sunder. Me thought it was a good example to commend unto all married folks; for every one hath his frenzy, and loveth them that can bear his infirmity. Whom will a woman suffer if she will not suffer her husband; and whose defects will a man bear, if he will not bear hers which beareth his? Thus much of their duties in general, now to their several offices.  
The man may spell his duty out of his name, for he is called 
Ephe. 5. 23.  the Head: to show, that as the eye, and the tongue, and the ear, are in the head to direct the whole body, so the man should be stored with wisdom, and understanding, and knowledge, and discretion, to direct his whole family, for it is not right that the worse should rule the better, but that the better should rule the worse, as the best rules all. The husband saith, that his wife must obey him because he is her better, therefore if he let her be better than himself, he seems to free her from her obedience, and bind himself to obey her.  
His first duty is called Harting, that is, hearty affection. As they 
The husband's first duty.  are handfasted, so they must be heart-fasted, for the eye, and the tongue, and the hand, will be her enemies, if the heart be not her friend. As Christ draweth all the Commandments to Love, so I may draw all their duties to love, which is the heart's gift to the Bride. First, he must choose his love, and then he must love his choice, this is the oil which maketh all things easy. In salomon's Song, which is nothing else but a description of Christ the Bridegroom, and the Church his Spouse, one calleth the other Love, to show, that though both do not honour alike, yet both should love alike, which the man may do without subjection.  
The man is to his wife, in the 
Understand in his marriage only.  place of Christ to his Church: therefore the Apostle requireth such an affection of him toward his Spouse, as Christ beareth toward his Spouse: for he sayeth, Husbands love your Wives as Christ 
Ephe. 5. 25.  loved the congregation, that is, with a holy love, with a hearty love, and with a constant love, as the Church would be loved of Christ. Will not a man love his glory? Why Paul calleth the woman the glory of the man, for her reverence 
1. Cor. 11. 7.  makes him to be reverenced, and her praise, makes him to be praised. Therefore he which loveth not his Wife, loveth his shame, because she is his glory. In Ephes. 5. 28. Paul saith, He which loveth his Wife, loveth himself, for 
Ephe. 5. 28.  thereby he enjoyeth peace and comfort, and help to himself in all his affairs: therefore in the same verse Paul counseleth husbands to love their wives as their bodies. And after, in the 33. verse, as though it were too little to love them as their bodies, he saith, Let every one love his Wife as himself, that is, body and soul too. For if God commanded men to love their neighbours as themselves, 
Levit. 19 18.  much more are they bound to love their wives as themselves, which are their next neighbours. As Elkanah did not love his wife 
1. Sam. 1. 8.  less for her barrenness, but said, Am not I better unto thee than ten sons? as though he favoured her more, for that which she thought herself despised. So a good husband will not take occasion to love his wife less for her infirmities, but comfort her more for them, as this man did, that she may bear with his infirmities too. When Christ saith, that a man 
Mar. 10. 7.  should leave Father and Mother, to cleave to his Wife, he signifieth, how Christ left his Father for his Spouse, and that man doth not love his wife so much as he should until he affect her more than ever he did his father or mother. Therefore when GOD bade Abraham forsake all his kindred: yet he bade him not forsake his Wife. As 
Gen. 12. 1.  though the other sometime might be forsaken for God, but the wife must be kept for GOD, like a charge which bindeth for term of life.  
His next duty to love, is a fruit 
The husband's second duty.  of his love, that is, to let all things be common between them, which were private before. The man & wife are partners like two owers 
Man and Wise are two partners.  in a boat, therefore he must divide offices, and affairs, & goods with her, causing her to be feared and reverenced, and obeyed of her children & servants like himself; for she is as an under officer in his Common weal, and therefore she must be assisted & borne out, like his deputy, as the Prince standeth with his Magistrates for his own quiet, because they are the legs which bear him up. To show this community between husband and wife, he is to maintain her as he doth himself, because Christ saith, They are no more two but one. 
Mar. 10. 8.  Therefore when he maintaineth her, he must think it but one charge, because he maintaineth no more but himself, for they two are one. He may not say as Husbands are wont to say, that which is thine is mine, and that which is mine is my own: but that which is mine is thine, and myself too. For as it is said, He which hath given us his 
Rom. 8. 32.  Son, can he deny us any thing? So she may say, he which hath given me himself, can he deny me any thing? The body is better than the goods; therefore if the body be mine, the goods are mine too.  
Lastly, he must tender her as much as all her friends, because he 
The husband's last duty.  hath taken her from her friends, and covenanted to tender her for them all. To show how he should tender her, Peter saith, Honour the 
1. Pet. 3. 7.  woman as the weaker vessel. As we do not handle glasses like pots, because they are weaker vessels, but touch them nicely and softly for fear of cracks; so a man must entreat his wife with gentleness and softness; not expecting that wisdom, nor that faith, nor that patience, nor that strength in the weaker vessel, which should be in the stronger; but think when he takes a wife he takes a Vineyard, not grapes, but a vineyard to bear him grapes: therefore he must sow it, and dress it, and water it, and fence it, and think it a good vineyard if at last it bring forth grapes. So he must not look to find a wife without a fault, but think that she is committed to him to reclaim her from her faults; for all are defectives: and if he find the Proverb true, that in space cometh grace, he must rejoice as much at his wife when she mendeth, as the Husbandman rejoiceth when his Vineyard beginneth to fructify.  
This is far from civil wars 
Husband's must hold their hands and Wives their tongues.  between man and wife; in all his offices is found no office to fight. The very name of a wife is like the Angel which stayed Abraham's 
Gen. 22. 12  hand when the stroke was coming. If David, because he could not express the good and comfort of Unity, was feign to say, Oh 
Psal. 133. 1.  how good and joyful a thing it is for brethren to dwell together in unity? Then weigh and judge how harsh and bitter a thing it is for man and wife to live together in enmity. For the first year after Marriage, God would not have the husband 
Deut. 24. 5.  go to war with his enemies, but no year would he have him war with his wife, and therefore God gave him that year to stay at home and settle his love, that he might not war, nor jar after: for the God of peace dwelleth not in the house of war. As a kingdom 
Math. 12. 25.  cannot stand if it be divided, so a house cannot stand if it be divided: for strife is like fire which leaves nothing but dust, & smoke, and ashes behind it. We read in the Scripture of Masters that struck their servants, but never of any that struck his Wife, but rebuked her. Lot was drunk 
Gen. 19 33.  when he lay with his daughters in stead of a wife; and is he sober which striketh his wife in stead of his servants? The law showeth 
Deut. 23. 2.  how a bond man should be corrected, but the wife is like a judge which is joined in Commission with her Husband to correct other. Wilt thou strike one in his own house? no more shouldest thou strike thy wife in her house. She is come to thee as to a Sanctuary, to defend her from hurt, and canst thou hurt her thyself? Therefore Abraham was called Saras 
Gen. 20. 16.  Veil, because he should shield her; for a vail is made to save. Abraham said to Lot, Are we not brethren? 
Gen. 13. 8.  that is, may brethren jar? but they may say, are we not one? can one chide without another? can one fight without another? He is a bad Ost, which welcometh his guest with stripes. Doth a King trample his Crown? Solomon calleth the wife, the Crown of the husband, therefore he which 
Pro. 12. 4.  woundeth her, woundeth his honour: She is a free Citizen in thy house, and hath taken the peace of thee the first day of her Marriage, to hold thy hands till she release thee again. Adam saith of his Spouse, This is flesh of my flesh: But no man saith Paul, Ever hated his 
Gen. 2. 23. Ephe. 5. 19  own flesh. So then, if a man ask whether he may strike his wife? God saith nay, thou mayest not hate thy wife, for no man hateth his own flesh, showing, that he should not come near blows, but think his wrath too much: for Paul saith, Be not bitter to your 
Col. 3. 16.  Wives: noting that anger in a husband is a vice. Every man is ashamed to lay hands on a woman, because she cannot match him, therefore he is a shameless man which layeth hands on his wife. If a man be seen raging with himself, he is carried to Bedlam; so these mad men which beat themselves should be sent to Bedlam till their madness be gone. Solomon saith, Delight continually 
Pro. 5. 16.  in her love: that is, begin, proceed and end in love. This counsel is broken so often as they discord. In revenge whereof, he showeth that their delight is gone, because he calleth Love their delight. Therefore as Paul saith of Bishops, A Bishop must be no striker; 
1. Tim. 3. 31. Of his wife. Leu 19 28. Deut. 14. 1. 1. Ki. 18. 28 It is properly meant in mourning for the dead, but it doth imply an unlawfulness to hurt ourselves,  so a Husband must be no striker, for he which striketh his own flesh, breaketh that law which saith, Thou shalt not make a scar in thy flesh: and is like the Baalites which wounded their own bodies. Thus we have sent a letter unto Husbands to read before they fight. Now let us go home to Love again. wouldst thou learn how to make thy match delightful? Solomon said, Rejoice in her love continually. As though thou 
Pro 5. 19  couldst not delight without love, and with love thou mightest delight continually. Therefore Love is called the thankful virtue, because it rendereth peace, and ease, and comfort to him that makes of her. So much to Husbands.  
Likewise the Woman may 
The Woman's duties.  learn her duty out of her names. They are called goodwives, as goodwife A. and goodwife B. Every Wife is called Goodwife; therefore if they be not goodwives their names do bely them, and they are not worth their titles, but answer to a wrong name as Players do upon a stage. This name pleaseth them well: but beside this a Wife is called a Yoke fellow, to 
Phil. 4. 3.  show that she should help her Husband to bear his yoke, that is, his grief must be her grief; and whether it be the yoke of poverty, or the yoke of envy, or the yoke of sickness, or the yoke of imprisonment, she must submit her neck to bear it patiently with him, or else she is not his yoke fellow, but his yoke, as though she were inflicted upon him for a penalty, like jobs Wife whom the 
job. 2. 9  devil left to torment him, when he took away all beside. The Apostle 
Rom. 12. 15.  biddeth to rejoice with them that rejoice, and mourn with them that mourn. With whom should the Wife rejoice rather than with her Husband? or with whom should she mourn willinger than with her own flesh? I will not leave thee, saith Elisha to Eliah: so she should never 
2. Kin. 2. 6.  leave him till death. Bear one another's 
Gal. 6. 2.  burden (saith Paul) who shall bear others burden if the Wife do not bear her Husband's burden? Wicked jezabel comforted her Husband in his sickness, and 
1. Kin. 21. 5  jeroboams Wife sought for his health, though she was as bad as he. God did not bid Sarah leave her father, and her Country, as he 
Gen. 12. 1.  bade her husband, yet because he bade Abraham leave his, she left hers too, showing that she was content not only to be his playfellowe, but his yoke fellow too. Beside a yoke fellow, she is called a Helper, to help him in his business, to help him in his labours, 
Gen. 2. 18.  to help him in his troubles, to help him in his sickness, like a woman Physician, sometime with her strength, and sometime with her counsel: for sometime as God confoundeth the wise by the foolish, and the strong by the weak, 
1. Cor. 1. 27  so he teacheth the wife by the foolish, and helpeth the strong by the weak. Therefore Peter saith, Husbands are won by the conversation of their Wives. As if he should 
1. Pet. 3. 1.  say, sometime the weaker vessel is the stronger vessel, and Abraham 
Gen. 25. 2.  may take counsel of Sara, as Naaman was advised by his servant. 
2. Kin. 5. 3.  The Shunamites counsel made her Husband receive a Prophet 
2. Kin. 9 10  into his house, and hester's counsel made her Husband spare the 
Hest. 7. 3.  Church: so some have been better helpers to their husbands, than their husbands have been to them, for it pleaseth God to provoke the wise with the foolish, as he did the jews with the Gentiles. 
Deut. 32. 21.   
Beside a Helper, she is called a Comforter too, & therefore the man 
Pro. 5. 18.  is bid to rejoice in his Wife, which is as much to say, that Wives must be the rejoicing of their Husbands, even like David's Harp to comfort Saul. Therefore it is said of Rebeccah, that she prepared 
1. Sam. 16. 23. Gen. 27. 9  meat for her husband, such as he loved: so a good Wife is known when her words and deeds and countenances are such as her Husband loveth, she must not examine whether he be wise or simple, but that she is his wife, & therefore they which are bound must obey, as Abigail loved her husband though he was a fool: 
1. Sam. 25. 3  for the Wife is as much despised for taking rule over her Husband, as he for yielding it unto her. It becomes not the Mistress to be Master, no more than it beseemeth the Master to be Mistress, but both to sail with their own wind.  
Lastly, we call the Wife, housewife, that is, house wife, not a street 
Gen. 38. 14. Gen. 34. 1. Why wives are called housewives.  wife like Thamar, nor a field wife like Dinah, but a house wife, to show that a good wife keeps her house: & therefore Paul biddeth 
Tit. 2. 5.  Titus to exhort women that they be chaste, & keeping at home: presently after chaste, he saith, keeping at home, as though Home were Chastities keeper. And therefore Solomon depainting the Whore, 
Pro. 7. 12.  setteth her at the door, now sitting upon her stalls, now walking in the streets, now looking out of the windows, like curled jezabel, as if she held forth the glass 
2. King 9 30.  of temptation, for vanity to gaze upon. But Chastity careth to please but one, and therefore she keeps her Closet, as though she were still at prayer. The Angel asked Abraham, where is thy wife? Abraham answered, she is 
Gen. 18. 9  in the Tent. The Angel knew where she was, but yet he asked, that we might see how Women in old time did keep their tents and houses. It is recorded of the Shunamite, that she did ask her 
2. Kin. 9 30  Husband leave to go unto the Prophet, though she went to a Prophet, and went of a good errand, and for his cause as much as her own, yet she thought it not meet to go far abroad without her Husband's leave.  
Phidias when he should paint a Woman, painted her sitting under a Snails shell; signifying that she should go like a Snail, which carrieth his house upon his back. Solomon bad Shimei: Go not beyond 
1. King. 2. 36. 37.  the river: so a Wife should teach her feet, go not beyond the door; she must count the walls of her house like the banks of the 
Husband's should not keep their Wives so strait, but Wives should not think their house their prison, but as their Paradise where they would be.  River which Shimei might not pass, if he would please the King. For when 
Gen. 3. 2.  Adam was away, Eve was made a prey: if her Husband be from her, until he return again, she must think herself a Widow, that is, separate from man: for Vidua doth signify a viro divisa, that is, Widow doth signify divided from man: therefore now she must have no fellowship, no company with men, because she is divided from man.  
As it becometh her to keep home, so it becometh her to keep silence, and always speak the best of her head. Other seek their honour in triumph, but she must seek her honour in reverence, for 
A wife may not utter her Husband's faults.  it becometh not any woman to set light by her husband, nor to publish his infirmities. For they say, it is an evil bird that defileth his own nest: and if a Wife use her Husband so, how may the Husband use the Wife? Because this is the quality of that sex, to overthwart, and upbraid, and sue the pre-eminence of their Husbands, therefore the Philosophers could not tell how to define a Wife, but called her The contrary to a Husband, as though nothing 
A Wife the contrary to a Husband.  were so cross and contrary to a man, as a Wife. This is not Scripture, but no slander to many. As David exalteth the love of women 
2. Sam. 1. 26. Pro. 21. 19  above all other loves; so Solomon mounteth the envy of women above all other envies, stubborn, sullen, taunting, gainsaying, outfacing, with such a bitter humour, that one would think they were melted out of the salt pillar into which Lot's Wife was transformed. 
Gen. 19 26.  We say not, all are alike, but this sect hath many Disciples. Doth the rib that is in a man's side fret him, or gall him? no 
Gen. 2. 20.  more should she which is made of the rib. Though a woman be wise and painful, and have many good parts, yet if she be a shrew, her troublesome jarring in the end will make her honest behaviour unpleasant, as her over pinching at last causeth her good housewifry to be evil spoken off. Therefore although she be a Wife, yet sometime she must observe the servants lesson, Not answering again, & hold 
Tit. 2. 9  her peace to keep the peace. Therefore they which keep silence, are well said to hold their peace, because silence oftentimes doth keep the peace, when words would break it.  
To her silence and patience she must add The acceptable obedience, which makes a Woman rule while she is ruled. This is the wives tribute to her Husband; for she is not called his head, but 
Ephe. 5. 23.  he is called her head. Great cause hath man to make much of his wife, for great and many are her duties to him. And therefore Paul saith, Wives submit yourselves 
Ephe. 5. 22.  unto your Husbands as to the Lord. Showing that she should regard his will as the Lords will, but 
How far the Wife should obey.  withal as the Lord commandeth only that which is good & right: so she should obey her Husband in good and right, or else she doth not obey him as the Lord, but as the tempter. The first subjection of Woman began at sin; for when GOD cursed her for seducing her Husband, when the Serpent had seduced her, he said, He shall have authority over thee. And 
Gen. 3. 16.  therefore as the man named all other creatures, in sign that they 
Gen. 2. 20.  should be subject to him, as a servant which cometh when his Master calleth him by his name; so he did name the woman also in 
vers. 23.  token that she should be subject to him likewise. And therefore Asuerus made a law, that every man 
Hest. 1. 20. 22. Num. 30. 7. jud. 19 26.  should bear rule in his own house, and not the Woman. Because she sinned first, therefore she is humbled most, and ever since the daughters of Sara are bound to 
Gen 18. 12. 1. Pet. 3. 6.  call their husband's Lords, as Sara called her husband, that is, to take them for their Lords, for heads & governors. If ye disdain to follow Abraham's Spouse, the Apostle biddeth you follow Christ's Spouse: for he saith, Let a wife be 
Ephe. 5. 24.  subject to her husband, as the Church is to Christ. A greater love than this 
joh. 15. 13.  (saith Christ) no man can have. So a better example than this no Woman can have.  
That the Wife may yield this 
The cause why many despise their husbands. 1. Tim 2. 9  reverence to her Husband, Paul would have her attire to be modest and orderly; for garish apparel hath taught many gossips to disdain their husbands. This is the folly of some men, to lay all their pride upon their wives, they care not how they sloven themselves, so their wives jet like Peacocks. But Peter doth commend 
1. Pet. 3. 5.  Sara for her attire, and not Abraham, showing that women should brave it no more than men, and God made eves coat of the same 
Gen. 3. 21.  cloth that he made adam's. They covered themselves with leaves, 
Gen. 3. 7.  and God derided them, but now they cover themselves with pride, like Satan which is fallen down 
Luk. 10. 18.  before them like lightning, ruff upon ruff, lace upon lace, cut upon cut, four and twenty orders until the woman be not precious as her apparel, that if any man would picture vanity, he must take a pattern of women, or else he cannot draw her likeness. As Herodias 
Math. 14. 6.  was worse for her fine dancing, so a woman may have too many ornaments: frizzled locks, naked breasts, painting, perfume, and especially a rolling eye are the forerunners of adultery, and he which hath such a wife, hath a fine plague. Once women were married without dowries, because they were well nurtured, but now if they weighed not more in gold than in goodness, many should sit like nuns without husbands. Thus we have shadowed the man's duties to his wife, and the woman's to her husband.  
After their duties one to another, 
Their duties to their servants.  they must learn their duties to their family. One compareth the master of the house to the Seraphin, which came and kindled the Prophet's zeal: so he should 
Esai. 6. 6.  go from wife to servants, and from servants to children, and kindle them in the zeal of GOD, longing to teach his knowledge as a Nurse to empty her breasts. Another saith, that a master in his family hath all the offices of christ: 
Reu. 5. 10.  for he must rule, and teach, and pray; rule like a King, teach like a Prophet, pray like a Priest. To show how a godly man should behave himself in his household, when the holy Ghost speaketh of the conversion of any housekeeper, lightly he saith, that the man 
Act. 16. 13. & 18. 8.  believed with all his household. As Peter being converted, must convert his brethren; so the master 
Luc 22. 32.  being converted, must convert his servants. For therefore God said, that he would not hide his counsel from Abraham, because he 
Gen. 18. 17.  would teach his family: and surely all duty which is not done of conscience, is but eye service, and faileth at most need, as Ziba betrayed his master when he should 
2. Sam. 16. 3.  have defended him. Therefore before One simus was converted, Paul 
Phile. 11.  said, he was an unprofitable servant: but when he was converted, he calleth him more than a servant, because such a servant is better than many servants. Therefore though Laban was wicked himself, yet 
Gen. 29. 27.  he rejoiced that jacob his servant was godly, because GOD blessed him better for him. joshua saith, I and my household will serve the Lord. Showing that masters should receive 
Iosh 24. 15.  none into their houses, but whom they can govern, as Ioshu● did. Therefore it is noted of Cornelius, that all his household served 
Act. 10. 2.  God like himself. This is reported also of joseph and Marie for an example, that they went up every year with all their family to worship at jerusalem, that their children 
Luc. 2. 41.  and their servants might learn to know God as well as they. These examples be written for householders, as other are for Magistrates, and Ministers, and Soldiers, that no calling might seek further than the Scripture for instruction. Wherefore as you are masters now, and they your servants, so instruct them and train them, as if you would show what masters they should be hereafter.  
After the care of their souls, they must care for their bodies; for if the labourer is worthy of his 
Luc. 107.  hire which laboureth but a day, what is the servant worth which laboureth every day? Therefore Paul is so earnest with Philemon to make much of Onesimus his servant, that he desireth Philemon to 
Phile. 17.  receive him as he would himself. Therefore because cruel & greedy Masters should not use them too hardly, God remembered them in his creation, and made every 
Gen. 2. 2.  week one day of rest, wherein they should be as free as their Masters: so God pitieth the poor labourer from heaven, and every Sabbath looks down upon him from heaven, as if he should say, one day thy labours shall have an end, and thou shalt rest for ever as thou restest this day.  
By this we see, as David did limit joab that he should not kill 
g. Sam. 18. 5.  Absalon, so God hath bound masters that they should not oppress their servants. Shall God respect thine more than thou? Art thou made fresher to thy labour by a little rest, and is not thy servant made stronger by rest to labour for thee? How many beasts and sheep did Laban lose only for hardly entreating of a good servant? 
Gen. 31. 9  Therefore that is the way to lose, but not to thrive. He which counteth his servant his slave, is in an error, for there is difference between believing servants, and Infidel servants: the Infidels were made slaves to the jews, because GOD hated them, and would humble them, but their brethren did serve them like helpers, which should be trained by them.  
It is not a base nor a vile thing to be called a servant, for our Lord 
Esai. 42. 1. Math. 12. 18.  is called a servant, which teacheth Christians to use their servants well for Christ's sake, seeing they are servants too, and have one master Christ. As David speaketh of man, saying, Thou hast made him a 
Psal. 8. 6.  little lower than the Angels: so I may say of servants, that God hath made them a little lower than children, not children, but the next to children, as one would say inferior children, or sons in law: and therefore the householder is called Paterfamilias, which signifieth a father of his family, because he should have a fatherly care over his servants, as if they were his children, and not use them only for their labour like beasts. Beside, the name of a servant doth not signify suffering, but doing: therefore masters must not exercise their hands upon them, but set their hands to work: and yet as God layeth no more upon his 
1. Cor. 12. 13.  servants than he makes them able to bear; so men should lay no more upon their servants than they are able to bear. For a good man (saith Solomon) is merciful to 
Pro. 12. 10.  his beast, and therefore he will be more merciful to his brother. That man is not worthy to be served which cannot afford that his servants should serve God as well as himself. Give unto God that which is Gods, and then thou mayest take that which is thine. He which careth not for his family, (saith Paul) is worse than an Infidel: 
1. Tim. 5. 8.  because Infidels care for their family. But as Agur prayeth, Give me not too much nor too little, but feed me with food convenient. So 
Pro. 30. 8.  their care should not be too much nor too little, but convenient, or else they are worse than Infidels too, because Covetousness is called Idolatry, which is worse than Infidelity: for it is less rebellion 
Ephe. 5. 5.  not to honour the King, than to set up another King against him, as the Idolaters do against the King of heaven,  
Next unto servants instruction and labours, must be considered their corrections. As Paul saith, Fathers provoke not your children to 
Ephe. 6. 4:  wrath: So I may say, Masters provoke not your servants to wrath, that is, use such reproofs, & such corrections, that you do not provoke them, but move them, that you do not exasperate them, but win them; for reviling words and unreasonable fierceness, doth more hurt than good. And therefore the law of God did charge the Master that he should not inflict above forty stripes upon his servant, 
Deut. 25. 2.  lest he should seem despised in his eyes. For while a child, or scholar, or servant doth think that he is reproved for love, or beaten with reason, it makes him think of his fault and be ashamed: but when he seethe that he is rebuked with curses and beaten with staves, as though he were hated like a dog, his heart is hardened against the man which correcteth him, and the fault for which he is corrected, & after he becometh desperate, like a horse which turneth upon the striker: and therefore think that GOD even then chides you, whensoever you chide in such rage. For though there be a fault, yet some things must be winked at, & some things forgiven, and some things punished with a look; for he which takes the forfeit of every offence shall never rest, but vex himself more than his servant.  
Further, I have heard Experience 
The master must correct his men, and the mistress her maids.  say, that in these punishments it is most meet and acceptable to the offender, that the man should correct his men, and the woman her maids: for a man's nature scorneth to be beaten of a woman, and a maids nature is corrupted with the stripes of a man. Therefore we read, that Abraham 
Gen. 16. 6.  would not meddle with his maid, but committed her to his wife, and said, Do with her as it pleaseth thee. As if he should say, it belongeth not to me but to thee.  
Lastly, we put the duty toward 
Their duties toward their children.  children, because they come last to their hands. In Latin children are called Pignora, that is pledges, as if I should say, a pledge of the husband's love to the wife, and a pledge of the wives love toward the husband: for there is nothing which doth so knit love between the man and the wife, as the fruit of the womb. Therefore when Leah began to conceive, she said, 
Gen. 28. 31.  now my husband will love me, as though the husband did love for children. If a woman have many defects (as Leah had) yet this is the mends which she makes her husband to bring him children, which is the right Wedding Ring that sealeth and maketh up as it were the Marriage. When their father and mother fall out, they pert up between them like little mediators, and with many pretty sports make truce when other dare not speak to them. Therefore now let us consider what these little ones may challenge of their parents, which stand them in stead of Lawyers.  
The first duty is the mothers, 
Mother's should nurse their children. Gen. 21. 7.  that is, to nurse her child at her own breasts, as Sara did Isaak: & therefore Esaiah joineth the nurses name and the mother's name both in one, and calleth them nursing mothers: showing that mothers should be the nurses. So when God chose a nurse for Moses, 
Exo. 2. 8.  he led the handmaid of Pharaohs daughter to his mother, as though GOD would have none to nurse him but his mother. After, when the Son of God was borne, his father thought none fit to be his 
Math. 2. 14  nurse but the Virgin his mother. The fountains of the earth are made to give water, & the breasts of women are made to give suck. Every beast, and every foul, is bred of the same that did bear it, only women love to be mothers, but not nurses. Therefore if their children prove unnatural, they may say thou followest thy mother, for she was unnatural first in locking up her breasts from thee, and committing thee forth like a Cuckoo to be hatched in the sparrows nest. Hereof it comes that we say, he sucked evil from the dug, that is, as the Nurse is affected in her body or in her mind, commonly the child draweth the like infirmity from her, as the eggs of a Hen are altered under a Hawk: yet they which have no milk can give no milk; but whose breasts have this perpetual drought? Forsooth it is like the Gout, no beggars may have it, but Citizens or Gentlewomen. In the 9 of Hosee, dry breasts are named for a curse; what lamentable hap have Gentlewomen to light upon this curse more than other? Sure if their breasts be dry as they say, they should fast & pray together that this curse might be removed from them.  
The next duty is, Catechize 
Pro. 22. 8.  child in his youth, and he will remember it when he is old. This is the right blessing which fathers and mothers give to their children, when they cause GOD to bless them too. The wrong mother cared 
1. King. 3. 26.  not though the child were divided, but the right mother would not have it divided: so wicked parents care not though their children be destroyed, but godly parents would not have them destroyed but saved, that when they have dwelled together in earth, they may dwell together in heaven. As the Midwife frameth the body when it is young and tender, so the parents must frame the mind while it is green and flexible, for youth is the seed time of virtue. They which are called fathers, are called 
Luk. 11. 2.  by the name of God, to warn them that they are in stead of GOD to their children, which teacheth all his sons. What example have children but their parents? And sure the providence of God doth ease their charge more than they are aware; for a child will learn better of his father, than of any other. And therefore we read of no Schoolmasters in the Scripture 
Except of King's sons.  but the parents: for when Christ saith to the jews, If ye be the sons of Abraham, ye will do the works 
john. 8. 30.  of your father Abraham. He showeth that sons use to walk in their father's steps whether they be good or bad. It is a marvelous delight to father & mother when people say that their children are like them: but if they be like them in goodness, it is as great a delight to other as to the parents: or else we say that they are so like, that they are worse for it. Well doth David call children arrows, for if 
Psal. 127. 4.  they be well bred they shoot at their parents enemies, & if they be evil bred they shoot at their parents. Therefore many father's want a staff to stay them in their age, because they prepared none before; like old Eli which was corrected himself for not correcting 
1. Sa. 2. 29.  his sons. Are not children called the fruit of their parents? Therefore 
Psal. 132. 11. Math. 12. 33.  as a good tree is known by bringing forth good fruit, so parents should show their goodness in the good education of their children which are their fruit. For this cause the jews were 
1. Sam. 1. 20 2. Sam 12. 24.  wont to name their children so when they were borne, that ever after if they did but think upon their names, they would put them in mind of that religion which they should profess, for they did signify something that they should learn. An admonition to such as call their children at all adventures, sometimes by the names of dogs even as they prove after. In the 1. King. 2. 2. we have David instructing his sons: In Gen. 39 jaacob correcting his sons: and in job. 1. job praying for his sons: These three put together, Instructing, Correcting, and Praying, make good children and happy parents.  
Once Christ took a child and set him in the midst of his Disciples, and said, He which will receive 
Luc. 18. 17.  the kingdom of heaven, must receive it as a little child. Showing that our children should be so innocent, so humble, and void of evil, that they may be taken for examples of the children of God. Therefore in Psal. 127. 4. children are called the heritage of the Lord, to show that they should be trained as though they were not men's children but Gods, that they may have God's heritage after. Thus if you do, your servants shall be God's servants, and your children shall be God's children, and your 
Col. 4. 15. Phil. 1. 2.  house shall be God's house, like a little Church when others are like a den of thieves.  
Now I speak to one which is 
The name of Stepmothers expounded, and their duty.  a mother so soon as she is married: therefore peradventure you look that I should show the duty of stepmothers. Their name doth show them their duty too; for a stepmother doth signify a stedmother, that is, one mother dieth, & another cometh in her stead; therefore that your love may settle to those little ones as it ought, you must remember that you are their stedmother, that is, in stead of their mother, & therefore to love them, and tender them, and cherish them as their mother did. Further, these children are Orphans, and therefore you must not only regard them as children, but as Orphan children. Now, God requireth a greater care over Widows and 
jer. 22. 2. Deut. 14. 17. & 24. 17. & 26. 12.  Orphans, than over any other women or children. Lastly, you must remember that saying, As you measure unto other, so it shall be 
Mat 7. 2.  measured to you again. That is, as you entreat these children, so an other may come after and entreat your children; for he which hath taken away the first mother, and sent you, can take away the second mother and send a third, which shall not be like a stedmother to yours, unless you be like a stedmother to these.  
If these duties be performed in Marriage, than I need not speak 
Divorcement the physic of Marriage.  of Divorcement, which is the rod of Marriage, and divideth them which were one flesh, as if the body and soul were parted a sunder. But because all perform not their Wedlock vows, therefore he which appointed Marriage, hath appointed Divorcement, as 
Math. 18. 9  it were taking our privilege from us when we abuse it. As God hath ordained remedies for every disease, so he hath ordained a remedy for the disease of Marriage. The disease of Marriage is Adultery, and the medicine hereof is Divorcement. Moses licensed them to departed for hardness of heart, but 
Math. 19 8  Christ licenseth them to departed for no cause but Adultery. If they might be separated for discord, some would make a commodity of strife; but now they are not best to be contentious, for this law will hold their noses together, till weariness make them leave struggling, like two spaniels which are coupled in a chain, at last they learn to go together, because they may not go a sunder. As nothing might part friends, But if thine eye offend thee pull it cut, that 
Mat. 5. 32.  is, if thy friend be a tempter: so 
Mat. 19 9  nothing may dissolve Marriage but Fornication, which is the breach of Marriage: for Marriage is ordained to avoid Fornication, 
1 Cor. 7. 10.  and therefore if the condition be broken, the obligation is void. And beside, so long as all her children are his children, she must needs be his wife, because the father and mother are man & wife: but when her children are not his children, she seems no more to be his wife but the others, whose children she bears, and therefore to be divorced from him. In all the old Testament we read of no divorce between any, which showeth that they lived chaster than we: yet no doubt this law was better executed amongst than, than amongst us. Such a care God hath had in all ages & callings to provide for them which live honestly: for Divorcement is not instituted for the carnal, but for the chaste, lest they should be tied to a plague while they live. As for the Adulterer and Adulteress he hath assigned 
Leu. 20. 10.  death to cut them off, lest their breath should infect others. Thus he which made Marriage, did not make it unseparable, for then Marriage were a servitude. But as Christ saith of the Sabaoth, The Sabaoth was made for man, that is, 
Mar. 2. 27.  for the benefit of man, and not for the hindrance of man: so Marriage was made for man, that is, for the honour of man, and not for the dishonour of man: but if Marriage should turn to Fornication, 
Louît. 20. 10.  and when it is turned to Fornication, there might be no separation, than Marriage were not for the honour of man, but for the trouble and grief and dishonour of man. Therefore now ye have heard how Divorcement is appointed for a remedy of Fornication, if any be ashamed of this physic, let them be more ashamed of the disease.  
Because I have spoken more 
Conclusique  than you can remember, if you ask me, what is most needful to bear away? In my opinion there is one saying of Paul, which is the profitablest sentence in all the 
A sentence for the married to think upon.  Scripture, for Man and Wife to meditate often, and examine whether they find it in themselves as they do in other, lest their Marriage turn to sin, which should further them in godliness. In the 1. Cor. 7. 32. it is said, The unmarried 
1. Cor. 7. 32.  man careth for the things of the Lord how he may please the Lord, but he that is married careth for the things of the world, how he may please his wife. Likewise, The unmarried woman careth for the things of the Lord how she may be holy, but she that is married, careth for the things of the world how she may please her Husband. As though their pleasing of God were now turned all to pleasing one another, and their carnal love had eaten their spiritual love, as the lean kine devoured the fat. Therefore it followeth in the next 
Gen. 41. 4.  words, This I speak for your commodity: As though there were 
Vers. 34.  great commodity in remembering this watch word. All men have not the feeling of God's word, or else such a sentence might be an anchor to all which are married, to stay them when any temptation goeth about this change, which Paul feared even in them which seared God before. If thou have read all this book, and art never the better, yet catch this flower before thou go out of the garden, and peradventure the sent thereof will bring thee back to smell the rest. As the corpse of Hazael made the passengers to stand, 
1. Sam. 1. 23.  so I have placed this sentence in the door of thy passage, to make thee stand and consider what thou dost before thou marriest. For this is the scope and operation of it, to call the mind to a solemn meditation, and warn him to live in Marriage as in a temptation, which is like to make him worse than he was, as the Marriage of jehoram did, if he use not jobs preservative 
2. Chro. 21. 6. job. 9 28.  to be jealous over all his life. The allurements of beauty, the troubles about riches, the charges of children, the losses by servants, the unquietness of neighbours cry unto him that he is entered into the hardest vocation of all other: and therefore they which have but nine years prenticeship to make them good Mercers or Drapers, have nineteen years before Marriage to learn to be good Husbands and Wives, as though it were a trade of nothing but Mysteries, and had need of double time over all the rest. Therefore so often as you think upon this saying, think whether you be examples of it, and it will waken you, and chide you, and lead you a strait path, like the Angel which led the servant of Abraham. 
Gen. 24. 48.   
Thus I have chalked the way, to prepare you unto Marriage, as the Levites prepared their brethren 
2. Chro. 35. 6.  to the Passeover: Remember that this day ye are made one, and therefore must have but one will. And now the Lord jesus in whom ye are contracted, knit your hearts together, that ye may love one another like David and jonathan, and 
1. Sam. 18. 8  go before you in this life, like the Star which went before the 
Math. 2. 9  Gentiles, that ye may begin, and proceed, and end in his glory. To whom be all glory for ever.  
Amen.  
FINIS.   

A Treatise of the Lords Supper, in two Sermons.  
Imprinted at London by Thomas Orwin for Thomas Man, dwelling in Paternoster row at the sign of the Talbot. 1591.   

A Treatise of the Lords Supper; in two Sermons.  

The first Sermon.  1. Cor. 11. 23, 24. 
The Lord jesus in the night that he was betrayed, took bread:  
And when he had given thanks, he broke it, and said, Take, eat: this is my body, which is broken for you: this do ye in remembrance of me.  
THE Word & the Sacraments are the two breasts wherewith our mother doth nurse us. Seeing every one receiveth, and few understand what they receive; I thought it the necessariest doctrine to preach of the Sacrament; which is a witness of God's promises, a remembrance of Christ's death, and a seal of our adoption: therefore Christ hath not instituted this Sacrament for a fashion in his Church to touch, and feel, and see, as we gaze upon pictures in the windows, but as the woman which had the bloody 
Mat. 9 20.  issue, touching the hem of Christ's garment, drew virtue from Christ himself because she believed: So Christ would that we touching these signs, should draw virtue from himself, that is, all the graces which these signs represent. Therefore as the levites 
2. Chro. 35. 6.  under the Law, were bound to prepare their brethren before they came to the Passeover; so Preachers of the Gospel should prepare their brethren before they come to the Supper of the Lord. For which purpose I have chosen this place to the Corinthians, which is the clearest and fullest declaration of this Sacrament in all the Scripture.  
The Lord jesus in the night etc. The sum of all these words is, 
The division.  the institution, & use of the Lords Supper. First Paul showeth the author of it, The Lord jesus, than the time when it was instituted, in the night that he was betrayed, than the manner how he did institute it, he took bread: and when he had given thanks, he broke it, and gave unto his disciples, etc. then the end why he did institute it, for a remembrance of his death.  
Touching the author, he which 
The Author.  is signified by it, was the author of it. The Lord jesus hath bid us to Supper, I am not worthy (sayeth john) to lose his shoe; so we are not worthy to wait at his trencher, 
john. 1. 27.  and yet he will have us sit at his table. To him belongeth the power to ordain Sacraments in 
None but Christ may ordain Sacraments.  his Church, because he fulfilled the Sacraments of the Law. When Christ came the Passeover ceased, because he is our Passeover, that is, the Lamb by whose blood we 
john. 1. 29.  are saved. When Christ came, Circumcision ceased, because he is our Circumcision, that is, the purifier and cleanser of our sins. 
Revel. 7. 14.  Now these two Sacraments are fulfilled, he hath appointed two other Sacraments for them in stead of the paschal Lamb, which the jews did eat, he hath given us an other Lamb to eat, which john calleth the Lamb of God, that is 
john. 1. 29.  himself, upon whom all do feed, whosoever do receive this Sacrament with an assured faith that Christ died to possess them of life. The breaking of the bread, doth signify the wounding of his body: the pouring of the Wine doth signify the shedding of his blood. The eating of the bread, and drinking of the Wine, doth signify that his flesh and blood do nourish in us life eternal, as the bread and Wine do nourish the life present.  
Instead of Circumcision, which began at Abraham, he hath ordained 
Gen. 17. 10.  Baptism, which began at john, a more lively representation 
Who was therefore called john the Baptist. Math. 3. 1. Revel. 1 5. Reu. 22. 14.  of the true circumcision of the heart, because it representeth unto us the blood of Christ which washeth our souls, as the water in Baptism washeth our bodies.  
Touching the time: In the night 
The time.  (saith Paul) therefore this Sacrament is called The Lord's Supper, 
Vers. 23.  because it was instituted at night when they used to sup. But what night? even that night (saith Paul) when he was betrayed: that night which he should have cursed, as job did the day of his birth, 
job. 3. 3.  if he had suffered against his will: that night when he should have thought to destroy men, as men conspired to destroy him, that night (saith Paul) this Sacrament of grace, and peace, and life began. Even that night when we betrayed him. Many nights did he spend in watching, and praying for us, and is there a night now for us to kill and betray him? That was a dark night, when men went about to put out the Sun which brought them light. Who can but wonder, to see how Christ, and they for whom Christ came, were occupied at one time? when they devised mischief against him, and sought all means to destroy him, than he consulted how to save them, and instituted the same night this blessed Sacrament, to convey all his graces and blessings unto them, Even that night when they betrayed him.  
The reason why this action was 
Why this Sacrament was instituted at night.  deferred until night, is, because that was the time appointed by the Law to eat the Passeover, which was like a predecessor of this Sacrament. The reason why 
Why it was deferred till his last night.  he deferred until his last night, was, because the Passeover could not be ended, before the fullness of time, and the true Paschall Lamb were come to be slain in stead of the other. Therefore how fitly did Christ end the Passeover, which was a sign of his suffering so presently before his suffering? And beside, how sweetly did he confirm his Disciples faith, when as they should see that the next day performed before their eyes, which overnight both in the Passeover, and in the Sacrament, was so lively resembled unto them. If any from this do gather, that we ought to eat the Lords Supper at night as Christ 
Why we receive not the Lords Supper at night.  did, he must understand that we have not the same cause to do so which Christ had, because of the Passeover. And therefore the Church which hath discretion of times and places, hath altered both the time, and the place, using the temples in stead of the chamber, and the morning in stead of the evening: for indifferent things are ruled by order and decency.  
Touching the manner, He took 
Vers. 23. 24  bread, and when he had given thanks, he broke it, and gave it unto them. He would not eat it, nor break it, before he had given thanks to God. What need he which was God, give thanks to God, but to show us what we should do, when we eat ourselves? In all things give thanks (saith Paul) whereby 
1. Thess. 5. 18.  we declare, that all things come from God: but the wicked believe 
Note.  easier that God doth take, than that he doth give, and therefore they never pray heartily unto him for any thing, nor feelingly thank him for it. For which the Lord complaineth, saying: I have 
Mala. 1. 2.  loved you, yet ye say, wherein hast thou loved us? showing, that we are worse than the Ox, which 
Esai. 1 3.  knoweth his feeder. And if we acknowledge all things from God, yet we do like Lot, Is it not a little 
Gen. 19 20.  one (saith he) when he craved to go unto Zoar, as though it were not much which he asked: so we mince and extenuate the gifts of God, before we receive them and after; like them which have a grace for dinner, and none for breakfast, as though they had their dinners from God, and breakfasts of their own. Our example did not so: Although it was but bread which he received, yet he was more thankful for bread, than many which bury the fowls, and fishes, and beasts, in their belly: for if a count of all were kept, for one that prayeth Give us this day our daily bread, a hundredth take their bread, and 
Luk. 11. 3.  meat, and sleep too, which never pray for it.  
After he had given thanks, he broke it, and gave unto them, and said, Take, eat: for when he had given thanks to God, than it was sanctified, and blessed, and lawful to eat. So, when thou servest 
Note.  God, than it is lawful for thee to use God's blessings, than thou mayest eat and drink as Christ did, but not before, for these things were created to serve them which serve God; if thou dost not serve him for them, thou encrochest upon God's blessings, and stealest his creatures, which are no more thine, than thou art his, for the good God created all things for good men, as the devils possessions are reserved for evil men. Therefore as Christ would not break the bread, before he had given thanks to the founder, so know, that there is some thing to be done, before thou receive any benefit of God, and presume not to use his creatures with more liberty than his Son did, which did not eat without giving thanks nor rise again without singing of a Psalm. 
Mat. 26. 30.   
It followeth, This is my body. Here is the fruit of his thanks before, he prayed that the bread & wine might be blessed, and they were blessed. As Isaac's blessing showed itself upon jaacob whom 
Gen. 27.  he blessed; so Christ's blessing appeared strait upon these mysteries: for it could not be said before, this is my body, because it was mere bread; but now it may be called his body, because his blessing hath infused that virtue into it, that it doth not only represent his body, but convey his body, and himself unto us. The efficacy of this blessing is in this Sacrament ever since, sanctifying it unto us as well as it did to the Apostles, even as Christ's prayer stayed 
Luk 22. 32.  Peter's faith after Christ was dead.  
Because upon these words the Papists ground their transubstantiation, that is, that the bread is changed into Christ's flesh, and the Wine is turned into Christ's blood, whereby we eat the same body which died upon the Cross, and drink the same blood which issued out of his side, that you may see the blindness of this Popish dream, I would have you but mark every word of this Scripture how they make against Transubstanciation, that you may see them slain like Goliath with their 
1. Sam 17. 51.  own sword. Even as GOD made Caiphas speak against himself; 
joh. 18. 14.  so the Scriptures which heretics allege, do make against themselves, like the Baalites which 
1. King. 18. 28.  wounded their own flesh. I may liken their allegations to Satan's, when he tempted Christ in the Wilderness, he alleged but one 
Math. 4. 4.  sentence of Scripture for himself, and that Psalm out of which he 
Psal. 91. 11.  borrowed it, makes so plain against him, that he was feign to pick here a word, and there a word, and leave out that which went before, and skip in the midst, and omit that which came after, or else he had marred his cause. The Scripture is so holy, and pure, and true, that no word, nor syllable thereof can make for the devil, or for sinners, or for heretics: yet as the devil alleged Scripture, though it made not for him, but against him; so do the Libertines, and Epicures, and Heretics, as though they had learned at his school. Now there is no sentence of the scripture, which the wiser Papists allege boldly for their Transubstantiation, but this, that Christ said, This is my 
Math. 26. 26.  body, by which they may prove as well that Christ is a door, because he saith, I am the door: or a 
joh. 107 9  Vine, because he saith, I am a Vine, for his sayings are like. Figurative 
joh. 15 1.  speeches, must not be construed literally, but this is Heretics fashion. If you mark, you shall see through out, that all the testimonies which the Papists allege for their heresies, are either tropes, or figures, or allegories, or parables, or allusions, or dark speeches; which when they presume to expound allegorically, or literally, without conference of other scriptures, than they wander, and stray from the mark, or else it is impossible, that the truth should maintain error, that is, that the scripture should speak for heresy, if it were not perverted: therefore we see that Eve never 
Gen. 3. 3.  erred, until she corrupted the text.  
Now we will enter the lists with our adversaries, and see whether these words do prove that the bread and wine are turned 
Arguments against Popish Transubstantiation.  into Christ's body. Paul saith, jesus took bread: well then, yet it is bread: when he had taken it, than he blessed it, what did he bless? the bread which he took, 
1  well then, yet it is bread: when he had blessed it, than he broke it, what did he break? the bread which he blessed, well then, yet it is bread: when he had broken it, than he gave it, what did he give? the bread which he broke, well then, yet it is bread: when he had given it, than they did eat it, what did they eat? the bread which he gave them, well then, yet it is bread: when they did eat it, than he said, this is my body: what did he call his body? the bread which they did eat, well then, yet it is bread. If it be bread all this while, when he did take it, and bless it, and break it, & give it, and they did eat it, when is it turned into his body? here they stand like the Sadduces, as mute 
Math. 22. 34.  as fishes.  
Now that ye may see that not we only say it is bread and wine after the consecration, in the 27. verse Christ himself doth call it bread and wine after he had given it, as he did before. And in Mark he sayeth, I will drink no more 
Mar. 14. 25  of the fruit of the Vine. Here Christ saith, that it was the fruit of the Vine which he drank, but his blood is not the fruit of Vines, but Wine, therefore Wine was his drink, and not blood.  
Beside, if you would hear Paul 
2  expound Christ, he showeth, that all our Fathers had the same substance 
1. Cor. 10. 4.  of Christ in their Sacraments, that we have in ours, for he saith, They all did eat the same 
Vers. 3. 4.  spiritual meat, and all drink the same spiritual drink. Strait he saith, that this meat and this drink 
Vers. 4.  was Christ. Mark that he sayeth not only, They did eat the same meat that we eat, but he saith, that this meat was Christ: and not only so, but to show that Christ is not a corporal meat, as the Papists say: he saith, he is a spiritual meat, as we say; therefore you see that we do not eat him corporally, no more than our Fathers, but that as they did eat him spiritually, so do we; for spiritual meat must be eaten spiritually, as corporal meat is eaten corporally.  
Again, for the signs to be turned 
3  into the thing signified by them, is utterly against the nature of a Sacrament, and makes it no Sacrament, because there is no sign: for every Sacrament doth consist of a sign, and a thing signified, the sign is ever an earthly thing, and that which it signifieth is a heavenly thing. This shall appear in all examples, as in Paradise there was a very Tree for the 
Gen. 2. 9  sign, and Christ the thing signified by it. In Circumcision there 
Gen. 17. 11.  was a cutting off of the skin, and the cutting off of sin. In the Passeover there was a Lamb, and 
Exo. 12. 3.  Christ. In the Sabaoth there was 
Exo. 23. 11.  a day of rest, and eternal rest. In the Sacrifices there was an offering 
Heb. 9 13.  of some beast, & the offering of Christ. In the Sanctuary there 
Exo. 30.  was the holy place, and heaven. In the Propitiatory there was the golden Covering, and Christ our 
Exo. 25. 24.  cover. In the Wilderness there was a Rock yielding water, and Christ yielding his blood. In the 
Exo. 17. 16.  Apparition there was a Dove, and 
Mat. 3. 16.  the Holy Ghost. In the Manna there was Bread, and Christ. In 
joh. 6. 49.  Baptism there is very Water 
joh. 1. 33.  which washeth us, and Christ's blood washing us; so in the Supper of Christ there is very Bread and Wine for the sign, and the body and blood of Christ for the 
1. Cor. 11. 19  thing signified, or else this Sacrament is against the nature of all other Sacraments.  
Again, there must be a proportion between the Passeover & the Lords Supper, because this was figured by the other. Now, the jews had in their Passeover, Bread, and Wine, and a Lamb; 
Exo. 12.  so Christ instituting his Supper, left Bread, and Wine, & a Lamb, 
Matth. 16.  which name is given to himself, because he came like a Lamb, and 
joh. 1. 29.  died like a Lamb.  
Again, if Christ's very body 
5  were offered in the Sacrament, than it were not a Sacrament, but a Sacrifice; which two differ as much as giving, and taking: for in a Sacrifice we give, & in a Sacrament we receive, & therefore we say our Sacrifice, and Christ's Sacrament.  
Again, every Sacrifice was 
6 Exo. 27.  offered upon an Altar. Now, mark the wisdom of the Holy Ghost, lest we should take this for a Sacrifice, he never names Altar when he speaks of it, but, the table of the Lord. Therefore it is no doubt but the devil hath kept the name of Altar, that we might think it a Sacrifice. Again, if the bread were Christ's flesh, and the wine his blood, as these two are separate one from the other; so Christ's flesh should be separate from his blood, but his body is not divided, for them it were a dead body. Again, that which remaineth doth nourish the body, and relish in the mouth as it did before, which could not be, but that it is the same food which it was before. Again, I would ask, whose are this whiteness, and hardness, and roundness, and coldness? None of them say that it is the whiteness, and hardness, and roundness, and coldness of Christ's body: therefore it must needs be the whiteness, and hardness, and roundness, and coldness of the bread, or else qualities should stand without substances, which is, as if one should tell you of a house without a foundation. Again, as Christ dwelleth in us, so he is eaten of us, but he dwelleth in us only by saith, Ephe. 3. 17. Therefore he is eaten only by faith. Again, none can be saved, without the communion of the body: but if all should communicate with it corporally, than neither infants nor any of our fathers, the patriarchs or the Prophets should be saved, because they received it not so.  
Again, Christ saith not, this wine, but this cup, and therefore by their conclusion, not only the wine should be turned into blood, but the cup too.  
Again, Paul saith, They which 
13  receive unworthily, receive their own damnation. But if it were the flesh of Christ, they should rather receive salvation than damnation, because Christ saith, He that eateth my flesh and drinketh my blood 
john. 6. 54.  hath life everlasting.  
Again, if they would hear an Angel from heaven, when Christ's 
14  body was glorified, an Angel said to the women, He is risen, and is not 
Math. 28. 6  here, as if he should say, his body is but in one place at once, or else he might have been there, though he was risen.  
Again, why do they say in receiving this Sacrament ever since 
15  the Primitive church, Lift up your hearts, if they have all in their mouths? To end this controversy. Here we may say as the Disciples said to Christ, Whether shall we go 
joh. 6. 68  from thee? I mean we need not go to any other expositor of christ than Christ himself. Therefore mark what he saith: At first when Christ said, that he was the bread of life, and that all which would 
joh. 6. 60.  live must eat him, they murmured until he expounded his words; and how did he expound his words? Thus, He that cometh 
joh. 6. 35.  unto me hath eaten, and he that believeth in me hath drunk. After when he instituted this Sacrament, in like words, they murmured not, which they would as before, if he had not resolved them before, that to eat his body, and to drink his blood, was nothing but to come to him, and believe in him. After he had said so, they murmured not, because they did see some reason in it. As it is plainly said, This is my body; so it is plainly said, these words are spirit, that is, they must be understood spiritually, and not literally.  
I did not allege the Fathers in my Sermon, but if any man suspend his assent, till they bring in their verdict, let him hear them make confession of their belief. Augustine saith, the Lord doubted 
Aug. upon the 3. Psal.  not to say, this is my body, when he gave only a sign, or Sacrament of his body.  
Tertullian saith, this is my body, 
Ter. against Martion the 4. book.  that is, a sign of my body.  
Ambrose saith, the bread and wine remain still the same thing 
4. book 4. chap. of Ferra.  that they were.  
Theodoret saith, after the consecration, 
In his first Dialog.  the mystical signs do not cast off their own nature, but abide still in their first substance and form.  
Origen saith, the bread that is 
Upon the 15. of Mat.  sanctified with the word of God, as touching the material substance thereof goeth into the belly, and forth again like other meats.  
Irenaeus saith, that it hath two 
Irenae 4. book. chap. 34. against Valentinus.  things in it, one earthly, and the other heavenly.  
Cyrill saith, Our Sacraments avouch not the eating of a man. 
Ad ob. Theod. Anathematis. 11.   
Cyprian saith, the Lord calleth bread made of many grains, his 
1. book of Epist.  body, and called wine made of many grapes, his blood.  
Athanasius saith, Christ made 
In that Gospel, whosoever speaketh a word etc.  mention of his ascension into heaven, that he might withdraw his Disciples from corporal and fleshly eating.  
Chrysostome saith, God giveth us 
Hom. 60. to the people of Antioch. To Caesarus the Monk.  things spiritual under things visible and natural. And again, being sanctified, it is delivered from the name of bread, and is exalted to the name of the Lords body, although the nature of the bread still remain.  
And because they believe that the Pope cannot err, Pope Gelasius setteth to his hand, and saith with the rest, Neither the substance of the bread, nor nature of the 
Against Eutyches the Here.  wine cease to be, more than they were before.  
Tell us Papist, do not these Fathers speak as plain as we? Canst thou avouch transubstantiation more flatly than they deny it? How had this heresy been chased, if the devil had hatched it in their time?  
Thus the Scriptures on the one side, and the Fathers on the other side did so trouble three arch Papists, Biel, Tonstal, and Fisher, that Gabriel Biel saith, how the body 
Upon the Canon lect. 40.  of Christ is in the Sacrament, is not found in the canon of the Bible.  
Tonstal saith, It had been better 
1. book of the Sacrament. pag. 46.  to leave every man to his own conjecture, as they were before the Council of Laterane, than to bring in such a question.  
Fisher saith, No man can prove 
Against the captivity of Babylon made by M. Luther.  by the words of the Gospel, that any Priest in these days doth consecrate the very body and blood of Christ.  
Hear is fulfilled, Out of thine 
Luk. 19 22.  own mouth I will condemn thee. But we will not carry the matter so, because a judge must have two ears, therefore now let them speak. Because they cannot tell how the 
The Papists allegations for the real presence.  bread and wine should be turned into flesh and blood, and yet appear bread and wine still, they say it is a miracle: but how do they prove it? If they contend it is a miracle, they must show us a sign, for every miracle may be seen, like all the miracles of Moses, and Christ, and the Apostles: and therefore a miracle is called a sign, because it may be seen like 
Exo. 4. 8. & 21.  a sign, and the word signifieth a wonder, as though we did see something to wonder. And the jews craving a miracle, said, Show us a miracle: as though they were 
Exo. 6.  taught to judge of miracles by sight. All which doth show that a miracle may be seen, but here no miracle is seen.  
Again, a miracle (especially in the time of the Gospel) is an extraordinary thing, but they make this an ordinary thing: for if the bread & wine turned into flesh & blood, than miracles are as common as Sacraments, & so because they have Mass every day, they should work miracles every day. Lastly, this seemeth strange, that Augustine, whom they so much honour, gathered all the miracles which are written in the Scripture, and yet amongst all, speaks not of this; therefore than it was counted no miracle: but Paul speaks of lying miracles, and this 
2. Thess 2. ●  is one of them.  
If they say that Christ can turn 
Object.  Bread and Wine into his body, and therefore he doth. First they 
Answ.  must prove that he will: for they can do many things themselves which they do not, because they will not: therefore it is an old answer, that from Can to Will, no argument followeth. The Leper did not say to Christ, If thou can, thou will; but, If thou wilt, thou canst. 
Mar. 1. 40.   
But the question which they think cannot be answered, like their invincible Navies, is this. If the Bread be not his body, why 
Object.  doth he call it his body? Resolve this knot and all is clear. Mark then and we will lose it as well as we can: He saith, This is my body, as he saith after, which is broken 
Answ.  for you. Why? his body was not broken before he suffered, how did he say then, which is broken, before it was broken? There is no sense of it but this, the Bread was broken, and signified that his body should be broken. Now, as the breaking of the Bread did signify the breaking of his body, so the Bread must needs signify his body: but as his body was not broken indeed when the Bread was broken, so the Bread could not be his body indeed: for then his body should have been broken when the Bread was broken: yet let them object what they can.  
If (say they) the Bread & Wine 
Object.  be not changed into his body and blood, why doth he speak so darkly? he might have spoken pla●ner.  
I answer, though this seem 
Answ.  dark to Papists, yet it was not dark to the Apostles, they understood his meaning well enough, and all the rest for 1215. years after Christ, before transubstantiation was spoken of. If the Apostles had not understood his meaning, they would not stick to ask him as their manner was, until they were acquainted with Christ's phrase, whensoever they doubted upon any of his speeches, they were wont to come unto him, & say, Master, what is the meaning? but 
Luk. 8. 9  they were used to such phrases: for it was Christ's manner to teach by similitudes, showing one thing by another, which is the plainest manner of teaching, and most used in holy Scripture, especially in the types and shadows of this Sacrament. For example, Christ calleth the Lamb the Passeover, in 
Math. 26. 17.  place whereof this Sacrament succeeded, and therefore presently after they had eaten the Passeover, Christ instituted this Sacrament to be used for it. Christ (I say) called the Lamb the Passeover, and yet the Passeover was this, an Angel passed over the houses of the 
Exo. 12. 27.  Israelites, and struck the Egyptians, this was not a Lamb, and yet because the Lamb was a sign of this Passeover, as the bread and wine is of Christ's body, therefore Christ called the Lamb the Passover, as he calleth the bread and wine his body.  
Again, Circumcision is called 
Gen. 17. 13.  the Covenant, and yet Circumcision was nothing but the cutting away of a skin: but the Covenant is, In Abraham's seed all nations shall be blessed, I will be their God, and they shall be my people, I 
Gen. 12. 3.  will defend and save them, and they shall serve and worship me. This is not Circumcision, and yet as though Circumcision were the Covenant itself, it is called the Covenant, because it signified the Covenant, so Bread and Wine are called Christ's body, because they signify Christ's body.  
Again, Baptism is called regeneration, 
Tit. 3. 5.  and yet Baptism is a dipping of our bodies in water, but regeneration is the renewing 
1. Cor. 6. 11.  of the mind, to the image wherein it was created: this is not Baptism, and yet as though Baptism were regeneration itself, it is called regeneration, because it signified regeneration: so the bread and wine are called Christ's body, because they signify Christ's body.  
Again, the Cup is called the 
Luc. 22. 20.  new Testament, and yet the Cup is but a piece of metal, filled with Wine: but the new Testament is, He which believeth in the 
john. 3. 36.  Son, shall be saved: this is not a Cup, and yet as though the Cup were the new Testament itself, it is called the new Testament, because it signifieth the new Testament: so the bread and wine are called Christ's body, because they signify Christ's body. They which knew that the Lamb is not the Passeover, though Christ called it the Passeover; that Circumcision is not the Covenant, though God called it the Covenant; that Baptism is not regeneration, though it be called regeneration; that the Cup is not the new Testament, though Christ called it the new Testament; could they not aswell understand, that the Bread and Wine were not Christ's body, though Christ called them his body? As they understood these speeches, so they understood this speech, therefore they which say, that the bread and wine are Christ's body, because Christ saith, This is my body: 
Math. 26. 26.  may aswell say, that the Lamb is the Passeover, because Christ calleth it the Passeover, that Baptism is regeneration, because Paul calleth it regeneration, that the Cup is the new Testament, because Christ calleth it the new Testament.  
If every Sacrament was called by the thing which it signified, and yet never any Sacrament was taken for the thing itself, what reason have they to take this Sacrament for the thing itself, more than all the rest? It is the consent of all Writers that a Sacrament is a sign, therefore not the thing signified: no more than the bush at the door, is the Wine in the seller. If I call the Prince a Phoenix, the University a Fountain, the Court a Peacock, the City a Sea, the Country an Eremite, why can the Papists understand me, and not understand Christ? What a dark, and strange, and intricat, and incredible speech had this been for them, to understand grossly, and literally? would they think, that they did eat Christ's body, when his body stood before them, and he had told them before, that his body was like their body? Nay, this would have required more words, and made them come again, with Master, what is the meaning? for they were 
Luk. 8. 9  not so instructed yet before the resurrection, to believe every thing without questioning, if it were contrary to sense and reason: but as they asked, who had 
john. 4. 33.  given him any meat, when he said that he had meat, and they could see none: so they would have asked, what meat is this which we see not? how can every one of us eat his body, and yet he hath but one body, and that body is whole when we eat it? lo, he standeth before us and saith, that his body is like unto ours, and yet he takes bread and breaks it, and gives it unto us to eat, and when we eat it, he saith This is my body: and yet his body standeth before us still. If his body 
Luk 24. 39  be like ours (as he saith) how can it be eaten and be there, for ours can not? Thus they would have questioned, if they had not been used to such phrases: but as they could understand him when he called himself a stone, and a rock, and a door, and a window, and a Vine, so they could pick out his meaning, when he said that bread was his body: for he had told them before, that he was the bread of eternal life. 
john. 16. 5.   
Now the bread of eternal life is not eaten with teeth, for the body cannot eat spiritually, no more than the soul can eat corporally, and therefore he is such a bread as is eaten with faith, and so himself faith in the Gospel of john. 
joh. 6. 35.  Mark this eating by faith, and all the strife is ended. Flesh and blood indeed need not faith to chew them, for the teeth can chew them well enough. Therefore, if the Bread and Wine were the body of Christ, than we need not faith to eat it, but all which have teeth might eat Christ's body, yea, the Mice might eat it aswell as men, for they eat the same bread that we do, aswell after it is consecrated, as before.  
If this be not enough to batter the ruins of this upstart heresy, I will come to interrogatories, and see whether they have learned it by rote, or by reason. If they ground their Transubstantiation upon these words of Christ 
Math. 26. 26.  This is my body, which he spoke to his Disciples, I ask them, whether they receive that body which was mortal, or that body which is glorified, because one of 
Neither Christ's mortal body, nor his immortal body, can be in the same.  these bodies they must needs receive, either his mortal body, or his glorified body. If they say, that it is his mortal body, the mortal body will not profit them: for you see that mortal food is but for this mortal life, neither hath Christ a mortal body now to communicate unto them, because it is changed to an immortal body, therefore they can not receive the mortal body, because Christ hath not a mortal body to give them. If they say that they receive his glorified body, than they must fly from this text, for at that time Christ had no glorified body.  
When this Sacrament was instituted, and Christ said This is my body, his body was not glorified, because the Sacrament was instituted before his death, and his body was glorified after his resurrection. Therefore if they receive the same body which the Apostles received, as they say they do, they cannot receive a glorified body, because than Christ had not a glorified body to communicate unto them. Thus the rocks and sands are of both sides them, they receive a body neither mortal, nor immortal: if Christ hath any such body, judge you. Here they stand like a fool, which cannot tell on his tale. Nebuchadnezar dreamt a dream 
Dan. 4. 15.  and knew not what it meant.  
Beside, I ask them to whom Christ spoke when he said, This 
Mar. 14. 24  is my body. Mark saith, he spoke them, that is, to his Disciples: well then, if these words, This is my body, were not spoken to the signs, but to the persons, not to the bread & wine, but to the receivers: as the words which follow, Do this in remembrance of me: if 
Christ spoke not to the bred, and wine, but to his Disciples.  these words were not spoken to the bread and wine, than it is plain that they do not change the nature of the bread and wine. If the nature of them be not altered, than the substance remaineth, and then we receive no other substance with them, because two substances cannot be in one place.  
What then, is there nothing in 
More in the Lord's Supper than bread and wine.  the Sacrament but bread & wine, like a hungrey nunstion? Nay we say not that the Sacrament is nothing but a bare sign, or that you receive no more than you see: for Christ saith, that it is his body, and Paul saith, that it is the communion of Christ's body & blood. 
1. Cor. 10. 16.  Therefore there is more in Sacramental bread, than in common bread: though the nature be not changed, yet the use is changed; it doth not only nourish the body as it did before, but it bringeth a bread with it which nourisheth the soul: for as sure as we receive bread, so sure we receive Christ: not only the benefits of Christ, but Christ, although not in a Popish manner: yet we are so joined unto him, as though we were but one body. As the spouse 
A similitude.  doth not marry with the lands and goods, but with the man himself, and being partaker of him, is made partaker of them: so the faithful do not only marry with Christ's benefits, but with Christ himself; and being partakers of him, they are made partakers of his benefits: for Christ may not be divided from his benefits, no more than the Sun from his light. It is said, the Father gave us 
Rom. 8. 32.  his Son, and so the Son giveth us himself. As the bread is a sign of his body: so the giving of the bread is a sign of the giving of his body: like a Pelican which letteth her young ones suck her blood: so that we may say, the Lord invited us to Supper, and he himself was our meat. But if you ask how this is? I must answer, it is a mystery: but if I could tell it, it were no mystery. Yet as it is said, when three men walked in the midst of the furnace, one like the Son of GOD 
Dan.. 3. 25.  walked amongst them. So, when the faithful receive the Bread and Wine, one like the Son of God seemeth to come unto them, which fills them with peace and joy, and grace, that they marvel what it was which they received, besides bread and wine. For example, thou makest a bargain 
A similitude.  with thy neighbour for house or land, and receivest in earnest a piece of gold, that which thou receivest is but a piece of gold, but now it is a sign of thy bargain, and if thou keep not touch with him, happily it will clasp thee for all that thou art worth, so that which thou receivest is bread, but this bread is a sign of an other matter, which passeth bread.  
Again, thou hast an Obligation 
Another similitude.  in thy hand, and I ask thee, what hast thou there, and thou sayest, I have here an hundredth pounds: why (say I) there is nothing but paper, ink, and wax: oh but by this sayest thou, I will recover an hundredth pounds, that is as good. So beloved, this is as good, that under these signs, you receive the virtue of Christ's body and blood by faith, as if you did eat his body, and drink his blood indeed, which is horrible to think that any should devour their God, thinking thereby to worship him, never any Heretic nor Idolater conceived so grossly of their God, before the Papist. We read of a people which did eat men, but never of any people which did eat their God. All the Apostles say, that it was needful that Christ should take our flesh, but no Apostle saith, that it is needful that we should take Christ's flesh; for all the blessings of Christ are apprehended by faith, and nothing is fit to apprehend him whom we see not but faith: and therefore one of their own pillars said, Believe, and thou 
Augustine.  hast eaten. Faith doth more in religion than the mouth, or else we might say with the woman, Blessed 
Luk. 11. 27.  are the breasts which gave thee suck, and so none should be blessed but Mary: but Mary was not blessed, because Christ was in her body, but because Christ was in her heart, and lest this should seem incredible unto you, because Mary is called blessed among Women. When Christ hard the woman say, Blessed are the breasts which gave thee suck, he replied unto her, Blessed are they which hear the word of God, and keep it, these are my Brethren, and Sisters, and Mother 
Luk. 8. 21.  (saith Christ) as though the rest were no kin to him in heaven, though they were kin in earth. Thus if Christ were in thy body, and thou shouldest say as this woman, Blessed is the body which hath thee in it, nay would Christ say, Blessed is the heart which hath me in it. If Mary were no whit better for having Christ in her arms, nor for having him in her body, how much better art thou, for having him in thy belly where thou canst not see him? must the sun needs come to us, or else cannot his heat and light profit us, nay, it doth us more good, because it is so far off: so this sun is gone from us, that he might give more light unto us, which made him say, It is good for you that I go from you; therefore 
joh. 16. 7.  away with this carnal eating of spiritual things. Many daughters have done virtuously, but thou (saith Solomon) surpassest them all. So, 
Pro. 31. 29.  many Heretics have spoken absurdly, but this surpasseth them all, that Christ must be applied like physic, as though his blood could not profit us, unless we did drink it, and swallow it as a potion. Is this the Papists union with Christ? is this the manner whereby we are made one flesh with Christ, to eat his flesh? Nay, when he took our flesh unto him, and was made man, than we were united to him in the flesh and not now. Christ took our flesh, we take not his flesh, but believe that he took ours, therefore if you would know whether Christ's body be in the Sacrament, I say unto you as Christ said unto Thomas, touch, feel, 
joh. 20. 27.  and see. In visible things, God hath appointed our eyes to be judges, for as the spirit discerneth spiritual objects, so sense discerneth of sensible objects. As Christ taught Thomas to judge of his body, so may we, and so should they: therefore if you cannot see his body, nor feel his body, you may gather by Christ's saying to Thomas, that he would not have you believe that it is his body, for my body (saith Christ) may be seen, and felt. And thus transubstantiation is found a liar.  
Now if you ask me, why Christ calleth the sign by the 
Why christ calleth the bread his body.  name of the thing itself, I ask thee again, Mayest thou say when thou seest the picture of the Queen, this is the Queen, and when thou seest the picture of a Lion, this is a Lion: and may not Christ say when he seethe a thing like his body, This is my body?  
I showed you before, that every Sacrament is called by the name of the thing which it doth signify, and therefore why should we stumble at this, more than the rest? The reason why the signs have the name of the things, is to strike a deeper reverence in us to receive this Sacrament of Christ reverently, sincerely, and holily, as if Christ were there present in body and blood himself. And surely, as he which defaceth the Queen's Seal, is convicted of contempt & treason to her own person, so he which profaneth these seals of Christ, doth not worship Christ, but despise him, and that contempt shall be required of him, as if he had contemned Christ himself. This is the reason, why Christ calleth the signs of his body, his body, to make us take this Sacrament reverently.  
It followeth, Do this in remembrance of me. That is, these signs 
Vers. 24.  shall be a remembrance of my death: when you break the bread you shall remember the wounding of my body; and when you drink the wine, you shall remember the shedding of my blood. If we must do this in remembrance of Christ's body, which was broken like the bread, it is an argument that his body is not there, because remembrance is not of things present, but of things absent, we remember not, but we see that which is before us. This might put the Papists in remembrance that Christ is not sacrificed now, when we do but remember his sacrifice: this is not Christ's sacrifice, but a remembrance of his sacrifice; he was sacrificed before, and now he is applied, lest his sacrifice should be in vain. This was done once really, when he offered himself upon the Cross, therefore that offering was called a sacrifice, because he was 
If Christ's body were in the Sacrament, it were not a Sacrament but a sacrifice.  sacrificed indeed; but this offering is called a Sacrament, because it is but a sign of his sacrifice. If Christ in this Sacrament were offered indeed, than it should be called a sacrifice as his once offering was; but because it is but a remembrance of his sacrifice, therefore it is called a Sacrament. This is not a sacrifice of Christ, but a sacrifice of ourselves. Lest we should take it to be a sacrifice of Christ, Christ himself calleth it a remembrance of his sacrifice, Do this in my remembrance. Here is our work as Christ hath done, so must we do, so we minister, and so you receive: we can give you nothing but that which we have received from him, as Paul saith. Therefore if Christ did not give his mortal body which stood before them, and could not profit them, nor his glorified body, which was not glorified then, and when it was glorified ascended up unto heaven, & there abideth, how can these juggling Priests make their God again which made them? They can no more turn wine into blood, and bread into flesh, than they can command a Gnat to become a Camel: for it is a greater work to make GOD, than to make the world. Therefore as Christ saith, When they tell you, here 
Math. 24. 23.  is Christ, and there is Christ, believe them not: So, when they tell you that Christ is in heaven, and that Christ is in earth, in this place and that place, believe them not: for Elias ascension was a figure of Christ's ascension: when Elias was ascended, yet some sought for his 
2. King. 2. 17.  body upon earth: so though christ be ascended, yet many seek his body upon earth: but as they could not find Elias body, so these can not find Christ's body, although they have sought 300. years. But if his body were upon earth, as they say, should we handle it and touch it, now it is glorified? After his resurrection he said to Mary, 
joh. 20. 17.  Touch me not, because his body was glorified, that is, not to be touched with fingers any more, but with faith. Therefore we read of none which touched his body after it was risen, but only Thomas to settle his faith. Thus you see we need to suborn no witnesses; for every word in this text which they allege for transubstantiation, doth make against transubstantiation, whereby if Antichrist doth signify them which are against Christ, you see who may be called Antichrist. There is no question in Popery (except Purgatory the Pope's publican & tasker) about which the Papists are at such civil wars among themselves, as about this transubstantiation. They cannot tell when the change beginneth, nor what manner of change it is, nor how long the change continueth, some hang one way, and some an other, like the Midianites which 
judg. 7. 22.  fought one against another. And no marvel though their consciences stagger about it: for to show you the right father of it, it was one of the dreams of Innocentius the 3. in the year of our Lord 1215. so many years passed 
A Monster of his age.  before Transubstanciation was named, and then a Pope set it first on foot: so it came out of Rome the grandam of all heresies, and for want of Scriptures, hath been defended with fire and sword, and swallowed more Martyrs, than all the gulfs of the Papal sea beside.  
Now when the doctrines of men go for scripture, you shall 
Eight absurdities which follow Transubstantiation.  see how many errors rush into the Church: for grant but this to Innocentius, as the Papists do, that the bread and wine are changed into Christ's body. First, it 
1  will follow, that Christ's body is not ascended up to heaven, because it remaineth upon earth, and so one of the articles of our faith shall be falsified, which saith, He is ascended into heaven, or if he 
Act. 1. 9 11  be ascended, and descended again, an other article will be falsified, which saith, that he sitteth 
Rom. 8. 34.  at the right hand of his father, that is as Peter saith, he abideth in heaven. 
Act. 3. 21.  Secondly it will follow, that 
2  Christ hath not a true body, but a fantastical body, because it may be in many places at one time; for if his body be in the Sacrament, he must needs have so many bodies as there be Sacraments; nay, he must have so many bodies as there be bits in every sacrament. Thirdly it will follow, that his body is divided from his soul, 
3  and consequently is a dead body, because the bread is only changed into his body, and not into his soul. Fourthly it will follow, that 
4  the wicked and profane, and reprobat, may receive Christ as well as the godly, because they have a mouth to eat as well as the best. Fiftly it will follow that Christ's 
5 Hebr. 9 28. &. 10. 12.  sacrifice once for all was not sufficient, because we must sacrifice him again, and break his body and shed his blood, as the jews crucified him upon the Crosse. Sixtly it will follow that the bread 
6  being turned into the body of our redeemer, hath a part in our redemption as well as Christ. seven it will follow, that Christ 
7  did eat his own body: for all the Fathers say that he did eat the same bread which he gave to his Disciples. Lastly it will follow, 
8  that a Massing Priest shall be the creator of his creator, because he makes him which made him, all these absurdities are hatched of Transubstantiation.  
Thus when men devise articles of their own, while they strike upon the handuill the sparks fly in their face; and they are like the man which began to build and could not finish it. When I see the Papists in so many absurdities for entertaining one error, me thinks he seemeth like a Collier which is grimed with his own coals. Therefore as in manners we should think of Peter's saying, Whether is it meet to obey GOD or men? So in doctrines we should think, whether it be meet to believe 
Act. 5. 29.  God or men? Thus you have heard the author of this Sacrament, the Lord jesus, the time when it was instituted, in the night that he 
Conclusion.  was betrayed, the manner how it was instituted, after thanks giving, the end why it was instituted, for a remembrance of his death, and the discovery of transubstantiation, one of the last heresies which Babylon hatched. Now, they which have been Patrons of it before, should do like the father and mother of an Idolater, that is, lay the 
Deut. 13. 6. & 9  first hand upon him to end his life. Thus I end. Think what account ye shall give of that ye have heard.  
In this Sermon, leaf C. section 11. lin. 3. for he spoke them, read, he spoke to them.   

A Treatise of the Lords Supper.  
The second Sermon.  1. Cor. 11. vers. 25, 26, 27, 28. 
25 After the same manner also he took the cup, when he had supped, saying, This cup is the New Testament in my blood: this do as oft as ye drink it, in remembrance of me.  
26 For as often as ye shall eat this bread, and drink this cup, ye show the Lords death till he come.  
27 Wherefore, whosoever shall eat this bread, and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.  
28 Let a man therefore examine himself, and so let him eat of this bread, and drink of this cup.  
HEre I am to speak of the second service (as it were) at the Lord's Table, & of that preparation which is like the Wedding garment that every man must bring unto this banquet. These words are diversly repeated of the Evangelists. Hear it is said, This cup is the new testament in my blood. In Matthew and in 
Mat. 26. 28  Mark, it is said, This cup is my blood of the new testament. This 
Mar. 14. 25  is the first mention which Christ makes of a Testament, as though now his promises deserved the name of a Testament, because the seal is set unto them, which before this Sacrament was not sealed, but like a bare wrighting, without a signet. This word Testament, doth imply a promise, and therefore teacheth us, that the Sacrament doth confirm & strengthen, and nourish our faith, because it sealeth the promise which we should believe.  
Hear is to be noted, that Christ doth not only speak of a Testament, but he calleth it a new Testament, which words never met together before, as though the Law were for the old man to mortify him, and the Gospel for the new man to comfort him again: or, as if the old Testament had so washed her face, and changed her apparel at Christ's coming, that one would not think it the same, but a new Testament, because even now she was shadowed with a thousand Ceremonies, and now they are gone from her, like a mist at the sun rising. As Christ calleth love a new Commandment, because he renewed 
joh. 13 34.  it like a law worn out of memory, so he calleth the promise of salvation a new testament. Every testament is confirmed with blood; the old Testament was confirmed by the blood of Goats, and Bullocks, and Rams, but 
Heb. 9 18.  the new Testament is confirmed by the blood of Christ, My blood (saith Christ) is the blood of the new 
Mat. 26. 28  Testament: nay this Cup (saith Christ) is the new Testament. You 
Luk 22. 20.  may see then that they may gather as well out of Christ's words, that the Cup is the new Testament, as that the Wine is his blood. For Christ saith, This Cup is the new Testament, as well as he saith, This Wine is my blood, or This bread is my body. Beside, when Christ speaks of a new Testament, he implieth, that the old Testament 
Heb. 8. 13.  is fulfilled, the Sacrifices, and Ceremonies of the Law, did signify Christ before he came, therefore they are fulfilled in his coming, no more Sacrifices, no more Ceremonies, 
For types and figures  for the truth is come. Sacrifices and Ceremonies are honourably, buried with the Priesthood of Aaron, let them rest, it is not lawful to violate the sepulchres of the dead, and take their bodies out of the earth, as the Witch would raise Samuel out of his 
1. Sam. 28. 14.  grave. Therefore they which retain Ceremonies, which should be abrogated, relics of judaism, or relics of Papisme, may be said to violate the sepulchres of the dead, & disturb the deceased, like the Witch, which presumed to raise Samuel out of his grave.  
This testament is called a testament in blood, because the testament and will of a man is confirmed, when the man is dead; so Christ confirmed his Testament by his death. Moses saith, that life is in the blood, so the blood of Christ is the 
Levit. 17. 11.  life of this Testament. If Christ's blood had not been shed, this Testament made unto us had been unprofitable, as the Testament of a Father is to his Son, if the Father should not die but live. Therefore the Apostle saith, without 
Heb. 9 22.  shedding of blood there is no remission of sins. Therefore the Testament or covenant of the remission of our sins, is called the Testament in blood; the blood of Christ is the seal of the Testament which we have to show unto GOD for the remission of our sins, and the two Sacraments are a seal of that blood to witness that it was shed.  
Again, this is a matter regarded in Testaments and Wills; to the Testament of him that is dead, no man addeth or detracteth, but as the Testator made it, so it standeth without alteration: so 
Deut. 4. 2. Revel. 22. 18.  should this Testament of Christ, and this Sacrament of Christ no man should alter it now he is dead: for he which addeth or detracteth hath a curse in God's book. Therefore Christ when he instituted this Sacrament, commanded, do this, that is, do as I do, lest they should serve one whit from his own manner: yet how many gauds have the Papists added to it, that he which had heard Christ say, Do this in remembrance of me, and should see how they handle the matter in their Mass, could see nothing to remember Christ by, but a vail to hide Christ from him. Therefore this Commandment was repeated again when he gave 
The popish receiving under one kind confuted.  the wine, Do this, etc. as he commanded them to eat the bread in remembrance of him, so he commandeth them to drink the wine in remembrance of him: nay, he speaks more precisely of the wine than of the bread; for he saith of the Wine, Drink you all of this, which he saith not of the bread. 
Mat. 26. 27  Surely Christ did foresee that some proud Heretics would do otherwise after him, even as it is come to pass: for the Papist doth break this commandment of Christ, as flatly as Saul broke the commandment of Samuel. Samuel commanded him to kill the 
1. Sam. 15. 9  fat and the lean: Saul killed the lean, but not the fat; so Christ commandeth to receive bread and wine, they teach to receive bread, but not wine: Christ saith, Drink you all of this, they say drink not all of this: Christ gave the bread & wine to all, they give the bread to all, and the wine to some: their Priests receive all, but the people must content themselves with half: the Priest eats and drinks, but the people must not drink for spilling on their clothes. Is this the Church which cannot err? Do they think to hem Christ in their Mass, and shut his ordinance out of their Mass? The Soldiers 
Mat. 27. 35  divided Christ's coat, but these divide his body, and separate the bread & wine which Christ hath joined. Paul speaketh of heretics which taught, Touch not, taste 
Colos. 2. 21.  not, handle not: so these say, touch not, taste not, handle not, when they should say, Touch, and taste, and handle. Of all Heresies either old or new, there is none so injurious 
How the Popish Priests do injure the people.  to the common people, as the pasture of shavelings Popery, for they may not read the Scriptures; they may 
1 2 3  not come to councils; they may not examine that which is taught them; they may not be buried 
4  without a mortuary; they may 
5  not drink at the Communion, as though their Priests were their Lords. Therefore we may say as a Heathen did, There is no charity in the Papists Sacrament, because like Ananias, the Priests keep back 
Act. 5. 2.  that which they should distribute, & mangle the Sacrifice as though Ely his sons had left their hook 
1 Sam. 2. 13  to the Massing Friars. Thus that ye may know who succeed the pharisees, they have fulfilled that which the pharisees did, that is, By their own Commandments they have made the Commandment of 
Mar. 7. 13.  God of no effect. For whereas the purpose of Christ was to tie our faith wholly to himself, that we should not seek for any thing without him, knowing that the maintenance of this life hath need both of meat and drink, to teach us that all sufficiency is in himself, by bread and wine he showeth, that he is in stead both of meat & drink, that is, in stead of all: which signification is taken away where the wine is not given as well as the bread. Therefore as it is said of a horrible and odious crime, Consider the matter, & give sentence: 
jud. 19 30.  so I wish all to consider this Innovation, & give sentence of it. Can there be any clearer contradiction to the Word, or bolder check to Christ, than when he saith, Drink you all of this, to say, drink not all of this? As when God said, Ye shall die: the devil said, ye shall not 
Gen. 2. 17. Gen. 3. 4.  die, shall we go now to a Counsel, or a Father, or a Doctor to inquire whether this doctrine be like Christ's doctrine? I do verily think that none here is so simple but that he seethe, that if any thing can be contrary to Christ's speech, this is contrary to it. But this is only their detraction from the Sacrament.  
Now you shall hear their additions to the Sacrament, look upon their vestures, and their gestures, and their Altars, and their pix, and their incense, and their becks, and their nods, and their turnings, all this is more than Christ did, and therefore the Prophet may say again, Who hath required 
Esai. 1. 12.  this of you? Did Christ command you to do more than he did, and not do as he did? therefore let them which have eyes to see, be thankful for their light, when they hear how blind they were, whom God gave over to be seduced.  
The fruit of this Sacrament is 
Vers. 24.  noted in these words, which is 
Math. 26. 28.  broken for you, which is shed for you, that is (as Matthew entreateth) shed for the remission of sins. As all was made for us, so all which Christ 
Gen. 1.  spoke, he spoke for us, and all which Christ did, he did for us, 
2. Cor. 4. 15  and all which Christ suffered, he suffered for us, that the sins of men might be forgiven, and yet so few apprehend this benefit, that the way to Heaven is called a narrow way, as though all these 
Math. 13. & 14.  pains did ransom but a small number, & certain order of men. All are not saved by Christ's death, but all which are saved, are saved by Christ's death: his death is sufficient to save all, as the sun is sufficient to lighten all: but if any man wink, the sun will not give him light: so, if any man contemn, and will not receive, Christ will not thrust him into heaven, but every man shall have that which he chooseth (as David saith) Blessing to him that loveth 
Psal. 109. 16.  blessing, and cursing to him which loveth cursing. There wants not a hand to give, but a hand to take. I would (saith Christ) but you would 
Mat. 23. 37  not. Stretch forth thy hand, and here is Christ's hand, which takes God's hand, and man's hand, and joins them together, and then the remission of sins is sealed. This is the will and testament of Christ.  
He had no goods, nor lands, nor money, to give by his testament. A rich man when he dieth, bestoweth the money which he hath gathered, and forgiveth many debts which are owing him, but Christ had nothing to give, nor any thing to forgive. The Lord of all had least of all, and he might say like his servant Peter, 
Act. 3. 6.  Gould and silver have I none, no not a grave to bury his body in, but the grave which joseph made for 
Mar. 15. 46  himself, served to bury Christ. His Father was a Carpenter, but never made any house for himself: 
Mat. 13. 55  his Mother lay in a stable 
Luk. 2. 16.  for want of a Chamber: his Disciple was feign to borrow twenty 
Math. 17. 27.  pence for him of a fish: therefore when one offered, Master, I will 
Luk. 9 57  follow thee, thinking to gain by his service, like them which retain to noble men; he replied unto him, The foxes have holes, and the fowls have nests, but the son of man hath not a house to hide his head: showing, that the beasts & fowls were richer than he; therefore when he had nothing to give, he gave himself, and when he had no debtor to forgive, he forgave his enemies: what then, this is a 
Luk. 23. 34.  poor and weak testament, which gave nothing; oh the goodliest testament that ever was made, for it bringeth to us the remission of sins. Is it such a matter to forgive sins? yea, the greatest benefit in all the world, nay, a greater benefit than all the world: for 
A similitude of man's state.  thus it stood, thou hadst committed high treason against the Queen's person, thou art detected, apprehended, accused, convicted, and condemned upon it, to be hanged, and drawn, and quartered, and thy quarters to be set up for a spectacle, like a carcase which thou hast seen hanging upon a gibbet, & the Crows pecking upon it. What a horror, and shaking to thy mind to think of that day, when all these torments, and shame, and fear shall surprise thee at once, which would make thee quake and tremble if thou shouldest see but another so dismembered before thy face? Thou hast no comfort now but this, when I have suffered I shall be free; before to morrow at this time all my pain will be past, though my shame continue and my children be beggars. What grace, what favour, what mercy, now, to pardon thee all this, and save thy life, and set thee at liberty, as though thou hadst never offended? So I and thou, and every one here had committed treason against the King of Kings, and stood condemned for it, not to suffer & then to be free, like them which break the laws of men, but to suffer and suffer, and ever to suffer all that the devils would heap upon us. Then came the mercy of God for Christ which shed his blood, like an umpire between God and us, and said as Esaiah said to Hezekiah, 
* His words are not so, but the effect of his words. 2 King. 20 5. Luk 7. 15.  Thou shalt not die but live, lose him, let him go, for he is mine. So we were stayed like the widows son when he was carried to his grave. This is the benefit of Christ's death, and this Sacrament is the remembrance of it, and therefore whensoever we receive it, this addition cometh with it, which is shed for the remission of sins: our 
Math. ●●. 24..  fault was so heinous & grievous, that no ransom could countervail it, unless God himself had suffered for us. Being in this extremity, neither man, nor Angel offered his life for us, but the Prince himself, which should have crucified us, came to be crucified of us, for us, that we might say with steadfast faith, I believe the 
The merciful Article.  remission of sins, not the satisfaction of sins, but the remission of sins. Mark this distinction against Popish merits of works, or penance, Christ hath satisfied and not we; we are remitted and not Christ: therefore we say in our Confession, I believe the remission of sins, which I may call the merciful Article, because it is the quintessence and sweetness of all the twelve. Therefore who but Antichrist durst deprave it? If there be a satisfaction for our sins by our works, or by our Pilgrimages, or by our Masses, or by our penance, let Christ never be called a forgiver, but an exchanger like the Pope, which selleth his pardons. Wretched creatures which will not receive the Lord when he comes to their door. Christ saith, take for nothing, and they say no, we will not take but buy. Vile base miserable men disdain to take grace of God without satisfaction, but they will cope with the Lord, and give him so many Pilgrimages, fast so many days, hear so many Masses, and pay so many works for it, until they have done as much good as they have done evil. Our sins are infinite, & God is infinite, but our works are finite, in number and measure, how can they answer then to that which exceedeth number and measure? Therefore be content with joseph's brethren to take your money again, and say that you have corn for 
Gen. 42. 25.  nothing, that is, you are saved for nothing, or else when you say, I believe the remission of sins, you lie unto God, because you do not believe the remission of sins, but satisfaction for sins, like the papists.  
It followeth, As often as ye shall 
Vers. 26.  eat this bread, and drink this cup, ye shall show the Lords death till he come. Here are three invincible arguments, 
Three arguments against Transubstantiation in one verse Deut. 17. 6.  like the three witnesses under which every word doth stand. First we are said to eat bread; them it is not flesh but bread. Secondly we are said to show the Lords death; than it is but a show or representation of his death. Thirdly it is said, until he come; if he be to come, than he is not come; if he be come, how can we say, until he come. The effect of this verse was showed in these words, Do this in remembrance of me: for to say, Do this in remembrance of me, and to say, so oft as you do this you show my death, is much at one; so that if you call this Sacrament a show of Christ's death, as it is called here, than it is not Christ; or if you call it a remembrance of Christ, as it is called there, yet it is not Christ, but a show, or remembrance of Christ: but this is such a show, & remembrance, that the next verse saith, Whosoever receiveth it unworthily, 
〈◊〉. 〈◊〉.  is guilty of the body and blood of Christ.  
Will ye know who receiveth unworthily: In verse 29. 
Wha 〈…〉 is to receive unworthily  Paul saith, he discerneth not the Lords body: that is, which putteth no difference between this bread and other, but eateth like a child the meat which he knoweth not. My sheep (saith 
joh. 10. 27.  Christ) know my voice: as they discern Christ's words, so they discern Christ's body, and therefore so often as they come to the Lords Table, they seem to come into the lords presence: there they greet and kiss and embrace one another with affections, which none can know, but they that feel, like john, which leapt in 
Luk. 1. 41.  the womb, so soon as Christ came near him.  
Will ye know beside, what it 
How receivers may be guilty of Christ's death. Mar 14. 44. Mar. 15. 15  is to be guilty of the body and blood of Christ, even as judas was guilty for betraying him, and Pilate for delivering him, and the jews for crucifying him, so they are guilty which receive this Sacrament unworthily, as Pilate and Caiphas and judas were. If they be 
Mar. 15. 25  guilty of Christ's death, they are guilty of their own death too, as if they had committed two murders; and therefore Paul saith 
Vers. 30.  after, that many of the Corinthians died only for the unworthy receiving of this Sacrament. As the word is the savour of death to 
2. Cor. 2. 16  them which receive it unworthily, so the Sacrament is the savour of death to them which receive it unworthily: it never goeth into their mouth, but they are Traitors ipso facto, and may say to Hell, this day I have taken possession of thee, because I am guilty of Christ's blood. Therefore it followeth immediately, Let a man examine himself 
How we should be prepared before we come to the Lords table  before he eat of this bread, or drink of this Wine, as if he should say, if he which receiveth this Sacrament unworthily, be guilty of Christ's death, like judas which hanged himself: if these signs be received to salvation or damnation like the word, the next lesson is, to examine yourselves before you receive, lest you receive like the sun of perdition, which swallowed the bread and the Devil together. Therefore, Let a man examine himself, and so let him eat: that is, let him examine first, and receive after, for if 
1. Sam. 9 13  we should receive the bread of the earth reverently, how should we receive the bread of heaven? When jehonadab came to jehu his chariot, he said, Is thy heart upright 
2. King. 10. 15.  as my heart is toward thee? So, when we come to the Lords Table, he would have our hearts upright to him, as his heart is to us, for who feasteth his enemies & mockers? the golden Ring sitteth highest at our Table, but the wedding garment 
james. 2. 2.  sitteth highest at this Table. It is safer eating with unwashen hands, then with an unwashen heart. The jews were taught to choose the Lamb of the Passeover on the tenth day of the first month, in which month they came out of Egypt: and on the 14. 
Exo. 12. 3. & 6.  day after, they were taught to eat him, so they had four days respite between the choosing, and the kill, to prepare and sanctify themselves for the Passeover, which was a sign of the Lords Supper. This admonished them, that the matter now to be performed, was very weighty, and therefore they were deeply to consider it, for now was the action, and some of all salvation in handling: if they did prepare themselves so before they did receive the figure of this Sacrament, how should we be prepared before we receive the Sacrament itself? Therefore as josiah commanded the Levites 
2. Chro. 35. 6.  to prepare the people; so Paul adviseth the people to prepare themselves, that is, to examine whether they have faith, and love, and repentance, before they come to this feast. By this all may see, first that Paul would have every lay 
All are bound to know the Scriptures.  man so skilful in the Scripture, that he be able to examine himself by it; for this admonition is not to them which minister the Sacrament, but to all which receive the Sacrament. And the rule by which we must examine ourselves, is the law which we should obey: therefore if the rule be unknown, the examination must be undone. Our doctrine must be examined by the doctrine of the 
Act. 17. 11.  Prophets and Apostles; our prayers must be examined by the six 
Note.  petitions of Christ's prayer; our belief must be examined by the twelve articles of faith; our life must be examined by the ten Commandments of the Law. 
Exo. 20. 1. etc.  Now, he which hath his Touchstone may try gold from copper, but he which hath it not, taketh one for the other. Therefore, before Paul's Examine, you had need to learn Christ's Search, Search the 
2. Cor. 13. 5  Scriptures, and they will lighten 
joh. 5. 39  you to search yourselves. This is the doctrine with which I will end, and the necessary point for which I choose this text, to teach you (if I could) that Christian art how to examine yourselves.  
Let a man examine himself before 
Vers. 28.  he eat. Here is first an examination. Secondly, an examination of our 
The division.  selves. Thirdly, an examination before we come to the Sacrament. Touching the first, here Paul saith Examine yourselves, but in 2. Cor. 13. he doubleth his charge, Prove yourselves, and again at next word Examine yourselves, as if he should say, this work must be done when it is done, because it is never thoroughly done, and therefore we must double our examination, as Paul doubleth his counsel. If a man suspect his enemy, he will try him with a question, if that will not search him, he will put forth another, if that be spied, he will move another, like one which putteth divers keys into a lock until it open. So he which examineth, must try & try, prove and prove, search and search, for the angel of darkness is like an angel of light, and we have no way to discover him, but that of 
2. Cor. 11. 14.  john, Try the spirits. God examineth 
1. john 4 1.  with trials, the Devil examineth with temptations, the world examineth with persecutions: we which are thus examined, had need to examine too. If any man skill not what Examining meaneth, the very word Examine, is so pregnant, that it prompteth us how we should examine, for it signifieth to put ourselves unto the Touchstone, as if we would try Gold from Copper. Therefore one saith, that Examination is the eye of the soul, 
A description of true Examination.  whereby she seethe herself, and her safety, and her danger, and her way which she walketh, and her pace which she holdeth, and the end to which she tendeth: she looks into her glass, and spieth every spot in her face, how all her graces are stained, than she takes the water of life, and washeth her blots away. After, she looks again, and beholdeth all her gifts, her faith, fear, love, patience, meekness, and marketh how every one doth flourish, or whither. If they fade and decay, that she feeleth a consumption, than she taketh preservatives, and restoratives of prayer, and council, and repentance, before the sickness grow: thus every day she letteth down a bucket into her heart, to see what water it bringeth up, lest she should corrupt within, and perish suddenly.  
To hear, and read, pray, and fast, and communicate, is a work of many, but to examine these works, is the fashion of few, and therefore jeremy complaineth, No man saith, What have I done? 
jere. 8. 6.  as if he should say, no man examineth himself: and therefore in all the scripture it is said but of one, That he feared all his works, as 
job. 9 28.  though he durst not think, nor speak, nor do any thing before he had examined what it was, from whence it came, & whether it went: so the more precious treasure is deeper hid in the ground. 
Mat. 13. 44   
The second point is, to Examine ourselves, Paul saith, Try all 
1. Thess. 5. 21.  things, much more should we try ourselves. The good sower doth sow his own ground, but the bad sower doth sow an other man's ground, as the Devil did, 
Mat. 13. 25  The Disciples of Christ said, Master, is it I, not Master, is 
Math. 26. 22.  it he. The disciples of john asked, Master, what shall we do? 
Luk. 3. 10.  not Master, what shall they do? we must obey some, and hear others, and admonish others, and love all, but examine ourselves. That which we apply unto others, the Apostle apply unto ourselves; for when we speak of an examiner, we intent one which examineth other: when we speak of an accuser, we intent one which accuseth other: when we speak of a judge, we mean one which judgeth others, but the Scripture crieth, Examine thyself, accuse thyself, judge thy 
1. Cor. 11. 13.  self, that is, be not curious to search a more in thy brother's eye, 
Mat. 7. 3.  but pull out the beam which is in thy own eye. This doth show that they which sit in God's chair to judge others, commonly have greater faults themselves, than they whom they use to judge: and therefore Christ calleth their fault a beam, and the others a mote. This made David say, Examine thy 
Psal. 4. 4.  heart, thy heart is thy own heart, therefore thou must examine whether thou pray, whether thou watch, whether thou fast; and not whether he pray, whether he fast, whether he watch, as the Pharisie 
Luk 18. 11.  examined the Publican, lest thou have Peter's check: when he examined what john should do, Christ said, What is that to thee? 
joh. 21. 22.  follow thou me. Thou art a private man, and hast a private examination, therefore let thy question be, What have I done? and make thy Anatomy of thyself.  
See beloved, we may not believe ourselves before we have examined ourselves: for we are false hearted, and the notablest cozener that deceiveth most; for one time that he deceiveth others, ten times deceiveth himself. Because the flesh is a wily servant, & will 
2. King. 5. 25.  lie like Gehezi to his own master, and face him that it hath not sinned when it cometh from sin: therefore as Elisha examined 
2. King. 5. 2●.  his servant, so the soul must examine her servant, that is, man must be jealous of himself, & take himself for a liar, for a flatterer, for a dissembler, until he be thoroughly acquainted with himself: for no man is so often beguiled, as by himself, by trusting his double heart, and taking his own word without further trial. If Paul had bid us examine others, we would have sifted them like Satan, Satan hath desired to sift, 
Luk. 22. ●8.  thee, saith Christ to Peter, so we have a desire to sift others: even Peter which was sifted of Satan, longed to sift john, and know what he should do, before he harkened to his own charge. Therefore the help of examination is a needful preservative, although we were as sound as Peter. They which are suspected of crime do not examine themselves, but are examined of others, lest they should be partial: but a christian must examine himself of his crime, and be his own judge, his own accuser, and his own condemner: for no man knoweth the spirit of man but the spirit 
1. Cor. 2. 11  which is in man, which will condemn him if he be guilty, and tell him all that he hath done, & with what mind he did it, and what he deserveth for it. This is the private arraignment, or close Sessions, when Conscience sits in her chair to examine, and accuse, and judge, and condemn herself, because she will not be condemned of God.  
Thus holy men have kept their Sessions at home, and made their hearts the foreman of the jury, and examined themselves as we examine others, the fear of the Lord stood at the door of their souls, to examine every thought before it went in, and at the door of their lips, to examine every word before it went out, whereby they escaped thousand sins which we commit, as though we had no other work. So thou shouldest sit in judgement of thyself, and call thy thoughts, and speeches, and actions, to give in evidence against thee, whether thou be a Christian, or an Infidel, a son or a bastard, a servant or a rebel, a Protestant or an hypocrite▪ if thou find not faith, nor fear, nor love, nor zeal, when thou examinest thyself, let no man make thee believe that thou art holy, that thou art sanctified, that thou art a Christian, that thou art a believer, that thou art a gospeler, because thou art worse than thou seemest to thyself; for every man is partial to himself when he is most humbled. Therefore if my heart tell me that I do not love God, whom shall I believe before myself? As Solomon saith, No man can search the heart of the king: 
Pro. 25. 3.  so Paul saith, No man knoweth the spirit of any man, but the spirit which 
〈◊〉. Cor. 2. 11.  is in man, that is, no man feeleth the heart of man so well as himself. And yet himself although he have lived with it ever since he was borne, doth not know his own heart unless he examine it narrowly, no more than he knoweth his own bones, or his veins, or his sinews, or his arteries, or his muscles, how many are in his body, or where they lie, or what they do. This seems strange that a man should not know his own heart, yet it is true that the best of us all doth not know his own heart, though he have dwelled with it from his mother's womb. For Christ saith to his disciples, even to his disciples, You know not of what spirit you are, that is, you think better of your 
Luk 9 55.  selves than you are, and know not what the clock striketh within. There is a zeal without knowledge, and there is a knowledge without zeal; there is a faith without obedience, and there is an obedience without faith; there is a love without fear, and there is a fear without love, and both are hypocrites. Therefore as Dalilah searched where Sampsons' 
jud. 16. 6.  strength lay, so let every man search where his weakness lieth, and always be filling the empty gap.  
Now this examination must 
〈◊〉  go before us to the Sacrament. Every meat worketh according as it is digested, and this meat worketh according as it is received. 
1. Cor. 11. 29.  Therefore when Christ had taught what we should do in receiving the Sacrament, now Paul showeth what we should do before we receive the Sacrament, Let a man examine himself.  
There is a hearing, and a preparative 
Luk. 8. 18.  before hearing. There is a praying, and a preparative before praying. There is a receiving, 
Eccle 4 17.  and a preparative before receiving, which if it be wanting, the receiver receiveth uncomfortably, the prayer prayeth idly, the hearer heareth unfruitfully, like those which eat before hunger, and drink before thirst.  
This preparative before hearing and praying, and receiving, doth signify, that there is a kind of physic in these three, for preparatives are ministered always before physic: and as the preparative which goeth before, maketh way to the physic, or else it would do no good, but hurt: so unless examination go before the Sacrament, we seal up the threatenings which are written against us, in stead of the promises which are made unto us, for the Sacrament is a seal, and therefore sealeth good or evil, as every other seal doth.  
The preparative before we receive, is to Examine. As john was the forerunner of Christ, so examination is the forerunner of the Sacrament, like the harbinger, 
The second examination.  which rideth before to prepare the room. For, if job commanded his sons to sanctify 
job. 1. 5.  themselves before they did come to his sacrifice, how should we sanctify ourselves before we come to Christ's Sacrament, wherein we are commanded to do as the Lord himself did which instituted it? It is said, that the Chamber wherein Christ did institute this Sacrament, was trimmed; 
Luk. 22. 12.  the Chamber wherein the Apostles received this Sacrament was trimmed: If judas Chamber, his inner chamber had been trimmed so too, he had received this Sacrament with as much comfort as the other disciples did: but because his heart was not trimmed, therefore he was the first which was condemned for the unworthy receiving of this Sacrament. Adam did not think that death 
Gen. 3. 6.  had been in an Apple, so you would not think that death should be in bread: but as a coal hath fire in it beside the coal itself, which fire doth either warm or burn; so this meat hath another meat in it beside that which is seen, which doth ever save or destroy: therefore he which cometh to this spiritual meat, must examine whether he have a spiritual mouth, as well as a carnal mouth, or else he shall receive no more than he seethe, and that which he seethe not shall destroy him. No man (saith Christ) putteth new wine into old vessels, lest the vessels break 
Mar. 2. 2●.  and the wine leak. This Wine is new Wine, therefore put it into new vessels, holy vessels, sanctified vessels, or else it will leak forth and break the vessel, and thou shalt have no more taste of it, than while the relish of bread is in thy mouth. When Christ cometh to our house, shall we not look whether our Chamber be trimmed, as the Chamber was trimmed against his coming to the Passeover? But how shall we trim it?  
When a man takes an office, he examineth his substance: when he takes a trade, he examineth his skill: when he goeth to fight, he examineth his strength, but these wants are no wants when he goeth to the Sacrament. Wilt thou know now upon what articles thou must inquire at that time, that is, how thou should examine thyself?  
As some prayer may be at all 
1. Thess. 5. 16.  times, and some rejoicing may be at all times, so some examination is at all times. Thus job examined 
job. 9 28.  himself every day, nay, every hour, because he skanned all that he did.  
But there is a special examination before the Sacrament, because it is the bread which is received to salvation, or damnation; because 
1. Cor. 11. 29.  it is the feast, to which, whosoever cometh without his wedding garment, shallbe cast 
Mar. 22. 11 13.  into utter darkness, because it is a seal which sealeth a curse or a blessing. Therefore here thou shalt have both the daily oppositions, and the sacramental oppositions.  
Four examinations we propose 
The communicants Catechism  unto you, which shall be the communicants Catechism. The last is the sum of all, which leadeth immediately to the Sacrament, as a guest is handed to the Table.  
Thou shalt try strange spirits 
1 The first examination upon the marks of true spirits and the false, in ourselves or other. 1. King. 22. 11.  by their manner of speaking, plainly, or doubtfully, boldly, or fearfully, therefore we read that the oracles of the heathen had a double meaning, and that the false Prophets never spoke boldly, but where their patrons were ready to flesh them.  
By the proportion of faith: for 
2  every heresy is contrary to some article of our belief, as every sin is against some of the ten Commandments.  
By the event of their speeches: for they take not effect, as it is said 
3  in the 18. of Deuter. and therefore 
Deut. 18. 22. Mat. 7. 15. 4 Mat. 7. 16.  they are called false prophets.  
By their fruits: for none of the false Prophets were good men.  
By their success: for if they be 
5  not of God, they will come to nought, as the Arians and Manichees and Pelagians are vanished, as if they had never been, so time 
Act. 5. 38. Mat. 15. 13  shall wear out every doctrine that is not truth.  
Thou shalt try thine own spirit 
1  by the motions that it hath to good, or evil.  
By the first cause, or preparation 
2  which thou hadst unto it, for whatsoever it be, thy thoughts will be where thou lovest: to verify that saying, Where a man's treasure is, there will be his heart, for 
Math. 6. 21  lightly, the beginning is a picture of the end, and the act is like the thought which set it a work.  
By the manner of thy consolation 
3  in it, whether it be of knowledge, or ignorance, whether it be constant, or mutable, calm, or boisterous, simple, or mixed, for as a clear fountain yieldeth clear streams, so a pure heart hath pure joys.  
Whether it bring to Christ, or 
4  take any thing from him to thyself, like all the parts of Popery. If it abide all these questions, and draw thee not from any good, than thou mayst say, it is from God, water the seed O Lord which thou hast sown. Then come to the second examination.  
If I can make thee discern whether an other be a Christian, by that thou shalt know whether thyself be a Christian, which that thou mayst come to observe this direction, and thou shalt see of what side thou art. 
The second examination upon the differences between the wicked and the godly.   
It must needs be, that they which walk to contrary ends, should go divers ways: therefore there be more differences between the children of God, and the children of the world, than there be between men & beasts.  
First, they are distinguished 
1  in Will: for the wicked strive to bring Gods will to their will, like Balaam, which when he had an 
Numb. 22. 19  answer, stayed for another: but the faithful labour to bring their will to Gods will, like Christ, which said, not as I will, but as thou 
Math. 26. 39  wilt.  
They are distinguished in Faith. 
2 2. Thess. 3. 2  All men have not faith (saith Paul) but the just live by faith: as if he 
Rom. 1. 17.  should say, the just believe, and the unjust believe not. The just believe, and apply that they believe to themselves. The wicked may believe like the Devils, but 
jam. 2. 19  their faith is like a gadding hen, which carrieth her eggs to other, and never layeth at home, so they believe that other shall be saved, but not themselves.  
They are distinguished in Hope, for because the wicked hope not 
3  for any mends of God, therefore they never defer their reward, but if they do any good, they are trumpets of it themselves, for fear 
Math. 6. 2.  it should not be blazed enough, and therefore Christ said, that the Pharisees had their reward already because they were boasters of their works; and if they do no good but evil, yet they would be 
2. Tim 3. 2.  magnified as much for evil, as other are for good. But the faithful are likened to handmaids, 
Psal. 123. 2.  which wait their reward, their left hand seethe not when their right hand doth well, and they are 
Math. 6. 3.  afraid to take honour of men, for losing their honour with God, like john baptist, which made his 
joh. 1. 21.  virtues meaner than they were, and debased himself, when he might have got a name above his Lord.  
They are distinguished in obedience, 
4  therefore Christ teacheth us to judge men by their fruits 
Math. 7. 17  as an unfallible rule: for the evil tree will bring forth evil fruit, and the good tree good fruit, and neither can change his property, although the evil fruit is sometimes beautiful, and the good fruit sometimes blasted.  
They are distinguished in Repentance, 
5  for the wicked do but weep for their sins past, but the godly purpose to sin no more: so Pharaoh, Saul, and judas said, I 
Exo. 10. 16. 1. Sam. 15. 30. Math. 27. 4. Dan. 3. 18. Psal. 51. 17.  have sinned, but Shadrach, Meshach, and Abednego said, We will not sin, therefore the heart of the godly is called a contrite heart, but the heart of the wicked is called a heart that cannot repent. Beside as Christ 
Rom. 2. 5. Luk. 8. 30.  cast out a legion of devils at once, so the godly would be purged of all their sins together, but the wicked never consent to leave all, but as Naaman said, Let the Lord spare me in this: so ever he excepteth 
2. King. 2. 18.  one sin, which is his beloved sin, like Herod, which reform 
Math. 14. 3  many things, and yet would not leave his brother's wife.  
They are distinguished in Charity, 
6  for ye shall never see the wicked love their enemies: and therefore when the Pharisees could not love their enemies, they taught that men might hate their enemies: 
Math. 5. 43  and Christ speaking of publicans and sinners, exhorteth his disciples not to love like them, because 
Luk. 6. 32.  they loved none but their friends.  
They are distinguished in Prayer, 
7  for the wicked can not pray, therefore David saith, they call not 
Psal. 14. 4.  upon the Lord, as if they had not 
Zach. 12. 10. Rom 8. 16. Math. 6. 7.  the spirit of prayer, and therefore Christ calleth their prayers babbling, for they think not of God when they speak unto him.  
They are distinguished in Patience; 
8  no hypocrite can bear the cross, but saith like Cain, It is 
Gen. 4. 13. Act. 16. 25.  heavier than I can suffer, but Paul and Silas sing in prison, for a faithful man would have something to humble him, and rejoiceth to bear his masters marks, because the wounds of a lover are sweet. 
Gal. 6. 17.   
They are distinguished in the use of adversity, for this is a proper and peculiar mark of God's children, to profit by affliction: and therefore we read not in all the punishments of the wicked, that one of them said like David, It is good for me that I have been afflicted. 
Psal. 119. 71.   
They are distinguished in Humility, 
10  for the wicked are not humbled before the cross, like Pharaoh that never sorrowed, but 
Exo. 8. 8. 15  when he suffered: but the Apostles learned humility of their master 
Mat. 11. 29  before their persecution came.  
They are distinguished in their 
11  judgement of the word, for to the wicked it seemeth the hardest and simplest, and unpleasantest book that is, and therefore Paul saith, 
●. Cor. 1. 18.  that it is foolishness unto them. But to the godly, it seemeth the wisest, and eloquentest, and sweetest, and easiest book of all other, as though God did suddenly bring the understanding of it to them, as jacob 
●on 27. 20.  said of his venison: according to that, He that will do his will, shall 
joh. 7. 17.  know his doctrine.  
They are distinguished in their 
12  judgement of God. The wicked are persuaded now and then of God's mercy for the present time while they feel it, as the jews 
Exo. 15. 20.  praised him always when he did as they would have him, but they can not persuade themselves, that God will be merciful to them still, like job, which said, Though the 
job. 13. 15.  Lord kill me, yet will I trust in him: therefore the hope of the righteous is called, hope in death. Beside, 
Pro. 14. 32.  if the wicked love God, it is but for his benefits, as Saul loved 
Pro. 23. 18. 1. Sam. 10. 6  him for his Kingdom. And this is always to be noted, that in the wicked the fear of hell is greater, than their hope of heaven, but in the faithful, the hope of heaven is greater, than their fear of hell.  
They are distinguished in their 
13  delights: for the sport of the ungodly is folly, like Belshazzars': and 
Dan. 5. 4.  therefore when they are sick, or troubled, they never run to the Word for comfort, as though God's promises pertained not to them, but to feasts, or tables, or tales, or music, as Saul did to 
1. Sam. 16. 23  the harp: but all the delights of the godly are like David's dance about the Ark, they are never 
2. Sam. 6. 14.  merry, but when they are doing well, nor at peace, but when their prayers have overcome God, like jacob. 
Gen. 32. 28.   
They are distinguished in their opinions of death: for the faithful 
14  long to be dissolved, and although 
Phillip 1. 23.  they might live ever in continual prosperity, yet they would not stay so long out of heaven: 
Luk. 2. 29.  but the wicked would never be dissolved; because death comes always unto them like a jailer to hale unto prison, as Ahab said to Michaiah, that he never 
1. King. 22. 8.  prophesied good to him. Hereby a man shall know whether he have faith; for if he believe the promises, he will be glad to receive them.  
They are distinguished in their 
15  sense of sin. Wicked men feel the loathsomeness of their vices, but none but the faithful feel the defects of their righteousness. The natural man never complaineth of his good works, but vaunteth of them: but a godly man findeth fault with his prayers, and his alms, and his watches, like Isaiah 
Esai. 64. 6. Psal. 16. 2.  that said, his righteousness was like a menstruous cloth. As Christ 
Math. 4. 1. & 2.  met the tempter in the Wilderness, a place of prayer, and fasting, and meditation; so a godly man meeteth the tempter in his prayers, and in his fasts, and in his meditations, that is, he finds some let or spot, or want in all his devotions. Therefore, unless thy righteousness mislike thee, aswell as thy profanes, know that yet thou art no further than the wicked.  
They are distinguished in their 
16  ends: for the children of God propose the glory of God, and level all their thoughts, speeches and actions, as if they were messengers sent to carry him presents of honour. Thus did David, when he 
Psal. 103. 1.  said, All that is within me praise the Lord: as though himself had rather be without praise, than his master: but the children of the world set up their own glory for their mark; like Nabuchadnezzar 
Dan. 4. 27.  which said, for the honour of my majesty. Therefore they speak, and look, and walk, as if they did say to their tongue, and eyes, and feet, and apparel, as Saul said to Samuel, Honour me before this 
1. Sam. 15. 30.  people.  
Lastly, they are distinguished in 
17  perseverance: for the zeal of the wicked lasteth not, and therefore God saith, They are soon turned out 
Exo. 32. 8.  of the way: but the zeal of the faithful was represented by the fire of the temple which never 
Levit. 6. 12.  went out.  
Then come to the third Examination. As the devil tempteth thee to see what thou wilt do for him; 
Math. 4. 9  so thou must tempt thyself, and get of thy soul what it would do for God, and what it would suffer for him, which hath suffered death for it. Therefore here we will set down certain Intergatories whereof thou shalt examine it.  
First, whether thou hast the heart of joshua, to worship God as 
josh. 24. 15.  boldly as thou dost, though all the world did renounce him, and every one did mock thee as they did Noah while he built the Ark?  
Whether thou wouldst not deny Christ as Peter did, if thou 
Mat. 26. 70  were in Peter's straits, and nothing to secure thee but thy policy?  
Whether thou wouldst not steal, if thou didst see a booty as fit as Achan, which thou mightest catch up and no man spy 
Iosh 7. 21.  thee?  
Whether thou wouldst refuse a bribe like Elisha, if thou didst meet with one which were as 
2. King. 5. 16.  willing and able to give it as Naaman?  
Whether thou wouldst not deceive, if thou were in such an 
Luk. 16. 6. Although this is a parable, yet it carrieth the signification of an history.  office as the false Steward, whose master referred all unto him, and knew not when he kept any thing back?  
Whether thou wouldst not fulfil thy lust as David did, if thou 
2. Sam. 11. 4  hadst his opportunity & allurement, and mightest do it without danger of law like a King, as David might?  
Whether thou wouldst not tell a lie as Abraham did, if it stood 
Gen. 12. 13.  upon thy life, which made him twice dissemble that his wife was his sister, lest he should die for 
Gen. 20. 2.  her beauty?  
Finally, if it should be said unto thee as the devil said to Christ, All these will I give thee, if thou wilt 
Math. 4. 9  fall down and worship me, that is no more, but if thou wilt sin, whether thou would yield or no.  
If thou have sinned thus and thus before, I will not say therefore the Lord will not hear thee, but David saith, If I regard wickedness in 
Psal. 66. 18  my heart, the Lord will not hear me, that is, if for any cause a man purpose and carry a mind to sin when he is tempted, the Lord is so far from helping him, that he will stand like Baal, as though he 
1. King. 18. 26  did not hear him; for he hath a traitors mind as deep as any, which thinks, for a Dukedom I would betray my Prince, though he never play the Traitor in his life.  
Now we come to that examination, 
The fourth examination.  which is the epitome or abridgement of all these; for memory is short, and all are not of one strength, but some run, and some go, and some creep, and all do well, so long as they strive 
Heb. 6. 1.  to perfection. The matters whereof 
The receivers articles  principally the mind should be examined before the Sacrament, are these.  
First, whether thou have faith, 
1  not only to believe that Christ died, but that he died for thee: for 
Esai. 59 20  as the scripture calleth him a Redeemer, so job calleth him his Redeemer. 
job. 19 25.   
The second article is, whether 
2  thou be in charity, not whether thou love them which love thee, but whether thou love them which hate thee: for Christ commandeth us to love our enemies. 
Math. 5. 44   
The third article is, whether 
3  thou repent, not for thy open and gross sins, but for thy secret sins, and petty sins, because Christ saith, that we must give account for every idle word. 
Mat. 12. 3●   
The fourth article is, whether 
4  thou resolve not to sin again for any cause, but to amend thy evil life, not when age cometh, or for a spurt, but to begin now and last till death, for Christ is Alpha, and Omega, both the beginning, 
reve. 22. 13.  and the end, as well in our living, as in our being, which hath made no promise to them which begin, but to them which persevere. 
reve. 2. 10.   
The last article is, whether thou canst find in thy heart to die for 
5  Christ, as Christ died for thee, for we are bid not only to follow him, but to bear his cross: and therefore we are called servants, 
Luk 12. 38 2. Tim. 2. 3. & 4.  to show how we should obey, and we are called soldiers, to show, how we should suffer.  
These are the receivers articles, whereof his conscience must be examined, before he receive this Sacrament: happy is he which can say, All these have I kept: for the Dove was not so welcome 
Gen. 8. 11.  to Noah, as this man is to Christ. But if thou find not these affections within, but a nest of vices, leave thine offering at the Altar, 
Mat. 5. 24.  and return to thine examination again, for thou art not a fit guest to sup with the Lord, until thou have on this Wedding garment. 
Mat. 22. 11  How is it then that some regard their other garments more than this? Paul saith, Examine yourselves, and they examine their apparel, if they have new clothes in the country, than they are ready to receive. I have known many kept from the Sacrament a whole year together by their masters, for nothing but for want of a new suit to set them forth with their fellows.  
Others respect whether it be a fair day, that they may walk after Service, making that day upon which they receive, like a Scholars Thursday, which he loves better than all the days in the week, only because it is his play day. Marvel not now if you have not felt that comfort after the Sacrament which you looked for, for it is comfortable to none, but to them which prepare their hearts, and examine themselves before, because it is not the mouth, but the heart which receiveth comfort.  
Now it may be that the most which are here, have brought a mouth, and not a heart: these go away from the Sacrament to despite Christ, as judas went from the Sacrament to betray 
Ioh●. 1●. 3●  him.  
The other go away, like one which hath received a cheerful countenance of the Prince, all his thoughts are joy, and the countenance of the Prince is still in his eye. As he which hath eaten sweet meat hath a sweet breath: so they which have eaten Christ, all their sayings and doings are sweet like a perfume to men, and incense to GOD: their peace and conscience, and joy of heart, and desire to do good, will tell them whether they have received the bare signs, or the thing signified. Every one which receiveth this Sacrament, shall feel himself better alter it, like the Apostles, or else he shall find himself worse after it, like judas. Hereby ye shall know whether ye have received like the Apostles, or like judas. Thus we have ended the doctrine of the Lords Supper. Now, if you can not remember all that I have said, yet remember the text, that is, Examine yourselves before you receive this Sacrament hereafter.   
FINIS.   

THE Examination of Usury, in two Sermons.  
Taken by Characterie, and after examined.  
Imprinted at London by Thomas Orwin for Thomas Man, dwelling in Paternoster row at the sign of the Talbot. 1591.   

To the Reader.  
Here thou hast the Sermons which have been often desired, because of the matter fit for this City. One saith, that he would never speak to Usurers, and Bribemongers, but when they be upon their death beds: for he which liveth by sin, resolveth to sin, that he may live. But when he goeth to hanging, judas will 
Mat. 27. 4.  say, I have sinned. If I speak not to Usurers upon their deathbed, yet I speak to Usurers which shall lie upon their deathbed. Three things do give me hope. One is, that all hearts are in the hands of God, to call them at what hour 
Act. 9 15.  he list, and therefore Saul may become an Apostle. The next is, that the third crow doth waken more than the former, and therefore after the crowing of other, this crow may happily be heard. The last is, that there is no sin, but some men have been reclaimed from it, and so may Usurers from their sin.  
Therefore go my book like David against Goliath, and sight the Lords 
1. Sam. 17. 51.  battles against Usurers. The Lord give that success to his doctrine in these leaves, that it may consume Usurers, as joshuah drove out the Chananites before him. If I could take but this one 
josh. 5. 1.  weed out of the Londoners Garden, I were answered for my health and my strength spent amongst them. Read with thy best mind, and thou shall profit more.  
Thine H. S.   

The Examination of Usury; in two Sermons.  

The first Sermon.  Psal. 15. vers. 1. & 5. 
Lord, who shall dwell in thy tabernacle? Who shall rest in thine holy mountain?  
He that giveth not his money to Usury.  
THese two verses must be considered together, because one is the question, and the other is the answer: David demands 
Verse 1.  who shall come to heaven? and GOD tells him that Usurers shall not come thither: as if he should say, They shall go to hell. Therefore as Paul taught Timothy to warn them which are rich, 
1. Tim. 6. 17.  as though they had more need to be warned than other: so this sentence seemeth to be penned for a warning to the rich, because it strikes upon the rich man's vice.  
I have spoken of Bribery and Simony, and now I must speak of their sister Usury. Many times have I thought to speak of this Theme, but the arguments which are alleged for it, have made me doubtful what to say in it, because it hath gone as it were under a protection. At last you see it falleth into my text, and therefore now I cannot balk it any longer. Therefore if any here have favoured this occupation before, let him now submit his thoughts unto God's thoughts; for I will allege nothing against it, but that which is built upon the rock.  
Usury is the sin which God will try now whether you love better than his word: that is, whether you will leave it if he forbidden it: for if he flatly forbidden it, and yet you wilfully retain it, than you love Usury better than God's word. Therefore one saith well that our Usurers are Heretics, because after 
usurers heretics.  many admonitions, yet they maintain their error, and persist in it obstinately as Papists do in Popery. For this cause I am glad that I have any occasion to gripple with this sin, where it hath made so many spoils, & where it hath so many patrons: for it is said that there be more of this profession in this City, than there be in all the land beside. There be certain sins which are like an unreasonable enemy which will not be reconciled to death, and this is one of those everlasting sins which live and die with a man. For when he hath resigned his pride and his envy and his lust, yet Usury remaineth with him, & he saith as Naaman said, Let the Lord be merciful 
2. Kings. 5. 18.  unto me in this: let me have a dispensation for this, as though this were a necessary sin, and he could not live without it. There be three sins which are counted 
Three sins counted no sins.  no sins, and yet they do more hurt than all their fellows, & those are Bribery, nonresidency, and Usury: these three because they are gainful are turned from sins to occupations. How many of this City for all that they are Usurers, yet would be counted honest men, and would feign have Usury esteemed as a trade: whereas if it were not so gainful, it would be counted as great a sin as any other, and so it is counted of all but them which live by it. This is the nature of pleasure and profit to make sins seem no sins, if we gain any thing by them, but the more gainful a sin is, the more dangerous it is, and the more gainful Usury is, the more dangerous it is. I will speak the more of it, because happily you shall not hear of this matter again.  
First I will define what Usury 
The contents of this treatise.  is, than I will show you what Usury doth signify: then I will show the unlawfulness of it: then I will show the arguments which are alleged for it: then I will show the punishment of it: then I will show you what opinion we should hold of them which do not lend upon Usury, but borrow upon Usury. Lastly, I will show you what they should do which have got their riches by Usury.  
Touching the first, Usury is 
The definition of Usury.  that gain which is gotten by lending, for the use of the thing which a man dareth, covenanting before with the borrower to receive more than was borrowed: and therefore one calls the Usurer a legal thief, because before he 
Usurers steal by law.  steal, he tells the party how much he will steal, as though he stole by law. This word more, comes in like a sixth finger, which makes a monster, because it is more than should be. Another defining Usury, calleth it the Contrary to Charity: for Paul saith, Love seeketh not her own, but Usury seeketh an others which is not her own▪ therefore Usury is far from love, but God is Love, saith john, therefore 
●. john. ●. 8.  Usury is far from God too.  
Now, all the Commandments of God are fulfilled by love, which Christ noteth when he draweth all the Commandments to one Commandment, which is, Love 
Matth. 22. 37.  God above all things, and thy neighbour as thyself: as if he should say, he which loveth GOD, will keep all the Commandments which respect God, and he which loveth his neighbour will keep all the Commandments which respect his neighbour: therefore to maintain love, GOD forbiddeth all things which hinder this love: and among the rest here he forbiddeth Usury, as one of her deadliest enemies: for a man can not love and be an Usurer, because Usury is a kind of cruelty, and a kind of extortion, and a kind of persecution, and therefore the want of love doth make Usurers: for if there were love there would be no Usury, no deceit, no extortion, no slandering, no revenging, no oppression, but we should live in peace and joy and contentment like the Angels; whereby you see that all our sins are against ourselves: for if there were no deceit, than we should not be deceived: if there were no slander, than we should not be slandered: if there were no envy, than we should not be envied: if there were no extortion, than we should not be injuried: if there were no Usury, than we should not be oppressed. Therefore God's law had been better for us than our own law: for if his law did stand, then we should not be deceived, nor slandered, nor envied, nor injured, nor oppressed. God hath commanded every man to lend freely, & who would not 
Luke. 6. 35.  borrow freely? Therefore they which brought in usury, brought in a law against themselves.  
The first Usurers which we read of, were the jews, which were forbidden to be Usurers, yet for want of faith and love, Ezekiel 
Ezek. 18. 22. Nehe. 25.  & Nehemiah doth show how the jews, even the jews which received this law from God himself, did serve from it as they did from the rest. First, they did lend upon Usury to strangers; after they began to lend upon Usury to their brethren, and now there be no such Usurers upon earth as the jews which were forbidden to be Usurers. Whereby you may see how the malice of man hath turned mercy into cruelty. For whereas lending was commanded 
Deut. 15. 10.  for the benefit of men, Usury hath turned it to the undoing of men: for they take when they seem to give; they hurt when they seem to help; they damage when they seem to vantage: therefore it is well noted that Usury hath her name of biting, and 
2.  she may well signify biting; for many have not only been bitten by it, but devoured by it, that is, consumed all that they have: therefore as the Apostle saith, If you bite 
Galat. 5. 15  one another, take heed you be not devoured one of another: so I may say if you be Usurers one to another, take heed you be not devoured one of another, for Usurers are biters. As the name of the Devil doth declare what an enemy he is; 
Because it signifieth  so the name of Usury doth declare what an enemy she is. That 
an adversary.  you may know Usury for a biter, her name doth signify biting. 
Neschec.  If there were one biting Usury, and another healing Usury, than Usury should have two names; one of biting, and another of healing: but all Usury signifieth biting, to show that all Usury is unlawful. Now, you have heard what Usury is, and of what it is derived, you shall hear the unlawfulness of it.  
First, it is against the law of charity, 
1. The unlawfulness of Usury.  because charity biddeth us to give every man his own, and to require no more than our own; but Usury requireth more than her own, and gives not to other their own. Charity rejoiceth to communicate her goods to other, and Usury rejoiceth to gather other men's goods to herself.  
Secondly, it is against the law 
2.  of Nations; for every Nation hath some law against Usury, and some restraint against Usurers, as you shall hear when we speak of the punishment.  
Thirdly, as it is against the law of Nations, so it is against the law 
3.  of Nature, that is, the natural compassion which should be among men. You see a river when it goeth by an empty place, it will 
A Similitude.  not pass until it hath filled that empty place, & then it goeth forward to another empty place and filleth it, and so to another empty place and filleth it, always filling the places which are empty: so should we, the rich should fill the poor, the full should fill the hungry, they which abound should fill them which want, for the rich are but God's Amners, and their riches are committed to them of God to distribute and do good as GOD doth himself: As the water is charitable after a sort, so is the air, for it goeth to empty places too, and filleth them as the water doth. Nature cannot abide that any place should be empty, and therefore the air though it be a light body, and so naturally ascendeth upward: yet rather than any place in the earth should be empty, the air will descend as it were from his throne, and go into caves, into dens, and into dungeons, to fill them. If the rich were so good to their empty brethren, as the air and water are to other empty things; as there is no empty place in the world, so there should be no empty person in the world: that is, the rich in Israel would fill the poor in Israel, but the rich make the poor to fill them, for Usurers feed upon the poor, even as great fishes devour the small. Therefore he which said Let there not be a beggar in Israel, 
Deut. 15. 4.  said too, let there not be an Usurer in Israel, for if there be Usurers in Israel, there will be beggars in Israel, for Usurers make beggars, even as Lawyers make quarrelers.  
Fourthly, it is against the law of God. First, it is forbidden in Exo. 22. 
4.  where it is said, If thou lend money unto my people, that is, to the poor with thee, thou shalt not oppress them with Usury: here Usury is called oppression, therefore if oppression be a sin, Usury is a sin too. Secondly, it is forbidden in Leu. 25. 36. where it is said, Thou shalt not give thy money to Usury, nor lend thy victuals for increase. Hear you may see, that men may be Usurers of victuals and other things, as well as of money. Thirdly, it is forbidden in Deut. 23. where it is said, Thou shalt not lend unto thy brother upon Usury. And lest you should say, that he meaneth but one kind of Usury, he showeth, that he meaneth all kinds of Usury: for after he saith, as usury of money, usury of victuals, usury of corn, or usury of any thing which is given to Usury: because some are not Usurers of money, but some are Usurers of victuals, some are Usurers of Cloth, some are Usurers of Corn, some are Usurers of Wine, some are Usurers of Oil, and some of one thing, and some of an other, and none would be counted Usurers, but they which lend money upon Usury; therefore God forbiddeth so precisely Usury of any thing, showing, that all Usury is unlawful. It is a miserable occupation to live by sin, and a great comfort to a man when he looketh upon his Gold and Silver, and his heart telleth him, all this is well gotten, and when he lieth upon his deathbed, and must leave all to his children, he can say unto them, I leave you mine own; but the Usurer can not say, I leave you mine own, but I leave you other men's, therefore the Usurer can never die in peace, because if he die before he make restitution, he dieth in his sin. When Christ raised Lazarus from death, after he had 
joh. 11. 37.  lain four days in the grave, he wept so over his Sepulchre, that the standers about said one to an other, See how he loved him, As it may be said of Christ, See how he loveth us, so it should be said of us, See how they love their brethren. For Christ said to his Disciples, Love one an other, as I 
joh. 13. 34.  have loved you. But it may be said of the Usurer, See how he hateth his brethren, and hear how he loveth them: for he loveth them in words, and hateth them in deeds. He saith that he loveth them, and that he dareth for compassion, but it is for compassion of himself, that he may gain by his lending. The Usurer loveth the borrower, as the ivy loveth the Oak: The ivy loveth the Oak to grow up by it, so the Usurer loveth the borrower to grow rich by him. The ivy claspeth the Oak like a lover, but it claspeth out all the juice and sap, that the Oak can not thrive after: So the Usurer dareth like a friend, but he covenanteth like an enemy, for he claspeth the borrower with such bands, that ever after he diminisheth, as fast as the other increaseth.  
Christ expounding the commandment 
Understand that his sermon upon the mount, is an exposition of the Commandments, or else the text will not seem to imply this. Luc. 19 8.  which forbiddeth to steal, saith, lend freely, showing that Usury, because she dareth not freely, is a kind of theft, and the Usurers a kind of thieves, for else this exposition were not right. Therefore Zacheus, as though he had stolen other men's goods, when he began to repent, he restored them again four fold, even as thieves are enjoined to restore four fold for that which 
Exod. 22.  they have stolen, so Zacheus restored four fold, as though he had stolen. It seemeth that Zacheus was no great thief, because he restored four fold for all that he had gotten wrongfully, for he got but the fourth part of his goods wrongfully at the most, or else he could not have restored four four-fold again. But now, if some should restore four fold, for all that they have gotten wrongfully, they should restore more than they have, because all which Usurers get, they get wrongfully: for their occupation is a sin, and therefore one saith, Because they cannot restore four fold here, they shall suffer an seven-fold hereafter. Amaziah is forbidden to strengthen 
2. Chro. 28..  himself with the armies of Israel, only because Israel had offended God; if Amaziah might not join the armies of Israel with his armies to strengthen him, darest thou join the goods of the poor with thy goods to enrich thee? When God set Adam his work, he said, In the sweat of thy brows 
Gen. 3. 19  shalt thou live: not in the sweat of his brows, but in the sweat of thy brows: but the Usurer liveth in the sweat of his brows, and her brows: that is, by the pains and cares, and labours of an other, for he taketh no pains himself, but only expecteth the time when his interest will come in, like the belly which doth no work, and yet eateth all the meat. When God had finished his creation, he said unto man, and unto beasts, and unto fowls, and unto fishes, increase and multiply, but he never 
Gen. 1.  said unto money, increase and multiply, because it is a dead thing which hath no seed, and therefore is not fit to engender. Therefore he which saith to his money, increase and multiply, begetteth a monstrous birth, like Anah, which devised a creature 
Gen 36. 24.  which God had not created before. Christ saith to his Disciples, If you love but them which love you, 
Mat. 5. 46.  what are you better than the Publicans, for they love their brethren: so I may say, if you will lend to none but to them which will pay you Usury for it, what are you better than the jews, for the jews would lend for Usury, and if you be no better than the jews, than you shall speed no better than they: for as Christ said, Except your 
Mat. 5. 20.  righteousness do exceed the righteousness of the pharisees, your reward shall not exceed the reward of the pharisees, so, except your charity do exceed the charity of the jews, your reward shall not exceed the reward of the jews. All this doth show, that the Usurer is like Esau, of whom God said, Esau have I hated. Now in the 112. Psalm, 
Malac. 1. 3.  you shall see who is like jacob, of whom God saith, jacob have I loved: for there David saith, a good man is merciful, and dareth, and 
Verse. 5.  strait upon it he setteth this crown, he shall never be moved, but be had in perpetual remembrance: as if he should say, this is the good man's Usury, this is his increase, even a good name, and everlasting joy. Again in the 23. of Exod. it is said, Lend unto him which wanteth without Usury, that the Lord may bless thee: as if he should say, let the Lord pay the increase, fear not to be losers by doing good, for God hath given his word to 
Malac. 3. 10.  requite it himself. As he saith to them which were afraid to pay tithes, and offer sacrifice, Try me if I will not power down a blessing upon you: so he seemeth to say unto 
Deut. 15. 10.  them which are afraid to lend, try me if I will not power down a blessing upon you. Whom will you trust, if you do not trust your Creator, your Father, your Redeemer, your Preserver, and your Saviour.  
Now you have heard the unlawfulness of Usury, you shall hear how many kinds there be of it. As other Crafts are called Mysteries, so I may fitly call it, the mystery of Usury, for they have devised more sorts of Usury, than there be tricks at Cards, I cannot reckon half, and I am afraid to show you all, lest I should teach you to be Usurers, while I dissuade you from Usury, yet I will show you some, and the same reasons which are alleged against these, shall condemn all the rest.  
Some will not take Usury, but they will have the use of your pasture, 
1. The kinds of Usurers.  or your land, or your orchard, or your team, or your kine, until you pay the money again, which in that time will grow to a greater gain to the Usurer, and a greater loss to the borrower, than if he had paid more money than other Usurers are wont to take.  
Some will not take Usury, but 
2.  they will take plate, and vessel, and tapestry, and bedding, and other household stuff, to use and wear, until their money come home, which will lose more in the wearing, than the interest of the money would come to. This Usury is forbidden in the 2. of Amos, where God complaineth saying, They lie down upon the clothes which are laid to pledge: showing, that we should not lie down upon such clothes, that is, we should not use or wear the thing which is laid to pledge.  
Some will take no Usury, but 
3.  they will take a pawn which is better than the money which they lend, and then they will covenant, that if he bring not the money again by such a day, he forfitteth his pawn: which day the Usurer knoweth, that the poor man is not able to keep, and so keepeth the pawn for his money, which is worth twice his money. This Usury is forbidden in Leuit. 25. where it is said, Thou shalt not take Usury or vantage: as if he should say, thou shalt not take the forfeiture; for than thou takest vantage, when thou takest more than thou lendest.  
Some will not take Usury, but 
4.  they will buy some thing at a small price, and then covenant with the borrower that he buy the same again of the same price at such a day, which day the Usurer knoweth that the borrower is not able to keep, and so he getteth for a little that which the other might have sold for much more. This Usury is condemned in the 1. Thess. 4. where it is said, Let no man defraud or cirumvent his brother in any thing.  
Some will not take Usury, but they will lend out their money to 
5.  occupiers, upon condition to be partakers in their gains, but not in their losses: so one takes all the pains and abideth all the venture, & the other which takes no pains, reapeth half the profit. This Usury is forbidden in 2. Thessa. 3. 10. where it is said, He which will not work let him not eat.  
Some will not take Usury, but 
6.  if he be a Labourer, or a Mason, or a Carpenter, which borroweth of him, he will covenant with him for so many days work, he shall labour with him so many days, or so many weeks for no money, but the lone of money. This Usury is condemned in Luk. 10. 7. where it is said, The labourer is worthy of his hire.  
Some will not take Usury, but 
7.  if you have 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 do not only sell their wares, but they sell time too: that is, they do not only sell their own, but they sell Gods own. 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 he would have the light of heaven, and the rest of Paradise, it shall be said unto him that he hath sold both already. For he sold light when he sold the day, and he sold rest when he sold the night: and therefore now he can have neither light nor rest.  
There be other Usurers which 
8.  will not lend themselves, but give leave to their wives, and they play like hucksters, that is, every month a penny for a shilling, which is one hundred for another in the year.  
But that I was informed of them since this Sermon was preached, I 
9  had left out our capital Usurers, which will not lend any money, because they dare not require so much gain as they would have: but if you would borrow an hundred pound, they will give you wares worth three score pound, and you shall answer them an hundred pound for it. These are the usurers general which lurk about the City like Rats, and Wesels, and Fulmer's, of whom may be said the same which is said of the devils, they seek whom they may devour. 
1. Pet. 5. 8.   
There be other Cousins to Usurers, 
10.  which are not counted Usurers, such as take money for that which they should give freely: such as take as much for a counterfeit 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 drugs, which do no more good than fire out of the chimney. This is a kind of Usury and deceit beside, which one day they will cast away as judas did his thirty pence.  
Now you have heard the kinds of Usury, you shall hear the arguments 
Objections made by Usurers.  which are devised for Usury.  
Sin is never complete until it be excused: this is the vantage which the devil getteth by every sin, whensoever he can fasten any temptation upon us, we give him a sin for it, and an excuse to boot, as Adam our father did. First he sinned, and then he excused: 
Gen. 3.  so first we sin, and then we excuse: first an Usurer, & then an excuser. Therefore every Usurer will defend Usury with his tongue, though he condemn it with his conscience. If the Image makers of Ephesus had not lived by Images, they would have spoken for 
All. 19 25.  Images no more than the rest: for none stood for Images but the Image makers: so if the Usurers did not live by Usury, they would speak for Usury no more than the rest: for none stand for Usury but Usurers.  
It is an easy matter, if a man be disposed, to speak something for every vice; as some defend the Stews: some defend nonresidency: some defend swearing by my faith: some defend bowling upon the Sabbath: and some defend Usury. But, will you plead for 
jud. 6. 31.  Baal? (saith joash) that is, will you plead for sin which will plead against you? A sin is a sin when it is defended: nay, a sin is two sins when it is defended: for he which breaketh one of the least Commandments (saith Christ) and teacheth 
Math. 5. 19  others to do so, is the least in the kingdom of heaven. A Squire of low degree is a Squire of no degree: so the least in the kingdom of heaven is none of the kingdom of heaven. Who then is the least in the kingdom of heaven? not he which breaketh the least of the Commandments, but he which teacheth others to do so: that is, he which by defending, and excusing, and mincing, and extenuating his sin, encourageth others to sin too.  
To defend Usury, they distinguish upon it, as they distinguish of lying: as they say, there is a pernicious lie, and an officious lie, and a merry lie, and a godly lie: so they say, there is the Merchant's Usury, and the Stranger's Usury, and the widows Usury, and the Orphans Usury, and the poorman's Usury, and the biting Usury, and the charitable Usury, and the necessary Usury. As God said, ye shall die, & the woman 
Gen. 2.  said, peradventure ye shall die, and the Serpent said, ye shall not die; so there be three opinions of Usury: 
Three opinions of Usury.  some say like God, thou shalt die, they think that Usury is utterly unlawful, because God hath utterly forbid it: some say like the woman, peradventure thou shalt die, they doubt whether Usury be utterly unlawful or no, because it is so much tolerated: some say like the Serpent, thou 
Gen 3.  shalt not die, they think that Usury is lawful, because it is gainful, as Saul thought that the Idolaters 
1. Sam. 15. 9  beasts should not be killed because they were fat. But as he was commanded to kill the fat beasts, as well as the lean, so we are commanded to kill fat sins as well as lean sins; gainful sins as well as prodigal sins.  
They which plead for Usury, object these arguments. First they 
1. Objections for Usury.  say, God doth allow some kind of Usury, for in Deut. 23. it is said of a stranger thou mayest take Usury. I perceive no scripture speaketh for Usurers. Of a stranger (saith God) thou mayest take Usury: but thou takest Usury of thy brother, therefore this condemneth thee, because thou usest thy brother like a stranger. Here stranger doth signify the jews enemies, whom they were commanded to destroy: therefore mark how much this maketh against Usury, which they object for Usury. God doth not licence the jews to take Usury of any, but their enemies whom they might kill: They might not be Usurers unto any, but to them of whom they might be destroyers, whom they might slay, of them only they might take Usury: showing that Usury is a kind of punishment, and such a kind of punishment, as if we are to kill a man, it were a very fit punishment for him, and therefore the jews might take Usury of none, but them whom they might kill.  
Secondly, they say that they lend for compassion, and so make Usury 
2.  a work of charity. This were charity not to be partakers in our gains, but to be partakers in our losses, but Usurers will be partakers in our gains, but not in our losses; nay, though we lose, yet they will gain: is this charity? it is cold charity to partake in our gains, and not in our losses.  
Thirdly, they say, if he gain 
3.  and I gain too, is not this well, may he not consider my friendship and be thankful? yes, he may be thankful, but no man is bound to be thankful, but when he hath received a good turn, than he is tried whether he will be thankful or no: and if he requite thy courtesy, than he is thankful, but if thou bind him to requite it, than thou art covetous.  
Fourthly they say, Usury is necessary for Orphans and Widows, 
4.  and Strangers, which have no other way to get their living, and therefore some Usury must be tolerated. If Usury be necessary for us, how did the jews without it? Did God think it good for the state of their common weal to be without Usurers; and is it good for the state of our common weal to have Usurers? this is wisdom against God.  
Fiftly they say: If I may not 
5.  gain by the money which I lend, I will lend no more, but keep my money to myself: nay, that is as bad to keep thy money from them which need, as to lend thy money for Usury. For Christ saith, from him which borroweth, 
Mat. 5. 42.  turn not away thy face. Therefore thou art bound to lend. As he hath a curse in Prou. 11. which keepeth his Corn when he should fallen it to them which hunger; so he hath a curse in Eze. 18. which keepeth his money when he should lend it to them which want.  
Sixtly they say, because Usury 
6.  comes of biting, the biting Usury is only forbidden, and none but the biting Usury: why then all Usury is forbidden, for all Usury cometh of biting, to show that all Usury is unlawful.  
Lastly, they allege the Law of the land for it, and say, the Queen's 
7.  Statute doth allow us to take upon Usury ten in the hundredth. These are like the jews which said, We have a law, and by our law he shall die: when they 
john. 19 7.  could not say by God's law he shall die, than they said by our law he shall die: so when they cannot say by God's law we may take Usury, they say by man's law we may take Usury, this is the poorest defence of all the rest: for if God's law forbidden thee, can any law of man excuse thee? As it would not serve Adam to say, the woman bade me, so it will not serve 
Gen. 3.  the Usurer to say, the Law doth licence me. But he cannot say, the Law doth licence me: for though peradventure our law do tolerate more than should be tolerated, yet I would have you know, that our law doth not allow ten in the hundredth, nor five in the hundredth, nor one in the hundredth, nor any Usury at all: but there is a restraint in our law, that no Usurer take above ten in the hundredth, it doth not allow ten in the hundredth, but punisheth that tyrant which exacteth above ten in the hundredth. It is much like that toleration which we read of divorces. For the hardness of men's hearts, Christ saith, that 
Mat. 19 7.  Moses did suffer the man and wife to part asunder: So for the hardness of men's hearts, our Moses our Prince is fame to suffer as it were a kind of Usury, because otherwise no men would lend.  
These are the best excuses which our Usurers have to plead for themselves, against they come before the tribunal of GOD; and if their reasons will not stand before men nor their own conscience, how will they stand before the Lord?  
Now, you long to hear what 
What the Usurer is like.  the Usurer is like. To what shall I liken this generation? They are like a Butler's box: for as all the counters at last come to the Butler; so all the money at last cometh to the Usurer, ten after ten, and ten after ten, and ten to ten, till at last he receive not only ten for an hundredth, but an hundredth for ten. This is the only difference, that the Butler can receive no more than he delivered: but the Usurer receiveth more than he delivereth. They are like a Moth; even as a Moth eateth a hole in cloth, so Usury eateth a hole in silver: If you have a piece of silver which is as much as an hundredth pounds, in one year Usury will eat a hole in it as big as ten pounds: in two years she will eat a hole as big as twenty pounds: in three years she will eat a hole as big as thirty pounds. Nay, now they say, he is but a bad husband which cannot eat a hole as big as fifty pounds in a year: that is, which cannot gain half in half: how many holes have these Moths eaten in poor men's garments? They are like non-residents, that is, such bad members that no man speaketh for them but themselves. As no man standeth for nonresidency but he which is a non-resident, or he which would be a non-resident: so no man standeth for Usury but he which is an Usurer, or he which would be an Usurer. They are like jezabel, which said, Let me alone, I have a way. If there be no 
1. King. 21. 7.  way to live (saith the false Steward) I know what to do, I will deceive: so if there be no way to live (saith the Usurer) I know what to do, I will oppress: If I 
Luk. 16. 4.  cannot live by buying, nor by selling, nor by flattering, nor by labouring, I will live by oppression. But as one in his Comment speaks to the false Steward, Thou sayest I know what to do, but dost thou know what thou shalt suffer? So I say to Usurers, you say you know what to do, but do you know what you shall suffer? In deed he knoweth not what to do, which knoweth not to do well: and therefore Christ said of his persecutors, that they knew not what they did. 
Luc. 23. 34.   
Now I may conclude with Paul, I have not spoken but the Lord: 
1. Cor. 7. 10.  and therefore as the Lord said unto Saul, that he persecuted him; so 
Act. 9 22.  they which resist this doctrine do contemn him, and not me.  
The end of the first Sermon.   

The Examination of Usury.  
The second Sermon.  
IT remaineth that we speak of the usurers punishment: Then, what may be thought of them which do not take Usury, but give Usury. Lastly, what they should do, which have got their riches by Usury.  
To begin with the punishment, 
The punishments of Usurers.  not only God's law, but even the Cannon law doth so condemn Usury, that first it doth excommunicate 
1.  him from the Church, as though he had no communion with Saints.  
Secondly, it doth detain him 
2.  from the Sacraments, as though he had no communion with Christ.  
Thirdly, it doth deprive him of his Sepulchre, and will not suffer 
3.  him to be buried, as though he were not worthy to lie in the earth but to lie in hell.  
Lastly, it maketh his will to be no will, as though his goods were 
4.  not his own: for nothing is ours but that which we have rightly got: and therefore we say, It is mine by right, as though it were not ours, unless it be ours by right. This is the judgement of man's law.  
Now you shall hear the judgement of God's law. A Usurer doth receive two Incomes; one of the borrower, and another of the revenger; of the borrower he looks for gain; but of the revenger he looks for punishment: therefore all the Scripture prophesieth evil unto him, as Michaiah did to Achab. Solomon saith, He 
Prou. 28. 8.  which increaseth his riches by Usury, gathereth for them which will be merciful to the poor. As if he should say, when he hath laden himself like a cart, he shall be unloaden like a cart again, and they shall inherit his money for whom he did never gather it. For, he which is unmerciful to the poor, meaneth not to gather for them which will be merciful to the poor: but Solomon saith, That they shall be his heirs which will be merciful as he was unmerciful.  
Now mark whether this prophecy of Solomon be true, I know not how many in this City do increase by Usury; but this prophecy seemeth to be verified of many: For it is noted, that the riches and lands of Aldermen and Merchants, and other in London, do not last so long, nor endure so well, as the riches and lands of others in the Country, and that their children do not prove so well as others, nor come to that place in the Common weal, which for their wealth their parents looked that they should come to. I can give no reason for it but the reason of Solomon, He which increaseth by Usury, gathereth for them which will be merciful to the poor. That is, their riches shall go from their heirs to God's heirs, according to that, The riches of the sinner is laid up for 
Pro. 13. 22.  the righteous: that is, the righteous shall enjoy that which the wicked gathereth. All riches are uncertain, but the riches which are evil gotten, are most uncertain: They may be called movable goods, for they are very movable, like the clouds which never rest till they fall as they climbed. God saith, that he will smite the 
Izek. 22. 13.  Usurer with his fist, not with the palm of his hand, but with his fist, which giveth a greater blow. As his hands were shut against the poor, so God's hands shall be shut against him, that his punishment may be like his sin. But if you will hear their final sentence, David saith here, That they shall not dwell in God's temple, nor rest in his holy mountain. Then we will seek no more punishments, for this punishment is all punishments, If they shall not come to heaven, whose then shall those riches be? nay, whose then shall the owner be when that day cometh? If he shall not rest in heaven, than he shall rest in Hell where no rest is. Then saith one, the Usurer shall 
Note.  cry unto his children, Cursed be you my children, because you were the cause of these torments, for least you should be poor, I was an Usurer, and rob other, to leave riches unto you. To whom, the children shall reply again, nay, Cursed be you father, for you were the cause of our torments; for if you had not left us other men's goods, we had not kept other men's goods. Thus when they are cursed of God, they shall curse one another, curse the Lord for condemning them, curse their sins for accusing them, curse their parents for begetting them, and curse themselves, because they cannot help themselves. As they which are blessed do nothing but bless, so they which are cursed do nothing but curse. This is the second Usury which the Usurer shall receive of God, after he hath received Usury of men, than the name of Usury shall be fulfilled, as it signifieth biting, so when it hath bitten other, it shall bite the Usurer too, and never rest biting; then they shall wish that they could restore again as Zacheus did, and 
Luk. 19  shall not restore because their money is gone. Therefore if Christ be come to your hearts, as he came to Zacheus house, restore now as Zacheus did, and escape this judgement. This is the end of the Usurer and his money, if they stay together till death, yet at last there shall be a division. The Devil 
Note.  shall take his soul, the earth shall take his body, the strangers shall take his goods, and the mourners shall rejoice under their blacks, and say, Wickedness is come to the grave. Therefore, if thou wouldst not be counted an Usurer then, refrain to be an Usurer now, for they which are Usurers now, shall be counted Usurers then. Thus you have heard the usurers payment.  
Now if you will know whether 
Whether it be unlawful to give Usury.  it be unlawful to give Usury, as it is unlawful to take Usury, I wish that you could resolve yourselves, that I might not speak of it: for I have heard some Preachers say, that there be some truths which they would be loath to preach, and so there be some truths which I would be loath to preach, because many hear by halves, and some for malice or ignorance will take things otherwise than they are spoken, yet because I have promised, I will speak some thing of it.  
Well then, may we neither take Usury, nor give Usury? I know that jeremy saith, I have 
jere. 15. 10.  not lent upon Usury to others, neither have others lent upon Usury to 
1. Ob.  me; as though both were unlawful, not only to take Usury, but to give Usury. But thereby jeremy doth signify, that he was 
Answer.  no meddler in the world, whereby they should envy him like other men, and therefore he cleareth himself chiefly from Usury, because Usurers were most envy. And to show that he was not an Usurer, he saith, that he was not a borrower, which is more lawful than to be an Usurer, like a man which saith I do neither hate him, nor know him. Why it was lawful to know him, but to prove that he did not hate him, he saith, he doth not know him: So jeremy, to prove that he had not lent upon Usury, doth say, that he never borrowed upon Usury, which many will do that will not lend. The best Expositors give this sense of it. I know beside, that 
2. Ob.  Christ did cast forth the buyers out of his temple, as well as the sellers, but that was not for buying, 
Answer.  but for buying in the temple, where they should not buy, but pray: or else it was as lawful to buy any thing, as it is lawful to use it.  
I know beside, that it is a common 
3. Ob.  saying, if there were no buyers, there would be no sellers, if there were no bribe givers, there would be no bribe takers. But in this case it may be rather said, if 
Answer.  there were no takers, there would be no givers, for the giver doth not make the receiver to take, but the receiver doth make the giver to give, because he will not lend unless the other will give him for the lone: therefore as we say, the receiver makes a these: so I may say, the receiver of Usury makes the giver of Usury. Therefore I would be loath to compare them which are constrained to borrow upon Usury, unto them which did buy in the temple, and were not constrained more than they which sold in the temple. Much less may I compare them which give Usury, unto them which take Usury: for there is as great odds between them, as there is between giving and taking, or between covetousness and necessity, for one is covetousness, and the other is necessity. He which dareth for Usury, dareth for covetousness, but he which borroweth upon Usury, borroweth for necessity.  
Now, for necessity God hath allowed many things; as for necessity it was lawful for Adam's sons to marry with Adam's daughters, because there were no other women. For necessity it was lawful for David to eat the Show bread, because he had no other food. For necessity it was 
1. Sam. 21. 6.  lawful to work, and heal, and fight upon the Sabbath, which 
Luk.. 13 10.  was not lawful, but for necessity. Therefore for necessity why may not a man pay more than he borrowed, seeing no Scripture doth forbid us to pay more than we borrow, but to require more than we lend. Some do think that as GOD did use the ambition of Absalon, and the malice of Pharaoh, & the treachery of judas unto good; so men may use the covetousness of usurers unto good: that is, to help at a need, when a man is like to be undone, and his children cast away, and his Lease forfeited, and many inconveniences beside like to ensue (which you know better than I) unless he have present money at some time to prevent a mischief. For example hereof, I may allege how jaacob did use the sin of Laban: 
Gen. 31. 53.  Laban did evil in swearing by Idols, but jaacob did not evil in receiving such an oath of him, though it was an unlawful oath. So, though the Usurer do evil in taking Usury, yet a man doth not evil in giving Usury. Beside, I may allege the example of Abraham and Abimelech: Abraham 
Gen. 21. 32.  made a covenant with Abimelech; to confirm this covenant, Abraham swore, and Abimelech swore, Abraham swore by the true God, but Abimelech swore by his false Gods, and yet Abraham did receive this oath and sinned not. So, if her Majesty and the Turk should make a covenant, the Turk would not swear as the Queen would swear; for the Queen would swear by the Lord, but the Turk would swear by Mahomet: if it be lawful then to receive such an oath, though it be an unlawful oath, why may it not be lawful for me, to give more than I borrowed, though it be unlawful for the Usurer to take more than he lended? Beside, a Prince may not pardon a wilful murderer, yet I think that no man will say in haste, that he which hath committed murder may not take a pardon. As this unlawful giving doth not make the taking unlawful; so the other unlawful taking doth not make the giving unlawful. Beside, it is lawful to suffer injury, though it be unlawful to offer injury: It is lawful to suffer injury, as Christ paid tribute, 
Mat. 17. 19  which was injury; but it is not lawful to offer injury, because there are six Commandments against it.  
Now, to take Usury, is as it were to offer injury; but to give Usury, is as it were to suffer injury: therefore though I may not take more than I borrowed, yet I may give more than I borrowed.  
Moreover, I may compate giving of Usury to swearing; if a man swear without cause he sinneth; but if he swear as the word teacheth him to swear, he sinneth not: so, if a man borrow upon Usury and borrow without cause, he sinneth, because he feedeth the Usurer: but else, as a man may swear in some case, so in some case a man may borrow upon Usury, that is, in case of necessity, when a man must needs borrow, and can borrow of none but of Usurers.  
Lastly, I may allege that Usury and Usurer are never read in the scripture, but they signify him which takes Usury, not him which gives Usury: and therefore the Scripture seemeth to forbid taking, but not giving.  
Many reasons more are alleged which I cannot refute, and therefore I will not contradict them: yet I mean not to decide the question, because I will not be mistaken; but if some should come unto me in that necessity and extremity which I can imagine, and ask; may I borrow money of these Usurers to save my life, or my credit, or my living, seeing no man will lend me freely? I would answer him as the Prophet answered Naaman, neither do nor do not, but go in peace. I will not forbid thee nor I will not condemn thee, but if thy conscience condemn thee not, I think thy sin one of the least sins; & as Naaman prayed, Lord be merciful 
2. King. 5. 18.  unto me in this: so I think the Lord will be merciful unto thee in this: but if thy conscience go against it: then do it not, for it is sin to thee though it be free for another, because whatsoever is not done of faith is sin. I charge 
Rom. 14. 23.  you in the fear of GOD that you do not mistake that which is said, for I know no learned preacher, nor learned writer of other mind. Yet lest you should mistake the matter, as I distinguished of lender's, so I will distinguish of borrowers.  
If some may borrow upon Usury, it doth not follow that all 
divers kinds of borrowers.  may borrow upon Usury, because all have not the like cause: therefore do not say that I teach you to borrow upon Usury, for I think that the most in this city which borrow upon Usury, should not borrow as they do, because they rather maintain Usury, than supply their necessity. Some I know borrow for mere necessity; if any may be allowed, those are they: but there is a kind of borrowers in this City which feed Usurers as the bellows kindle the fire; for they have no need to borrow, but because they would be rich, and richer, and richest of all: therefore they will employ all the money which they can borrow, thinking to get more by the use of it, than the Usury of it doth come too. This maketh them sell their wares so dear, because they must not only gain the price but the interest beside, and more than the interest too, or else they gain nothing. These borrowers are in another predicament than those which borrow for necessity: and therefore if they be not old enough to answer for themselves, I am too young to answer for them. There are other borrowers as I have heard, which for some secret cause would seem barer and needier than they are, either because they would not be charged deeply with Subsidies, or else because they would compound with their Creditors for a little: therefore they will have always some thing for Usury, that their Creditors may think them bare of money, or that other may pity than in their charges. These are like those Foxes which have wealth enough to pay their debts, and yet lie in prison because they would defraud their Creditors. I doubt not but there be more sorts than I know, I cannot hunt every corner because I want experience: but this is my conclusion, I would 
Note.  have no man pay interest unto Usurers but for necessity, even as a travailer giveth his purse to a thief, because he cannot choose. Thus you have heard what I can say of them which take Usury, and them which give Usury.  
Now you would understand the last question. If you have been Usurers already, what you should 
What Usurers should do with their gains.  do with that money which you have gained by Usury, surely even as Zacheus did, restore it again. If you cannot say as Samuel 
1. Sam. 12. 3.  said, whose goods have I taken? then you must say as Zacheus said, 
Luk. 19 8.  whose goods have 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 he saith, put away the execrable 
josh. 6. 18.  thing from you, that is, let no unlawful thing stay in your hands, like the wedge of Achan which he had got by sin. The same law serveth for all which is got wrongfully, which was instituted against thieves, Restore it again: 
Exod. 22.  the reason of this law is, because the sin is not remitted, until the debt be restored, for as humility is the repentance of pride, and abstinence is the repentance of surfeit, and alms is the repentance of covetousness, and forgiveness is the repentance of malice, so restitution is the repentance of Usury; as he which is not humble doth not repent his pride, he which doth not abstain doth not repent his gluttony, he which doth not forgive, doth not repent his malice, so he which doth not restore, doth not repent his Usury. For how can he be said to repent for his Usury, which liveth by Usury still. Therefore Daniel saith to Nabuchadnezzar, 
Dan. 4. 24.  Break off thy sins by righteousness, showing, that nothing but righteousness can break unrighteousness. As diseases are healed by the contrary, so pride is healed by humility, gluttony by abstinence, malice by forgiveness, covetousness by alms, and Usury by restoring. This Paul calleth, The revenge of a Christian, 
2. Cor. 7. 11.  when he takes revenge upon his sins, and punisheth his lusts, so that he maketh them do contrary to that which they would do. Therefore you must restore that which you have got by Usury, or else you do not repent of your Usury. As a Camel when he comes home, casteth off his burden at the door, that he may enter into his Stable, so they which are laden with other men's goods, when they go to heaven, must leave their burden where they had it, lest they be too gross to get in at the narrow gate. But as the Disciples of Christ said, this is a hard speech, so to them which 
john. 6. 60.  have got most that they have by unlawful means, this is a hard speech, to bid them restore it again: there be two great rubs in the way.  
First, the loss which they shall sustain, if they restore again all 
Two objections.  which they have got unjustly. Then the difficulty to restore it unto the right parties. If you ask me, as Amaziah asked the Prophet, How shall we do for those hundredth 
2. Chro. 25. 9  talents? How shall I live when all is gone which I have got wrongfully? I can say no more than the Prophet said to him, The Lord is able to give thee more than this. Zacheus did not fear how he 
Luk. 19  should live, but Zacheus did fear to offend: so thou shouldest not fear to restore other men's goods, but thou shouldest fear to keep other men's goods: and as Zacheus lived when he had restored, so thou shalt live when thou hast restored. He which saith, Try me if 
Mala. 3. 10.  I will not power down a blessing, try him whether he will not power down a blessing; for he hath promised to bless the lender aswell 
Deut. 15. 10.  as the sacrificer. He which is the Lord of all, can give thee more than thou needest: but if you can not restore to the owner, nor to his heirs, them give it to the poor, for they are the next heirs, & repent that thou hast kept it so long: but in no wise thou mayest keep it to thyself, because it is none of thine.  
When Hezekiah was like to die, Esaiah said unto him, Set thy 
Esai. 38. 6.  things in order before thou die. That which he advised him, he adviseth all; set your things in order before you die. What is this to set things in order, but to restore unto every one his own? When thou bequeathest thy body to the earth, than thy body is set in order: when thou bequeathest thy soul to God, than thy soul is set in order: when thou bequeathest thy goods to the owners, than thy goods are set in order: therefore if thou die with other men's goods in thy hand, than thou diest before thou have set things in order, and then thou diest in thy sins, and then no promise in all the Scripture appertaineth unto thee, because nothing is promised unto sinners but unto penitent sinners. Therefore that you may not die in your sins, it is necessary to make restitution before you die, or else you die in your sin, and are crossed out of all the joys of heaven. Therefore as Abner said to joah, 
2. Sam. 2. 26.  Knowest thou not that it will be bitterness in the latter end? So remember whether this course will be sweet or bitter in the end.  
Thus you have heard the definition of Usury, and the derivation of it, and the unlawfulness of it, and the kinds of it, and the punishment of it, and the arguments which are alleged for it, & what may be thought of them which do not take Usury but give Usury, and what they should do which have got their living by Usury.  
Now, seeing you may not be Usurers to men, let every man hereafter be an Usurer to GOD, which promiseth; If thou leave father, or mother, or wife, or children, 
Math. 19 29.  or house, or land for him, not ten in the hundredth, but an hundredth for ten; nay an hundredth for one, and in the world to come life everlasting: that is, a thousand for one. That we may receive this Usury, let us pray that the words which we have heard out of this Psalm, may dwell with us till we dwell in heaven.   
FINIS.