THE SERMONS OF MASTER HENRY SMITH, GATHERED INTO ONE VOLUME.  
Printed according to his corrected Copies in his life time.  
ANCHORA SPEI   printer's or publisher's device 
AT LONDON Printed by Richard Field for Thomas Man, dwelling in Pater Noster row, at the sign of the Talbot. 1593.   

NOBILISSIMO VIRO, GVILIELMO CECILIO, EQVITI AURATO, BARONI BURGHLEIENSI, SUMMO ANGLIAE THESAURARIO, ET CANTABRIGIENSIS ACADEMIAE CANCELLARIO: HENRICUS SMITHVS HAEC PIGNORA IN GRATI ANIMI TESTIMONIVM CONSECRAVIT.   

THE SEVERAL TEXTS and titles of the Sermons contained in this Book.  
A Preparative to Marriage.  
A treatise of the Lords supper, in two Sermons.  
I. Corinthians 11. 23. 24. etc. The Lord jesus in the night that he, etc.  
The Examination of Usury, in two Sermons.  
Psalm 15. 1. 5. Lord who shall dwell in thy Tabernacle, etc.  
The benefit of Contentation.  
1. Timothy. 6. 6. Godliness is great gain, if a man be, etc.  
The affinity of the Faithful.  
Luke 1. 19 20. 21. Then came to him his mother and his, etc.  
The Christians Sacrifice.  
Proverb. 23. 26. My Son, give me thy heart.  
The true trial of the Spirits.  
1. Thessalonians 19 20. 21. 22. Quench not the Spirit, etc.  
The Wedding garment.  
Romans 13. 14. Put ye on the Lord jesus Christ, etc.  
The way to walk in.  
Romans 13, 13 Let us walk honestly, as in the day, etc.  
The pride of Nabuchadnezzar.  
Daniel 4. 26, 27. At the end of twelve months he, etc.  
The fall of Nabuchadnezzar.  
Daniel 4. 28. 29. 30. While the word was in his mouth, etc.  
The Restitution of Nabuchadnezzar.  
Daniel 4. 31. 32. 33. 34. And at the end of these days, etc.  
The honour of Humility.  
1. Peter 5. 5. God res●steth the proud, and giveth, etc.▪  
The Youngman's Task.  
Ecclesiastes 12. 1. Remember thy Creator in the days of, etc.  
The trial of the righteous.  
Psalm 34. 19 Many are the troubles of the righteous, etc.  
The Christians practice.  
Romans 12. 2. Be ye changed by the renewing of your, etc.  
The Pilgrims Wish.  
Philippians 1. 23. I desire to be dissolved, and to be with, etc.  
The Godly man's request.  
Psalm 90. 12. Teach us, O Lord, to number our days, etc.  
A Glass for Drunkards in two Sermons.  
Genesis 9 20. 22. 23. 24. 25. 26. 27. And Noah began to be an husband, etc.  
The Art of Hearing, in two Sermons.  
Luke 8. 18. Take heed how you hear.  
The Heavenly Thrift.  
Luke 8. 18. Whosoever hath, to him shall be given, etc.  
The Magistrate's Scripture.  
Psalm 82. 76. I have said, Ye are Gods, but ye shall die, etc.  
The Trial of Vanities.  
Eccle. 1. 2. Vanity of vanities, saith the Preacher.  
The Ladder of Peace.  
1. Thess. 15. 16. 17. 18. Rejoice evermore, etc.  
The betraying of Christ.  
Math. 27. 1. 2. 3. 4. When the morning was come, and the, etc.  
The petition of Moses.  
Deut. 3. 23. 24. And I besought the Lord the same, etc.  
The Dialogue between Paul and Agrippa.  
Act. 26. 27. 28. 29. O King Agrippa, believest thou the, etc.  
The Humility of Paul.  
Rom. 12. 1. 2. I beseech you therefore brethren, etc.  
A looking Glass for Christians.  
Rom. 12. 3. I say through the grace that is given, etc.  
Food for new borne babes.  
1. Pet. 2. 2. As new borne babes desire the sincere, etc.  
The banquet of jobs Children.  
job. 1. 4. 5. And his Sons went and banqueted, etc.  
Satan's compassing the Earth.  
job. 1. 7. 8. Then the Lord said unto Satan, etc.  
A Caveat for Christians.  
1. Cor. 10. 12. Let him that thinketh he standeth, take, etc.   

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 instead of other, that after his book is read, men need read no more of that matter. I go upon a Theme which many have traversed before me prolixly, 
Reverendum Coverdalum excipio.  or cursorily, or barrenly: If I 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 always 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 & weeds. Every garden is furnished with others, & so is ours. Read, pray, and meditate: thy profit shall be little in any book, unless thou read alone, and unless thou read all, and record after, as the Bereans did the sermons of Paul. 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 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 all that read it.  
Thine in Christ, H. S.   

THE EPISTLE TO THE TREATISE OF THE LORDS SUPPER.  
IN the first sermon the adversary is confuted. In the second sermon the Communicants are prepared: In both are many observations, and the words of the Text expounded. Now labour for thyself as I have laboured for thee: I would have thee profit somewhat more by this book, because it hath weakened me more than all the rest.  
Farewell.   

The principal contents of this Treatise.  

THe cause of contracts before marriage. 1  
Three honours given of God to marriage. 2  
Three causes of marriage. 9  
Whether Ministers may marry. 12  
Whether an old man may marry a young woman, & contra. 13  
Whether Protestants may marry Papists. 31  
Whether children may marry without Parent's consent. 31  
Whether husbands may strike their wives. 44  
Whether the use of marriage be sin. 18  
Whether mothers should nurse their Children. 63  
How children should be brought up. 64  
Five marks in the choice of a husband or wife. 26  
The husband's duties. 40  
The wives duties. 47  
Their duties to their servants. 56  
Their duties to their children. 62  
Three examples of good parents. 66  
Of Stepmothers. 67  
Of Divorcement. 69   

Other observations that fall in handling the parts.  

Marriage, the first ordinance of God, and calling of men. fol. 3  
Christ's first miracle at a marriage. 4  
Three marriages of Christ. 4  
By marriage the woman's curse turned to two blessings. 5  
A note of Adam's sleep. 6  
Another application of the rib, whereof was made the woman. 7  
The day of marriage counted the ioyfullest day in man's life. 7  
Fornicators like the devil. 12  
No bastard prospered but jephtah. 12  
A married Fornicator like a Gentleman thief. 13  
A wife is the poor man's treasure, wherein only he matcheth the rich. 16  
Two spies for a wife, discretion & fancy. 17  
The wife must not only be godly but fit. 18  
A memorable saying of one that light upon a fit wife. 20  
The beginning of the ring in marriage. 20  
Why marriage doth come of Nuptiae. 22  
Maids must speak like an Echo. 24  
A lesson for the married, drawn from the name of wedding garment. 33  
The man and wife like Cock and Dam. 32  
Marriage compounded of two loves. 36  
The best policy in marriage is to begin well. 37  
They must learn one another's nature. 38  
A sweet example, teaching how couples shall never fall out. 39  
Man and wife like two partners. 42  
Abraham bid to leave all but his wife. 44  
Why wives are called huswives. 50  
When the Man is away, the wife must live like a widow. 52  
Why a wife was called the contrary to a husband. 52  
The cause why many despise their Husbands.    

Other observations.  

Many observations upon servants. 56  
The master must correct his men, & mistress her maids. 62  
Children like mediators between a man and his wife. 63  
Adultery like the disease of Marriage, and divorcement like the remedy. 70  
Why adultery should dissolve marriage more than any thing else. 69  
A sentence for the married to think upon. 71     

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 & sinews together for the strengthening of men's bodies, so he hath knit man & woman together, for the strengthening of their life, because two are firmer than one, & therefore when God made the woman for man, 
Eccle. 9 9  he said; 
Gen. 2. 18.  I will make him a help: showing that man is stronger by his wife. Every marriage before it be knit, should be contracted, 
Exo. 22. 16.  as it is showed in Exo. 22. 16. & Deu. 22. 28. which stay between the contract and the marriage, 
Deu. 22. 28.  was the time of longing for their affection to settle in, 
Why contracts go before marriage.  because the deferring of that which we love, doth kindle the desire, which if it came easily and speedily unto us, would make us set less by it. 
Mat. 1. 18.  Therefore we read how joseph & Marie were contracted before they were married. In the 
* That is, between the contract & the marriage. Luke 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, 
What marriage is.  therefore I pass from contracts to speak of marriage, 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 of marriage; 
The parts of the treatise.  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 is honourable: 
Heb. 13. 4.  for God hath honoured it himself. It is honourable for the author, 
The excellency of marriage.  honourable for the time, and honourable for the place. Whereas all other ordinances were appointed of God by the hands of men, or the hands of Angels, marriage was ordained by God himself, 
Act. 7. 53.  which cannot err. 
Heb. 2. 2.  No man, nor Angel, brought the wife to the husband, 
Gen. 2. 22.  but God himself: so marriage hath more honour of God in this, than all other ordinances of God beside, because he solemnised it himself.  
Then it is honourable for the time, for it was the first ordinance that God instituted, 
Marriage the first ordinance of God.  even the first thing which he did after man and woman were created, and 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 were instituted out of Paradise, marriage was instituted in Paradise, in the happiest place, to signify how happy they are that marry in the Lord, they do not only marry one another, but Christ is married unto them: and so marriage hath the honour of the place above all other ordinances, because it was ordained in Paradise.  
As God the Father honoured marriage, so did God the Son, 
Gen. 3. 15.  which is called the seed of the woman: and therefore Marriage was so honoured amongst women because of this seed, that when Elizabeth brought forth a son, 
Luke 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. 
Deu 32. 2.   
As Christ honoured Marriage with his birth, so he honoured it with his miracles: for the first miracle which Christ did, 
Christ's first miracle at a Marriage.  he wrought at a marriage in Canaan, where he turned their water into wine: so, if Christ be at your marriage, that is, if you marry in Christ, 
joh. 2. 8.  your water shallbe 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: 
Mat. 22. 2.  for he compareth the kingdom of God to a Wedding, 
Verse 11.  and he compareth holiness to a wedding Garment. And in the fifth of Canticles, 
Cant. 5. 9  he is wedded himself.  
We read in Scripture of three Marriages of Christ. 
Three marriages of Christ.  The first was, when Christ and our nature met together. The second is, when Christ and our soul join together. The third is, the union of Christ and his Church. These are Christ's three wives. As Christ honoured Marriage, so do Christ's Disciples: for john calleth the conjunction of Christ and the faithful, 
reve. 19 7.  a Marriage. And in the one and twentieth of the Revelation and ninth verse, 
Reu. 21. 9  the Church hath the name of a Bride, 
Reu. 17. 1.  whereas Heresy is called an harlot. 
By marriage the woman's curse turned into two blessings.  Further, for the honour of Marriage, Paul showeth how by it, 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: 
Gen. 3. 16.  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 manchild borne into the world, 
joh. 16. 11.  she forgetteth all her sorrows, as though her curse were turned into a blessing.  
And further Paul saith, 
1. Tim. 2. 15  that by bearing of children, if she continue 
* For those pains will try her faith.  in faith & 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 have we, whose curses are blessings? 
Note.  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, 
Gen. 2. 22.  & thereof built the woman. He is not said to make man a wife, but to build him a wife: signifying, that man and wife make (as it were) one house together, & that the building was not perfect, until the woman was made as well as the man, therefore if the building be not perfect now, it must be destroyed again.  
Before God made the woman: it is said, that he cast the man into a sleep, 
A note of Adam's sleep.  and in his sleep he took a rib out of his side, and as he made man of earth, so he made the woman of bone, 
Gen. 2. 21.  while Adam was a sleep.  
This doth teach us two things: as the first Adam was a figure of the second Adam, so the first Adam's sleep, was a figure of the second Adam's sleep, 
1. Cor. 15. 22. & 45.  and 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, 
Eph. 5. 14.  for the Apostle calleth death a sleep: 
joh. 14. 6.  but Christ which died is called life, 
A note of Adam's sleep.  showing that in his death we live. Secondly, this sleep which the man was cast into, while his wife was created, doth teach us, that our affections, our lusts, and our concupiscences, 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, 
Gen. 27. 3.  least as the love of venison wan Isaac to bless one for another, so 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, 
A note of Adam's rib  it is said, that the wife was made of the husband's rib, not of his head, for Paul calleth the husband the wives head: 
Gen. 2. 22.  nor of the foot, 
Eph. 5. 23.  for he must not set her at his foot: the servant is appointed to serve, 
The Father's observation.  and the wife to help. If she must not match with the head, not stoop at the foot, where shall he set her then? He must set her at his hart, 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 ioyfullest 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 merrie-age, because a playfellow is come to make our age merry, as Isaac and Rebecca sported together.  
Solomon considering all these excellencies, as though we were more indebted unto God for this, than other temporal gifts, saith, House and riches are the inheritance of the fathers, 
Pro. 14. 14.  but a prudent wife cometh of the Lord.  
House and riches are given of God, and all things else, and 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, 
Thus Adam doth.  and accept it as if he should send us a present from heaven, with this name written on it, 
Gen. 2.  The gift of God.  
Beasts are ordained for food, and clothes for warmth, and flowers for pleasure, but the wife is ordained for man, 
Gen. 29. 20.  like little Zoar, a City of refuge to fly to in all his troubles, and 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, 
Three causes of marriage.  the propagation of children, signified in that when Moses saith; He created them male and female: not both male, nor both female, 
Gen. 2. 7.  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; 
Gen. 1. 28.  Increase and multiply. That is, Bring forth children, as other creatures bring forth their kind.  
For this cause Marriage is called Matrimony, 
Why marriage is called Matrimony.  which signifieth mothers, because it maketh them mothers which were virgins before: and in the seminary of the world, without which all things should 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 Regent's 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 and other causes, there marriage is not so lawful, 
This is signified in  because it is maimed of one of his ends, and seems rather to be sought for wealth, 
Deu. 23. 1.  or for lust, then 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, 
Prou. 5. 18.  as though when men are old, 
Mal. 2. 15.  the time of marrying were past. Therefore God makes such unequal matches so ridiculous every where, that they please none but the parties themselves.  
The second cause is to avoid fornication; 
The second cause  this Paul signifieth when he saith; 
1. Cor. 7. 8.  For the avoiding of 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, 
Papists stews.  in maintaining their stews, as a stage for fornicators to play upon, and a sanctuary to defend them, like to Absaloms' tent, 
2. Sa. 16. 22  which was spread upon the top of the house, that all 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 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 that Kings might be privileged before any other, because of their succession to the Crown, if his wife should happen to be barren: and yet the King is forbidden to take many wives, 
Deu. 17. 17.  in Deut. 17. 17. as well as the minister in 1. Tim. 3. 2. showing, 
1. Tim. 3. 2.  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, 
Gen. 4. 23.  that had more wives than one, whom jovinian calleth a monster, because he made two 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 saith, 
Mat. 9 5.  They shall be two in one flesh, not three, nor four, but only two. For this cause king Solomon calleth the whorish woman a strange woman, 
Prou. 2. 16.  to show that she should be a stranger unto us, and we should be strange to her.  
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, 
Gen. 36. 25.  like the Mule which is engendered of an Ass and a Mare. 
Fornicators like the devil.  Therefore adulterers are likened to the devil, which sowed another man's ground, 
Mat. 13. 22.  other sow for a harvest, but they sow that which they dare not reap. Therefore children borne in wedlock are counted God's blessing, because they come by virtue of that blessing, 
Psa. 128. 4.  Increase and multiply. 
Gen. 1. 28.  But 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 of one Bastard that came to any good, 
Bastards.  but only jephtah, 
judg. 11. 1.  and to show that no inheritance did belong to them in heaven, 
They might be saved, but they had the mark of the curse.  they had no inheritance in earth, neither were counted of the congregation as other were. Deut. Chap. 23. verse 2.  
Now because Marriage was appointed for a remedy against fornication, therefore the law of God inflicted a sorer punishment upon him which did commit uncleanness after marriage, 
Leu. 20. 10.  then upon him which was not married, 
Deu. 22. 22.  because he sinned, 
Married fornicators.  although he had the remedy of sin, like a rich thief which stealeth, and hath no need.  
Now if marriage be a remedy against the sin of fornication, then unless Ministers may commit the sin of fornication, 
Marriage of Ministers.  it seems that they may use the remedy as well as other: for as it is better for one man to marry then to burn, so it is better for all men to marry then to burn: and therefore Paul saith, Marriage is honourable amongst all men. 
1. Cor. 7. 9  And again, 
Heb. 13. 4.  For the avoiding of fornication let every man have his wife. 
1. Cor. 7.  And as though he did foresee that some would except the Minister in time to come; in the first Epistle of Timothy, the third Chapter and second verse, he speaketh more precisely of the Minister's wife then of any other, 
1. Tim. 3. 2.  saying; Let him be the husband of one wife. 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, 
1. Cor. 7. 6.  that he had no commandment for Virginity: for Virginity cannot be commanded, because it is a special gift, but not a special gift to Ministers, and 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: 
1. Cor. 7. 17.  As God hath distributed to every man, so let him walk. That is, if he have not the gift of continency he is bound to marry, & therefore Paul commandeth in the seventh verse, whether he be minister or other, If they can not 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 alone, 
Gen. 2. 18.  exempting one order of men no more than another. 
Mat. 19 11.  And again, Christ speaking of chastity, saith; All men cannot receive this thing. 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 that were married, to preach the Gospel. Therefore the doctrine of Papists is the doctrine of devils: 
1. Tim. 4. 3.  for Paul calleth the forbidding of marriage, the 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, 
Rom. 3. 8.  we might not marry for any cause, because we must not do the least evil, that the greatest 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 not sin, that is, the secret of marriage is not evil, and therefore Paul saith, 
Heb. 13. 4.  not only Marriage is honourable: but the bed is honourable, that is, even the action of marriage is as lawful as marriage.  
Besides, 
1. Cor. 7. 8.  Paul saith, Let the husband give unto the wise 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, 
Levit. 12. 4. 5. etc.  God appointed them to be purified, showing that some stain or other doth creep into this action, which had need to be repent, 
1. Cor. 7. 5.  and therefore when they prayed, Paul would not have them come together, lest their prayers should be hindered.  
The third cause is to avoid the inconvenience of solitariness signified in these words, 
The third cause.  It is not good for man to be alone, 
Gen. 2.  as though he 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 cannot be lesser than one, he cannot be weaker than one: and therefore the wise man saith; 
Eccl. 4. 10.  Woe to him which is alone, that is, he which 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 clipte, 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 another, and that the poor in the world might have some comfort as well as the rich, 
Pro. 19 6.  for The poor man (saith Solomon) is forsaken of his own brethren, 
Pro. 27. 10.  yet God hath provided one comforter for him, like jonathans' armourbearer, 
1. Sam. 14. 7  that shall never forsake him, that is another self, which is the only commodity (as I may term it) wherein the poor do match the rich: 
A wife is the poor man's riches.  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, 
Prou. 21. 9  That it is better to be alone, then to dwell with a froward wife, which is like a quotidian ague, to keep his patiented in ure. Such furies do haunt some men, 
1. Sa. 16. 14  like Saules spirit, as though the devil had put a sword into their hands to kill themselves, therefore choose whom thou mayst enjoy, or live alone still, and thou shalt not repent thee of thy bargain.  
That thou mayst take and keep without repentance, 
The choice.  now we will speak of the choice, which some call the way to good wives dwelling, 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, 
Deut. 1. 23. 4.  lest he light upon a curse, while he seeks for a blessing. As Moses considered what spies he sent into Chanaan, so thou 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 the Revelation Antichrist is described by a woman, and in Zacharie sin is called a woman, which showeth, that women have many faults, 
Zach. 5. 7.  therefore he which chooseth of them, had need have judgement, and make an Anatomy of their hearts and minds, before he say, This shallbe mine. For the wisest man saith; I have found one man of a thousand, but a woman among them all have I not found. Although this may be understood of his Concubines, yet it implieth that generally there is a greater infirmity in women, than in men, because he compareth them together, 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. 
1. Reg. 3. 9  Give unto thy servant an understanding heart. So give unto thy servant an understanding wife. 
Gen. 24. 12.  If Abraham's servant prayed unto the Lord to prosper his business, when he went about to choose a wife for another, how shouldst thou pray when thou goest about a wife for thyself, that thou mayst 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 in the choice of a wife, 
Godly, & fit.  Godliness and fitness: Godliness, because our Spouse must be like Christ's Spouse, that is, graced with gifts, and embroidered with virtues, as if we married holiness herself. For the marriage of man and woman is resembled of the Apostle to the marriage of Christ and the Church. 
Ephe. 5. 29.  Now the Church is called holy, because she is holy. In the sixth of the Canticles she is called undefiled, 
Cant. 6. 8.  because she is undefiled. 
Psal. 45. 9  In the 45. Psal. she is called fair within, because her beauty is inward; 
1. Sa. 16. 7.  So our Spouse should be holy, undefiled, and fair within. As God respecteth the heart, so 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. 
1. Cor. 13. 13.  As Paul commendeth Faith, Hope, and Charity, but saith the greatest of these is charity: so may I 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, 
A fit wife.  the mate must be fit: 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? 
The ceremony is not approved, but the invention declared.  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 this evenness: for if it be straighter than the finger, it will pinch, and if it be wider than the finger it will fall off; 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, & all that 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 he had found a King according to his own hart? 
1. Sa. 2. 35.  So shall that man be pleased that finds a wife according to his own heart, whether he be rich or poor, his peace shall afford him a cheerful life, 
The saying of a godly man.  and teach him to sing, In love is no lack. Therefore a godly man in our time thanked the Lord that 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 him a fit wife: for if they be not like, they will not like.  
The fitness is commended by the holy Ghost in two words: one is in the second of Genesis, 
Gen. 2. 18.  and the other is in 2. Cor. 6. 14. that in Genesis is, 
2. Cor. 6. 14.  Meet, God saith, I will make man a help Meet for him. Showing that a wife can not 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, 
Gen. 2. 22.  where Moses saith, That of 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, 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 prows; if thou must live by thy labour, choose one that loveth husbandry: for unless her mind stand with thy vocation, thou shalt neither enjoy thy wife nor thy calling.  
That other word in 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 yokefellows too, to show that they which draw this yoke must be fellows. 
Phil. 4. 3.  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 (saith Ezechiel) like daughter. 
Ezec. 16. 44  Now as the traveler 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 fitness, 
Five rules in the choice of a good wife.  and godliness, both in the man and in 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, 
Psal. 11. 26  because as the market goes, so they say the market men will talk. 
Pro. 10. 7.  A good man commonly hath a good name, 
Mar. 14. 9  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: and therefore Christ saith; 
Luke 6. 26.  Cursed are you when all men speak well of you: that is, when evil men speak well of you, because this is a sign that you are of the world, 
john 15. 19  for the world liketh and praiseth her own: Yet as Christ said, Who can accuse me of sin? 
john 8. 46.  So it 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 man should say it of the act, 
Luke 16.  like Zachariah and Elizabeth, which are called unblamable before men, because none could accuse them of open sins.  
The next sign is the look, for Solomon saith in Eccles. 8. 7. 
Eccle 8. 7.  Wisdom is in the face 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 Esay, Chapter 3. verse 9 The trial of their countenance testifieth against them. 
Esay 3. 9  As though their looks could speak, and therefore we read of proud looks, and angry looks, and wanton looks: because they bewray pride, and anger, & wantonness.  
I have heard one say, that 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: showing, that if the entry be so beautiful, 
Acts 3. 2.  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, 
Gen. 24. 65.  which so soon as she 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; 
To Adam first and to Moses after.  for the ornament of a woman is silence: and therefore the law was given to the man rather than to the woman, to show that he should be the teacher, and she the hearer▪ 
Maid's must speak 〈…〉  As the Echo answereth but one for many which are spoken to her, so a maids answer should be in a word, for she which is full to talk, is not likely to prove a quiet wife.  
The eye and the speech are the minds glasses, 
Mat. 12. 34  for out of the abundance of the heart (saith Christ) the mouth speaketh: as though by the speech we might know what aboundeth in the heart: 
Mat. 12. 36  and therefore he saith: By thy words thou shalt be justified, 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, 
Pro. 18. 7.  A fools lips are a snare 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. 
Pro. 17. 23.  Contrariwise, the heart of the wise (saith Solomon) guideth his mouth wisely, 
Eccl. 12. 10.  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, 
Pro 19 15.  saith; She openeth her mouth with wisdom, 
Nu. 19 15.  and the law of grace is in her tongue. A wife that can speak this language, is better than she which hath all the tongues. But as the open vessels were counted unclean, so account that the open mouth hath much uncleanness.  
The fourth sign is the apparel, for as the pride of the glutton is noted, 
Luk. 16. 19  in that he went in purple every day, so the humility of john is noted, in that he went in haircloth every day. 
Mar. 1. 6.  A modest woman is known by her sober attire, as the prophet Eliah was known by his rough garment. 
2. King. 1. 8.  Look not for better within, than thou seest without: for every one seemeth better than she is, if the face be vanity, the heart is pride. He which biddeth thee abstain from the show of evil, would have thee to abstain from those wives which have the shows of evil: 
1 The. 5. 22  for it is hard to come in the fashion, and not to be in the abuse: and therefore Paul saith: 
Rom. 12. 2.  Fashion not yourselves like unto this world, as though the fashions of men did declare of what side they are.  
The fift sign is the company, for birds of a feather will fly together, and fellows in sin, will be fellows in league, 
1. Reg. 12. 8.  even as young Rehoboam chose young companions. The tame beasts will not keep with the wild, nor the clean dwell 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; thieves call one another. Therefore when David left iniquity, 
Pro. 1. 11.  he said; Away from me all ye that work iniquity: 
Psal. 6. 8.  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. All these properties are not spied at three or four come, for hypocrisy is spun with a fine thread, and none are so often deceived as lovers. He which will know all his wives qualities before he be married to them, must see her eating, and walking, and working, and playing, and talking, & laughing, and chiding, or else he shall have less with her than he looked for, or more than he wished for.  
When these rules are warily observed, they may join together, and say as Laban & Bethuel said; 
Gen. 24. 50.  This cometh of the Lord, therefore 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. 
Parent's consent in Marriage.  First, whether children may marry without their parents consent: Second, whether they may marry with Papists or Atheists, etc. Touching the first, 
Exod. 20.  God saith: Honour thy father and thy mother. Now, wherein canst thou honour them more, then 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, them our heavenly father gave his consent: 
Gen. 2. 22.  God supplied the place of the Father, and brought 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, 
Exod. 22.  he shall 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, 
Num. 30. 6.  there is a law, that if 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. Again, our Saviour saith, that in heaven there is no marrying, nor giving to marriage, showing that in earth there should be a giving to marriage, as well as marrying. Therefore the law speaketh unto the father, saying. 
Deut. 7. 3.  Thou shalt not take a wife for thy son of strangers. Therefore Paul speaketh to the father, 
1. Cor. 7. 38.  If thou give thy daughter to marriage, thou dost well. 
job. 1. 3. & 10.  Therefore jobs children 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 Mat. 22. 30. the wife is said to be bestowed in marriage, which signifieth, that some did give her beside herself: therefore it is said, 
Gen. 29. 18.  that jacob served Laban, 〈◊〉 Laban might give him his daughter to wife. 
1 Sam. 18. 17. ●  Therefore Saul saith to David, I will give thee mine eldest daughter to wife: 
Gen 28. 6.  therefore it is said that judah took a wife to Er his son. 
Gen. 34. 9  Therefore Sichem saith to his Father, 
Gen. 24. 51. 52. 53.  get me this maid to wife. Therefore in the marriage of Isaac, we see Abraham's servant in the place of Isaac, and Rebecca the maid and her parents, 
judg. 14 2.  sitting in Parliament together: therefore Samson, though he had found a maid to his liking, 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 advise, 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 unequally yoked with Infidels. As we should not be yoked with Infidels, so we should not be yoked with Papists, 
Marriage with Papists, etc.  and so we should not be yoked with Atheists, for that also is to be unequally yoked, 
Gen. 24. 3.  unless we be Atheists too. As the jews might not marry with the Chananites, 
Exo. 34. 16.  so we may not marry with them, 
Gen. 28. 1.  which are like Chananites, 
Mal. 2. 11.  but as the sons of jacob said unto Emor, 
Ezra. 9 12.  which would marry their sister; 
Gen. 34. 14.  We may not give our sister to a man uncircumcised, 
The similitude holds in their saying, & not in their meaning, for they spoke truly, but they meant falsely.  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? 
Mat. 29. 6.  Christ saith; Let no man separate whom God hath joined, 
Mark. 10. 9  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, 
Esay. 52. 11  Be my companion? Or, Come to my bed, to whom I may not say, Come to my table? How should my marriage speed well, 
2. john. 10.  when I marry one to whom I may not say, God speed, because she is none of God's friends?  
If a man long for a bad wife, he were best go to hell a wooing, that he may have choice. Is there no friend but the enemy? no tree but the forbidden tree? He marrieth with the devil, which marrieth with the tempter: for Tempter is his name, 
Matt. 4. 3.  and to tempt is his nature. When a man may choose, he should choose the best, but this man chooseth the worst, like them which call good evil, and evil good.  
He prayeth Not to be lead into temptation, 
Luke 11. 4.  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, 
1. Reg. 11. 1. etc.  the mirror of wisdom, the wonder of the world, 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 & she a Papist? We must marry in the Lord as Paul saith, 
1. Cor. 7. 39  but how 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; all these wants may be dispensed with: but none giveth any dispensation for godliness but the devil. Therefore they which take that privilege, are like them which seek to witches, and are guilty of preferring evil before good. This unequal marriage, 
Gen. 3. 4.  was the chief cause that brought the flood, and the first beginning of Giants, and monstrous births, showing by their monstrous children what a monstrous thing it is, 
Gen. 6. 2.  for believers and unbelievers to match together.  
In Matth. 22. Christ showeth, that before parties married, they were wont to put on fair and new garments, 
Mat. 22. 11  which were called Wedding garments, a warning unto all which put on wedding garments, 
Wedding garment.  to put on truth and holiness too, which so precisely is resembled by that garment more than other. It is noted in the fourteenth of Luke, that of all them which were invited to the lords banquet, 
Note.  and came not only he which had married a wife, 
Luk. 14. 21.  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 worst, for the best are cumbersome enough. In the second of job, 
job. 2. 9 & 3. 1.  it is 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, 
judg. 14.  but he lost his honour, his strength, and his life by her, lest any should do the like.  
But what a notable warning is that in the 2. Chro. 21. 6. where the holy Ghost saith: 
2. Chro. 21. 6  jehoram walked in the ways of Ahad, for he had the daughter of Ahad 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, 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 David was tired of his malapert Michol, 
2. Sa. 6. 16.  she mocked him for his zeal, and liked herself in her folly. Many have fallen at this stone: 
Luk. 16. 32.  Therefore as Christ saith: Remember Lot's wife; so when thou marriest, remember jehorams' wife, and be not wedded to her which hath not the Wedding garment: but let unity go first, and let union follow 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, 
Luk. 14. 20.  and cannot come. Luke 14. 20.  
Yet the chiefest point is behind, 
The duties of marriage  that is, our 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 duty toward their servants. For themselves, saith one, they must think themselves like two birds, 
Pro. 31. 26.  the one is the cock, 
The man and wife like Cock and dam.  and the other is the dam: the cock flieth abroad to bring in, and the dam sitteth upon the nest to keep all at home. So God hath made the man to travel 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 unto Magistrates, and Knowledge unto Preachers, and Fortitude unto Soldiers: so Love is the Marriage virtue, which signs Music to their whole life.  
Wedlock is made of two loves, which I may call the first love, 
Marriage compounded of two loves.  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 a knitting of affections together, it is not Marriage in deed, but in show and name, and they shall dwell in a house like two poisons in a stomach, and one shall ever be sick of another.  
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, 
Gen. 3. 6.  as Adam & Sampsons' were, 
judge 16. 17  for all unlawful love will turn to hatred, as the love of Amon did toward Thamar, 
2. Sa. 13. 15  and because Christ hath forbidden it, therefore he will cross it. This made Vriah so fearful, 
Mat. 10. 36  lest the pleasure of his wife should withdraw his heart from God, that he would not go to his own house, so long as he had cause to mourn and pray, although he had a wife which feared God like himself: & 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' wife, 
Gen. 30. 16.  which bade him do according to the word of God, and if they see them minded to do any evil, they should stay them, 
Mat. 17. 19  like the wife of pilate, which counseled her husband not to condemn Christ. For seeing holiness is called the Wedding garment, 
Mat. 22. 11  who shall wear this wedding garment, if they wear it not which are wedded? When one holy hath found another, than the holiest seemeth to make the Marriage, and his angels come to the feast.  
To pass over sleights which seldom prosper, unless they have some warrant. The best policy in marriage is to begin well, 
Best policy in marriage to begin well.  for as boards well joined at the first, sit close ever after, but if they square at the 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 Marigold, 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, 
They must learn one another's nature.  it is 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 you 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's 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 themselves one to the other, 
1. Cor. 9 20.  if they would win one another, and if any jar do arise, one saith; in no wise divide beds for it, for then the sun goeth-down upon their wrath, 
Ephe. 4. 25.  and the means of reconcilement is taken away. Give passions no times, for if some man's anger stand but at night, it turneth to malice which is uncurable.  
The Apostle saith, 
1. Cor. 11. 19  that there will be offences in the church: so sure there willbe many offences in marriage: but as he saith, these are trials who have faith, so these are but trials who are good husbands, & 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, 
1. Sa. 20. 20  but to give warning. 
A sweet example teaching how couples shall never fall out.  Knowing once a couple which were both choleric, and yet never fell out, I asked the man how they did order the 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; 
Gen. 16. 6.  and when my fit is upon me, she yields to me, and so we never strive together, but asunder. 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, 
Ephe. 5. 23.  for he is called 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, & knowledge, and discretion, to direct his whole family: for it is not right that the worse should rule the better, but 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, 
The husband's first duty.  that is, hearty affection. As they are hand, fasted, 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 at her marriage. First, he must choose his love, & 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 place of Christ to his Church: 
Understand in his Marriage only.  therefore the Apostle requireth such an affection of him towards his Spouse, as Christ beareth toward his Spouse: 
Ephe. 5. 25.  for he saith; Husbands love your wives, as Christ loved his Congregation, that is, with a holy love, and with a hearty love, and with a constant love, as the Church would be loved of Christ. Will not a man love his glory? 
1. Cor. 11. 7.  Why Paul calleth the woman the glory of the man, for her reverence 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. 
Ephe. 5. 28.  Eph. 5. 28. Paul saith, He which loveth his wife, loveth himself, for 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, 
Levi. 19 18  he saith: Let every one love his wife as himself, that is, as his body and soul too. For if God commanded men to love their neighbours as themselves, much more are they bound to love their wives as themselves which are their next neighbours. As Elkanah did not love his wife less for her barrenness, but said, 
1. Sam. 1. 8.  Am not I better unto thee then 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, 
Mar. 10. 7.  that a man should leave father and mother, and 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, 
Gen. 21. 1.  yet he bade him not forsake his wife: as 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, 
The husband's second duty.  is a fruit of his love: that is, to let all things be common between them, which were private before. The man & wife are partners, 
Man and wife are two partners.  like two oars in a boat, therefore he must divide offices and affairs, and goods with her, causing her to be feared and reverenced, and obeyed of her children and servants like himself, for she is an under officer in his Commonweal, and therefore she must be assisted and 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, 
Mar. 10. 8.  They are no more two but one.  
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 mine own; but that which is mine is thine and myself too. For as it is said, 
Rom. 8 32.  He which hath given us his 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, 
The husband's last duty.  he must tender her as much as all her friends, because he hath taken her from her friends, and covenanted to tender her for them all. To show how he should tender her, 
1. Pet. 3. 7.  Peter saith, Honour the 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 amendeth, as the Husbandman rejoiceth when his vinyeard beginneth to fructify.  
This is far from civil wars between man and wife; 
Husband's must hold their hands and wives their tongues.  in all his offices is found no office to fight. If he cannot reform his wife without beating he is worthy to be beaten for choosing no better: when he hath used all means that he may, and yet she is like herself, he must take her for his cross, and say with jeremy, This is my cross, and I will bear it. But if he strike her, he takes away his hand from her, which was the first part he gave her to join them together: and she may put up her complaint against him, that he hath taken away part of her goods. Her cheeks are made for thy lips, and not for thy fists.  
The very name of a wife is like the Angel which stayed Abraham's hand, 
Gen. 21. 11.  when the stroke was coming. If David, because he could not express the good and comfort of unity, was feign to say, 
Psal. 133. 1  Oh 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 dwell together in enmity. For the first year after marriage, 
Deut. 24 9  God would not have the husband 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. 
Mat. 12. 29  As a kingdom 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, and smoke, and ashes behind it. We read in the Scriptures, of masters that struck their servants, but never of any that struck his wife, but rebuked her. 
Gen. 19 33.  Lot was drunk when he lay with his daughter in stead of his wife, and so is he which striketh his wife in stead of his servant. The law showeth 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. 
Deut. 23. 2.  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 veil, 
Gen. 20. 16.  because he should shield her; for a veil is made to save. Abraham said to Lot, 
Gen. 13. 8.  Are we not brethren? that is, may brethren jar? But they may say, Are we not one? can one chide with another? can one fight with another? He is a bad host, that welcomes his guest with stripes. Doth a King trample his Crown? 
Pro. 12. 4.  Solomon calleth the wife, The crown of her husband: therefore he which woundeth her, woundeth his own honour. She is a free Citizen in thine own house, and hath taken the peace of thee the first day of her marriage to hold thy hands, till she release thee again. 
Gen. 2. 23.  Adam saith of his spouse, This is flesh of my flesh, 
Ephe. 5. 19  But no man (saith Paul) ever hated his own flesh. So then, if a man ask whether he may strike his wife, GOD saith nay; thou mayst 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: 
Col. 3. 16.  for Paul saith, Be not bitter to your wives, noting that anger in a husband is a vice.  
Doth the cock spur the hen? Every man is ashamed to lay his hands on a woman, because she cannot match him, therefore he is a shameless man which layeth hands on his wife. The hand doth not buffet his own cheek, but stroke it. 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. 
Pro. 5. 16.  Solomon saith, Delight continually in her love: that is, begin, proceed, and end in love. In revenge whereof, he showeth that delight is gone, because he calleth love their delight. 
1. Tim. 3. 3●  Therefore as Paul saith of Bishops; A Bishop must be no striker: 
Of his wife  so a husband must be no striker: 
Leu. 19 28.  for he which striketh his own flesh, 
Deut. 14. 〈◊〉.  breaketh that law which saith, 
1. King. 18. 28.  Thou shalt not make a scar in thy flesh: and is like the Baalites, 
It is properlyment in mourning for the dead, but it doth imply an unlawfulness to hurt ourselves.  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 couldst not delight without love, and with love thou mayst delight continually. Therefore love is called the thankful virtue, 
Prou. 5. 19  because it rendereth peace and ease, and comfort to them that makes of her. So much to husbands.  
Likewise the woman may learn her duty of her names. 
The woman's duties.  They are called goodwives, as good wife A. and goodwife B. Every wife is called a good wife, therefore if they be not good wives, 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: 
Phil. 4. 3.  but beside this, a wife is called a Yoke-fellow, to 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, 
job. 2. 9  like to jobs wife, whom the devil left to torment him, when he took away all he had beside. 
Rom. 12. 19  The Apostle 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, rather than with her own flesh? 
2. King. 2. 6.  I will not leave thee, saith Elisha to Eliah: so she should never leave him till death. 
Gal. 6. 2.  Bear one another's burden, saith Paul, who shall bear one another's burden, if the wife do not bear the husbands burden? 
1. King. 21. 5.  Wicked jezabel comforted her husband in his sickness, 
1. Kin. 14 4.  and 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 bade her husband; yet because he bade Abraham leave his, 
Gen. 12. 1.  she left hers too: showing that she was content, not only to be his playfellow, but his yoke-fellow too.  
Beside a yoke-fellow, 
Gen. 2. 18.  she is called a helper, to help him in his business, to help him in his labours, 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: 
1. Cor. 1. 27.  for sometime as God confoundeth the wise by the foolish, and the strong by the weak: so he teacheth the wise by the foolish, and helpeth the strong by the weak.  
Therefore Peter saith, 
1. Pet. 3. 1.  Husbands are won by the conversation of their wives. As if he should say, sometime the weaker vessel is the stronger vessel, 
Gen. 25. 2.  and Abraham may take counsel of Sara, 
2. King. 5. 8.  as Naaman was advised by his servant. 
2. Kin. 6. 10.  The Shunamites counsel made her husband receive a Prophet into his house, and hester's counsel made her husband spare the Church: 
Hest. 7. 3.  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.  
Beside a helper, 
Pro. 5. 18.  she is called a Comforter too, and therefore the man is bid 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. 
1. Sa. 16. 23  Therefore it is said of Rebeccah, that she prepared meat for her husband, 
Gen. 27. 9  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: and therefore they which are bound must obey, as Abigail loved her husband though he were a fool: 
1. Sa. 25. 3.  for the wife is as much despised for taking rule over her husband, as he for yielding it unto her. Therefore one saith, that a mankind woman is a monster, that is, half a woman, and half a man. 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, housewife, 
Gen. 38. 14.  not a street wife, like Thamar, nor a field-wife, 
Gen. 34. 2.  like Dinah: 
Why wives are called huswies.  but a housewife, to show that a good wife keeps her house, and therefore Paul biddeth Titus to exhort women that they be chaste, and keeping at home: 
Tit. 2. 5.  presently after Chaste, he saith keeping at home, as though home were chastity's 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 at the windows, like cursed jezabel; as if she held forth the glass of temptation, 
2. Reg. 9 30  for Vanity to gaze upon. But chastity careth to please but one, & therefore she keeps her closet, as if she were still at prayer. 
Gen. 18. 9  The Angel asked Abraham, Where is thy wife? Abraham answered, She is 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 husband leave to go unto the Prophet, 
2. Reg. 9 30  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, 
1. Reg. 2. 36. 37.  Go not beyond the river: so a wife should teach her feet, go not beyond the door: 
Husband's should not keep their wives so straight, but ●iues should not think their house their prison, but as their paradise where they would be.  she must count the walls of her house like the bands of the river which Shimei might not pass if he would please the king.  
For when Adam was away. Eve was made a pray: 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, nor 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 it becometh not any woman to set light by her husband, nor to publish his infirmities. For they say that is an evil: 
A wife may not utter her husband's faults.  bird that defileth her 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, 
A wife the contrary to a husband.  but called her, The contrary to a husband, as though nothing were so cross and contrary to a man, as a wife. This is not scripture, but no slander to many.  
As David exalted the love of women above all other loves, 
2. Sa. 1. 26.  so Solomon mounteth the envy of women above all other envies: 
Pro. 21. 19  stubborn, sullen, taunting, gainsaying, outfacing, with such a bitter humour, that one would think they were melted out of the salt pillar, 
Gen. 19 26  into which Lots wife was transformed. We say not all are alike, but this sect hath many Disciples. 
Gen. 2. 20.  Doth the rib that is in man's side fret or gaul him? no more than 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 troublsome jarring in the end will make her honest behaviour unpleasant, as her over-pinching at last causeth her good huswiferie to be evil spoken of. Therefore although she be a wife, yet sometimes she must observe the servants lesson, 
Tit. 2. 9  Not answering again, and hold 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 he is called her head. Great cause hath man to make much of his wife, for great and many are her duties to him, for Paul saith; 
Ephes. 5. 23  Wives submit yourselves unto your husbands, as to the Lord. Showing that she should regard his will as the Lords will, 
How far the wife should obey.  but withal, as the Lord commandeth only that which is good and right, so she should obey her husband in good & 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, 
Gen. 3. 16.  when the Serpent had seduced her, he said, He shall have authority over thee. And therefore as the man named all other creatures, 
Gen. 2. 20.  in sign that they should be subject to him, as a servant which cometh when his master calleth him by his name: so did he name the woman also, 
Verse 23.  in token that she should be subject to him likewise. And therefore Assuerus made a law, 
Hest. 1. 20. 22.  that every man should bear rule in his own house, and not the woman, 
Num. 30. 7.  because she sinned first, therefore she is humbled most: 
judg. 19 26  & ever since, the daughters of Sara are bound to call their husbands Lords, 
Gen. 18. 12  as Sara called her husband: that is, to take them for their Lords, 
1. Pet. 3. 6.  for heads and governors. If ye disdain to follow Abraham's spouse, the apostle biddeth you follow Christ's spouse: 
Ephes. 5. 24.  for he saith; Let a wife, be subject to her husband, as the church is to Christ. A greater love than this (saith Christ) no man can have So a better example than this, 
john 15. 13  no woman can have. That the wife may yield this reverence to her husband, 
The cause why many despise their husbands.  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, 
1. Tim. 2. 9  they care not how they sloven themselves, so their wives jest like Peacocks. 
1. Pet. 3. 5.  But Peter doth commend Sara for her attire, and not Abraham, showing that women should brave it no more than men, 
Gen. 3. 21.  and God made eves coat of the same cloth that he made adam's. 
Ger. 3. 7.  They covered themselves with leaves, and God derided them, but now they cover themselves with pride, like Satan which is fallen down before them like lightning, 
Luk. 10. 18.  ruff upon ruff, lace upon lace, cut upon cut, four & twenty orders, until the woman be not so 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. 
Mat. 14. 6.  As Herodias was worse for her fine dancing: so a woman may have too many ornaments, frizzled locks, naked breasts, painting, perfume, & 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 then in godliness, 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, 
Esay. 6. 6.  which came & kindled the prophet's zeal: so he should 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, 
revel. 5. 10.  that a master in his family hath all the offices of Christ, for he must rule, and teach, and pray; rule like a king, and teach like a prophet, and 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, 
Acts 16. 13 & 18. 8.  lightly he saith, That the man believed, with all his household.  
As Peter being converted, 
Luk. 22. 23.  must convert his brethren; so the master being converted, must convert his servants. For therefore God said, that he would not hide his counsel from Abraham, because he would teach his family, and surely all duty which is not done of conscience, is but ey-seruice, and faileth at most need. as Ziba betrayed his master, when he should have defended him. Therefore before Onesimus was converted, Paul said he was an unprofitable servant, 
Phil. 18.  but when he was converted, he calleth him more than servant, because such a servant is better than many servants.  
Therefore though Laban was wicked himself, 
Gen. 29. 27.  yet he rejoiced that jacob his servant was godly, because God blessed him better for him. 
josh. 14. 55  joshua saith: I and my household will serve the Lord. Showing, that masters should receive none into their houses, but whom they can govern, as joshua did: and if any have crept into their doors, than they must put him forth again, for David saith: I will not suffer a liar to stay in my house, Psal. 101. 7. He saith not, a swearer, nor a thief, but a liar, as if he should say, I will rid him out of my doors before he be a swearer, and a thief, for a liar will grow to a swearer and a thief in a day, as a Dicer groweth to a beggar in a night. Therefore it is noted of Cornelius, 
Acts 10. 2.  that all his household served God himself. This is reported also of joseph and Marie for an example, that they went up every year with all their families, 
Luke 2. 41.  to worship at jerusalem, that their children, & their servants might learn to know God as well as they. These examples be written for householders, as others are for magistrates & ministers and soldiers, that no calling might seek further than the Scripture for instruction. Wherefore as you are masters now, and they your servants 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: 
Luke 10. 7.  for if the labourer is worthy of his hire which laboureth but a day; what is the servant worth, which laboureth every day? 
Philem. 17.  Therefore Paul is so earnest with Philemon to make much of Onesimus his servant, that he desireth Philemon to receive him as he would himself. Therefore because cruel & greedy masters should not use them too hardly, 
Gen. 2. 2.  God remembered them in his creation, and made every week one day of rest, wherein they should be as free as their masters: so God pitieth the 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, 
2. Sam. 18. 5  as thou restedst this day.  
By this we see, as David did limit joab that he should not kill 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, & is not thy servant made stronger by rest to labour for thee? 
Gen. 31. 9  How many beasts and sheep did Laban lose, only for hardly entreating of a good servant? therefore that is the way to lose, but not to thrive. He which counteth his servant a 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 vile thing to be called a servant, 
Esay. 42. 1.  for our Lord is called a servant: 
Mat. 12. 18  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: 
Psa. 8. 6.  Thou hast made him a 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 Pater familias: 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.  
Besides, 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, 
1. Cor. 12. 13  and yet as God layeth no more upon his servants then he makes them able to bear, so men should lay no more upon their servants then they are able to bear. 
Pro. 12. 10.  For a good man (saith Solomon) will be merciful to 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 mayst take that which is thine. He that 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, 
Pro. 30. 8.  Give me not too much nor too little, but feed me with food convenient: so their care should not be too much nor too little, but convenient, or else they are worse than infidels to, because covetousness is called Idolatry, 
Ephes. 5. 5.  which is worse than infidelity, for it is less rebellion not to honour the king then to set up another king against him, as the Idolatrous do against the king of heaven.  
Next unto servants instruction and labours, must be considered their corrections. As Paul saith, 
Ephes. 6. 4.  Fathers provoke not your children to wrath: So may I say, Masters provoke not your servants to wrath: that is, use such reproofs, and 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 then 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 is ashamed: but when he seethe that he is rebuked with curses, & beaten with staves, as though they were hated like a dog, his heart is hardened against the man which correcteth him, and the fault for the which he is corrected, and 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, and some things must be forgiven, and some punished with a look, for he which takes the forfeit of every offence, shall never be in any rest, but vex himself more than his servant.  
Further I have heard experience say, 
The master must correct his men, and the mistress her maids.  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 would not meddle with his maid, but committed her to his wife, and said, 
Gen. 16. 6.  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 children, 
Their duties toward their 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, now my husband will love me; 
Gen. 28. 31.  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 the marriage. When their father and mother fall out, they perk 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, that stand them in stead of Lawyers. Before we teach parents to love their children, they had need be taught not to love them too much, for David's darling, was David's traitor: and this is the manner of God, when a man gins to set any thing in God's room, and love it above him which gave it, either to take away it, or to take away him, before he provoke him too much; therefore if parents would have their children live, they must take heed to love them too much: for the giver is offended, when the gift is more esteemed than he.  
The first duty is the mothers, 
Mother's should nurse their children.  that is, to nurse her child at her own breasts, as Sara did Isaac, and therefore Esay joineth the nurse's name and the mother's name both in one: & calleth them nursing mothers, 
Gen. 21. 7.  showing, that mothers should be the nurses. So when God those a nurse for Moses, 
Exod. 2. 8.  he led the hand maid ● Pharaos' daughter to his mother, as though God would have none nurse him but his mother. After, when the son of God was born, his father thought none fit to be his nurse, 
Mat. 2. 14.  but the virgin his mother. The earth's fountains are made to give water, and 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 a 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 the 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 ninth chapter of Hosea, thy 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 and pray together, that this curse migro be removed from them.  
The next duty is, 
Prou. 22. 6.  Catechize a child in his youth, 
How children should be brought up.  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. 
1. Re. 3. 26.  The wrong mother cared 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. 
Luke 11. 2.  They which are called fathers, are called 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. 
Except of king's sons.  And therefore we read of no Schoolmasters in the scripture but the Parents: for when Christ saith to the jews, 
joh. 8. 38.  If ye be the sons of Abraham, ye will do the works 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 the father and mother, when people say that their children are like them: but if they be like them in godliness, it is as great delight to other as to the parents: or else we say that they are so like, that they are the worse for it. Well doth David call children arrows, 
Psal. 127. 4  for if they be well bred, they shoot at their parents enemies, and 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, 
1. Sa. 2. 29.  for not correcting his sons. Are not children called the fruit of their parents? 
Ps. 132. 11.  Therefore as a good tree is known by bringing forth good fruit, 
Mat. 12. 33  so parents should show their godliness in the education of their children, which are their fruit. 
1. Sa. 1. 20.  For this cause the jews were wont to name their children so when they were borne, 
1. Sa. 13. 24.  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 some thing that they should learn.  
An admonition to such as call their children at all adventures, 
Three examples of good parents.  sometime by the names of dogs, even as they prove after. In 1. Kings 2. 2. we have David instructing his sons. In Gen. 39 jacob correcting his sons: and in job. 1. job praying for his sons. These three put together, instructing, correcting & praying, make good children, and happy parents.  
Once Christ took a child, and set him in the midst of his disciples, 
Luke 18. 17  and said, He which will receive 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 Psalm 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. 
Col. 4. 15.  Thus if you do, your servants shall be God's servants, 
Phil. 1. 8.  and your children shall be God's children, and your 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 a mother so soon as she is married: 
The name of stepmother expounded, and their duty.  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, and another cometh in her stead: therefore that your love may settle to those little ones as it ought, you must remember that ye are their stedmother, that is in stead of their mother, and therefore to love them, and tender them, and cherish them as their mother did. She must not look upon them like Rehoboam, who told his people that he would be worse unto them than his predecessor; for than they will turn from her, as his subjects did from him: but she must come to them as David came to the people after Saules death, and said, 
1. Sam. 2. 7.  Though your master Saul be dead, yet I will reign over you: so she must say to them, though your mother be dead, yet will I be a mother: so the children will love her as much as their father. Further, these children are orphans, and therefore you must not only regard them as children, but as orphan children. 
jere. 22. 2.  Now God requireth a greater care over widows and Orphans, 
Deu. 14. 17. & 24. 17. & 26. 12.  than over any other women or children.  
Lastly, you must remember that saying, As you measure unto other, 
Mat. 7. 2.  so it shall be measured unto you again: that is, as you entreat these children so another 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 stepmother to yours, unless you be like a stepmother to these.  
If these duties be performed in marriage, than I need not speak of Divorcement, 
Divorcement, the physic of marriage.  which is the rod of marriage, and divideth them which were one flesh, as if the body and soul were parted asunder. But because all perform not their wedlock vows, therefore he which appointed marriage, hath appointed divorcement, as it were taking our privilege from us, 
Mat. 18. 19  when we abuse it. As God hath ordained remedies for every disease, so he hath ordained a remedy for the disease of marriage. 
Mat. 19 8.  The disease of marriage is adultery, 
Why Christ would have no divorcement but for fornication.  and the medicine hereof is divorcement. Moses licenced them to departed for hardness of heart, but 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 asunder. As nothing might part friends, 
Mat. 5. 32.  but If thine eye offend thee, pull it out, that is, if thy friend be a tempter: so nothing may dissolve marriage but fornication, 
Mat. 19 9  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, 
Note.  we read of no divorce between any, which showeth that they lived chaster than we: yet no doubt this law was better executed amongst them, then amongst us. Such a care God hath had in all ages and 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 & adulteress, 
Leu. 20. 10.  he hath assigned 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 Sabbath, 
Mar. 2. 27.  The Sabbath was made for man, that is, 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, & not for the dishonour of man: 
Leu. 20. 10.  but if marriage should turn to fornication, 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, & grief, & 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. 
Conclusion.  Because I have spoken more than you can remember, if you ask me what is most needful to bear away, In my opinion, 
A sentence for the married to think upon.  there is one saying of Paul, which is the profitablest sentence in all the scripture for man & wife to meditate often, & examine whether they find it in themselves as they do in other, lest their marriage turn to sin, which should further them in godliness. 
1. Cor. 7. 32.  The unmarried 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. Also, The unmarried woman careth for the things of the Lord, how she may be holy, but she that is married, cares for the things of the world, how she may please her husband. As though their pleasing of god, were turned all to pleasing one another, & their carnal love had eaten their spiritual love, 
Gen. 41. 4.  as the lean kine devoured the fat. Therefore it follows in the next words, 
Ver. 3. 4.  This I speak for your commodity, As though there were great commodity in remembering this watchword. All men have not the feeling of God's word, or else such a sentence might be an anchor for the married to stay them, when any tentation goeth about this change, which Paul feared even in them which feared GOD before.  
If thou hast 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. 
1. Sam. 1. 23  As the corpse of Azael made the passengers to stand, so I placed this sentence in the door of thy passage, to make thee stand & 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, 
2. Chr. 21. 6  as the marriage of jehoram did, if he use not jobs preservative, 
job. 9 28.  to be jealous over all his life.  
The allurements of beauty, the trouble 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 need of double time over all the rest.  
Therefore so often as you think upon this saying, think whether you be examples of it, 
Gen. 24. 40  and it will waken you, and chide you, and lead you a strait path, like the Angel which led the servant of Abraham.  
Thus have I chalked the way, to prepare you unto marriage, as the Levites prepared their brethren to the passover: 
2. Chr. 35. 6  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, 
1. Sam. 18. 1  and go before you in this life, 
Mat. 2. 9  like the Star which went before the 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.  

THE FIRST SERMON.  1. Cor. 11. 23. 24. 
The Lord jesus in the night that he was betraytooke 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 two breasts of the Church.  and 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 issue, 
Mat. 9 20.  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 under the Law, 
2. Chr. 35. 6  were bound to prepare their brethren before they came to the passover: 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, and use of the Lords supper. First, Paul showeth the author of it, the Lord jesus: then the time when it was instituted, in the night that he was betrayed: then the manner how he did institute it, he took bread, & 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, 
The Author.  he which is signified by it, was the author of it. The Lord jesus hath bid us to supper, 
john 1. 27.  I am not worthy (saith john) to lose his shoe: so we are not worthy to wait at his trencher, and yet he will have us sit at his table. 
None but Christ may ordain Sacraments.  To him belongeth the power to ordain Sacraments in his Church, because he fulfilled the Sacraments of the Law. When Christ came, the Passeover creased, 
john 1. 29.  because he is our Passeover; that is, the Lamb by whose blood we 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 another Lamb to eat, 
john. 1. 29.  which john calleth the Lamb of God, that is 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 the body: the pouring out 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.  
In stead of Circumcision, 
Gen. 17. 10.  which began at Abraham, 
Who was therefore called john the Baptist.  he hath ordained Baptism, which began at john, a more lively representation 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. 
Mat. 3. 1.   
Touching the time, 
Reu. 1. 5.  In the night (saith Paul, 
Re. 22▪ 14. ) therefore this Sacrament is called the lords Supper, 
Time.  because it was instituted at night when they used to sup. But what night? Even that night (saith Paul) when he was betrayed: 
Verse 23.  that night which he should have cursed, 
job. 3. 3.  as job did the day of his birth, 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 & blessings unto them, Even that night when they betrayed him.  
The reason why this action was deferred until night, 
Why this sacrament was instituted at night.  is, because that was the time appointed by the Law to eat the passover, which was like a predecessor of this Sacrament. 
Why it was deferred till his last night.  The reason why he deferred it until his last night, was, because the passover 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 passover, 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 over night both in the passover and in the Sacrament, was so lively resembled unto them? If any man from this do gather, 
Why we receive not the lords Supper at night.  that we ought to eat the lords Supper at night, as Christ did, he must understand that we have not the same cause to do so which Christ had, because of the passover. 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, 
Ver. 23. 24.  He took 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? 
1. Thes. 5. 18  In all things give thanks, (saith Paul:) whereby we declare that all things come from God: but the wicked believe easier that God doth take, 
Note.  then 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, 
Mal. 1. 2.  saying: I have loved you, yet ye say, wherein hast thou loved us? 
Esay 1. 5.  Showing that we are worse than the ox, which knoweth his feeder. And if we acknowledge all things from God, 
Gen. 19 20.  yet we do like Lot, Is it not a little one (saith he) when he craved to go unto Zoar, as though it were not much which he asked: so we mince & 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; 
Luk. 11 3.  Give us this day our daily bread, a hundred take their bread, and 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 God, 
Note.  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 a Psalm.  
It followeth, 
Mat 26. 30  This is my body. Here is the fruit of his thanks before; he prayed that the bread and wine might be blessed, & they were blessed. 
Gen. 27.  As isaack's blessing showed itself upon jacob whom he blessed, so Christ his 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, 
Luk. 22. 32.  even as Christ's prayer stayed Peter's faith after Christ was dead.  
Now ye have heard the meaning of these words, He took bread, and blessed it, and broke it, and gave it: you shall see with what a mystical resemblance they unite Christ and us First, as Christ in the Supper took bread to feed us: 
Heb. 2. 16.  so in his birth he took our flesh to save us. Secondly, as Christ when he had taken the bread, blessed the bread to make it a spiritual food: so Christ, when he had taken our flesh, powered forth most rich and precious graces into it, to make it food of life unto us. 
joh. 17. 19  Thirdly, as Christ when he had blessed the bread, broke the bread: so Christ when he had filled his body with most precious graces, 
1. Pe. 2. 24.  broke it up like a rich treasure house, his hands by the nails, his back by the stripes, his head by the thorns, his side by the spear; that out of every hole a river of grace and goodness might issue & flow forth unto us. 
Ephe. 3. 17.  Lastly, as Christ gave the bread when he had broken it: so Christ (by a lively faith) communicateth his body after he hath crucified it. Hereby we are taught, that when we see the Minister take the bread to feed us, we must conceive, that Christ (being God from everlasting) took our flesh to save us. When we see the Minister bless the bread to a holy use, we must conceive, that Christ (by uniting the Godhead unto it) sanctified his flesh for our redemption. When we see the Minister break the bread to sustain our bodies, we must conceive, that Christ in his death, broke his body to refresh our souls. When we see the Minister give the bread to our hands, we must conceive, that Christ as truly offereth himself to our faith to be received of us.  
Because upon these words the Papists ground their Transubstantiation, that is that the bread is changed into Christ's flesh, & the wine is turned into Christ's blood, whereby we eat the same body which died upon the Cross, & 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 transubstantiation, that ye may see them slain like Goliath with their own sword. 
1. Sa. 17. 15  Even as God made Caiphas speak against himself; 
joh. 18. 14.  so the scriptures which heretics allege, 
1. K. 18. 28.  do make against themselves, like the Baalites which wounded their own flesh. 
Heretics allege scripture like the devil.  I may liken their allegations to Satan's when he tempted Christ in the wilderness, he alleged but one sentence of scripture for himself, 
Mat. 4. 4.  and that Psalm out of which he borrowed it made so plain against him, 
Psa. 91. 11.  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, 
Mat. 26. 26  but this, that Christ said, This is my body: by which they may prove as well, 
joh. 10. 7. 9  that Christ is a door, because he saith, 
joh. 15. 1.  I am the door: or a vine, because he saith, I am a vine: for his sayings are like. Figurative speeches must not be construed literally, but this is heretics fashion. If you mark you shall see throughout, that all the testimonies which the Papists allege for their heresies, 
Note.  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. 
Gen. 3. 3.  Eve never erred, until she corrupted the text.  
Now we will enter the lists with our adversaries, 
Arguments against Popish transubstantiation.  and see whether these words do prove that the bread and wine are turned 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; 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, 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 broke it, and gave it, and they did eat it, when is it turned into his body? here they stand like the Sadduces, 
Mat. 22. 34  as mute 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. 
Mar. 14. 25  And in Mark he saith, I will drink no more 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 expound Christ, he showeth that all our Fathers had the same substance of Christ in their Sacraments, that we have in ours; for he saith, They all did eat the same spiritual meat, 
1. Cor. 10. 4.  and all drink the same spiritual drink. Strait he saith, that this meat and this drink was Christ. Mark that he saith not only, 
Vers. 3. 4.  They did eat the same meat that we eat; but he saith, that this meat was Christ: 
Verse. 4.  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 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 sign, and Christ the thing signified by it: 
Gen. 17. 11.  in Circumcision there was a cutting off of the skin, and the cutting off of sin: in the passover there was a Lamb, 
Exod. 12. 3.  & Christ: in the Sabbath there was a day of rest, 
Exo. 23. 11.  and eternal rest: 
Heb. 9●.  in the sacrifices there was an offering of some beast, and the offering of Christ: 
Exod. 30.  in the Sanctuary there was the holy place, 
Exo. 25. 24.  and heaven: in the Propitiatory there was the golden covering, and Christ our cover: 
Exod. 17. 16  in the Wilderness there was a Rock yielding water, and Christ yielding his blood: 
Mat. 3. 16.  in the Apparition there was a Dove, and the holy Ghost: 
john 6. 49.  in the Manna there was bread, 
john 1. 33.  and Christ: in Baptism there is very water which washeth us, and Christ's blood washing us: 
1. Cor. 11. 19  so in the Supper of Christ there is very bread and Wine for the sign, and the body and blood of Christ for the thing signified, or else this Sacrament is against the nature of all other sacraments.  
Again, there must be a proportion between the passover and the Lords Supper, 
Exod. 12.  because this was figured by the other. Now, the jews had in their passover, Bread, and Wine, and a Lamb: So our saviour Christ instituting his last Supper, 
Mat. 26. 26  left Bread, and Wine, and a Lamb: the which name is given to himself, 
john. 29.  because he came like a Lamb, and died like a Lamb.  
Again, if Christ's very body 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, and in a sacrament we receive, and therefore we say our sacrifice, and Christ's sacrament.  
Again, every sacrifice was offered upon the Altar. 
Exod. 27.  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 than it were a dead body.  
Again, that which remaineth doth nourish the body, & 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 faith, Ephe. 3. 17. Therefore he is eaten only by faith.  
Again, none can be saved without the communion of the body of Christ: 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 receive unworthily, receive their own damnation, But if it were the flesh of Christ, they should rather receive salvation then damnation, because Christ saith; He that eateth my flesh, and drinketh my blood, hath life everlasting, john 6. 54.  
Again, if they would hear an Angel from heaven: when Christ's body was glorified, an Angel said to the woman, He is risen, and is not here, Mat. 28. 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 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, Whither shall we go from thee? 
john 6. 68  I mean we need not to go to any other expositor of Christ, than Christ himself, therefore mark what he saith: 
john 6. 60.  at first, when Christ said that he was the bread of life, & that all which would live, must eat him, they murmured until he expounded his words, & how did he expound his words? 
john. 6. 35.  Thus, He that cometh 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, 
john 6. 63.  These words are spirit: that is, they must be understood spiritually, and not literally.  
But if it be flesh indeed, why do they not satisfy the simple people how they may eat this flesh in Lent, when they forbidden them to eat any flesh, they must needs eat it doubtfully, and he which doubteth, saith james, receiveth nothing: therefore he which eateth the mass, receiveth nothing.  
I did not allege the Fathers in my Sermon, but if any suspend his assent, till they bring in their verdict, let him hear them make confession of their belief.  
Augustine saith, 
Aug. upon the 3. psal.  the Lord doubted not to say, This is my body, when he gave only a sign, or Sacrament of his body.  
Tertullian saith, 
Tert. against martion the 4. book.  This is my body, that is, a sign of my body.  
Ambrose saith, the bread and wine remain still the same thing that they were. 
4. book 4. can. of sacraments. In his first dialogue.   
Theodoret saith, after the consecration, the mystical signs do not cast off their own nature, but abide still in their first substance and form.  
Origene saith, 
Upon the 15. of Mat.  the bread that is sanctified with the word of God, as touching the material substance thereof, goeth into the belly and forth again like other meats. 
Iren. 4. book. cap. 34. against Valentinus.   
Irenaeus saith, that it hath two things in it, one earthly, and the other heavenly.  
Cyril saith, 
Ad ob. Theod. Anathe●atis.  our Sacraments avouch not the eating of a man.  
Cyprian saith, 
1. Book of Epi.  the Lord calleth bread made of many grains, his body; and called wine made of many grapes, his blood.  
Athanasius saith, 
In that gospel whosoever speaketh a word, etc. Hom. 60. to the people of Antioch.  Christ made mention of his ascension into heaven, that he might withdraw his Disciples from corporal and fleshly eating.  
Chrysostome saith, God giveth us 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, 
To Caesarius the Monk.  although the nature of the bread still remain.  
And because they believe that the Pope cannot err, 
Against Eutiches the Heretic.  Pope Gelasius setteth too his hand, and saith with the rest: Neither the substance of the bread, nor nature of the 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 Archpapists, 
Upon the Canon lect. 40.  Biel, Tonstal, and Fisher, that Gabriel Biel saith, how the body of Christ is in the Sacrament, is not found in the Canon of the Bible.  
Tonstall saith, 
1. Book of the Sacra. pa. 4●.  It had been better 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, 
Against the captivity of Babylon, made by M. Luther.  No man can prove by the words of the Gospel, that any Priest in these days doth consecrate the very body and blood of Christ.  
Here is fulfilled, Out of thine own mouth I will condemn thee. 
Luk. 19 22.  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 bread & wine should be turned into flesh and blood, 
The Papists allegations for the real presence.  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, 
Exo. 4. 8. & 21.  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 a sign, and the word signifieth a wonder. And the jews craving a miracle, said; Show us a miracle: 
Exod. 9  as though they were 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 and wine be turned into flesh & blood, than miracles are as common as Sacraments, and so because they have Mass every day, they should work miracles every day.  
Lastly, this seemeth strange, that Augustin (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, 
2. Thes. 2. 9  and this is one of them.  
If they say that Christ can turn bread and wine into his body, 
Objection  and therefore he doth. First, 
Answer.  they 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 unto Christ, 
Mar. 1. 40.  If thou canst, thou wilt: but, If thou wilt thou canst.  
But the question which they think cannot be answered, like their invincible Navies, is this. 
Objection  If the bread be not his body, why doth he call it his body? Resolve this knot, and all is clear. 
Answer.  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 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 and wine be not changed into his body and blood, why doth he speak so darkly? 
Objection  he might have spoken plainer.  
I answer, 
Answer.  though this seem 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 and say; 
Luke 8. 9  Master, what is the meaning? but 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. 
Mat. 26. 17.  For example, Christ calleth the Lamb the Passeover, in place whereof this Sacrament succeeded, and therefore presently after they had eaten the passover, Christ instituted this Sacrament to be used for it. Christ (I say) called the Lamb the passover, and yet the passover was this, an angel passed over the houses of the Israelites, 
Exo. 12. 27.  and struck the Egyptians: this was not a Lamb; and yet because the Lamb was a sign of this passover, as the bread and wine is of Christ's body, therefore Christ called the Lamb the Passeover, as he calleth the bread and wine his body.  
Again, 
Gen. 17. 13.  Circumcision is called the Covenant, and yet Circumcision was nothing but the cutting away of a skin: but the Covenant is, 
Gen. 12. 3.  In Abraham's seed all Nations shall be blessed, I will be their God, and they shall be my people, I will defend and save them, & 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 signifieth the Covenant: so bread and wine are called Christ's body, because they signify Christ's body.  
Again, 
Tit. 3. 5.  Baptism is called Regeneration, and yet Baptism is a dipping of our bodies in water; 
1. Cor. 6. 11.  but regeneration is the renewing 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 signifieth Regeneration: so the bread and wine are called Christ's body, because they signify Christ's body.  
Again, 
Luk. 22. 20.  the Cup is called the new Testament; and yet the Cup is but a piece of metal filled with wine: but the new Testament is, 
joh. 3. 36.  He which believeth in the 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 passover, though Christ called it the Pass over; that Circumcision is not the Covenant, though God calleth 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 as well understand, that the bread & 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, 
Mat. 26. 26  This is my body; may as well say, that the Lamb is the passover, because Christ calleth it the passover; 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 Hermit: why, can the Papists understand me, and not understand Christ?  
What a dark, and strange, and intricate, 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, 
Luk. 9 8.  what is the meaning? for they were 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 given him any meat, when he said that he had meat, 
joh. 4. 33.  & 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, & yet he hath but one body, & that body is whole when we eat it? Lo, he standeth before us & saith, that his body is like unto ours, & yet he takes bread & breaks it, & gives it unto us to eat, & when we eat it, 
Luk. 24. 39  This is my body, & yet his body standeth before us still. If his body be like ours (as he saith) how can it be eaten, & be there, for ours cannot? 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, a rock, a door, a window, & a vine: so they picked 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.  
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 saith 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 as well as men, for they eat the same bread that we do, as well 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 roate, or by reason.  
If they ground their Transubstantiation upon these words of Christ, 
Mat. 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 these bodies they must needs receive, either his mortal body, or his glorified body. 
Neither Christ's mortal body, nor his immortal body can be in the Sacrament.  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 cannot receive the mortal body, because Christ hath not a mortal body to give unto them. If they say, that they receive his glorified body; then they must fly from this Text: for at that time Christ had not any 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: Nabuchadnezzar dreamt a dream and knew not what it meant. 
Dan. 4. 15.   
Beside, I ask them to whom Christ spoke when he said, 
Mar. 14. 24.  This is my body? Mark saith, he spoke to 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 and wine but to the Receivers, as the words which follow, Do this in remembrance of me: 
Christ spoke not to the bread and wine, but to his disciples.  if 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 can not be in one place.  
What then, is there nothing in the sacrament but bread and wine, 
More in the Lord's Supper, then bred and wine.  like a hungry 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 and blood: Therefore there is more in sacramental Bread, 
1. Cor. 10. 16  then 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 also 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 with him.  
As the spouse doth not marry with the lands and goods, 
A similitude.  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, 
Rom. 8. 32.  The Father gave us his Son, and so the son giveth us himself. For as the Bread is a sign of his body, so the giving of the Bread, is a sign of the giving of his body. Thus he lieth before us 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, 
Dan. 3. 25.  One like the son of God 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, 
A similitude.  thou makest a bargain 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 another matter which passeth bread.  
Again, 
Another similitude.  thou hast an obligation in thy hand, and I ask thee what hast thou there? and thou sayest, I have here an hundred pounds: why (say I) there is nothing but paper, ink, and wax: Oh, but by this (sayest thou) I will recover an hundredth pounds, and 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, & nothing is fit to apprehend him whom we see not, but faith: and therefore one of their own pillars said, 
Augustine.  Believe, and thou hast eaten. Faith doth more in religion then the mouth, 
Luk. 11. 27.  or else we might say with the woman, Blessed are the breasts which gave thee suck, and so none should be blessed but Marie: but Marie 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 Marie is called blessed among women: when Christ heard the women say, Blessed are the breasts which gave thee suck, he replied unto her, 
Luk. 8. 21.  Blessed are they which hear the word of God and keep it: these are my brethren, and sisters, and mother (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 that hath thee in it, nay would Christ say, Blessed is the heart that hath me in it. If Marie were no whit better for having Christ in her arms, nor for having her in her body, how much better art thou for having him in thy belly, 
Note.  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: 
john 16. 7.  therefore away with this carnal eating of spiritual things. 
Pro. 31. 29.  Many daughters have done virtuously, but thou (saith Solomon) surpassest them all. So, 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, 
A way to know whether Christ's body be in the sacrament.  I say unto you as Christ said unto Thomas, touch, feel, 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, 
joh. 20. 27.  for my body (saith Christ) may be seen and felt. And thus Transubstantiation is found a liar.  
Now, 
why christ calleth the bread his body.  if you ask me why Christ calleth the sign by the name of the thing itself, I ask thee again; Mayst 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 preset in body and blood himself.  
And surely, as he which defaceth the Queen's seal is convicted of contempt and 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, because we are apt to contemn it, as the jews did their Manna.  
It followeth: 
Verse 24.  Do this in remembrance of me: that is, these signs 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 do this is 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 it 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 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, 
If Christ's body were in the Sacrament, it were not a Sacrament, but a sacrifice.  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, and there abideth: how can these juggling Priests make their God again, which made them? They can no more turn wine into blood, & 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. 
Mat. 24. 23.  Therefore as Christ saith; When they tell you here 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, 
2. Rin. 2. 17.  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 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 cannot find Christ's body, although they have sought three hundred 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 unto Marie, 
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 those which are against Christ, you see who may be called Antichrist. There is no question in Popery (except Purgatory the Pope's publican and 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 another, 
judg. 7. 22  like the Midianites, which 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 third, 
A monster of his age.  in the year of our Lord 1215. so many years passed before Transubstantiation 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, 
Eight absurdities which follow Transubstantiation.  when the doctrines of men go for scriptures, you shall see how many errors rush into the Church: for grant but this to Pope Innocentius as the Papists do, that the bread and wine are changed into Christ's body. First it 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 shallbe falsified, 
Act. 19 11.  which saith, He is ascended into heaven: or if he be ascended, and descended again, another article will be falsified, 
Rom. 8. 34.  which saith, That he sitteth at the right hand of his father: 
Act. 3. 21.  that is (as Peter saith) he abideth in heaven. Secondly, it will follow, that 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, 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 the wicked, and profane, & reprobate, 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 Sacrifice once for all, 
Heb 9 28. & 10. 12.  was not sufficient, because we must sacrifice him again, and break his body, and shed his blood, as the jews crucified him upon the Cross. Sixtly, it will follow, that the bread being turned into the body of our Redeemer, hath a part of our redemption as well as Christ Seventhly, it will follow, that Christ 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, that a Massing Priest shallbe 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 anvil, 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 Papist in so many absurdities for entertaing one error, me thinks he seemeth like a Collier, which is grimed with his own coals. Therefore, as in manners we should think of of Peter's saying, 
Act. 5. 29.  Whether is it meet to obey God or men: So in doctrines we should think, whether it be meet to believe God or men.  
Thus have you heard the Author of this Sacrament, 
Conclusion.  The Lord jesus; the time when it was instituted, in the night that he was betrayed; the manner how it was instituted, after thanksgiving: 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, 
Deut. 13. 6. and 9  lay the first hand upon him to shorten his life. Thus I end. Think what account ye shall give of that ye have heard.  
The end of the first Sermon.   

A TREATISE OF THE Lord's Supper.  
THE SECOND SERMON.  1. Cor. 11. 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 lords table, and of that preparation, which is like the Wedding garment, that every man must bring to this Banquet. These words are diversly repeated of the Evangelists. Here it is said, This Cup is the New Testament in my blood. 
Mat. 26. 28  In Matthew & in Mark it is said, 
Mar. 14. 24  This Cup is my blood of the new Testament. This 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 writing without a signet. This word Testament, doth imply a promise, and therefore teacheth us, that the Sacrament doth confirm, and strengthen, and nourish our faith, because it sealeth the promise which we should believe.  
Here 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, 
joh. 13. 34.  A new Commandment, because he renewed it like a Law worn out of memory; so he calleth the promise of salvation, a New Testament, because as it was renewed to Sem, and after renewed to Abraham, and after renewed to David, so now he renewed it again, which should be always new and fresh unto us. Every Testament is confirmed with blood, the old Testament was confirmed by the blood of Goats and Bullocks, and Rams; 
Heb. 9 18.  but the new Testament is confirmed by the blood of Christ: 
Mat. ●  My blood (saith Christ) is the blood of the new Testament. nay This Cup (saith Christ) is the new Testament. 
Luk. 26. 20.  You 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 is fulfilled; the sacrifices, 
Heb. 8. 13.  and Ceremonies of the Law did signify Christ before he came, therefore they are fulfilled in his coming: no more Sacrifices, no more 
* For types & figures.  Ceremonies, 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 grave. 
1. Sa. 28. 14  Therefore they which retain ceremonies, which should be abrogated, relics of judaisme, or relics of Papisme, may be said to violate the sepulchres of the dead, and 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, 
Leu. 17. 11.  that life is in the blood; so the blood of Christ is the 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 unto his son, if the father should not die but live: therefore the Apostle saith, 
Heb. 9 22.  without 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 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, 
Deut. 4. 2.  hath a curse in God's book. 
Reu. 22. 18.   
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, 
The Popish receiving under one kind confuted.  could see nothing to remember Christ by, but a veil to hide Christ from him. Therefore this Commandment was repeated again, when he gave 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 then of the bread; for he saith of the wine, 
Mat. 26. 27  Drink you all of this, which he saith not of the bread. 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 fat and the lean, 
1. Sam. 15. 9  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 and 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, 
Mat. 27. 35  and shut his ordinance out of their Mass? The soldiers divided Christ's coat, but these divide his body, and separate the bread & wine which Christ hath joined. Paul's speaketh of Heretics which taught, Touch not, 
Col. 2. 21.  taste not, handle not: so these say, Touch not, 
How the popish Priests do injure the people.  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 to the common people, as the pasture of shavelings Popery: for, they may not read the scriptures, they may not come to Counsels, they may not examine that which is taught them, they may not be buried without a mortuary, they may 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: 
Act. 5. 2.  because like Ananias, the Priests keep back that which they should distribute, and: mangle the sacrifice, as though Ely his sons had left their hook to the Massing Friars. 
1. Sam. 2. 13   
Thus that ye may know who succeed the pharisees, they have fulfilled that which the pharisees did, 
Mar. 7. 13.  that is, By their own commandments, they have made the commandment of 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 and 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, 
jud. 19 30.  Consider the matter and give sentence: so I wish all to consider this innovation, and give sentence of it. Can there be any clearer contradiction to the word, or bolder check to Christ, then when he saith; Drink you all of this: to say, drink not all of this? It is even as when God said, Ye shall die, the devil said, 
Gen. 2. 17.  ye shall not die. Shall we go now to a Council, or a Father, or a Doctor, to inquire whether this doctrine be like Christ's doctrine, I do verily think that none is here 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, 
Esay. 1. 12.  who hath required 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 noted in these words, 
Verse 24.  which is broken for you, which is shed for you, that is (as Matthew interpreteth) shed for the remission of sins. 
Mat. 26. 28  As all was made for us, 
Gen. 1.  so all which Christ spoke, he spoke for us, 
2. Cor. 4. 15.  and all which Christ did, he did for us, 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, 
Mat. 7. 13.  as though all these pains did ransom but a small number, and 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, 〈…〉 will not give him light: so if any 〈…〉, 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 blessing, 
Psa. 119. 17  and cursing to him which loveth cursing.  
There wants not a hand to give, but a hand to take. 
Matth. 23.  I would, (saith Christ) but you would 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 hath nothing to give, nor any thing to forgive. The Lord of all had least of all, & he might say like his servant Peter, 
Act. 3. 6.  gold and silver have I none, no not a grave to bury his body in, 
Mar. 15. 46  but the grave that joseph made for himself, served to bury Christ. 
Mat. 13. 55  His father was a Carpenter, but never made any house for himself: 
Luk. 2. 16.  his mother lay in a stable for want of a chamber: his disciple was fain to borrow xx. pense for him of a fish: 
Mat. 17. 27  therefore when one offered, 
Luk. 9 57  master I will follow thee, thinking to gain by his service, like retainers to noble men; he replied unto him 〈…〉 Fox's have holes, and the fowls have 〈…〉 the son of man hath not a house to hide his head: showing that the beasts and fowls were richer than he, therefore when he had nothing to give, he gave himself, and when he had no debtor to forgive, 
Luk. 23. 34.  he forgave his enemies: what than this is a poor & 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, 
A similitude of man's estate  nay, a greater benefit than all the world: for 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 gibber, and 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, and 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 Esay said to Hezechia, 
* His words are not so, but the effect of his words.  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, 
2. Kin. 20. 5.  and this Sacrament is the remembrance of it, 
Luke 7. 15.  and therefore whensoever we receive it, this addition cometh with it, which is shed for the remission of sins: 
Mat. 26. 28  our fault was so heinous and 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 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, 
The merciful article.  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; 
revel. 21. 6.  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, and 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, 
Gen. 42. 25.  and say that you have corn for 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, 
Verse 26.  As often as ye shall eat this bread, 
Three arguments against transubstantiation in one verse.  and drink this cup, ye shall show the Lords death till he come. Here are three invincible arguments against Popish transubstantiation, like the three witnesses, under which every word doth stand.  
First we are said to eat bread, 
Deut. 17. 6.  than 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 and remembrance, that the next verse saith, 
Verse 27.  Whosoever receiveth it unworthily, is guilty of the body and blood of Christ.  
Will ye know who receiveth unworthily: 
What it is to receive unworthily.  In the nine and twentieth verse 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: and after the bread seemeth stones to him, and the wine poison, because his conscience telleth him, I have received unwoorthelie, before I could say like David, My hart is prepared. My sheep (saith Christ) know my voice: 
joh. 10. 27.  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 Lord's presence: there they greet, and kiss, and embrace one another with affections, which none can know but they that feel, like john, 
Luke 1. 41.  which leapt in the womb, so soon as Christ came near him. 
How receivers may be guilty of Christ's death.   
Will ye know beside, what it is to be guilty of the body and blood of Christ? even as judas was guilty for betraying him, and Pilate for delivering him, 
Mar. 14. 44. mar. 25. 1●.  and the jews for crucifying him: 
Mar. 15. 25  so they are guilty which receive this Sacrament unworthily, as Pilate and Caiphas and judas were. If they be guilty of Christ's death, they are guilty of their own death too; as if they had committed two murders: and therefore Paul saith after, that many of the Corinthians died, 
Verse 30.  only for the unworthy receiving of this Sacrament. As the word is the savour of death to them which receive it unworthily, so the Sacrament is the savour of death to them which receive it unworthily: 
1. Cor. 216.  it never goeth into their mouth, but they are traitors ipso facto, & may say to Hell, this day have I taken possession of thee, 
How we should be prepared before we come to the Lords table.  because I am guilty of Christ's blood. Therefore it followeth immediately, Let a man examine himself 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 son of perdition, 
joh. 13. 27.  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 we should receive the bread of the earth reverently, 
1. Sa. 9 13.  how should we receive the bread of heaven? When jehonadab came to jehu his chariot, he said, Is thy heart upright as my heart is toward thee? 
1. K. 10. 15.  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 and mockers? 
jam. 2. 2.  The golden Ring sitteth highest at our table, but the Wedding garment sitteth highest at this table. It is safer eating with unwashen hands, than with an unwashen heart. The jews were taught to choose the Lamb of the passover on the tenth day of the first month, in which month they came out of Egypt, 
Exod. 12. 3. and 6.  and on the fourteenth 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 passover, 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 sum 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? 
2. Chro. 35. 6  Therefore as josiah commandeth the Levites to prepare the people: so Paul adviseth the people to prepare themselves, that is, to examine whether they have faith, and love, and repentance, 
All are bound to know the scriptures.  before they come to this feast. By this all may see: first, that Paul would have every lay man 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 Prophets and Apostles; 
Act. 17. 11.  our prayers must be examined by the six petitions of Christ's prayer; 
Note.  our belief must be examined by the twelve Articles of faith; our life must be examined by the ten Commandments of the Law. 
Exod. 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, 
2. Cor. 13. 5.  before Paul's Examine, you had need to learn Christ's Search, 
joh. 5. 39  Search the Scriptures, and they will lighten 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 he eat. 
Verse 28.  Here is first an examination: 
The Division.  secondly an examination of ourselves: thirdly, an examination before we come to the Sacrament. Touching the first, here Paul saith, Examine yourselves, but in 2. Corinth. 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; & 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 and try, prove, and prove, search and search: 
2. Cor. 11. 14.  for the angel of darkness is like an angel of light, 
1. joh. 4. 1.  and we have no way to discover him, but that of john, Try the spirits. God examineth 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 seeth 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; then 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; then she takes preservatives and restoratives of prayer, and counsel, 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, and pray, and fast, and communicate, is a work of many: but to examine those works is the fashion of few: and therefore jeremy complaineth, 
jer. 8. 6.  No man saith, what have I done? as if he should say, No man examineth himself. And therefore in all the Scripture it is said but of one, 
job. 9 28.  That he feared all his works: as though he durst not think, nor speak, nor do any thing before he had examined what it was, from whence it came, and whither it went: so the more precious treasure is deeper hid in the ground. 
Mat. 13. 44   
The second point is, to Examine ourselves; Paul saith, 
1. Thes. 5. 21  Try all things, much more should we try ourselves. 
Mat. 13. 25  The good sower doth sow his own ground, but the bad sower doth so we another man's ground▪ as the devil did. The Disciples of Christ said, Master, is it I? not, 
Mat. 26. 22  Master is it he? The Disciples of john asked, 
Luk. 3. 10.  Master, what shall we do? not Master, what shall they do? We must obey some, and hear others, & 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: 
1. Cor. 11. 13  but the scripture crieth, Examine thyself, accuse thyself, judge thyself; 
Mat. 7. 3.  that is, be not curious to search a moat in thy brother's eye, but pull out the beam which is in thine 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 moat. This made David say, 
Psa. 4. 4.  Examine thy 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 watch, whether he fast, as the Pharisie examined the Publican, 
Luk. 18. 11.  lest thou have Peter's check, when he examined what john should do, 
joh. 21. 22  Christ said, What is that to thee? 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 cousiner that deceiveth most, for one time that he deceiveth others, ten times deceiveth himself. Because the flesh is a wily servant, and will lie like Gehezi to his master, 
2. Kin. 5. 25.  and face him that it hath not sinned, when it cometh from sin: therefore as Elisha examined his servant, 
2. Kin. 5. 26.  so the soul must examine her servant, that is, man must be jealous of himself, and take himself for a liar, for a flatterer, for a dissembler, until he be throughly 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, 
Luk. 22. 31.  we would have sifted them like Satan. Satan hath desired to sift thee (saith Christ to Peter) so we have a desire to sift others. Even Peter which was sifted of sathan, longed to sift john, & 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 a crime, do not examine themselves, but are examined of others, lest they should be partial: but a Christian must examine himself of his crime, 
1. Cor. 2. 11.  and be his own judge, his own accuser, and his own condemner: for no man knoweth the spirit of man, but the spirit which is in man, which will condemn him if he be guilty, and tell him all that he hath done, and 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 examined 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 a 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 thyself, for every man is partial to himself when he is most humbled.  
Therefore if my heart tell me that I do love God, whom shall I believe before myself? 
Pro. 25. 3.  As Solomon saith: No man can search the heart of the king: so Paul saith, No man knoweth the spirit of any man, 
1. Cor. 2. 11  but the spirit which 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 all doth not know his own heart, though he hath dwelled with it from his mother's womb. For Christ saith to his Disciples, 
Luk. 9 55.  even to his Disciples, you know not of what spirit you are, that is, you think better of yourselves than you are, and know not what the clock striketh within. There is a zeal without knowledge, & 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' strength lay, 
judg. 16. 6.  so let every man search where his weakness lieth, and alway be filling the empty gap.  
Now this examination must go before us to the Sacrament. Every meat worketh according as it is digested, & this meat worketh according as it is received. 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. But some will come before they examine themselves: and therefore, as the Priests of the law had authority to put by lame and blind sacrifices, so the ministers of the Gospel have power to put by lame and blind receivers, and he which doth not so, giveth a sword into their hands to kill themselves. If the Pastor would use this examination duly, it were the only way to make every one examine himself, lest he be put by like Non proficients. As jiphtah discerned the Ephramites, because when they should pronounce Shibboleth, they pronounced shibboleth: so all which cannot pronounce Christ, that is, give a reason of their faith, are to be thrust from this table.  
There is a hearing, 
Luk. 8. 18.  & a preparative before hearing. There is a praying, and a preparative before praying. 
Eccle. 4. 17.  There is a receiving, and a preparative before receiving; which if it be wanting, the receiver receiveth uncomfortablie, the prayer prayeth idly, the hearer heareth unfruitfullie, like those which do 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, 
Luk. 1. 76.  is to Examine. 
The second examination.  As john was the forerunner of Christ, so examination is the forerunner of the sacrament, like the Harbinger which rideth before to prepare the room. 
job 1. 5.  For, if job commanded his sons to sanctify 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? 
Luk. 22. 12.  It is said that the chamber wherein Christ did institute this sacrament, was trimmed; 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 had been in an apple, 
Gen. 3. 6.  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 either 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, & that which he seethe not shall destroy him.  
No man (saith Christ) putteth new wine into old vessels, 
Mar. 2. 22.  lest the vessels break, 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 passover? 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 shouldest examine thyself?  
As some prayer may be at all times, 
1. Thes. 5. 16.  & some rejoicing may be at all times; so some examination is at all times. 
job. 9 28.  Thus job examined himself every day, nay, every hour, because he scanned all that he did.  
But there is a special examination before the Sacrament, because it is the bread which is received to salvation, 
1. Cor. 11. 29.  or damnation; because it is the feast, 
Mat. 22. 11  to which whosoever cometh without his wedding garment, shall be cast into utter darkness; because it is a seal which sealeth a curse or a blessing.  
Therefore having observed that examination is the necessariest lesson in Christianity, and less known than other, I have studied since my Sermon to lay down three examinations which you should use at all times, and a special examination, for the Communicants Catechism, which leadeth immediately to the Sacrament as a guest is handed to the Table. In the first examination I will show thee a rule how thou shalt try others spirits, and how thou shalt try thine own.  
Thou shalt try strange spirits by their manner of speaking, 
The first examination upon the marks of true spirits, & the false, in ourselves or other.  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 every heresy is contrary to some article of our belief, 
1. K. 22. 11.  as every sin is against some of the ten Commandments.  
By the event of their speeches: for they take not effect, 
Deu. 18. 22.  as it is said in the 18. chapter of Deuteronomie, 
Mat. 7. 15.  and therefore they are called false Prophets.  
By their fruits: for none of the false Prophets were good men. 
Mat. 7. 16.   
By their success: for if they be not of God they will come to nought as the Arrians, and Manichees, and Pelagians are vanished, as if they had never been: so time shall wear out every doctrine that is not truth. This is thy rule to try others spirits.  
Thou shalt try thine own spirit by the motions that it hath to good or evil. For as a good stomach turneth all that it eats into good nutriment: and a bad stomach turneth all that it eats into raw humours: so likewise a good mind converteth all that it heareth, and all that it seethe, and all that it feeleth, unto some profit: but a bad mind maketh a temptation of every thing: therefore it is said, 
Rom. 14. 14.  To the clean all things are clean, and so, to the unclean nothing is clean: 
Tit. 1. 15.  that is, they defile themselves with every thing.  
Secondly, by the first cause, or preparation which thou hadst unto it: for whatsoever it be, thy thoughts will be where thou lovest: 
Mat. 6. 21.  to verify that saying; Where a man's treasure is, there will be his heart: for lightly, the beginning is a picture of the end, and the act is like the thought which set it a work.  
thirdly, by the manner of the consolation 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.  
fourthly, whether it bring to Christ, or take any thing from him to thyself, like all the parts of Popery, which mangle his honour either to angels, or to saints, or to pope, or to images. 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. This is the fruit of thy first examination. In the second, by making thee discern whether another be a Christian, I will teach thee to know whether thyself be a Christian; which that thou mayst reach too, observe this direction, and thou shalt see of what side thou art.  
It must needs be, 
The second examination upon the differences between the wicked & the godly.  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 and beasts.  
First, they are distinguished in will: for the wicked strive to bring Gods will to their will, like Balaam, which when he had an answer, stayed for another; but the faithful labour to bring their will to Gods will, like Christ, 
Mat. 26. 36  which said; Not as I will, but as thou wilt.  
They are distinguished in Faith: All men have not faith (saith Paul) but the just live by faith; 
2. Thes. 3. 2.  as if he should say, 
Rom. 1. 17.  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, 
jam. 2. 19  but 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 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 it should not be blazed enough: 
Mat. 6. 2.  and therefore Christ said, that the pharisees had their reward already, because they were boasters of their works: 
2. Tim. 3. 2.  and if they do not good but evil, yet they would be magnified as much for evil, as other are for good. But the faithful are likened to handmaids, 
Psa. 123. 2.  which wait their reward; 
Mat. 6. 3.  Their left handseeth not when their right hand doth well, and they are afraid to take honour of men, for losing their honour with God, like john Baptist, 
joh. 1. 21.  which made his virtues meaner than they were, & debased himself, when he might gave got a name above his Lord.  
They are distinguished in obedience: therefore Christ teacheth us to judge men by their fruit, 
Mat. 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 sometime blasted. All slip, but in the wicked, one sin teacheth another, and in the faithful one sin preventeth another.  
They are distinguished in Repentance: for the wicked do but weep for their sins past, but the godly purpose to sin no more: so Pharaoh, 
Exo. 10. 16.  Saul, and judas said, I have sinned; but Shadrach, 
1. Sa. 15. 30  Meshach, 
Mat. 27. 4.  and Abednego said, We will not sin: 
Dan. 3. 18.  therefore the heart of the godly is called a contrite heart, 
Psal. 51. 17  but the heart the wicked is called a heart that cannot repent. 
Rom. 2. 5.  Beside, 
Luke 8. 30.  as Christ 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, 
2. Kin. 5. 18.  so ever he excepteth one sin, which is his beloved sin; like Herod, 
Mat. 14. 3.  which reform many things, & yet would not leave his brother's wife.  
They are distinguished in Charity: for ye shall never see the wicked love their enemies; and therefore when the pharisees could not love their enemies, 
Mat. 5. 43.  they taught that men might hate their enemies: and Christ speaking of Publicans and sinners, 
Luk. 6. 32.  exhorteth his Disciples not to love like them, because they loved none but their friends.  
They are distinguished in Prayer: for the wicked cannot pray, therefore David saith, They call not upon the Lord; 
Psal. 14. 4.  as if they had not the spirit of prayer: 
Zach. 12. 10.  and therefore Christ calleth their prayers, 
Rom. 8. 16.  babbling, for they think not of God when they speak unto him. 
Mat. 6. 7.   
They are distinguished in Patience: no hypocrite can bear the Cross, but saith like Cain, 
Gen. 4. 13.  It is heavier than I can suffer: but Paul and Silas sing in prison: 
Act. 16. 25.  for a faithful man would have something to humble him, & rejoiceth to bear his masters marks, 
Gal. 6. 17.  because the wounds of a lover are sweet.  
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, 
Ps. 119. 71.  It is good for me that I have been afflicted.  
They are distinguished in Humility: for the wicked are not humbled before the cross, like Pharaoh that never sorrowed, 
Exo. 8. 8. 15.  but when he suffered: but the Apostles learned humility of their Master, 
Mat. 11. 29  before their persecution came.  
They are distinguished in their judgement of the word: for to the wicked it seemeth the hardest, and simplest, & unpleasantest book that is: 
1. Cor. 1. 18.  and therefore Paul saith, 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, 
Gen. 27. 20.  as jacob said of his venison: according to that, 
joh. 7. 17.  He that will do his will, shall know his doctrime.  
They are distinguished in their 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 praised him always, 
Exo. 15. 20.  when he did as they would have him; but they cannot persuade themselves, that God will be merciful to them still, like job, 
job. 13. 15.  which said, Though the Lord kill me, yet will I trust in him: therefore the hope of the righteous is called hope in death. 
Pro. 14. 32.  Beside, if the wicked love God, it is but for his benefits, 
Pro. 23. 18.  as Saul loved him for his kingdom. And this is always to be noted, 
1. Sam. 10. 6  that in the wicked, the fear of hell is greater than is their hope of Heaven: but in the faithful, the hope of heaven is greater than their fear of hell.  
They are distinguished in their Delights: for the sport of the ungodly is folly, 
Dan. 5. 4.  like Belshazzers; and 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, 
1. Sa. 16. 23  or music, as Saul did to the harp. But all the delights of the godly are like David's dance about the Ark; 
2. Sa. 6. 14.  they are never merry, but when they are doing well; nor at peace, but when their prayers have overcome God, 
Gen. 32. 28.  like jacob.  
They are distinguished in their opinions of death: 
Phil. 1. 23.  for the faithful long to be dissolved, 
Luk. 2. 29.  & although they might live ever in continual prosperity, yet they would not stay so long out of heaven: but the wicked would never be dissolved, because death comes always unto them like a jailor to hale unto prison, 
1. Kin. 22. 8.  as Ahab said to Michaiah, That he never prophesied good to him. Hereby a man shall know whether he have faith: for if he do believe the promises, he will be glad to receive them.  
They are distinguished in their 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, 
Esa. 64. 6.  and his alms, and his watches, 
Psa. 16. 2.  like Isaiah, that said, his righteousness was like a menstruous cloth. As Christ met the tempter in the wilderness, 
Mat. 4. 1, 2.  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 as well as thy profaneness, know that yet thou art no further than the wicked.  
They are distinguished in their Ends, for the children of God propose the glory of God, and level all their thoughts and speeches, and actions, as if they were messengers sent to carry him presents of honour.  
Thus did David when he said, 
Psa. 103. 1.  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. Dan. 4. 27. 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, 
1. Sa. 15. 30.  Honour me before this people.  
Lastly, they are distinguished in Perseverance, for the zeal of the wicked lasteth not, and therefore God saith, 
Exod. 32. 8.  They are soon turned out of the way: but the zeal of the faithful was represented by the fire of the Temple, 
Levit. 6. 12.  which never went out. By these differences thou mayst see how much thou dost differ from the wicked, or whether thou be of their band.  
Then come to the third examination: 
The 3 examination.  as the devil tempteth thee, 
Mat. ●  to see what thou wilt do for him, 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 interrogatories, whereof thou shalt examine it.  
First, whether thou hast the heart of joshua to worship God as boldly as thou dost, 
josh. 24. 15  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, 
Mat. 26. 70  if thou were in Peter's straits, and nothing to secure thee but thy policy?  
Whether thou wouldst not steal, 
josh. 7. 81.  if thou didst see a booty as fit as Achan, which thou mightest catch up, and no man spy thee?  
Whether thou wouldst refuse a bribe like Elisha, 
2. Kin. 5. 16  if thou didst meet with one which were as willing and able to give it as Naaman?  
Whether thou wouldst not deceive, 
Luk. 16. 6.  if thou were in such an office as the false Steward, 
Although this is a parable, yet it carrieth the signification of a history.  whose master referred all unto him, & knew not when he kept any thing back?  
Whether thou wouldst not fulfil thy lust as David did, if thou hadst his opportunity and allurement, and mightest do it without danger of law like a king, 
2. Sam. 11. 4  as David might?  
Whether thou wouldst not tell a lie, as Abraham did, 
Gen. 12. 13.  if it stood upon thy life, which made him twice dissemble that his wife was his sister, 
Gen. 20. 2.  lest he should die for her beauty?  
Finally, if it should be said unto thee, as the devil said to Christ, 
Mat. 4. 9  All these will I give thee, if thou will fall down and worship me: that is no more, but if thou wilt sin, whether thou wouldst yield or no?  
If thou hast sinned thus and thus before, I will not say, therefore the Lord will not hear thee, 
Psal. 66. 18  but David saith, If I regard wickedness in 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, 
1. Kin. 18. 26  that he will stand like Baal, as though he 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. Thus you have heard how to try spirits, and how to discern a Christian from an hypocrite, & how to appose your hearts, that ye may be sure to judge rightly what ye are.  
Now we come to that examination, 
The 4. 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 to perfection. The matters whereof principally the mind should be examined before the sacrament, 
Heb. 6. 1.  are these. 
The receivers articles.   
First, whether thou have faith, not only to believe that Christ died, but that he died for thee: 
Esai. 59 20  for as the scripture called him a redeemer, 
job. 19 25.  so job calleth him his Redeemer.  
The second article is, whether 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. 
Mat. 5. 44.   
The third article is, whether thou repent, not for thy open & gross sins, but for thy secret sins, and petty sins, because Christ saith, 
Mat. 12. 36  That we must give account for every idle word.  
The fourth article is, whether 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, 
reve. 22. 13  for Christ is Alpha and Omega, both the beginning, 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. 
revel. 2. 11.   
The last article is, whether thou canst find in thy heart to die for 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.  to show how we should obey; 
2. Tim. 3. 4.  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, 
Mat. 19 20  All these have I kept: for the Dove was not so welcome to Noah, 
Gen. 8. 11.  as this man is to Christ. But if thou find not these affections within, 
Mat. 5. 24.  but a nest of vices, leave thine offering at the Altar, 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, 
The preparation of country folk before they receive.  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 Thursdaie, which he loves better than all the days in the week, only because it is his playday. Thus like the jews, They sit down to eat, and rise up to play, that as Christ calleth the pharisees prayer Babbling, Matth. 6. 7. so their receiving may be called dallying.  
When they have the Sacrament in their belly, they think that all is well, as Micah, when he had a Levite in his house, thought that God loved him, but as the Levit did not profit him, 
judg. 17.  because he received nothing but the Levit, so the bread and wine doth them no good, because they receive nothing but bread and wine for want of faith. Marvel not then 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, 
joh. 13. 30.  as judas went from the sacrament to betray 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 of 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, 
How a man shall know whether he have received well.  shall feel himself better after 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 cannot remember all that I have said, yet remember the Text: that is, Examine yourselves before you receive this Sacrament hereafter.  
FINIS.    

THE EXAMINATION OF VSURIE, IN TWO SERMONS.  

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 deathbeds: for he which liveth by sin, resolveth to sin, that he may live. But when he goeth to hanging, judas himself will say, I have sinned. 
Mat. 27. 4.  If I speak not to Usurers upon their deathbed, yet I speak to Usurers which shall he on 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 he list, 
Act. 9 15.  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, 
1. Sa. 17. 51  and fight the lords battles against Usurers. The Lord give that success to his doctrine in these leaves, that it may consume Usurers, 
josh. 5. 1.  as joshuah drove out the Chananites before him. If I could take but this one weed out of the Londoners garden, I were answered for my health, and my strength spent amongst them. Read with thy best mind, & thou shalt profit more.  
Thine H. S.    

THE EXAMINATION OF VSURIE.  

THE FIRST SERMON.  Psal. 15. verse 1. & 5. 
1 Lord, who shall dwell in thy Tabernacle? Who shall rest in thine holy mountain?  
5 He that giveth not his money to usury.  
THese two verses must be considered together, 
Verse 1.  because one is the question, and the other is the answer: David demands who shall come to heaven? and God tells him that Usurers shall not come thither: as if he should say, they 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 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 to 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, 
usurers heretics.  because after 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 these 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, and he saith as Naaman said; Let the Lord be merciful unto me in this, 
2. Kin. 5. 18.  let me have a dispensation for this; as though this were a necessary sin, and he could not live without it. 
Three sins counted no sins,  There be three sins which are counted no sins, and yet they do more hurt than all their fellows; and 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 oath, 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 is: 
The contents of this Treatise.  Secondly, I will show you what Usury doth signify: Thirdly, I will show the unlawfulness of it: Fourthly, I will show the kindness of it: Fiftly, I will show the arguments which are alleged for it: Sixtly, I will show the punishment of it: Seventhly, 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, 
The definition of Usury.  Usury is that gain which is gotten by lending, for the use of the thing which a man dareth, covenaunting before with the borrower, to receive more than was borrowed: and therefore one calls the Usurer a legal thief, because before he steal he tells the party how much he will steal, as though he stole by law. 
Usurers steal 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 another's that is not her own; therefore Usury is far from love: 
1. job. 4. 8.  but God is love saith john, therefore 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, 
Mat. 22. 37  which is, Love 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 amongst the rest here he forbiddeth Usury, as one of her deadliest enemies. For a man cannot love and be a 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 injured; 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, than we should not be deceived, nor slandered, nor envied, nor injured, nor oppressed. God hath commanded every man to lend freely, 
Luke 6. 35.  and who would not 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: 
Eze. 18. 12.  yet for want of faith and love, Ezechiel and Nehemiah do show, 
Nehe. 2. 5.  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. 
Deu. 15. 10.  For whereas lending was commanded 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 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. 
Gal. 5. 15.  Therefore, as the Apostle saith, If you bite 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 byters.  
As the name of the devil doth declare what an enemy he is; 
Because it signifieth an adversary Neschec.  so the name of usury doth declare what an enemy she is. That you may know usury for a byter, her name doth signify biting. 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, because charity biddeth us to give every man his own, 
The unlawfulness of Usury.  and to require no more than our own: but usury requireth more than her own, & 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 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 of Nature, that is, the natural compassion which should be among men. 
A similitude.  You see a river when it goeth by an empty place, it will 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, & their riches are committed to them of God to distribute and do goods 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, & go into caves, into dens, & into dungeous, 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 a 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 Exodus 22. 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 is Usury called oppression; therefore if oppression be a sin, Usury is a sin too. Secondly, it is forbidden in Leviticus 25. 26. where it is said. Thou shalt not give thy money to Usury, nor lend thy victuals for increase: here you may see, that men may be Usurers of victuals and other things, as well as of money. Thirdly, it is forbidden in the 23. chapter of Deuteronomium, 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 in verse 19 he saith; As usury of money usury of victuals, usury of corn, or usury of any thing that 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 another, 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, & 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 cannot 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 lain four days in the grave, he wept so over his Sepulchre, that the standers about said one to another: 
joh. 11. 34.  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 one another. For Christ said to his Disciples: 
joh. 13. 34.  Love one another as I have loved you: but it may be said of the Usurer, see how he hateth other, & loveth himself. For when he saith that he dareth for compassion, he meaneth for compassion of himself, that he may gain by his pity. 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 cannot 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 usurer increaseth.  
Christ expounding the commandment which forbiddeth to steal, 
I Understand that his sermon upon the mount, is an exposition of the commandments, or else the Text will not seem to imply this.  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 they have stolen, so Zacheus restored four fold, as though, he had stolen. 
Luk. 19 8.  It seemeth that Zacheus was no great thief, 
In some kind of theft.  because he restored four fold for all that he had gotten wrongfully, 
Exod. 22.  for he got but the fourth port of his goods wrongfully at the most, or else he could not have restored 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 hundred fold hereafter.  
Amaziah is forbidden to strengthen himself with the armies of Israel, 
2. Chro. 25.  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; 
Gen. 3. 19  In the sweat of thy brows thou shalt 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 another, 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 fishes, 
Gen. 1. 28.  Increase and multiply, but he never said unto money, increase and multiply, because it is a dead thing, which hath no seed, & therefore is not fit to engender. Therefore he which saith to his money, Increase and multiply, begetteth a monstrous birth, like Anah, 
Gen. 36. 24  which devised a creature which God had not created before. Christ saith to his Disciples, 
Mat. 5. 46.  If you love but them which love you, 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. 
Mat. 5. 29.  For as Christ said, Except your 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, 
Mal. 1. 3.  of whom God said, Esaw have I hated. Now in the 112 Psalm, you shall see who is like jacob, 
Vers. 5.  of whom God saith, jacob have I loved: for there David saith, A good man is merciful and dareth, and 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 Exodus it is said, Lend unto him which wanteth without Usury, that the Lord may bless thee: 
Mal. 3. 10.  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 requite it himself. As he saith to them which were afraid to pay tithes and offer sacrifice, 
Deu. 25. 10.  Try me if I will not power down a blessing upon you: so he seemeth to say unto 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, 
The kinds of Usurers  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 bring forth 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, 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 they will take plate, and vessel, and tapistry, and bedding & other household stuff, to use & 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 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 forfetteth 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 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 first Chapter to the Thessalonians, the fourth verse, where it is said, Let no man defraud, or cirumvent his brethren in any thing.  
Some will not take Usury, but they will lend out their money to 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, and the other that takes no pains, reapeth half the profit. This Usury is forbid in 2. Thess. chap. 3. vers. 10. where it is said; He which will not work, let him not eat.  
Some will not take Usury, but 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 nomoney, but the loan of money. This usury is condemned in Luke 10. 7. where it is said, The labourer is worthy of his hire.  
Some will not take usury, but 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 shallbe 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. Hereafter let not the Londoners say, that they give time, but that they sell time.  
There be other Usurers which 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 hundredth for another in the year.  
But that I was informed of them since this Sermon was preached, I 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 threescore 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 Fulmers', of whom may be said the same which is said of the devils, 
1. Pet. 5. 8.  They seek whom they may devour.  
There be other cousins to Usurers, which are not counted Usurers; 
usurers cousins.  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 have you heard the kinds of Usury, 
Objections made by Usurers  you shall hear the Arguments 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, & an excuse to boot, as Adam our father did. 
Gen. 3.  First he sinned, and then he excused: so first we sin, and then we excuse, first a Usurer, and 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, 
Act. 19 25.  they would have spoken for 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 stands 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 Sabaoth, 
judg. 6. 31.  and some defend Usury: but, will you plead for 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: 
Mat. 5. 19  for, He which breaketh one of the least Commandments, (saith Christ) and teacheth 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 Orphan's usury, and the poor man's usury, and the biting usury, and the charitable usury, and the necessary usury. As God said, Ye shall die; 
Gen. 2.  and the Woman said, peradventure ye shall die; and the Serpent said, ye shall not die: 
Three opinions of usury.  so there be 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 to 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, 
Gen. 3.  thou shalt not die; they think that Usury is lawful, because it is gainful, as Saul thought, that the Idolaters beasts should not be killed, 
1. Sa. 15. 9  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 say, God doth allow some kind of Usury; 
Objections for Usury.  for in Deut. 23. it is said, Of a stranger thou mayst 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. I hope usurers will allege this Scripture no more.  
Secondly, they say they lend for compassion, and so make Usury 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 usurers charity.  
Thirdly they say, if he gain 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, 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 Commonweal to be without Usurers: and is it good for the state of our Commonweal to have usurers: this is wisdom against God.  
fiftly they say, if I may not 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, 
Mat. 5. 42.  From him which borroweth, turn not away thy face: therefore thou art bound to lend. As he hath a curse in Pro. 11. which keepeth his corn when he should sell it to them which hunger; so he hath a curse in Ezec. 18. which keepeth his money when he should lend it to them which want.  
Sixtly they say, because Usury 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, so the wise God hath given it a name to condemn it.  
Lastly, they allege the law of the land for it, and say, the Queen's statute doth allow us to take upon Usury ten in the hundred. These are like the jews, which said, We have a law, 
john 19 7.  & by our law he shall die: when they 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, 
Gen. 3.  The woman bade me, so it will not serve the usurer to 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 hundred, nor five in the hundred, nor one in the hundred, nor any usury at all: but there is a restraint in our law, that no usurer take above ten in the hundred; it doth not allow ten in the hundred, but punisheth that tyrant which exacteth above ten in the hundred. It is much like that toleration which we read of divorces: for the hardness of men's hearts, 
Mat. 19 7.  Christ saith that Moses did suffer the man & wife to part asunder: so for the hardness of men's hearts, our Moses, our Prince is feign 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? and yet he which speaketh to these, maketh himself a mock. Christ preached many Sermons, and was never scorned at any, but when he preached against covetousness, 
Luk. 16. 14.  than it is said, that he was mocked: showing, that these kind of men are most incorrigible, and wedded to their sin till death make them part. Yet (for their greater condemnation) we are commanded to speak to them which will not hear: 
Ezek. 2. 5.  of which number, is every reader of this Sermon, 
What the Usurer is like.  if he be a Usurer after.  
Now you long to hear what 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 hundred, but an hundred 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 hundred 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 Nonresidents, that is, such bad members, that no man speaketh for but themselves: as no man standeth for nonresidency, but he which is a Nonresident, or he which would be a Nonresident, so no man standeth for usury, but he which is an usurer, or he which would be an usurer. They are like jesabel, 
1. Kin. 21. 7  which said, Let me alone, I have a way. If there be no way to live (saith the false Steward) I know what to do, 
Luke 16. 4.  I will deceive: so if there be no way to live (saith the usurer) I know what to do, I will oppress. If I 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 sayst, 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? Indeed he knoweth not what to do, which knoweth not to do well: and therefore Christ said of his persecutors, 
Luk. 23. 34.  That they knew not what they did. Here I will end the first days examination. Now I may conclude with Paul, 
1. Cor. 7. 10.  I have not spoken, but the Lord: and therefore as the Lord said unto Saul that he persecuted him; 
Act. 9 22.  so they which resist this doctrine, do contemn him, and not me.  
The end of the first Sermon.   

THE EXAMINATION OF VSURIE.  
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 him from the Church, as though he had no communion with Saints.  
secondly, it doth detain him from the sacraments, as though he had no communion with Christ.  
thirdly, it doth deprive him of his Sepulchre, and will not suffer 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 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. 
Pro. 28. 8.  Solomon saith: He 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 unloden 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 prophesy of Solomon be true, I know not how many in this City do increase by usury, but this prophesy seemeth to be verified of many: for it is noted, that the riches & lands of Aldermen and Merchants, and other in London, do not last so long, nor endure so well, as the riches and lands of other in the country, and that their children do not prove so well as others, nor come to that place in the Common we'll, 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, 
Pro. 13. 22.  according to that, The riches of the sinner is laid up for 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, 
Eze. 22. 13.  that he will smite the 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 honour 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 cry unto his children, 
Note.  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 accursed, do nothing but curse.  
This is the second usury which the Usurer shall receive of God, after he hath received usury of men: then the name of Usury shallbe 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 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, 
Luke 19  and escape this judgement. This is the end of the Usurer and his money, if they stay together till death, yet at last there shallbe a division. The devil shall take his soul; 
Note.  the earth shall take his body, the strangers shall take his goods, & 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 a usurer now, for they which are usurers now, shallbe counted Usurers then. Thus you have heard the usurers payment.  
Now if you will know whether it be unlawful to give usury, 
Whether 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 then they are spoken, yet because I have promised, I will speak something of it.  
Well then, may we neither take usury, nor give usury? 
jer. 15. 10.  I know that jeremy saith, I have not lent upon usury to others, neither have others lent upon usury to me: 
1. Object.  as though both were unlawful, not only to take usury, but to give usury. 
Answer.  But thereby jeremy doth signify that he was 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 envied. And to show that he was not an Usurer, he saith that he was not a borrower, which is more lawful than to be a 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 Christ did cast forth the buyers out of the Temple, 
2. Object.  as well as the sellers: 
Answer.  But that was not for buying, 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, 
3. Objection.  that it is a common saying, if there were no buyers, there would be no sellers, if there were no bribe-givers', there would be no bribe-takers. 
Answer.  But in this case it may be rather said, if 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 loan: therefore as we say the receiver makes the thief: 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; 
1. Sa. 21. 6.  for necessity it was lawful for David to eat the showbread, because he had no other food; for necessity it was lawful to work, 
Luk. 13. 10.  and heal, and fight upon the Sabaoth, which 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 borrowed, but to require more than we lend. Some do think, that as God did use the ambition of Absalon, and the malice of Pharaoh, and 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, & 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 jacob did use the sin of Laban. Laban did evil in swearing by idols, 
Gen. 31. 53.  but jacob 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. 
Gen. 21. 31.  Beside, I may allege the example of Abraham and Abimelech: Abraham 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. Besides, it is lawful to suffer injury, though it be unlawful to offer injury: it is lawful to suffer injury, as Christ paid tribute, which was injury; but it is not lawful to offer injury; 
Mat. 17. 17  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 lended, yet I may give more than I borrowed.  
Moreover, I may compare giving of usury, to swearing: if a man swear without a 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 Usurers.  
Lastly, I may allege, that usury & usurer, are never read in the scripture, but they signify him that 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: and as Naaman prayed, Lord be merciful unto me in this, 
1. Reg. 5. 18.  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, 
Rom. 14. 23  is sin. I charge 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, 
divers kinds of borrowers  it doth not follow that all 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, then 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, so they have no need to borrow but because they would be rich, and richer, & 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 to. 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 borowers (as I have heard) which for some secret cause would seem barer & 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 something for Usury, that their Creditors may think them bare of money, or that other may pity them 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. 
Note.  But this is my conclusion, I would have no man pay interest unto Usurers but for necessity, even as a travailer giveth his purse unto a thief, because he cannot choose. Thus you have heard what I can say of them which take usury, and then which give usury.  
Now you would understand the last question; 
What Usurers should do with their gains.  if you have been usurers already, what you should do with that money which you have gained by Usury? Surely, even as Zacheus did, restore it again. If you cannot say as Samuel said, 
1. Sam. 12. 3  Whose goods have I taken? then you must say as Zacheus said, Whose goods have I kept? 
Luk. 19 8.  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, 
josh. 6. 18.  Put away the execrable 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, 
Exod. 22.  Restore it again: 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, 
2. Cor. 7. 1  The revenge of a Christian, 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, 
john 6. 60.  This is a hard speech: so to them which 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, 
Two objections.  the loss which they shall sustain, if they restore again all which they have got unjustly; Then the difficulty to restore it again to the right parties. If you ask me as Amaziah asked the prophet, How shall we do for those hundred talents? 
2. Chr. 25. 9  How shall I live when all is gone that I have got wrong fully? I can say no more than the Prophet said to him, The Lord is able to give thee more than this. 
Luk. 19  Zacheus did not fear how he 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. 
Mal. 3. 10.  He which saith, Try me if I will not power down a blessing, try him whether he will not pour down a blessing; for he hath promised to bless the Lender as well as the Sacrificer. 
Deut. 15. 10  He which is the Lord of all, can give thee more wealth than thou needest, but if you cannot restore to the owner, nor to his heirs, then give it to the poor, for they are the next heirs, and repent that thou hast kept it so long: but in no wise thou mayst keep it to thyself, because it is none of thine.  
When Hezechia was like to die, Esay said unto him, 
Esay 38. 6.  Set thy 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: then thy goods are set in order: therefore if thou die with other men's goods in thy hand, than thou diest before thou hast 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. Wherefore as Abner said to joab; 
2. Sa. 2. 2●.  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. If they be condemned which give not their own goods to them which need, like the rich glutton, how can they be saved which draw other men's goods from them, that have more need of theirs?  
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, and 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, 
Mat. 19 26  which promiseth; If thou leave father or mother, or wife, or children, or house, or land for him; not ten in the hundred, but an hundred for ten, nay an hundred for one, and in the world to come life 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.    

THE BENEFIT OF Contentation.  

To the Reader.  
HEaring how fast this Sermon hath uttered, and yet how miserably it hath been abused in printing, as it were with whole limbs cut off at once, and clean left out, I have taken a little pains (as my sickness gave me leave) both to perfect the matter, and to correct the print. Now as the Angel said to john, 
Reu. 10. 10.  Take this book and eat it, so I wish that thou hadst so digested this doctrine, that all the parts of thy body and soul were strengthened by it. But if all this will not make thee content with that thou hast, sorrow that thy covetousness is greater than others: and never love thyself until thou canst find in thy hart to be blessed. Farewell.  
Thine H. Smith.    

THE BENEFIT OF Contentation.  1. Tim. 6. 6. Godliness is great gain, if a man be content with that he hath. 
BEcause when we preach, we know not whether we shall preach again, my care is to choose fit and proper texts to speak that which I would speak, and that which is necessary for you to hear. Therefore, thinking with myself what doctrine were fittest for you, I sought for a text which speaks against covetousness, which I may call the Londoners sin. Although God hath given you more than other, which should turn covetousness into thankfulness, yet as the ivy groweth with the Oak, so covetousness hath grown with riches, every man wisheth the Philosopher's stone, and who is within these walls, that thinks he hath enough, though there be so many that have too much? As the Israelits murmured as much when they had Manna, 
Exod. 16. 2.  as when they were without it, 
Num. 11. 4  so they which have riches, covet as much as they which are without them: that conferring your minds and your wealth together, I may truly say, this City is rich if it were not covetous. This is the devil which bewitcheth you, to think that you have not enough, when you have more than you need. If you cannot choose but covet riches, I will show you riches which you may covet, Godliness is great riches.  
In which words, 
Gen. 35. 4.  as jacob craved of his wives, and his servants, to give him their Idols, that he might bury them: so Paul craveth your covetousness, that he might bury it. And that ye might be no losers, he offereth you the vantage: in stead of gain, he proposeth great gain. Godliness is great gain, as if he should say, Will you covet little gain before great? You have found little joy in money, you shall find great joy in the holy ghost: you have found little peace in the world, you shall find great peace in conscience. Thus seeing the world strive for the world, like beggars thrusting at a dole, Lawyer against Lawyer, brother against brother, neighbour against neighbour, for the golden Apple, that poor Naboth cannot hold his own, because so many Achabs' are sick for this vineyard: when he had found the disease, like a skilful Physician, he goeth about to pick out the greedy worm which maketh men so hungry, and setteth such a glass before them, that will make a shilling seem as great as a pound, a cottage seem as fair as a palace, & a plough seem as goodly as a diadem, that he which hath but twenty pounds shall be as merry as he which hath an hundred: and he which hath an hundred, shall be as jocund as he which hath a thousand: and he which hath a thousand, 
Dan. 1. 12.  shall be well contented as he which hath a million: even as Daniel did thrive with water and pulse, as well as the rest did with their wine and junkets.  
This is the virtue and operation of these words; If you hear them with the same spirit that Paul wrote them, they will so work upon your hearts, that you shall go away every man contented with that which he hath, 
Luk. 19 8.  like Zacheus, which before he had seen Christ, knew nothing but to scrape; but as soon as he had heard Christ, all his mind was set upon giving. This was not the first day that Zacheus seemed rich to others, but this was the first day that Zacheus seemed rich unto himself, when riches seemed dung, and godliness seemed riches. 
Ma●. 19 21  Christ doth not will other to give all their goods away to the poor as he bade the young man, to see what he would do, but he which forbade him to keep his riches, forbids us to love riches, which makes our riches seem poverty. When ye contemn riches ye shall seem rich, because no man hath enough but he which is contented: 
1. Tim. 6. 6.  but if ye covet, & grove, & thirst, as jacob gave Reuben a blessing, 
Gen. 49▪ 4.  but said, Thou shalt not be excellent, so God may give you riches, but he saith, You shall not be satisfied: for ye will be covetous until ye be religious. He that will have contentation, must leave his covetousness in pawn for it. This is the spirit which we would cast out, if ye will leave but this one sin behind, you shall departed out of the Church, like Naaman out of jordan, 
2. Kin. 5. 14.  as if you had been washed, and all your sins swept away like the scales from Paul's eyes. 
Act. 9 18.  For what hath brought Usury, simony, bribery, cruelty, subtlety, envy, strife, and deceit, into this City: and made every house an inn, & every shop a market of lies and fraud, but the superfluous love of money? Name covetousness, and thou hast named the mother of all these mischiefs: other sins are but hirelings unto this sin. Usury, and bribery, and simony, and extortion, & deceit, and lies, and oaths, are factors to covetousness: and serve for Potters to fetch and bring her living in. As the Receiver maketh a thief, so Covetousness maketh an Usurer, and Extortioner, and Deceiver, because shed receiveth the booty which they steal. Even as Rachel cried to her husband, Give me children or else I die; 
Gen. 30. 1.  so Covetousness crieth unto Usury, and Bribery, and Simony, and Cruelty, and Deceit, and Lies, Give me riches or else I die: how they may save a little, and how they may get much, and how they may prolong life, is every man's dream, from sun to sun, so long as they have a knee to bow unto Baal: so many vices bud out of this one, 
Rom. 11.  that it is called The root of all evil, 
1. Tim. 6. 10  as if he would say, the Spawn of all sins.  
Take away covetousness, and he will sell his wares as cheap as he; he will bring up his children as virtuously as he; he will refuse bribes as earnestly as he; he will secure the poor as heartily as he; he will come to the Church as lightly as he. If ye could feel the pulse of every heart, what makes Gehezi to take the bribe which Elisha refused? 
1. Kin. 5. 17.  What makes Demetrius to speak for images, 
Act. 19 24.  which Paul condemned? 
1. Sa. 5. 10.  What makes Naball deny David that which Abigail gave him? What makes judas grudge the oil which Marie tendered? 
Mat. 16. 9  Nothing but Covetousness. When thou shouldest give, she saith it is too much; when thou shouldest receive, she saith it is too little; when thou shouldest remit, she saith it is too great▪ when thou shouldest repent, she saith it is too soon; when thou shouldest hear, 
Exod. 5. 6.  she saith it is too far: like Pharaoh, which found one business or other to occupy the jews, when they should serve God.  
Thus every labour hath an end, but covetousness hath none; like a suitor in law, which thinks to have an end this Term and that Term, and the Lawyer which should procure his peace, prolongeth his strife; because he hath an action to his purse, as his adversary hath to his land: so he which is set on coveting, doth drink brine, which makes him thirst more, and seethe no haven till he arrive at death: when he hath lied, he is ready to lie again; when he hath sworn, he is ready to swear again; when he hath deceived, he is ready to deceive again; when the day is past, he would it were to begin again; when the Term is ended, he wisheth it were to come again; and though his house be full, and his shop full, and his coffers full, and his purse full; yet his heart is not full, but lank & empty, like the disease which we call the Wolf, that is always eating, and yet keeps the body lean. The Ant doth eat the food which she findeth, the Lion doth refresh himself with the pray that he taketh: but the covetous man lieth by his money, as a sick man sits by his meat, and hath no power to take it, 
2. King. 7. 2.  but to look upon it, like the Prince to whom Elisha said, that he should see the corn with his eyes, but none should come within his mouth. Thus the covetous man makes a fool, of himself, he coveteth to covet, he gathereth to gather, he laboureth to labour, he careth to care; as though his office were to fill a coffer full of Angels, and then to die; like an Ass which carrieth treasures on his back all day, and at night they are taken from him, which did him no good but load him. How happy were some, if they knew not gold from lead? 
Pro. 9 12.  If thou be wise (saith Solomon) thou shalt be wise for thyself: but he which is covetous, is covetous against himself. For what a plague is this (unless one would kill himself) for a man to spend all his life in carking, and pining, and scraping, (as though he should do nothing but gather in this world, to spend in the next) unless he be sure that he shall come again when he is dead, to eat those scraps which he hath gotten with all this stir? Therefore covetousness may well be called misery, and the covetous miserable: for they are miserable indeed.  
Of them which seem to be wise, there be no such fools in the world, as they which love money better than themselves: but this is the judgement of God, that they which deceive others deceive themselves, and live like Cain which was a vagabond upon his own land; 
Gen. 4. 14.  so they are beggars in the midst of their wealth: for though they have understanding to know riches, and a mind to seek them, and wit to find them, and policy to keep them, and life to possess them; yet they have such a false sight and blear eye, that when their riches lie before them, they seem poverty, and he which hath not half so much, seemeth far richer than they.  
Will you know how this cometh to pass? To show that the covetous men belong to Hell, they are like Hell while they live. Hell is never filled, and they are never satisfied: 
Pro. 20. 15.  but as the Horseleech crieth, Give, give; so their hearts cry, Bring, bring: and though the Tempter should say to them as he said to Christ, 
Mat. 4. 9  All these I will give thee, yet all will not content them, 
Jude 6.  no more than heaven contentented him.  
But as the Glutton in Hell desired a drop of Water, 
Luk. 16. 14.  and yet a whole River would not satisfy him: for if a drop had been granted him, he would have desired a drop more, and a drop more, and a drop to that; so they will lie, and swear, and deceive, for a drop of riches. The Devil need not offer them all, as he did to Christ, for they will serve him for less: but if he could give them all, all would not content them, no more than the world contented Alexander: for it is against the name and nature of covetousness, to be content, as it is against the name and nature of Contentation, to be covetous. Therefore one saith, that no man's heart is like the covetous man's heart, for his heart is without a bottom.  
A Prentice is bound but for nine years, and then he is free: but if the covetous might live longer than Methushelah, 
Gen. 5. 15.  yet they would never be freemen, but bound prentices to the world, while they have a foot out of the grave.  
It is a wonder to see: as the Devil compasseth about, 
1. Pe. 5. 18.  seeking whom he may devore: so men compass about, seeking what they may devour. Such love is between men and money, 
Pro. 1. 13.  that they which profess good will unto it with their hearts, will not take so much pains for their life, as they take for gain: therefore no marvel if they have no leisure to sanctify themselves, which have no leisure at any time to refresh themselves.  
Christ knew what he spoke when he said, 
Mat. 16. 24  No man can serve two masters: meaning, God and the world; because each would have all. As the Angel and the devil strove for Moses body, 
jude. 9  not who should have a part, but who should have the whole; so they strive still for our souls, who shall have all. Therefore the Apostle saith, 
1. joh. 2. 15.  The love of this world is enmity to God: signifying such emulation between these two, that God cannot abide the world should have a part, and the world on the other side cannot abide that God should have a part. Therefore the love of the world must needs be enmity to God, and therefore the lovers of the world must needs be enemies to God: and so no covetous man is God's servant, but God's enemy.  
For this cause Paul in the fifth chapter of his Epistle to the Ephesians and fifth verse, calleth covetousness Idolatry, which is the most contrary sin to God; because as treason setteth up another King in the King's place, so Idolatry setteth up another God in God's place. This word doth signify that the covetous make so much of money, that they even worship it in their hearts, and would do as much for it as the Idolaters do for their Idols.  
Paul seeing such sins committed, and such pains taken for gain, thought with himself; If they could be persuaded that Godliness is gain, it is like they would take as much pains for godliness, as they take for gain: therefore he taketh upon him to prove this strange Paradox, that Godliness is gain, against all them in the verse before, which hold that Gain is Godliness. These two opinions are very contrary, and here are many against one.  
A man would think that Paul should be very eloquent and sharp witted, and that he had need to use some Logic, for he hath chosen a hard Text. What Paul? will you prove that Godliness is gain? You shall have more opponents against you then Micaiah had when he forbade Achab to fight. 
1. King. 22. 17.  If you had taken the former verse, which saith that Gain is Godliness, than you should have had matters and examples enough: the Merchant, and Mercer, and Lawyer, and Landlord, and Patron, and all, would come in and speak for gain, 
Act. 19 28  as the Ephesians cried for Diana: but if you will be cross to all, and preach, Godliness is gain, to them which account Gain godliness, men will think of you as Festus did, that you speak you know not what. 
Act. 26. 24  These lessons are for Paul himself.  
As Christ saith, 
Mat. 19 11  All do not receive this Word, so all do not count this gain but loss. We count him rich which hath his barns full like the Churl, his coffers full like the Glutton, his table full like Belshazzar, his stable full like Solomon, his grounds full like job, his purse full like Croesus. You speak against your master, for Christ sent word unto john, that the poor receive the gospel, as though the godly were of the poorer sort, and David calleth the wicked rich, 
Psal. 73. 12.  They prosper and flourish, saith he, their seed blasteth not, their Cow casteth not: as if he should say, It is not as you take it Paul, that Godliness doth make men rich; for this I have observed in my time, that the wicked be the wealthiest, and good Lazarus is the poor man, and wicked Dives is the rich man.  
Again, we read, that the Officers were asked, which of the pharisees or of the Rulers did follow Christ, yet these were counted rich men though they had no godliness: and if we should examine your own self, it seems you were no great rich man for all your Godliness, when you did work with your hands for your living: therefore if Godliness be such gain, how happeneth it that your share is no better? So they which are like Nicodemus, when Christ saith, that they must be borne again; 
john. 3. 4.  think that he can have no other meaning, but that they must return again into their Mother's womb: 
john 6.  and when he calls himself Bread, that he must needs mean such bread as they dine with.  
As the jews hearing the Prophet speak so often of Christ's kingdom, 
Mat. 20. 20  and call him a King, looked for a temporal King, that should bring them peace, and joy, and glory, and make them like Kings themselves: so the carnal ears, when they hear of a kingdom, & treasures, and riches, strait their minds run upon earthly, and worldly, and transitory things, such as they love, to whom Paul answereth as Christ answered his Disciples, I have another meat which you know not of: 
john 4. 3.  so there are other riches which you know not of. I said no●, that Godliness is earthly, or worldly, or transitory gain, but great gain. He will not only prove Godliness to be gain, but great gain: as if he should say, more gainful than your wares and rents, and fines, and interest; as though he would make the Lawyer, and Merchant, and Mercer, and Draper, and Patron, and Landlord, and all the men of riches believe, that Godliness will make them rich far sooner than Covetousness.  
I fear this saying may be renewed, If a man tell you, 
Aba●. 1. 5.  ye will not believe it: nay if God tell you, yet you will not believe it. As the Lord looked down upon earth, to see if any did regard him, 
Psal. 14. 2● & 43. 2.  and saith, There is not one, so this sentence may go from Court to City, from city to country, and say there is sacrce one in a town that will subscribe unto it. 
Psal. 4. 6.  Many (saith David) ask who will show us any good? meaning riches, and honour, & pleasure, which are not good. But when he came to goodness itself, he leaves out Many, & prayeth in his own person, Lord lift up the light of thy countenance upon us, as though none would join with him. 
Mat. 11. 19  Yet wisdom is justified of her own children, and the godly count godliness gain.  
To make us love godliness, he calleth it by the name of that we love most, that is, Gain; 
Luk. 1. 51.  as the father calleth his son which he would love more than the rest, by his own name, to put him in mind of such a love as he beareth to himself. Here we may see, that God doth not command men to be godly only because it makes for his glory, but because godliness is profitable to us. For godliness is not called gain, 
Pro. 3. 8.  in respect of God, but in respect of us: it is gain to us, but it is duty to him. So it is not called a health in respect of us, because it is the health of our souls: so it is not called a kingdom in respect of God, but in respect of us, 
Mat. 6. 33.  because we are entitled to the kingdom by this difference from the reprobates.  
Put all the good things in the world together, & the goodness of all is found in godliness: and therefore godliness is called by the names of those things that men count best, to show that the godly are as well, as merry, as content with their love toward God, and God's love toward them, as other are with health, and wealth, and pleasures. Therefore it is said of the godly; 
Esa. 35. 36.  The fear of the Lord is his treasure. Therefore saith jeremy, The Lord is my portion, 
Lam. 3. 24.  as though he desired nothing else. And therefore it is said of Moses; That he esteemed the rebuke of Christ greater riches than all the treasures of Egypt. 
Heb. 11. 26.  If crosses be riches, as Moses thought, what riches are in godliness? But is this all the harvest? shall godliness be all the godly man's riches? Nay (saith Paul) Godliness hath the promises of this life, 
1. Tim. 4. 8.  and of the life to come: that is, the godly shall do well in heaven and here too. And therefore Christ saith, First seek the kingdom of God, 
Mat. 6. 33.  & all the rest shall be cast upon you, even as the sheaves fell before Ruth: 
Ruth. 2. 16.  so riches shall fall in your way, as they did to Abraham, and Lot, and jacob, and job, and joseph, riches were cast to them, they knew not how, but as if God had said, be rich, and they were rich strait. For all good things were created for the good, and therefore they are called good because the good God created them for good men, to good purposes: and therefore as jacob got the blessing, 
Gen. 27. 8.  so he got the inheritance also: to show, that as the faithful have the inward blessing, so they have the outward blessing too, when they are good for them. For (saith David) They which seek the Lord shall want nothing that is good. 
Psal. 34. 10  Now God knows better than we what is good for us: as the Nurse knoweth better than the child, when the milk is ready for it. Therefore Christ saith in Matthew 6. 32, 
Mat. 6. 32.  Your heavenly Father knoweth what you have need of. He saith not, that we know what we have need of, but that our Father knoweth: as if he should say, When you have need of health, your Father will send you health: when you have need of riches, your Father will send you riches: when you have need of liberty, your Father will send you liberty: for he saith not only that his Father knoweth what we have need of, 
Mat. 7. 11.  but that He will give us the things which we need. Matth. 7. Verse 11.  
Therefore as children take no care for their apparel, what clothes they shall wear, nor for their victuals, what meat they shall eat, but leave this care for their father, so saith Christ, 
Mat. 6. 31.  Take you no care, for my father careth for you. 
Psal. 55. 22   
He was not content to call Godliness gain, but he calleth it Great gain, as if he would say, gain, and more than gain: riches, and better than riches, a kingdom, and greater than a kingdom. As when the Prophets would distinguish between the idol Gods, and the living God, they call him the Great God: so the gain of godliness, is called Great gain. 
Deu. 12. 17.  The riches of the world are called earthly, 
Mar. 4. 7.  transitory, 
1. Tim. 6. 9  snares, thorns, dung, as though they were not worthy to be counted riches: 
Phil. 3. 1.  and therefore to draw the earnest love of men from them, the holy-Ghost brings them in with such names of disdain, to disgrace them with their lovers: but when he comes to Godliness, 
Pro. 3. 15.  which is the riches of the soul, 
Pro. 4. 9 & 13.  he calleth it great riches, heavenly riches, 
Pro. 8. 11. & 18.  unsearchable riches, everlasting riches, with all the names of honour, and all the names of pleasure, and all the names of happiness. As a woman trimmes and decks herself with an hundred ornaments, only to make her amiable, so the holy-Ghost setteth out godliness with names of honour, & names of pleasure, 
Cant. 4. 1.  and names of happiness, as it were in her jewels, with letters of commendation, to make her to be beloved. Lest any riches should compare with godliness, he gives it a name above other, and calleth it great riches, as if he would make a distinction between riches and riches: between the gain of covetousness, & the gain of godliness: the peace of the world, and the peace of conscience: the joy of riches, and the joy of the holy Ghost. The worldly men have a kind of peace, and joy, and riches, but I cannot call it great, because they have not enough, they are not contented as the godly are, therefore only godliness hath this honour, to be called great riches. The gain of covetousness is nothing but wealth: but the gain of godliness is wealth, and peace, and joy, and love of God, and the remission of sins, and everlasting life: Therefore only godliness hath this honour to be called Great gain. Riches make bate, 
Gen. 13. 6.  but godliness makes peace: riches breed covetousness, but godliness brings contentation: riches make men unwilling to die, but godliness makes men ready to die: riches often hurt the owner, but godliness profiteth the owner and other: Therefore only godliness hath this honour, to be called great riches. such gain, such joy, such peace is in godliness, and yet no man covets it: for this is the quality of virtue, it seemeth nothing unto a man until he hath it, as Solomon saith of the buyer, while he is in buying he dispraiseth the thing which he buyeth, 
Pro. 20. 14.  and saith; It is nought, it is not worth the price which ye ask: but when he hath bought it, so soon as he is gone he boasteth of his peni worths, and saith it is better than his money. So godliness, before a man have it, he saith it is not worth his labour, and thinks every hour too much that he spendeth about it: but when he hath found it, he would not lose it again for all the world, because he is now come to that which followeth; To be contented with that he hath.  
Hear Paul showeth with what a man should be contented, not with a thousand pounds, nor a hundred pounds, nor twenty pounds, but with that he hath: and there is great reason why he should so; because no man knoweth what is fit for him, so well as his Carver. And therefore every one should esteem so reverently of God, that he think nothing better for him (for that present time) than that which God measureth forth unto him.  
For when Christ had no money, he was contented, and when he wanted money to pay tribute, 
Mat. 17. 87  he sent for no more than he needed: he might have commanded twenty pounds, as well as twenty pence. But to show that we should desire no more than will serve our turn, he would have no more than served his turn. Now, because Contentation is of such a nature, that it can please itself with poverty, as well as riches. Therefore it is called the great gain, as though it had all, which it wanted.  
And this Contentment (saith the Apostle Paul) we own to Godliness, because it is not possible for a wicked man to be contented: for as he is not satisfied with sin, so he is satisfied with nothing. Riches come, and yet the man is not pleased: honour comes, and yet the man is not pleased: liberty comes, & yet the man is not pleased: pleasure comes, and yet the man is not pleased, until God come, 
Psal. 23. 6.  and then he saith, My cup is full.  
Show us thy Father (saith Philip) and it sufficeth, john 14. 7. Nay show us thy truth, and it sufficeth. Now my soul (saith the Churl) take thy rest: Nay, now my soul take thy rest, for thou hast laid up for many years.  
The godly man hath found that which all the world doth seek, that is, enough. Every word may be defined, and every thing may be measured, but enough cannot be measured, nor defined, it changeth every year: when we had nothing, we thought it enough if we might obtain less than we have: when we came to more, we thought of another enough: now we have more, we dream of another enough: so enough is always to come, though too much be there already. For as oil kindleth the fire which it seems to quench, so riches come as though they would make a man contented, and make a man more covetous. Therefore seeing Contentation was never found in riches, the Apostle reacheth to seek it in godliness, saying; Godliness is riches: as though it did not only make a man contented, but make a man contented with itself. He speaks as though he had found a new kind of riches, which the world never thought of, that are of such a nature, that they will satisfy a man like the water that Christ spoke of, 
joh. 4. 13.  He that drinks of this water shall thirst no more: so they that taste of these riches shall covet no more: 
Act. 2. 2.  but as the holy Ghost filled all the house, so the grace, and peace, and joy of the holy Ghost filleth all the heart, that as joseph had no need of Astronomy, 
Gen. 44. 15.  because he had the Spirit of prophecy; so he which hath Contentation, hath little need of riches, he thinks not of the Philosopher's Stone, nor the gold of Ophir, 
1. King. 28.  nor the mines of India; but he hath his quietus est, without suit of law, for he retaineth a peacemaker within, which would make all lawyers preachers, if men were so wise to take counsel of it. When the law is ended, if the man be not content, he is in trouble still; when his disease is cured, if he be not content, he is sick still; when his want is supplied, if he be not content, he is in want still; when bondage is turned into liberty, if he be not content, he is in bondage still; but though he be in law, and sickness, and poverty, and bondage, yet if he be content, he is free, and rich, and merry, 
Gen. 2. 25.  and quiet: even as Adam was warm, though he had no clothes. Such a commander is Contentation, that wheresoever she setteth foot, an hundred blessings wait upon her: in every disease she is a Physician, in every strife she is a Lawyer, in every doubt she is a Preacher, in every grief she is a comforter: like a sweet perfume, which taketh away the evil sent, and leaveth a pleasant sent for it. As the Unicorn dippeth his horn in the fountain, and maketh the waters which were corrupt and noisome, clear and wholesome upon the sudden: so, whatsoever estate Godliness comes unto, it saith like the Apostles, Peace be to this house, peace be to this heart, peace be to this man.  
I may liken it to the five loaves and two fishes wherewith Christ fed five thousand persons, 
Luke 5. 9  and yet there were twelve baskets full of that which was left, which could not fill one basket when it was whole. Thus their little Feast was made a great Feast: so the godly, though they have but little for themselves, yet they have something for other, like the widows Mite, 
Mar. 12. 42  that they may say as the Disciples said to Christ, 
Luk. 22. 35.  they want nothing, though they have nothing.  
Contentation wanteth nothing, and a good heart is worth all. For if she want bread, 
joh. 4. 32.  she can say as Christ said, I have another bread: if she want riches, she can say, I have other riches: if she want strength, she can say, I have other strength: if she want friends, she can say, I have other friends. Thus the godly find all within, that the godless seek without.  
Therefore, if you see a man contented with that which he hath, it is a great sign that godliness is entered into him: for the heart of man was made a Temple of God, 
2. Cor. 3. 16.  & nothing can fill it but God alone. 
Phil. 4. 12.  Therefore Paul saith after his conversion, that which he could never say before his conversion, I have learned to be content. First he learned godliness, than godliness taught him contentation. Now (saith Paul) I have learned to be content, as though this were a lesson for every Christian to learn, to be content. For thus he must think, that as God said to Moses, when he could not obtain leave to go to Canaan. 
Deu. 3. 26.  Let this suffice thee to see Canaan: so, whatsoever he giveth, he giveth this charge with it, Let this suffice thee. 
jer. 10. 19  As jeremy saith, This is my sorrow, and I will bear it; so thou must say, This is my portion, and I will take it. This is the sign whether godliness be in a man, if he have joy of that which he hath; for the things that God giveth to the righteous, 
1. Tim. 6. 17  Paul saith he giveth them to enjoy, that is, if he have much, he can say with Paul, 
Phil. 4. 12.  I have learned to abound: if he have little, he can say with Paul, I have learned to want: that is, if he have much, as Abraham, & Lot, & jacob, & job, & joseph, yet it cannot corrupt his mind; but as the net was full of fishes, 
joh. 21. 11.  & yet did not rend, because they cast it at Christ's commandment: so though the godly be full of riches, his hart is not rend, his mind not troubled, his countenance not changed, because he remembreth, these things were given him to do good, 
Hest. 4. 14.  as Hester thought of her honour: if he have little, it is like the oil which served the widow as little as it was: 
2. Kin. 4. 7.  for a little to the righteous (saith David) is better than great riches to the ungodly: 
Psa. 37. 16.  for when a man hath found the heavenly riches, he careth not for earthly riches, no more than he that walketh in the Sun, thinks whether the Moon shine, or no, because he hath no need of her light. 
Mat. 5. 6.  Therefore we conclude with Christ, Blessed are they which thirst after righteousness, for they shall be satisfied: not they which thirst after riches, nor they which thirst after honour, nor they which thirst after pleasure; they shall not be satisfied but thirst more, as the ambitious, voluptuous and covetous do, but they that thirst after righteousness, shall be satisfied, though they have no riches, nor honour, nor pleasure. If ye ask like the Virgin, 
Gen. 2. 25.  How can this be? I answer, even as Adam was warm without clothes; so God doth satisfy many men without riches. Though he was naked, yet he did not see his nakedness, so long as he was innocent: but, when he began to rebel, than he began to want clothes; so though a man be poor, yet he doth not see his poverty, so long as he is contented: but when he gins to covet, than he gins to want riches, and from that day the curse (in the first of Agge. 6.) takes hold upon him, Ye eat, but you have not enough; ye drink, but you are not satisfied; ye cloth yourselves, but you are not warm. Indeed the covetous man seemeth to draw the world to him with cords, his coffers are of loadstones, his hands like nets, his fingers like lime-twigs, here it comes, and there it comes; one would think that this man should be happy one day. When the churls barns were full, he bade his soul rest, thinking to gain rest by covetousness, that he might say, Riches gain rest as well as Godliness: but see what happened; that night when he began to take his rest, riches, and rest, and soul, and all, were taken from him. Did he not gain fair? would he have taken such pains if he had thought of such rest? Covetousness may gain riches, but it cannot gain rest: ye may think like this Churl to rest, when your barns, and shops, and coffers are full: but ye shall find it true which Esay saith, 
Esa. 48. 22.  There is no rest to the ungodly. Therefore the Wise man to prevent any hope of rest, or honour, or profit, by sin, speaks as though he had tried, 
Pro. 12. 3.  A man cannot be established by iniquity: therefore he cannot be quieted nor satisfied by the gain of deceit, or bribes, or lies, or usury, which is iniquity; therefore blessed is the man whom godliness doth make rich, For When the blessing of the Lord maketh rich (saith Solomon) he doth add no sorrow to it, 
Pro. 10. 22.  but (saith he) the revenues of the wicked is trouble; as though his money were care. Wherefore let Patron, and Landlord, and Lawyer, and all say now, that Paul hath chosen the better riches, which thief, nor moth, nor canker can corrupt: these are the riches at last which we must dwell with, when all the rest which we have lied for, and sworn for, and fretted for, and cozened for, and broken our sleep for, & lost many Sermons for, forsake us, like servants which change their masters: then Godliness shall seem as great gain to us as it did to Paul, and he which loved the world most, would give all that he hath for a dram of faith, that he might be sure to go to heaven when he is dead, though he went towards hell so long as he lived. Here then is an answer to them which ask, 
Mat. 3. 14.  What profit is it to serve God? 
2. Sa. 19 33.  How happy was Barzillai that would not be exalted? What quiet had the Shunamite, 
2. Kin. 4. 13.  which cared not for preferment? 
Luke 5. 11.  When did the Disciples seem so rich, as when they were willing to leave all? This shall be your gain, when you are Usurers of godliness. Is not the word gone forth yet, which hath killed covetousness, that I may end my Sermon? Either you go away contented, or else you go away condemned of your own conscience. Before you were vexed with covetousness, but now the word shall vex you too; for you shall never covet, nor lie, nor deceive hereafter, but a sergeant shall arrest you upon it, and some sentence which you have heard, shall gnaw you at the heart with a Memorandum of hell, that ye shall wish; Oh that I could abandon this sin, or else that I had never heard that warning, that makes it a corrosive unto me before I can leave it. If they which are greedy still, could see what peace, and rest, and joy go home with them which are contented (although they may say with Peter, 
Act. 3. 6.  Gold and silver have I none) every man would be a suitor to Godliness, that he might have the dowry of contentation. If any here be covetous still, let him always think why David prayeth, Turn my heart unto thy law, 
Psal. 1. 19  and not unto covetousness; he might have named pride, or anger, or lust: but to show that no sin did so keep his thoughts from the law, as covetousness when it came upon him, he saith, Turn my hart unto thy law, & not unto covetousness, as though a man could not be covetous, & have leisure to think upon any good. 
Luke 3. 25.  But, as john baptised with water, so I can but teach you with words. Now you have heard what Contentation is, you must pray to another to give it you.  
It is said of this City, that many Citizens of London have good wills, but bad deeds; that is, you do no good until ye die. First, ye are ungodly, that you may be rich, and then you part from some of your riches, to excuse for your ungodliness. It may be, that some here have set down in their wills; When I die, I bequeath 100 pounds to a College, & 100 pounds to an hospital, and 100 gowns to poor men. 
Mat. 27. 3.  I do marvel that you give no more when you are at that point, for judas when he died returned all again: so ye die, and think when ye are gone, that God will take this for a quittance. Be not deceived, for God doth not look upon that which you do for fear, 
2. Cor. 9 7.  but upon that which ye do for love. If you can find in your heart to do good while you are in health, 
Luk. 19 8.  as Zacheus did, than God hath respect to your offering; but before God harken how you give your riches, first he examines how ye came by them: for a man may be hanged for stealing the money which he giveth to the poor, because if he should count Godliness gain, much more should he care to gain by godly means. Thus you see the fruits of Godliness, and the fruits of Covetousness, 
Nu. 22. 17.  to stay Balaam posting for a bribe, and the sons of Zebede suing for preferment, least seeking for asses, they lose a better kingdom than Saul found. 
1. Sam. 10. 1   
If you be covetous you shall never have enough, though you have too much, but when ye pray, 
Luk. 11. 2.  Thy kingdom come, ye shall wish, my kingdom come. If ye be godly, ye shall have enough, though ye seem to have nothing: like the Smyrnians, 
revel. 2. 9  of whom God said; I know thy poverty: but thou art rich. Therefore what counsel shall I give you, but as Christ counseled his Disciples, Be not friends to riches, but make you friends of riches, & know this, that if ye cannot say as Paul saith; 
Phil. 4. 12.  I have learned to be content, Godliness is not yet come to your house: for the companion of godliness is contentation, which (when she comes) will bring you all things. Therefore as Christ saith; If the son make you free, 
joh. 8. 46.  you shall be free indeed: so I say, if godliness make you rich, ye shall be rich indeed. The Lord jesus make you doers of that ye have heard.  
FINIS.   

THE AFFINITY OF THE FAITHFUL.  Luke 8. 
19 Then came to him his Mother, & his Brethren, and could not come near him for the press.  
20 And it was told him by certain which said, thy mother and thy brethren stand without, and would see thee.  
21 But he answered, and said unto them, My Mother & my brethren are these which hear the word of God, and do it.  
HEre is Christ preaching, a great press hearing, his mother and his friends interrupting, & Christ again withstanding the interruption, with a comfortable doctrine of his mercies toward them which hear the word of God, and do it. When Christ was about a good work, and many were gathered together to hear him, the Devil thought with himself as the Priests and Sadduces did in the fourth of the Acts; If I let him alone thus, all the world will follow him, and I shall be like Rachel without children: therefore devising the likeliest policy to frustrate & disgrace but one of his Sermons, thereby to make the people more unwilling to hear him again; 
Gen. 3. 6.  as he set Eve upon Adam, and made jobs wife his instrument, 
job 2. 9  when he could not fit it himself: so he sendeth Christ's Mother, and putteth in the mind of his kinsmen to come unto him at that instant, when he was in this holy exercise, & call upon him while he was preaching, to come away, and go with them.  
Christ seeing the serpent's dealing, how he had made his mother his tempter, that all his Auditory might go away empty, and say, where they came; We heard the man which is called jesus, and he began to preach unto us, with such words, as though he would carry us to Heaven; but in the midst of his Sermon came his Mother and Brethren to him, that it might be known what a Kinsman they had: and so soon as he heard that they were come, suddenly he broke off his Sermon and slipped away from us, to go and make merry with them. Christ, I say, seeing this train laid by Satan to disgrace him, (as he doth all his Ministers) did not leave off speaking, as they thought he would: but, as if God had appointed all this to credit and renown him; that which was noised here to interrupt his doctrine, he taketh for an occasion to teach another doctrine, that there is a nearer Conjunction between Christ and the faithful, then between the mother and the son, which are one flesh. Therefore, when they say, Thy mother and thy brethren are come to speak with thee, he pointeth to his hearers and saith; These are my mother and my brethren, which hear the word of God and do it: as if he should say, I have a Mother indeed which brought me forth, but in respect of them which hear the word of God, and do it, she is like a stepmother, and these are like a natural mother.  
With this wise answer he quieted the Auditors, and made them hear him better than they did before. For now they thought with themselves, what man is this which loveth us more than his mother? his mother called him, and yet he would not go from us: his brethren stay for him, and he maketh as if he did not know them, but saith; Who is my mother? who are my brethren?  
Thus Christ stood up as it were in an indignation against Satan, and said; Satan, this Sermon was not begun for thee, neither shall it end for thee: this work was not done for my mother, neither shall it be left for my mother. Thus he caught the devil with his own bait, and made the people more loving and attentive towards him, by that which Satan thought to disgrace him. He was so armed with the Spirit, that let the devil tempt him, or the woman tempt him, or princes tempt him, all is one.  
Here are two doubts: the first is, the difference between the Evangelists: For Matthew saith that one brought this message: 
Mat. 12. 47  Mark and Luke attribute it to more; 
Mar. 3. 31.  both may stand: 
Luk. 8. 20.  for the word which his mother gave of calling him forth, was received of the rest, and so passed amongst many till it came to Christ: so that one may be said to bring this message, because one noised it first: and many may be said to bring this message, because many noised it after.  
The second doubt is, because Christ had no brethren, how they said; Thy brethren would speak with thee?  
You must understand, that they which are here called Christ's brethren, were his Cousins by the mother's side: that is, her sister's children: for there were three Maries, and these three were sisters: Marry the virgin, Marry the mother of james, & Marie the daughter of Cleophas, whose sons these were: their names were james, joseph, judas, and Simon; and they are called the lords brethren, because they were kin unto him. Therefore note that in holy Scripture there be four sorts of brethren: Brethren by nature, 
Gen. 27. 30.  so Esau and jacob were called brethren, because they had one father, and one mother: Brethren by nation, so all the jews are called brethren, 
Den. 15. 12.  because they were of one Country: Brethren by consanguinity, so all are called brethren which are of one family, 
Gen. 13. 8.  and so Abraham called Lot his brother, and Sarah his sister, 
Gen. 12. 13.  because they were of one line: Brethren by profession, so all Christians are called Brethren, 
Mat. 23.  because they are of one Religion: These were Brethren of the third order, that is of Consanguinity, because they were of one Family.  
Now when his Mother, and his Brethren were come to see him, it is said, that they could not come near him for the press. Here were Auditors enough: Christ flowed now with Disciples, that his mother could have no room to hear him, but after a while it was low water again.  
When the shepherd was strooken, 
Mat. 26. 31  the sheep were scattered: when he preached in the Streets, and in the Temple, and in the Fields, than many flocked after him: but when he preached upon the Cross, than they left him, which said they would never forsake him: then there was as great a press to see him die, as there was here to hear him preach: 
Mat. 27.  and many of these which seemed like brethren, and Sisters, were his betrayers, and his accusers, and his persecutors, so inconstant we are in our zeal, more than in any thing else.  
Thus much of their coming and calling to Christ, now to the doctrine which lieth in it.  
Hear be two Speakers: one saith, Thy Mother and thy Brethren are come to speak with thee: the other saith, These are my Mother, and Brethren, which hear the word of God, and do it. The scope of the Evangelist is this: First, that Christ would not hinder his doctrine for mother, or brethren, or any kinsman: Then, to show that there is a nearer conjunction between our Saviour Christ and the Faithful, than between the mother and the son.  
The first is written for our instruction, and the latter is written for our comfort. Touching the first, 
Exod. 20.  he which teacheth us to honour our father and mother, doth not teach us here to contemn father and mother, because he speaks of another mother: for it is said; That he was obedient to his parents, 
Luk. 2. 46.  in Luke 2. This he showeth, when being found in the temple among the Doctors, he left all to go with his mother, because she sought him: so he honoured her, that he left all for her. This he showed again at his death, being upon the cross, he was not unmindful of her: for pointing unto john, 
joh. 19 26.  he said; Behold thy mother: and pointing unto her, he said; Woman behold thy son: so he commended her to his beloved Disciple before he died.  
Therefore this is not a doctrine of disobedience, but a rule how to obey. As he taught his Disciples to give unto Caesar that which is Caesar's, 
Mat. 22. 21  and to God that which is Gods: 
Luk. 20. 25.  so he teacheth us here, 
Mat. 19  to give unto parents that which is parents, & to the Lord, that which is the Lords. When God said, Honour thy father and thy mother, 
Exod. 20.  he did not give a commandment against himself: and therefore he saith; Honour me, before he saith Honour them. The first commandment is Honour God, and the fift commandment is nour thy Parents; lest you should honour your Parents before God. 
1. Kin. 2. 20.  When Solomon bade his mother ask him any thing, he signified that the mother should be obeyed in many things; but when he denied his Mother that one thing which she asked, he showeth that the Mother should not be obeyed in all things. When Christ said, 
Mat. 23. 9  You have but one Father, and one Master, he speaks of Faith and Religion, showing; that when it concerneth our Faith and Religion, we should respect but one Father and one master, which is the giver of our faith and the master of our Religion.  
When Paul said, 
Eph. 6. 1.  Children obey your Parents in the Lord, he meaneth not that we should obey them against the Lord; As when he saith, 
Rom. 13. 5.  Obey Princes for conscience sake, he meaneth not that we should obey them against conscience. Therefore when it cometh to this, that the earthly father commandeth one thing, and the heavenly Father commandeth another thing; then as Peter answered the Rulers, so mayest thou answer thy Parents; Whether is it meet to obey God, or you? Then these are the hands which thou must cut off, than these are the eyes which thou must pull out: or else they should be as dear unto thee, as thy hand or thine eye.  
In the nineteenth of Matthew, A man must forsake his father & his mother, to dwell with his wife. In the sixteenth of Luke, he must forsake father, & mother, & wife too, to dwell with Christ: For He which forsaketh father or mother for me, shall receive more, saith our Saviour. 
Luk. 14. 26.  Nay, He which doth not hate father, or mother, or wife for me, can not be my Disciple. Showing, that our love toward God should be so great, that in respect of it, our love towards men should seem but hatred. Thus he which obeyed his parents more than we, yet would have some rule, some sentence, some example in Scripture of not obeying them too, because it is such a hard point, to know how far they are to be obeyed, which are set in authority over us.  
As none but God speaks always aright, so none but God must always be obeyed: we are not called only the sons of men, but we are called the sons of God. 
Gen. 6. 2.  Therefore, as Christ answered his mother, when she would have him turn water into wine, Woman, what have I to do with thee? 
john 2.  so we should answer father, and mother, and brethren, and sisters, and rulers, and masters, and wife too, when they will us to do that which is not meet, What have I to do with you? For to leave doing good, and do evil, were not to turn water into wine, but to turn wine into water. Peter was not Satan, but when he tempted Christ like Satan, Christ answered him as he answered Satan, 
Mat. 16. 23  Come behind me Satan: showing, that we should give no more attention unto father, or mother, or master, or wife, when they tempt us to evil, than we would give unto Satan, if he should tempt us himself.  
Three things children receive of their parents; life, maintenance, and instruction. For these three they own other three: for life, they own love; for maintenance, they own obedience; for instruction, they own reverence; for life, they must be loved as fathers; for maintenance, they must be obeyed as masters; for instruction, they must be reverenced as Tutors. But as there is a king of kings, which must be obeyed above kings: so there is a father of fathers, which must be obeyed above fathers; therefore, sometime you must answer like the son, when he was bid go into his father's vineyard, I will go: and sometime you must answer as Christ answered, I must go about my Father's business.  
When two milk kine did carry the Ark of the Lord to Bethshemesh, their calves were shut up at home, because the kine should not stay, when they heard their calves cry after them: so when thou goest about the lords business, thou shalt hear a cry of thy Father, and thy Mother and thy brethren, and thy Sisters, and thy Kindred, to stay thee; but then thou must think of another father, as Christ thought of another Mother: and so as these Kine went on till the Lord brought them where the Ark should rest; so thou shalt go on till the Lord bring thee where thou shalt rest. It is better to fly from our friends, as Abraham did, 
Gen. 11. 31 and 12. 1.  then to stay with some friends, 
judg. 16. 4. etc.  as Samson did with Dalila.  
I may say, Beware of Kinsmen, as well as our Saviour said, Beware of men. For this respect of cozenage made Eli his son's Priests; 
1. Sam. 2.  and this respect of cozenage hath made many like Priests in England: this respect of cozenage made samuel's sons judges, 
1. Sam. 8. 1.  and this respect of cozenage hath made many like judges in England: this respect of cozenage brought Tobias into the levites chamber & this respect of cozenage hath brought many Gentlemen into Preachers livings, 
Neh. 13. 45  which will not out again. As Christ preferred his spiritual kinsmen, so we prefer our earthly kinsmen. Many privileges, many offices, and many benefices have stooped to this voice, Thy Mother calleth thee, or thy Kinsmen would have thee.  
As this voice came to Christ while he was labouring, so many voices come to us while we are labouring. One saith, Pleasure would speak with you: another saith, profit would speak with you: another saith, Ease would speak with you: another saith, a deanery would speak with you: another saith; a Bishopric would speak with you: another saith, the Court would speak with you.  
When a man is in a good way, and studieth the Scriptures, to be a teacher in the Church; a voice cometh to his ear, as this came to Christ's, and faith; Thy friends would have thee study the Law, for by Divinity thou shalt attain to no preferment; & thine own Flock will vex thee, or the Bishop will stop thy mouth. This wind sometime turneth jonas his sails from Ninive to Tharshish, 
jonas 1.  & makes him bury his talon.  
If he be a Divine already, and preach his conscience, a voice cometh unto him again, as this did to Christ, and saith; Thy friends would have thee be quiet, or there be Spies which note what thou sayest, or there be fellows which lie in wait for thy Living: so sometimes (with a little entreaty) he beginneth to draw up his hand, and lay his finger on his mouth, and preach peace when he is sent with war. Thus we are cumbered like our master, before our Sermons, and in our Sermons, and after our Sermons, even of them sometime, which should encourage us: 
〈…〉. 14  and therefore as Christ saith, Beware of men, so say I, Beware of kinsmen.  
So soon as the Children be borne, their Parents bring them to the Temple, and baptise them, & offer them to God: but so soon as they be able to serve him, they tempt them away from him, to Law, or Physic, or Merchandise, or Husbandry, and had rather they should be of any Tribe, than of the Tribe of Levi, 
Num. 3. 6. 7. 8.  which serveth in the Temple. He which will be hindered, shall have blocks enough: but we must learn to leap over all, as Christ leapt over this. If we should leave Father, and Mother, and Wife, and Children for Christ; much less should we care for labour, or loss, or shame, or trouble, or displeasure; for we would adventure these for our friends. Thus much of his natural kindred: now of his spiritual kindred.  
Here is another genealogy of Christ, which Matthew and Luke never spoke of. As Christ saith. I have another bread which you know not: so he saith, I have other kinsmen which you know not.  
Saint john writing to a Lady, 
2. john 1. 1.  which brought up her children in the fear of God, calleth her the elect Lady: showing, that the chiefest honour of Ladies, and Lords, and Princes, is to be elect of God. Saint Luke speaking of certain Beroeans, 
Act 17. 11.  which received the word of God with love, calleth them More noble than the rest: showing, that God counteth none noble, but such as are of a noble Spirit. As john calleth none elect, but the virtuous; and Luke calleth none noble, but the religious: so Christ calleth none his kinsmen, but the righteous: and of those only he saith, These are my Mother, and my Brethren, which hear the word of God, and do it.  
As Abraham's Children are not counted Children after the flesh, 
Rom. 9 8.  but Children after the spirit: so Christ's Kindred are not counted Kindred after the flesh, but kindred after the Spirit; 
Gen. 1.  for the flesh was not made after the Image of God, but the spirit was made after his Image: therefore God is not called the Father of bodies, but the Father of Spirits.  
Now, God (which is a Spirit) preferreth them which are a kin to him in the Spirit. Therefore Esau was not blessed, because he was of isaack's flesh, but jacob was blessed, because he was of isaack's Spirit. As we love in the flesh, so Christ loveth in the spirit, therefore he calleth none his kinsmen, but them which hear the word of God, and do it.  
It seemeth that Paul thought of this saying, 
Gal. 4.  when he said; Till Christ be form in you. If Christ be form in us, as Paul saith, than we are Christ's mother: every one which will have Christ his saviour, must be Christ's mother. The virgin asked the angel how she could bear Christ seeing she had not known a man? Luke Chapter 1. Verse 24. so you may ask how you can bear Christ, seeing he is borne already?  
As there is a second coming of Christ, so there is a second birth of Christ. When we are borne again, then Christ is borne again: the virgin was his mother by the flesh, 
Mat. 25.  & the faithful are his mother by the spirit: 
Luke 21.  the holy Ghost doth conceive him in them: he was in her womb, and he is in their hearts: she did bear him, and they do bear him: she did nurse him, and they do nurse him. This is the second birth of Christ. As the soul of man may be called, 
2. Cor. 3. 16.  The Temple of the holy Ghost, which is the third person: so it may be called the womb of the Son, which is the second person.  
Before these words it is said, that Christ asked, Who are my brethren? as if he should say, you think that I am affected to my kinsmen, as you are: but I tell you that I count them my kinsmen, which hear the word of God and do it. To show that Christ loveth us with an everlasting Love, he showeth that he doth not love us for any Temporal things, but for that which doth endure for ever.  
If Christ loved us, 
Gen. 25. 28.  as Isaac loved Esau, for venison, than we might miss the blessing as Esau did: But as john saith; He loved in the truth, so Christ loveth in the truth. To love in the truth, is the true love: every love but this at one time or other hath turned into hatred, as the truth overcometh falsehood.  
Now for this love, Christ calleth them by all the names of love, his father, and his brethren, and his sisters. In Rom. 6. they are called his servants. If that be not enough, in the fifteenth of john they are called his friends. If that be not enough, in the third of Mark they are called his kinsmen. If that be not enough, in the four & twentieth of Luke they are called his brethren. If that be not enough, in Mark 1. they are called his children. If that be not enough, here they are called his mother. If that be not enough, in Cantic. 5. they are called his Spouse, to show that he loved them with all loves; the Mother's love, the Brother's love, the Sister's love, the Master's love, and the Friends love. If all these Loves could be put together, yet the love of Christ exceedeth them all: and the Mother, and the Brother, and the Sister, and the Child, and the kinsmen, and the Friend, and the Servant, would not do, and suffer so much among them all, as Christ hath done, and suffered for us alone. Such a love we kindle in Christ, when we hear his word, and do it, that we are as dear unto him, as all his kindred together.  
Now as we are his Mother, so should we carry him in our hearts, as his mother did in her arms. As we are his brethren, so we should prefer him, as joseph did Benjamin, Genesis, Chapter forty three, Verse forty three. As we are his Spouse, so should we embrace him as Isaac did Rebecca: if thou be a kinsman, do like a kinsman.  
Now we come to the marks of these kinsmen, which I may call the Arms of his house: As Christ saith; By this all men shall know my Disciples, if they love one another, so he saith; By this shall all men know my kinsmen, if they hear the word of God, and do it.  
As there is a kindred by the Father's side, and a kindred by the Mother's side, so there is a kindred of Hearers, and a kindred of doers. In Matthew it is said, He which heareth the Will of my Father, and doth it: Here it is said, He which heareth the word of God and doth it: both are one; For his word is his will, and therefore it is called his will. Psalm 119.  
As he spoke there of doing, so he speaketh here of a certain rule, which he calleth the word of God, whereby all men's works must be squared: For if I do all the works that I can, to satisfy an others will, or mine own will; it availeth me nothing with God, because I do it not for GOD. Therefore, he which always before followed his own will, when he was stricken down and began to repent, 
Acts 9  cried out: Lord, what wilt thou have me to do? as if he should say, I will do no more as men would have me, or as the Devil would have me, or as the flesh would have me, but as thou wouldst have me.  
So David prayed, Teach me O Lord to do thy will: not my will, for we need not to be taught to do our own will, no more than a Cuckoo, to sing Cuckoo her own name. Every man can go to hell without a guide.  
Here is the rule now, if you live by it, then are you kin to Christ: as other kindreds go by birth, and marriage, so this kindred goes by faith and obedience. Hearers are but half kin, as it were in a far degree; but they that hear and do, are called his Mother, which is the nearest kindred of all. Therefore if you have the deed, than you are kin indeed; there is no promise made to hearers, nor to speakers, nor to readers: but all promises are made to believers, or doers.  
If you ask God who shall dwell in the holy Mountain; 
Psa. 15. 2.  he saith, The man which walketh uprightly. Here are none but doers: If you ask Christ who shall enter into the kingdom of heaven, 
Mat. 7. 21.  he saith; Not they which cry Lord, Lord, (though they cry twice Lord) but they which do the will of my father: here are none but doers. If you ask him again, how you may come to heaven, he saith, 
Luke. 18.  Keep the Commandments: here are none but doers. If you ask him again, who are blessed? 
Reu. 22. 7.  he saith; Blessed are they that hear the word of God and do it: here are none but doers. If you ask an Angel, who are blessed, he saith; Blessed are they which keep the words of this book: here are none but doers. If you ask David, who are blessed? he saith; The man is blest which keepeth judgement, 
Psa. 106. 3.  and doth righteousness: here are none but doers. If you ask Solomon, who are blessed? he saith; The man is blessed which keepeth the law: here are none but doers. If you ask Esay, who are blessed? 
Esay 50. 2.  he saith; He which doth this is blessed: here are none but doers: If you ask james who are blessed? 
jam. 1. 25.  he saith; The doer of the word is blessed in his deed: here are none but doers. Thus blessing and doing run together.  
Lest any man should look to be blessed without obedience, 
Mat. 7. 21.  Christ calleth Love the greatest commandment: 
Ro. 12. 13.  but Solomon calleth Obedience the end of all, as though without obedience all were to no end.  
When Michah had got a Levite into his house, 
judg. 17. 8.  Now (saith he) I know the Lord will be good unto me, seeing I have a Levite in my house: So many think, when they have gotten a Preacher into their parish; Now the Lord will be good unto us, now Christ will love us, now we are good sons, seeing we maintain a Preacher amongst us. But Michah was not blessed for a Levite, nor you for a Preacher: but as you would have us do as we teach, so God would have you do as you hear: for you shallbe no more saved for hearing, than we are for speaking.  
When God created the Tree, 
Gen. 1.  he commanded it to bring forth fruit: so when he createth Faith, he commandeth it to bring forth works: and therefore it is called a lively Faith. When our Saviour would prove himself unto john, to be the true Messiah indeed, he said to his Disciples, Tell john what things you have heard and seen: Matth. 11. 4. not only heard, but seen: So if we will prove ourselves to be Christ's kinsmen indeed, we must work that thing which may be seen as well as heard. john was not only called, The voice of a Crier, Luke the seventh Chapter and two & twentieth verse, but, Aburning Lamp, Matthew chap. 3. verse 3. which might be seen: so all which are crying voices, must be burning Lamps.  
james doth not say, Let me hear thy faith, 
james 2. 18  but Let me see thy faith. As the Angels put on the shape of men, 
Gen. 18. 2.  that Abraham might see them: so faith must put on works, that the world may see it. The works which I do (saith Christ) bear witness of me: 
john 5. 16.  So the works which we do, should bear witness of us. Therefore Christ linketh Faith and Repentance together. Repent and believe the Gospel. Mark the first chapter, verse fifteen. Therefore I conclude, That which Christ hath joined, let no man separate. Mark chap. 10. ver. 9  
Thus I have showed you Christ preaching, a great press hearing, his Friends and Kinsfolk interrupting, and Christ again withstanding the interruption: By this you may see what a spirit the devil hath to hinder one Sermon, therefore no marvel though he cause so many to be put to silence; no marvel though he stand so against a learned ministery; no marvel though he raise up such slanders upon Preachers; no marvel though he writ so many books against the Christian Government in the Church; no marvel though he make so many Nonresidents; no marvel though he ordain so many dumb Priests; for these make him the God of this world.  
The Devil is afraid that one Sermon will convert us, and we are not moved with twenty: So the devil thinketh better of us than we are.  
Again, by this you may learn how to resist and withstand temptations: whether it be thy father which tempteth thee, thy mother which tempteth thee, or thy brother which tempteth thee, or thy sister which tempteth, or thy kinsman which tempteth, or Rulers which tempteth, or Master which tempteth, or wife which tempteth. As Christ would not know his mother, against his father: so thou shouldst not know any father, or mother, or brother, or sister, or friend, or kinsman, or master, or child, or wife against God. If the mother's suit may be refused sometime, a noble man's letter may be refused too: He that can turn his hindrance to a furtherance as Christ did here, may make use of every thing.  
Again, by this you may learn how to choose your friends. As Christ counted none his kinsmen but such as hear the word of God and do it: so we should make none our familiars, but such as Christ counteth his kinsmen.  
Again, you may see the difference between Christ and the world: Christ calleth the godly his kinsmen, be they never so poor; and we scorn to call the poor our kinsmen, be they never so honest, so proud is the servant above his master.  
Again, by this you may see how Christ is to be loved, for when he calleth us his mother, he showeth us the way to love him as a mother, for indeed he is the mother of his mother, and his brethren too.  
Again, by this all vaunting and boasting of Kindred is cut off. Glory not in that thou hast a Gentleman to thy Father, glory not that thou hast a Knight to thy Brother, but glory that thou hast the Lord to thy Brother. 
Luke 16.  He which called Abraham his Father fried in Hell, because GOD was not his Father. If Marie might not be proud of such a Son as our Saviour Christ, much less may you brag of any friend or Son that you have.  
Again: 
Esay 2.  by this you may know, whether you be kin to Christ. As those Priests were shut out of the Temple, which could not count their Genealogy from Aaron: so they shall be excluded out of Heaven, which cannot reckon their Pedigree from Christ.  
Hear are the Arms now, whereby you may show of what House you come. If you hear the word of God, and do it, than Christ saith unto you, as he said unto them, These are my Mother, and my brethren, and my Sisters: You women are his Sisters, and you men are his brethren: and if you be Christ's Brethren, then are you Gods Sons: and if you be God's Sons, then are you his Heirs; for all God's Sons are called heirs Rom. 8. 7.  
Lastly, by this you may know the devils Kinsmen: and therefore our Saviour Christ saith, 
joh. 8. 44.  You are of your father the devil: Showing that the devil and the wicked are as near kin as Christ and the faithful.  
Now as David saith: 
1. Sa. 16. 23  Seemeth it a light thing unto you to be the Son of a king, seeing I am a poor man and of small reputation? So may I say, seemeth it a light thing unto you, to be the sons of the king of kings, seeing you are poor men and of small reputation? It is counted a great honour to Abraham, 
Heb. 11. 16.  Isaac & jacob that God was not ashamed, to be called their God; What an honour than is this, that God is not ashamed to be called our Father? nay, our brother, as though we were matched with him.  
If the Israelites had such care to match with the servants of God, what a blessing is this to marry with the son of God? Therefore if any affect rich kinsmen or great marriages: here is a greater than Solomon, marry thou him. This kinsman of ours is now gone up into heaven, that we may have a friend in the Court.  
joseph desired the Butler to remember him when he stood before Pharaoh, 
Gen. 20. 40.  and he forgot him though he had pleasured him. 
Gen. 40. 14.  But a Thief desired Christ to remember him when he came into his kingdom, 
Luk. 13. 48.  and he received him into paradise the same day, though he had always offended him: to show that although we have been as bad as thieves, yet we may hope in Christ. Therefore, now I may conclude, you have heard the word, if you go away and do it: than you are the Mother, and Brethren, and Sisters of this heavenly King. To whom with the Father and the holy spirit, be all praise, majesty and dominion, now and evermore, Amen.   

THE CHRISTIANS SACRIFICE.  

To my late Auditors, the congregation of Clement Danes: all the good will which I can wish.  
Beloved in Christ jesus, my first fruits, I have nothing but this mite to leave with you, which is the sum of all my Sermons: ye have heard it already; and as the Apostle calls the Corinthians his Epistle, so ye should be my Sermon, that is, 
2. Cor. 3. 2.  my Sermon should be printed in your hearts, as this is printed in paper. If you have not given your hearts to him which sent for them, now think that God hath sent for them again: and hear me writing, whom ye cannot hear speaking. Take not custom for Religion, shun occasion, aswell as sin, seek the use of every thing, desire not to have your Kingdom here. And so I leave you all with Christ, (whom I have preached) to bring forth the fruit of that seed which is sown: beseeching you for all the love that you have of heaven, that ye would not count any thing in this world, worthy to keep your hearts from God, but think of the day when ye shall give account for every lesson which ye have heard, and he which hath called you in this prison, will glorify you in his Palace: where ye shall see him to whom ye have given your hearts, and enjoy that blessing of blessings, which makes all the world to worship him. The Father of our Lord jesus Christ, which hath begun to draw you to his kingdom, never leave you until you come unto it. Amen.  
Your late unworthy servant for the Lord Henry Smith.    

THE CHRISTIANS SACRIFICE.  Proverbs 23. 26. My Son give me thy heart. 
TO bind all the lessons together which ye have learned since I came, this sentence came to my mind, 
job. 22. 22.  My Son, give me thy hart: 
Luke 2. 19  which is the sum of all that ye have heard, 
Psal. 37. 32  and shows in what chest you should lay up these treasures, 
Dan. 7. 28.  in your heart, and then give that heart to God, & he will keep all safe.  
A supplication is come, as it were from God to man, that man would send God his heart, penned by Solomon under the name of Wisdom, 
Pro. 9 1.  and directed to her sons, Wisdom entreateth her sons, that they would give her their hearts; 
Rom. 8. 15.  this Wisdom is God, we by adoption are his sons, 
Gal. 4. 24.  and our heart is that which Christ calls spirit and truth, 
john 4. 14.  without hypocrisy, Give me that heart, saith God. He which gives any thing to another, considers before what he loves, & gives that which he thinks will be accepted, that he may be loved for the gift: therefore David as though he were at a stand, & sorrowed that he could not do enough for God, breaks forth to himself, 
Psa. 116. 12  What shall I give unto the Lord, for all that he hath given me? The Lord hearing as it were these sighs of his servants, which care & study what they may do to please him, comes in their suspense, and like a friend which desires nothing but good will, answers from heaven, My son give me thy heart. Under which suit he taxeth them beside which are suitors always to him, and look still to receive like the Publicans, but never cast in their minds what they should give: therefore their tribute is set down by equal measure under the king's seal, every man must homage his heart.  
He which always gave, now craves, and he which craved always, now gives: Christ stands at the door like a poor man, and asks not bread, nor clothes, nor lodging, which we should give to his members, but our heart, that is, even the continent of all, and Governor of man's house, which sits on the Bench like a judge, to give the charge, and teach the tongue to speak, the hand to work, the foot to walk, the ear to attend, the eye to observe, the mind to choose, 
Leu. 1. 9 & 13.  and the flesh to obey. That we must present to God like a burnt Sacrifice, wherein all is offered together, a wise tongue, a diligent hand, a wary foot, a watchful eye, an attentive ear, an humble mind, an obedient flesh, put all together, and it is but the heart; My son (saith God) givee me thy heart. Here thou art the giver, God the petitioner, thy heart the gift, which he claimeth by the name of a Son: should God be a suppliant unto thee & me? but that our unthankfulness condemns us, that for all the things which he hath given us, we never considered yet what we should give unto him before he asketh. He is feign to put in his petition like a Suitor, and say, Give me thy heart.  
Mark what God hath chosen for himself, not that which any other shall lose by, like the demands of them which care for none but themselves; but that, which being given to God, moves us to give unto every man his due, as Zacheus when he gave his heart to Christ, 
Luke 19 8.  parted his goods to the poor, and restored to all, that which he had gotten by wrong.  
Once God required offerings and sacrifices, which men were unwilling to give, 
Mal. 1. 13. and 3. 18.  because it was a dear service of God: but now he saith, that the heart is more than all burnt offerings and sacrifices. jacob loved joseph more than all his brethren: 
Mar. 12. 23  so God loveth the heart more than all her fellows; 
Gen. 27.  this mite God will have for all his benefits, which we may best afford him; thy alms to the poor, thy counsel to the simple, thy inheritance to thy children, thy tribute to Caesar, but thy heart to God: 
john 4. 24.  he which is a spirit, requires the spirit, and delights to dwell in the hearts of men. Here God plants himself as in a castle, which is always besieged with the world, the flesh, and the devil. If the enemy get a thought, or a word, or a work, yet he hath but razed the walls, but if he take the heart, than the fortress is lost. For that time all our thoughts, words and works, are captive unto him: he bids them go, and they go, do, and they do it.  
That man is like Esau, which had an inheritance, which had a heart, 
Gen. 25. 23.  but now he hath not possession of his own, therefore give God thy heart, that he may keep it, not a piece of thy heart, not a room in thy heart, but thy heart. The heart divided, dieth: God is not like the mother, which would have the child divided, but like the natural mother, which said, rather than it should be divided, let her take all. Let the devil have all, if he which gave it be not worthy of it: God hath no copesmate, therefore he will have no parting of stakes, but all or none, and therefore he which asks here thy heart, in the sixth of Deuteronomie, and the fift verse, asks all thy heart, all thy soul, all thy strength; thrice he requireth all, lest we should keep a thought behind: yet it is thy heart, that is, a vain heart, a barren heart, a sinful heart, until thou give it unto God, and then it is the spouse of Christ, 
Esa. 47. 17.  the temple of the holy Ghost, and the image of God, 
Eccles. 11. 9  so changed and form, 
1. Cor. 3. 16.  and refined, 
1. Cor. 6. 19  that God calls it a new heart.  
Some have a double heart, as it is in the twelfth Psalm: but God acknowledgeth but one heart, 
Psal. 12. 2.  saying, Give me thy heart, not give thy hearts; declaring that a single heart is pleasing unto him, and that they which have a double heart, a heart and a heart, have never a good heart.  
God doth not require the heart, as though he required no more but the heart, like the Pope, which saith, Give my thy heart, and it sufficeth. To maintain his Papists pendant and crovehant, which live among Christians; he requireth nothing of such but their heart, that they may worship God with their lips, and dissemble their religion, and forswear their opinion, and come to sermons, and subscribe to other laws, and seem Protestants, as the devil licenseth witches to seem Christians, so they give him their heart, he dispenseth with them to dissemble, and give the rest as they list: but God requireth the heart, because we should not dissemble; for in the twelfth to the Romans, he commandeth the body too, 
Rom. 12. 1.  Offer up your bodies: which we can not do, unless we give heart, and hand, and tongue, and eyes, and ears, and all; for the body is all: but the heart is chief in request, because if there be any goodness, it lies in the heart, & because he which gives the heart, gives all: 
Luke 6. 45.  for out of the abundance of the hart the mouth speaketh, the hand worketh, the eye looketh, the ear listeneth, the foot walketh to good or evil.  
Therefore there is such strife for the heart, as there was for Moses body, 
jud. 9  Give it me saith the Lord, give it me saith the Tempter, give it me saith the Pope, give it me saith riches, give it me saith pleasure, as though thou must needs give it: now here is the choice, whether thou wilt give it to God or the devil, God's heart or the devils heart, whose wilt thou be?  
Thus doth man hang in a balance, like a young virgin which hath many suitors: some she fancieth for parentage, some for parsonage, some for friends, some for wealth, some for wit, some for virtue, and after all, chooseth the worst of all; so the heart hath so many suitors besides God, that sometime she marrieth with one, sometimes with another, the world keeps her, the flesh keeps her, the devil keeps her, which have no more interest in her, than Herod to his sister, 
Mat. 14. 4.  but seek her spoil, like them which marry for riches, are glad when one dies, that another may come. These suitors are like Absalon, which did not seek the hearts of the people like David, but stole them with flattery and lies: 
2. Sam. 5. 6.  but God would have thee give thy heart.  
As a man considers what he doth when he gives: so God licenseth us to consider of that which we do for him, whether he deserves it, whether we own it, whether he can requite it, lest it should come against our will, therefore give me, saith God: as though he would not strain upon us, or take from us, but if thou wilt give him thy heart, than he accepts it; it must come freely like a gift, as his blessings come to us, and then his demand is granted.  
Here is no respect of time, how long thou mayst stay it, or how long he will keep it, but give it, is the present time, as though he would have it out of hand, while he asks, before ye go out of the Church: for what can we ask of him, while we deny him but one thing when he asks of us? therefore consider who is a suitor to you. Now I am a Collector for God, to gather hearts, either you must grant him, or deny him; think who shall lose by it, if thou wilt not pay thy Landlord his rent. How many subjects would rejoice if they had any thing to give to their prince, & pray her to accept it, and be glad if she would take it, that they might but say; I have given a present to the Queen. 
Mar. 14. 3.  So Mary rejoiced that she had a little Oil to sprincke upon Christ, that she would take no money for it; yea the widow of Zareptah was so joyful that she had a little food for the Prophet, 
1. Reg. 17. 13  that she spared it from her children and herself, to serve him first: so they which love the Lord like his disciple, which left all to follow him, 
Luke 5. 11.  had rather that he should have their riches, their honours, their hearts and their lives, than they themselves.  
Why is David called a man after Gods own heart; 
1. Sa. 13. 14  but because when God said, Give me thy heart, his spirit answered like an Echo, I give thee my heart? Is God so desirous of my heart? what good can my heart do to God? It is not worthy to come under his roof, I would I had a better gift to send unto my Lord, go my heart to thy Maker, the Bridegroom hath sent for thee, put on thy wedding garment, for the King himself will marry thee. Who is not sorry now, that he did not give his heart before? Is he not worthy to die which will take his heart from him that made it, from him which redeemed it, from him which preserves it, from him which will glorify it; to give it unto him which will infect it, torment it, condemn it? Will a servant reach the cup to a stranger, when his Master calls for it? Or will a man sell his coat if he have no more? What dost thou reserve for God, when thou hast given Satan thy heart? 
Reu. 3. 20.  Christ hath promised to come and dwell with thee, where shall he stay, where shall he dine, if the chamber be taken up, and the heart let forth to another? Thou art but a Tenant, and yet thou takest his house over his head, and placest in it whom thou wilt, as if thou wert Landlord,  
Canst thou possess another man's goods but he will molest thee, and trouble thee until he have his own? and dost thou think to keep that which is Gods, and hold it in peace? No he will never suffer thee to rest, but cry upon thee day and night, as Moses vexed Pharaoh until he let the people go; 
2. Sam. 3. 8.  so thou shalt be distracted with fears▪ and thoughts, 
Exod. 8. 13. & 9 28.  as one plague followed another, 
Act. 16. 14.  until thou let thy heart go, 
Exo. 8 & 9 & 10.  that it may serve God: for, as if a man should pull out thy heart, and take it from thee, so grievous is it to God to keep thy heart from him.  
Therefore let all Suitors have their answer, that thy heart is married already. As Isaac answered Esau, 
Gen. 27.  jacob have I blessed, and he shallbe blessed: so thou mayst say, God hath my heart, and he shall have it; and them that crave it hereafter, send them to Christ for it, for it is not thine to give, if thou have given it to God already. But take heed thy heart do not lie to thyself, and say it is Gods when it is the worlds, 
1. Reg. 24. 6.  like jeroboams Wife, which would not seem to be jeroboams Wife. By this thou shalt know whether thou hast given it to him or no; if the Heart be gone, all will follow. As the Sun riseth first, and then the beasts arise from their dens, the Fowls from their nests, and men from their beds: so when the Heart sets forward to God, all the members will follow after it, the tongue will praise him, the foot will follow him, the ear will attend him, the eye will watch him, the hand will serve him, nothing will stay after the heart, but every one goes like handmaids after their mistress: 
Psal. 123. 2  this Christ verifieth, saying: make clean within, 
Mat. 13. 26  and all will be clean: therefore the Publican did beat upon his hart, as though he were angry with it, because it did not waken all the rest: showing that as the Father gave us all, when he gave his son, so we give him all when we give our hearts. 
Rom. 8. 32.  This is the melody which Paul speaketh of, Ephes. 5. 19 Make melody in the Lord in your hearts: showing that there is a consort of all the members, when the heart is in tune, and that it sounds like a melody in the ears of God, and makes us rejoice while we serve him. We have example hereof in Christ, which said it was meat and drink unto him to do his father's will: 
john 4. 34.  and in David, which danced to see the Ark; 
2. Sa. 6. 14.  and in the Israelites, of whom it is said, 
1. Chro. 29. 9  that they rejoiced, when they offered from their heart unto the Lord.  
Therefore Solomon pricking out the heart for God, spoke as though he would set out the pleasantest, and fairest, & easiest way to serve him, without any grudging, or toil, or weariness: touch but the first link, and all the rest will follow; so set the heart a going, and it is like the poise of a clock, which turns all the wheels one way; such an Oil is upon the heart, which makes all nimble and currant about it: therefore it is almost as easy to speak well and do well, as to think well. If the heart indite a good matter, no marvel though the tongue be the Pen of a ready writer: 
Psal. 45. 1.  but if the hart be dull, all is like a left hand, so unapt and untoward, that it cannot turn itself to any good.  
Therefore God's suits have so hard passage in men's counsels, judgements, and Parliaments, because they do not give him their hearts, which should be the first offering of all; if they would give him their hearts before they sit down to hear his cause, they could not deny him any thing that is for his honour, though it were against their profit: but as Christ saith, 
Mat. 26. 39  Not my will, but thy will: so they would say, It is not our Kingdom, but thy Kingdom; it is not our Church, but thy Church; therefore not our will, but thy will; not our law, but thy law; not our discipline, but thy discipline reign in it; and all that give their hearts subscribe to this: the rest say, not thy will, but our will; not thy law, but our law; not thy discipline, but our discipline, because as the Apostle saith, They seek their own glory, and not Christ's, Phil. 2. 21. This hath been the rub ever since Antichrist was first resisted. 
Mat. 2. 3.  Herode could not see how he should be King, if Christ should reign, therefore as the Image-makers cried and stormed when Images should go down, 
Act. 19 25.  alleging that they lived by that craft: so, if you mark what kind of men they were which did preach and write, and labour so hotly against religion, it is they that were like to lose some of their dignities, or their commodities by it.  
The Scribes and pharisees resisted Christ more than the people, 
joh. 11. 48.  because he denounced woe to them, 
Mat. 23. 7.  and misliked that they should be called Rabbi: 
Mar. 10. 21  how hard it is to follow Christ, when he saith, Leave all; nay, if he bid us leave any thing for him, though we should leave ourselves, Matt. 16. 24. The tongue will not praise, because the heart doth not love; the ear doth not hear, because the heart doth not mind; the hand doth not give, because the heart doth not pity; the foot will not go, because the heart doth not stir; all stay upon the heart, like the Captain that should give the onset. Thus to show that he deserveth all, the Lord requireth that which bringeth all.  
Secondly, God requireth the Heart, showing that all the things of this world are not worthy of it, nor a piece of it, nor a thought, unless it be to contemn them, as Solomon thought of vanity: 
Eccl. 1. 13. & 14.  for if the heart be the Temple of God, he which giveth it to any thing else, committeth Sacrilege, and breaketh that Commandment, Give unto GOD that which is Gods, Matthew 22. 21.  
Thirdly, that all should consent so with the heart, 
Psal. 4. 4.  that we should speak as if our heart did speak, 
job 22. 22.  pray as if our heart did pray, hear as if our heart did hear, give as if our heart did give▪ remit as if our heart did remit, and counsel as if our heart did counsel, as the Apostle saith, Do all things heartily. Col. 3. 23. which if we could keep, nothing that we do should trouble us, because nothing is troublesome, but that which goeth against the heart.  
Fourthly, that we should serve God for himself, and not for ourselves, as he which gives his heart, doth all for love: this Christ requires, when he casts off that Disciple, that offered to follow him for advantage, 
Mat. 8. 19  The birds have nests, and ●he foxes have holes (saith Christ) but the Son of man hath not a place to hide his head: showing his Disciple, if he will follow him, 〈◊〉 must not look for a place to hide his head: we must leave all to follow Christ, 
Mat. 4. 20.  as Peter did, & not seek all by following him, 
joh. 9 26.  as they that went after him for bread.  
Fiftly, that we should not serve God by fits, as we use to pray when the night comes, to hear when the Sabboath comes, to fast when Lent comes, to repent when death comes: but the service of the heart is a continual service, 
1. Thess. 5. 16.  like that in 1. Thess. 5. 16. Rejoice evermore, pray continually, in all things give thanks. Who is this which rejoiceth, and prayeth, and thanketh continually? The tongue prayeth but sometime, the ear attendeth but sometime, the hand giveth but sometime; but the heart prayeth, and praiseth, and worshippeth always; a man may serve God always with his heart and never be weary, because the heart cannot serve him, unless it rejoice in his service: and therefore the Israelites praised God with music, 
1. Chro. 15. 16.  which did not delight God, but showed that they delighted in his service, as they did in music. But if the tongue, or the hand, or the ear, think to serve God without the heart, it is the irksomest occupation in the world, the hour of tediousness, like a long sickness, he is tired before he begin, and thinketh himself in the stocks, until the Sermon be ended, and until his Prayer be done, that he may be at liberty, and return to his old bias again.  
Lastly, this shows how God mislikes our coldness in hearing, or praying, if we cannot say with the Virgin in Luke, the first Chapter and six and fortieth verse, 
Luk. 1. 46.  My hart doth magnify the Lord. All that comes short of this is hypocrisy, 
Gen. 4. 5.  & pleaseth God like the offering of Cain. 
Gen. 42. 15.  As joseph charged his brethren that they should not come to him for corn unless they brought Benjamin unto him, 
Mat. 15. 8.  whom they left at home: so God will not have us to speak to him, nor come to him for any thing, unless we bring our heart unto him which we leave behind. The tongue without the heart is a flattering tongue, the eye without the heart is a wicked eye, the ear without the heart is a vain ear, the hand without the heart is a false hand. Dost thou think that God will accept a flattering tongue, a wicked eye, 
Leu. 22. 22, 23, 24.  a vain ear, a false hand; which rejecteth a sacrifice if it be but lean, or bruised? No saith Paul, in his first Epistle to the Corinthians, the thirteenth Chapter and first verse, 
1. Cor. 13. 1.  If I give all that I have, and have not love, that is, give not my heart, it avails me nothing: he saith not, that they which give not their heart, give nothing, but that they shall have nothing for such offerings: he which brings but a mite and brings his heart, 
Mar. 12. 42  brings more than he which offers a talon, and he shall go away more justified than he which said, All these have I kept from my youth upward: 
Mat. 19 20  for God is not mocked, 
Gal. 6. 7.  but knows how much is behind, though Ananias seem to bring all. 
Act. 5. 3.  He marks how I speak, and how you hear, and how we pray in this place, and if it come not from the heart, he repelles it as fast as it goes up, like the smoke which climes towards Heaven, but never comes there. Man thinks when he hath the gift he hath the heart too, but God when he hath the gift calls for the heart still; 
Psal. 73. 1.  the pharisees prayer, the harlot's vow, the traitors kiss the Sacrifice of Cain, the fast of jezabel, the oblation of Ananias, the tears of Esau, are nothing to him, but still he cries, Bring thy heart, or bring nothing, like a jealous husband when he hath a wife, yet he is jealous whether he hath her heart; so whatsoever thou do, yet God is jealous still, and respects not what thou dost, but whether thou do it from thy heart, that is, of mere love toward him. If Pilate had washed his heart when he washed his hands, 
Mat. 27. 42  he had been cleaner than Naaman when he came out of jordan; 
2. Reg. 5. 13  if the Sichemites had circumcised their hearts, 
Gen. 34. 22.  when they circumcised their flesh, they had saved their souls when they lost their lives; if Cain had offered his heart when he offered of the fruits, 
Gen. 4. 3.  his offering had been as acceptable as Abel's. 
Leu. 10. 7.  But as Swine's flesh was like sheeps flesh, yet was not accepted, because it came from an unclean beast: so cain's offering, pilate's washing, the Sichemites circumcision, the pharisees prayer, and fasts, and alms, were as fair as the Apostles; yet they had no reward, 
Matth. 23.  but Woe to you hypocrites; because they wanted the heart; which is like the fire that kindleth the Sacrifice. 
1. Re. 18. 25  But will he require our prayers, and fasts, and alms, as he did theirs? 
Mat. 5. 20.  Yea saith Christ, Except your righteousness exceed the pharisees, that is, Except we give our hearts beside our lips, and our ears, & our alms, which they gave we shall not enter into the Kingdom of Heaven; because our righteousness doth not exceed the righteousness of the pharisees, but their righteousness very far exceedeth ours.  
Christ doth not bid them woe, because they were pharisees as we are not, but because they were hypocrites as we are. God delights himself in giving, 
Mica. 7. 18  and therefore he loveth a cheerful giver; but he cannot give cheerfully, 
1. Cor. 9 7.  which gives not his heart. Therefore, as judas thought the Oil spent which was powered upon Christ, 
Mat. 26. 9  and wished the price of it in his purse: so they grudge & grieve when they should do good, and think, Shall I give it? Can I spare it? What will it bring? So the good work dieth in the birth, like a bird which droupeth in the hand, while the head considers whether he shall let her go, or hold her still: as easy to wring Hercules' club out of his fists, as to wring a penitent tear from their eyes, a faithful prayer from their lips, or a good thought from their heart, which cannot afford the heart itself: all is too much, which they do, and they think God more beholding to them for blurting out a Pater noster, or staying a Sermon, or fasting a Friday, than they to him for all his benefits: and when they have done, what is their reward? 
Matth. 23.  Woe be unto you like the Scribes and pharisees, because you give not your hearts but your mouths, 
Mat. 15. 8.  therefore we do but vex ourselves, and lose our labour, thinking to make God believe that we pray, when indeed our lips do but pray: whereby it comes to pass, as we serve him, so he serveth us, our peace is not in deed but in word, our joy is not in heart but in countenance, a false comfort, like our false worship: for he which giveth God his lips in stead of his hart, teacheth God to give him stones in stead of bread: that is, a shadow of comfort for comfort itself.  
Now when we have given God fair words, and long prayers, and solemn fasts, and mourning countenances, he puts in but a word more to fill up the Sacrifice, Give me thy heart, and it sufficeth. It is like the last suit of Abraham when he said to God, I will speak but this once: so if thou wilt hear him in this, he will ask no more, therefore now conclude, whether God shall have thy heart or nothing: if thou consider what right he hath to ask it, and what cause thou hast to give it, thou canst not keep it till I end my Sermon.  
Of all the suitors which come unto you, it seems there is none which hath any title to claim the heart but God, which challengeth it by the name of a son: 
Mal. 1. 6.  as if he should say, thou shalt give it to thy Father, which gave it to thee: art thou my son? My sons give me their hearts, and by this they know that I am their father, if I dwell in their hearts, for the heart is the temple of God, 
1. Cor. 4. 16.  therefore if thou be his son, thou wilt give him thy heart, because thy Father desires it, thy Maker desires it, thy Redeemer desires it, thy Saviour desires it, thy Lord, & thy King, & thy master desires it, 
Rom. 8. 32.  which hath given his Son for a ransom, his Spirit for a pledge, his Word for a guide, the World for a walk, and reserves a kingdom for thine inheritance. Canst thou deny him any thing, which hath given the heir for the servant, his beloved for his enemy, the best for the worst? Canst thou deny him any thing, whose goodness created us, whose favour elected us, whose mercy redeemed us, whose wisdom converteth us, whose grace preserveth us, whose glory shall glorify us? 
john 4. 10.  O, if thou knewest (as Christ said to the woman of Samaria, when she huckt to give him water) if thou knewest who it is which saith unto thee, Give me thy heart, thou wouldst say unto him as Peter did, when Christ would wash his feet, 
john 13. 9  Lord, not my feet only, but my hands, and my head; not my heart only, but all my body, and my thoughts, & my words, and my works, and my goods, and my life, take all that thou hast given. For why should we not give him our hearts aswell as our lips, unless we mean to deceive him with words for deeds?  
If Abraham gave Lot leave to choose what part he did like, 
Gen. 13. 8. 9  shall we not give God leave to choose that which he loveth? If he did not love thee, he would not require thy heart; for they which love, require the heart. The Master requires labour, the Landlord requires service, the Captain requires fight; but he that requires the heart, requires it for love, for the heart is love.  
We will give him little, if we will not give him that which he asks for love toward ourselves: 
Psal. 31. 5.  though he say, 
1. Pet. 1. 18 19  Give it, yet indeed he hath bought it, and that dearly, with the dearest blood that ever was shed. He gave thee his heart before he desired thy heart, but a heart for a heart, a living heart for a heart which died: thou dost not lose thy life, as he did for thee, but thou bestowest thy life to glorify him: thou dost not part from thy hart when thou givest it, but he doth keep it for thee, lest the Serpent should steal it from thee, 
Gen. 3. 1.  as he stole Paradise from Adam when it was in his own custody. He can keep it better than we, 
Psal. 31. 5.  and he will keep it if we commit it to him, 
john 10. 26  and lay it in a bed of peace, and lap it with joy, and none shall take it out of his hands. Therefore, if ye ask me, why you should give your hearts to God? I do not answer like the disciples which went for the Ass and the Colt, 
Mat. 21. 3.  The Lord hath need: but we have need: for unless we give our souls, how can he have them? and unless he have them, how can he save them? Therefore we have need. If ever the saying were true, 
Act. 20. 35.  (It is more blessed to give than take:) more blessed are they which do give their hearts to God, 
1. Sa. 25▪ 42  than they which take possession of the world. Abigail did not gain so much by her gift to David, as we for our gift to God: for she was married unto David, but we are married unto Christ, of whom the Church doth sing in the fift of Canticles, that no well-beloved is like her beloved: what heart would not be loved of him, though it do not love him? Who can assoil this riddle? We would have Christ our bridegroom, and yet we will not be his spouse; I would have him take my heart, and yet I will not give it. How should he keep it, or save it, or glorify it, if I hide it away, like the servant that buried his talon in the earth? 
Mat. 26. 24  So much as I keep from God, so much I keep from heaven, and will not suffer him to glorify it, as if I did wish one part to be saved, and another damned. He which would have his heart sanctified, and comforted, and enlightened, and will not give it to God which should do it, is like a woman which would have her dough leavened, and layeth her dough in one place, and the leaven in another, where one cannot touch the other: then cometh the tempter, and takes them asunder, and seizeth upon the heart, because he finds her alone. This is his seed time, now he enters into it, & fills it with his poison, till the temple of God be the sink of sin, & the heart which should be the seat of holiness, grace, and wisdom, a heart of pride, a heart of envy, a heart of lust, more like a belly than a heart: how many things lodge in the heart, when God is not there? It is a world to think how the divine soul, which descended from heaven to bring forth fruit, is become a fit soil for every weed, whereby we may see what hearts we have, before we give them to God.  
Therefore now ask your hearts, whose they are, and how they are moved with these words; how many here will give to this collection? whose hart is gone up unto him since I began to speak? Here one and there one runs up the ladder, 
Gen 28. 13.  like the Angels that jacob saw in his dreams, and sing with David, My heart is prepared, 
Psal. 47. 47  my heart is prepared: and why not thou as well as he? Doth not he send for all alike? Wilt thou be the thorn or the stone, 
Mat. 13.  or the high way, where the seed doth lose his fruit? Why, hadst thou rather be compelled than invited, 
Mat. 22.  since thou art called to a banquet? How many hearts more might we draw to God, if all that be here would go to him this day? but thus it stands, God hath sent unto us for our hearts, and we answer him as the husbands of the vineyard when he sent for fruits; 
Mat. 21. 23.  or as Nabal answered David, when he sent for food, 
1. Sa. 25. 10  Who is David? or who is the Lord? that I should take my heart from pleasure and sin, and give it unto him? Thus we demur upon the cause when we should give, whether we should give or no; and ask the flesh, and our lusts, and our pleasures: and if the devil will not give his assent, than we return an excuse, it is not mine to give, or if thou canst get the devils good will, I will not stand; or let sin and pleasure have it for a while, and when they have done with it, than God shall have it.  
Thus every thing which should be thrown out, hath a place in our heart; and he which should be received in, can have no room there, though he would open the doors of heaven, if we would open the doors of our hearts, 
Psal. 24. 4.  that the King of glory might come in. What shall become of those hearts, when he which craves them now, shall judge them hereafter? Then shall they stand like Esau, and see them blessed like jacob which gave their hearts; 
Gen. 27. 36.  and cry themselves as he did to his father Isaac, Hast thou not reserved a blessing for us? What a heavy heart will it be then, when it may not joy any longer here, and the joys of Heaven are shut against it? and he which desired it, will not have it, because it comes like the foolish Virgins, 
Mat. 25. 11  when the doors of mercy are shut. Thus ye have heard what God requires for all that he hath given you, and how all your services are lost until you bring it. What shall I wish you now before my departure? I wish you would give all your hearts to God while I speak, that ye might have a Kingdom for them. Send for your hearts where they are wandering, one from the Bank, another from the Tavern, another from the Shop, another from the theatres; call them home, and give them all unto God, and see how he will welcome them, 
Luk. 15. 22.  as the Father embraceth his Son. If your hearts were with God, durst the Devil fetch them, durst those sins come at them? Even as Dina was deflowered when she strayed from home: 
Gen. 34. 1.  so is the heart when it strayeth from God. Therefore call the members together, and let them fast like a quest of twelve men, until they consent upon law, before any more Terms pass, to give God his right, and let him take the heart which he wooeth, which he would marry, which he would endow with all his goods, and make it the heir of the crown. When you pray, let your heart pray; when you hear, let your heart hear; when you give, let your heart give; whatsoever you do, set the heart to do it: and if it be not so perfect as it should be, 
Pro. 3. 1.  yet it shallbe accepted for the friend that gives it. 
Dan. 10. 12.   
Now if you cannot command your hearts to turn unto God, because the devil pleads custom, and the flesh will not agree to leave her possessions, then remember what Christ saith, 
Mat. 6. 2.  When ye give alms, let not your left hand know what the right hand doth: so the flesh must not know what the spirit doth. Thou must not make thy lusts of counsel; but as Abraham when he was bid to offer his son, rose up betime and left his wife at home, and never made Sarah privy lest she should stop him, 
Gen. 22. 6.  being more tender over her child (like women) than the father is: so thou must give thy heart to God, before the flesh hear of it: for if Abigail had consulted with Nabal, 
1. Sa. 25. 18  whether she should have supplied David with victuals or no, when he sent; the miser would never have given his consent, which scolded so soon as he heard of it, therefore she went alone, and gave that which he asked, and never told her husband what she would do, lest he should hinder her, which sought her welfare and his too: so we should steal our hearts from the world, as the world stole them from us, and transport them to God when the flesh is a sleep.  
I have but one day more to teach you all that you must learn of me, therefore I would hold you here until you assent to give all your hearts to God. If ye give them not now, where have I cast the seed, and how have ye heard all this year? If ye will give them now ye shall be adopted this day the sons of God, and I shall leave you in the bosom of Christ, 
1. Cor. 2. 16.  which will give you heaven for your hearts. The Lord jesus grant that my words be not the savour of death unto my soul here, but that you may go in strength thereof, 
Mat. 25. 34  through prosperity and adversity, till you hear that comfort from heaven, Come ye blessed and receive the inheritance prepared for you.  
FINIS.   

THE TRUE TRIAL OF THE SPIRITS.  

To the Reader.  
TWo things we are apt to forget, God's benefits and our sins: for the first, the Lord saith, 
Mal. 12. 6.  I have loved you, and they say, Wherein hast thou loved us? For the second he saith, Ye have despised me: and they say, Wherein have we despised thee?    

THE TRUE TRIAL OF THE SPIRITS.  1. Thess. 5. 19, etc. 
19 Quench not the spirit,  
20 Despise not prophesying:  
21 Try all things, and keep that which is good.  
22 Abstain from all appearance of evil.  
AT the last time which I spoke of these words, In all things give thanks, & Quench not the Spirit: Touching the first, I showed you that it is an easier thing to obtain of God, than to be thankful to him: 
Luk. 17. 17.  for more have gone away speeders, than have gone away thankers. Then how the wicked are beholding to God, as well as the just: and therefore it is said, 
Mat. 5. 45.  that the Sun doth shine upon the just and the unjust. Then how jacob came not so barely to Laban, 
Gen. 19 13.  when he brought nothing with him, but his staff in his hand: as man cometh into this world without strength or staff to sustain him, which made the Apostle to ask, 
1. Cor. 4. 4.  What have you which you have not received? Therefore, to teach man to be thankful unto his maker, he was not made in Paradise the place of joy and happiness, 
Gen. 2 8.  but being made out of Paradise, he was brought into Paradise, to show how all his joy and happiness came from God, and not from nature, that he might know where to bestow his thanks. Therefore David to persuade all men unto thankfulness, saith, It is a good and pleasant thing to be thankful. 
Psal. 147. 1  If he had said no more but good, all which love goodness were bound to be thankful, but when he saith not only good but pleasant too, all which love pleasure are bound to be thankful, and therefore as Peter's mother in law, so soon as Christ healed her of a fever, rose up immediately to minister unto him, 
Matth. 8.  so we so soon as Christ hath done any thing for us, should rise up immediately to serve him. 
1. Sam. 1.  And as Annah when she had received a son from God, did consecrate him to God again: so whatsoever we receive of God, we must give it to God again, that is, use it to his glory, and make it one of our means to serve him, for all things which we receive in this life, are given unto us, lest we should want any means to serve God. Then because the Apostle requireth Thanks for all things, I showed you that he is not thankful before God, which thanks him only for his benefits, but he is thankful indeed, which thanks him for his chastisement. It may be, while the Lord giveth, many will say, Blessed be the name of the Lord. But when the Lord taketh, who will say, Blessed be the name of the Lord? When the Lord did take, 
job. 1.  job said, Blessed be the name of the Lord. There is one example then of Paul's doctrine, which in all things gave thanks. The Prophet David saith, 
Psa. 23. 24.  Thy staff and thy rod have comforted me, there is another example of Paul's doctrine, which gave thanks unto God for his rod, for an obedient child doth not only kiss the hand which giveth, but the rod which beateth.  
After speaking of these words, Quench not the Spirit; I showed you that Spirit doth signify the gifts and the motions of the Spirit. 
Mat. 3.  The Spirit in the third of Matthew is likened to fire, and therefore Paul saith well, Quench not the Spirit, because fire may be quenched.  
Hear I took occasion to speak of zeal, which is the fire of the spirit; 
Matt. 3. 11.  showing you, that God is pleased with zeal, as men are pleased with love: 
Mat. 3. 11.  but as Christ did baptise with fire, so john did baptise with water; and as the holy Ghost descended with fire, 
Act. 2.  so he did descend with wind, that cooleth fire: showing that our zeal should be a temperate zeal, 
Esa. 58. 1.  as our Masters was. Esaiah was commanded to cry, but not to roar; the jews might not gather too much Manna, 
Exod. 16. 18  no more than they might gather too little. As there is a measure in knowledge, so there is a measure in zeal, 
Rom. 12. 3.  that is, Be zealous according to discretion, as Paul saith, Be wise according to sobriety. 
Mar. 10. 28  The Disciples were commended for their zeal, when they left all to follow Christ: but Christ reproved them for their zeal, when they would pray for fire from heaven to consume the Samaritans. Therefore zeal and discretion united together, 
Luke. 9 55.  are like unto the two lions which supported the Throne of Solomon: 
1. King. 20.  and he which hath them both, is like Moses for his mildness, & like Phineas for his fervency: therefore, as wine is tempered with water, so let discretion temper zeal. But I need not bring water to quench that fire which is out already, I would rather I could say of you, You are too zealous, 
Act. 17. 22  as Paul told the Athenians, they were too superstitious. But our sickness is not a hot sickness, but a cold sickness, the hot body is distempered, but the cold body is dead. Zeal was never infamous before our days: the Papists are commended, if they be zealous; but the Protestant if he be zealous, is held in derision.  
Then I showed you how the spirit is quenched, as a man doth quench his reason with overmuch wine: and therefore we say, when the wine is in, the wit is out; because before he seems to have reason, and now he seems to have none: so our zeal, and our faith, and our love are quenched with sin. Every vain thought, and every idle word, and every wicked deed, is like so many drops to quench the Spirit of God. Some quench it with the business of this world, some quench it with the lusts of the flesh, some quench it with the cares of the mind, some quench it with long delays, that is, not plying the motion when it cometh, but crossing the good thought with bad thoughts, and doing a thing when the Spirit saith, Do it not; as Achab went to battle after he was forbidden. Sometime a man shall feel himself stirred to a good work, as though he were led to it by the hand; and again he shall be frighted from some evil thing, as though he were reproved in his ear▪ then, if he resist he shall strait feel the spirit going out of him, and hear a voice pronouncing him guilty, and he shall hardly recover his peace again. Therefore Paul saith, 
Ephes. 4. 30.  Grieve not the Spirit; showing, that the spirit is often grieved before it be quenched: and that when a man gins to grieve, and check, and persecute the spirit, lightly he never ceaseth until he have quenched it, that is, until he seem to have no spirit at all, but walketh like a lump of flesh.  
After Quench not the Spirit, followeth, Despise not prophesying. In the end of this Epistle, Paul speaketh like a father which is come to the end of his life; who because he hath but a while to speak, heapeth his Lessons together, which he would have his sons remember when he is gone: so Paul, as though he were set to give good counsel, and had not leisure to speak that he would, sendeth the Thessalonians a brief of his mind, which their meditation should after amplify & expound unto them.  
His first advice is, Quench not the Spirit, that is, when a good motion cometh, welcome it like a friend, and cross it not with thy lusts. The second admonition teacheth how the first should be kept, Despise not prophesying, and the spirit will not quench, because prophesying doth kindle it. The third admonition teacheth how to make fruit of the second; Try the doctrines of them which prophecy, and thou shalt not believe error for truth, but hold the best. The fourth admonition is the sum of all, and it cometh last, because it is longest in learning; that is, Abstain from all appearance of evil. This is the sum of all, for he which can abstain not only from evil, but from the appearance of evil, is so perfect as a man can be in this sinful life: put all these together, and it is as if Paul should say, Quench not the spirit by despising of prophesying; neither despise prophesying, because all do no prophecy alike: but rather when you hear some preach one way and some another, when you see some follow him, and others follow him, do you try the doctrines by the Scripture, as the men of Beroea did, 
Act. 17. 11.  and choose that which is best, and soundest, and truest, having always such an eye to the truth, that you abstain from all appearance of error; so jealous the holy ghost would have us of our faith, that we set no article upon our religion but that which is an undoubted truth. As Moses did nothing in the Tabernacle, but that which was showed in his pattern. It seems that there were some among the Thessalonians, as there be among us, which did forsake all religion because the preachers did not agree, or because the lives of professors gave some offence, therefore Paul showeth that there is no cause why they should mislike the word for the Preacher, or why they should despise religion for the professor, because the word and the religion are not theirs which teach it and profess it, but Gods, and therefore can not be polluted by them no more than God. Then he concludeth, that seeing it is necessary, that there shall be always errors and heresies to try us, we should also try them, and thereby be provoked so much the more from error, or heresy, or superstition, that we abstain even from the appearance thereof, lest we fall into the sin; this is the scope of these words.  
Despise not prophesying. This admonition is as it were the keeper of the former, for by prophesying the Spirit is kindled, and without prophesying the Spirit is quenched, and therefore after Quench not the Spirit, Paul saith, Despise not prophesying; showing that as our sin doth quench the Spirit, so prophesying doth kindle it. 
Luk. 24. 32.  This you may see in the Disciples that went to Emaus, of whom it is said, when Christ preached unto them out of the law and the Prophets, the spirit was so kindled with his prophesying, that their hearts waxed hot within them. This you see again in saul's messengers, 
1. Sa. 19 20  which were sent for David, when they came among the Prophets & heard them prophecy, their spirit was so kindled, that they could not choose but prophecy also, insomuch that Saul came after himself, and hearing the Prophets as they did, the Spirit came unto him likewise, and he prophesied too; 
1. Sa. 19 23  whereupon it was said, Is Saul also among the Prophets? This is no marvel, that the spirit of man should be so kindled, and revived, and refreshed with the word, for the word is called the Food of the soul; take away the word from the soul, 
Hebr. 5.  and it hath no food to eat. As if you should take food from the body, the body would pine. And therefore Solomon saith, 
Pro. 26. 18.  Without visions the people perish: that is, without prophesying the people famish. Therefore he which loveth his soul, had no need to despise prophesying; for than he famisheth his own soul, and is guilty of her death; therefore that Pastor or that Patron, which is the cause why any place doth want preaching, is guilty of their destruction, because he which taketh, or keepeth away the food, doth famish the body. The Apostle might have said, love prophesying, or honour prophesying; but he saith, Despise not prophesying. And why doth he forbid to despise Prophesying? Why did Christ say, 
Mat. 11. 5.  The poor receive the Gospel? but to show that the rich did contemn it. Why doth Paul say, 
Rom. 1. 16.  I am not ashamed of the Gospel? but to show that many are ashamed of it. Even so he saith, Despise not prophesying; showing, that the greatest honour which we give to Prophets, is not to despise them; and the greatest love which we carry to the Word, is not to loathe it. If we do not despise the preachers, than we think that we honour them enough: and if we do not loathe the Word, than we think that we love it enough: therefore the Apostle saith, Despise not prophesying, for Honour prophesying. Prophesying here doth signify Preaching, as it doth in Rom. 1. 14. Will you know why preaching is called prophesying? 
Rom. 1. 14.  To add more honour and renown to the preachers of the word, to make you receive them like Prophets, and then Christ saith, 
Mat. 10. 41  You shall have a Prophet's reward; that is, not such a reward as you give, but such a reward as God giveth.  
Lastly, (if you mark) Paul saith not, Despise not Prophets, but prophesying: signifying, that from the contempt of the Prophets, at last we come to despise Prophesying too, 
jer. 11. 27.  like the jews, who when they were offended with the Prophet, charged him to prophecy no more. Therefore, as Christ warned his disciples, 
Mat. 23. 3.  to hear the Scribes and pharisees, although they did not as they taught; so Paul warneth the Thessalonians, that if any prophets among them do not as they teach, and therefore seem worthy to be despised like the Scribes and pharisees, yet that they take heed that they do no despise prophesying for the Prophets. Because the preachers are despised before the word be despised, therefore we will speak first of their contempt.  
Christ asked his Disciples, 
Mat. 16. 13  what they thought of him; so; I would ask you, what you think of Preachers? 
2. Cor. 5. 20.  Is he a contemptible person, 
revel. 1. 20.  which bringeth the message of God? which hath the name of an Angel? and all his words are messengers of life? Prophet's are of such account with God, 
Amos 3. 7.  that it is said, God will do nothing before he reveal it unto his Prophets; so prophets are (as it were) God's counsellors. Again, Kings and Priests, and Prophets were figures of Christ, all these three were anointed with oil, to show that they had greater graces than the rest: 
1. Kin. 13. 1.  but especially the Prophets are called, Men of God; to show, that all which are of God will make much of Prophets for God's sake. Therefore women are forbidden to take upon them to prophecy, 
1. Cor. 14. 34  lest that noble calling should become vile and despised, by such unskilful handlers of it. Therefore when the Prophet Elisha would send for Naaman the leper to come unto him, these were his words, 
2. King. 5. 8.  Naaman shall know that there is a Prophet in Israel; as though all the glory of Israel were chiefly in this, that they had Prophets, and other had none: as if one Parish should triumph over another, because they have a preacher, and the other have none. Therefore when this Prophet was dead, joash the King came unto his coarse, and wept over his face, and cried; 
2. K. 13. 14.  O my Father, my Father, the Chariot of Israel, and horsemen of the same: showing, that the Chariots, and horses, and soldiers do not so safeguard a City, as the Prophets which teach it, and pray for it. Therefore when God would mark the Israelites with a name of greatest reproach, he calleth them, A people which rebuke their Priests: as if he should say, usurpers of the Priest's office: for they rebuke their Priests, which are appointed to rebuke them.  
How joyful and glad was Lydia when she could draw Paul and Sylas to her house? 
Act. 16. 15.  If you think me to be faithful (saith she) come to my house: showing, that never any guests were so welcome to her house before. How tender was the Shunamite over Elisha, that she built an house to welcome him, 
2. Kin. 4. 10  and to keep him with her; thinking all the places in her house too bad for him, she built him a new room, to make him stay with her. How much did the Galatians make of Paul, 
Gal. 4. 15.  that he saith, they would pull out their own eyes to do him good: So once a Prophet was esteemed like a Prophet. And hath he bid you despise them now, which bade you to honour them before? No, Paul chargeth us to receive our teachers, as he was received himself: saying, He which laboureth in the word, is worthy of double honour; 
1. Tim. 5. 14  that is, the Preacher (after a sort) is more to be honoured than the Ruler: for Aaron was the elder brother, but Moses was the younger brother; & therefore if there be any appendix, the Magistrate is the appendix: 
Exo. 28. 30.  for if Aaron's urim & Thumi would have served, Moses rod and staff should not have needed; but when the tongue could not persuade, the rod did compel, and so came in the Magistrate. As Paul showeth the Thessalonians how the Preachers of the Word should be honoured: so he teacheth the Philippians how to honour their teachers; 
Phil. 2. 29.  saying, Receive him in the Lord with great gladness, and make much of such; that is, show yourselves so glad of him, that he may be glad of you. Have you need to be taught why Paul would have you make much of such? Because they are like Lamps, which consume themselves to give light to other; so they consume themselves to give light to you: because they are like a Hen, which clocketh her Chickens together from the Kite; so they clock you together from the Serpent: because they are like the shout which did beat down the walls of jericho; 
josua 6. 20.  so they beat down the walls of sin: because they are like the fiery pillar which went before the Israelites to the Land of Promise; 
Exo. 13. 21.  so they go before you to the Land of Promise: because they are like good Andrew, which called his brother to see the Messiah; 
joh. 1. 41.  so they call you to see the Messiah: and therefore make much of such.  
If we should make much of Prophets, how much should we make of Prophesying? If we should love our Instructors, how much should we love instruction? 
Luk. 2. 28.  simeon keeping in the Temple, met with Christ; so many hearing the word, have met with knowledge, have met with comfort, have met with peace, have met with salvation: but without the word never any was converted to GOD. Therefore whensoever the Word is preached, every one may say to himself, as the Disciples said to the blind man, 
Mar. 10. 49.  Be of good comfort he calleth thee: Be of good comfort, the Lord calleth thee: but when the word is not preached, than every man may say to himself; beware, the devil calleth thee. When the Prophets went from jerusalem, than sword, and famine, and pestilence, and all the plagues of God reigned upon them, even as fire came upon Sodom, so soon as Lot was gone out: 
Gen. 19 24.  therefore what may those Lands fear, which use their Prophets, as the jews used them which sent them? Amos calleth it an evil time, wherein the prudent keep silence, Chapt. 5. verse 13. therefore this is an evil time, wherein the prudent are silent.  
There be two trades in this Land, without which the Realm cannot stand; and one is the Queen's soldiers, and the other is the lords soldiers, and the Lords soldiers are handled like the Queen's soldiers, for from the Merchant to the porter, no calling is so despised, so contemned, so derided, that they may beg for their service; for their living is turned into an alms. One saith, that Moses is Quis, that is, the Magistrate is some body: but Aaron is Quasi quis, that is, the Minister is no body, because no body is despised like him. Receive a Prophet in the name of a Prophet: nay, Receive a Prophet in the name of an enemy, as Ahab received Elias; 
1. King. 21. 20.  Art thou here mine enemy? If Paul had lived in our days he would not have said, Despise not the Prophets, but persecute not the Prophets, for he should have seen not only despisers of the Prophets, but mockers of them, not only mockers, but slanderers of them, not only slanderers, but hunters and biters, 
Gen. 37 4.  and smiters of them. joseph was troubled so soon as he began to feed his Father's sheep, so the Pastors are troubled so soon as they begin to feed their father's sheep, every man thinks to find friends against them, and though there be no law to hurt them, yet no man fears to accuse them, because authority doth disfavour them, they cannot tell how to preach, nor what to say, because there be so many Ahabs' which would have them say that which pleaseth them, 
1. Kin. 22. 13  though it be not true. Charm the charmer never so sweetly, let his song be never so pleasant, yet many adders are ready to stop their ears, & stop his mouth, like a bird which was smitten in her song, of the Archer whom she singeth unto, 
1. Sa. 19 20  even as Saul let his spear fly at David, while he played upon his harp to solace and comfort▪ and drive the evil spirit from him: so while we play upon David's harp to solace and comfort, & drive the evil spirit from you, many let the darts of reproach, and the arrows of slander fly at us; 
1. King. 17. 18.  saying, as the woman said to Eliah, If thou hadst not been, my child had not died: If we had not been, their peace had not died; if we had not been, their sports had not died; if we had not been, their customs, and their titles, and their honours had not died. And why should not Herode and Archelaus die, 
Mat. 2. 15.  which sought the death of the child? Why should not any custom, or honour, or pleasure die, which seeketh the death of religion? Alas (saith jeremiah) what have I done, 
jer. 15. 10.  that all men should curse me? If we do but preach the truth, you should not hate us for the truth. Now Obadiah had need to hide the Prophets again to save them out of prison, 
1. K. 18. 3. 4  where is Rahab that she might convey away the servants of God? 
josua 2. 1.  Once Baal's prophets were punished, 
2. K. 10. 19  but now Christ's Prophets are punished: 
1. Sam. 9 9  once they did ask, Where is the Seer that he may teach us? but now they ask, where is the Seer, that we may take him? once they did build houses for the prophets, like the Shunamite; 
2. Kin. 4. 10  but now they take their houses from them, and think they do God service, when they make them, & their wives, & their children, & their servants beggars; once Paul said to Timothy, 
1. Tim. 4. 12  Let no man despise thy youth; showing that preachers should not be despised for their youth▪ but now they despise the young prophets and the old too. How is the double honour turned to single honour? nay, how is our honour turned to dishonour. 
Mal. 1. 3.  If I be a Master (saith God) where is my fear? so, if we be prophets, where is our reverence? doth not the contempt of prophets cry unto God, as well as the blood of Abel? 
Gen. 4. 10.  When the messengers which were sent unto the vineyard for fruit, were beaten of them which should have laden them; than it is said that the Lord of the vineyard waxed wroth, 
Mat. 21. 43  and said that he would let the vinyeard unto others, which should yield him the fruits thereof. The meaning hereof is this, that when the preachers & teachers which Christ sendeth to his Church for fruits, are abused & persecuted of them whom they call to the banquet, than he will remove their light and his Gospel to other which will yield him the fruits thereof. Therefore what may this Land fear, which hath used Christ's ambassadors as Ammon used David's ambassadors? 
2. Chro. 10. 4  jerusalem is left without one prophet because she despised them, Sodom was burned because she despised Lot, and the whole world was drowned because it despised Noah; and are not these examples written for our warning? 
1. Sam. 28. 6  The time came that Saul sought for a Prophet, and God would not answer him by Prophets, because he had despised his Prophets before: so the time cometh when you shall ask where is the seer? and they shall say, 
2. Kin. 2. 11.  he is rapt away like Elias: a Prophet was amongst us, but when he was despised in jerusalem, he was sent to Nineveh. Is not judgement begun already? Doth not the Gospel stand at the door, as if she were ready to take her leave? Are we not come from despising of Prophets almost to the despising of Prophesying too? Do not many run unto the rulers, as young joshua ran to Moses, and cry master, forbidden them to prophecy? Do not many walk in the streets while we preach in the Temple? 
Gen. 7 9  The beasts came to the ark 〈◊〉 save themselves, and men will not come to the Church to save themselves: but we may cry unto them as the Children did to their fellows in the market; 
Mat. 11. 17  We have piped unto you and you would not dance, we have lamented unto you, and you would not mourn. Some come to hear us, as Naaman came to Elisha, when the Prophet had told him what he should do, he mocked him for it, he thought that he knew a better way than that himself. 
2. Kin. 5. 11.  So they come to hear us: but they think they can teach us, but they must remember that Paul saith, 
1. Cor. 1. 27.  God hath chosen the foolish to confound the wise; therefore if they think themselves wise, let them think us those fools whom God hath chosen to confound them. For although at all other times we are plain and simple as jacob, yet at this time we have a promise, and it is given to us for your sake, to speak sometime that which we conceive not ourselves, because the hour is come wherein God hath appointed to call some of you, as he hath done some of you before, therefore as the princely Spirit came upon Saul when he should reign, 
1. Sa. 11. 6.  to teach him how he should rule, so the prophetical spirit cometh upon Preachers when they should teach, to teach them how they should speak: 
Mat. 3. 18.  therefore as Christ was content to be baptised of john, so be you content to be instructed of us, that (if we be more simple than you) the glory of God may appear more in converting you by us.  
Hath not this despising of the Preachers, almost made the preachers despise preaching? the people's neglect of the prophets hath made the Prophet's neglect prophesying? the Nonresident keeps himself away, because he thinks the people like him better, because dee doth not trouble them. And the drone never studieth to preach, for he saith, that an Homely is better liked of than a Sermon: and they which would study Divinity above all, when they look upon our contempt, and beggary, and vexation, turn to Law, to Physic, or trades, or any thing, rather than they will enter this contemptible calling. And is not the Ark then ready to departed from Israel?  
Now if you will know what makes Prophets and prophesying so despised, you may see first in jeroboams Priests. It is said, that jeroboam made Israel to sin; 
●. Kin. 15. 26  that is, jeroboam made Israel to contemn Religion, because he made Priests of the basest of the people; 
1. Kin. 13. 33.  therefore they which make Priests like jeroboams Priests, make the people contemn the Priests & religion too. Why might none carry the Ark but the Levites? 
Deu. 10. 18.  Was it not lest the Ark (which was a sign of God) should be despised? Therefore none should meddle with the Word (which is the law of God) but they which are fit, lest they make it despised. Anna said, I will not offer the child to God, 
1. Sam. 1. 22  before he be weaned, that is, before he be taken from the dug: but now they offer their children to God, before they be weaned, before they can go, before they can speak; and send them to fight the lords battles, before they have one stone in their hand to fling at Goliath; 
Mat. 4.  that is, one Scripture to resist the Tempter. This is either because the patrons, or the Bishops have lime upon their fingers; which makes them like blind Isaac, 
Gen. 27. 11.  that they take no heed whom they bless.  
The second thing which makes Prophets and prophesying despised, is the lewdness and negligence of them that are able to do well in their ministery, and yet do contrary. It is said of Hophni and Phineas, 
1. Sa. 2. 17.  that by their corrupt sacrificing, they made the people abhor the sacrifices; so, many by their slubbering of the Word, (for want of study and meditation) do make men think, that there is no more wisdom in the word of God, than they show out of it: and therefore they stay at home, & say, they know as much as the preacher can teach them.  
There is a kind of Preachers risen up but of late, which shroud and cover every rustical and unsavoury, and childish, and absurd Sermon, under the name of the simple kind of teaching, like the Popish Priests, which make ignorance the mother of devotion: but indeed to preach simply, is not to preach rudely, nor unlearnedly, nor confusedly, but to preach plainly and perspicuously, that the simplest man may understand what is taught as if he did hear his name. Therefore if you will know what makes many Preachers preach so barely, and loosely, and simply, it is your own simplicity, which makes them think that if they go on and say some thing, all is one, and no fault will be found because you are not able to judge in or out; and so because they give no attendance to doctrine, as Paul teacheth them, 
1. Tim 4. 16  it is almost come to pass that in a whole Sermon the hearer can not pick out one note more than he could gather himself. Wheat is good, but they which sell the refuse of wheat are reproved, Amos the eight Chapter and sixth verse: so preaching is good, but this refuse of preaching is but like swearing, for one taketh the name of God in vain, and the other takes the word of God in vain. As every sound is not music, so every Sermon is not preaching, but worse than if he should read an Homely. In the eight and fortieth of jeremiah, there is a curse upon them which do the business of the Lord negligently. If this curse do not touch them which do the chiefest business of the Lord negligently, truly I can not tell whom the Prophet meaneth. These would not have prophesying despised, and yet they make it despised themselves.  
The last thing which makes Prophets and prophesying despised, is the diversity of minds, while one holdeth one way, and another another way, some leave all, and will be of no Religion, until both parties agree: as if a patiented should pine himself and eat no meat at all, because one Physician saith, that this meat will hurt him, and another saith, that meat will hurt him. These are the three enemies, which make us and our labours despised.  
Now what shall we answer to our despisers? Rejoice not against me, O mine enemy! (saith the Church) for I shall be raised: 
Micah. 7.  so, Despise not the Prophets, O ye Ismaelites, for they shall be honoured. 
Act. 5. 3.  Peter saith to Ananias and Saphira, You have not lied unto men, but unto God: so, you have not despised man but God; 
Luk. 10. 16  for Christ saith, He which despiseth you, despiseth me. When Satan slew jobs servants, his malice was against job: 
job 1. 16.  so, when you despise God's servants, your presumption is against God; 
Mat. 10.  for That which you do unto them (saith Christ) you do unto me. Why then if they despise Christ, Christ will despise them, for he told Saul that he spurned against the prick; that is, he spurned against that which would spurn against him. Therefore, if you give unto Christ when you give unto the poor; and if you honour Christ when you honour his Prophets: as you give unto the poor for Christ's sake, so despise not the prophets for Christ's sake. If for all this we must be despised still, than this is our remedy, Paul saith, 
2. Cor. 2. 15.  Whatsoever we are to you: yet we are a sweet savour to God, both in them which are saved, and them which perish: that is, though we bring him word that you will not come to the banquet, yet we shallbe welcome without you. And so much of that.  
After Despise not Prophesying, followeth▪ Try all things: as if he should say, Despise not prophesying, but for all that try prophesying, lest you believe error for truth: for as among Rulers, there be bad Rulers: so among Prophet's therebe false Prophets. This made Christ warn his Disciples to beware of the leaven of the pharisees, 
Mar. 8. 25.  that is, of their false doctrine. This made john say, Try the Spirits. 
1. john 4. 1.  And therefore we read in the seventeenth Chapter of the Acts of the Apostles and the eleventh verse, how the men of Beroea would not receive Paul's doctrine before they had tried it, and how did they try it? It is said, that they searched the Scripture. This is the way which Paul would teach you to try other whereby he was tried himself: whereby you may see, that if you use to read the Scripture, you shall be able to try all doctrines: for the word of God is the touchstone of every thing, 
Gen. 1. 2.  like the light which God made to behold all his creatures; so is the Scripture to decide all questions, every doubt must come to the Word, and all controversies must be ended at this Tribunal, the Scripture must speak which is right, and which is wrong, which is truth, and which is error, and all tongues must keep silence to hear it: so God hath appointed that the judge of our controversies, which he saith in the twelfth chapter of john and the eight and fortieth verse, shall judge us in the last day. Here a man may ask, If it be so that God would have us to try all our Religion by the Scripture, and not by Fathers, nor by Doctors, nor by Counsels, nor by Angel, nor by Pope; how then do the Papists say, we must believe as the Church believeth? and never look into the Scripture, whether our teachers say as God saith, but take it upon their credit, as a blind man eateth his meat.  
A man trieth his horse which must bear him, and shall he not try his faith which must save him? Paul saith, Let every one be able to give a reason of his faith. Is this a reason of our faith to say, I believe so, because Rome believeth so? or rather because that the word doth teach me so. It will not answer for them which die in heresy, to say, the Priests taught us so; no more than it would excuse Eve to say, 
Gen. 3. 13.  the Serpent taught her so: for God saith, Be not deceived, neither by serpent, nor by Prophet, nor by Angel. Therefore I conclude with Paul, Despise not Prophesying, lest the Gospel be taken from you; and yet try prophesying, lest you receive error for truth.  
As we are to try doctrines, so Paul would have us to try our thoughts, and our speeches, and our actions: therefore he saith, Try all things. He doth not bid us take a taste of all sins and vanities, as Solomon did to try them; for they are tried already: but that we should set the word of God always before us like a rule, & believe nothing but that which it teacheth, love nothing but that which it prescribeth, hate nothing but that which it forbiddeth, do nothing but that which it commandeth; and then we try all things by the word. As the Eunuch said, How should I understand without an Interpreter? 
Act. 8. 31.  so thou mayest say: How should I try without the word, which is the touchstone of good and evil?  
Now, when we have tried by the word which is truth, and which is error; what should we do then? 
Mat. 2. 2.  Keep that which is best: that is, stay at the truth, as the wise men stayed when they came to Christ. We must keep and hold the truth, as a man gripeth a thing with both his hands; that is, defend it with thy tongue, maintain it with thy purse, further it with thy labour, in danger, and trouble, and loss, and displeasure, come life, come death; think, as Christ did seal the truth with his blood, so thou must seal it with thy blood, or else thou dost not keep it, but let it go. Well doth Paul put Try before Choose, for he which trieth may choose the best; but he which chooseth before he try, takes the worst sooner than the best: and therefore the Pope's priests because the people should take superstition before religion, will never let them have the Touchstone, but keep them from the Scripture, and lock it up in an unknown tongue, which they cannot skill of, lest they should try their doctrines, 
Act. 17.  like the men of Boerea, making religion a craft, as men call their trades. Therefore, as josiah rejoiced that the book of God was found again; so we may rejoice that the book of God is found again: for when the people might not read it, it was all one as if they had lost it.  
After Try all things, and keep the best: followeth, Abstain from all appearance of evil: As if he should say, That is like to be best which is so far from evil, that it hath not the appearance of evil; and that is like to be the truth which is so far from error, that it hath not the show of error; whereby he showeth, that nothing should be brought into the Church, or added to our Religion, but that which is an undoubted truth without suspicion of error. It is not enough to be persuaded of our faith, but we must be assured of it; for Religion is not built upon doubts, but upon knowledge. Here we may marvel why Paul biddeth us Abstain from all appearance of evil: because sin, and heresy, and superstition are hypocrites; that is, Sin hath the appearance of Virtue and heresy hath the appearance of Truth, & Superstition hath the appearance of Religion: but by this the Apostle doth note, that there is no Sin, nor Heresy, nor Superstition, but if the visor be taken away from it, it will appear to be a Sin, and Heresy, and Superstition, though at the first sight the visor do make it seem none, because it covereth the evil, like a painted Sepulchre upon worms and rotten bones.  
Hereby we are taught to judge of all things as they are, and not as they seem to be. As we draw aside the curtain before we behold the picture: so we must remove our prudence and all surmises, and then behold the thing naked as it is, if we will know it indeed.  
Hear I might admonish them which separate themselves from our Church: As Paul saith, Examine whether you be in the faith: so examine whether you have the show of error. Hath it not the show of error, to broach a Religion which was never heard of before? Hath it not the show of error, to retain an opinion, which the Author himself hath recanted? as though ye would suck up that which the Dog hath vomited? Hath it not the show of error, to affirm, that those preachers may not be heard, which (by their own confessions) have converted them to the Knowledge of God, and daily convert other? Hath it not the show of error, to affirm that the lords prayer may not be used for a prayer, which for any thing that we or they can read, was so used from the beginning?  
Hath it not the show of error, to say that no man may use any set prayer? seeing there be many prayers, and psalms, and blessings in the holy Scripture, which were used in the same form? Hath it not the show of error, to affirm that we have no Church; and yet to grant that our Martyrs which died in Popery, were true members of the Church? Hath it not the show of error to affirm that two or three may excommunicate all the rest without a Minister, seeing the Pastor is the mouth of the church? hath it not the show of error to affirm, that the church of Christ was ever invisible before this age, and that it is such a small flock as their number is? & that it hath set foot no where but in England? Hath it not the show of error to hold that for sound and good religion, which is altered every day, adding and detracting, as though a man should make a Religion of his own invention, so fast as new conceits come into his brain? Let them think that Paul saith unto them, 
Rom. 12. 3.  Be wise unto sobriety, and suspect that construction which yourselves devised; 
Pro. 4. 27.  for Solomon saith, There is an error upon the right hand, as well as upon the left, that is, (as I may call it) the zealous error, and if this be not it, I know none within this Land.  
Yet, shall I say that we have not the show of error? Nay, I would that we were but in the show of error. I may not call evil good, no more than I may call good evil; and therefore let us pull out the beam out of our own eyes, as we would pull the moat out of their eyes. If Paul would have us abstain from every appearance of evil, sure he would have us abstain from heresy and from idolatry; for these are the greatest evils. But if we be not idolaters, yet we have the show of idolatry; if we be not of antichrist's religion, yet we are of antichrist's fashion, so long as we have the same vestures, and the same orders, and the same titles that Antichrist knoweth his ministers by. It is said, that the Serpent's sting is in his tail, and so it seems: 
Nu. 33. 55.  for this tail of Antichrist (which the Pope hath left behind him, like an evil savour) is unto us as the remnants of the Chanaanites were unto the jews: they should have destroyed all the Chanaanites, but because they spared some, therefore they whom they left were goads in their sides, and pricks in their eyes, that they could never be quiet for them; so we should have expelled the head and the tail too of Antichrist, but because we did not, therefore the remnants of Popery are goads in our sides, and pricks in our eyes, that we cannot yet be quiet for them. Therefore let us pray that he which hath taken away the evil, will take away the show of evil too.  
FINIS.   

To the Reader.  
TO control those false copies of this Sermon, which were Printed without my knowledge, patched (as it seemeth) out of some borrowed notes; and to stop the Printing of it again without my corrections, as it was intended, because they had got it licenced before, although utterly unwilling (for some respects) to have it published: which made me withstand their importunity so long, yet seeing more inconvenience than I thought of, I suffered that which I could not hinder. And now hoping that it is Gods will to profit some by it, 
Gen. 43. 11.  as jacob parted from Benjamin: so that which must be, let be: and the Lord give thee a blessing with it.   

THE WEDDING GARMENT.  Rom. 13. 14. Put ye on the Lord jesus Christ. 
I Have chose a Text which is the sum of the Bible. For all Scripture runneth upon Christ like the Title of a book, because he is Alpha and Omega, the beginning and the end of man's salvation: 
reve. 1. 8.  therefore he is figured in the Law, foretold in the Prophets, and fulfilled in the Gospel. Some places point to his Divinity, some to his humanity, some to his Kingdom, some to his Priesthood, some to his Prophecy, some to his Conception, some to his Birth, some to his life, some to his miracles, some to his Passion, some to his Resurrection, some to his Ascension, some to his Glorification; all point to the Saviour, like john Baptist, 
joh. 1. 29.  when he said, This is the Lamb of God, which taketh away the sins of the world. Therefore learn Christ, and learn all. Now to teach us how we should hear, and how we should love, and how we should fear, and how we should believe, and how we should follow Christ, that we may know when we have learned him: the Apostle saith, Put ye on the Lord jesus Christ: as though this word did contain all our duties unto Christ, to put him on: (which seems to be the level of this phrase, if you mark how it cometh in) for before Paul saith, Cast away the works of darkness, 
Verse 12.  and put on the armour of light: then he nameth the works of darkness which we should cast off, that is, 
Verse 13.  gluttony, drunkenness, strife, envy, chambering, wantonness; after he nameth the armour of light, 
Verse 14.  which we should put on, and calleth it by the name of the giver, The Lord jesus Christ. In stead of gluttony, and drunkenness, and strife, and chambering, and wantonness, and other patches of the Devil, wherewith man clotheth himself as with a Garment; the Apostle giveth him an other Garment, 
Psa. 109. 18  which he calleth jesus Christ: he doth not oppose virtue to vice, as one would think when he had said, Cast off gluttony, he should have said, Put on sobriety: when he had said, Cast off wantonness, he should have said, Put on continency: when he said, Cast off envy, he should have said, Put on love: But in stead of all virtues, he commendeth the example of Christ for every virtue, and opposeth it to every vice: as if he should say, He which thinketh only to follow Christ, needeth not be led by the hand from virtue to virtue, but his example will teach him what he shall follow, and what he shall fly, better than all precepts in the world. Therefore this is the best thought in every action for a man to think, what Christ would do, which was made not only redemption and salvation to save us, 
1. Cor. 1. 30  〈◊〉 wisdom and example to guide us. Therefore he saith, 
Mat. 11. 20  Learn of me, and follow me: as though we should think before we speak whether he would speak so, 
Mar. 10. 21  and consider before we do, whether he would do so; and do all by his example as the Scholar writeth by his copy: or else we do not learn of him, but of ourselves; and then we go awry, like a child which scribleth without a rule. If thou resolvest to speak and do no otherwise than Christ would speak and do himself, thou shalt be sure to do all things well, because thou followest a strait pattern: therefore study what this meaneth, To put on Christ. It is a strange speech, & a strange Garment. They which cannot tell (like Nicodemus) what Christ meaneth when he sayeth, 
john 3. 4.  that we must be borne again, cannot tell what Paul meaneth when he saith, Put on Christ: as if one man should put on another, I think many here may go to the Apostle, as the Apostles went to Christ, and ask of him, Master, expound to us, what is the parable?  
This phrase is read in none but Paul, which hath written most of justification by Christ: and therefore he useth all fit phrases, 
Gal. 3. 27.  to express how we should apply Christ unto us; and in no terms he hath showed it more lively than in this phrase, Put on Christ: for it signifieth that Christ doth cover us like a Garment, and defend us also safely like an armour. 
●om. 4. 7.  He hideth our unrighteousness with his righteousness, he covereth our disobedience with his obedience, he shadoweth our death with his death, that the wrath of God can not find us, judgement can not spy us, the curse can not see us, 
Gen. 37. 29.  for the Garment which covereth and hideth us. But, as jacob got the blessing in the name and apparel of Esau his elder brother: so in the name and apparel of Christ our elder brother, we receive the blessing, and are received into favour like Christ himself. For God saith not, This is my beloved Son, which pleaseth me, 
Mat. 3. 17.  but, In whom I am pleased; meaning, that not only Christ pleaseth God, 
1. Cor. 11. 3.  but we please God in Christ; for Christ is our head.  
Therefore, as one looking in the face of a man, doth like him strait if he like his face: 
Ephes. 5. 23.  so, God beholding us in the face of Christ, doth love us strait, because the face doth please him. But Christ is not our head unless we be his members, Christ is not our garment unless we put him on: as Christ did put on our Garment when he clothed himself with our flesh; and took our infirmities and bore our curse: so we must put on his Garment, that is, his righteousness, his merits, 
Reu. 3. 4.  and his death, which is as strange a vesture to us, as our flesh was to him, and much a do we have to put it on, and when it is on, there is great cunning to wear it cleanly and comely from soiling and renting, that such a precious Garment be not taken from us again. 
Mat. 22. 11   
Therefore many seem to wear this Garment which shall be thrust from the banquet, 
Mat. 7. 23.  because they wear it not: as those which will say, when the Lord shall come to judgement, We have seen thee in our streets, 
Luk. 13. 26.  we have heard thee in our Synagogues, we have prophesied, we have cast out Devils, we have wrought miracles by thy name: as though if any had put him on, or borne his marks, they were the men which were marked like his servants: therefore who but they shall enter into Heaven? 
Luke. 13. 27  Yet Christ saith, I know you not: there is their reward, I know you not: as if he should answer, You wear not my livery, you bear not my cognisance for all your shows, therefore depart from me: so he put them off, because they had not put him on: for though they had seen his person, and heard of his virtues, yet they had no faith to apply his mercies, his merits, his death and his righteousness unto them, without which no man can put on Christ nor wear him. Faith is the hand which putteth him on, Faith taketh first his righteousness and covereth her unrighteousness, than she taketh his obedience and covereth her disobedience, than she taketh his patience, and covereth her impatiency, than she taketh his temperancy, & covereth her intemperancy, than she taketh his continency, and covereth her incontinency, than she taketh his costancie, and covereth her inconstancy, than she taketh his faith, and covereth her diffidence: then she taketh his humility, and covereth her pride: then she taketh his love, and covereth her rancour: and so taketh one rob after another, and tricketh herself, until she have put on jesus Christ, that is, until she appear in the sight of God, like jesus Christ, clothed with his merits and graces: that God hath no power to be angry with her, because she cometh so like his son. This is to put on jesus Christ, as you shall see more lively, when you have taken a view of the Garment, for we are to speak of Christ the Garment, and of our putting it on. There be many fashions of apparel, but they are too light, or too heavy, or too sad, or too course, or too stolen, and all wear out. At last the Apostle found a fashion that surpasseth them all: it is never out of fashion, meet for all seasons, fit for all persons, & such a profitable weed, that the more it is worn, the fresher it is. What fashion have you seen comparable to this? 
2. Sa. 10. 4.  It is not like the clothes of David's Ambassadors, which covered their upper parts; nor like saul's armour, 
1. Sa. 17. 29  which tired David when he should fight with it: 
2. Kin. 14. 2.  nor like the counterfeit of jeroboams wife, which disguised herself to go unknown: nor like the old rags of the Gibeonites, 
Ioshu. 9 4. 5  which deceived josua: nor like the paltry suit of Micah, 
jud. 17. 10.  which he gave once a year to his Levite: 
Mat. 11. 8.  nor like the gluttons flaunt which jetted in purple every day: nor like the light clothes which Christ said are in kings Courts, and make them lighter that wear them. But it is like the garment of the high Priest, 
Exod. 28. 21  which had all the names of the Tribes of Israel written upon his breast: so all the names of the faithful are written in the breast of Christ, 
Mal. 3. 16.  and registered in the book of his merits: 
2. Kings 2. 8  it is like Elias mantle, which divided the waters: So he divideth our sins and punishments, that they which are clothed with Christ, are armed both against sin and death. 
Deut. 26. 5.  It is like the garments of the Israelites in the wilderness, which did not wear; forty years together they wandered in the desert, and yet saith Moses, their shoes were not worn, but their apparel was as when they came out of Egypt: So the righteousness of Christ doth last for ever, and his mercies are never worn out. 
Hest. 6. 11.  As Mardocheus shined in the king's robes before the people: so and more glorious are the faithful in the robes of Christ before God. 
Mat. 17. 2.  When Christ was transfigured upon the mount, Matthew saith that his face shined like the Sun, & his clothes were as white as the light: 
Psal. 136. 1  So when we are transfigured into the image of Christ, we shall shine before other men like lights, and therefore Christ's disciples are called Lights, because they were clothed with light, 
Mat. 5. 14.  and shined to the world. 
Mat. 6. 29.  Solomon was not so glorious in all his royalty, nor the Lilies which are braver than Solomon, as he which is clothed with Christ, because the apparel upon him is better than all the world about him. Therefore if David said, 
2. Sa. 1. 14.  Weep ye daughters of Israel, for Saul which clothed you in purple: I may say, rejoice ye daughters of Israel, for Christ which hath clothed you with righteousness, as it were with a vesture, before you come to that banquet.  
This is the Wedding Garment, 
Mat. 22. 12.  without which no man can feast with the Lord. This Garment is called an Armour, 
Ephes. 6. 11.  because it defendeth us from all the assaults of the devil, the flesh, the world, the heat of persecution, and the cold of defection. This Garment is called Light, 
Rom. 13. 2.  because it is the beauty & glory of them which wear it. This Garment is called a Kingdom, because none but Kings do wear it, 
Mat. 6. 3.  that is, they are enthroned in the kingdom of Christ, & made kings over the world, the flesh, and Satan: which wear this Garment like the hair of Samson, which while he wore he was like a king, 
jud. 16. 6.  and all his enemies had no power to hurt him.  
This Garment Paul hath sent unto you, to go before the king of heaven and earth, a holy Garment, a royal Garment, an immaculate garment, an everlasting garment: a garment whereof every hem is peace of conscience, every pleat is joy in the holy Ghost, every stitch is the remission of some sin, and saveth him which weareth it. If she which touched the hem of Christ's garment was healed, he which weareth the Garment, nay, he which weareth Christ himself, shall not he be healed of all his sores, though he were wounded from head to foot? You need not clothe him now which saith, 
Mat. 25. 43  When I was naked ye did not clothe me, 
Mat. 21. 8.  nor cast your garments in the way, 
Gen. 9 23.  as they did, 
Luke 10. 34  when he came to jerusalem, but take his Garments, and suffer yourselves to be clothed, as Noah did, to cover your nakedness. 
This Samaritane doth not signify Christ, but yet may be resembled to Christ.  As the good Samaritane put him upon his own beast which was spoiled with thieves, and bound up his sores, when he was wounded: So Christ jesus mounteth the faithful upon his righteousness, and healeth their sins, as though he should cover them with his garments, whom the world, 
Gen. 3. 1.  the flesh, and the devil have rob of their garments, that is, the righteousness which they had in Paradise before the serpent came: so if we put on Christ, we are clothed with his obedience, whereby our wickedness is covered: we are clothed with his merits, whereby our sins are forgiven: we are clothed with his spirit, whereby our hearts are mollified and sanctified, and renewed, till we resemble Christ himself. This is the Apostles meaning, to put on Christ, as it is unfolded in Col. 3. 12. Where he brings forth all the robes of Christ, 
Vers● 10.  and sorts them, & saith, put on mercy, put on meekness, put on humility, put on patience, put on love, all which before he called the new man. So that to put on Christ, is to put on the new man with all his virtues, until we be renewed to the Image of Christ, which is like a new man amongst men. They which labour to be righteous, and yet believe that Christ's righteousness shall save them, have put on Christ as Paul would have them. We are not taught to put on Angels, nor Saints, nor the virgin Mary, nor Paul himself, to cover our sins with their righteousness, as the Papists do: but we are commanded to put on Christ, and cover our sins with his righteousness. The body hath many Garments, but the soul hath one Garment. Every clout will cover our sores, but the finest silk will not cover our sins. Therefore when we seem brave to others, we seem foul to God, because his eye is upon our sins, which lie naked when all the rest is covered, until we put on Christ, & then we hear that voice, 
Mat. 9 ●.  Thy sins are covered, & then we have that blessing, 
Psal. 32. 1.  Blessed is the man whose sin is covered: so we are clothed & blessed together. Yet this garment is out of request, too rough for some, too grave for others, too base for others. And therefore in stead of putting on Christ, 
Luk. 11. 37.  they put him off, in stead of welcoming him, 
Mat. 8. 34.  they discharge him, like the Gadarens, that they may keep their swine, that is their beastly pleasures, which he would cast into the sea. 
Ma. 27.  These are like the foolish soldiers which should have made Christ their Garment, and they cast lots upon his Garments, and divided them, and so spoiled them. So do the Papists deal with this Garment, they say it is not fit for them, and therefore they break it, and mangle it, and piece it with rags of their own inventions: they say it is too light, and not able to bear off the storms of death and heat of hell, and therefore choose rather to make themselves garments of their merits, and their masses, and their penance, and their pardons, and their pilgrimages: like Adam and Eve, 
Gen. 3. 7. 31  which made themselves coats of fig leaves, which God destroyed again, to show that when men have patched all their leaves of masses, of pardons, of pilgrimages, & satisfactions together, yet they will not cover their nakedness, nor keep off the heat of God's wrath, but are like the curtal skirts of David's Ambassadors, 
2. Sa. 29. 4.  which hid not their shame. Therefore when we may go in our master's attire, shall we scrub like beggars patched in our rags? 
job. 9 31.  Mine own garments defile me, saith job: Our own Garments, our own righteousness defileth us, for what garment, what righteousness have we of our own, 
Esa. 64. 6.  but that which is like a menstruous cloth, which had more need to be washed itself, than to wipe that which is foul? Therefore Christ must make us Garments, or else when our backs flaunt it like Courtiers, our souls shall strip like beggars. And the devils will sport themselves like Cham, 
Gen. 9 22.  to see our nakedness.  
First, the Father made us Garments in Paradise, 
Gen 3. 21.  now the Son makes us Garments in the Wilderness, nay, the Son is made our Garment, as Paul saith, Christ is made unto us righteousness: 
1. Cor. 1. 30.  that is, Christ's righteousness must be our Garment, or else we shall be ashamed when our righteousness doth not reach to cover our nakedness, but still some part will peep bare until he cast his righteousness upon it, 
1. Sa. 17. 42.  and then all is covered. As David needed no other armour against the Giant than a sling: so we need no other Garment against sin than Christ. There wanteth nothing but this, to put it on.  
Now let us see how to put this Garment on. Many fumble about it, like children which had need of one to put on their clothes. Some put on Christ like a precious head tyre, which all day is worn, beautified with jewels, and beset with gems, to make the face seem more amiable: but at night, that riches is laid aside, and the head muffled with some regardless tire. Thus do our curious women put on Christ, who when they hear the messengers of grace offering this Garment, and preparing to make the body fit to be garnished with so glorious a vesture, as Paul did the Romans, first washing away drunkenness and gluttony, than chambering and wantonness, than strife and envy, and so sin after sin, they seem like the stony ground to receive it with joy, and think to beautify their head with this precious ornament: but when he tells them there is no communion between Christ & Belial, that if this Garment be put on, all other vanities must be put off; they then turn their day into darkness, and reject Christ, that would be an eternal crown of beauty to their heads, and wrap their temples in the uncomely rags and refuse of every Nation's pride: and in these toys they cause their servants to spend many hours on every day in the week, but especially on the Sabbath day to deck their bodies, as if they were but little children, which had need of one to put on their clothes. Some put on Christ as a cloak, which hangeth upon their shoulders, & covereth them: when they go abroad to be seen of men, they can cast on the cloak of holiness, and seem for a while as holy as the best; but so soon as they come home, the cloak goeth off, & the man is as he was, whose vizard was better than his face. Thus Hypocrites put on Christ, as many retain unto Noble men, not to do them any service, but to have their countenance. Many put on Christ like a hat which goeth off to every one which meets them: so every temptation which meets them, makes them forget what they heard, what they promised, what they resolved, and change their way, as though they had not repent at all. So the common people (like yourselves) put on Christ, they are zealous so long as they are in the Church, and beat their breasts, 
Luk 18. 11.  and cast up their eyes like the Publican, when they hear a sentence which moves them, as though they would do no more against that saying while they live: but the next business putteth all out of mind, till they come to the Church again. Some put on Christ as a glove, which covereth but the hand; so they put on the face of Christ, or the tongue of Christ: but their hands work, and their feet walk, as they did before: So many professors of Religion put on Christ, which call but for discipline and reformation, that they might get a name of zeal and sincerity, to cover some fault, which they would not be suspected of. Thus every man would cover himself with Christ, but they have not the skill, or they have not the will to put him on. What will you do then? Though the Garment be never so good, yet it is not good to them that do not wear it: for what profit have we of the Garments which we do not wear? they neither keep us from heat, nor cold. Therefore Paul doth not bring you a Garment to lay by you for the moths, but he bids you put it on. Here is the cunning now in putting it on. If Paul had taught us this, than you would hearken unto him. Well, you shall hear what Paul saith to the putting it on.  
First (saith Paul) you must cast away the works of darkness, 
Verse 12.  and then put on the armour of light: first you must put off, and then put on. As the eagle's feathers will not lie with any others feathers, but consume them which lie with them: so the Wedding Garment will not be worn with filthy Garments, 
1. Sam. 5. 8.  but scorns like the Ark that Dagon should stand by it. If any man may not wear women's apparel for lightness; may he wear the devils apparel, and clothe himself with pride, with covetousness, with envy, with hypocrisy, with uncleanness, and when he is like the devil, 
Matt. 2. 21  sit at God's table? No man (saith Christ) patcheth a new piece to an old Garment, and wilt thou patch an old piece to a new Garment? God forbade the people to wear linsey wolsey, 
Leu. 19 15.  because it was a sign of inconstancy: but this is inconstancy itself.  
He doth not put on Christ, but putteth off Christ and putteth on Belial, 
joh. 19 23.  which fashions himself to God, 
●eu. 3. 15.  and the World too. As Christ's coat was without seam, so they must be without stain that wear it. For when a man putteth on fair clothes, he maketh himself fair too, and avoideth every foul thing, lest it should fowl his clothes: so must he which putteth on Christ; for the finest Garment is soon stained. Therefore when thou hast put on this Garment, thou must wash thyself, and pick thy way, and choose thy works, and handle nothing that is foul for marring thy clothes, that is, thou must not think as thou didst, nor speak as thou didst, nor live as thou didst, but remember that thou hast changed thy master, 
Jude 3.  & serve him with whom thou art bound. For if God and the devil could not agree upon Moses body, for one to have one part, and the other another part, but God would have all: much less will God agree that the devil should have part of the soul, which would not yield him part of the body. Thus have you heard what you must put off: now hear how Christ must be put on. As the Angel taught john to read the Book, 
revel. 10. 9  when he bade him eat it: so we must put on Christ, as if we did eat him, not as the Papists do in their Mass, but as the meat is turned into the substance of the body, & goeth through every part of man: so Christ and his Word should go from part of part, from ear to heart, from heart to mouth, from mouth to hand, till we be of one nature with them, that they be the very substance of our thoughts, and speeches, and actions, as the meat is of our body. This is to eat Christ and his Word, 
Ephe. 3. 30.  or else we do not eat them, but chew them, & when our taste is satisfied, spew them out again. Thus we must put on Christ: for the word signifieth so to put him on: as if thou wouldst put him in, that he may be one with thee, and thou with him, as it were in a body together. As he hath put on all our infirmities, so we must put on all his graces, not half on, but all on, and clasp him to us, and gird him about us, and wear him, even as we wear our skin, which is always about us. Then there shall be no need of Wires, nor curls, nor periwigs: the husbands shall not be forced to rack their rents, nor enhance their fines, nor sell their lands, to deck their wives; 
2. Kin. 2. 13.  but as the poor mantle of Eliah seemed better to Elisha than all the robes of Solomon: so the Wedding Garment shall seem better than all the flaunts of vanity; & put every fashion out of fashion, which is not modest and comely like itself. If you will know farther how to put on Christ, you shall see how your Text will Catechize you in his three names, Lord, jesus, Christ. The Apostle seemeth to spell out the way unto us, how we should wear this Garment: First we must put him on as Lord; then we must put him on as jesus; lastly, we must put him on as Christ. Thou must put him on as Lord, that is, thy ruler to command thee, thy tutor to govern thee, and thy master to direct thee: thou must be no man's servant but his, take no man's part against him, 
Acts. 4. 19  but say with the Apostle, Whether is it meet to obey God, 
josua hath the like name, but not from God, nor to that end.  or you? Thou must put him on as jesus, that is, thy Saviour in whom thou trustest, thy protector on whom thou dependest, thy redeemer in whom thou believest: thou must not look for thy salvation from Angel, nor Saint, nor any thing beside him. For the name of jesus signifieth a Saviour, and is given to none but him; and he is not only called the Saviour, but the Salvation, 
Luk. 1. 69.  in the Song of Simeon; to show that he is the only Saviour; for there may be many saviours, 
judg. 3. 9  but there can be but one salvation: as there may be many tortures, and yet but one death. Therefore, when he is called the Salvation, it implieth that there is no Saviour beside him. 
Luk. 3. 35.  Thou must put him on as Christ, that is, 
Act. 3. 22.  a King to rule, a Prophet to teach, a Priest to pray and sacrifice, 
Heb. 8. 3.  and pacify the wrath of God for thee. 
Mat. 1. 16.  For this name Christ doth signify that he was anointed a King, a Priest, 
Heb. 1. 8.  and a Prophet for man: a King to rule him, a Priest to offer sacrifice for him, a Prophet to teach him. So that he putteth on Christ as Lord, which worshippeth none but him, he putteth on Christ as jesus, which believeth in none but him; 
Gal. 3. 17.  and he putteth on Christ as Christ, which worshippeth none but him, believeth in none but him, and heareth none but him.  
You put on Christ first, when you are baptised: than you were sealed and consecrated to his service: so soon as you came into the world, you vowed to renounce the world and follow God. How many have put on Christ thus, and since have put him off again? which have broken the first promise that ever they made, 
Rom. 6. 3.  and were never faithful to God since. You put on Christ again, 
Eph. 4. 22.  when you are called and sanctified; that is, when you cast off the old man, which is corrupt with the lusts of the flesh, the pride of life, and the cares of this world; and put on the new man, which is regenerate in righteousness & holiness, to the Image of Christ, or likeness of Adam in his innocency: 
Rom. 12. 2.  for to put on the new man, is to become a new man, as if thou were borne again, and conceived of the holy Ghost. Of this job speaketh when he saith, 
job. 29. 14.  I put on justice, 
1. Cor. 10. 16  and it covered me. You put on Christ again, when you receive his holy Sacrament, and are partakers of his body and blood, that is, the merits of his obedience and passion by Faith, which heareth him as if she did see him, and seethe him as if she did feel him▪ and feeleth him as if she did taste him, and tasteth him as if she did digest him, than Christ is become yours, and dwelleth in you, and feedeth you with his grace to eternal life, as the bread and wine sustaineth the life present. Lastly, when you have put on Christ in these three sorts, 
Phil. 3. 21.  which is your Garment for this world; 
1. Cor. 15. 49.  after you shall put on Christ in heaven, and be clothed with his glory, and that shall be your last vesture, which shall never wear out.  
Thus have you heard what is meant by putting on Christ: first to clothe ourselves with righteousness and holiness like Christ; & then because our own righteousness is too short to cover our arms, and legs, and thighs of sin, but still some bare place will peer out and shame us in the sight of God, therefore we must borrow Christ's Garments, 
Gen. 27. 15.  as jacob did his brothers; and cover ourselves with his righteousness, that is, believe that his righteousness shall supply our unrighteousness, & his sufferings shall stand for our sufferings, because he came to fulfil the law, and bear the curse, and satisfy his Father for us, that all which believe in him might not die, 
john 3. 16.  but have life everlasting.  
Now I have showed you this goodly Garment, you must go to another to help you to put it on; and none can put this Garment upon you, but he which is the Garment, the Lord jesus Christ. Therefore to him let us pray.  
FINIS   

THE WAY TO WALK IN.  Rom. 13. 13. Let us walk honestly, as in the day, not in gluttony and drunkenness, neither in chambering and wantonness, nor in strife and envying, etc. 
Having already showed you a kingdom, now I will show you wherein this kingdom consisteth, and in what it doth not consist, as in the fourteenth of the Romans, he showeth that it consisteth not in meats and drinks, etc. but in righteousness, and peace, & joy in the holy Ghost. But because I am to speak of some vices which this text calleth me unto, I will first proceed in them, beseeching you, as you can hear them to be condemned, so speedily to proceed in execution, to put them to death, and so to go forward with the rest of your sins.  
Let us walk honestly as in the day, not in gluttony and drunkenness, etc. As if he should say, know you that I bid you put away from you the works of darkness, he nameth not all the works of darkness, but chief those that do reign and are cause of more wickedness, that is, gluttony, drunkenness, strife and envying, etc. three monsters come out of hell, and trouble the whole world, therefore cast off these, and you have cast off all.  
Now to speak of them, I will begin where the vices begin, and as I point them out unto you, so I pray you to slay them, as if you had marshal law in your hands to put them to death. By this narration the Apostle showeth the chain of sin, how one sin will draw on another after it, for no sin is so base, that it will go alone, wherefore resist all sins or none, for if you entertain one sin, it will presently draw another after it, and so the whole house will be full of thieves, as Gehezi his pride made him to lie, and Adam's fall made him to excuse himself, & Peter's denial made him swear, and after his swearing, made him curse himself, etc. for the sinner cannot stay after he hath committed one sin, to commit another, nor till he hath come to the bottom, even to the bottom of hell. If I should stand to anatomize and paint out all vices in their kind, I should crave a longer time than is allotted to me, therefore I will briefly touch them.  
As huge as the sea is, yet one may taste the saltness of it in a drop, so in one sin you may see how ill favoured all the rest be, for there is no sin but weakeneth the body, shorteneth the life, corrupteth and consumeth the goods, preventeth grace, and maketh us odious to GOD and to Angels. You are given to hate your enemies, these are they, therefore hate them: they keep you from repentance, lest you should be saved, wherefore I will show you what is in this box, lest the same go to your eyes and so blind you.  
Walk not in gluttony, drunkenness, & strife, etc. These come like fair Ladies, with presents in their hands to woo the unstable soul of man, Gluttony cometh with the pleasure of the flesh, Drunkenness with the satisfying of the thirst, Strife with the revenge of the enemy.  
And first what gluttony and drunkenness offereth, and how many have been deceived with their sweet meats and strong drinks, till all have been turned into a belly, and so turned the body into sin, daily experience teacheth us.  
Now by the way, the Apostle (we must note) doth approve sobriety & virtue, that as a man may drink and not be drunken, so he may eat that he loveth, and not glut himself; for he forbiddeth not to eat meat, but not to eat too much, lest thou surfeit, for the golden mean is good for all things. Solomon doth not forbid to eat honey, but eat not too much, lest thou surfeit. As the body may not offend the soul, so the soul may not injury the body, lest it be unfit to serve the soul.  
Many there be that think they have not sinned in gluttony till they surfeit, but this is gluttony in excess, and punisheth itself with many diseases, as dullness of wit, want of memory, and shortness of life. Now that you may sin in gluttony, and not to surfeit, appeareth by the rich man in the sixteenth of Luke, who fared deliciously every day, and never surfeited, yet for all that he is called a glutton, to teach us that there be gluttons which do not surfeit. This kind of sin much displeaseth God, when men eat and drink and rise up to play, and remember not the afflictions of joseph and Lazarus lying at the door: many be such banquets, where none do come with a Wedding garment, & where Christ is never invited. Many things may persuade us to temperance, & we may learn it of the beasts, who desire no change, nor hoard not, and are content. God provided meat for all creatures, as herbs, roots, and grass, before he provided any for man, to teach us, what little care we should have of our belly, for we live not by bread only, but by every word that proceedeth out of the mouth of God. Christ hath taught us to fast, when he prepared himself thereunto in the wilderness, but he never by any example taught us to feast: some there be which think he did never eat flesh but in the paschal Lamb, which although it doth not teach, or debar us from eating flesh, which Peter was willed to eat in the vision, yet it teacheth us to tame the flesh, lest Hagar should get the upper hand of her mistress.  
When the belly is full, the flesh lusteth, the tongue prateth, the wit sleepeth, and Satan carrieth away the mind when the understanding is away: As the moist and waterish grounds bring forth nothing but frogs and toads, so the belly and watery stomach that is stuffed like a tun, bringeth forth nothing but a drowsy mind, foggy thoughts, filthy speeches, and corrupt affections: therefore the Physician saith, nothing better for the body than abstinence, the Divine saith, nothing better for the soul than abstinence, the Lawyer saith, nothing better for the wits than abstinence; but because there is no law for this vice, therefore it breaketh out so mightily. Whoredom hath a law, Theft hath a law, Murder hath a law, but this sin is without law.  
Now to the second sin, which is Drunkenness: these are two sisters, betwixt whom there is little difference: in this sin some are mad, some are merry, some do vomit, some do sleep, and some do reel, and then there is no difference between a man and a beast, saving that the one can stand, and the other cannot.  
As every Scripture that maketh against Theft, maketh against nonresidency; so every reason which maketh against gluttony, maketh against drunkenness.  
Now after these cometh chambering and wantonness, and no marvel saith one, though the imps do follow, when the devil goeth before: for fullness of bread went before the sin of the Sodomites. So when David had dined and was full, walking upon his palace, his eyes glanced, his flesh lusted, his heart consented, the fire burned, and there was no water to quench it. And therefore in that so great a champion as David did fall, let him that standeth take heed lest he fall. And seeing that thou in thyself art no stronger, or mightier, imitate and follow the example of those that are cunning wrestlers, who to cast down another will first fall down themselves: so we to overthrow our enemies must subject ourselves, and humble ourselves first by fasting and prayer.  
Sodom was burned, but the sins have escaped. Sweet words, soft attire, wanton behaviour, and such like, have conspired and agreed all together to set honesty to sale. And we use daily to pray that we be not led into temptation: and yet we do lead ourselves into temptation. For our fair words, wanton gestures and dainty fare: with many other pleasures, do beckon unto sin: and if there be no wine why hangs the bushes? and if there be no wantonness, why is there any wanton, or unseemly, or ungodly attire?  
Let us not walk in gluttony and drunkenness, neither in chambering and wantonnesses, nor in strife and envying. It is hard to say which of these sins is most in the world; happily some will say, I have been no glutton, no drunkard, no whoremonger, no murderer, no false image worshipper, etc. but who can come forth and say, he is free from strife, for strife hath compassed the whole world, strife in Country, strife in City, strife in the Court, strife in the Commonweal, strife in the Church, who can say that he is free from strife, or that he hath not injured his brother? surely that man shall stand alone, for it will light upon none but Christ.  
I can but exhort you with the Apostle, that you would not walk in strife and envying, therefore put away these among the rest, for he that hath not put off these hath not put on Christ, and if he hath not put on Christ, he is then no Christian. Envy is a sin, and it punisheth itself like gluttony, for it fretteth the heart, shorteneth the life, and eateth the flesh, as a fire consumeth the wood, it is the mother of strife, and a great worker in the Court, this is it which brought labour and sickness, and death into the world, even the envy of the serpent, and the devil, and it will condemn thee in thy conscience if thou be an envious man. Nothing resembleth God more than love; for GOD is love: so if thou hast love, thou resemblest God. But if thou hast envy, and art an adversary, thou resemblest the devil: for thou canst not come nearer the devil any way, than to be envious. As the dust cometh with the wind, so the devil cometh with envy; and he that is possessed with envy; is possessed with the devil. Why doth the Apostle say in the third chapter of his Epistle to the Colossians, Above all things put on love? Because love is best of all. Why doth he call love the band of perfection? Because it bindeth all virtues together. If love be the band of perfection, to bind all virtues together: then envy is the band of impiety, to bind all sins together: therefore if we must cast off all but love, we must cast off envy. Thou canst not come to the kingdom of peace, without love. The kingdom of Satan is at peace, and shall not God's kingdom be at peace? Shall we be at peace with the flesh, the world, and the devil, and be at variance with God, and at strife one with another? Fire is cruel, wrath is raging: but who can stand before envy? Proverbs 27. And if none can stand before envy, how can envy stand before God?  
If thou canst not forgive him that doth offend thee, thou prayest against thyself, and askest vengeance upon thee, therefore the Apostle exhorteth thee not to let the Sun go down upon thy wrath, Ephes. 5. 26. Charity envieth not (saith Paul) therefore see thou have charity, lest thou be counted an envious person.  
The beasts of the field are armed with horns, with hooves, with tusks, and such like to take revenge: but nature hath left nothing for man to put him in mind of revenge; and yet man above all other creatures, is most desirous of revengement, for he hateth his own life, therefore it is against nature to envy. john saith, he that hateth his brother is a manslayer and loveth not God, neither knoweth God: if an envious man (saith he) say he loveth God, he is a liar, because he hateth his image: if he say he knoweth God, he is a liar, how canst thou love God, and hate good men? & how canst thou love learning, when thou hatest the learned? so doth the envious man all both good and bad: therefore this is the worst sin, because it cometh nearest the sin against the holy Ghost.  
Consider therefore whom thou hatest, even thy image. The devil was appointed to hate man, and not man to hate man; and if thou hatest a good man, thou hatest God: if thou hatest an evil man, thou hatest one like thyself; and if thou hatest one like thyself, thou hatest thine own soul: therefore as S. Paul saith, Have peace with all men. Canst thou not hate the sin, and love the person? as the Physician hateth the disease, and yet loveth the diseased.  
As a great many of Bees can lodge together in a hive: so a legion of devils can nestle together in one man, but many although they cannot live asunder, yet they cannot live together.  
Wherefore now consider the pedigree of peace; God is the God of peace, the holy Ghost is the Spirit of peace, the Angels are the messengers of peace, the ministers are the preachers of peace, and the Magistrate is the defender of peace; shall we then that have the God of peace, the Spirit of peace, the messengers of peace, the preachers of peace, the magistrates of peace, & (as I may say) the Queen of peace, be at envy and war one with another? Marvel not though I am so long upon this sin; for there is none of you that hear me this day, but you can give me sufficient matter to speak hereof. Then can I want words when ye bring matter? Shall I not wrestle, and seek to overthrow this giant, which challengeth every man?  
As no man finding a Serpent leaveth him before he be dead; so let us slaughter this monster while he is under the axe, that he never rise any more. Consider of the wrong thou dost to thyself when thou enviest another, for the stroke of envy redounds unto thee. It were better thou didst gratulate them with good things, as good men have done and do daily: but in stead of imitating their virtues, or commending their gifts, we envy them and malign them, and so their joy is our sorrow. But the envious man doth pay for his spite, for it requoyles upon himself; and envy is punished with envy, and hatred also with hatred: for he which hateth all, shall be hated of all. Thus he is tormented for another, as Herode tormented himself for Christ, & the jews troubled themselves for Paul: for envy is as gall to the heart, as pricks to the stomach, and as a canker in the mouth, and ever vexeth thee, as the evil spirit of Saul vexed him.  
Love is so contrary to envy, as that it hath more joy of others welfare, than envy hath of his own. Therefore an envious man may be compared to Cain, who when he killed his brother Abel, was so troubled, that he said, Whosoever findeth me shall kill me.  
The covetous man, though he will not communicate his own goods, yet he would have others to communicate their goods: the proud man although he be proud himself, yet he would have others to be humble: but the envious man careth not who doth any good.  
As the Eagle doth account them bastards that cannot abide to look upon the Sun: so Christ doth account them bastards which will not take him to be an example of lowliness.  
Every creature doth impart his good unto man: but the envious man he hath separated himself from doing good to any, even as an Apostata.  
Every vice is the contrary of some virtue, as intemperance to moderation, incontinence to chastity, pride to humility, but envy is contrary to all. This is the cognisance of the devil: for God saith, By this shall men know that you are my disciples, if you love one another: so the Devil he saith, By this shall men know that you are my Disciples if you envy and hate one another. The proud, the prodigal, the covetous, the lascivious, they are loved of some, but the envious man is hated of all. And this sin is so loathsome unto him, that he cannot abide it in any but in himself.  
Therefore, if we love ourselves, let us love our neighbours; for nothing doth more please God than love: so that if the black Moor could be clean, here is water enough to wash him. But the flesh of man is more strong than all these reasons.  
God hath put enmity between us and the Serpent, and the Serpent hath put enmity between man and man.  
When joseph had laden his brethren full of corn, and sent them away, he bade them not to fall out by the way: so I would this lesson, when we have plenty of all things, and are full, had deep impression in our hair is that we forget it not, Fall not out by the way.  
FINIS.   

To the Reader.  
WHereas these Sermons of Nabuchadnezzar have heretofore been printed by an unperfect Copy, and by means thereof have passed through the hands of divers; having in some places the mind of the Author obscured, in other some the sentences unskilfully patched together: whereby the Author's discredit might be furthered, and the sale of the Sermons have been hindered. Now as I have caused them to be examined by the best Copies, and to be corrected accordingly: so I thought good to certify thee of the same, that the wants which were in the first impression, might not cause thee to suspect this impression also, and so discourage thee from acquainting thyself with the excellent Instructions, offered in these Treatises.   

THE PRIDE OF Nabuchadnezzar.  Dan. 4. 26. 
26 At the end of twelve months he walked in the royal palace of Babel,  
27 And the king spoke and said, Is not this great Babel, that I have built for the house of my kingdom, by the might of my power, and for the honour of my majesty?  
I Have chosen this story of Nabuchadnezzar, wherein is laid down his Pride, his Fall, and his Restitution. This Nabuchadnezzar was a wicked King, and therefore God warned him by a dream, and by Daniel, to amend his life, but all would not serve, he made many shows, but he revolted again, therefore at the last GOD gave him over for a time, and he became like a beast, until he acknowledged his power to come from God. A warning to all rulers, to put them in remembrance that one ruler is above, which must be served of them all, or else all their buildings and treasures, and guard, will not shield them from judgement when the stroke cometh, no more than they could save Nabuchadaezzar. At the end of twelve months (saith Daniel) this king walked in his royal palace. The Prophet showeth that he had deserved this punishment before, and that his dream which he had, did tell him that his kingdom should departed from him for his Pride, yet this respite of twelve months was granted him, like the forty days which were granted to the Ninivites, to try what he would do upon his warnings, and whether he would repent as the Ninivites did, therefore the holy Ghost showeth how the time ran, and how he lived after: as if he should say, If he will return yet, and be warned by the dreams, or by the Prophets which I sent him, I will stay my hand, and his kingdom shall not departed from him. But here he showeth, that he forgot his dream like a dream, and was more desirous to know what it meant, than to be warned by it. The twelve months ran month after month, yet Nabuchadnezzar is all one. Now his dreams are gone, he thinketh that all is ended, therefore he getteth him up into his palace amidst his delights, to beak himself, as it were, in the sun of all his pleasures, where indeed he hastened God to take away all his pleasures and delights from him, when he should have repent, as the Prophet Daniel willed him, and ripped up his sins, and bewailed his wicked life, and poured forth tears, and prevented his judgement with prayer upon his knees, than was he stalking in his galleries, and thinking what sin should be next, to fill up the number of his rebellions, that GOD might not spare him when he judged: so the wicked will not suffer the prophecies of God against them to be in vain, but they will put GOD in mind of their punishments, and sin till the punishment do come upon them to fulfil the threatenings due unto them.  
Some think that Nabuchadnezzar walked upon the roof of his palace, from whence he might see all parts of the City round about him, like the mountain whither the tempter led our Saviour Christ, to show him the beauty of the world.  
This the Prophet Daniel would signify, that the King lived in ease as he lived before, and pleased himself in vanity still for all his warnings, and turned his time of repentance to sin again.  
Therefore God would defer the time no longer, but cut him down, like the barren and fruitless fig tree, to teach us to take mercy when it is offered, and repent while we have time and space, and that if GOD speak unto us but once, to lay it up in our hearts for ever, not looking or expecting to be spoken to again, because GOD is not bound to admonish or give us any warning at all.  
One would have thought that Nabuchadnezzar would have remembered his warning while he had lived, which had such a strange and fearful Dream, and after that another dream, being no less strange and fearful than the former dream to confirm it, and after such a Prophet to expound it, and the exposition of it threatening such a miserable ruin and downfall unto himself.  
One would have thought and believed that he could never have forgotten it, or put it out of his remembrance although he had lived unto this day. But like a wonder which lasteth not above nine days: so is the repentance of them which sin by custom, for when sin is rooted it sticketh fast, and will hardly be weeded out, though GOD should send us dreams, though he should show us visions, though he should raise up Prophets, Daniel himself cannot make this black Moor white, which always hath been black before. And this we may see in ourselves, for why have we need to hear so often of repentance, more than of anything else, but that it is such a thing as we cannot frame ourselves unto? If we be warned of any thing but of sin, one warning will serve. But we are so incorporate and enured to sin, that a thousand sermons will not serve: so custom hath made sin stronger in many than the word of God. Well, remember, or consider, or apply it how he will, after twelve months God will come & take account of his dreams and of his Prophets, which he sent him, to see what he hath profited by them. Although he hath leaden feet which are long in coming, yet he hath iron hands, which when he cometh, will strike home.  
Now the twelve months are expired, God comes & finds Nabuchadnezzar upon his towers, when he should have cast himself down to the ground, and thought upon his dream, and Daniel, and so have humbled his pride; he was parched upon his roost, and there he gins to crow of his wealth; Is not this great Babel which I have built for the house of my kingdom, by the might of my power, and for the honour of my majesty? See how the man standeth in admiration of his vanity, like a usurer which doateth of his money, as though he had deserved immortal fame for spending his money vainly. Is not this great Babel, etc. he should rather have said, Is not this Nabuchadnezzars' folly, which he hath built for a mock to his name, and an impeachment to his wisdom, for men to say when they pass by, look how our King hath bestowed his revenues, here lie our subsidies & tributes in this stone wall? But Nabuchadnezzar thinks that every one will praise him for his folly. Therefore like a woman when she is pricked up in her bravery, thinks that all do admire her, and hath as goodly an opinion of herself as the Peacock hath of his feathers, and frameth all her looks, and gestures, and speeches accordingly: so when Nabuchadnezzar sat in his Palace, and saw such shows about him, now saith Pride thou must frame thy looks, and gestures, and speeches, accordingly, or else the King's Palace will be braver than the King himself: so he beginneth to exalt his mind higher than his palace, and to look and speak stouter than he did before. The temptation was no sooner in his heart, but the words were in his mouth, and he pleased himself therein so well, that he could not refrain being alone, but as a fool admyres himself in a glass, so when he was alone and no body with him, he strouted alone and bragged by himself, to think what a jolly fellow he was, and how men began to talk of his buildings. By this we may see how wealth and honours change manners, and how a gay coat, or a great band, or a gold ring can brave a man's mind, and make him look and speak after another manner than he is accustomed, when they are from him.  
It is a wonderful thing to see what power these petty vain toys have over the mind, to alter and change a man suddenly, to make him think better of himself that day he wears them, than any other day beside.  
Is not this great Babel, which I have built for the house of the kingdom, by the might of my power, for the honour of my majesty. Before the holy Ghost layeth down Nabuchadnezzars' words, mark how he cometh unto them, The King spoke and said. Spoke & said, was not one enough, but he must say spoke and said? This doubling of the words showeth, that he spoke with a premeditate pride from his heart root, which passed not whether it were a sin or no, come what will come of it. The holy Ghost doth bring other speeches with He said, and no more: but here he saith, Spoke and said, as though he spoke twice, not as he spoke at other times, but like a man at defiance, which would not recall any word, but if he could say more he would say more to anger.  
Did I call it great Babel? I may call it great Babel? Did I say that I built it? I will say that I built it. Did I add, for the honour of my majesty? let it go, for the honour of my majesty. Thus he spoke and said, as though he would be constant in his pride, although he were constant in no other thing.  
Is not this great Babel, which I have built for the house of the kingdom, by the might of my power, and for the honour of my majesty?  
Three things I note in this saying. First, what a glorious opinion Nabuchadnezzar had of his vain building, out of these words, Is not this great Babel? The second out of these words, which I have built by the might of my power; wherein he termeth himself the founder of it, as if he had done all without a helper. The third is, that in all his work, he sought nothing but vainglory, out of these words; for the honour of my Majesty. These three sins Nabuchadnezzar doth bewray in one brag, and in all these three we are so like, that the beasts were not so like him when 〈◊〉 became like a beast.  
First we have not so wonderful an opinion of GOD, or of his word, or of heaven, as we have of our own acts, although we be never able to do half that Nabuchadnezzar did. secondly, this is our manner, to attribute all to ourselves whatsoever it be, riches, honour, health, or knowledge; as though all came by labour, or policy, or art, or literature: if we cannot draw it to one of these, than we think it fortune, although we understand not what fortune is. If we did count ourselves beholding unto God for them, than we would find some time to be thankful unto him.  
Lastly, when we overview these matters, this is our solace and comfort, to think these are the things which make me famous and spoken of, and pointed at, and then we end, as though it were enough to be pointed at. Is not this great Babel? That which one loves, seems greater and more precious above all which he loveth not, although they be better than it: so did these buildings seem to Nabuchadnezzar.  
One would not think that a house were a matter to make a king proud, although it were never so fair; stone walls are not so precious, that he should repose all his honour upon lime and mortar. But this is a just thing with God, that vain hope, vain prosperity, vain comfort, and vain glory, that may deceive them when they trust unto it: therefore as the faithful soul looketh up to GOD, or upon the word, or up to heaven, and saith to itself, is not this my hope, is not this my joy, is not this my inheritance? So the carnal man when he looketh upon his buildings, or his grounds, or his money, saith to himself, is not this my joy, is not this my life, is not this my comfort? So while he poares and gapes upon it, by little and little the love of it grows more and more in his heart, until at last he have mind on nothing else.  
This was the first dotage of Nabuchadnezzar: the second was, which I have built by the might of my power. What a vaunt was this to say, that he built Babylon, when all histories accord, that it was built by Semiramis before Nabuchadnezzar was borne, therefore why doth he boast of that which an other did?  
The answer is easy, why do other men so now, we see that every one doth labour to obscure the fame of others, that they may shine alone, & bear the names themselves, especially in great buildings: for if they do but add or alter any thing in Schools, or Hospitals, or Colleges, they look strait to be counted the founders of them, and so the founders of many places are forgotten. So it is like that Nabuchadnezzar did add or alter some thing in this City, and therefore he took all to himself, as the fashion hath been ever since: but if none had built it, but he had been the founder of it (as some would seem) yet this had been a proud and arrogant speech to say, which I have built by the might of my power: for it was not he which could build Babel, no more than Nemrod could finish Babel, but unless the Lord build the house the builders build in vain. Therefore when he saith, By the might of my power, he should have said, by the might of God's power.  
But by this you plainly discern, how hard and difficult a thing it is to hit upon a right word or a good work, which hath not a good thought to bring it forth. Therefore make the root sweet, or the fruit will be sour, counterfeit as cunningly as you can.  
Lastly, when he putteth in for the honour of my majesty, he showeth that he was of Absoloms humour, who although he had deserved shame, yet he would have fame, because he had no children to keep his name in remembrance, therefore he erected a pillar, which he called Absoloms place: so many stately houses and places in England, bear their names of those Lords or others that do possess or own them, for the like vanity.  
Hear Absolom thought to be buried, as Nabuchadnezzar thought to dwell in his palace, but he was cast into a pit as Nabuchadnezzar was turned into the wilderness: So Shebna made his sepulchre in one Country, and was buried in another: for why should pride have the reward of humility? Humility (saith Solomon) goeth before honour, that is to say, honour is the reward of humility: & yet Nabuchadnezzar would be honoured for his pride. What had he, or Shebna, or Absolom done, that they should erect such monuments, to be praised after death, which were not worthy to be praised in their life? before the building Nabuchadnezzar had done nothing worth speaking of, for because he lived always like a beast, therefore GOD punished him like a beast, and did he deserve now to be spoken of in all ages, for heaping stones together? We may see that great men are proud of a small matter, and they look to be praised for every thing they do. But look how GOD overthwarteth them: for oftentimes in that they look to make their greatest glory, they shame themselves most of all, and that which they practise to exalt them doth disgrace them, & that which they do to win them love, getteth them hatred, sin so deceiveth them like the blind Aramites, that they take a clean contrary way to their desires, as we may see in the eleventh of Genesis, they which built Babel, said they would build it to get them a name, but they got shame, for they could not finish it when they had begun it, but were confounded in such sort, that they knew not what they did, so suddenly they understood not what one another said. So when Nabuchadnezzar came to himself again, he showed that when he sought his own honour, honour departed from him, and he was made like a beast: but when he sought God's honour, honour came to him again, and he was made a King.  
This would pull away many toys from women's backs, if they did consider how God maketh them ridiculous by that they wear, to make themselves amiable, if they did think that the apparel which they clog on to please the world, by the secret judgement of God did not please but displease, they would be ashamed of their attire, as Eve was of her nakedness: would they wear such guards and paint their faces but to please? See now how God doth mock them, for they are not liked but disliked, and worse thought of for it than they which go in russet coats, & seek no praise at all; they think, am I not brave, others think, is she not proud? they think, am I not sweet? others think, is she not light? yet they dream that every man praiseth them for their bravery: as Nabuchadnezzar thought that every one would honour him for his palace. If their bravery condemn them before men, how will it condemn them before God? Therefore when Nabuchadnezzar saith, For the honour of my Majesty, he should have said, for the honour of God's Majesty, and then this had been recorded for his honour indeed, and his house had been the house of God: for as we should speak, and study, & labour to God's glory: so we should build also to God's glory, that our houses may be like temples, as Obadiahs was. But few seek glory that way, they had rather pull down than build in such sort.  
Thus you have heard what Nabuchadnezzar spoke in secret, as though GOD would display the thoughts and pride of such builders. These are the meditations of Princes & noble men, when they behold their buildings, or open their coffers, or lookupon their train swinging after them, they think as Nabuchadnezzar thought, Is not this great Babel? is not this great glory? is not this the train that maketh me reverenced in the streets? are not these the things which shall make my children rich? is not this the house that shall keep my name, and cause me to be remembered, and make them which are children now speak of me hereafter, when they shall pass by and look up, and see these antikes and knacks over their heads, they will say; oh he which built this was a great man, he bore a sway both in court and country, who but he while he lived?  
Although this king be dead & buried, yet his pride is escaped & come to us. Nabuchadnezzar hath children yet alive, which build as high as he, look as high as he, go as brave as he, spend as vainly as he, and are as proud as he, although they be not Kings nor Dukes, nor Earls, nor Knights, nor yet good Squires: look upon their palaces, and think whether they be of Nabuchadnezzars' brood; Is not this great Babel? and is not Nabuchadnezzar Lord of it? Oh if they might live to walk in these galleries still, they would desire no other heaven, but Nabuchadnezzar hath showed the way before them, and they must all dance after him, though they were as mighty, though they were mightier than he, death will not take his kingdom for a ransom. Now what is Babel, and what is Nabuchadnezzar the King thereof? Now Babel is destroyed, and the King that built it laid in the dust, had it not been better to have built an house in heaven, which might have received him, when he died?  
The name of these palaces may well be called Babel, that is confusion, because they prophesy confusion to them that build them, because their foundation is Pride, their walls extortion, their roof ambition, and all within them usury, bribery, and cruelty. If this be the best that Nabuchadnezzar hath to vaunt of, what is the worst which he may be ashamed of?  
When I see how earnest this King was about his dream, and how lose he sat after in his palace, me thinks I see the image of the world in one man: how lively doth Nabuchadnezzar resemble the dreamers of our time? He could not rest till he knew the interpretation of his dream: such inquiry, such diligence to know God's will, that a man would have thought, now if the King meet with a Prophet that can tell him the truth, and instruct him from God, that his dream warned him to amend his life, he will then reclaim himself, and reform his realm, and become such a King as was never in the land before.  
But behold, no sooner resolved of his doubt, but he is ready to be warned again, and was not so attentive to the Prophet, as he was to his dream, although he cared for neither: for when he understood that his dream went about to change the course of his life, he went away like Naaman in a chafe, and cared no more for his dream after. Before the dream came, all would have said, that such a dream would have humbled his heart for ever. Before the Prophet came, all would have said, that such a Prophet would have converted him with a word: but Nabuchadnezzar is Nabuchadnezzar; and if another dream come more fearful than this, yet Nabuchadnezzar would be Nabuchadnezzar, and love his Palace better than Paradise.  
So we think, if God would send a famine upon this land, that would make us fear him: but God hath sent a famine, and yet we do not fear him. If God would send an earthquake upon this land, that would make us fear him: but God hath sent an earthquake, and yet we do not fear him. If God would send a pestilence upon this land, that would make us fear him: but God hath sent a pestilence, and yet we do not fear him. If God would send war upon this land, that would make us fear him: but God hath sent war, and yet we do not fear him; therefore what will make us fear him?  
There be many which dream upon religion, as Nabuchadnezzar dreamt upon his dream; and as he desired only to know what it meant, so they desire only to know. Master, (saith the young man to Christ) what shall I do to come into heaven? He would feign know the way to heaven, but when Christ showed him the way, he would not take it: So they will go from Preacher to Preacher, as Nabuchadnezzar sent from one wise man to another to be resolved in points of Religion: such a scrutiny, such attention, such heed, as though they would run out of the world, and go beyond all, that a man would think they would do any thing, as the jews came unto Moses, and this young man unto Christ: But when they have heard what they came for, they do like Nabuchadnezzar, as they did before; now they say it was but a dream, because the meaning doth not answer according to their will. So Achab inquired of the Prophet, to hear what he would say, but it appears that he never meant to follow him, except he would answer as he would have him.  
When it cometh to the act, which is every man's trial, than you shall see who are like Nabuchadnezzar, that is, which affect only to know; and who are like Zacheus, that is, which practise as they know: for as the truth is revealed, so it must be witnessed, or else the fall of Nabuchadnezzar showeth, what judgement will follow upon such neglecting.  
Because he would not do as his dream warned him, and as the Prophet counseled him, therefore GOD forsook him, and his Kingdom departed from him, and he was thrust out of his Palace, and ●urned like an Ox into the wilderness, there he lived like a beast until seven years were ended. A warning to all to take warning by the word, for it is the gentle warner, the next will be harder, the third and the fourth harder than it, like to the nine plagues of Egypt, which did exceed one another: for what is he can weigh the wrath of GOD, or the grievousness of sin?  
Some men would think, that Nabuchadnezzar might have spoken all this without any such great offence as was taken at it: for he said no more, but that it was a fair house, and that he builded it: and that he erected it for his honour: seeing many under Prince's delight in worse vanities than fair buildings, and speak vainer often in a week.  
Therefore, when you see how it displeaseth God, to vaunt of these earthly things, or to impute any thing to ourselves, think what shall be the doom of great sins: if Nabuchadnezzar became like a Beast, and lodged in the wilderness for his pride; they which bear pride, and covetousness, and lust, and wrath, and malice in one breast, shall lodge in hell, and become like Devils, because they are like beasts already. Therefore let this be in stead of daniel's warning, if God did take such a strait account of Nabuchadnezzar for his dream, what he had profited by it: what account will he take of us, what profit we have made by Nabuchadnezzars' fall and punishment?  
Thus you have heard what the voice spoke from earth, now you shall hear what the voice spoke from Heaven: for it followeth, While the word was in the king's mouth, a voice came from heaven, and said; O King to thee be it spoken, thy kingdom shall be taken from thee, etc. God will warn him no more by dreams, nor by Prophets, as he did: but his judgements shall speak. Hear is fulfilled that which Elihu saith to job, God speaketh once and twice by dreams and visions in the night, and man seethe it not: at the last God openeth his eyes, by the corrections which he had sealed: so God spoke unto Nabuchadnezzar first by dreams, and after by his Prophet; & Nabuchadnezzar regarded it not: at last God openeth his eyes by corrections, which he had sealed up, that they should not touch him if any other messenger could bring him.  
As the holy Ghost doth note the time when Nabuchadnezzar spoke in his palace: so he noteth the time when God spoke from heaven, Even while the words were in the King's mouth: as though he should say, God answered before he looked for it, when he thought God had been as far from him, as he was all the year before. Thus God lay (as it were in the scout) to watch when he spoke treason, and to apprehend him upon it: O Nabuchadnezzar, thou hast vaunted this twelve months since I warned thee: I made as though I heard not, but suffered thee to do and speak thy pleasure: and vauntest thou still? Surely thou shalt scape me no longer, I will not hear one word more against my honour. So he cutteth him off while the words were in his mouth, and pronounceth the word of judgement against him.  
The first note in this verse, is the time when God spoke from Heaven. Pride (saith Solomon) goeth before the fall: so when pride had spoken, than judgement spoke even while the proud word was in his mouth. See how God shows that these brags offended him, and therefore he judges while he speaks. How short is the triumph of the wicked? When they begin to crow, God stoppeth their breath, and judgement seizeth upon them, when they think no danger near them: So when balthasar was in his mirth with his Nobles, the fearful hand wrote his doom upon the wall, and presently his mirth was changed into sadness, that he became as one that was strooken with a palsy: so while Herod vaunted himself, and the people honoured him like a God, the Angel of God smote him upon his throne, and immediately he was devoured of worms in the face of them which honoured him: while the Philistines were triumphing and banqueting, Samson pulled the Temple upon their head; so while the men of Ziklag were feasting and dancing, David came upon them and slew them: when the Israelites were at their Manna and Quails, even while the meat (saith David) was yet in their mouths, God took away their lives: when jobs children were making merry one with another, the wind came and blew down the house: while the old world was marrying, & giving in marriage, the flood came and drowned them: while the Steward was recounting with himself, and thinking that his Master knew not what policy was in his heart, suddenly his Lord called him to account: while the churl was musing of his barns full of corn, and saying to himself, be merry my soul, that night his soul was taken from him: so while we sin & think nothing of it, our sins mount up to heaven, and stand at the bar, and call for vengeance against us: how soon Abel's blood cried for vengeance of Cain? We cannot sin so quickly, but God seethe us as quickly. How many have been strooken while the oath hath been in their mouths, as jeroboam was stricken while he struck, that they might see why they were strooken? and yet all this will not keep us from swearing. Though a man sin often, & steal his sins (as it were) without punishment, yet at last he is taken napping, even while the wickedness is in his hand, and his day is set when he shall pay for all, whether it be after twelve months or twelve years, when it cometh, it will seem too soon. Therefore once again let this be in stead of daniel's warning, if God did take so strait account of Nabuchadnezzar how he had profited by his dream, what account will he take of us how we have profited by Nabuchadnezzars' punishment? Here I end.   

THE FALL OF KING Nabuchadnezzar.  DAN. 4. 28. etc. 
28 While the word was in his mouth, a voice came from heaven saying, O King Nabuchadnezzar, to thee be it spoken, thy Kingdom is departed from thee.  
29 And they shall drive thee from men, and thy dwelling shall be with the b●astes of the field, they shall make thee to eat grass with the Oxen, and seven times shall pass over thee, until thou knowest that the most highest God beareth rule over the kingdom of men, and giveth it to whomsoever he will.  
30 The very same hour was this thing fulfilled upon Nabuchadnezzar, and he was driven from men, and did eat grass as the Oxen, and his body was wet with the dew of heaven, till his hairs were grown as eagles feathers, and his nails as birds claws.  
FRom the 26. verse to the end of this Chapter, is laid down the pride, fall, and restitution of Nabuchadnezzar. The two first verses are like a banner of his Pride, which show him in his ruffling as it were in the air, before he knew God, or himself. The three next verses are the discovery of his shame, which show him in his misery, as it were groveling on the ground after God had cooled his courage. The four last verses are the celebration of his recovery, which show him in holiness as it were rapt into heaven, & singing with the Saints for joy, that GOD had brought him unto his knowledge, though it were through shame & trouble, & loss of all that he had seven years together. Of his pride we have heard already: yet because we are friends to vices as we are to men, so long as they prosper and flourish; but when they decay and fall, than we shrink away, and are ashamed of them: so it may be, if ye could see pride take a fall, though ye love her well, yet ye would forsake her, like a bankrupt, when ye see that she can pleasure you no longer.  
Therefore ye shall see Nabuchadnezzar upon his feet again: before you beheld him upon his knees, that when ye see what a king he was in his galleries, & after find his servants in his palace, and his subjects in his throne, and himself like a beast in the wilderness, God may give you hearts to think a little of this sin, what it is which cost so dear, and is so common, now in every house, as it was then in the king's court.  
After twelve months (saith Daniel) that is, twelve months after God had warned this king by dreams and by Daniel, to repent his sins, he was strutting in his galleries, and thought what sin should be next, as though he had never heard of dream or Prophet.  
By this computation of sin, wherein the months are observed so exactly, how long Nabuchadnezzar rebelled after he was warned, Daniel shows what reckoning GOD keeps of our months, and weeks, and days, which he gives us to repent, as he did Nabuchadnezzar, and what an account we shall make of them, as Nabuchadnezzar did, though we count no more of our age then the child doth of his youth, and have done no more of our task at twenty, then when we were but ten, nor at thirty, then when we were but twenty, nor at forty, then when we were thirty, yet we shall give account of more hours in the day of judgement, and it shall be heavier to the old then to the young, to you which have the word, then to them which want it: and there is great odds between Nabuchadnezzar & us for he which challenged Nabuchadnezzar for twelve months since he was warned, may challenge us of twelve years since we were warned, & yet we look not for so great punishment as fallen upon Nabuchadnezzar for twelve months. Daniel names there twelve months, as though he would speak of a great matter, and shows how worthy Nabuchadnezzar was to be punished, because he might have reform his life since he was warned: for there were 12. months between his dreams and his punishment. But that year wherein he had so many warnings & teachings was as vain as the rest, and vainer than the years before: for now he should have been a mourner like the King of Niniveh, when jonas threatened destruction unto them. But like a victor of a country returned from battle to solemnize his triumph, first he decked his palace as brave as himself, and then he walks his stations in it, and when he hath set all things before him, which might make him forget God, and like a serpent that would burst, unless he discharged some of his poison, he breaketh out and said, Is not this great Babel, which I have built by the might of my power, for the honour of my majesty? wherein observe first what a glorious opinion this vain King had of his vain buildings. Secondly, how that he names himself the founder of them, as though he had done all without an help. Thirdly, that in all his works he sought nothing but vainglory, as he witnesseth against himself, saying; which I have built for the honour of my majesty? not for the honour of God's majesty, but for the honour of my majesty. So first that which he should have contemned, as Christ did the beauty of the Temple; 
Mat. 24. 2.  he admired it, & nothing seemed so glorious to him, as that which made him shameful to God. Secondly, that city which was built by Semiramis, he arrogateth to himself, and never joined the chief workmaster with him, but saith, which I have built by the might of my power, when he should have said, by the might of God's power: for unless God build the house, the builder (saith David) buildeth but in vain. 
Psal. 127. 1  Lastly, that which he should have built for the honour of GOD, 
2. Kin. 4. 10  as the man built a chamber for the Prophet, he builded for his honour, as our Nabuchadnezzars' do. Therefore when all his pleasures were prepared like a feast, and he came to sit down at the boket, it happened to him as to the churl in the Gospel, after he had filled his barns, when he came to sing in his heart, Be merry my soul; that night his soul was taken from him, and the devils made merry with it in hell: so he had feathered his nest, and began to crow upon his roost, Is not this great Babel, etc. As if he should say, Now Nabuchadnezzar make thee merry; that hour his honour was taken from him, for a voice came down from heaven, like the terrible hand which wrote upon the wall when balthasar sat at his banquet, & dashed his pride upon such a rock, that within an hour all his pomp, and pleasures, and treasures, suffered such a shipwreck, that his fall was more admired of all, than his glory and buildings were admired of himself. Thus all the joy, and pleasures, and glory of pride are spoken with a breath, and stopped with another.  
You have heard what the voice spoke from earth, now ye shall hear what the voice sounds from heaven. These three verses following declare this King's fall, when and how, and from whom it was. While the words were yet, etc. there is the time. A voice, etc. there is the judge O king, etc. there is the arraignment. Thy kingdom, etc. there is the judgement. He was driven from men, & lived with beasts in che wilderness, till his hairs were grown like eagle's feathers. There is the execution and manner of his punishment. First of the time, while, etc.  
As Daniel observed the time when Nabuchadnezzar sinned, so he observeth the time when Nabuchadnezzar is punished: as if God had lain in wait to catch him in his words, and take him at the trip, even as he watched Lot's wife when she looked back, and transformed her into a pillar of os salt, so soon as she looked behind her: So now the Lord lay as it were in the scout, to watch when Nabuchadnezzar spoke treason, and to apprehend him upon it, O Nabuchadnezzar thou hast vaunted these twelve months since I warned thee, and I made as though I heard not, but suffered thee to do and speak thy pleasure, and vauntest thou still? Surely thou shalt escape me no longer, I will not hear a word more against mine honour. So he cut him off while the words were in his mouth, and propoundeth the words of judgement against him. If you mark the time when the voice spoke from heaven, you may see three wisdoms of God. First God takes him in his fault, 
1 Kin 13. 4  that he might see his fault, as jeroboam was stricken when he struck the Prophet, that he might know why he was stricken. Then he takes him suddenly, because he contemneth his warning, 
Gen. 19 24.  as the fire came upon Sodom while they contemned Lot's warning. Thirdly, God takes him where he is pleasantest and lustiest, and safest, in his palace, which was like a Castle, 
Act. 12. 23.  as he took Herod when his guard stood by him, that he might see that nothing can guard him from God, but God must guard him from danger, or else Princes be no safer than subjects: so though a man sin often, and steal his sins as it were without punishment, yet at the last he is took napping, while the wickedness is in his hand; as the jews were, while the quails were in their mouths, and his day is set when he shall pay for all, 
Num. 11. 33.  whether it be after 12. months, or 12. years, whensoever it cometh it will seem too soon. Vengeance doth stay till sin be ripe, & watch the time when they are most occupied, than judgement steps forth, like the Angel to stop Balaam in his way, 
Num. 22. 22.  because the punishment is more grievous & terrible when they look not for it (for the worst that is, wish like Balaam, to die the death of the righteous) therefore God will cross them in that: though they prosper always before, yet their ends shall be a kind of judgement upon all their life, & a prophesy of torment, for all men to see what become of the wicked after death, that they may fear to be like unto them: As when we see some fall down under the table while they sit swilling at the Wine: some stricken dumb in the pulpit, while they preach untruths: 
Act. 12. 23.  even as the Philistines were slain while they feasted, 
1. Kin. 13. 4  and as Herod was shamed while he vaunted, and as jeroboam was stricken while he struck. What doth this teach us, but that our sins depart from us so soon as they are done unto the judge, & there they accuse us, as cain's murder cried out against him, so soon as he slew his brother. 
Gen 4.  I know thy works saith God: 
Reu. 3. 15.  he may say I know thy works & thy thoughts too: 
Mat. 26. 14 16, 1●.  for judas could not go so closely about his treachery, but that Christ did know when the thought entered into his hart, and heard when he conferred also with the Scribes, and saw likewise when he took the bribe, though he kept a time to punish him, as he saith Psalm. 37. ver. 2. When I see a convenient time, then will I execute judgement.  
Now the time was come, when this King should be made an example unto all other Kings after him, to amend their lives, and reform their Realms, when as the Prophet cometh from God unto them, to tell them what they should do. When Dream and Daniel had done what they could; now God calls forth his judgements, and bids them see what they can do, and commands them to chase Nabuchadnezzar, until he have lost his kingdom, until he be driven out of his palace, until he be fled into the wilderness, until he be degenerate like a beast, until his subjects, & servants, & pages make their sport, & gaze and wonder at him, like a fool which goeth unto the stocks, or a trespasser, which is gazed at upon the pillory: so the king was debased, when God heard him but vaunt of his buildings.  
Therefore let us take heed and be careful, after what sort we speak, and what words slip from us, lest GOD take us in our lies, or oaths, or slanders, or ribaldry, as he took Nabuchadnezzar, when his tongue walked without a bit: for if he had supposed that God had been so near, and that he would have answered him as he did, he would have held his peace, and laid his hand upon his mouth, rather than pay so dear for a vain word, which did him no good when it was spoken.  
The second note is of the judge, A voice came down from heaven: the controlling voice came down from heaven, God is most offended with our sin: for Nabuchadnezzar might have spoken more than this, before any other man, and no man could control him because he was king, and kings delight in greater vanities than buildings, yet no man saith, Why dost thou so? because Solomon saith, He which repeateth a matter separateth the Prince, that is, he which tells Princes their faults, maketh them his enemies: therefore since john Baptist died, only God is left to reprove almost all that sin by authority, yet there is one in heaven hath an ear and a tongue, and checketh the king as boldly as ever the king checketh his subjects. When the voice from earth spoke vainly, the voice from heaven spoke judgement. Here is the king of heaven against the king of earth, the voice of GOD against the voice of man: a divine wrath, warring with a human pride: the fire is kindled, woe to the stubble. The Lord of hosts is in arms against the Lord of Babel, and begins to lay hands on him and to thrust him out of his throne. First, he rattles him like a thunder, O King Nabuchadnezzar: as if he should say, for all thou art a king, thou shalt see whether another be above thee. Now guard thy person, now defend thy honour, for he whom thou hast despised, threateneth to take thy kingdom from thee; go now and walk in thy galleries, fetch one turn more before thou be turned out of door, and walk with the beasts in the forest.  
Now he comes to the arraignment, and calls him to the bar, O king Nabuchadnezzar to thee be it spoken. He was never called king with less reverence, nor had such pay for sin in all his reign. God gives him his title, and he tells him his lot, he calls him king but without a kingdom: as if he said, late king of Babel, hold up thy hand. Here a king is arraigned in his own kingdom, and no evidence given against him, but as though he had witnessed against himself, as all sinners do, God condemneth him out of his own mouth, and to open his ears, he calleth him by his own name, O king Nabuchadnezzar, as the prisoner is called when he holds up his hand at the bar. Then he pronounceth the judgement, To thee be it spoken, to thee which advancest thyself like God, to thee which wouldst not take heed by thy dream, to thee which wouldst not be warned by the Prophet, to thee which didst all for thine own honour. Now harken to thy judgement, Thy kingdom is departed from thee, thou shalt be driven out of thy palace, they which should honour thee shall expulse thee, thou shalt reign with the beasts in the desert, there shall be thy dwelling seven years, go now and stalk in the woods as thou didst in thy palaces, and when thou art among the Lions and Wolves, and Bears, look unto Babel which thou hast built.  
How doth this speech differ from Nabuchadnezzars' speech? his words were but words, but God's words were, He spoke, and it was done. For in the same hour that which was spoken was done (saith Daniel) & whatsoever the voice threateneth unto our sins, or unto the sinner, shall be done at first or last. To Nabuchadnezzar it was said, Thy kingdom shall be taken from thee. To us it is said, Thy life shall be taken from thee. To him it was said, Thou shalt be thrust forth into the desert. To us it is said, Thou shalt be thrown forth into darkness. To him it was said, Thou shalt be like beasts. To us it is said, Thou shalt be like the damned. Shall not the voice spoken to us be remembered with God, as well as the threatening menaced to him?  
This voice came from heaven, and therefore it spoke home, not like them which glide by the faults of Princes, & whisper behind their backs, as though they would reprove them if they durst, but for fear lest the prince or counsellor, or judge, or magistrate, should take it as he means it, & think that he aims at them, which makes them speak in parables, as though they would cast a veil over their reproof, and eat their message before they have spoken it. The holy Ghost teacheth us here to reprove, so that whosoever sinneth may know that thou speakest to him. He which speaketh from Heaven (as the voice did) must speak like john Baptist among the Publicans & harlots, and soldiers, as though he went from one to another, and said, this is spoken to thee, this is spoken to thee, this is spoken to thee. For unless we come near these mortal Gods and proud Nabuchadnezzars', as near as Elias came to Achab, when he said, It is thou that troublest Israel, they will post it over and think that thou speakest not to them until thou speakest plainly, as the voice spoke from heaven, To thee be it spoken. And they will reform the matter, or else God show some judgement upon them, as he did here upon this great king Nabuchadnezzar.  
Now the decree goeth forth, that Nabuchadnezzar shall be King no more, Thy kingdom is departed from thee. This is such a saying, as if Nabuchadnezzar had thought of it before, he would have wept when he vaunted, to think that his honour was going from him, when he thought it was coming to him: and yet his kingdom was departed from him, and yet God saith, Thy kingdom is departed from thee, because the decree was past, which should as surely come to pass, as if it were passed already. Therefore because we care not so long as the Prophet saith, we shall die, we shall suffer, we shall answer, he leaveth Shall, and saith Now, as God said to Abimelec: Thou art a dead man, not thou shalt die, but thou art dead, which roused him more, then if he had threatened him an hundred deaths, because he thought that he should die presently: So the holy Ghost is forced as it were to exceed, and speak more than we think he should speak, for the hardness of our hearts, which hear like stones, and go like snails. If we have but a week to repent we will defer it to the last day, that we may sin all the rest.  
Therefore it was meet to say, Thy kingdom is departed from thee. That seeing his judgement should not stay, he should not stay his repentance. If this voice had said, Thy Babel shall sink, as Nimrod's Babel did, it seemeth he would have thought his honour buried, but when he was stripped, not only of his palace, but also of his kingdom, what heavy news was this unto him, which thought himself equal with GOD, and now may not be a King? But when he was thrust among beasts to eat grass with oxen, what a downfall was this to be brought under all his subjects, which spoke even now as though there were none but he: and now his servants servant would not be like unto him? So the king of kings will be honoured of kings, as they are of their subjects, or else he will tread upon their crowns, and they shall hear the same at last, Thy kingdom shall departed from thee.  
Now followeth the execution of his judgement, for Daniel saith, The same hour all this was fulfilled. So he showeth the order of it: as a prisoner is brought to the bar, and lead to a gibbet, so this King was drawn from his throne, and turned into the wilderness, where he abode among wild beasts so long, Till his hairs were grown like eagle's feathers, and his nails like birds claws.  
When God began, he made haste, as it was long before he spoke, but when he spoke, he did it, and effected in an hour all that the dream and the Prophet had foretold.  
Then was fulfilled, The pride of man shall bring him low: Even in that hour that Nabuchadnezzar advanced himself more than before, in the same hour he was brought under all his subjects, all his servants and pages; so he which setteth up can pull down, he which gave can take, he which made can destroy.  
Therefore let no man vaunt though he were a king of his house or land, or farm or children, but know that he should have nothing, if GOD did not regard him more than other, and think when thou dost read this story, whether thou be not as proud of thy wealth, as Nabuchadnezzar was of his palace: whether thou be not as proud of thy children, as Nabuchadnezzar was of his kingdom: whether thou be not as proud of thy parentage, as Nabuchadnezzar was of his honour: whether thou be not so proud of thy learning, as Nabuchadnezzar was of his train. If thou be not so proud, them God doth say no more, O King, to thee be it spoken, O subject to thee be it spoken, these blessings shallbe taken from thee. For, hath God taken no man's kingdom from him but Nabuchadnezzars'? hath he taken no man's office from him but judas? hath he taken no man's riches from him but jobs? how did Antiochus, and julian, and Herod, and Saul, and Athalia, and jezabel, & Richard the third go from their thrones, as if God had pulled them out by the ears? he had no respect unto their persons, but used them like beasts as he did Nabuchadnezzar, and fulfilled his threatening: The candle of the wicked shall be put out. Therefore as Christ saith unto them which turn back: Remember Lot's wife: so I may say to them which bear high minds, and proud looks, & stout words, remember King Nabuchadnezzar, how God resisted the proud. Now if any man long to be resolved, how this king was changed to a beast, he must not imagine any strange metamorphosis, or popish transubstantiation, as though his shape were altered, or his manhood removed, or that he put on horns and hoof, as the Poets feign of Actaeon, for the voice doth not say that he should become a beast, but that he should dwell with the beasts. Daniel doth not say that his head or arms, or legs were transformed: but that the hair of his head and the nails of his fingers did grow like eagle's feathers, and like birds claws, as every man's hair and nails will do, if he do not pair them.  
Lastly, Nabuchadnezzar saith not, that his shape was restored unto him, but that his understanding was restored unto him: all which declare, that he was not changed in body, but in mind: not in shape, but in quality. A savage mind came on him, like that which drove Cain from the company of men, 
Gen. 4. 12.  and he became like a Satire or wild man, which differeth not from a beast, but in shape: though he was not turned to a beast, yet this was a strange alteration, to be so changed in an hour, that his Nobles abhorred him, his subjects despised him, his servants forsook him, none would company with him but the beasts. Consider this all that advance themselves against GOD and despise his word, as Nabuchadnezzar did. Take warning by a King, which even now walked in his galleries, & his Nobles served him in his palace, with all dishes that the air, or sea, or land, could afford: now he is turned to graze & feed like an ox with the beasts in the wilderness. This was to show that God maketh no more account of the wicked then of beasts, and therefore the holy Ghost calleth them often by the name of beasts: showing how that sin and pleasure make men like beasts: when they have abused their wits often, and perverted their reason, at last God taketh their understanding from them, and they become like beasts, loathsome to themselves and others: many such beasts we have still like Nabuchadnezzar, who were fit to live in the desert among lions, where they might not annoy others, then in towns amongst men, where they infect more than the plague. Thus if you have not considered the beastliness of sin, look upon Nabuchadnezzar like a beast. If you would see the guilt of it, 
Gen. 4. 12.  look upon wandering Cain. If thou wouldst see the frenzy of it, 
1. Sa. 16. 14  look upon frantic Saul. If thou wouldst see the fear of it, look upon trembling balthasar. 
Dan. 5. 6.  If thou wilt see the shame of it, 
Hest. 7. 10.  look upon Haman, hanging upon his own gallows. If thou wilt see the end of it, look upon the Glutton frying in hell. 
Luk. 16. 23.  These are the pictures of sin, which GOD hath set for a terror before us: 
Gen. 19 26.  like the pillar of salt, or achan's Sepulchre to speak to us. 
josua. 7. 26.  Take heed by those, when I have warned you, as I warned them, I will punish you, as I punished them. This is the Epitaph, as it were, which God ingraueth upon Nabuchadnezzars' Sepulchre:  
Be thou an example to Kings and Rulers, for all the children of pride, to beware how they set themselves against him who advanced them.  
Thus he which sets up, can pull down. Did not I send thee dreams to warn thee? Did not I send a Prophet to warn thee? If either of them would have served, thou mightest have ruled still, and walked in thy galleries, and feasted in thy palace, and judged upon thy throne, and died a King: but now thy kingdom is departed from thee. Who would be like Nabuchadnezzar, now he is like a beast? If this heathen was thus challenged for his warning, which had heard but one Prophet, we may tremble to think what we shall answer for our warnings, which have been threatened as often as the Israelites, and yet provoked the Lord while he serveth us, like those which curse the sun while it shineth upon them.  
Thus have you seen the fall of pride. Even now he said, Is not this great Babel? Now he may say: Is not this unhappy Babel? even he said, which I have built by the might of my power: and now he may say, which I have built by the vanity of my pride: even now he said, for the honour of my majesty: now he may say, for the ruin of my kingdom: yet after this he rose again, and came to himself, and received his kingdom, and honoured him which punished him so: but the time will prevent me to speak of his restitution, therefore here I end.  
FINIS.   

THE RESTITUTION OF NABUCHADNEZZAR.  Dan. 4. 31. etc. 
31 And at the end of these days, I Nabuchadnezzar lift up mine eyes unto heaven, and mine understanding was restored unto me, and I gave thanks unto the most high, and I praised and honoured him that liveth for ever, whose power is an everlasting power, and his kingdom is from generation to generation.  
32 And all the inhabitants are reputed as nothing: and according to his will he worketh in the army of heaven, and in the inhabitants of the earth, and none can stay his hand, or say unto him, Why dost thou so?  
33 At the same time I had my understanding restored unto me, and I returned to the honour of my kingdom, my glory, and my beauty was restored unto me, and my counsellors and my Princes sought unto me, and I was established in my kingdom, and my glory was augmented toward me.  
34 Now therefore I Nabuchadnezzar praise and extol and magnify the king of heaven, whose works are all truth, and his ways judgement, and those that walk in pride he is able to abase.  
NOw we are come to his Restitution: first Nabuchadnezzar was humbled, as God humbleth his enemies, now he is humbled as GOD humbleth his children, that although he had more honour than he had before, yet he is not proud of it as he was before, but crieth with the Prophet David, 
Psal 115. 1  Not unto me O Lord, not unto me, but unto thy name give the glory. So he which said, not only with heart, but almost with mouth too, 
Psal. 14 1.  there is no God: now with heart and mouth honoureth none but God. His pride and his fall Daniel declared, but when he came to his restitution, he makes Nabuchadnezzar to speak himself, and give thanks in his own person, like a witness brought in to testify the truth of this wonderful story.  
When the Prophet had showed how this King vaunted, and how he was debased for it, presently after he had spoken it, he calls in as it were the King himself, to witness his report, and declare how he was raised again, like a man which having received grace from a Prince or great person, is brought in before him to give thanks for his favour received, and then is dismissed.  
In these verses two things show themselves at the first view, that is, Nabuchadnezzars' Restitution, and his thankfulness in his Restitution. First, he shows the time when he was restored in these words, At the end of these days, than he shows the manner how he was restored in these words, I Nabuchadnezzar lift up mine eyes to heaven, and mine understanding was restored to me. In his thankfulness, first he extolleth God's power, in setting him up and pulling him down, and raising him again: then he commendeth God's justice and truth, which deserves to be praised for his judgements, as much as for his mercy, as though he rejoiced that God had made him like a beast, that he might die like a man.  
At the end of these days. As Daniel noted the time of his pride, when he walked in his palace, to show how pride grows out of buildings, and wealth, and apparel, and such roots: so he noteth the time of his fall, while the words were in his mouth, to show that he was punished for his pride and ignorance, that he might know where to begin his conversion, and abate his pride, and when he had taken away the cause, than God would take away the punishment: so likewise he noteth the time of his Restitution, At the end of these days, that is, after seven years were expired; to show how long the sickness of pride is in curing, and to show how every thing was fulfilled which was prophesied, even to the point of time, for it was told him by Daniel that he should be like a beast seven years, therefore Nabuchadnezzar is prompt as it were to confess the truth, and saith as the Prophet saith, At the end of these days, that is, at the end of seven years, I Nabuchadnezzar was restored to my kingdom, as Daniel told me. Yet another note is set upon this beast, lest we should think that God only regarded the season, and think seven years punishment enough for such a sin: He saith not barely, that his understanding and honour were restored unto him, when seven years were ended: but that they were restored unto him when he began to lift up his eyes unto heaven: to show that this blessing came from above, and that he which had humbled him, had restored him again, as if he should say to all that are cast down with sickness, or poverty, or infamy, or any trouble whatsoever in body or mind, he which hath humbled you will raise you, as he hath done me, but you must look up unto heaven, and lift up your hearts unto him, and then your understanding, and comfort, and wealth, and pleasure, & health, and liberty, and good name, and all shall return unto you again: like jobs sheep, and camels, and oxen, in greater number than he had before, as all the blessings of God returned to Nabuchadnezzar when he looked up to heaven: so they shall come back like a river upon you, when your eyes can go by these vanities, and look upon him which looks upon you, or else seven and seven years shall pass over you, and you shall be never the better, but worse and worse; like Saul which was vexed more and more, till he had killed himself.  
Therefore as the jews looked up to the brazen Serpent, which was a figure of Christ, when they would be healed, Numb. 21. 8: so all that would recover that which they have lost, or obtain that which they want, Nabuchadnezzar doth teach them here to lift up their eyes to heaven, from whence (saith Christ) cometh every blessing of man. At the end of these days, I Nabuchadnezzar lift up mine eyes, etc. Like a man which is wakened out of a long trance, now he began to stir and lift up his eyes: when the heart is once lift up, it will lift up the eyes, and the hand and voice, and all to heaven: he which never looked up to heaven so long as his comfort was upon the earth; now his mind is changed, his looks, and gestures, & speeches, and all are changed with it: As though God would show a visible difference between the spiritual and the carnal, even in their looks and gestures: as there is between a child and an old man. The spiritual minds are heavenly, and look up, because their joy is above. The carnal minds are earthly, and look down like beasts, because their treasure is below. 
Gen. 3. 14.  As the serpent grovels upon the ground, so doth the serpent's seed, and hath not so much as the countenance of grace.  
Therefore by lifting up his eyes to heaven, is signified that the time was come, which the Lord had set down, that he should be like a beast, until he had learned that lesson, That the most high beareth rule over the sons of men. Therefore Nabuchadnezzar showeth that he had learned his lesson, for he looked not up to heaven to behold the Sun, the moon or the stars, like an Astronomer, but thinking how he had set himself against Heaven, from whence came all his honour, in a godly shame & holy anger, toward himself, he turns his face from earth to heaven, to magnify him, which had humbled him; that so contemneth him, which advanced him. Now he talks no more of his Palace, nor his power, nor his Majesty, though it be greater than it was, but he looked above his own palace, to another Palace, from whence that terrible voice came down unto him, Thy kingdom is departed from thee. Which expresseth his contrite heart, and wounded spirit, how many passions batled within, as if he should chide himself, and say: Unthankful man, my power ever descended from above, and I ever looked upon the earth, and mine honour came down from heaven, and I never lift up mine eyes before: But now saith he, go up my voice, and my hands, and my eyes, how long will ye poor upon the earth like a beast? so he lifted up his eyes unto heaven. After he had lifted up his eyes, he beginneth to pray, & praise, and give thanks to God, which showeth that he did not only lift up his eyes, but his heart too: for unless we can say with David, I lift up my hart. Psal. 25. 1. it is in vain to lift up eyes, or hands, or voice, as the hypocrites do, because he which is a spirit, will be worshipped in spirit. john 4. Therefore Marie saith, My heart doth magnify the Lord. Luke 11. 46. As for the Infidels and Idolaters, they have no hearty service, but their religion is like an occupation, which is done with the body. For when we read of the sacrifice or prayers of the Idolaters and Infidels, we do not find, that they lift up their hearts to their Idols, but their hands, or their eyes, or their voice, as the Baalites roared to Baal, 1. King. 18. 28. and the Mariners cried to their Sea-gods, 1. jonas. 5. and the Ephesians shouted to Diana, Act. 19 28. But the lifting up of the heart is the holy service, and always appropriate unto God, which saith, My son, give me thy heart. Pro. 23. 26. Therefore now Nabuchadnezzar lifts up his heart to God, showing that he had learned that lesson which GOD gave him 7. years to study, that The most high beareth rule over the sons of men, etc.  
Now God thinks the time long enough: & as he reform the ground after the flood, with fruit, and herbs, and flowers again; so he reformeth Nabuchadnezzar with understanding, and beauty, and honour again. As when he repent himself, and said, I will drown the earth no more, Gen. 8. 21. so I will chase Nabuchadnezzar no more: now he knows a king above him, he shall be king again now he seeks my honour, I will give him honour; now he magnifieth him which debased him, I will return to exalt him. So the voice which thundered from heaven, Thy kingdom is departed from thee: sounds again, Thy kingdom is restored to thee. For it was not told that he should be like a beast until he died, but until he knew that the most high beareth rule over the sons of men. Therefore when he knew this, nothing could stay him from his kingdom, no more than they could stay him in it before. Thus the displeasure of God is but an interim, until we know some thing that we should know, and then Nabuchadnezzar shallbe king again, than the sick man shallbe whole again, than the bondman shall be free again, than the poor man shall be rich again. His mercies are called everlasting, because they endure for ever. Psal. 136. 1, 2. But his anger is compared to the clouds, because it lasteth but a season, whom he loveth he loveth to the end, but whom he scourgeth he scourgeth to repent; as Hezekias was sick until he wept, Nabuchadnezzar was banished but until he repent. Now the first cure of the King's restitution was of his mind, Mine understanding (saith Nabuchadnezzar) was restored unto me. To show what an inestimable gift our understanding and reason is, whereby we differ from beasts, for which we cannot be thankful enough, therefore he records it twice, as though his heart did flow with gladness, and his tongue could not choose but speak often of it, as a man thinketh and speaketh of that which he loveth.  
Mine understanding was restored unto me, etc. That which was first taken away, was first restored again, which so soon as it was gone, he was counted a man no more, but a beast. As David saith, Like Horse and Mule which have no understanding. Psalm 32. 9 counting them which are void of understanding to better than horse and mule. Therefore they which have lost their understanding at the Taverns, as many here have done sometimes, & they which understand not yet what is the book of God, are but horse and mule, though they bear the visors of men.  
After he had said, Mine understanding was restored to me, he annexeth, Mine honour was restored to me, so he grew to a king again: as he was wont to put on one robe after another when he was a King, so when GOD would make him a king again, first he puts upon him the robe of understanding as it were the foundation of a king, like the principal spirit which came upon Saul, the first of Samuel 10. 9 And when he had a prince's heart, than GOD gave him a Prince's power, and proclaimed like a voice from Heaven, Nabuchadnezzar king of Babel: so gloriously he rose again like the Sun, with a triumph of his restitution, & welcome of his subjects, like the shout which went before Solomon. 1. King. 1. 34. One would think when Nabuchadnezzar was a King, GOD would never have made him like a beast, nor after made him again a king: for who would suffer a beast to rule over them, seeing such stomachs are in men, that they will hardly endure any rulers. Therefore it is strange that these men would suffer one to rule over them that had been 7. years like a beast; it is even as if one had lain 7. years in the grave, and after come to challenge his house and goods from them which have it in possession, and count it their own: I think such a one should have so cold a suit, that unless it were some few that loved him, while he lived he might go again to his grave for a house to dwell in: so no body looketh now for Nabuchadnezzar to come out of the wilderness, he was the unlikelyest man in the world to be King after such a change: but see what God can do, though all be against it; he which made a king like a beast, raised a king of a beast.  
Mine understanding (saith Nabuchadnezzar was restored to me, and more than that, mine honour was augmented, more than it was when I was so proud of it. As God turned his heart, so he turned the hearts of his Nobles and people, that they received him for their King again, and sought unto him, and reverenced him, for all the disgrace which they had seen, which made them before to contemn him like a beast.  
Here a wise man may study and wonder like Elisha when his master was rapt to heaven. For as though a snuff had been taken from the ground, and set in the candlestick again, and shined brighter than it did before: So Nabuchadnezzar was raised from the dust, and set in the throan: even now no man cared for him, and now no man dare displease him: that which Solomon saith in Prou. 16. 17. When the ways of a man please the Lord, he will make all his enemies at peace with him: so when Nabuchadnezzar pleased the Lord God gave him grace with men, & his glory was augmented. My glory was increased, etc. that is, he received not only his kingdom, and power, and honour again, but he received usury of them. For his seven years banishment, they had been put out seven years to the Bank, for him to receive more when he came again, so when he sought his own honour, honour departed from him, his palace could not hold it, his treasures could not redeem it, his guard could not stay it, but pride chased it away, whilst he followed after it. But when he sought God's honour, and cared not for his own, honour was increased, according to that, I will honour them that honour me.  
What would Nabuchadnezzar say to our Nabuchadnezzars' (if he were living) which think it against their honour to seek Christ's honour, and that if his kingdom went up, their kingdom should go down, like Herod which thought he could not be King, if Christ should reign; and the pharisees, which thought they should be despised if Christ were regarded.  
If Nabuchadnezzars' honour came unto him for the honour which he gave to GOD: how long will their honour last, which eat and drink, give and take, set up and pull down, and do all that they do to honour themselves? as Nabuchadnezzar built Babel until that voice came thundering from heaven, Thy kingdom is departed from thee, thy office is departed from thee, thy life is departed from thee. Some have exalted themselves like Nabuchadnezzar, and are not fallen yet: some mounted up have fallen low, and lower, like Balaam, but they are not yet at the ground: they have ruled like beasts, longer than Nabuchadnezzar, and yet look not up to heaven, that they may be changed. Thus Nabuchadnezzar is welcome to his throne again.  
Now he hath received grace, let us examine his thankfulness. If you mark how every thing comes in his order, you shall see a marvelous consequence observed both in his Fall & Restitution. When he looked upon his palace, than he waxed proud; when he waxed proud, than God threatened him; when he was threatened, than God banished him; when he was banished, than he lift up his eyes to heaven; when he lift up his eyes to heaven, his understanding came unto him; when his understanding came unto him, than he gave thanks to God: showing us the use of our understanding, why God hath given reason unto men, viz. to serve him and praise him upon earth: as Nabuchadnezzar worshipped God so soon as he came to understanding; so, so soon as we come to years of discretion, and begin to understand, we should begin a new life, and serve him whom all creatures do serve with us, or else our understanding is vain, and we are beasts still: for by this Nabuchadnezzar shows that he had understanding, and was like a man, because he gave praise to God, & was moved in heart to worship him which made him, according to that definition that David maketh of understanding, in the tenth verse of the one hundred and eleventh Psalm. They which observe them have a good understanding: they which observe the Commandments have a good understanding; not they which speak of the Commandments, nor they which writ of the Commandments, nor they which preach of the Commandments, but they which keep the Commandments, have a good understanding. The rest have a false understanding, a vain understanding, an understanding, like that of the Scribes & pharisees which was enough to condemn them, but not to save them.  
By this every man should try his wisdom: for so soon as understanding cometh to him as it came to Nabuchadnezzar, it will extort prayer and obedience from him, whether he will or no: therefore our Nabuchadnezzars' are beasts still, for this is no part of their understanding.  
But he which can go beyond all in shifts & policy, is counted the wisest man in Court & City. Oh, if Machavil had lived in our country, what a Monarch should be be? to what honour, and wealth, and power, and credit, might he have risen unto in short time, whether he had been a Lawyer, or a Courtier, or a Prelate? me thinks I see how many fingers would point at him in the streets, as they do at his apes, and say, there goeth a deep fellow, he hath more wit in his little finger then the rest in their whole body. You talk of Sectaries how fast they grow, and how fast they breed; I warrant you where any Sectary hath one son, Machavil hath a score, and those not the brats, but the fatlings of the Land, which if they had but a dram of religion for an ounce of their policy, they might go like Saints among men. But we speak to the belly that hath no ears.  
Now let us see the parts of this king's confession, that we may see how his thankfulness did answer to his sin: before he had rob God of his honour: now, as though he came to make restitution, he brings praise, & thanks and glory in his mouth. First, he advanceth God's power, and saith, that his kingdom is an everlasting kingdom: in which words he confesseth that God was above him, because that his kingdom was not an everlasting Kingdom, but a momentany Kingdom, like a spark which riseth from the fire, and falleth to the fire again. Therefore he showeth what a fool he was to vaunt of his Kingdom, as though it were like God's Kingdom, which lasteth for ever.  
Secondly, he magnifieth the power of God, and saith, that God doth what he listeth both in heaven and in earth, and nothing can hinder him, or say unto him, what dost thou? Under which words, he confesieth again, that God was above him, because he could not reign as he listed, for when he thought to live at his pleasure, he was thrust out at doors, and God said not to him, what dost thou? but Thy kingdom shall departed from thee: therefore he showeth what a fool he was to vaunt of his power, as though it had been like God's power, which cannot be checked.  
Thirdly he commendeth the justice of God, and saith, that his works were all truth, and his ways were all judgement. Under which words, he confesseth again, that God was above him: for his ways were all errors, and his works were all sins, as the end proved. Therefore he shows what a fool he was, to vaunt of his works, as though they had been like God's works, which cannot be blamed: therefore he concludes, I Nabuchadnezzar praise, and extol, and magnify the King of heaven. When he lighted upon the right string, mark how he haps upon it, and doubles it, and trebles it, like a bond which is ratified with many words of like sense; so he ratifieth his bond to God with many words of like meaning, I will praise and extol and magnify the King of Heaven: as if he would praise him, and more than praise him. They which love with the heart, and repent from the bottom, praise & praise, pray and pray, give and give, serve and serve, that is, when they have served him, they are ready to serve him again.  
Here is a glass for all the children of pride. First look upon Nabuchadnezzar, you that are great men like Nabuchadnezzar. For thus will GOD make his example of great men, because they should be examples to others. Many wicked men died in jury, and scarce a man was by to see their end; but Herode was stricken before the people, that all might see, because he was a wicked King. There were many in Babel as proud as Nabuchadnezzar, but none but Nabuchadnezzar was made like a beast, because he was a proud King: so God doth stomach sin in those that bear his own person. As Princes use to pick those that are principal and chief in rebellion to make them examples of terror to others, which were ringleaders in the treason: so God doth bend his shot against the captains of his enemies, like the King of Aram, which charged his soldiers, that they should fight with none but against Achab the King, as it is written in the second Book of Chronicles, the eighteenth chapter and thirtieth verse. For as Solomon saith in the nineteenth Chapter of his proverbs and five and twentieth verse, Strike the strong, and the rest will beware: so justice showed upon a Ruler, or great parsonage, doth terrify many.  
If we could see but one of our Nabuchadnezzars' so degraded, it would make all the rest better in their office, & think when they sit in their majesties, as Queen Hester did, that their power is given them for the Church and not against the Church.  
Paul being before Festus and Agrippa, wisheth not unto the King Agrippa, more wealth, or more honour, or more riches, but more religion, which is the greatest want of Princes and Magistrates. They sit in God's chair, and are called Gods, but are not like God, but like Mammon, except their names and their crowns: peradventure a David, or a Solomon, or a josua, that is, a few that remember whose person they bear: the rest are like Saul, and Herod, and Nabuchadnezzar, which know not from whom their kingdoms come. Nabuchadnezzar built for his honour, and they built for their honour: Nabuchadnezzar gathered for his wealth, and they gather for their wealth: Nabuchadnezzar sought after his pleasure, and they seek after their pleasure: Nabuchadnezzar vaunted of his power, and they vaunt of their power: what did Nabuchadnezzar which they do not, but repent which they do not? I cannot wish them beasts to do them good, like Nabuchadnezzar, because it is a question, whether they are worse than beasts already, but if we could drive them out of their palaces to live like beasts in the wilderness, it were a good riddance, for there they should do less harm: where now their proud horns do gore others, & their hoof is up to strike every one that is better than themselves, which maketh many fly into the wilderness, from their house, and church, and calling, lest they should fall into their clutches: The Lord which restored Nabuchadnezzar from the likeness of a beast, restore them to the likeness of men, or else fright them like Nabuchadnezzar, to run from their rooms, that better may have their places.  
Thus you see Nabuchadnezzar was made like a beast that he might die like a man, for he could never learn from whence his kingdom came, until he had been apprentice seven years unto the cross, and when he perceived who took his kingdom from him, than he perceived also who gave his Kingdom to him, and learned his thankfulness in the wilderness, when all the blessings were gone, which he should have been thankful for, he thought that God was no body, until he became like no body himself, and then who but God, no power but of him, no honour but from him, his first honour came from God, as well as his last: but when he was like a beast which knew not his owner, like a babe which knew not his Father, like an Image which knows not his maker, but now he knoweth from whom King's reign, and hath learned to say thy Kingdom, as well as my Kingdom, and is like the elders in the Revelation which cast down their crowns before the Lamb.  
Such a schoolmaster is affliction, to teach that, which Prophets and Angels cannot teach. For the Prophet and his dream had told him as much before, yet he could never say, the Lord hath given, before he did see how the Lord had taken: they say a friend is never known before he be lost: so when God fled, than Nabuchadnezzar followed: but when God called, than Nabuchadnezzar contemned; when he hath all things he is unthankful, and when he hath nothing he beginneth to be thankful.  
So we must learn God's love out of his wrath, and spell his goodness out of his justice: therefore we preach judgement unto you, to make you fly unto mercy, we denounce the law against you, to make you love the gospel, we show you hell, to make you seek heaven. Because we are all like Pharaoh his sorcerers, though we receive never so much, yet we never say, the finger of GOD hath done this: but when he gins to plague us, than we cry the finger of God hath done this: therefore if we will not be invited, it is good to be compelled: to conclude, he which made Nabuchadnezzar a King when he was like a beast, is he which makes them rich which were poor, and he which makes them free which were bounden, and he which makes them beloved which were hated, and he which makes them wise, which were rude, and he which makes them whole which were sick: they must stay a time, seven days, or seven weeks, or seven months, or seven years, as Nabuchadnezzar did, and when they are ready for it, it will come suddenly, as the Angels came to refresh Christ so soon as he was hungry: yet a little while, a little longer, comfort is on foot, and that goodness which is coming, will come, as the sun which was rising is risen: for as Nabuchadnezzar said, mine honour was restored to me, so I am sure many here may say, my right was restored to me, my liberty was restored to me, my health was restored to me, my good name was restored to me, in less time than Nabuchadnezzars' honour was, and what then? Therefore I Nabuchadnezzar, praise, and extol, and magnify the King of heaven, whose works are all truth, and his ways judgement, and those that walk in pride, he is able to abase. This is the conclusion of all God's benefits, they which do not praise and extol the King of heaven are worse than Nabuchadnezzar.  
Therefore let all which said in their hearts, like Nabuchadnezzar: is not this the house which I have built, is not this the land which I have purchased, is not this the money which I have gathered, are not these the children which I have be gotten, say now with Nabuchadnezzar for all, I praise, and extol, and magnify the King of heaven, which can take all again, as he did from Nabuchadnezzar.  
Thus you have seen pride and humility, one pulling Nabuchadnezzar out of his throne, the other lifting him unto his throne, whereby they which stand may take heed lest they fall; and they which are fallen, may learn to rise again.  
FINIS.   

A DISSUASION FROM PRIDE, AND AN exhortation to Humility.  1. PET. 5. 5. God resisteth the proud, and giveth grace to the humble. 
SAint Peter teaching every man his duty, how one should behave himself to another, exhorteth all men to be humble & abstain from pride: as though Humility were the bond of all duties, like a list which holdeth men in a compass, & pride were the makebate over all the world: to which Solomon giveth witness, Prou. 13. 10. saying, Only by pride man maketh contention: because pride maketh every one think better of himself then of others, whereby he scorneth to give place to the other, and therefore when neither party will yield as Abraham did to Lot, how should there be any peace? 
Gen. 13. 9  Thus pride doth break the peace, and humility doth set it again: therefore to toll men from pride to humility, as it were from the concubine to the right wife, the Apostle showeth how God is affected to pride, and what mind he beareth to humility: God resisteth the proud, and giveth grace to the humble: as if he should whisper men in the ears & say, take heed how you company with pride, or give entertainment to her, for she is not Caesar's friend, the king counteth her his enemy, & all that take her part: she hath been suspected ever since the Angels rebelled in heaven, 
Gen. 3.  and Adam sought to be equal with God. therefore his majesty hath a stitch against her, as Solomon had to Shemei, & would not have her favourites come in his court, 
1. Kin. 2. 36  unless they hold down their mace, stoop when they enter. But if you can get in with humility, and wear the colours of lowliness, than you may go boldly, and stand in the King's sight, and step to his chamber of presence, and put up your petitions, and come to honour. For humility is very gracious with him, and so near of his counsel, that as David and Solomon say, 
Pro. 3. 32.  he committeth all his secrets to her. This is Peter's meaning, 
Psal. 25.  that the humble shall find grace with God and men: as we read of David and john Baptist, according to that in the first Psal. vers. 4. All things which he doth shall prosper: 
Psal. 1. 4.  but the proud shall be troubled and crossed, and when they would do best they shall do worst, when they would grace themselves, they shall shame themselves: and God will be to them like the spirit of Saul which tormented him wheresoever he went. This sentence is repeated again, 
james. 1. 6.  james 4. 6. the like sentence to this is in proverbs 3. 34. 
Pro. 3▪ 34.  where he saith, with the Scornful he scorneth: but he giveth grace to the humble: the like sentence is again in the 16. of Proverbs 18. where he saith, 
Pro. 16. 18.  Pride goeth before destruction: 
Pro. 15. 33.  and in the 15. of Prou. 33. before honour goeth humility. 
Pro. 29. 23.  The like sentence is again in the 29. of the Prou. vers. 23. where he saith, the pride of man shall bring him low, but the humble in spirit shall enjoy glory.  
The like sentence is again in the first of Luke. 46 where the Virgin sings, 
Luk. 1. 46.  He hath put down the mighty from their seat, and hath exalted the humble and meek; that as it were by two or three witnesses, pride might be condemned, and humility acquitted. One is to GOD like jacob, 
Rom. 4. 13.  of whom he saith; 
Mal. 1. 3.  jacob have I loved: the other is to God like Esau, 
Gen. 25. 8.  of whom he saith, Esau have I hated. jacob loved Esau because he loved venison, but Rebecca loved jacob because he was loved of God. So the proud are in the King's Court, because they seek honour, but the humble are in God's court, because they contemn honour: as he saith in the third of the Prover. ver. 34. with the froward he will show himself froward: So he threateneth here that with the proud, he will show himself proud; that is, if they challenge, he will defend: if they will provoke him, he will resist them: if they will climb higher than their compass, he will pull them lower than their will.  
Peter speaks of the proud, as if they did challenge God, like champions, & provoke him like rebels, that unless he did resist them, they would go about to deprive him of his rule, 
Num. 16. 2  as Corah, Dathan, and Abiram undermined Moses. For so the proud man saith, I will be like the highest, 
Esai. 14.  and if he could, above the highest too. This is the creature which was taken out of the dust, 
Gen. 2. 7.  and so soon as he was made, he opposeth himself against that majesty, which the Angels adore, the thrones worship, the devils fear, and the heavens obey. How many sins are in this sinful world, and yet as Solomon saith of the good wife, Prou. 31. 29. Many daughters have done virtuously, 
Pro. 31. 29.  but thou surmountest them all. So I may say of pride, many sins have done wickedly, but thou surmountest them all: for the wrathful man, the prodigal man, the lascivious man, the surfeiting man, the slothful man, is rather an enemy to himself then to God. The envious man, the covetous man, the deceitful man, the ungrateful man, is rather an enemy to men then to God. but the proud man sets himself against God, because he doth against his laws, he maketh himself equal with God, because he doth all without God and craves no help of him: he exalteth himself above God, because he will have his own will, though it be contrary to Gods wil As the humble man saith; 
Psal. 115. 1  Not unto us Lord, not unto us, but thy name give the glory. Psal. 115. 1. so the proud man saith, not unto him, not unto him, but unto us give the glory: like unto Herod, which took the name of God, and was honoured of all but the worms, and they showed that he was not a God but a man, 
Acts 12. 21.  Acts 12. 21. Therefore the proud men may be called Gods enemies, because as the covetous pull riches from men, so the proud pull honour from God. Beside the proud man hath no cause to be proud, as other sinners have, the covetous for riches, the ambitious for honour, the voluptuous for pleasure, the envious for wrong, the slothful for ease; but the proud man hath no cause to be proud, but pride itself, which saith like Pharaoh, I will not obey, Exod. 5. 2. Therefore God is specially said to resist the proud, because the proud resist him. Hear is heaven against earth, the creator against the creature, the father against the son, the Lord against the servant, the Prince against the subject, who is like to win the field? If the Lord justify (saith Paul) who shall condemn? so if the Lord resist, who shall defend? If his law come with thunder and lightning and tempest, with what terror will he come himself? It was but a brag, when the king of juda proclaimed war against the king of Aram & said, 
2. Kin. 1. 9  No man shall deliver them out of my hands; but it is true when God saith, no man shall deliver them out of my hands: 
Heb. 10.  therefore the author to the Hebrews saith, It is a fearful thing to fall into the hands of God, for he ever overcometh. Therefore when the Egyptians perceived that God fought against them, 
1. Kin. 14. 9  they cried, We will i'll, we will fly, for God sighteth against us, Exod. 14. 25. So the proud may cry, I will fly, I will fly, for God fighteth against us. When the king of juda proclaimed war against the king of Israel; the king of Israel returned answer, that the thistle rebelled against the cedar, 2. King. 14. 9 & yet there was but king against king. a man against a man; how much rather may the king of heaven answer this proud earth, the thistle rebelleth against the Cedar? 
1. Sa. 17. 2.  The giant durst challenge but one of the host of Israel, but the Lord challengeth all the host of pride: even as he giveth grace to all that are humble, so he resisteth all that are proud. It had been too heavy for them, if he had said, the Lord doth not care for them, for God's care preserveth us, and our own care doth but trouble us: but to say that the Lord doth resist them, 
revel. 12. 7  is as if Michael should denounce war with the dragon, till he hath cast him into the pit. This is a marshal word, and comes with arms and weapons upon them: if a man should see a Lion come upon him, would he not start? if he should see a Giant come against him, would he not fear? But now the Lord of hosts, the Lion of juda, which destroyed the Giants, is up in arms to resist the proud, and the proud fear not so much as the humble. God resisteth the proud, and giveth grace to the humble: but the world resisteth the humble, and giveth grace to the proud, as David notes. 
Psal. 49. 18.  Men will praise thee, not when thou reformest thyself to God, but when thou dost form thyself to thy lusts: that is, they which will be strowters', shall not want flatterers, which will praise every thing that they do, and every thing that they speak, & every thing that they wear, and say it becomes them well to wear long hair, that it becomes them well to wear bellied doublets, that it becomes them well to jet in their going, that it becomes them well to swear in their talking. Now, when they hear men soothe them in their follies, then think they, we have nothing else to commend us, if men will praise us for our vanities, we will have friends enough: so the humour swelleth and thinks with itself, if they will look upon me when, I do set but a stout face upon it, how would they behold me if I were in apparel? if they do so admire me in silks, how would they cap me and curtsy me, and worship me, if I were in velvets? if I be so brave in plain velvet, what if my velvet were pinct, or cut, or printed? So they study for fashions, as Lawyers do for delays, & count that part naked which is not as gaudy as the rest, till all their body be covered over with pride, as their mind is with folly. Therefore David saith, 
Psal. 37. 6.  that pride is as a chain unto them, that is, it goeth round about them like a chain, and makes them think that all men love them, and praise them, and admire them, and worship them for their bravery. Therefore as Saul said to Samuel, Honour me before this people: so the proud man saith to his, chain and his ruffs, and his pinks, and his cuts, honour me before this people: all that, he speaketh, or doth, or weareth, is like Nabuchadnezzars' palace, 
Dan. 4.  which he built for his honour. This is their work, so soon as they rise, to put a Pedlar's shop upon their backs, and colour their faces, and prick their ruffs, and frisle their hair, and then their days work is done, as though their office were to paint a fair Image every morning, and at night to blot it out again: from that day that pride is borne in the heart of man, as the false Prophets were schooled to speak as the King would have them, 
2. Kin. 21. 8.  so their eyes, and feet, and tongues are bound to speak, and look, and walk, as the proud heart doth prompt them. If GOD were in love with fashions, he were never better served than in this age, for our world is like a pageant, where every man's apparel is better than himself. 
Mat. 11. 6.  Once Christ said, that soft clothing is in King's courts: but now it is crept into every house: then the rich glutton jetted in purple every day, 
Luk. 16.  but now the poor unthrift jets as brave as the glutton, with so many circumstances about him, that if ye could see how pride would walk herself, if she did wear apparel, she would even go like many in the streets: for she could not go braver, nor look stouter, nor mince finer, nor set on more laces, nor make larger cuts, nor carry more trappings about her, than our ruffians and wantoness do at this day. How far are these fashions altered from those leather coats which God made in Paradise? 
Gen. 3. 21.  if their bodies did change forms so often as their apparel changeth fashions, they should have more snapes than they have fingers and toes. 
2. Kin. 14. 2.  As jeroboams wife disguised herself that the Prophet might not know her, so we may think that they disguise themselves that God might not know them, nay they disguise their bodies so, till they know not themselves: for the servant goeth like his master, the handmaid like her Mistress, the subject like the Prince, as though he had forgotten his calling, and mistook himself: like a man in the dark, which puts on another man's coat for his own, that is too wide, or too side for his body: so their attires are so unfit for their bodies, so unmeet for their calling, so contrary to nature, that I cannot call them fit, than the monsters of apparel. 
Gen. 6.  For the Giants were not so monstrous in nature, as their attires are in fashion, that if they could see their apparel but with the glance of a spiritual eye, how monstrous it makes them like Apes and Puppets, and Vices, they would fling away their attire, as David fling away saul's armour: 
1. Sa. 17. 39  and be as much ashamed of their clothes, 
Gen. 3. 9  as Adam was of his nakedness.  
Pride hath been the deviser of all these vanities, which now neither shame nor laws nor preaching can take away: therefore had we not need to show you, how God resisteth this vice, that careth not for any else? Who can tell how this weed groweth, seeing we have nothing to be proud of, but more cause to be ashamed of ourselves, and fly from the face of God and man too, 
Gen. 3. 13.  then Adam our father had? we were earth, we are flesh, and we shall be worms meat: what cause hath earth, or flesh, or worms meat to be proud? We are borne in sin, we live in misery, we shall die in corruption: what cause hath sin, or misery, or corruption to puff us, but to humble us? there is nothing good which we are proud of, but a wise man is ashamed of the same things whereof we boast. It is a wonder to see, how a gay coat, or a gold ring, or a wrought handkerchief can brave a man's mind, that he thinks better of himself that day when he weareth them, than any day else, and speaks and walks, and looks after another fashion than he did before?  
If ye could say as the disciples said, Luk. 10. 17. Lord the devils are subject unto us: Yet (saith the Lord) glory not in this: how many things do we glory in, which we should not, if we may not glory in the gift of miracles? Even as a covetous man is greedy of an halfpenny, and an envious man is angry for a word: so the proud man is proud of a feather. Therefore shall not God resist them which glory in all things but himself, and should glory in nothing but in him? as he did emulate the lofty Babel, 
Gen. 11.  so he doth resist these lofty minds.  
But for Pride the angels which are in hell should be in heaven: 
jud. 1.  but for pride we which are in earth should be in paradise: 
Gen. 3.  but for pride Nabuchadnezzar which is in the forest should be in his palace: 
Dan. 4.  but for pride Pharaoh which lies with the fishes, 
Exod. 14.  should be with his nobles: no sin hath pulled so many down, as this which promised to set them up. Of all the children of pride, the Pope is the father, which sitteth in the temple of God, and is worshipped as God. 
2. Thes. 2. 4.  The Lords ministers are called servants, and his ministers are called Lords: but for pride the pharisees would have received Christ as gently as his disciples: 
Matth. 2.  but for Pride Herod would have worshipped Christ as humbly as the shepherds: but for pride our men would go like Abraham, 
1. Pet. 1. 6.  and our women like Sara, as they would be called their children: but for pride Noble men would come to Church, as well as the people: but for pride Gentles would abide reproof, as well as servants: but for pride thou wouldst forgive thy brother, and thy brother would forgive thee, and the Lawyers should have no work. But when thou thinkest of these things, Pride comes in and saith, Wilt thou go like a haggler? wilt thou follow Sermons? wilt thou take the check? wilt thou put up wrong? what will men say? that thou art a mome, and a coward, and a fool, and no man will reverence thee, but every man will contemn & abuse thee. Thus men are feign to put on the livery of pride, as they put on the liveries of Noble men, to shroud and defend them from the contempt of the world. Who hath not felt these counsels in his heart, which would not believe that any pride was in him? Yet as Absalon was a worse son than Adoniah, because Adoniah rebelled against his brother, 
1. King. 1. 5  but Absalon rebelled against his father: so pride hath worse children, than vanity of apparel. Tyranny in Princes, ambition in Nobles, rebellion in Subjects, disobedience in Children, stubbornness in servants: name Pride, and thou hast named their mother: therefore shall not GOD resist pride, which hath sowed so many tars in his ground, that scarce a man can say like David, I am not high minded. Psal. 131. 1. Give me the minds of all men humbled, and there is nothing left to raise strife in the world. 
jam. 4. 5.  But as james saith, The heart of man lusteth after envy: so the heart of man lusteth after pride, though he have many hart breaks and pull downs, and many times no countenance to show it: yet if a little spark be put to the tow, you shall see how soon this flax will flame: therefore Solomon saith, Eccles. 3. 10. that all the troubles that God layeth upon a man, have this purpose, to humble him; as though all troubles were little enough to humble pride, and that but for pride there were no need almost of our troubles. For the avoiding of this vice, GOD suffereth men to fall into other vices, which men abhor and punish, as theft, and fornication, and drunkenness, to make them ashamed by these vices which were not ashamed of pride: this is an argument, that of all sins pride is the worst, because God suffereth other sins to come and shame us, lest we should be proud. Again, Pride hath this property and sleight that it mixeth itself with our good works, and followeth virtue: As from the ashes of a Phoenix ariseth another Phoenix, so of the ashes of our good works ariseth pride. When the devil cannot stay us from a good work, than he laboureth by all means to make us proud of it, and so he staineth our work and stealeth our reward. For though a man do never so much good, yet if he be proud of it he loseth his reward, as the pharisees did: therefore the best and the wisest, and the holiest men had need to watch this vice: for if they take not great heed, it will make them proud of their wisdom, and of their zeal, and of their goodness. 
2. Cor. 12.  Paul was almost puffed up with revelations: 
Num. 12.  Aron and Miriam began to rebel, because they thought themselves as good as Moses; and all the fathers of any heresy, began their heresy at this, a magnificate opinion of themselves, and an overweening of their own gifts. So pride setteth upon the best, 
Math. 4.  even as the temper set upon Christ. Again, a man had need to take heed of pride, for she will not keep counsel: but if he be proud, she will tell that he is proud, and therefore is called an impudent sin, because she describeth herself in the eye, in the speech, in the gesture, in the look, in the ga●e, like the drunkard, so that a man cannot be proud, and seem humble.  
Thus God hath tied a just punishment to this vice, that he which entertaineth the vice that he loveth, should not avoid the name which he abhorreth, but he shall be esteemed proud and called proud of all that know him; and many that know him not, shall point at him with their fingers in the streets, & say, there goes a proud fellow: which they pronounce of no vice else, but the drunkard, because these two bewray themselves.  
Thus you see how the proud resist God: now you shall see how GOD resisteth the proud. They are so heady, that almost none dare resist them but God: I will resist them (saith God.) Therefore when he heard the proud man say in the 14 of Esaiah, I will ascend up into heaven: he answereth himself, Thou shalt be brought down to the grave. This is he which resisteth the proud. 
Hest. 6. 13.  When Hamans' wife heard her husband say, that Mordecai was against him; because he was an Israelite, she said that her husband should take the soil, and Mordecai should prevail. What if she had heard her husband say, that the Lord of Mordecai was against him? If the servant be so terrible, who dare encounter with his master? 
Rom. 9  God hated Esau, and how did Esau prosper? though he was the elder brother, yet he miss the birthright; and though his father loved him, 
Gen. 25. 28  yet he could not bless him, because God hated him. God was wroth with the Angels, and drove them out of heaven; 
jud. 1.  God was wroth with Adam, and thrust him out of Paradise; 
Gen. 3.  GOD was wroth with Nabucadnezzar, 
Dan. 4.  and turned him out of his Palace; God was wroth with Cain, 
Gen. 4. 12.  and though he were the first man that was borne of a woman, yet God made him a vagabond upon his own land; GOD was wroth with Saul, 
1. Sa. 31. 4.  and though he was the first king that ever was anointed, yet God made his own hand his executioner; GOD was wroth with the old world, 
Gen. 6.  and though the earth was naked when they were drowned, yet he regarded nothing, but destroyed a world of men together. This is he which resisteth the proud, what shall we do if the world be against us, and the flesh against us, and the devil against us, and God against us too, which should defend us? In heaven, in earth, and in the sea he finds us out. And as the displeasure of a king draweth many enemies with it, so the displeasure of God setteth all his creatures against us: therefore he is called the Lord of hosts, 
Esa. 1. 14.  as though he came with an army against us. When he fought with the Aramites, 
josh. 3. 10.  the Sun took his part: when he fought against the Sodomites, 
Gen. 16.  the fire took his part: when he fought against the Egyptians, 
Exod. 14.  the water took his part; when he fought against the Murmurers, 
Numb. 26.  the earth took his part; when he fought against the Idolaters, 
Dan 3.  the Lions took his part; when he fought against the mockers, 
2. Kin. 2. 24  the Bears took his part: this is he which resisteth the proud. What can he hope, which remembreth that God is set against him, and that the Lord of heaven and of earth is his enemy? This thought made the Philistines fly & say, God is come into the host. 
1. Sa. 4. 7.  No enemy is like this enemy, he ever overcometh, and when he hath overcomen, he can cast into hell, & make the devils torment them again: therefore well might Solomon prophecy, Pro. 29. 23. 
Mat 4.  The pride of man shall bring him low: for God hath overcome him who brought pride into the world; & as pride brought him low, so Solomon saith, it shall bring men low too. What a turn is this, that that which he took like a chain (as David saith) to adorn him; 
Psal. 73. 6.  doth hang him? that which he took to exalt him, doth debase him; that which he took to win love, getteth hatred; that which he took to obtain glory, procureth shame: as if God did take the sword out of his hand, 
1. Sa. 17. 51.  as David took the sword of Goliath, and slew him with his own weapon.  
When the Pharisie said he was not like the Publican, Luk. 19 11. he said true: for than he was not like the Publican indeed, because the Publican was better than he: So, when a proud man thinks best of himself, than God and men think worst of him; all his glory is but like a vapour, which climbeth as though it would go up to heaven, but when it comes to a little height, it falls down again, and never ascends more. So Adam thought that the fair apple should make him like his maker, Gen. 3. but God resisted his pride, and that apple made him like the Serpent that tempted him with it. Absolom thought that rebellion would make him a king, 2. Sam. 15. 2. but God resisted his pride, and his rebellion hanged him on a tree.  
Nimrod thought that Babel should get him a name, Gen. 11. but God resisted his pride, & the name of his building was called Confusion ever since. Nabuchadnezzar built his palace for his honour, Dan. 4. but God resisted his pride, and his palace spewed him out when his servants remained in it. Shebna builded a sepulchre for his memorial, Esa. 22. but GOD resisted his pride, and buried him in another Country, where he had no sepulchre provided. Herod hoped when the people cried at his words, It is the voice of God, that he should be worshipped ever after as God, but God resisted his pride, and before he descended from his throne, the worms so defaced his pomp, that none which called him God would be like unto him: so when women take more pains to dress themselves, than they do all the day after, and pay dearer to maintain one vice, than they need to learn all virtues, they think to please men by it: but God resisteth their pride, and all that see them though they cap and curtsy to them, yet they judge worse of them, and think that they would not wear these signs of lightness and pride, unless they were light and proud indeed. Thus if their apparel condemn them before men, how will it condemn them before GOD? If sin did not blind them, would they so deceive themselves to take the contrary way, and think that should honour them which disgraceth other? 
Numb. 22.  But as Balaam was stopped & knew not who stopped him: so they are resisted, and know not who resisteth them. Though they do all to please, yet they can please none: they please not God, for God resisteth them; they please not the humble, for the humble are contrary to them; they please not the proud, for the proud do envy them which strive to be as proud as they: they please not themselves, because they cannot be so proud and brave as they would be: only they please the devil, because their pride doth entitle him to them.  
Thus much of God's battles against the proud. Hear Peter leaveth the proud with this brand in their forehead, This is the man whom God resisteth: then he turneth to the lowly, and comforteth them: But he giveth grace to the humble; as if he should say, you are like john the beloved Disciple, which leaned on Christ's bosom: john 13. 23. though God resist the proud, yet he will not frown upon you: but when he resisteth them, he will give grace unto you, as if he should say, the proud are without grace, for God giveth not grace unto the proud, but to the humble, according to that to Esay 66. 2. To him will I look, even to him that is poor & of a contrite heart, and trembleth at my words: therefore Learn of me (saith Christ) to be humble & meek: 
Mat. 11.  as though the humble and meek were his scholars. Therefore God must needs love the humble, because they are like his son: they shall have his best gifts, of which he saith, 2. Cor. 12. 9 My grace is sufficient: as if he should say, he which hath given you his grace, can he deny you any thing? as Christ saith, He which hath given us his Son, will he not give us all things with him? Therefore grace may be called the gift of gifts, because all gifts come with grace, as the Court goeth with the Queen. Therefore fear not to be humble, lest you be contemned: for all the promises of God are made to humility, and yet men fear to be humble, lest they should be contemned. Humility did not make john contemptible, but when he refused the name of a Prophet, Christ saith, that he was more than a Prophet, Mat. 11. 2. Humility did not make Moses contemptible, but as he was the mildest man upon earth; so he was the greatest upon the earth, Numb. 12. Humility did not make David contemptible, but when he humbled himself, he said unto Micol, I will be more humble yet, and lowly in my own sight, yet thou and thy maids shall honour me, 2. Sam. 6. 22. As Christ ceased not to be a king because he was like a servant, nor to be a Lion because he was like a Lamb, nor to be God because he was made man, nor to be a judge, because he was judged: so man doth not lose his honour by humility: but he shall be honoured for his humility, as the Son was honoured when he was humbled, Luk. 15. 8. Thus humility hath found that which pride sought, like little David, which was least accounted of, and yet got the victory; yea, when no man durst encounter with the Giant, 1. Sam. 17. 28. This is the ladder whereby we must ascend, Gen. 28. 12. pride did cast us down, and humility must raise us up. As the way to heaven is narrow, Mat. 12. 13. so the gate is low; and he had need to stoop which entereth in at it: therefore be not proud, lest God oppose himself against you; but be humble, and the grace of God belongeth to you. So long as thou art proud, and readest this sentence, GOD giveth grace to the humble: thou mayst say to thy soul: Soul thou hast no part herein; for grace is the portion of the humble, and the dowry of the meek, and the treasure of the lowly; but to thee it, is said, The Lord resisteth the proud: as if he should say, Avoid Satan, Math. 4. or Depart from me ye wicked, Math 25. 45. Thus you see how you may have GOD your friend or your enemy, He resisteth the proud, and giveth grace to the humble: if thou disdain to learn humility of man, learn it of GOD, who humbled himself from heaven to earth, to exalt thee from earth to heaven; to which Kingdom (when the proud shall be shut out) the Lord jesus bring us, for his mercy's sake.  
FINIS.   

THE YOUNG MAN'S TASK.  Ecclesiastes. 12. 1. Remember thy Creator in the days of thy youth. 
IF it be so, as they say, that none but young men do hear our doctrine; then this Text is well chosen for the auditory, to teach young men that which if they learn, they may say with David, I have more understanding than the ancient. Psalm. 119. 100 All Scripture is man's duty, and answers like john Baptist to, What shall we do? In the first of john the second and the twelfth, john saith, I writ unto you babes, I writ unto you children, I writ unto you fathers, I writ unto you young men, I writ unto you old men. So the word which is called aflying book, flieth from one age to another, from one sex to another, from one calling to another, till like a judge it hath given every man his charge. Among the rest, I may call this Scripture, The young man's task. Wherein the Wise man showeth, when is the best time to sow the seed of virtue, that it may bring forth the fruit of life, and make a man always ready to die. Let him remember his Creator in the days of his youth, and all his life shall run in a line, the middle like the beginning, and the end like the middle; as the Sun setteth against the place where it rose.  
After Solomon had described man (like Martha) troubling and toiling himself about many things; at last he bringeth him to that one thing necessary, which Christ taught Marie: and shows him, that if he had begun there at first, he had found that which he sought without trouble, and been happier many years since, than he is now. Therefore to them which are young Solomon shows, what a vantage they have above the aged like a ship, which seeing another ship sink before her, looks about her, pulls down her sail, turneth her course, and escapes the sands, which would swallow her, as they had done the other.  
So they which are young, need not try the snares and allurements of the world, or the issues and effects of sin, which old men have tried before them, but take the trial and experience of others, and go a nearer way to obtain their wished desires. That is this (saith Solomon) If thou wouldst have any settled peace or hearty joy in this vain or transitory world, which thou hast been seeking all the time since thou wert borne, thou must Remember thy Creator, which did make thee, which hath elected thee, which hath redeemed thee, which daily preserveth thee, which will for ever glorify thee: and as the kind remembrance of a friend doth recreate the mind, so to think and meditate upon GOD, will supply thy thoughts, dispel thy griefs, and make thee cheerful, as the sight of the Ark comforted David: for joy, and comfort, and pleasure is whereas God is, as light, and cheerfulness, and beauty is whereas the Sun is. Now, if thou wouldst have this joy, and comfort, & pleasure to be long, and wouldst escape those thousand miseries, vexations, and vanities, which Solomon by many weary and tedious trials sought to make naked before thee, & yet held all but vanity when he had found the way, thou must Remember thy Creator in the days of thy youth, at the first spring time, and then thy happiness shall be as long as thy life; and all thy thoughts while thou remainest on earth, a foretaste of the glory of Heaven. This is the sum of salomon's counsel.  
Solomon finds man seeking happiness out of the way, as Esau hunted long for a blessing, and yet went without it: he pities to see him seek and not find, to run and not obtain: therefore he setteth him in the way like a guide sent from heaven, which often had strayed himself before, and being now recovered to his right way, stands like a mark of knowledge in the turnings that lead unto blind byways, to direct all those that pass by, that they may follow the ready path that leadeth to eternal happiness.  
And because the Travailour marcheth cheerfully, which knoweth his way before he setteth forth: therefore from the first setting forth, even from the time of youth, when a man beginneth to run his pilgrimage, Solomon tells him how he shall therein prepare himself to walk, and sets him in a fair high way, wherein is no turning either to the right hand or the left, which he calleth, the remembrance of GOD. As if he should say, Walk with God as Enoch did, and remember well, that he which shall be thy judge, doth see all that thou dost, and heareth thee at every word: and this thought shall keep thee in the way at all times, like the cloud and pillar of fire which went before the Children of Israel aswell by day as night, when they travailed in the wilderness.  
In the next chapter before, and the ninth verse, Solomon said, Rejoice O young man in thy youth: now he hath changed his note to Remember O young man in thy youth. No more Rejoice, but Remember. Solomon mocked before, and showed what they did remember: here he shows what they should remember, lest any Libertine should misconstrue him and say, Solomon taught us to rejoice, Solomon gave us leave to sin, Solomon said, do as ye list, for you are young men, and have a privilege to be lascivious and vain: he recants with a breath, and denies forthwith his word, even where he spoke it.  
What said I? Rejoice O young man in thy youth? I would say, Remember O young man in thy youth. So God mocks us while we sin, like Michaiah, which bad Achab fight against Aram, and then forbade him again: so he bids them rejoice, and forbids them again. Rejoice not in thy youth, but repent in thy youth. One would think that Solomon should have given this Memorandum rather to old men then to young men, let them repent which look to die. Oh saith jeremy, 
Lam. 3▪ 27.  it is good for a man to bear the yoke in his youth: if it be good to suffer in youth, it is better to learn in youth. Therefore if David wished that his tongue might cleave to the roof of his mouth, 
Psal 137. 6  if he forgot jerusalem: what are they worthy which forget GOD the King of jerusalem? Can a child forget his father? Is not GOD our Father? therefore who is too young to remember him, seeing the child doth know his father? As the deepest wounds had need to be first tented: so the unstablest minds have need to be first confirmed. In this extremity is youth, as Solomon shows them before he teacheth them. For in the last verse of the former chapter, he calleth youth vanity, as if he would speak all evil in a word, and say that youth is even the age of sin. Therefore when he had showed young men their sollie under the name of vanity, like a good Tutor he taketh them to school, and teacheth them their duty: Remember thy Creator, as though all sin were the forgetfulness of God, and all our obedience came from this remembrance, that God created us after his own image, in righteousness and holiness, to serve him here for a while, and after to inherit the joys which he hath himself. Which if we did remember, doubles it would make us ashamed to think and speak, and do as we are wont. For what man doth remember his Creator, or why he was created, while he sweareth and forsweareth, and maketh his trade of sin, as though there were no God to judge, nor hell to punish.  
This is because the remembrance of God which would wake sinners, is so chased from men, for fear it should curb them of their pleasures, that they dare not think of him, but strive to forget him, that they may sin without fear. Therefore he becometh a Schoolmaster for God, and calleth children unto him before they be corrupted, to teach them this one lesson for the guide of their life, Remember thy Creator. To which he draweth them as it were with two cords: the short slight of their youth, and the infinite infirmities of age. To show how soon our youth is gone, which we think will never have end: Solomon doth not reckon it by years, but by days, in the days of thy youth: so the Scripture numbers our life, by days and hours, and minutes, to teach us to make use of all our time, and every day to think upon the end. Yet lest they should post over this remembrance unto age, which is the general day that all set to repent, after this verse Solomon brings in the old man deaf, and blind, and lame, and stammering, for the young man to behold, as if he should say: look my son, is this man fit to learn? which cannot hear, nor see, nor speak, nor go? Therefore remember thou thy creator in the days of thy youth before this dotage come. This then is the level of our message, to hasten them forward which travel towards heaven, because there is a great space between God and us, and much a do to aspire the top of mount Zion, but more a do to aspire the top of the mount of heaven.  
Therefore as Abraham rose early to sacrifice his son in the morning, 
Gen. 22. 3  so in the morning of thy life sacrifice thyself to God, and let him which is Alpha in every thing, be Alpha in thy conversion, that is, the beginning as well as the end. Because we are given to set the best last, that we may have a longer time for our sins and pleasures, like the jews in the 1. of Agge & 2. which said always, the time was not yet come when they should build the temple. Therefore the holy Ghost crieth so often: 
2. Cor. 6. 2.  This is the acceptable time, this is the day of salvation, to day hear his voice, like Rebeccah which taught her son the nearest way to get the blessing. 
Gen. 27. 9  When Christ went about to cast out devils, they said, 
Mat. 8. 29.  that he tormented them before the time: so whensoever thou goest about to dismiss thy sins and pleasures, though thou stay till thou be an old man, yet they will say still that thou dismissest them before the time. But than is the time, when the devil saith, the time is not yet, for the devil is a liar, & knoweth that with what liquor our vessels be seasoned at first, they will taste of the same ever after, whether it be good or bad. Therefore as God sueth to have us begin at goodness, so the devil woos us to begin at wickedness: alleging either that we are not resolved yet to leave our pleasures, or else that God is exceeding merciful to sinners, or else that we shall have space enough to serve him hereafter. So he stands as it were at the ladder foot, and keeps us off with these weapons, that we cannot get upon the first staff, but one thought or other pulleth us back, when the foot is in the stirrup, ready to ride away from all our sins at once. Thus we have long purposed to serve God, and every man thinketh that he should be served, but we cannot accord of the time when to begin: One saith when I am rich, an other saith when I am free, another saith, when I am settled, an other saith when I am old, than my pleasure will leave me, and I shall be fit to fast and pray, and sequester myself, but now I shall be mocked if I be not like others. Thus like bad borrowers, when our day is passed already, we crave a longer and a longer, and yet a longer, till we be arrested with death: so the prince of creatures dieth, before he considered why he lived, for as no discipline is used where Christ's discipline is neglected, so no time is observed, where God's time is omitted.  
It is an old saying; Repentance is never too late, but it is a true saying; Repentance is never too soon. 
1. Cor. 9 24.  Therefore we are commanded to run, that we may obtain, which is the swiftest pace of man. 
Exo. 25. 20.  The Cherubins were portraited with wings before the place where the Israelites prayed, to show how quickly they went about the Lord's business. The Hound which runs but for the Hare, girds forth, so soon as he sees the Hare start: the Hawk which flieth but for the Partridge, taketh her flight so soon as she spies the Partridge spring: so we should follow the word so soon as it speaketh, and come to our Master so soon as he calleth. For God requiring the first borne for his offering, and the first fruits for his service, requireth the first labours of his servants, and as I may say, the maidenhead of every man. Therefore so soon as man was created, a law was given him, 
Goe 2. 15. 16  to show that he should live under obedience from the day that he is borne. So soon as he is borne, he is baptised in the name of God, to show that when we cannot run to Christ, we should creep unto him, and serve him as we can in youth and age: so soon as he beginneth to pray, he saith, Thy name be hallowed, thy kingdom come, thy will be done, before he ask his daily bread, to show that we should seek the will of God, before the food which we live by, much more before the sins and pleasures which we perish by: so soon as the Lord distributed the Talents, he enjoined his servants to use them. Who is so young which hath not received some talon or other: therefore youth cannot excuse him, because the talon requires to be asked of every one which hath it. So soon as God had created the man and the woman, he commanded them to increase and multiply: shall we increase and multiply in the flesh, before we increase and multiply in the spirit: the first thing which God did after he had created heaven and earth, he did separate light from darkness, 
Gen. 1. 14.  to show us how we should separate good from evil, before our good become evil.  
The first lesson that john taught, was: Repent, for the kingdom of heaven is at hand. Math. 3. 2. The first lesson that the Disciples taught, was, Repent too, for the kingdom of heaven is at hand, Matth. 10. And the first lesson that Christ taught, was repent, for the kingdom of heaven is at hand, Matth. 4. 10. to teach us what we should do first. Repent was the first lesson to young and old: For what can we own God to morrow, which we are not indebted to day? Therefore David prayed, Teach me O Lord to number my days: 
Psal. 90. 12.  not years, nor my months, nor my weeks. but my days, showing that we shall answer for days as well as years, for to day as well as to morrow: and for our youth as straightly as our age, which made him cry, Remember not the sins of my youth: which he would not have spoken, if God did not mark the sins of youth as well as age. Therefore he calleth children unto him as Solomon doth, and saith, that he will teach them the fear of the Lord. For should children honour their father and not honour God. It was a sweet comfort, when the children went before Christ to his temple, and sang there Hosanna, to make their father's ashamed, which did not know the Messiah when he came, when their little children knew him. It is written that when Christ heard a young man answer, that he had kept the commandments from his youth, Christ began to love him, which shows how Christ loveth these timely beginnings, when we make him our nurse, and draw our first milk from his breasts. There is not one confession for old men, and another for young men, the old man saith not, I did believe in God: the young man saith not, I will believe in God, but both say, I do believe in God, for he which is called I am, in the third of Exodus, loveth, I am, and careth not for, I was, nor I will be. When Christ asketh Peter, Lovest thou me? he looketh that Peter should answer him, Yea Lord I love thee: and not drive him off as Felix did Paul, I will hear thee, I will love thee, when I have a convenient time. For he which will not come when God calls, whatsoever he say, it is impossible that he should resolve to come hereafter: for he which is evil, how should he resolve to be good? therefore now or never, now and ever, the tree which buddeth not in spring, is dead all the year. when a man is first married, he may use the matter so, to win his wife unto him, or to estrange her hart for ever. when a Pastor cometh first to a place, with a small matter he may make the simple people like him or dislike him, so long as he stayeth: when the heir comes to his lands, lightly all his tenants begin to speak well of him, or evil of him. when a Prince cometh to the crown, by the laws which he maketh, first the people guess how he will rule ever after: and either dispose their hearts to love him, or wish his death.  
Therefore the sage and beaten counsellors advised Rehoboam when he began to reign: 
1. Chro. 10.  Show thyself loving to the people this day, and they will be thy servants for ever. As though all the days after could not do so much as the first: Such a victory it is to begin well, as our Proverb saith: he which hath begun well, is half his way, especially it is good for a man to begin his repentance, before he learn to be evil: For herein our minds do follow our bodies. If our children be deformed in their youth, we never look to see them well savoured: so if the mind be planted in sin, seldom any goodness buddeth out of that stock. For virtue must have a time to grow, the seed is sown in youth, which cometh up in age.  
And if we can say of others, when we see a graceless boy, thou wilt prove a wagstring, if thou live to be elder, why should we, if we begin as ill as he, think that we shall be better and better, which judge that he will be worse and worse; as the arrow is directed at the first, so it flieth all the way, over, or under, or beside, but it never findeth the mark, unless it be leveled right in the hand; so they which make an evil beginning forespeak themselves as it were at the first, and wander out all their race, because when they should have levied their life, they took their aim amiss. Therefore happy are they which have the arrow in their hand, and day before them, for they need not wish to be young again. Now kill the serpent in the egg, for when he is a serpent he will kill thee, if thou cannot overcome sin in the infancy, before the root fasten, and the fence be made about it: how wilt thou struggle with the Lion, when he seethe his paws? and sin is become like an old man, so tough and froward, that he will not hear. As hard as it is to reclaim one of these old sinners, or grand Papists, which are incorporate into popery, and as poison is settled in a serpent; so hard it will be to reclaim thee, when thou wilt begin to say, it hath been my custom, and I cannot leave it.  
Try thy strength but with one of thy sins: and see what shifts, what excuses, what delays it will find, and how it will importune thee to let it alone, as the devil tormented the Child before he went out: if thou canst not discharge one vice that thou hast accustomed thyself unto, when all thy vices are become customs, how wilt thou wrestle with them?  
Therefore we bend the Tree while it is a twig, and break the Horse while he is a Colt, and teach the Dog while he is a whelp: and tame the Eagle while he is young.  
Youth is like the day, to do all our works in. For when the night of age cometh, than every man sayeth, I might have been learned, I might have been a teacher, I might have been like him or him, but the harvest was past, before I began to sow; And Winter is come, now my fruit should ripe. Thus every man that is old saith, he cannot do that which he thought to do, and crieth with Solomon: Catechise the Child in his youth, and he will remember it when he is old: so corrupt him in his youth, and he will remember that too. 
Dan. 1.  This Nabuchadnezzar perceived, and therefore he chose the towardliest children of the Israelites to train them up in idolatry, like the popish Seminaries, that they might be his instruments another day: If he had let them alone till they had learned the truth first, he thought that they would not take his way: therefore he took them before they had any religion, to frame them to his religion. If idolators and Papists be so cunning in their generation, to poison their Children betime, lest they should prove Christians after, what care appertaineth to Christians to season their children in the spring, like the virtuous Lady which john commendeth, lest they prove papists and traitors, and reprobates, when they look for comfort of them. There was nothing which made Rehoboam to choose such young counsellors, when he began to reign, but because they were his companions before: therefore they became his counsellors after. This is the preferment of our sins, if they have been our companions in youth, in age they will look to be our counsellors and masters too. Therefore the best season to seek GOD, is to seek him early before the floods of wrath arise, and the heap of sins stand up like a rampired wall between GOD and us. They which seek me early, shall find me, saith Wisdom, in the 8. of proverbs: but to them which defer (she saith) they shall seek me, but they shall not find me; 1. proverbs: because they did not choose the fear of the Lord: that is, when good and evil were set before them, they did prefer evil before good, as a man chooseth that which he liketh. Therefore when they seek me (saith GOD) they shall not find me. How do ye say then that ye will seek GOD, when God himself saith that ye shall not find him? Therefore in the 4. of proverbs and the 7. Wisdom is called the beginning, to teach us to seek Wisdom in the beginning. 
Mat. 6. 33.  For saith Christ, If ye seek the kingdom of heaven first, all the rest shall be cast upon you: he saith not, if you seek the world first, heaven shall be cast upon you, but if you seek heaven first, worldly things shall be cast upon you. He which doth believe this, would first seek the kingdom of heaven, for that which followeth; that all the rest might be cast upon him, as when Solomon desired wisdom before honour, God gave him wisdom and honour too, 
joh. 5. 2.  because he sought the best first.  
There was a pool in jury, where the sick and Leprous lay, for at one time of the day, the Angel came and stirred the water, and then he which stepped in first was healed of his disease: he which stepped in first was healed saith john, none but he which stepped in first; so he which taketh time is sure, but he which foresloweth time oftener faileth than speedeth. For when golden opportunity is past, no time will fit for her. If Elias would be served before the widow, when she had but a little cruse of Oil, which was not enough to serve herself; will God be served after Elias, will God be served after thee? Nay after the flesh and after the devil? Thou mayst read in the 19 of Leuit. and the 13. that GOD would not have the labourers hire stay in thy hands all night, but would have thee pay him before thou sleep. If God would not have the labourers due stay in thy hands one night; how darest thou keep his due from him day and night? so many days and nights, and weeks, and months and years together? where is the morning sacrifice which God requireth: nay where is the evening sacrifice which God requireth: the gloomy morning hath overcast the whole day, dost thou think it enough if thou do not sit in the chair of scorners, or if thou do not stand in the way of sinners? he which standeth stayeth not, he which sitteth taketh his ease, but he which walketh goeth his way. Yet he which walketh in the way of sinners, though he neither sit nor stand, is not of the blessed number. But he which neither sitteth, nor standeth, nor walketh, is blessed saith David, Psalm. 1. ver. 1. Alas then why do we sit, if they which stand are accursed, and they which walk are not blessed? 
Math 6. 33.  Christ saith, First seek the kingdom of God, and we say first, let me bury my father, first let me bid my friends farewell, and so many things first. So long in burying our Father, and bidding our friends farewell: that is the riches, and honours, and pleasures of this world, that there is no time left to seek the kingdom: but follow me, is turned to, follow us, Christ must follow our sins, and come after our pleasures, or else he shall not be served at al. When we were Children, we deferred till we were men: when we are men, we defer till we be old men, when we are old men, we defer till death: in all our life we find no leisure to live well, but flit from sin to sin, from wicked thoughts to wicked speeches, from wicked speeches to wicked deeds, as the fly skippeth from scab to scab, until we be cast so far behind, that we have no courage to go forward, or else strayed so far out of our way, that we care not to seek it again. Therefore I cannot say to you as Christ said: First seek the kingdom of heaven, for than you should have sought it long ago, but now I must say with the Apostle, Redeem the time, and at last, Seek the kingdom of heaven. For it is to be feared, that as little flies when many came together, plagued and destroyed the Egyptians: so short hours, but many in sin and security will steal away our whole life, and deceive our repentance, while we live like beasts longer than Nabuchadnezzar. There be not many Lots, but many linger like Lot, loath to departed, until they see the fire burne. If the Angel had not snatched him away, Lot had perished with Sodom for his delay.  
There be not five foolish Virgins, and five wise, but five for one knock when the door is shut. There be not many Simeons', but many as old as Simeon, which never yet embraced Christ in their hearts. They thought to repent before they were so old, yet now they dote for age, they are not old enough to repent yet. Nay I answer, many Masters of Israel, majors, Aldermen, Sheriffs, justices, Ba●liffes, Constables, Gentlemen, know no more what it is to be borne again; than Nicodemus which came by night: line after line, sermon after sermon, and the Black more like himself. All their terms are vacations, all their religion, promises; and all their promises hypocrises. In stead of catechising their children, as Solomon teacheth them, they catechise them to hunt & hawk, to ride and vault, to ruffle & swear, to game and dance, as they were catechised themselves; lest the child should prove better than his father, and then he is qualified like a Gentleman. Is this to seek the kingdom of heaven first, or last, or not at all? Woe to the security, woe to the stubbornness, woe to the drowsiness of this age. The thief cometh at midnight, and we sleep till the dawning of the day; we let in sathan, before we bid him avoid; we sell our birthright, before it come to our hands; we seek for oil, when our lamps should burn: this day passeth like yesterday, and to morrow we will spend like this day. So he which should have the first fruits, can get no fruits, because we mar the ground before we sow it.  
Consider this, ye which might have known a thousand things more than ye do, if ye had begun when Solomon taught you.  
God will not always knock at the door, Christ will not always clock like an Hen, john will not always cry in the wilderness; but mercy is in the forward, and judgement in the rearward. They which can say now, We have a prophet; shall say, We had a prophet, but we entertained him like the Gergesites: so God sent him away from us like jonah to the Ninivites, when the Israelites despised him. Yet Wisdom crieth in the streets, Let every joseph store up before the famine come: for he which promiseth thee pardon when thou dost return, doth not promise that to morrow thou shalt return. Repentance is a gift, and a gift must be taken when it is offered. The time past is gone, and thou canst not recall that to repent in; the time to come is uncertain, & thou canst not assure that to repent in; the present time is only thine, and thou mayest repent in that: but anon that will be gone too. Therefore, as Samuel began to serve God in his minority, as Timothy read the Scriptures in his childhood, and john grew in spirit as he rypened in years; so whether thou be old or young thy repentance cannot come too soon, because thy sin is gone before. If thou lackest a spur to make thee run, see how every day runneth away with thy life, youth cometh upon childhood, age cometh upon youth, death cometh upon age, with such a swift sail; that if all our minutes were spent in mortifying ourselves, yet our glass would be run out, before we had purged half our corruptions. All these examples & sentences, and Proverbs, and reasons do cry with Solomon, Remember thy Creator in the days of thy youth. This is the King's commendation or greeting to the College of youth. But how should young men remember God, when old men forget him? If Noah be drunk, who shall rebuke Cham? It is time to remember GOD in age, or to forget him for ever. Therefore as the Isralites gathered twice so much Manna the day before the Sabboath as they gathered any day before that, because they might not gather upon the Sabbaoth; so the grey head which looketh every day for the last Sabbaoth when he shall rest in the grave, should pray twice as much, hear twice as much, do twice as much, to prepare the sacrifice of his body & soul ready and acceptable unto GOD; because the night is at hand, when he cannot hear, nor pray, nor repent any more. It is said, the Devil is very busy because his time is short, but an old man's is shorter. What haste should he make, that must go farther than the Moors, than the Sun in a year, or a mouth, or a week, which the Saints were going all their life. Therefore, if youth had need of legs, age had need of wings to fly unto God. But as Christ said, The poor receive the Gospel, though the rich be more bound; so we may say, the young men receive the Gospel, though the old men have more cause.  
The young men follow Christ, the young men hear the word, the young men sanctify themselves, the young men stand for the church, the young men bear the heat of this day: old Noah is drunk, old Lot is sleepy old Samson hath lost his strength. Once the younger brother did steal the blessing from the elder, & now he hath got it again, as the malice of Esau shows, which persecutes him for it. I speak it to their shame, they that wear the furs and scarlets, as though they were all wisdom, and gravity, and holiness even to the skirts, may say as Zedechias said to Micaiah, When did the spirit depart from me and go to thee? When did zeal departed from us, and go to you? They are so nuzzled to the world, and acquainted with sin, that it is too late now for the world to speak unto them; they may look upon the signs of wisdom, and gravity, and holiness, when they see their long beards, and grey heads, & side gowns, and ask why is this bush hanged out, and no wine within? What marvel then if they be not reverenced, but mocked and pointed at, when Sem and japhet had need to come again, and cover their nakedness? What a shame was it to the Israelites, when Christ said by a Canaanite, I have not found so great faith in Israel? So what a shame is it to the elders, that Christ may say again, I have not found so great faith nor knowledge nor zeal in Masters, and Fathers, and Rulers, as in servants, and children, and prentices? Which made an old Father of this City say, which now is with God, that if there were any good to be done in these days, it is the young men that must do it, for the old men are out of date, their courage stoops like their shoulders, their zeal is withered, like their brows; their faith staggereth like their feet, and their religion is dead before them. Be assured of this that ye are come to that time which yourselves set to repent: and yet as though there were another age to repent after old age: for you spend old age like youth, as if you were appointed to die in your sins. God hath chosen the weak things saith Paul, 1. Cor. 1. so I may say, God hath chosen the young things to do his work: as if the Lord had spoken to you in his wrath, Fathers I will provoke you by your children, Masters I will provoke you by your servants, as once he threatened to provoke the jews by the Gentiles. Therefore be of good cheer young Daniel, young Samuel, young Timothy, though our adversaries be as the Aramites, yet there be more with us, than against us. Flesh & blood could not overcome flesh and blood: but if you be sanctified, it is the spirit which hath sanctified you; for the devil would not go out, unless a stronger than the devil had entered the house; when you come to be richer, and elder like Demas, then take heed that ye do not embrace the world as Demas did, & turn to that which ye condemn. The vine would not leave her grapes, nor the olive her fatness, nor the figtree her sweetness to be a King, but the bramble did; he is not a vine, nor an olive, nor a figtree, but a bramble, made for the fire, which leaveth his righteousness to become worse. He which is of the Church, will say with the Church, I have washed my feet, how should I defile them again? Let the dog turn to his vomit, and the swine to their wallowing, but hold thou on thy sacrifice like Abraham to the evening of thy life, and a full measure shallbe measured unto thee, as thou hast measured thyself. Unto the which measure without measure, the Lord jesus bring us.  
FINIS.   

THE TRIAL OF THE RIGHTEOUS.  PSALM. 34. 19 Many are the troubles of the righteous, but the Lord delivereth him out of all. 
THe sum of this verse is, as if he should say, Let the Righteous look for more troubles than other, & likewise let than hope for greater comforts than other: for when they are well, they shall be eclipsed again, to show that their light was but borrowed; and when they are eclipsed, their light shall return, to show their difference from them whom God hateth, which fall from plague to plague, as they run from sin to sin.  
This verse hath three parts, for here the righteous are the agents, their condition troubles, and the Lord their deliverer: so many things fall out contrary unto our minds, every day, that he which wanteth patience in this world, is like a man which standeth trembling in the field without his armour, because every one can strike him, and he can strike none: so the least push of pain, or loss, or disgrace, doth trouble that man more, which hath not the skill to suffer, than twenty trials can move him which is armed with patience, like a golden shield in his hand, to break the stroke of every cross, and save the heart though the body suffer: for while the heart is whole, all is well. A sound spirit (saith Solomon) will bear his infirmity: but a wounded spirit, what can sustain? Pro. 19 14. Therefore as the lid is made to open and shut, to save the eye: so patience is set to keep the soul, and save the heart whole, to cheer the body again. Therefore if you mark, when you can go by an offence, and take a little wrong, and suffer a trouble quietly, you have a kind of peace and joy in your heart, as if you had gotten a victory; and the more your patience is, still the less your pain is. For as a light burden borne at the arms end, weigheth heavier by much, than a burden of triple weight, if it be borne upon the shoulders, which are made to bear: so, if a man set impatience to bear his cross, which is not fit to bear; it will grumble, and murmur and start, and shrink, and let the burden fall upon his head like a broken staff, which promiseth to help him over the waters, and leaveth him in the ditch. But if you put it to patience, & set her to bear it which is appointed to bear, she is like the hearty Spies that came from Canaan, 
josh. 2.  and said, It is nothing to overcome them: so patience saith, it is nothing to bear, it is nothing to fast, it is nothing to watch, it is nothing to labour, it is nothing to be envied, it is nothing to be backbited, it is nothing to be imprisoned: 
Rom. 8. 37.  In all these things (saith Paul) we are more than conquerors. As though all these things came not to make us mourners, but to make us conquerors, nay more than Conquerors, because a Conqueror conquereth his enemy but once: but we conquer these as often as Christ did the tempter. Thus all is in the manner of bearing, which maketh persecution seem joyful to some, and irksome to others, which maketh poverty welcome to one, and bitter to another; which maketh him sing in his sickness, as if he were whole, and thee rave and whine, & curse, as if thou were not sick but frantic: Therefore Christ's yoke is called an easy yoke, 
Matth. 11.  because it is easy to some, that is, to them which have skill to bear it, as Christ did bea●e it; by his infinite patience, he suffered infinite pains for infinite sins. Patience was like a privy coat upon his soul, that when the Devil stroke at him, he was stricken himself: when death came to kill him he was killed himself; and all their shot could not hurt him, because of his preservative which he had about him, 
jud. 16. 17.  like Sampsons' hair, which saved him from all his enemies. If the Master carried patience about him for to guard him through these pikes of troubles, 
Gen. 3.  which stand like the fiery sword between us and paradise: how can the servant escape then, unless he be armed as his Master was? For what hath the poor man to bear his wants? what hath the bondman to bear his griefs? what hath the sick man to bear his pains? but to lay all upon the shoulders of patience, and to say with jeremy, This is my sorrow, 
jere. 10. 19  and I will bear it. As the tree which Moses cast into the Spring, seasoned the bitterness of the Waters; 
Exod. 25. 25  so patience cast into our troubles, seasoneth the bitterness of the Cross, and is in stead of an assistant to every man, to overcome his troubles, like the Armour-bearer, 
1. Sam. 14.  which holp jonathan to vanquish his enemies.  
She hath a device to draw such a skin over our soars, that shall make our poverty seem riches, our reproaches seem honour, our bondage seem liberty, our labour seem rest, our sorrow seem joy, our pain seem ease, our sickness seem health, and all that hurts us, rejoice us; until we say with David. Thy judgements are pleasant; showing, that God's justice is as pleasant to the patiented, as his mercies to others. Therefore what a peacemaker were this in the Commonwealth, if the Magistrate had patience to bear his envy, if the Preacher had patience to bear his study, if the creditor had patience to bear his losses, if the bondman had patience to bear his service, if the husbandman had patience to bear his labour, if the sick man had patience to bear his pain, if the poor man had patience to bear his wants: for want whereof, many think themselves in hell, and say, that no man's pain is like their pain, no man's wants like their wants, no mansfoes like their foes, no man's wrongs like their wrongs, when they can scarce tell where their pain holds them.  
Therefore, albeit few can brook of Humility, and Charity, and Meekness, and Thankfulness, and Temperance, and those severe virtues, which pull from pleasure; yet every man doth wish for patience, like a Physician to ease his grief, by all means that he can: so they which are wicked, although they cannot see the goodness of other virtues, yet can see the goodness of patience, and perceive when they see a patiented man, and an impatient man both sick of one disease, yet both are not troubled alike; but that he which hath most patience, hath most ease: and he which is most impatient, is most tormented, like a fish which strives with the hook. Therefore even those which cannot suffer, that they might have rest, yet sing the patien Proverb, In sufferance is rest. This is a lesson which I know you would gladly learn, even as Pharaoh longed to know his dream, 
Gen. 41. 15.  though ye care not for virtue, as the cruel judge cared not for charity. Yet if you could gain such a bargain by any virtue to ease you of your pains, it would make you look unto virtue, as Pharaoh used Moses, 
Exo. 9 28.  but to remove the plagues.  
This power God hath given to patience, the medicinable virtue, that it should be like an wholesome herb in the world, or a general Physician for all persons and all diseases. Therefore when the Angel had recorded all the troubles which should come in the latter days: at last he concludeth, Here is the patience of Saints: 
Apo. 13. 10.  as though patience should bear all. Therefore so many scriptures go like preachers about the Bible, to exhort unto patience, like a Beacon which is set up to call men together, showing us, that by patience we possess our souls: 
Luk. 8.  as though a man without patience had no rule of himself: that a man's wisdom is known by his patience, 
Prou. 9  as though that he which is not patiented, cannot be wise: that by patience we receive the promises, 
Heb. 10.  though the promises did not belong unto us, unless we have patience: 
Rom. 5. 4.  that patience breedeth experience, and experience hope, as though he which wanteth patience, had no experience of GOD, to know the scope of his doings, nor any hope to comfort him about the life to come: 
Rom. 8.  besides many reasons more, That the afflictions of this world are not worthy of the joys that succeed them: that all things (even our afflictions) turn to the best, if we love God: 
Matth. 5.  that they are blessed which weep here, because they shall laugh hereafter: 
2. Tim. 2.  that if we suffer with Christ, we shall reign with Christ: that the Lord doth love those whom he chasteneth: 
Prou. 3.  that by suffering we are made like the Son of GOD, whose life was a persecution, as though the holy Ghost by often calling upon us, like the importunate woman, would compel us to be patiented, 
Luk. 18.  whether our flesh will or no.  
Besides these honourable praises of patience, the Prophets, Evangelists, and Apostles, have a set number of examples before our eyes, like banners of such cures as have been healed by her: that as the Author of the Hebrews saith, 
Heb. 11.  By faith Abel offered a better Sacrifice than Cain: by faith Enoch was translated before he saw death: by faith Noah prepared the Ark and was preserved from the Flood: by faith Abraham was content to sacrifice his Son, and yet believed that in his seed all the world should be blessed: by faith Sara received strength to bring forth a child, when she was strooken in years, and past the strength of the womb. So I may say of patience: by patience job did bear all the torments that the devil could heap upon him: 
job. 1.  by patience jacob put up a thousand wrongs from Laban and his children, 
Gen. 29. 50. 31  and never complained in one & twenty years before he departed: by patience joseph forgave his brethren, 
Gen. 45. 15.  when he might have put them to death, and gave them food when they feared revenge: by patience Christ suffered banishment, and reproaches, and scourges, until he went to his death, like a Lamb to the slaughter.  
Among the strange cures of patience, David may report of his experience, what this plaster hath done for him: for being a figure of Christ, he was always hedged about with the cross, which proved his patience like a Touchstone every day. As Christ was contemned of his Countrymen, so David was contemned of his brethren: 
1. Sam. 26. 2▪ 28. 2.  as Christ fled to Egypt, so David fled unto Gath: as Christ received food of women, 
Luk. 8. 2.  so David received food of Abigail: 
1. Sa. 25. 18▪ 19 2. 16. 13.  as Herod persecuted Christ, so Saul persecuted David: and the wrath of the King brought many enemies with it, that when he was anointed, yet he could not reign: and when he reigned, yet his reign was but a warfare: 
2. Sam. 8. 2. 6, 5, 6, 15, 4, 18, 33.  the Philistines against him, the Ammonites against him, the Edomites against him, the Moabites against him, and Absalon his own bowels against him, for whom he cried, Would God I had died for thee. This son which was his darling, was his traitor, and sought his death that brought him to life, as though Saul had been risen from the grave again. In all these troubles Samuel shows what was this pilgrims comfort: 
1. Sam. 30. 6  But David comforted himself in the Lord his God, as though he had no comfort but in GOD alone. This was the stone upon which he leaned his head, Be patiented, for Many are the troubles of the righteous, but the Lord delivereth him out of all. When he did behold his trouble, 
2. Kin. 6. 10  like the host of the Aramites, he looked back unto God like Elisha, and spied one with him stronger than all against him. Therefore respecting his afflictions, he crieth, Many are the troubles of the righteous: respecting the promise, he singeth, The Lord delivereth them out of all. Thus (by his own foot) David measureth the condition of the righteous, and saith, Many are the troubles of the righteous: and then by his own cure he showeth how they shall be healed, saying, The Lord will deliver him out of all. If ye mark, the spirit hath directed David to those two things, which make us take our troubles grieously: one because we do not look for them before they come. Therefore, 
john. 21. 28  as Christ told Peter before he suffered, to strengthen him when he suffered: so the holy Ghost doth run upon the Cross, to keep us in expectation of troubles, that we might prepare faith, and patience, and constancy for them, as Noah prepared an Ark for the flood. The second thing which makes us to start so at the Cross, is, because we are like the Prophet's servant, 
2. King. 6.  which did see his foes, but not his friends: so we see our sore, but not our salve. Comfort seems a far off, 
Luk. 16.  like Abraham in the heavens, as though it would never come so low: therefore we go about to deliver ourselves, 
Psal. 2.  as it is said, Let us break his bands, as though we could deliver ourselves. But, Hold your peace (saith Moses) the Lord shall fight for you. 
Exo. 14. 14.  So David comes in like a pacifier, and saith: Vex not yourselves, for the Lord will deliver you. Bear both these sentences in mind, that you must go through a sea of troubles, & then that you shall come to a haven of rest, and no affliction shall take you, before you be armed for it, and in every trouble you shall know where to have your remedy. Many are the troubles of the righteous, but the Lord delivereth him out of all. Here be the two hands of God like a wound and a plaster: one casteth down, & the other raiseth up. It is good for a man to know his troubles before they come, because afflictions are lightened in the expectation. Therefore GOD saith of Paul, I will show him how many things he shall suffer for me. 
Act. 9 16.  God dealeth plainly, and tells us the worst at the first, what we shall trust to, as Christ told his Disciples at the first: 
Math. 16. 8  If ye will be my Disciples, ye must take up the Cross: cold entertainment to break their fast with the rod. 
Luk. 9  Other feastmakers (saith Christ) broach the best wine first, 
joh. 2. 10.  but Christ himself keepeth the best till the last. This is the manner of God's proceed, to send good after evil, 
Gen. 1. 3.  as he made light after darkness: to turn justice into mercy, 
joh. 2.  as he turned water into wine: for as the beasts must be killed before they could be sacrificed, so men must be killed before they can be sacrificed, that is, the knife of correction must prune them, and dress them, and lop off their rotten twigs before they can bring forth fruit, these are the cords which bind the ram unto the Altar, lest when he is brought thither he should run from thence again, this is the chariot which carrieth our thoughts to heaven, as it did Nabuchadnezzars', and our assumption before our assumption. This is the hammer which squareth the rough stones, till they be plain and smooth, and fit for the Temple. This is the fierce messenger, which is sent to compel them to the banquet, which will not come when they are invited. Because we are naturally given to love the world, more than is good for us, therefore God hath set an edge of bitterness upon it, to make us to loathe it, like a Nurse which layeth Mustard upon her breasts to wean the child from the dug: so Many are the troubles of the righteous, 
joh. 8. 2.  to wean us from the dug of the world. The cross is one of our Schoolmasters in this life, and the best wisdom is dearest bought: prosperity seeketh for nothing, but necessity seeketh, and studieth, and laboureth, and prayeth for her wants. As the rod maketh the Scholar to apply his book, so all our knowledge is beaten into us: some learn their goodness of poverty, some of sickness, some of troubles: adversity is the fit time to learn the justice, mercy, power, and providence of GOD, a fit time to learn the patience, wisdom, faith, and obedience of man, a fit time to learn the subtlety, frailty, and misery of this world. All this thou buyest for troubles, yet they are but troubles, not plagues, nor curses, nor torments, but like the travels of a woman, when the birth is ripe, she is delivered, and strait she forgetteth all her pains, for joy that a man child is borne into the world. So the servants of God travel but till the fruits be ripe. When the new man is borne, their travels are ended, and they forget all their troubles, because one is borne into the world, like the son of God. This is the difference between the afflictions of the righteous and the ungodly.  
When GOD doth visit the wicked, 
Exod. 8. 6.  his punishments are called plagues and curses, and destructions; 
john. 4.  the plagues of Egypt, the curse of Cain, the destruction of Sodom. But when he doth visit the righteous, his punishments are called corrections, 
john. 19  & chastisements, and rods, which proceed from a father, not to destroy us, 
Gen. 36.  but to try us, and purge us, & instruct us: therefore when we are afflicted, one saith, that God letteth us blood to save our lives, for our lives are rank, and must be lopped. As jacob was blessed, and halted both at one time; so a man may be blessed and afflicted together. Afflictions do not hinder our happiness, but our happiness cometh by affliction, as jacobs' blessing came with halting, and as peace is procured by war. 
Mat. 5.  Therefore blessed are ye (saith Christ) when men persecute you: as though they were blessed even while they were persecuted. Therefore this must not dismay us, that the scripture saith, 
1. Tim 3.  Many are the troubles of the righteous; but rather rejoice us, hecause we bear the marks of the righteous. Daniel complaineth not of his sickness, but of his sins. Who shall fight the Lords battles but the lords servants? Therefore when David spoke of many troubles, he pointed to the righteous, as if he should say; this is your share, the rod is made for the Child. Christ called the Cross his cup. The servant is beloved that drinks of his masters cup: 
Mat. 20.  Therefore Christ teacheth it to the righteous, and bids none but his disciples take the Cross: 
Mat 11.  every man which hath his heaven here, 
Gen. 3.  doth labour and sweat for his living, and shall not they which have their hell here, suffer more than they which have their heaven here? All men are subject to dangers and losses, and sickness: But all that believe in Christ (saith Paul) shall suff●● persecution. 
2. Tim. 4.  That is, more than dangers, or losses, or sickness which the wicked suffer, for the world will not persecute her children, but she will persecute God's Children: therefore this church is called the militant church, because it is always in warfare. Therefore the Gospel is called the word of the Cross, as though it came to cross us: Therefore Paul describing the way to heaven, 
Acts. 14. 22  draweth by this line, by many tribulations: the Cross way is the way to heaven and the righteous walk in it. 
Mat. 21.  Therefore the Children of God are not only called labourers, to show what they should do for God, 
2. Tim. 2. 3.  but they are called Soldiers, to show what they should suffer for GOD. 
joh. 15. 20.  The servant is not above his master: but if Christ should suffer, and we should rest the servant were above his Master. The prophesy must be fulfilled. I will put enmity between the seed of the woman and the seed of the Serpent: 
Gen. 3.  but if there be no war between the children of God and the children of the world, the prophesy is not fulfilled. Therefore Esau and jacob had no sooner life, but they began to struggle one with another, before they came out of their mother's womb. Therefore Abraham was banished so soon as he received the promise. Therefore Abel was envied of his brother, 
Gen. 25. 22. 4. 14.  so soon as he was accepted of God. The righteous man was always like Lot among the Sodomites, and like Samson among the Philistines, set a work by his enemies. As Christ was no sooner borne, but Herod sought his life; so the new man is no sooner borne of the spirit, 
Matth. 2.  but the serpent is ready to devour him, his brethren to banish him, and hell to swallow him. In all the world he hath no friend, but he which made the world. This is the state of the church militant: she is like the Ark floating upon the waters, like a Lily growing among thorns, 
Exod. 3. 2.  like the bush which burned with fire and was not consumed, so the city of God is always besieged, but never ruined. Christians and persecutions close together, like Christ and his Cross. As Christ was made to bear his own cross: so they are made to hold their cheeks to the nippers, 
Luke 23. 33  their faces to be buffeted, 
john 19 17  their backs to be scourged, their eyes to be pulled out, their peace is persecution, their rest labour, their riches poverty, their glory reproaches, their liberty imprisonment; although they be the sons of God, the brethren of Christ, the only heirs of heaven; yet because they suffer their hell here, they must be contented to be subject to their enemies, to be abjects to their kinsmen, 
Psalm 69. 8, 7, 1, 7.  to be hated of most, to be contemned of all, to be persecuted over the earth, a very haven and receptacle of all troubles. Yet as Christ was the son of God, though his life was nothing but persecution; 
Luk 10. 35.  so the righteous are the sons of God, for all these troubles: This is like a bait in their journey, to think as the Samaritan told his host, if thou spend any more I will recompense thee when I come. So Christ will mend their wages, when he cometh. Why should not God try his friends, as well as we try our friends, the same afflictions (saith Peter) are accomplished in others, nay, greater afflictions are borne of other, which would make us despair like Cain, Christ was consecrated by afflictions, therefore we cannot be consecrated without afflictions, who would not go to heaven with Eliah, though it were in a whirlwind? if our troubles be light and few, it is because we are weak & tender: 
1. Cor. 10. 13  therefore God doth respect our feebleness, & layeth no more upon us, because we are not able to bear more. It is not a sign that we are righteous, because our troubles are few; but because our troubles are few, it is rather a sign that we are not righteous, because Many are the troubles of the righteous. For they must be made examples of patience, they must suffer their hell here, they must be squared for the temple, therefore they must have many strokes to make them fit: God is not like a Wasp, which when she hath stung once, cannot sting again: but there is a generation of crosses, and a plurality of troubles. When David spoke of trouble, he spoke of troops and heaps, and stars, and sands, and therefore he saith, Many, as though he were feign to lay them down in the gross sum because he could not reckon them. By many tribulations (saith Paul) but how many he could not number: 
Act. 14.  For except our sins, there is not such plenty of any thing in the world, as there is of troubles, which come from sin: as one heavy messenger came to job one after another: 
job. 1. 14. 16.  so now we are not in Paradise, but in the wilderness, 
Psal. 42. 7. 18. 19  we must look for one trouble after another; therefore afflictions are called waters, because as one wave falleth upon another, so one trouble falleth upon the head of another.  
As a Bear came to David after a Lion, 
1. Sa. 17. 34  and a Giant after a Bear, and a King after a Giant, and Philistines after the King: so when they have fought with poverty, they shall fight with envy: when they have fought with envy, they shall fight with infamy: when they have fought with infamy, they shall fight with sickness, like a labourer which is never out of work. This you see the righteous in troubles, like the Israelites in exile: Now the Lord cometh like Moses to deliver them: 
Exod. 3. 10.  adversity seeketh out the promise; the promise seeketh out faith; faith seeketh out prayer; then God heareth, and mercy answereth. All this while Christ seemed to sleep, as he did in the ship: now he rebukes the winds and waves, 
Math. 8. 26  and troubles fly before him, like a troop of Wolves before the Shepherd. As he asked the adulteress, where are thy accusers? and she said they are gone: so he may ask his patients, where are your troubles? and they may say, they are gone: the sun rose, and the mists vanished: yet (saith David) God is good to all that are pure in heart: that is, he remembreth them while he afflicteth them, and is preparing an issue while the cross prepareth them. When Christ heard them say, he whom thou lovest is sick, he answered, this sickness is not to death. joh. 11. 3. So when it may be said, he whom God loveth is sick: than it may be said, this sickness is not unto death, & though it be to the first death, yet not to the second. 
jon. 3.  Who would think when jonas was in the sea, that he should preach at Niniveh? 
Dan. 4.  who would think when Nabuchadnezzar was in the forest, that he should reign again in Babel? who would think when joseph was banished of his brethren, that his brethren should seek unto him, like his servants: who would think when job scraped his sores upon the dunghill, 
job 1. 42. 10  all his houses were burned, all his ●attell stolen, & all his Children dead, that he should be richer than ever he was? 
Exo. 15. 21.  these are the acts of mercy which make the righteous sing: The Lord hath triumphed valiantly. This is the privilege of the righteous, 
Mal. 3. 6.  as God saith Ye sons of jacob are not consumed. So they answer again. 
1. Cor. 4. 6.  We are not consumed. Therefore (Paul saith) we are in distress, but we are not forsaken: 
Luk. 24. 6.  as Christ rose out of his grave, so we shall rise out of trouble; and when the gold is fined, the fire shall hold it no longer. When jesus was in banishment with Mary & joseph, at last the Angel came and said, 
john. 2. 3  They are dead which sought the child's life: so when the days of our banishment and scarcity, & bondage, and sickness are ended, 
Mat. 2. 20.  at last tidings shall come that our troubles are dead, and then the righteous shall look up like Moses, when he was past the sea, and see all their enemies, all their troubles drowned behind them; then the heart shall dance like Miriam, and sing the song which sounded before Moses: 
Exod. 30. 15 20. 34.  The Lord, the Lord is strong, merciful and gracious, slow to anger, but abundant in goodness and truth. And if David had stayed at troubles, and spoken of nothing but rods, the wicked might say as they do in the 115. Psalm. 
Psalm. 115.  Where is their God? and the righteous might complain with David, 
Psalm. 3.  I have cleansed my heart in vain: but as the waters of the sea flow & ebb again, so the waters of affliction flow & ebb again, one casteth Moses into the water, and another draweth him out of the water. There lieth Lazarus at the gate, there lieth joseph in prison, there lies jeremy in the dungeon, there lies job in the Ashes, there lies jacob in the fields, there lies David in the wilderness, there lies Abraham in exile, there lies Daniel among the Lions, there lies the children in the Furnace: 
Gen. 25. 20.  at last comes the year of jubilee, and all the prisoners of the Lord are set at liberty, therefore they are called the prisoners of hope, because they may hope to be delivered, etc. Therefore God translateth his Cross from the head to the heart, from the heart to the foot, from poverty to sickness, from sickness to labour: that wheresoever he placeth it, we might have patience, 
Zach. 9 1.  knowing that he can remove it as he placeth it.  
Then are fulfilled all these sweet scriptures: The Lord retaineth not his wrath for ever, because mercy pleaseth him. Mich. 7. 8. After two days he will revive us, and the third day he will raise us up. Ose. 6. 2. Surely there is an end, and thy hope shall not be cut off. Prover. 23. 18. Heaviness may endure for a night, but joy will come in the morning. Psal. 30. 5. He which hath overcome death, and Satan, and the world, can easily overcome all the troubles in the world: 
1. Kin. 17. 6  rather than Eliah shall starve, the Ravens shall feed him: 
jonah. 1.  rather than jonah shall drown, 
Luk. 16.  the fish shall save him: as when the Glutton did not pity, the Dogs took compassion. Until David saith, The Lord will deliver, the righteous and the wicked go together, 
Luk. 17.  but now they part, one is taken and the other is refused, one is delivered, the other is left in prison. As Abraham came not to deliver the Sodomites, 
Gen 14 16.  but to deliver his brethren: so Christ came not to deliver his enemies, but to deliver his servants: not to deliver them from troubles, but to deliver them out of troubles, 
job. 1. 21.  that they may say as well, The Lord hath taken, as the Lord hath given. As David gave charge to his Soldiers, that they should not kill Absalon his son, 
2. Sa. 18. 5.  though he sent them against Absalon, to stay his rebellion: so God forbids his crosses to destroy his children, though he send them against his children to purge their corruptions. As the Angel passed by the houses of the Israelits, when he saw the blood of the lamb upon their doors: 
Exo. 12. 13.  so God hath his marks, whereby he knoweth whom he should deliver out of trouble, & whom he should leave in trouble: to one he saith, Take my cross: to another he saith, Be thou healed: to another he saith, Stay till thy time cometh: every hard word may be spoken to the godly as well as the wicked, but that deadly word, Depart into everlasting fire. 
Matth. 25.  Although they seem to departed here, yet than it shall be said, come and not departed. As john after the voice of thunder heard the voice of harpers: 
revel. 14. 2.  so when they have been beaten, they shall be cherished: therefore the trials of the righteous, though they be called many troubles, yet they are not called everlasting troubles.  
As David saith here, 
Psal 32. 10  Many are the troubles of the righteous: so in Psalm. 32. 10. he saith. Many are the sorrows of the righteous: but it followeth, the Lord will deliver them out of all: 
Prou. 11. 8.  nay (saith Solomon) when the righteous escape out of trouble, the wicked shall come in his stead, that is, the troubles of the righteous shall shift to the ungodly, 
1 Kin. 3. 27.  as the leprosy of Naaman went to Gehezi: 
Prou. 21. 18  and therefore the wicked are called the ransom of the just, because they lie in bail for them. As one bird chirpeth to another, so one plague shall whistle to another, and say, come and help me to torment this sinner, 
Exo 8. 9  (for one plague will not serve the Egyptians) until he be so laden with torments, 
Gen 4.  that he cry like Cain, My punishment is greater than I can bear. The righteous never said, that their troubles were more, or greater, or longer, than they could bear. For God hath promised, he will not lay more upon them than they are able to bear: 
1. Cor 10. 13.  but when they begin to sink like Peter upon the Sea, than the hand is ready to catch them, and strait GOD maketh an issue for their troubles. 
Acts. 27.  As the Viper leapt upon Paul, & leapt off again, so troubles leap upon the righteous, and leap off again; as though they had mistaken the party, and rapt at the wrong door. 
Psal. 37 37.  Therefore, Mark the upright man (saith David) and behold the just, for the end of that man is peace. Though his beginning be trouble, 
55 23.  yet his end is peace: He will not suffer the righteous to fall for ever: he saith not that he will not suffer him to fall, but that he shall not fall for ever: that is, at last his shackel falleth from him, the net breaks, the prison openeth, and he goes forth like Lazarus out of his grave, to show what wonderful things the Lord hath done for him: So Paul after he had spoken of his troubles, (as thought he thought upon this sentence of David) repeateth the same of himself, saying: But the Lord delivered me out of all. 
2. Tim. 3.  Therefore one calleth affliction the trance of the righteous, because they seem dead for a while, but they wake again: therefore they challenge their enemies (and say) Rejoice not against me O mine enemy: 
Mich. 7. 8.  for though I fall, yet I shall rise.  
This should content the righteous, to be delivered at last, as David quieteth himself, saying: By this I know the Lord favoureth me, because mine enemies do not triumph over me: 
Psal. 41. 11  not because I have no enemies, or because I have no troubles which would overcome me. Therefore when he wrote down. Many troubles, he blotteth it (as it were) with his pen again, as a Merchant raceth his book when the debt is discharged: and in stead of many troubles, he putteth in, The Lord delivereth. Because he forgiveth all sins, he is said to deliver from all troubles, to show that we have need of no Saviour, no helper, no comforter but him.  
The Lawyer can deliver his client but from strife, the Physician can deliver his patient but from sickness, the Master can deliver his servant but from bondage, but The Lord (saith David) delivereth out of all. As when Moses came to deliver the Israelites, he would not leave an hoof behind him, so when the Lord cometh to deliver the righteous, he will not leave a trouble behind him, but even as they pray in 25. Psal. 
Psal. 25.  Deliver Israel O Lord out of all her troubles: so he will answer them, B● thou delivered out of all thy troubles, that is, this, & this, and this, that trouble that thou thinkest intolerable, that trouble which thou thinkest incurable, the almighty hath might against all. 
job. 24.  When job is tried, not a sore shall stick upon him. 
2. King. 6.  Therefore as Elisha feared not when he saw as many angels as enemies, so now you see as many mercies as troubles: let the comfort satisfy you which satisfied Paul, 
Act. 27. 24.  Fear not, for I am with thee, thy pardon is coming, 
Gen. 22.  like the Angel which stayed the sword over isaack's head. Read on but a little further, and thou shalt hear the voice which proclaimed war, proclaim peace: many troubles in the beginning of the verse, and no troubles in the end. What Physician hath been here? The Lord (saith David) the Lord was in this place (saith jacob) & I knew it not: So the Lord is in affliction and men know it not, he which saith, I put away thine iniquities, 
Gen. 28 16.  must say, I put away thy infirmity. For there is no Saviour but one, 
Esa 43 25.  which saith to death, 
Math. 9 29  I will be thy death. As the woman was sick until Christ came: so until the Lord come, there is nothing but trouble. Many troubles of the righteous, but one deliverer of the righteous: many tortures, but one Comforter. Troubles come in an hundred ways, like waters through a grate: but mercy entereth always at one door like a pardon which cometh only from the Prince: therefore saith GOD, In me is thy help. Hos. 11. 6. I create comfort, Esay. 65. Mark, that he calleth himself a creator of comfort: that is, as there is but one Creator, so there is but one Comforter, and as he created all things of nothing, so he createth comfort of nothing: that is, when all comfort is worn out, and no seed of joy left to raise up comfort again: then he bringeth comfort out of sorrow, as he brought water out of the rock, that we may say, 
Exod. 17. 6. 8. 14.  The finger of the Lord hath done this.  
This is the anchor of the righteous. As he looks upon his troubles, the promise cometh in like a messenger from Christ, while he is praying, and weeping, and saith, The Lord will deliver thee out of all. Then he resolveth like Nehemiah, 
Nehe. 6. 11.  and saith, Shall such a man as I fly? Shall such a man as I recant? If I be faint in the day of adversity, 
Pro. 24. 10.  Solomon saith, my strength is small: as if he should say, I was never strong, but did counterfeit like Demas: if I want comfort in trouble, Solomon saith, 
Pro. 15. 15.  A good conscience is a continual feast. As if he should say, that I have not a good conscience, if I have not comfort in the Cross. Therefore I will wait the Lords leisure, 
Psalm. 2.  because Esay saith, Faith maketh no haste. I will not break his bands, because than I am like the Heathen. I will not flatter the judge, 
Pro. 29. 26.  because Solomon saith it is vain. I will not betray the cause, because GOD hath appointed it to try me. 
Rom. 14.  I will not offend my brethren, 
1. Cor. 8. 10.  because Paul had rather die than do so. I will not charge my conscience, because it can vex me more than their bands. I will not turn from my profession, because I learned it of GOD, and vowed to leave all for it, in the day that I was baptised a Christian. Though my friends tempt me, like jobs wife: though my flesh flatter me, like Eve: though my persecutors would bribe me, like Balaac: though they which suffer with me, should revolt for fear: 
josh. 24. 15.  yet I will be as joshua which stood alone: 
1 Sam. 1.  and as Elkanah was in stead of children to Annah, so Christ shall be in stead of comfort, in stead of wealth, and health, and liberty to me. For many were the troubles of joseph, and the Lord delivered him out of all: many were the troubles of Abraham, and the Lord delivered him out of all: many were the troubles of David, and the Lord delivered him out of all: many were the troubles of job, and the Lord delivered him out of all: therefore he can deliver me out of all. But if he do not (say Sidrach, Misaac, and Abednego) yet we will not do evil to escape danger, because Christ hath suffered more for us. 
Hest. 4. 16.  Therefore, if I perish, I perish, saith Hester. She was content that her life should perish: but if my purse suffer, my money doth but perish: if my body be imprisoned, my pleasures do but perish: and who can tell when he hath suffered that which is appointed? 
Psal. 75.  Therefore God saith, When I see convenient time, will I execute judgement. Not when thou dost think it a convenient time, but when he doth think it a convenient time. 
25. 5.  Therefore saith David to the Lord, In thee do I trust all the day: that is, if he come not in the morning, he will come at noon: if he come not at noon, he will come at night: at one hour of the day he will deliver me: and then as the calm was greater after the tempest, 
Mat. 28. 6.  than it was before, so my joy shall be sweeter after tears than it was before: 
Psalm. 137.  the remembrance of Babylon will make us sing more joyful in Zion.  
Thus David describeth the journey of the righteous, 
Exo. 13. 17.  as if they should go through the sea, and the wilderness, as the Israelites went to Canaan. Look not for ease nor pleasure in your way, but for beasts and serpents, and thieves: until ye be passed the wilderness all is strait, and dark, and fearful but so soon as you are through the narrow gate, all is large and goodly, and pleasant: as if you were in Paradise. Seeing then your kingdom is not here, look not for a golden life in an iron world: but remember that Lazarus doth not mourn in heaven, 
Luk. 16.  though he suffered pains upon earth: but the glutton mourneth in hell, that stayed not for the pleasures of heaven. To which pleasures the Lord jesus bring us, when this cloud of trouble is blown over us, Amen.  
FINIS.   

THE CHRISTIANS Practice.  Rom. 12. 2. Be ye changed by the renewing of your minds, that ye may prove what is the good will of God, acceptable and perfect. 
WHen Christ sent forth his Disciples, he said unto them, Go preach and baptise, 
Mat 21. 29  joining these two together, Preaching and Baptizing. This being the occasion of our exercise, because I am to speak of Baptism, which is the Sacrament of Regeneration, I could not choose a fit Scripture than this which I handled last, which speaks of the renewing of our minds: for when our minds are renewed, than the vow which we made in Baptism is performed.  
When Paul had forbidden the Romans to fashion themselves unto the world, he showeth them another fashion, which he calls The renewing of the mind. 
Psal. 103. 5.  As the Eagle reneweth her youth, so men must renew their minds. This fashion is called the Wedding garment, 
Mat. 22. 12  which every man must wear that comes to the banquet of the King. As when men have gone over one fashion after another, at last they come to the old fashion again: so here Paul calls them to the old fashion again, 
Gen. 1. 26.  which was used in Adam's time, that is, the Image and fashion wherein they were created. Now the reason followeth,  
That they might prove what the will of God is, as if he should say, This shall be the fruit of your regeneration, when your minds are renewed, you shall know many things, which are hid from you; you shall be able to judge doctrines, who preach truth, and who preach error; and you shall understand the will of God, what he would have you do, and what he would have you fly, as if you were in his bosom. As new wine will not abide but in new vessels; so this new knowledge will not abide but in new minds. 
Mat. 9 17.  The mind renewed knoweth God; so that this Scripture may be called the path to knowledge, or the way to sound the mind of God, which is a secret that every man longs to know, but the most turn a wrong leaf to find it, as Paul saith of Peter, 
Gal. 2. 14.  He looks a wrong way to the Gospel. When the serpent taught knowledge, he said If ye eat the forbidden fruit, your eyes shallbe opened, and you shall know good and evil: but Paul saith, 
Gen. 3. 5.  If ye will not eat the forbidden fruit, your eyes shall be opened and you shall know good and evil. This is one reason why Paul would have them renew their minds, That they might know the will of God Why? doth not the word of God teach us the will of God? Yes, but no man doth understand this word, but he which hath a new mind: because as the Sun is not discerned by any light, but by his own light: so no spirit can interpret the Scripture, but the same spirit which wrote it, 
1. Cor. 12. 3.  which is called the holy spirit, because it is holy, and because it makes holy. Sin was the first vail which obscured man's understanding, 
Gen. 3. 7.  and till the cause of this eclipse be taken away, the Apostle saith, that we shall see but in part: 
1. Cor. 13. 9  that is, as the Sun may be seen in his eclipse, but he seems liker to darkness then to light: so understanding may be seen in the wicked, but it is liker ignorance than knowledge: therefore Paul makes knowledge one of the fruits which bud out of righteousness.  
They which have renewed their minds, saith he, shall prove what the will of God is: that is, they shall try all that they do hear, and learn by all that they see, until they tracked out the will and meaning of GOD. As the water engendereth Ice, and the Ice again engendereth water, so knowledge begets righteousness, and righteousness again begetteth knowledge, according to that in Eccles. 2. 26 To a man that is good in his sight, God giveth wisdom and knowledge; therefore though ye have seen cunning Lawyers by much reading; and expert Physicians by long study; yet you could never see a perfect and sound, and judicial Divine without holiness. I cannot tell how, this knowledge is rather feeling than learning in the abundance of the heart, or an extreme study sent by God unto good men, like the Ram which was brought unto Abraham, 
Gen. 22. 13  when he would sacrifice his Son.  
As Solomon saith, The knowledge of good things, 
Pro. 9 10.  is understanding: so none but they which are holy have this understanding. He which can say with David, 
Psal. 119. 117.  I love thy law, and I keep thy precepts, may follow with David, I have more understanding than my teachers, and know more than the ancient. 
Psal. 45. 1.  He which cannot say with David, My heart meditateth a good matter, cannot follow with David, My tongue is the pen of a ready Writer. This is, the equity of God; they which are unwilling to obey, are not thought worthy to know: for what should he do with his talon, 
Mat. 25.  which will not use it? He which forbids us to cast pearls before swine, doth stay his own hand from casting knowledge to the ungodly, they may know so much as shall condemn them, but they never know what will save them. When Christ heard Peter say, 
Mat. 16. 16  Thou art the Son of the living God: Christ answered; Flesh and blood hath not taught thee this; 
17.  showing, that carnal men have not this knowledge. 
Mat. 19 17  This is the word of which Christ saith, All men do not receive it, It is true, that the Spirit breatheth where it will: 
john. 3. 8.  but it will breath upon none but her lovers. Wisdom is like the daughter of God, which he marrieth to none but to him which loves her, and sues for her. 
Psal. 73. 17  As David could not understand why the wicked prospered until he entered into the sanctuary of GOD; and as Aaron might not enter the Sanctuary where GOD did answer, until he had sanctified himself; so if we will understand mysteries, and hear God himself speak; we must put off our sins, 
Exo. 3. 5.  as Moses put off his shoes, or else we shall be like images which have ears, 
Psal. 115. 6.  & can not hear. When Paul heard mysteries, he was rapt into the third heaven, 
1. Cor. 12. 2.  when GOD would talk with his Church, he saith, I will take her aside into the wilderness, 
Ose. 2. 14.  and then I will speak friendly unto her: so when we will learn Divinity, we must go aside from the world, and sequester our sins, & lift up our minds above the earth, or else it will not stay with us. As the spirit went from Saul when he sinned; so when knowledge hath saluted the wicked, she bids them farewell; like unto a Martin, which will not build but in fair houses. It is said in john 14. 15. When jesus went to eat the Passeover, he came to a chamber which was trimmed: so the chamber that received God, the hart which should lodge knowledge must be trimmed, and all the sinful corners swept; 
1. Sa. 15. 26  or else, as Samuel would not come to Saul, so Wisdom will not come to that host. There is an harbinger which goeth always before the knowledge of God, to prepare the house, & this is love, the bond of perfection. 
1. joh. 4. 7.  They which have love (saith john) know GOD, but they which have not love know not God, though they have never so much knowledge beside. Unto good Nathaniel, Christ said, Thou shalt see greater things than these: but unto the obstinate jews he said, 
Mat. 13. 14  Seeing, 
Gen. 21. 19  you shall not see; like Hagar, which had the well before her, and did not see the water. He which cannot say with Paul, We have the spirit of Christ, 
1. Cor. 2. 12.  cannot say with Paul, 
1. Cor. 8. 1.  We have knowledge.  
Holy men were always interpreters of God's word, because a godly mind easeliest pierceth into God's meaning, according to that, The pure in heart shall see God: and that in john 7. 17. 
Mat. 5. 8.  If any man will do Gods will, he shall understand the Doctrine whether it be of God, or no: and that in Psalm. 111. 19 They which keep thy precepts, have a good understanding; & that in 1. Cor. 2. 15. The spiritual man understandeth all things. 
Pro. 1. 7  And therefore the fear of the Lord is not only called the beginning of wisdom; but in Pro. 2. 5. it is taken for wisdom itself. As when Christ taught in the Temple they asked, How knoweth this man the Scriptures, 
john 7, 15  seeing he never learned them. So it is a wonder what learning some men have, which have no learning, like Priscilla and Aquilla poor tentmakers, 
Act. 11. 15.  which were able to school Apollo's that great Clerk, a man renowned for his learning. What can we say to this but as Christ said, 
Luk. 10. 21.  Father so it pleased thee: as when jacob came so soon with the venison, and his Father asked him, how he came by it so suddenly? 
Gen. 27. 20  jacob answered, because the Lord thy God brought it suddenly to mine hand, so the holy & righteous men cannot give any reason, why they conceive the words of God so easily, and the wicked do conceive them so hardly, but that GOD brings the meaning suddenly to their hearts as we read in Luk. 24. 45. When the Disciples were settled in the profession of Christ, it is said, that Christ opened their understanding, and made them understand the Scriptures; so suddenly came their knowledge. So we read in Proverbs 1. 23. Wisdom promiseth to the righteous, If you will turn at my correction, I will power out my hart unto you, and make you understand my words. A Schoolmaster might say to his scholars, I will power out mine hart unto you: but he cannot say as God saith, I will make you understand mine heart. 
1. Kin. 10. 8  Therefore if the Queen of Sheba thought the servants of Solomon happy, because they heard his wisdom: how happy was Solomon himself, that served God which gave him wisdom. Come unto me (saith Christ) all ye which are weary, 
Mat. 11. 28  and I will refresh you. As Christ hath no comfort but for the weary, so he hath no wisdom but for the righteous. 
Mar 3. 35.  They are his brethren, and sisters, and father, and mother. There is a kind of familiarity between GOD and the righteous, that he makes them of his counsel, as Solomon saith, proverbs. 3. 32. His secrets is with the righteous, and Psalm 25. 14. His secrets are revealed unto them that fear the Lord.  
They are like john the beloved Disciple which leaned in his bosom; 
john 13▪ 〈◊〉  like Moses, 
Exod. 3.  to whom he showed himself, 
Luk. 25  like Simeon, that embraced him in his arms; 
Luk. 9 28.  like the three disciples, which went up to the Mount to see his glory. So we read of Abraham, Gen. 18. 17. Shall I hide it from Abraham, saith God? As though this were an offence in God, if he should tell the righteous no more than he tells the wicked: therefore because Abraham was a good man he told him more than he showed all the rest. As Adam's knowledge was perfect, so long as his righteousness was untainted; so the nearer we come to that righteousness again, the more things come to our knowledge; according to that, proverbs 28. They that seek the Lord, understand all things. Such an heart God hath given to his servants like a touchstone, or a lamp to go before them, to examine all things, as they go in this dark wilderness, lest they should take error for truth, evil for good, or their own will for the will of God; that they which hate evil might be preserved from evil, as David was from the blood of Nabal. 
1. Sam. 25.  Now, because none but the righteous have this lamp before them, you see what a difference there is between the knowledge of the godly, and the knowledge of the wicked.  
As the windows of the Temple were large within, but narrow without; so they which are within the Church, have greater light than they which are without. They sit like Pharaoh in the darkness of Egypt, when the other dwell like Israel in the light of Goshen. Knowledge is easy to him which loveth knowledge, saith Solomon: but the scorner seeketh knowledge, and findeth it not, saith Solomon, Pro. 14. The spiritual man (saith Paul) searcheth the deep things of God: 
1. Cor. 2. 14  but The natural man (saith Paul) perceiveth not the things of GOD. Thou hast revealed these things to babes (saith Christ) but thou hast hid them from the wise of the world If any man will do Gods will, 
Luk. 10. 21●  he (saith Christ) shall understand the doctrine: but to the obstinate jews Christ saith, you cannot understand my talk. My sheep hear my voice saith Christ: but to the wicked Christ saith, you cannot hear my words. Believest thou for this? saith he to Nathaniel, thou shalt see greater things than these: but If ye believe not saith Esay, 
Esay. 7. 8.  ye shall not understand.  
That these Scriptures might be fulfilled, you see that as sin is called blindness. 2. Chro. 6. 18. so sinners are called blind, Esay. 56. 10. and may be called Strangers in Israel. Until we be borne again, we are like Nichodemus which knew not what it was to be borne again. john 3.  
Until we become zealous ourselves, we are like Festus, which thought zeal madness, Act. 26. Until we be humble ourselves, we are like Michol, which mocked David for his humility, 1. Sam. 6. 16. It was true then, and it is true now, and it will be true always which Paul observeth, 1 Corin. 1. 18. that to some religion shall seem foolishness. The reason of all this Paul layeth down in a word. If ye ask why the wicked cannot understand heavenly things, he saith, Because they are spiritually discerned, 1 Corin 2. 14. therefore, how should he discern them, that hath not the spirit?  
For this cause, wisdom is not said to be justified of any, but of her own Children, Mat. 11. 19 neither doth Christ say, that any sheep hear his voice, but his own sheep. My sheep (saith he, john 12. 27) hear my voice: they follow their shepherd, they hear his voice, they understand his Law, they judge of his judgements, they have the measure of his Words, all is open, and plain, and manifest and clear unto them: they search deeper, and judge righter, and know sooner, and though they have no learning, yet they have better judgements, than the learned: whereas the other that labour and study without God, walk in a labyrinth, & fall into doubts, while they seek resolutions. When a wicked man reads the Scriptures, he seethe no difference between the word of God, 
Luk 24. 16.  and the words of men, like Cleopas which talked with Christ, & knew not Christ. When he speaks of Religion, he flutters like a young bird which cannot fly because her wings are not grown: when he prayeth, his prayer is like a child's grace, that understandeth not one word that he saith: he which hath but a show of holiness, hath but a show of wisdom: a little knowledge is in his head, but there is no knowledge in his heart. An evil man may know some thing, and speak something of his reading & hearing, as job saith, 
job. 32. 8.  There is a spirit in man, that is every man hath a kind of knowledge, but the inspiration of the Lord giveth understanding: as though the sinner's understanding did not deserve to be called understanding.  
If the wicked man speak any thing that is good, he speaks by roate, but he which speaks not out of the abundance of his hart, 
Luk. 6. 45.  is soon drawn dry. The preaching of the Word doth not become him: it is harsh and unkind in his mouth as though it came out of a wrong bow: or like unto a shuttle, which flittereth from the hand of a child, he is in the pulpit as the guest at the banquet, 
Mat. 22. 11  which wanted his wedding garment, he speaks not like one which hath authority, 
Mat. 7 29.  but as one that hath no authority, and always his conscience sounds unto him, 
Psal. 50. 16.  What hast thou to do to take my word in thy mouth, seeing thou hatest to be reform? Therefore be renewed, that ye may know what the will of GOD is: this is the Abce, and primer, and Grammar, the first lesson and last lesson of a Christian, to know the good and perfect and acceptable will of God, which must make us good and perfect, and acceptable ourselves: the will of God is always good and acceptable, & perfect, howsoever it seem to us: though it condemn us of evil, yet it is good: though we see not how it is perfect, yet it is perfect: nay, it is so perfect, that we cannot see the perfection of it, as the Sun is so bright that we cannot behold the brightness of it: first it seems good unto a man before it be acceptable, when it is acceptable, than it seems perfect and as Gods will doth seem to us, so we do seem to him: if his will cannot seem good and acceptable, and perfect to us, much less may our will seem good, or acceptable, or perfect unto him, for this is our goodness, to acknowledge his goodness. If it be such a contentment, to know the will of GOD, what shall keep us from the knowledge of it, shall sin, which is the worst thing in the world? Because we will not renew our minds, therefore we are ignorant of so many things which we would know, and until we be willing to follow the word, we shall never thoroughly understand it, but buzz and grope at it like Owls which pry at the sun out of a barn. Oh! 
1. Kin. 3. 12  what a benefit had Solomon lost, if he had lost his wisdom which God gave him: as great a benefit dost thou lose, if thou lose the knowledge of God's will, for from the day that a man cannot discern the will of Satan from the will of Christ, every Heresy seemeth truth, every evil seems good, and this hath been the beginning of all errors in the Church, because men did not love the truth, therefore God would not reveal his truth unto them: therefore I conclude as I began, Be ye changed by the renewing of your minds, that ye may prove what is the good will of God, and acceptable and perfect.  
Now a word of the Sacrament, there is an infant to be received into the Church, which putteth us in mind of the promise which we made unto God, when we were received into the Church ourselves. This Sacrament was instituted by Christ, when he was baptised of john in the river of jordan, and it succeed Circumcision as the Communion was ordained in stead of the Passeover, 
Matth. 3. 14.  so soon as we are borne we are baptised, 
Mat. 28. 19  In the name of the Father, the Son, and the holy Ghost, to signify that we own a duty unto God, from the day that we come into the world. In this Baptism our bodies are washed with water, to signify how our sins are washed with Christ's blood: when our bodies are washed, they are taken out of the water again, to signify how we shall be raised from death to life, by the resurrection of Christ, and how we should rise from sin to righteousness: thus we begin our life with a solemn promise to God before the Church, to serve him with our bodies and souls till death us departed.  
Now let us remember how we have kept this promise with the Lord, or rather how we have broken promise with him: then we gave ourselves to GOD, but since we have given ourselves to sin: then we promised to renounce the world, but ever since we have embraced the world: therefore now let us begin to pay that which we ought so long, and pray the Lord which hath instituted this Sacrament as a seal of his mercy, to receive this child into his favour, as we receive it into his Church: 
joh. 3. 11.  to baptise it with his spirit, as we baptise it with water: and power upon it his grace, as we give it the sign of grace.  
FINIS.   

THE PILGRIMS WISH.  PHILIP. 1. 23. 
I desire to be dissolved and to be with Christ.  
Here is Paul's desire to be dissolved, and the cause, that he might be with Christ: wherein first you shall see the difference between the faithful and the wicked, how one loatheth this life, and the other longeth after it. Secondly, because the Apostle seems to desire death, you shall see whether any man may wish to die. Thirdly, because after his dissolution he hopes to be with Christ; you shall see the diversity of judgements between Paul and the Papists, which think when they are dead, that they shall go on to Purgatory. lastly, because the souls which are with Christ cannot walk as they did when they lived upon the earth, you shall hear a little of walking spirits, which have been so much talked of in the time of popery, and were taken for the souls of them which were dead: after we will speak a little of the Sacrament which ye come to receive, and so commit you to God. I desire to be dissolved. 
1. King. 2. 10.  Before Christ's coming, when the Kings or patriarchs died, it is said, that they went to their fathers, 
2. Chr. 9 37  as we read of David and Solomon, 
2. Chr. 21. 1.  etc. but after Christ's coming, when the faithful die, they are said to go to Christ, 
Acts 7.  as we read of the penitent thief, Luke 23. 43. Not because the patriarchs went not to Christ as well as they, but because yet Christ was not ascended to heaven: therefore they are not to go to Christ, although if they went to heaven they must needs go to Christ, because Christ touching his Godhead, was always in heaven. I desire to be dissolved: As the worldly long for Christ to come to them, so the faithful long to go to Christ, for unless we ascend to him as he descended to us, his descending is in vain, because he came down that we might go up, he descended to take our flesh, we ascend to take his kingdom, he descended to be crucified, we ascend to be glorified, he descended to hell, we ascend to heaven, that is, to joy, to glory, to bliss, to our father, to our Saviour, to our comforter, to Angels, to Saints, to eternal life: therefore good cause had Paul to desire to be with Christ, that he might be at rest: for no doubt it was the sweetest voice that ever the thief heard in this life, when Christ said unto him, This day shalt thou be with me in Paradise. Luke 23. chapped. vers. 45. Besides, as Paul persecuted before, so he was after persecuted himself, as he tells the Corinthians, 2. Cor. 11. 24. I was thrice beaten with rods, I was once stoned, I suffered thrice shipwreck, etc. Therefore good cause had Paul to desire to be with Christ, that he might be out of trouble. Yet he will not dissolve himself, but desireth to be dissolved: that is, that he which brought him into this world, would take him out of the world: neither doth he wish or pray, or make any petition to God to take away his life, but tells him his desire, desiring to be dissolved: to desire is not to pray, but shows what we approve: neither doth he desire so to be dissolved, as though he were weary of his labours, & would suffer no more for Christ, but he is content to live as he saith in the 24. verse. Nevertheless for me to abide in the flesh were better for you, as if he should say, to do you good I am content to suffer evil, and stay still from Christ, whom I long to be with. Seeing then that he will not dissolve himself, nor pray to be dissolved, but is content to live still: why doth he say, I desire to be dissolved? Only to show what he preferreth in his desire, if he might choose life or death for his own respect, he could be content to leave friends and riches, and pleasures, and life, and all, only to be with Christ. This seems to be a good lesson for sickemen, when they can live no longer, then to be with Christ were better then to be with the glutton, which never thought of heaven till he was in hell: 
Luk. 16.  but Paul was not sick nor sore when he desired to be dissolved: therefore this is not only for the sick, but for the whole. If he had wished to live & stay still in the world, no man need to be taught to say after him, for young & old desire not to be dissolved, but few are content to be dissolved. To a natural man in this life, nothing is so sweet as life itself, and he which is in love with this world, seldom dieth quietly upon his bed: but to a mind which misliketh this world, nothing can come so welcome as death, because it takes him out of the world. This it is which Paul would have us learn, that nothing in this world is so precious or pleasant, that for it we should desire to live or stay from God one hour: though all may not wish to die, yet all must subscribe to this, that death is better than life, because it leads to Christ, which when Paul had throughly tasted, he was satisfied for all things else, and desired to live no longer that he might be with Christ; herein appeareth the end of man's life, which when he hath obtained, he desireth to live no longer, how great riches, and honours, and friends soever he leave behind him. From the time he knoweth Christ crucified, 
Gen. 5. 22.  and gins like Enoch to walk with God, he crieth ever after with the Apostle, 
Rom. 7. 24.  I desire to be dissolved and to be with Christ: who shall deliver me from this body of sin? death wear to me advantage. Even as Simeon rejoiced that Christ came to him, 
Luk. 2. 28.  so the faithful rejoice that they shall go to Christ.  
The necessity of sin is so irksome to him which knoweth the vileness of sin, that the faithful man, but to do good, would not live out of heaven, no not one hour. This made the Martyrs so willing to abide any kind of death that tyranny could devise, to be rid of their sinful bands, and this corruptible burden, which presseth down the soul, that looks after Christ like his disciples when he ascended to heaven. 
Acts 1. 10.  All is trouble and weariness, and vanity to the godly mind, whether he eat or drink, or sleep, he counteth it a servitude unto the flesh, and wisheth with David to be rid from these necessities: so the knowledge and love of God maketh a man forget his own flesh, maketh him despice the whole world, taketh away the difference from life and death, changeth his nature which he could never overcome, and teacheth him to renounce his dear self, and say, though he should die, Not my will but thy will be done. All this appeareth in this example, what operation is in the knowledge and love of Christ: it made the world irksome unto Paul, which all men naturally desire: it made death pleasant unto him, which all men naturally abhor: although they be weary of their life, and have no pleasure from morning to night; yet it will not please them to change, which they needs must, they never loathe but love their miseries, I will not die one hour to live for ever. Do not the wicked themselves prophecy by their fear of death a worse condition of some dreadful judgement after this life prepared for sinners, and all that contemn GOD, when none but they stand in such fear of death? Why doth one wish for it, and another tremble to hear of it? If it were but a sleep, no man would fear it at all: for who feareth to take his rest when the night approacheth? If it did take away sense and feeling, and make men trees or stones, no man would fear it at all, for who would fear strokes if he could feel no more than a stone? or who would care for any thing if he had no sense of anything? would any man tremble so to be as the dead creatures which have no sense of evil? They must needs be in better case than the happiest man in this life, which is not without the sense of evil. Therefore this fear of death which you see in all but the faithful, doth presage some strange torment, some heavy change and sharp punishment to those men: which they begin to taste already before they die, like the spirit which persecuted Saul before his end. 
1. Sa. 16. 14.  They desire not to be dissolved, but they fear to be dissolved, they go not to Christ, but their departure is an everlasting departure from Christ to the damned, to the devils, to hell without either end or ease, or patience to endure it.  
Thus you see that no man is willing to die, before his conscience be quieted toward God, and that he can catch some hope of a better life after this life. He which knows that he shall go to Christ, it is impossible that he should die unwillingly: but he which can not hope for a better world, must needs leave this world grudginglie, and fear death more than all the terrors of life. He had rather to be sick and cold, and hungry, and want and beg, then go with death, because he knoweth what he suffereth here, but he knoweth not what he shall suffer hereafter. Therefore he which is not willing to be dissolved, hath not ●earned Christ yet as Paul did, for no man esteem this life when he gins to taste of the next, 
2. King. 2. 14.  but then the love of the world doth fall from him like the mantle of Elias when he was rapt into heaven.  
The Apostle had seen many good things in his days, and was never satisfied, willing to be dissolved, but thirsted still, and no water could quench his thirst, until he drank of the water of life, and then he thirsted no more: so nothing can fill the soul which was made for God, but God alone. Riches and honours, 
Luk. 2. 29.  & pleasures, did not make Simeon willing to die, but the sight of Christ: happy are the eyes which see him; for they are as willing to die as Simeon was. 
joh. 1. 2●.  So soon as john Baptist did see our Saviour, 
Math 3. 11.  and knew that it was he, he debased himself, as if he had been nobody, and would not be accounted of, but sought to lose the opinion of the people that Christ might have all; although he was a Prophet, and more than a Prophet, and not a greater amongst the sons of women. So when Paul had seen his Saviour, he forgot all that he loved, all that he desired, and all that he possessed: no joy, no glory, no life now but to die. All things must yield to the Son, and be content with john, that he increase, and we decrease. This is our glory and life, that he liveth in glory. 
Gen. 45. 28.  It is enough (saith jacob) for me that joseph my son liveth: it is enough for us that jesus our Saviour reigneth. If the head be crowned, all the body is more honoured: therefore let us glory that Christ is glorified, and rejoice as much that he is ascended, as our fathers rejoiced that he descended: for where the head is, there the body must needs be.  
I desire to be dissolved: he calleth his death not a destruction but a dissolution, for three causes. First he departeth from this life, and hath no more society with them that live upon the earth. Secondly, his soul departeth from the body until the day of resurrection, than she findeth her own body again, and they rejoice like friends which are met together. Thirdly, he departeth from this vale of misery, into the paradise of joy and all felicity, to live and reign with God for ever: in assurance whereof he saith, that he shall be with Christ, so that death is the way to Christ. As the Dove found no rest until she came to the Ark: 
Gen. 8. 9  so the faithful find no rest till they come to Christ, they go through the wilderness like other men. Until the jews arrived at Canaan, 
josh. 13. 17.  all their life was spent in sinful Egypt, or in the dreadful desert, during the time of their journey they had no settled rest or continuing pleasure. Peace beginneth when the battle endeth, there is the prerogative of the dead, least death should be too fearful to us. The best of God's blessings are behind, that is, everlasting life, and the way to it is death, thou art going to joy, therefore look not for it until thou come to thy journeys end. 
revel. 2. 10.  If Canaan the land of peace, the land of plenty, the land of pleasure, be in the wilderness: stay here, march no further, whither do you go like the Pilgrims of Israel if Canaan be in the wilderness? But Paul looks for the crown at the goal: he is not with Christ, but trusts to be with Christ: he is not in heaven, but he hopes to come to heaven, and this hope led him through the wilderness, that he murmured not like the Israelities, but only longed for that day, when Christ shall say unto him as he said to the penitent thief: This day shalt thou be with me in Paradise. Thus you have heard the difference between the faithful and the wicked, how the one loatheth this life, and the other longeth after it.  
Now we come to our questions. Simeon said, 
Luk. 2. 29.  Lord now lettest thou thy servant departed in peace▪ so Paul saith, I desire to be dissolved and to be with Christ: they doubted not as the Papists do, what should become of them after death: for one saith that he goes to Christ, & the other saith that he goes to peace: therefore it seems that Purgatory was not yet found, when the just men went to peace. This is one of the fruits of a godly life, it hath hope (saith Solomon) in the end: 
Pro. 14. 36.  in death it warranteth a man of life, 
Prou. 11. 7.  & when the flesh saith, fear, and the serpent, despair, it makes the flesh crouch, and the serpent fly, & the soul rejoice while death is opening the prison door, that she may fly to her country from whence she came. Therefore what shall I say to Purgatory, if Paul go to Christ, & Simeon go to peace? Some say that it is in the air: some say that it is in the earth, some under the earth: 
Dan. 4. 1.  some a little above hell. Thus Nabuchadnezzar cannot assoil his own dream. You must understand that Purgatory is like your painted sepulchres, which are framed more for the living then for the dead: for you know that the locusts of Rome live by Trentals, and Dirges, and Masses for the dead, as the Siluersmiths in Ephesus lived by Images: 
Act. 10. 25.  and therefore as they were loath that Images should go down: so they are loath that their Purgatory should be quenched: for it is the gainfullest lie in all Popery, for out of this lake issue their Masses and Dirges, and Trentals for the dead. They are said for the dead, but they make for the living: For the dead have no portion of all that is done under the sun. do what you will, say what you can, Masses, Dirges, or Trentals, they have no portion in it, for they have received their reward already, and the tree lieth where it fell: yet these foolish virgins hope for oil of the wise virgins, and think they shall be paid for other men's labours, and alms, and trentals, & pilgrimages and Masses: as though they never read that the just shall live by his own faith, 
Gal. 3. 11.  that he which believeth shall not go to judgement, 
joh. 5. 24.  but pass from death to life, that they that die in the Lord rest from their labours: how do they go presently into Paradise, 
Reu. 14. 15.  if they stay at Purgatory, and fire & torments? Hath Christ satisfied for us, & must we now make satisfaction for ourselves? 
Luk. 16.  Wither the glutton and the beggar are gone, thither must we all, that is to Abraham's bosom, or hell fire: there are but two kinds of men, and therefore but two ways, and where then is Purgatory, which the best of the fathers confesseth that he could never find in Scripture? Therefore take heed of hell, for Purgatory is but a scar babe. Furthermore, when Paul saith, that he shall go to Christ, this seems to resolve the old question often debated among the simple people, once deluded, whether the souls of men departed, walk after death, and appear unto men, exhorting them to this or that, as Gregory or some counterfeit reporteth in his Dialogues.  
The Apostles before their full groweth, might seem to be encumbered with this error, because when they saw Christ walking upon the waters, they said, It is a spirit: and when Peter knocked at the door in the night, they said to Rhode a Damsel, It is his Angel: Act. 12. 15. Which error was drawn from the elusion of Satan, and vulgar opinion received from Pythagoras, which taught that the souls of men departed, did return into the bodies of other men after death, either for correction, or for reward: if they were good souls, than they were preferred to better men: if they had been bad souls, than they were cast into worse bodies than they had before: a fine Philosophical dream.  
This deluded Herod: when he heard of Christ, he supposed that john Baptist was risen again, whom he had beheaded: and the better sort of the people, as we read in Mat. 16. 14. dreamt that Christ was Elias, or john Baptist, or jeremy, or some of the Prophets risen again. But touching the soul once departed from the body, that it returns not nor can return into the world: many examples and testimonies, and reasons, & the order of our resurrection declareth. 
john. 10. 28  The souls of the righteous are in the hands of the Lord, & no man or devil can take them out of his hands: the souls of the wicked are in the hands of the devil, and God will not take them out of his hands: and therefore Abraham saith. He which is here, 
Luk. 16.  cannot come from hence, and they which be there, cannot come from thence: for then the pains of hell were not everlasting pains, not the joys of heaven everlasting joys, but temporal, like the pains and joys of this world. Therefore it is no soul which walks about. How then? What is this which I see in the night like such a man, and such a man? The Devil (which changeth himself into an Angel of light to deceive) can change himself into the likeness of a man much more: that is it which thou seest, as Saul saw Samuel, 1. Sam. 28. 8. not Samuel himself. For could the Witch raise Samuel out of the grave, which could not keep herself out of the grave? or could the devil disturb the Prophet after death? Then he should never be quiet, if the devil could disturb him, because he disquieteth the godly so much while they live. If this apparation be called Samuel, how doth he call it Samuel, if it be not Samuel? As the Books of Caluine are called Caluine: as the picture of Beza is called Beza: as he which playeth the King upon a stage, is called a King: as the golden Mice and hemorrhoids which the Philistines laid in the Ark, were called Mice and hemorrhoids, although they were but mere shapes and figures of them: so this likeness of Samuel, is called Samuel, though it was not Samuel in deed, but a counterfeit shape of Samuel. For GOD would not answer Saul before by Oracle, nor by Priest, nor by Prophet: and would he answer him by the dead, which doth forbid to ask counsel of the dead? No (saith Abraham) they have Moses and the Prophets, Luke 16. As if he should say: let them learn of the books of the dead, for the dead shall not return unto them. Again, if it had been Samuel himself which had taught Saul to worship GOD, would that holy Prophet have received worship himself, as this spirit did? Again, If it had been Samuel saul's Schoolmaster, which taught him always to repent while he lived: he would rather have exhorted him to repentance now then before, seeing the day of his death was so near. But you will say, Whatsoever it was, it seems that he could prophecy of things to come: for he foretold saul's death. Can the devil prophecy? This was an easy matter for the devil to prophecy, because he knew that David was anointed before, and therefore Saul must be removed, that he might reign as he was anointed. Secondly, he knew that Samuel had prophesied his confusion, and therefore he must be degraded, that the Prophecy might be fulfilled. Thirdly, he did see the Philistines coming against him, and therefore no marvel if he did aim that his death was near at hand, seeing a man might prophecy the same.  
If any man be not satisfied with this, to believe that the souls of the dead do not walk after their dissolution, let me reason with him thus. Is it a soul which thou seest? Why a soul is a spirit, and cannot be scene no more than a voice, or an Echo: didst thou ever see thine own soul, though it hath been ever with thee since thou was borne? Dost thou think it is a body? Why a body cannot walk without a soul: for the soul is the life which moveth the body. If thou say it is a body and soul too, then why doth Paul call death a dissolution? It is a separation of the soul from the body: if the body and soul be not dissolved, than the man is not dead but living still. If thou say the soul is come to the body, and the body is risen to the soul for that time: then I can say no more to thee, but believe thine own eyes. If thou thinkest that it is such a man's body which thou seest, look in the grave, and open the ground, and there thou shalt see the body where it was laid, even while this vizard walks in thy sight: therefore apparitions are no other, then that which appeared to Saul. Thus the Devil hath many ways to deceive; and this is one & a dangerous one, to draw us from the word of God, to visions, & dreams, and apparitions, upon which many of the doctrines of the Papists are grounded.  
They had never heard of Purgatory, but for these spirits which walked in the night, and told them they were the souls of such and such, which suffered in fire till their masses, and alms, and pilgrimages did ransom them out: So these night spirits begat Purgatory, and Purgatory begat trentals, as one Serpent hatcheth another.  
Yet a third question riseth out of these words, and that is this; Whether a Christian may wish for death? As Paul desired, so may we desire, 
Luk. 9 54.  if we have Paul's spirit. As Christ told his Disciples when they asked him, whether they should pray for fire from heaven, as Elias did? Christ answered, that they knew not of what spirit they were: as if he should say, If you were of Elias spirit, and did pray with the same mind, and to the same end that he did, than you might pray as he prayed. The wicked wish to die, because they would be rid of the cross, and suffer no more for God: as Cain, 
Gen. 4.  so soon as he was cursed, and knew that his life should be a torment, he sought to die, to prevent the just judgement of God▪ & spite him (as it were) which should punish sins. So do the people oftentimes, which have not to satisfy hunger, & the sick which saint of an incurable disease, and the weary captives in prison, galleys, and bonds. As for the faithful, if they at any time wish to die, they pray for death, as the last remedy against sin and Satan: even as they pray in the Revelation, for the hastening of Christ's coming to judgement, 
Reu. 22. 20.  Come Lord jesus, come quickly, for the shortening of the days of sin, lest all flesh should perish. But they which wish for death in this sort, would die as the will of God hath ordained, and mortify their flesh to abide these troubles, and still by faith suppress the doloruos grief of sin, by frequent meditation of inward joy, received by grace in Christ, and therein revive themselves, as with the earnest penny of their inheritance, which they shall receive at the fit time, when it shall comfort them much to have suffered so long. Much therefore have they to answer, which are not contented to die in peace, and stay till they be dissolved, but as though themselves were the authors of life & death, from cruel heart give wrongful commission to the bloody hand, to cut asunder that which God hath joined, the loving soul and their body; as judas, Achitophel, 
2. Macc. 14 37.  Saul, and Pilate did: not one of these was good in life or death. Yet the Author of the Macchabees commendeth Raz is most of all, for that which was the greatest sin that ever he did, for killing himself. Man was not borne of his own pleasure, neither must he die at his own lust; or else it had been good for job, 
job. 2.  which suffered more than any Saint, except Christ, to make away himself, as judas did. 
Exod. 20. 1●  But why is it commanded then, thou shall nor kill? If thou mayst not kill another, much less mayst thou kill thyself. As for the example of Samson, jud. 16. 30. which may seem to oppose against this, in that he killed himself, when as he pulled the house upon his own head, and all that were with him: understand, that he was a figure of Christ, which vanquished more in his death than in all his life; and it appeareth that he had warrant from God, in that his strength being taken from him, was (for the act) in a moment restored to him upon his prayer. And the Epistle to the Hebr. 11. 13. to clear that fact, saith, that he did it of faith; that is, knowing that he had deserved to die, and that by these means the enemies of God should be destroyed, he submitted himself to the good will of GGD, like a good Captain which ventured his life to kill his enemies: therefore we must not look to particultr examples, but to the general law. Wherefore let no man do this evil, that any good may come of it, but rather follow the advise of the holy Apostle, as it becometh us, with patience let us run out the race which is set before us.  
Here I might show you that they are guilty of their own death, that kill themselves with surfeiting, intemperance, drunkenness, etc. although they love their life too dear, yet they take all means to hasten their deaths. Thus much of Purgatory, & night spirits, and praying for death.  
Now it remaineth, that as the Levites sanctified their brethren before they did eat the Passeover, so I would prepare you, before ye eat this holy Sacrament, of which the passover was but a sign, The jews were taught of God before they did eat the Passeover to put away leaven out of their houses the day before, Exod. 12. 15. Hath God care of leaven? No: this is it which the Apostle teacheth, 1. Corinth. 5. before ye come to the Lords Supper, Purge the old leaven of maliciousness and wickedness out of your hearts: that is the leaven which you should purge out of your houses. Therefore mark what the Apostle writeth to the Corinthians, 1. Cor. 11. I believe it is a matter which you did never consider, For this cause many are weak and sick among you, and many sleep or die. For what cause? Because they received this holy Sacrament unworthily, and unreverently, before they were prepared with faith, and hope, and repentance: for this cause many are weak, and sick among you, and many die. Who did ever think that his sickness, or his wants, or his infirmities did grow, for that he received the Lords supper unworthily? Many causes have been supposed, but this cause was never thought of. Have any of you said in distresses of body or mind, This is come unto me, because I did receive the blessed Sacrament of Christ unworthily, because I came not prepared with that mind, as they which believe and know God? Yet the Apostle, which by his divine spirit knew the cause of these calamities among the Corinthians, doth depute their strange diseases & sudden death, to none other cause but to their unworthy and unreverent receiving of this holy Sacrament. Nay he saith further, That he which eateth and drinketh this Sacrament unworthily, eateth and drinketh his own damnation; that is, he taketh possession of death, 
1. Co. 11. 29  hell, and damnation, even while he eats, as the devil entered into judas while he received. Now, if your Physician should warn you of such a thing, that you take it in season & in measure, or else it is poison, & will kill you; I suppose you would observe the season and measure, and take it in such order as he prescribeth, as near as you could, if you believe him: so, if ye believe the Apostle, that you receive the Sacrament to your damnation, if you receive it unworthily, I am sure you will not take it unreverently or rashly for all the world. If I had the words of motion to speak that which might be spoken of this matter, 
Mat. 22.  it would fright judas himself, that no man would come to this holy banquet without his wedding garment. Consider but this, how you would come into the presence of God, how would you prepare yourselves to come before the maker of heaven and earth, which searcheth the reins, & knoweth every corner of the heart? If ever ye did approach unto God, if ever ye came near unto the Lord, you never came so near as now, when you come to receive his body and blood, and are united unto him in one spiritual body; and yet (peradventure) many come not so prepared, so cleansed, so dressed, so trimmed into the presence of God, as Hester did into the presence of Assuerus. 
Hest. 5.  What do you think of these elements? what do you imagine of this bread and wine? They are seals. What seals? Seals of his word, seals of God's promise, seals of your adoption. If ever you were instructed or comforted out of this book, that instruction & comfort is confirmed and ratified unto you now by Christ's seal. Christ hath not ordained Sacraments in his church for a fashion or dumb show, that you should feel, or see, or taste, but as the woman which had a bloody flix, when she touched the hem of Christ's garment, he said, that virtue was gone out of him: that is, all the graces which these signs represent, that is, all the blessings that Christ jesus hath purchased unto man by his death. Now because if you receive this Sacrament rightly, you are united unto Christ, as the members with the head: if ever you did believe, or love, or repent before; this requireth you to believe, and love, and repent more, because now you are Christ's body, which shows that ye must obey Christ the head like members of the body, for the body is ruled by the head. What have you now to receive all these blessings? If ye have not faith, how can you lay hold of any promises or merits of Christ, to say this is mine? If you had a hand to take and a faith to apprehend, now you might eat of that bread which is better than Manna, which he that tasteth, doth not hunger again after any pleasure in the world. Hear is enough for Abraham, and Abraham's seed, Come unto it all that thirst, and it will refresh you. Happier is that man now that hath his wedding garment, 
Luk. 16.  than the rich glutton, that fareth deliciously, and goeth in purple every day. Now you are the Lords guests, and the Lord himself is your feast, and this feast is before you, the holiest meat that ever you did eat, and the comfortablest meat that ever ye did eat, and yet the dangeroust meat that ever you did eat: you stand upon life or death, you eat to salvation or damnation; there is nothing in this world which you can receive with greater benefit, or with greater peril. Adam did not eat the forbidden fruit with greater danger, 
Gene. 3.  Adam could not taste the tree of life with greater fruit, than you may taste and receive this Sacrament. The Ark was a sign of mercy, 
2. Sam. 6.  yet Vzziah was slain for touching the Ark unreverently: Circumcision was a good thing, yet Circumcision did not profit the Sichemites, 
Gen. 34.  but was away to make their enemies slay them, because they were not circumcised for Religion, but for lucre: so if ye receive for custom, and not for devotion, this Sacrament shall be to you as Circumcision was to them. Therefore take heed how you receive as they received, lest you mere with a curse, when you look for a blessing. If thou remember'st any sin against God or against thy neighbour, leave thine offering at the Altar, and be reconciled before thou come into his presence, for if stubble come to fire, there is no way but burn: now beloved, let faith, and love, and repentance have their perfect work, that you may receive this Sacrament as Christ would have you rceive it: & God grant you as much profit by it, as is offered in it, & so much comfort of it, as it hath brought to any, whosoever have received it faithfully, reverently, and worthily before you.  
FINIS.   

THE GODLY MAN'S REQVEST.  PSALM. 90. 12. Teach us, O Lord, to number our days, that we may apply our hearts to wisdom. 
THis Psalm was compiled by Moses, as ye may see by the title, at what time the Spies returned from the land of Canaan, and God for the murmuring of the people, pronounced, that all which were above twenty years old, should die in the wilderness, except Caleb and josua, that encouraged their brethren to go to Canaan. 
Nu. 14. 29.  Now when Moses heard the sentence of death pronounced against himself, and all the jews which came out of Egypt, except only two Caleb and josua, that all should die before they came to the land which they sought, he prayeth thus for himself, and the rest. Teach us, O Lord, to number our days, that we may apply our hearts to wisdom: that is, seeing we must needs die, teach us to think of our death, that we may die in thy fear to live again: showing us how the consideration of our mortality will make us apply our hearts to godliness. He which is tottering himself, had need to lean unto a stable thing; therefore a wavering man is commended here to constant wisdom. Man is mortal, wisdom is immortal, yet by wisdom man becomes immortal too: therefore Moses thinking of his death, runneth to wisdom as a remedy against death. I have chosen a text fit for the time, 
* For it was preached at the beginning of the year.  which warneth us how our years pass that when we think of the old year how soon it is gone, ye may see upon what a whirling wheel we are set: which putteth us in mind every day of that last day, which is coming for us, when we shall give account how every day was spent before it. So many years as are past; so many years we are nearer to the last: and though the old year be gone, and a new year come; yet whether another shall come after this, as this came after the former, no man (I think) hath any promise of him ●hat made time: for even these two days since the old year went out, many have gone ●he way which we all shall follow. Now why ●re days, or weeks, or years, but for us? But for man there should be no winter, nosummer, no spring, no autumn; that we seeing how the seasons are renewed, at last with them we may learn to renew ourselves: for to celebrate new years with old sins, is to let every thing go before ourselves; and suffer the time to condemn us which was given to save us, God hath showed us new years, but he would have us show him new men. This is God's new years gift, 
Heb. 10. 1.  not sheep, nor doves, nor fruits which the jews offered; neither mirth, frankincense & gold, which the Gentiles offered, Mat. 2. but a new creature, Gal. 6. 15. Therefore we must come to some schoolmaster, 
Luk. 3. 10.  which teacheth us like john Baptist, what we should do, that we may grow in knowledge, as we grow in years. Teach me to number my days (saith Moses) that I may apply my heart to wisdom. Whereby Moses telleth us, that this was one of his helps, which made him profit in the knowledge of God, to number his days: as a man that hath a set time for his task listens to the clock, 
john, 9 4.  and counts his hours, so we have a set time to serve God, Work while it is day, saith Christ. What he doth mean by this day, The Apostle showeth you, This is the day of salvation; that is, this life is the day wherein you should work. What work have you to do? The Apostle tells you, Work out your salvation. This is a long task, therefore we had need to number our days, and not lose a minute, lest we be benighted before our work be done. Teach me, O Lord to number my days. He which in the Land of Midian learned to number sheep, now he is come into the wilderness, learneth to number his days. Teach us, O Lord, to number our days. Not teach us the number of our days, for we shall forget it again, and the knowledge of times, is God's knowledge; but Teach us to number our days; that is, that we may be still numbering and counting our days, & hours, and minutes, to see how fast we die, that every day and hour we may learn some thing. As God hath numbered our days, so we must learn to number our days, or else it seems that we cannot apply our hearts to wisdom: that is, unless we think upon death, we cannot fashion ourselves to a godly life, though we were as well instructed as Moses. This we find daily in ourselves, that the forgetfulness of death, makes us to apply our hearts unto folly, & pleasure, & all voluptuousness; that contrary to his advice: Work your salvation, we work our damnation. We are so far from numbering our days, that we do not number our weeks, nor our months, nor our years, but as the Apostle saith, 
2. Pet. 2. 8.  A thousand years with God are as one day: so one day with us is a thousand years: that is, our time seems so long that we think we shall never die: but he which made this prayer is now dead, & the number of his days is ended, & nothing is left, but his holy books which bring this prayer unto us, that we may learn to pray so too. Now I must pray, Teach me, O Lord to number my days, and thou must pray: Teach me, O Lord, to number my days, that we may apply our hearts to wisdom: that is so to pray, & fast, and watch, and hear, & do, as becometh him which shall shortly give account of his Stewardship. 
Luk. 16. 2.  This is the fruit which comes to a man by numbering his days. God teacheth a man to apply his hart to wisdom: and this is his lesson which he gives for that purpose, number thy days, that is, think that wisdom is a long study, and that thou hast but ashort time to get it, & this will make thee get ground of virtue: for there is no such enemy to repentance, as to think that we have time enough to repent hereafter, which makes a man say, when any good motion cometh, nay I may stay yet, yet I may stay, like the sluggard, 
Pro. 6. 10.  which turns upon his bed like a door upon the hinges, and saith, yet a little more, a little more sleep, a little more slumber, I may lie still a while: this is not to number our days, but to stretch our days & make them seem more than they are, and they that do so, never apply their hearts unto Wisdom: so you see what a preservative Moses used against sin and pleasure, he kept a calendar as it were of his days which called upon him, Be diligent, for thou hast but a short time. Five things I note in these words: first that death is the haven of every man, whether he sit in the throne, or keep in a cottage, at last he must knock at death's door, as all his fathers have done before him. Secondly, that man's time is set, and his bounds appointed, which he cannot pass, no more than the Egyptians could pass the sea: and therefore Moses saith, Teach us to number our days, as though there were a number of our days. Thirdly, that our days are few: as though we were sent into this world but to see it, and therefore Moses speaking of our life, speaks of days, not of years, nor of months, nor of weeks: but teach us to number our days, showing that it is an easy thing ever for a man to number his days they be so few. Fourthly, the aptness of man to forget death rather than any thing else, and therefore Moses prayeth the Lord to teach him to number his days, as though they were still slipping out of his mind. Lastly, that to remember how short a time we have to live, will make us apply our hearts to that which is good. The first point is, that as every one had a day to come into this world: so he shall have a day to go out of this world. When Moses had spoken of some which lived 700. years, and other which lived 800. years, and other which lived 900. years, showing that some had a longer time, and some a shortet, yet he speaks this of all, mortuus est, at last comes in mortuus est, that is, he died, which is the Epitaph of every man. We are not lodged in a castle, but in an Inn, where we are but guests, and therefore Peter calls us strangers. 
1. Pet. 2. 11.  We are not Citizens of the earth, but Citizens of Heaven, and therefore the Apostle saith, 
Heb. 13. 19  we have here no abiding City, but we look for one to come. As Christ saith, 
john 8. 36.  my kingdom is not of this world: so we may say, My dwelling is not in this world, but the soul soareth upward whence she came, & the body stoopeth downward whence it came: 
Gen. 3. 19  as the tabernacles of the jews were made to remove, 
Exod 33. 7.  so our tabernacles are made to remove. 
Exod. 26. 1.  Every man is a tenant at will, & there is nothing sure in life, but death: as he which wrote this is gone, so I which preach it, & you which hear it, one coming in, & one going out is to all. Although this is daily seen, yet it had need be proved, nay every man had need to die, to make him believe that he shall die. When Adam & Eve became subject to death because of their sin to teach them to think on death, so soon as they were thrust out of paradise, God clothed them with the skins of dead beasts, which showed them that now they were clothed with death, and that as the beasts were dead whose skins they wore: so they should die also: therefore David saith, Man being in honour became like the beasts which perish: when he saith, that he did become like the beasts which perish, he implieth that man should not perish like the beasts, but when he did like a beast, he died like a beast. From that day every man might say with job, 
job. 17. 14.  Corruption was my father, and the worm was my mother. 
Luk. 16. 22.  For the rich glutton is locked in his grave as fast as poor Lazarus. Therefore God speaking of kings, 
Psal. 82. 6.  saith, I said ye are Gods, but ye shall die like men. If kings must die like men, than the expectation of men is death: therefore when this king was ready to die, he said to Solomon, 
1. Reg. 2 2.  that he should go the way of all the earth, calling death the way of all the earth: to which Esay be ears witness, 
Esa. 40. 6.  crying, all flesh is grass, that is, it falleth, and is cut down like grass. 
Gen. 1. 27.  In paradise we might live or die: in the world we live & must die: 
Gen. 3. 21.  in heaven she shall live and not die. Before sin nothing could change us: now every thing doth change us. For when winter comes we are cold, when age comes we are withered, when sickness comes we are weak, to show that when death comes we shall die. The clothes which were upon our backs, the sun which sets over our heads, the graves which lie under our feet, the meat which goes into our mouths, cry unto us that we shall we are, and fade, and die, like the fishes, and fowls, and beasts which even now were living in their elements, and now are dead in our dishes. Every thing every day suffers some eclipse, and nothing stands at a stay, but one creature calls to another, let us leave this world. Our fathers summoned us, and we shall summon our children to the grave: first we wax old, than we wax dry, than we wax weak, than we wax sick, so we melt away by drops; at last as we carried other: so other carry us unto the grave: this is the last bed which every man shall sleep in: we must return to our mother's womb. 
Gen. 47. 9  Therefore jacob called his life but a pilgrimage, 
2. Tim. 4. 7.  therefore Paul called his life but a race; therefore David calleth himself but a worm; 
Psal 22. 6.  a pilgrimage hath an end, a race hath a stop, a worm is but trodden under foot and dead strait: so in a hour we are, and are not: here we are now, and anon we are separated, & to morrow one sickneth, and the next day another sickneth, and all that be here never meet again, 
2. Cor. 4. 7.  we may well be called earthen vessels, for we are soon broken, a spider is able to choke us, a pin is able to kill us: all of us are borne one way, and die a hundred ways. 
1. Kin. 19 9  As Eliah stood in the door of the ca●e when God passed by, so we stand in the passages of this world ready to go out whensoever God shall call. We lose first our infancy. & then our childhood, & then our youth, at last as we came in the rooms of other, so other come into our rooms. If all our days were as long as the day of josua, 
josh. 10. 12.  when the sun stood still in the midst of heaven, yet it will be night at last, & our sun shall set like other. It is not long that we grow, but when we begin to fall, we are like the ice which thaweth sooner than it froze: so these little worlds are destroyed first, and at last the great world shall be destroyed too, for all which was made for us, shall perish with us. What do you learn when you think of this, but that which Moses saith, to apply your hearts to wisdom? death cometh after life, and yet it guides the whole life like the stern of a ship: but for death there would be no rule, but every man's lust should be his law: he is like a King which frighteth a far oft, though he defer his sessions, and stay the execution, yet the very fear that he will come, makes the proudest peacock lay down his feathers, and is like a damp which puts out all the lights of pleasure. The second note is, that the time of man is set & his bounds appointed, which he cannot pass, & therefore Moses prayeth the Lord that he would teach him to number his days, as though there were a number of our days: Therefore God is called Palmoni, which signifieth a secret number, because he knoweth the number of our days, which is secret to us. As it was said to Balthasar, God hath numbered thy kingdom, so it may be said to all, God hath numbered thy life. To this Job beareth witness, saying, 
job. 14. 5.  Are not his days determined? thou hast appointed his bounds, which he cannot pass. Again jeremy saith, 
jer. 46. 21.  they could not stand because the day of their destruction was come. As there is a day of destruction, and a day of death, so there is a day of birth, a day of marriage, a day of honour, a day of deliverance, according to that, 
Dan. 11. 36  the determination is made, that is, God hath determined all things. As God appointed a time when his Son should come into the world, 
Dan. 9 26.  & he came at the same time, 
Gal. 4. 4.  as the Prophets and the Evangelists accord: so he hath appointed a time when all his blessings shall come unto us, & they come at the same time. As we read of joseph, when his appointed time came, showing that God appointed a time when to exalt him, 
Psa. 105. 19  and before that time came, he could not be exalted: therefore Christ saith so often, 
john. 7. 8.  My time is not yet come, showing that he knew the time of his baptizing, the time of his preaching, the time of his working, the time of his rising, and the time of his ascending. 
2 King. 20. 1  As for that which is objected of Ezechias, because Esaie showed him that he should die, and after told him that fifteen years were added to his life: it is like the preaching of jonas to the Ninivits, 
jonath. 3. 3.  Forty days and Ninive shall be destroyed, and yet Niniveh was not destroyed, because they repent: so Ezechias was not abridged, because he repent. Therefore you must understand the phrase of God, as when we say that we will journey to morrow, we understand If God will: so when God saith, I will destroy, he understands, if we persist. As all the promises of God are conditional to take place if we repent, so all the threatenings of God are conditional to take place if we repent not: and therefore some time this word if, is put in, as where there is no blessing nor cursing without an if. 
Den. 28.  I may answer again, that God is a judge, and spoke like a judge to Ezechias: a judge doth not condemn all whom he saith he will condemn, nor a Schoolmaster beat every one whom he saith he will beat, to make him learn, yet the judge and schoolmaster do not dissemble but menace: this is not lying but threatening. But you will say, if any time be set, thus long I shall live, and I cannot pas●e, than I will take no physic. You may as well say, I will take no meat. God hath not ordained the end without means, but the means as well as the end. If he have appointed one to die in his youth, he hath appointed some means to shorten his life, 
2 Sa. 18. 6.  as he did Absalon's: if he have appointed one to live long, he hath appointed also some means to preserve his life, as joseph cherished jacob in his age. Therefore though God had promised Paul that his company should not be drowned, 
Acts 27. 21.  yet he told the mariners, that unless they kept in the ship they should be drowned: as if their safety should not be without means: but a good mind doth never quarrel about these things.  
The third point is, that our life is but a short life: as many little skulls are in Golga●ha, as great skulls: for one apple that falleth from the tree, ten are pulled before they be ripe, and the parents mourn for the death of their children, as often as the children for the decease of their parents. This is our April and May wherein we flourish, our june and july are next when we shall be cut down. What a change is this, that within fourscore years not one of this assembly shall be left alive: but another preacher, and other hearers shall fill these rooms, and tread upon us where our feet tread now?  
The Raven and the Phoenix, and the Elephant, and the Lion, and the Hart fulfil their hundreds, but man dieth when he thinks yet his sun riseth, before his eye be satisfied with seeing, or his ear with hearing or his heart with lusting, death knocks at his door, and will not give him leave to meditate an excuse before he come to judgement. To show the shortness of man's life, Moses used the shortest division in nature to express it by, he might have said, Teach me, O Lord, to number my months, or my years, but he speaks of days: so the Scripture is wont to number our life by days, and hours, and minutes, to show us that we shall give account for hours, as well as for days, for days as well as for weeks, for weeks as well as for months, for months as well as for years, which warneth us to make use of all our time, and every day to think upon the last.  
This was the Arithmetic of holy men in former times to reckon their days, so that their time might seem short, to make them apply their hearts to wisdom: The Hebrews did number their days thus: first they did deduct the time of sleep, so that if our years be threescore and ten, 
Psal. 90. 10  as the Prophet saith, five and thirty of these years are stricken off at one blow, because we spend half our time in sleep: then they did deduct the time of youth, 
Eccle. 11. 10  which Solomon calleth vanity, as though it were not worthy to be called life but vanity: Then they did deduct the days of sorrow, because in sorrow a man had rather die then live: so when the hours of sleep, & the hours of youth, and the hours of sorrow are taken away, what an Epitome is man's life come to? The Fathers used an other account: First they did deduct all the time which is past, for the time which is passed is nothing: then they did deduct the time to come, because the time to come is uncertain, and no man can say that he shall live. Now, when the time past, and the time to come is set aside, there is nothing left but the time present, that is, a moment, which is not so much in respect of eternity, as a little mote to the whole earth.  
David numbered his days by a measure, My life (saith he) is like a span long, Psal. 39 5. when he measured his life, he took not a pole, nor an ell, nor a yard to measure it by, but a short measure, his short span, My life is like a span long. Thus you have learned to number your days, or rather the hours of your days: as some came into the Vineyard in the morning, and some at noon, and some at night: so some go out of this Vineyard in the morning, some at noon, & some at night: some man's life hath nothing but a morning, some have a morning and noon, he which liveth longest, liveth all the day; and therefore the youngest of all pray, but for this day: & if he live till to morrow, than he prayeth for that day, saying still, Give us this day our daily bread: So that a pleasant life may be compared but to a glorious day, and a sorrowful life to a cloudy day, and a long life to a summer's day, and a short life to a winter's day. How comes it to pass, that when a man dies, all his years seem but so many days, and before he dies, all his days seem so many years? 
job. 14. 1.  job speaketh of all a like, Man which is borne of a woman hath but a short time to live, jacob was 130. years old, and yet when he came before Pharaoh, he said, Few and evil have my days been. Though Pharaoh did not speak of days, but asked him how old he was, yet he answered of days, to show that not only his years but his days were few. Our father's marveling to see how suddenly men are, and are not, compared life to a dream in the night, to a bubble in the water, to a ship in the sea, to an arrow which never resteth till it fall, to a player which speaketh his part upon the stage, and strait he giveth place to another, to a man which cometh to the market to buy one thing, and sell another, and then is gone home again: so the figure of this world passeth away. This is our life, while we enjoy it we lose it: 
Gen. 47 9  as jacob said, that his days had been few: so we may say, that our days shall be few.  
Now, why hath GOD appointed such a short time to man in this world? Surely, lest he should defer to do good, as his manner is: for though his life is so short, yet he thinks it too long to repent. 
Psal. 90. 10.  The Prophet saith, that our years are but threescore and ten, as though this were but a little time to live. But why should we live so long? for if our life were but a year, yet a year is more than we use, all the rest is lost: for we defer till that week which we think will be last. It is said of the devil, 
Reu. 12. 12.  that he is busy because his time is short: but the time of man is shorter: and therefore Christ saith, 
Luk. 19 42.  In this thy day: as though no day could be called thy day, but this day: and therefore all that thou hast to do, thou must do this day. Consider this, all which travel toward heaven: had we not need to make haste, which must go such a long journey in such a short time? How can he choose but run, which remembreth that every day runneth away with his life?  
The fourth point is our aptness to forget death rather than any thing else, and therefore Moses prayeth the Lord to teach him to number his days, as though they were still slipping out of his mind. He which hath numbered our days, must teach us to number our days: for when Moses prayeth the Lord to teach him to number his days, he signifieth that he would very feign remember them, but still his mind did turn from them, and that he could not think upon them longer than he thought on the Lord, which taught him to number them: such is the rebellion of our nature, we cannot remember that which we should, because we remember so many things which we should forget. How often doth the Scripture call death to our minds? Yet we read how they put the day of death from them, 
Amos. 6. 3.  & would not remember it. Solomon bids us remember that we shall come to judgement, & yet we read how they plead against the day of judgement, and syllogise to their sins, That all things shall continue as they be, 
Eccle. 11. 9  because there hath been no change yet: 
2. Pet. 3. 4.  even so it is with us, 
Psal. 14. 1.  as the fool saith in his hart, there is no God: so we say in our hearts there is no death, or at least death will not come before we be old. Of all numbers we cannot skill to number our days: we can number our sheep & our oxen, & our coin: but we think that our days are infinite, & therefore we never go about to number them. We can number other men's days and years, & think they will die ere it be long, if we see them sick, or sore, or old, but we can not number our own. When two ships meet on the sea, they which are in one ship think that the other ship doth sail exceeding fast: but that their ship goeth fair and softly, or rather standeth still, although in truth one ship saileth as fast as the other: so every man thinks that other post, and run, and fly to the grave, but that himself standeth stock still, although indeed a year with him is no longer than it is with other: beside that, we are given to forget death, we strive to forget it, like them which say, we may not remember. Teach me to number my days: 
Amos. 6. 10.  nay, teach me to multiply my days, teach me to remember death, nay, teach me to prolong death: or if I cannot prolong death, teach me to forget death, that I may sin without fear: for the remembrance of death maketh a man to sin fearfully, & takes away the pleasure of sin. Therefore if ye mark, there is a kind of men which cannot abide to hear of death, they are sick with the name of it: the reason is, Achab cannot abide Michaiah, 
1. King. 22.  because he never prophesied good unto him but evil: so death never prophesied good to the wicked but evil, for which they cannot abide it. Therefore as Pharaoh bade Moses go out of his sight: so they bid death go out of their sight, and say when he comes as Achab said to Eliah, Art thou here my enemy, when they should say, welcome my friend? For as the devils thought Christ was come to torment them: so the ungodly think that death comes to torment them. Is it peace, when they see death, they doubt it is not peace, because they never loved the God of peace. O that I could bring you into their hearts, that ye might see more than tongue can express: for I do not think that any Epicure, or worldling, or Nonresident, have any joy to think of death, or desire to be dissolved, but rather that he might never be dissolved, because death comes to the wicked like a jailer, which comes always to hale unto prison: therefore their care is not to remember death, that they might apply their hearts to wisdom: but to forget death, lest they should apply their hearts to wisdom, and lose their pleasures before the time: for he which is not purposed yet to leave his sins, would not be troubled with any thought that might make him take his pleasure fearfully, lest he should leave sin before sin leave him. Therefore the devil doth never teach a man to number his days, because he gains by the forgetfulness of death: but the Lord which would have a man to apply his heart to wisdom, it is he which teacheth us to number our days: and therefore Moses prayeth unto him, & because we pray not unto him as he did, to teach us to number our days, therefore we die like worms before we be aware. So far we are from that which he shooteth at, to apply his heart to wisdom, that we are not in the way unto it, that is, to remember that we shall die. The last point is the cause why Moses would learn to number his days, that he might apply his heart to wisdom as if he should say, until men think upon death, they never apply their hearts to wisdom, but busy themselves with worldly matters, as though they were fethering a nest that should never be pulled down. Wisdom hath always carried that show of excellency, that the very wicked have laboured to put on this vizard: as we read of Pharaoh, who to cover his foolishness, 
Exod. 1. 10.  saith, Come let us do wisely. And again, it is said, that the Grecians sought after wisdom, 
1. Cor. 1. 22.  even the Nation which God calls the foolish nation, 
Deu. ●2. 21.  did seek after wisdom: that is, they would have the name of wisdom: but this wisdom which Moses calls wisdom, is counted foolishness, 
1. Cor. 1. 21  the foolishness of preaching, saith Paul, meaning how the foolish count preaching foolishness. 
〈…〉.  Again, foolishness to the Gentiles, meaning that the word of God seemeth like a foolish thing unto many. For that which Christ said unto Peter, he may say almost to all, 
Mat. 16. 23  They do not savour the things of God. As Anah devised a new creature: 
Gen 36 24.  so they have found out another wisdom which is called the wisdom of the flesh. 
Rom. 8. 7  They remember, Be wise as serpents: 
Mat. 10. 1●  but they forget, Be simple as doves. He which is like Achitophel is counted a deep couns●●ler, 
2. Sam. 17. 7  he which is like Machivel, is counted a wise fellow. Alas, how easy a matter is it to deceive & counterfeit, and play the subtle serpent, if a man would set his head unto it? Can not David go as far as Achitophel? Can not Paul show as much cunning as Tertullus? 
Acts. 24 2.  Yes, yes, if they were not taught to be simple as doves. 
Matt. 10. 6.  But this wisdom comes not by the remembrance of death, but by the forgetfulness of death. Men do not use to think of death when they go about such matters, but say like the serpent, 
Gen 3. 3.  We shall not die. Two things I note in these words: First, that if we will find wisdom, we must apply our hearts to seek her: them, that the remembrance of death makes us apply our hearts unto it. Touching the first, Moses found some fault with himself, that for all he had heard & seen, and observed, and was counted wise: yet he was new to begin, and had not applied his heart to learn wisdom, 
Pro. 30. 2.  like the wise man which saith, I am more foolish than any man, I have not the wisdom of a man in me. So unsatiable and covetous (as I may say) are the servants of GOD, the more wisdom, and faith, and zeal they have, the more they desire. Moses speaketh of wisdom, as if it were Physic, which doth no good before it be applied, and the part to apply it too is the heart, where all man's affections are to love it and cherish it like a kind hostess: when the heart seeketh, it findethas though it were brought unto her like Abraham's Ram. Therefore GOD saith, They shall seek me, 
jer. 20. 13.  & find me, because they shall 〈◊〉 me with their 〈◊〉 as though they should not find him with all their seeking, unless they did seek him with their heart. Therefore the way to get wisdom, is to apply our hearts unto it, as if it were your calling and living to which you are bound prentices. A man may apply his ears, & his eyes, as many truants do to their books, & yet never prove scholars: but from that day which a man gins to apply his heart unto wisdom, he learneth more in a month after, than he did in a year before, nay, then ever he did in his life. Even as you see the wicked, because they apply their hearts to wickedness, how fast they proceed, how easily and how quickly they become perfect swearers, expert drunkards, cunning deceivers: so if ye could apply your hearts as thoroughly to knowledge and goodness, you might become like the Apostle which teacheth you. Therefore when Solomon showeth men the way how to come by wisdom, he speaks often of the heart, as Give thine heart to wisdom, 
Pro. 22. 10.  Let wisdom enter into thine heart, Get wisdom, Keep wisdom, 
Pro. 45. 13. 8.  Embrace wisdom: as though a man went a wooing for wisdom. Wisdom is like God's daughter, that he giveth to the man that loveth her, and sueth for her, and meaneth to set her at his heart.  
Thus we have learned how to apply knowledge, that it may do us good, not to our ears like them which hear Sermons only; nor to our tongues, like them which make table talk of religion; but to our hearts, that we may say like the virgin, 
Luk. 1.  My heart doth magnify the Lord: and the heart will apply it to the ear, 
Mar. 12. 14  and to the tongue, as Christ saith, Out of the abundance of the heart the mouth speaketh. The last point is, that the remembrance of death makes us to apply our hearts to wisdom. Moses commended not many books to make a wise man learned, but as David commends one book in stead of many: 
Psalm. 1. 2.  Meditate in the Law of God day and night: for, the reading of many books (saith Solomon) is but weariness to the flesh. 
Eccl. 12. 12.  Therefore as though Moses had marked what did move him most to seek after GOD, he prayeth that that thought may run in his mind still, the remembrance of death. As many benefits come unto us by death: so many benefits come unto us by the remembrance of death, and this is one, It maketh a man to apply his heart to wisdom: For when he considereth that he hath but a short time to live, he is careful to spend it well, 
Heb. 12. 26.  like Moses, of whom it is said, that when he considered how he had but a season to live, he chose rather to suffer afflictions with the servants of God, than to enjoy the pleasures of sin for a season. This is that which makes the old men fast, and watch, and prepare themselves more than young, because they think themselves nearer the door, like old Isaac, which when he was blind for age, said unto Esau, 
Gen. 27. 2.  Behold, I am now old, and know not the day of my death; that is, because I am old, I look to die shortly. And therefore as Esay taught Ezechias, 
2. Kin. 20. 1  to set all things in order before he died: so he called his eldest son, to whom he thought that the inheritance belonged, that he might bless him before he died. This wisdom the Fathers called, the wisdom of the cross, which we call the best, because it was dearest bought. It is hard for a man to think of a short life, and think evil; or to think of a long life, and think well. Therefore when jeremy had numbered all the calamities & sins of the jews; at last he imputed all to this, 
Lam. 1▪ 9  She remembered not her end: so if I may judge why natural men care for nothing but their pomp, why great men care for nothing but their honour and dignity, why covetous worldlings care for nothing but their gain, why voluptuous Epicures care for nothing but their pleasure? I may say with jeremy, They rememember not their end. We never covet the same things living and dying: therefore when Solomon had spoken of all the vanities of men, at last he opposeth this Memorandum, as a counterpoise against them all; 
Eccl. 11. 9  Remember, that for all those things thou shalt come to judgement: as if he should say, Men would never speak as they speak, nor do as they do, if they did but think that these speeches and deeds should come to judgement. As the bird guideth her flight with her train: so the life of man is best directed by a continual recourse unto his end. The thought of death hath made many sins avoid like the devil, when Christ alleged Scripture: 
Math. 4.  it is like a strainer, all the thoughts, and speeches, and actions which come through it are cleansed and purified like a cloth, which cometh out of the water. Seeing then that so much fruit grows of one stalk, which is the numbering of our days, let us consider what an harvest we have lost, which happily before this day never prayed with Moses, that the Lord would teach us to number our days. What if we had died in the days of our ignorance, like judas which hanged himself before he could see the Passion or Resurrection, 
Mat 27. 5.  or ascension of Christ? But God hath cared for us more than we have cared for ourselves. We should have numbered our days and sins too, but alas, how many days have we spent, and yet never thought why any day was given us? But as the old year went, and a new year came, so we thought that a new would follow that, and so we think that another will come after this, and so they thought, which are dead already. This is not to number our days, but to provoke GOD to shorten our days: there are few here which have not seen twenty years; now if we had but every year learned one virtue since we were borne, we might by this time have been like Saints among men: but the time is yet to come when we must apply our hearts to wisdom. To riches & pleasures we have applied our hearts, and our eyes, and our ears, and our hands too, but to wisdom we have not applied our hearts.  
There may be many causes, but there should be no cause if we had numbered our days. For surely if a man could persuade himself that this is his last day, as it may be, he would not defer his repentance until to morrow. If he could think that this is his last meal that ever he shall eat, he would not surfeit: if he could believe that the words which he doth speak to day, should be the last that ever he should speak, he would not offend with his tongue: if he could be persuaded that this sermon should be the last sermon that ever he should hear, he would hear it better than ever he heard any yet. Yet breath is in the body and the heart may apply itself, and the eye may apply itself, and the ear may apply itself, and the hand may apply itself. Work while it is light. I can but teach you with words, as john Baptized with water. As Moses prayed the Lord to teach him to number his days: so you must pray the Lord to teach you to number your days. And now I lead you to number your days. It may be that thou hast but twenty years to serve God, wilt thou not live twenty years like a Christian, that thou mayest live a thousand years like an Angel? It may be that thou hast but ten years to serve him, wilt thou not serve ten years for heaven, which wouldst serve twenty years for a farm?  
It may be, that thou hast but five years to serve God, wilt thou spend five years well to redeem all thy years for five? Yet GOD doth know whether many here have so long to repent for all the years which they have spent in sin? If thou were borne but to day, thy journey is not an hundred years? If thou be a man, half thy time is spent already: if thou be an old man, than thou art drawing to thy Inn, and thy race is but a breath: therefore as Christ said unto his Disciples when he found them sleeping, 
Mat. 26. 40  Can ye not watch one hour? So I say to myself, and to you, can we not pray? can we not suffer a little while? He which is tired can crawl a little way, a little farther, one step more for a kingdom. For this cause God would not have men know when they shall die, because they should make ready at all times, having no more certainty of one hour than another. Therefore our Saviour saith, watch because you know not when the Lord will come to take you, or to judge you, Happy are they which hear the word and keep it. Thus you see that death is the last upon earth, that the time of man is set, that his race is short, that he thinks not of it, that if he did remember it, it would make him apply his mind to good, as he doth to evil: and now I end as I began. The Lord teach us to number our days, that we may apply our hearts to wisdom, Amen.  
FINIS.   

A LOOKING-GLASS for Drunkards.  Gen. 9 20. 21. 
20 Noah also began to be an husbandman, and planted a vineyard.  
21 And he drunk of the Wine and was drunken, and was uncovered in the midst of his Tent.  
FIrst we are to speak of Noah, then of Cham his wicked son, & after of Shem and japheth his good sons. In Noah, first of that which he did well, & then of his sin. In Cham first of his sin, and then of his curse. In his brethren, first of their reverence, and then of their blessing. Now we will speak of the Father, and after of his Children. Then (saith Moses) Noah began to be an husbandman. This is the first name which is given to Noah after the flood, he is called an Husbandman, and the first work which is mentioned, was the planting of a Vineyard. One would think, when all men were drowned with the flood and none left alive to possess the earth but Noah and his sons, that he should have found himself something else to do, than to plant Vineyards: and that the holy Ghost should have entitled him king of the world, and not an husbandman of the earth, seeing there be no such, men as Noah was, which had more in his hand than any king hath in the world or shall have to the world's end: but hereby the holy Ghost would show that God doth not respect kings for their titles, nor men for their riches as we do, and therefore he nameth Noah after the work which he did, not after the possessions which he had, an husbandman. It seemeth that there was great diversity between their age and ours. For if we should see now a King go to plough, a Noble man drive the team, a Gentleman keep sheep, he should be scorned for his labour, more than Noah was for his drunkenness: yet when we read how this Monarch of the world thought no scorn to play the husbandman, we consider nor his Princely calling, nor his ancient years, nor his large possessions, to commend his industry, or modesty, or lowly mind therein; which may teach us humility, though we learn to disdain husbandry: of whom will we learn to be humble, if Kings give examples, and the son of GOD humbleth himself from heaven to earth, and yet we contemn the example of Kings of the earth, and the example of the King of heaven?  
The time was when Adam digged and delved, when David kept sheep, and all the house of jacob were called men occupied about cattle: but as they for this were abominable to the Egyptians (as Moses saith in the same verse) so they which do like them, are abhorred of their brethren: & they which live by them, scorn them for their work, which would be chastened themselves, because they work not: There was no Art nor Science, which was so much set by in former times, and is now profitable to the commonwealth, bringing less profit unto itself, that may so justly complain of her fall without cause, and her despite from them which live by her, as this painful Science of husbandry: that it is marvel that any man will take pain for the rest, to be contemned for his labour, and be a scorn for the rest, which might hunger and starve, if he did not labour for them more than they do themselves. No marvel then though many in the poor countries, murmur & complain that other cannot live by them, and they cannot live themselves: but it is marvel if their complaint do not grow in time of rebel on, and pull other as low as themselves: for why should the greatest pain yield the least profit? yet this is their ease, for if you mark, you shall see that the husbandman doth bate the price of his fruits so soon as the dearth is past, though he raiseth it a little, while the dearth lasteth: but they which raise the price of their wares with him, seldom fall again, but make men pay as dear when the dearth is past, as if it were a dearth still. Thus a plentiful year doth damage him, and a hard year doth vantage them. So this painful man, is fai●e to live poorly, far meanly, go barely, house homely, rise early, labour daily, sell cheap and buy dear, that I may truly say, that no man deserveth his living better, no man fulfilleth the law nearer: that is, thou shalt get thy living in the sweat of thy brows; then this poor son of Adam, which picks his crumbs out of the earth: therefore he should not be mocked for his labour, which hath vexation enough, though all men spoke well of him, & in my opinion, if any deserve to be loved for his innocency, or for his truth, or his pain, or the good which he brings to the common wealth: this Realm is not so much beholding to any sort of men (but those that feed the soul) as those which feed the body, that is, those that labour the earth: yet you see how they live like drudges, as though they were your servants to provide food for you, and after to bring it to your doors: as the beasts serve them, so they serve you; as though you were another kind of men. I cannot think upon their misery, but my thoughts tells me, that it is a great part of our unthankfulness, that we never consider what an easy life and living God hath given unto us in respect of them. If the Apostles rule were kept, they which do not work should not eat: but now they which do not work eat most: and the husbandmen which work eat not, but are like Bees, which prepare food for other and pine themselves. Let us consider this, for they had not one law and we another, but the same curse which was denounced upon Adam, was denounced upon all his children, that every man should get his living in the sweat of his brows. Although I know there be divers works, and divers gifts, and divers callings to work in; yet always provided, they which do not work should not eat, for in the sweat of thy brows, that is, in labour and travel, thou king, and thou judge, and thou Prelate, and thou Landlord, and thou Gentleman, shalt get thy living as Adam thy Father did: or else thou dost avoid the curse, and a greater curse shall follow; that is, they which will not sweat in earth, shall sweat in hell.  
Adam had food as well as thou, and so had Noah, and more than thou, unless thou hadst all, for they had all, and yet they might not be idle, because their hands were not given them for nothing. Some work with their pen, some with their tongues, some with their fingers: as nature hath made nothing idle, so God would have no man idle, but that he which is a Magistrate, should do the work of a Magistrate: he which is a judge, should do the work of a judge: he which is a Captain, should do the work of a Captain: he which is a Minister, should do the work of a Minister: as when Noah was called an husbandman, he did the work of an husbandman. This contempt of the Country, doth threaten danger to the land as much as any thing else in our days, unless their burden be eased, and their estimation qualified in some part to their pains. Thinking that you have not heard of this theme before, seeing the words of my Text did lie for it, thus much have I spoken to put you in mind how easily you live in respect of them, & to certify your minds towards our poor brethren, which in deed seem too base in our eyes and are scorned for their labours, as much as we should be for our idleness.  
Then (saith Moses) Noah began to be an husbandman. In that it is here said that Noah began, it doth not disprove that he gave not himself to husbandry before, but it importeth that Noah began to set up husbandry again after the flood, before any other: so this good man recomforted with the experience of God's favour, (which had exempted him & his seed out of all the world) and rejoicing to see the face of the earth again after the waters were gone, though then an old man, and weak he was, yet he returneth to his labour afresh, and scorned not to till and plant for all his possessions, as though he were an husbandman: such a lowliness is always joined with the fear of GOD, that they that are humbled with Religion, do not think themselves too good to do any good thing. Hear note by the way, that none of Noah's sons are said to begin this work: but Noah himself, the old man, the hoary head and careful Father gins to teach the rest, and shows his sons the way how they should provide for their sons: and how all the world after should live by labour and travel, till they return to dust: so the old man whom age dispenseth withal, to take his ease, is more willing to provide for the wants of his children, than they are which are bound to labour for themselves and their parents to: as the Stork doth feed the dam when she is old, because the dam fed her when she was young: what a shame is this to Shem and japheth, that is, to us which are young & strong, that the father should be called a labourer, when the sons stand by.  
Now, the ground was barren because of the flood, and could not bring forth fruit of itself, because of the curse: therefore it pitied Noah to see desolation and barrenness, and slime upon the face of the earth, which he had seen so glorious and sweet, and fertile, with all manner of herbs, and fruits, and flowers before. Therefore he setteth himself to manure it, which wanted for nothing now but a painful labourer to till and dress it, that it might bring forth delights and profits for sinful man, as it did before.  
By this we may learn to use all means for the obtaining of God's blessings, and not to lose any thing which we might have or save for want of pains, for that is sin, as Solomon noteth in the four and twentieth of the proverbs, when he reproveth the slothful husbandman, because his field brought forth Nettles and Thistles in stead of grapes: not because the ground would not bear grapes, but because the slothful man would not set them. Shall God command the earth and all his creatures to increase for us, and shall not we further their increase for ourselves? As we increase and multiply ourselves, so we are bound to join hand and help, that all creatures may increase and multiply too, or else the Fathers should eat the children's portion, and in time there should be nothing left for them that come after: this regard Noah seemeth to have unto his posterity, and therefore he gave himself unto husbandry, which is commended in him unto this day, and shall be recorded of him, so long as this book is read: whereby we are warned, that he which liveth only to himself, is not to be remembered of them which live after.  
But as David cared how the Realm should be governed after his death, as well as he did during his life: so though we die and departed this world, yet we should leave that example, or those books or those works behind us, which may profit the Church and Commonwealth, when we are dead and buried, as much as we did when we lived among them: even as Noah planted a vinyeard, not for himself, but for the ages to come after.  
Some do think that Noah planted the first Vineyard, and drunk the first wine, and that there was no use of grapes before: which opinion they are led unto, that they might excuse Noah and mitigate his fault, if he did sip too deep of that cup, the strength and operation whereof was not known unto him, nor unto any man before: but it is not like, that the excellent liquor and wholesome juice of the Grape, did lie hid from the world so many hundredth years, and no doubt but there were Vines from the beginning, created with other trees: for how could Noah plant a Vineyard, unless he had slips of other Vines, or Grapes that grew before, seeing he did not create fruits, but plant fruits as we do? For this is principally to be noted, that so soon as he had opportunity to do good, he omitted no time, but presently after the flood was gone, and the earth began to dry, he plied it with seeds, and wrought it, till he saw the fruits of his labour. By this we learn to omit no occasion to do good, but whensoever we may do good, to count it sin if we do it not. But if we be so exercised, than all our works shall prosper like the Vineyard of Noah, because the fruit of the Vine doth cheer the countenance and glad the heart of man. Therefore some have gathered upon the planting of this Vineyard, a signification of gladness and thankfulness in Noah for his late deliverance, as the jews by their solemn feasts did celebrate the memorial of some great benefit: but I rather judge, that God would have us see in this example, what men did in those days, and how we are degenerate from our parents, that we may prepare against the fire, as Noah prepared against the water. This is worthy to be noted too, that God did not so regard his husbandry, but that he had an eye to his drunkenness, and speaks of his fault as well as his virtue: whereby we are warned, that though God bless us now while we remember him, yet he will chasten us so soon as we forget him: though we be in good name now, infamy will arise in an hour: though we be rich at this present, poverty may come suddenly: though we be well while we are here, yet we may fall sick before night, even as Noah is praised in one verse, and dispraised in another: even now God commends him for his lowliness, and now discommends him for his drunkenness: as though he had forgot all his righteousness so soon as he sinned, & would call in his praise again. This was to show, that Noah was not saved from the flood, because he deserved to be saved; but because God had a favour unto him: for he which was not drowned with water, was drowned after with Wine. As the pharisees when they had done well, were proud of it, and lost their reward: so when Noah had done a good work he spotted it with sin, and was dispraised where he was praised, as though God repent him that he commended him. He planted well, but he drunk not well: therefore that which was good did him hurt: then seeing he was trapped with a good work, whatsoever we do, we may remember how easy it is to sin, if we miss in the matter, or in the manner, or time, or the place, or the measure, as Noah did. He which planteth the vineyard, is worthy to taste of the grape, but if thou have found honey (saith Solomon) eat not too much lest thou surfeit. So if thou have found Wine, drink not too much, lest thou surfeit. A little Wine is better than a great deal, and if thou wilt follow the Apostles counsel, thou must drink it but for thy stomachs sake, lest that happen to thee, which thou shalt hear of this noble Patriarch. Though he was never so righteous before GOD and men, though he escaped the destruction, which lighted upon all the world, though he had all the fowls of the air, and beasts of the land at his command, though he passed the pilgrimage of man nine hundredth years, yet Noah was but a man, so ancient, so righteous, so mighty, so happy: Noah showed himself but a man for drinking the Wine which himself had planted: he was drunken. This is Noah's fault, he was drunken with his own Wine, as Lot was defiled with his own daughters. If Cham his son had taken too much, and stripped himself as his father did, the holy Ghost would scarce have spoken of it, because he was a man of no note: but when the father forgot himself and gave this offence, mark the manner of the holy Ghost, as though he would show you a wonder: he displayeth Noah's drunkenness, as I'm displayed his nakedness: as if he would say, come and see the strength of man. He which was counted so righteous, he which believed the threatening, like Lot when the rest mocked, he to whom all the fowls of the air and the beasts of the earth flocked in couples, as they came to Adam He which was reserved to declare the judgements of God, and to begin the world again. Noah the example of sobriety, the example of moderation, is overcome with drink, as if he had never been the man. How easily, how quickly, the just, the wise, the prudent, hath lost his sense, his memory, his reason, as though he had never been the man. And how hard it is to avoid sin, when occasion is at hand, and pleasant opportunity tempteth to sin? It is easier for the bird to go by the net, than to break the net: so it is easier for a man to avoid temptations, then to overcome temptations. Therefore God forbade Balaam, not only to curse the people, as Balaac would have him, but he forbade him to go with Balaacs' servants, knowing that if he went with them, and saw the pomp of the court, and heard the King himself speak unto him, and felt the tickling reward, it would strain his conscience, and make him doubt whether he should curse or bless. Peter but warming himself at Caiphas fire, was overcome by a silly damsel to do that which he never thought, even to forswear his Lord God: therefore Daniel would not eat of the King's meat, lest he should be tempted to the Kings will, showing us that there is no way to escape sin, but to avoid occasion. Therefore David prayeth, Turn away mine eyes from vanity: as though his eyes would draw his heart, as the bait tilleth on the hook. Noah thought to drink, he thought not to be drunk: but as he which cometh to the field to sound the Trumpet, is slain as soon as he which cometh to fight: so the same wine distempereth Noah, which hath distempered so many since. Where he thought to take his reward, & taste the fruit of his own hands, God set an everlasting blot upon him, which sticks fast till this day, like a bar in his arms, so long as the name of Noath is spoken of, that we cannot read of his virtue, but we must read of his sin, whereby every man is warned, to receive the gifts of God reverently, to use them soberly, and to sanctify himself, before he reach forth his hand unto them that they may comfort and profit us, with that secret blessing, that God hath hid in them, or else every thing the best gifts of God may hurt us: as this pleasant wine stained and confounded the great Patriarch, when he delighted too much in it, which he might have drunk as Christ did at the last Supper, and this disgrace had never been written in his story; but God would have a fearful example, like the pillar of Salt, to stand before those beasts, whose only strife is to make trial who can quaff deepest, and show all their valiantness in wine. Because there is such warning before us, now we have the drunkard in schooling, I will spend the time that is left, to show you the deformity of this sin, if any hear me which have been overtaken with it, let him not marvel why he cannot love his enemies, which loveth such an enemy as this, which leadeth till he reeleth, dulls him till he be a fool, and stealeth away his sense & wit, his memory, his health, his credit, his friends, and when she hath stripped him as bare as Noah, than she exposeth him like Noah to Cham, & all that see him do mock him: it is wonder almost that any man should be drunk that hath seen a drunkard before, swelling, and puffing, and foaming, and spewing, and groveling like a beast for who would be like a beast, for all the world? Look upon the drunkard when his eyes stare; his mouth drivels, his tongue falters, his face flames, his hands tremble, his feet reel? how ugly, how monstrous, how loathsome doth he seem to thee, so loathsome dost thou seem to others when thou art in like taking. And how loathsome then dost thou seem to God? Therefore the first law which Adam received of God, was abstinence, which if he had kept, he had kept all virtues beside, but intemperancy lost all. In abstinence the law came to Moses, & he fasted when he received it, to show that they which receive the word of God, receive it soberly.  
A temperate man seldom sinneth, because the flesh which doth tempt is mortified, lest it should tempt: but when the handmaid is above the mistress, and a man hath lost the Image of God and scarce retaineth the image of man, all his thoughts and speeches, and actions must needs be sin, and nothing but sin, because sobriety the bond of virtue is broken; which kept all together. When didst thou want discretion to consider? When didst thou want patience to forgive? When didst thou want continency to refrain? When didst thou want hart to pray, but when sobriety is fled away, and intemperancy filled her room? If shame let to sin, it casteth out sin: if fear let to sin, it casteth out fear: if love let to sin, it expulseth love: if knowledge let to sin, it expulseth knowledge: like a covetous Landlord, which would have all to himself and dwell alone.  
There is no sin but hath some show of virtue, only the sin of drunkenness is like nothing but sin: there is no sin, but although it hurt the soul, it beautifieth the body, or promiseth profit, or pleasure, or glory, or something to his servants, only drunkenness is so impudent, that it descryeth itself: so unthankful that it maketh no recompense: so noisome, that it consumeth the body, which many sins spare, lest they should appear to be sins. Every sin defileth a man, but drunkenness makes him like a beast: every sin defaceth a man, but drunkenness taketh away the image of a man: every sin robbeth a man of some virtue, but drunkenness stealeth away all virtues at once: every sin deserveth punishment, but drunkenness upbraids a man while the wine 〈◊〉 in his stomach; and though he would dissemble his drunkenness, yet he is not able to set a countenance of it, but the child descryeth him, the fool knows that he is drunk, because his face bewrayeth him, like the leprosy which burst out of the forehead: so worthily hath he lost the opinion of sobriety, which hath lost itself. His son thinks himself more master now than his father: his servant makes him a fool, his children leads him like a child; his wife useth him like a servant, and although his drunkenness leaveth him when he hath slept, yet no man seeks to him for counsel after, no man regards his word, no man reckons of his judgement, no man is persuaded by his counsel, no man accounts of his learning, no man hath any glory to accompany with him, but so soon as drunkenness hath made him like a beast every man abhorreth him like a beast, as they did Nabuchadnezzar: the spirit flieth from him lest he should grieve it, his friends go away lest he should shame them, and no virtues dare come near, lest he should defile them. How many things fly out when wine goes in? How is it then, that he which loveth himself, can be so cruel to himself? that he should love his life, and shorten his life? that he should love his health, and destroy his health? that he should love his strength, and weaken his strength? that he should love his wealth, and consume his wealth? that he should love his credit, and crack his credit? that he should love his understanding, and overturn his understanding? that he should love his beauty, and deform his beauty? The Poets need fain no more, that men are transformed into beasts, for if they were living now, they should see men like beasts: some like Lions, some like Wolves, some like Foxes, some like Bears, some like Swine: who is the beast, when the beasts satisfy nature, and man satisfieth appetite? when the beasts keep measure, and man exceeds measure? when the beasts are sound labouring, and man found surfeiting? who is the beast? I have read of a bird which hath the face of a man, but is so cruel of nature, that sometime for hunger she will set upon a man and slay him: after, when she comes for thirst unto the water to drink seeing the face in the water, like the face of him whom she devoured, for grief that she hath killed one like herself, takes such sorrow, that she never eateth nor drinketh after, but beats and frets and pines herself to death. What wilt thou do then which hast not slain one like thyself, but thyself, thy very self, with a cup of wine, and murderest so many graces & virtues in an hour?  
As Esau sold his land and living for a mess of pottage, so the drunkard selleth his sense, and wit, and memory, and credit, for a cup of wine. Thou hast not murdered thy brother like Cain, but thou hast murdered thyself, like judas: as the Rechabites abstained from wine, as jonadab bade them, obtained the blessing which God had appointed to the Israelites: so let us take heed lest they which we account Idolaters; whilst they fast and watch, and obtain the blessing that GOD hath appointed for us, get away the blessing, while we sit down to ear and 〈◊〉 to play. Therefore as Christ said, Remember Lots wise: so I say, remember Lot: one hour of drunkenness did him more hurt, the ●all his enemies in Sodom. Remember Noah, one hour of drunkenness discovered that which was hid six hundred years.  
Ten times more might be said against this vice, but if I have said enough to make you abhor it, I have said as much as I would. Some go about to excuse Noah, because he was an old man, and therefore might soon be taken cupshot: some, because the Wines were hotter in those Countries than they are with us: some, because of his change of drinks, which had not wont himself to wine before: some, because as most men delight in that which by great labour they have brought to pass of themfelues, so no marvel though Noah had a longing to his own grapes? following herein the example of a curious Cook, which doth sip and sip his broth, to taste whether it be well seasoned, that he may amend it if he can, or amend the next: but as the fly by often dallying with the candle, at last scorcheth her wings with the flame: so taking, he was taken, and at last was drunk: yet this is imputed to him for his fault, that he was drunk, as the punishment which follows doth witness. Such is the providence of God, that his mercy might be glorified in all, he hath concluded all under sin, and suffered the best to fall, that no man might trust in his own strength, and that we seeing their repentance, may learn to rise again, how grievous so ever our sins be. If we have been Idolaters, if adulterers, if persecutors, if murmurers, if murderers, if blasphemers, if drunkards: Aron, and Moses, and Lot, and Abraham, & David, and Solomon, and Peter, and Paul, and Noah have been the like, who reign now in the kingdom of Christ with his Angels, and so may we if we repent like them. These examples (saith Paul) are not written for our imitation, but for our admonition. Thus you have seen Noah sober, and Noah drunken: whereby we may see, that a man may be drunk with his own wine, he may surfeit with his own meats, he may lust with his own wife, he may offend with his own gifts, his own honour may make him proud, his own riches may make him covetous, his own strength may make him venturous, his own wit may make him contentious: therefore as the child plucks out the sting before he takes the honey; so let every man before he receive the gifts of God, sit down and look what baits, what snares, what temptations sathan hath hid in them, and when he hath taken out the sting, then eat the honey, and he shall use the blessings of Christ, as Christ did himself.  
FINIS.   

A GLASS FOR DRUNKARDS.  
22 And when I'm the father of Canaan saw the nakedness of his father, he told his two brethren without.  
23 Then took Shem and japhet a garment, and put it upon both their shoulders, and went backward, and covered the nakedness of their father with their faces backward: so they saw not their father's nakedness.  
24 Then Noah awoke from his wine, and knew what his younger son had done unto him:  
25 And said, Cursed be Canaan, a servant of servants shall he be unto his brethren.  
26 He said moreover, Blessed be the Lord God of Shem, and let Canaan be his servant.  
27 God persuade japhet, that he may dwell in the tents of Shem, and let Canaan be his servant, etc.  
YOu have here the Story of Noah and his sons. As Noah did well and evil, so he had good sons and evil: but as his virtues were more notorious than his vices, so GOD blessed him more than he crossed him: for he had two good sons, and but one evil son: his good sons were Shem and japhet, his wicked son was Chan: his good sons were blessed, his wicked son was cursed. First of the father, and then of his sons. In Noah first you see his husbandry, and then his drunkenness, and after his nakedness. In Cham first you see his mockery, and after his curse: in Shem and japhet first you see their reverence, and after their blessing.  
Of Noah's drunkenness and his husbandry we have spoken: now a word of his nakedness. Drinking of the wine he was drunk, and was uncovered in the midst of his tent, etc. It is said that drunken porters keep open gates, so when Noah was drunken, he set all open: as wine went in, so wit went out: as wit went out, so his clothes went off. Thus Adam which began the world at first, 
Gen. 3.  was made naked with sin: and Noah which began the world again is made naked with sin, to show that sin is no shrowder but a stripper. This is one fruit of the Vine more than Noah looked for: in stead of being refreshed and comforted, he was stripped and scorned.  
There is a thing which followeth sin, which job calleth a rod, 
job. 9 34. & 21. 9 6  which the sinner never thinketh of, before he have done. When the child hath faulted, than he is beaten: so now Noah hath sinned, he must be beaten: first he is stripped naked, after he is scourged; wine putteth off his clothes, and then Cham cometh & lasheth him: to show, that wine can both cheer the hart, and grieve the hart. As the forbidden tree when it promised our parent's knowledge, 
Gen. 3. 6.  took their knowledge from them: so every sin giveth other wages than it promiseth. Little thought Noah that wine would make him naked: but now he is naked and stripped too, as though he were first stripped and then whipped. He which believed the threatening (like Lot) when others mocked, 
Gen. 19  he which escaped the flood when others were drowned, he to whom all the fowls of the air, and the beasts of the earth flocked in couples, as they did to Adam, he which was reserved to declare the judgements of GOD, 
Gen. 2.  and begin the world again; Noah, the example of temperance, the example of moderation, the example of sobriety, lieth naked in his Tent for drinking the wine which he himself hath planted: the operation of wine was drunkenness, the sequel of drunkenness was nakedness, the effect of nakedness was derision. As the Serpent's sting is in his tail, so the end of sin is bitterness, lest he should love the vice wherewith he was once defiled, as they which are once drunk, hardly get out of the cellar. God giveth him a Memorandum like jacobs' limping, that he was never drunken after, but learned temperancy of intemperancy: therefore it is good a little to feel the sting of sin, that we may handle it like a hornet.  
Now when Noah the father was drunken, I'm the son becometh a scorner: the father deserved to be despised of his son, because he had disfigured the image of a father. Therefore it followeth, When I'm the father of Canaan saw the nakedness of his father, he told his two brethren without, etc. Drunkenness was his fault, and shame must be his punishment. Whereby you may note, how God doth proportionate & match sins and punishments together, that a man may look upon his punishment like a glass, and see his sin. Again, by this you may see, how God doth bring forth the faults of the just aswell as the unjust, or else other would say as Christ saith, joh. 8. Who can accuse me of sin? What a grief was this to David, that his son should be his traitor? So to increase the grief of Noah, his son was his scorner. He may say as the Psalmist saith, Psal. 54. 12. It is thou O man, even my companion and familiar, which delighted together. If mine enemy had defamed me, I could have borne it, or I would have fled from him: but he whom I have loved, nay he whom I brought into the world, made me a shame to the world, like the Viper which killeth the dam that beareth it. So, oftentimes the prophecy of Michaiah proveth true, A man's enemies are they of his own house, Chap. 7. 6. As judas betrayed his Master. Who can reclaim a wicked disposition? how deep was the root of evil hid in his heart, that Noah could never know it before he showed it. Until now I'm seemed as good as Shem, and if japhet had said, thou shalt be cursed, he would have said, thou shalt be cursed. Hypocrisy is spun with such a fine thread, that we may live as long with a man, as Noah did with Cham, and scarce discern him.  
Hear are two sins, which go before Cham's curse; one that he did see his father's nakedness, the other, that he did reveal it unto his Brethren.  
When he saith, that Cham saw his father's nakedness: he meaneth that he looked upon it with a pleasure, 
2 Sam. 11.  as David upon the nakedness of Bethsheba, for he might have seen it by chance, and not offended, as a man seethe an Image and detesteth it.  
The Edomites are reproved for looking upon the affliction of their brethren, 
Obad. 11.  because they rejoiced to see it. But the friends of job looked upon his afflictions, and are not reproved because they sorrowed to see his sorrows. Therefore Cham did not sin in seeing, but in gazing, and rejoicing, like the Edomites.  
There is a wise eye, 
Eccl. 2. 14.  and there is a foolish eye, 
Pro. 17. 24.  the wise eye is like the Bee, which gathereth honey of every weed: the foolish eye is like the spider which gathereth poison of every flower. Therefore God licenced Abraham to see the flames of Sodom, which he forbade Lot, because that which teacheth one, tempteth another: it is a true Proverb, the eye is a shrew; although it show light, yet it leadeth many into darkness. If Eve had not seen, she had not lusted, for it is said, Seeing that the tree was pleasant to the eyes, 
Gen. 3. 6.  she took and eat. 
josu. 7. 21.  If Achan had not seen, he had not stolen. For he saith, first I saw, and then I coveted. If David had not seen, he had not lusted, for it is said first, That he did see her, and then he sent for her. 
2. Sam. 11. 2  So when Cham had seen the temptation, he was snared with the sin: therefore it followeth, He told his brethren which were without, etc. Thus sin groweth of sin from the eye to the heart, and from the heart to the tongue, a man may go into a labyrinth easily, but when he is in he cannot get out: so Cham did see a temptation easily, but when he had seen it, he could not look from it. Therefore when Esayah speaketh of vanity, 
Esa. 5. 18.  he named cartropes of vanity, to show how one sin draweth on another, as it were with cartropes, 
Gen. 3.  and one sinner maketh another, 
1. Pet. 5.  as Eve did Adam. When Satan was cast out himself, he sought ever after whom he might devour, so when Cham had strained reverence himself, he laboured to bring his brethren into the same disobedience. All men seek after fellows, and we think it evil to be evil alone, therefore the thieves before they go to steal, call their mates, and say, Come with us, Prou. 1. 10. 
1. Pet. 4. 3.  It is enough (saith Peter) that we have spent our former time in lusts: so it was enough that Cham had faulted himself, but when he had seen, he would have his brethren see too: When he was become a scorner, he would have his brethren scorners too: therefore as Andrew called Simon, and Philip called Nathaniel, 
john. 1.  to see the Son of God: so Cham called his brethren to see the nakedness of his father. The sins of men are like a plume of feathers, for itching ears, and an evil disposition breedeth an evil suspicion: therefore Cham thinking that his brethren had been as shameless as himself, thought this a merry may-game to make them sport. Come with me saith he, and I will show you my Father naked: they say it is an evil bird which will defile his own nest: so it is an evil son that will shame his own father, he should have covered his father's nakedness so soon as he saw it, lest his brethren should see it too, but he was ready to make it worse, like them which hear a suspicion and make it a report, he should have taken the beam out of his own eye, when he spied a moat in his father's eye: but as the eye seethe all things, and cannot see itself, so we can see others men's faults but not our own. 
Pro. 30. 1.  When Agur had considered the follies of others, he considered his own follies, and said, I am more foolish than any man: When judah had considered Thamar's sins, 
Gen. 38.  he considered his own and said, She is more righteous then I. But when Cham did see a fault in his father, all his own faults were hid under a bushel, he cared not that he was his father, nor that he was saved for his righteousness, nor that he had planted a vinyeard for him and his brethren, nor that he was never drunken before, nor that he had committed greater sins himself, but like them which make their sport, that which should be their sorrow, so he laughed at that which might make him weep. Often did I well might Noah say, and thou didst never honour me for that: but once did I evil, and for that thou wouldst shame me.  
There is a kind of men which are ashamed of other men's faults, but not of their own: they are like flies which always light upon the sore, if they find any sin, there they talk, that is their sport, like a Tennis ball, when they come to their ordinaries, and though they did never well in all their life, yet that fault seemeth greater to them then all their own, these men are so like the devil, that in Revelat. 12. 10. The devil is called by their name, An accuser of the brethren, and that you may know that such tongues shall burn in the fire of hell, Saint james saith, That their tongues are kindled with the fire of hell already. james 3. 6. This was ever the property of bad men, to seek faults in good men, to object again, that they may sin without reproof of them. 
Tit●●. 2. 8.  Therefore saith Paul, So behave yourselves, that they which would slander you, may be ashamed, having nothing to speak evil of you: If Noah had not been drunken, Cham had lost his sport.  
Now because this fact of Cham was so heinous, when he is accused of it, he is called the Father of Canaan, as if he should say, think what he deserveth, which being a father himself, would so dishonour his father. It was meet that he which had Children should know the duty of a Child, and ever think, that as he behaved himself toward his Father, so his sons would behave themselves to him again, but all this did nothing move him, therefore the greater was his sin.  
To conclude then, as Cham was worse than Noah whom he derided, so if you mark▪ they which are wont to speak hardly of others have greater faults themselves▪ which they cannot tell how to cover, but by disgracing others. Thus much of the wicked son, now of the good sons it followeth.  
Then took Shem and japhet a garment, and put it upon both their shoulders, and went backward, 
Pro. 1. 10.  and covered the nakedness of their father, etc. Solomon saith, If sinners tempt thee, yet consent thou not: So though I'm tempted them, they consented not, but when he said, Come and see, they went and hid: Noah stripped himself, but he could not cover himself, so we can corrupt ourselves, but we cannot amend ourselves. As Cham is accused of two faults, for beholding his father's nakedness, and for revealing it: so Shem and japhet are commended for two things, that they would not see their father's nakedness and that they covered it. All came of one root, and all had one duty, & yet see what difference was between them, one was glad of his father's shame, and the other were sorry for it: one published it, and the other smothered it. These two, saith Moses, saw not their Father's nakedness. Once it was no shame to be naked: for it is said, that Adam and Eve were both naked, 
Gen. 2. 25.  and were not ashamed. But as sin made labour irksome, which was not irksome before, and made heat offensive which was not offensive before, and made cold hurtful, which was not hurtful before, so it made nakedness shameful which was not shameful before, that rather than a man would be naked now, he will cover himself, as Adam did with fig leaves. Therefore we never read that Noah was naked before he was drunken, showing that a sober man will never open that which nature hath hid▪  
This is a difference between men & beasts; men are not only ashamed to be seen naked themselves, but unless it be some Cham, they are ashamed to see another naked. Shem and japhet saw not their father's nakedness, who is so blind as he which will not see? Nay who is so blind as he which will see? the light of the eyes oftentimes draweth the soul out of light into darkness, knowing therefore that it was hard to see like Cham, and not to sin like Cham, they would not see lest they should offend. As they would not see it themselves, so they were careful that none other should see it, and therefore they covered it with their cloaks. For we must not only refrain sin, but restrain sin, according to that, Levit. 19 17. Suffer not thy brother to sin, so Shem and japhet seeing how their brother had sinned, stopped the cause that no more might sin, they were loath that he should see that which he would have them to see, their grief and modesty it was such, that they did not stay to make him any anuswere, or ask him any question, but strait they thought what was best to be done, and as a Nurse taketh the milk out of her own mouth to give to the Child, so they took off their cloaks from their backs to cover their fathers. Such a reverence is in children toward their parents, if they have but nature, that they will not suffer the majesty of their Father to wax vile, but rather they will hear any reproach against themselves, then abide a word against their Father. Now if we do such reverence to earthly Fathers which bring us into misery, that we had rather shame ourselves then they should bear any shame, why are we so ashamed and afraid to speak for our father which calleth us out of misery into happiness: if Cham b● cursed for dishonouring a man, let them fear which dishonour God.  
You know that the Papists do cover the spots of their Bishops with this cloak of Shem and japhet, and not only they but others too, for if any speak of corruption in Rulers, or bribery in judges, or Simony in Bishops, or non-residency in Pastors, he is said to discover his father's nakedness like Cham, but as we may not reveal all sins, lest the uncircumcised rejoice, so we may not cover some sins, lest the uncircumcised increase: For if some men's drunkenness were not reproved, they would be drunken still, and make a common weal of drunkards: therefore they which will be converted, first let them prove themselves fathers, as Noah was, and after let them amend as Noah did, and they which cover them, let them distinguish between Noah and Cham, and between error and obstinacy. For some, Christ appointeth admonition, for others reprehension, for others Excommunication, and for others correction: therefore every man's nakedness must not be covered as Noah's was: we will cover the first drunkenness, as Shem and japhet did, if they will repent as Noah did, and be drunken no more. But shall we follow them like a blind man's Boy, to stay them so often as they fall, when they say that they stumble not, though they lie on the ground? This is not the cloak of reverence, but the cloak of flattery. Therefore as Christ said, Let the dead bury the dead: So I may say, let the wicked cover the wicked; the Wolves are not the lambs fathers, but the lambs Butchers, therefore if they would be covered, let them speak to their Children to cover them, for this is our rule, They which sin openly, reprove openly, that the rest may fear, 1. Tim. 5. 20.  
Thus you have heard what the bad Son did, and what the good sons did: now we come to Noah again: Then Noah awoake and knew what his younger son had done unto him, and said unto him, Cursed be Canaan, a servant of servants shall he be unto his brethren. He said moreover, Blessed be the Lord God of Shem, and let Canaan be his servant, etc.  
First he showeth, how Noah cometh to himself, then how he knew what his sons had done unto him; then how he curseth one and blesseth another. As his sons were ashamed of his nakedness when he was drunken, so now he is sober, he is ashamed of it himself, therefore he is said to awake from his wine, as though he had been a sleep; for The drunkard (saith Solomon) is as one that sleepeth, Proverbs 23. 34. When the belly is full, the bones are at rest, so when Noah was full, his thoughts were at rest: therefore being as it were lulled a sheep, with overmuch wine, he may be said to awake. Here Moses would exhort all them that sleep with Noah, to awake with Noah. Noah was once intemperate, and many follow him in that, Noah was but once intemperate, and few follow him in that: David was once incontinent, and many follow him in that; David was but once incontinent, and few follow him in that: Peter was once unfaithful, and many follow him in that; Peter was but once unfaithful, and few follow him in that. This the difference between the faithful and the wicked, both fall, and but one riseth again. It followeth. He knew what his younger son had done unto him: either by the spirit of God, which suggested him, or else by some other that told him; for a drunken man doth not remember what is said or done: and therefore the drunkard saith, I was beaten, but when I awaked, I knew it not, Pro. 23. 35. Therefore when Lot was drunken, his daughters lay with him, and it is said, Gen. 19 33. that he perceived not when they lay down, nor when they rose up: therefore Noah knew either by the spirit which informed him, or by others which told him.  
Now, as Moses (declaring Cham's sin) called him the father of Canaan: so Noah repeating his sin again, called him his younger son. He disdaineth to name him, but calleth him a younger son; to aggravate his fault, because we will suffer our elder sons to be more familiar with us, but of the younger we look for more reverence; or else because parents are wont to make more of the youngest, and dandle them, as jacob did Benjamin, and so he might say, My younger son, which for his years should have showed me most duty, and for my affection should have borne me most love; my younger son hath sought my dishonour; and not content to scorn me himself, hath published my shame, and as much as in him lay, provoked his brethren to scorn me too.  
Of whom is a man so often deceived, as of his nearest friend? Lightly the younger son is better than the elder, as joseph was better than his elder brethren, David was better than his elder brethren, Abel was better than his elder brother, Isaac was better than his elder brother, jacob was better than his elder brother; but here the youngest is worst: so neither virtue nor vice goeth by age. Now, as Christ when he awoke, rebuked the winds, and comforted his Disciples: so Noah when he awoke, cursed the scorner, and blessed the other. Moses doth not set down his words of choler, but bringeth him in, speaking by the spirit of prophecy, what should come upon all his sons. It is like that the good Patriarch had bewailed his own sin before, and now having repent, and got pardon for it, he cometh forth like a proclaimer of God's judgement, and thundereth against this mocker. What a grief was this to the father, to be constrained to condemn his own son, and with his own mouth to pronounce him banished from the Church of God: for though Cham had not the nature of a son, yet Noah had not lost the nature of a father, and he saw what a small number was left upon earth, like Adam's children for to replenish the whole world again: therefore it grieved him to curse his son, as much as it rejoiced his son to scorn him. Yet as Abraham would sacrifice his son, rather than displease GOD; so Noah did curse his son, rather than he would displease GOD: showing that we should not spare our own bowels, when God would have them punished, but do as the fathers and mothers of Idolaters and blasphemers did in the law, 
Dan. 13.  who brought the first stone to press their sons to death, showing that as the son of God died for them, so their sons should die for God, if they would not serve him. Now the curse goeth forth: Cursed be Canaan, that is, cursed be scorners, cursed be all they which dishonour their father and mother, A servant of servants shall he be: this is the first mention of servants in all the scripture, man was not made to serve but to rule, but sin maketh them serve which should rule: therefore as you saw sin bring in the first nakedness, so you see sin bringing in the first servant, A servant of servants shall he be. This curse is denounced with great vehemency: for he saith not simply, A servant shall he be, but A servant of servants shall he be: as if he should say, a servant, and more than a servant, that is of a servile condition, and servile mind. As the Sabbaoth of Sabbaoths signifieth a high Sabbaoth; and as the Song of Songs, signifieth an excellent Song; and as the Holy of holiest signifieth the holiest place, and as the Lord of Lords signifieth the chiefest Lord: so Vanity of Vanities signifieth the greatest Vanity, and servant of servants, signifieth the vilest servant. Seeing then that the Pope taketh this name unto him, and writeth himself The servant of servants, in all his Indulgences, as though he did ground upon this curse of Cham it seemeth that the Lord would show thereby, who is like Cham, and who is cursed: therefore let not us deny him that which the holy Ghost doth give him, but as he taketh Cham's name, so let him take his curse too, Cursed be Canaan, etc. It was not Canaan which tempted Shem and japhet, to gaze upon their father's nakedness, but it was Cham. How cometh it then that Noah doth curse Canaan, and not Cham? In the 22. verse Cham is called the father of Canaan, so that Canaan was Cham's son, therefore God not content with the punishment of Cham alone, saith, Cursed be Canaan also; showing, that both Cham and Canaan, the father and the children, shall be cursed for this impiety: because Cham had showed himself a rebellious child to Noah, God showeth that his children shall do the like by him. Hear is to be noted, that whereas Cham had elder sons than Canaan, and Canaan was his youngest, yet God for a purpose nameth the youngest in the curse, showing that his wrath should last, even to the youngest, and be a great while before it were forgotten. Here is to be noted again, that whereas the country of Canaan was so fruitful, & so blessed a country, that it was called the land that floweth with milk & honey, yet under the name of Canaan, Cham's youngest son (of whom the country of Canaan took the name) God showeth that the Canaanites shall be cursed in this blessed land, as Cain was a vagabond upon his own ground: 
Gen. 4.  to show, that the joy of heart, and peace of conscience cometh from God, and nothing else. Now the issues which followed upon this curse, do show that Noah spoke not from the spleen, but from the spirit of God: For first you read how the Canaanites, who came of Canaan, were slain of the Israelites; than you read how the Gibeonites which came of Canaan were made slaves to the Israelites; than you read how the Egyptians and Ethiopians which came of Canaan, were taken captive by the king of Ashur: 
Esay 20. 4.  than you read, how Nemrod and his complices, that came of Canaan, were confounded at Babel, when they went about to exalt themselves. Beside, where as length of days, is a blessing to them which honour their father, Cham which dishonoured his father, 
Gen. 27.  had not one son of his line which lived above an hundredth years: so, as Isaac said, jacob have I blessed, 
Gen. 28. 1.  and he shallbe blessed, so Noah may say, Cham have I cursed, and he shall be cursed, for he was cursed indeed; cursed in himself, and cursed in his children, cursed in heaven, and cursed in earth, cursed with God, and cursed with men: for after this he began to be abhorred, and they that came of him. Therefore Abraham commanded his servant, that he should not choose a wife for his son, of the Canaanites, Isaac giveth the like commandment to his son jacob, because they were a cursed nation, and hated of God ever since Noah said, Cursed be Canaan. Thus when I'm said unto his brethren, Come and I will show you my father naked: he might have said; Come and I will show you myself accursed. If GOD have such wrath against a scorner, think whether thou followest not some sin worse than scorning.  
Now after Noah had cursed Cham, he blessed his brethren, Blessed be the Lord God of Shem, etc. Of Shem came the jews which had the first blessing, and therefore Shem is blessed first: of japhet came the Gentiles, which had the latter blessing, and therefore japhet is blessed after: the form of Shems blessing is; Blessed be the Lord God of Shem, etc. One which heareth this blessing would think that Noah did not bless Shem, but that he blessed God, for he saith not, blessed be Shem, but blessed be the Lord God of Shem. This is to signify that as cursed Canaan came of Cham, so the blessed Messiah should come of Shem, which though he were Shems son, yet here he is called Shems Lord, as he was called David's son, and David's Lord. Then to show that Noah doth not bless Shem, but God doth bless him, and Noah prayed that he might be blessed, as Christ gave the spirit, and john ministered but the water. Thirdly, to show that God for blessing us, should be blessed of us; and therefore Noah said, Blessed be the Lord God of Shem, etc. as if he should say, blessed be the Lord which blesseth Shem. Further this showeth the difference between Shems blessing, and japhets' blessing, that is the jews and the Gentiles, for he saith, God persuade japhet to dwell in the tents of Shem, as though japhet were not blessed yet, but should be blessed; but he saith of Shem, Blessed be the Lord Gods of Shem: as if he should give him possession, and say, take thy blessing: for to assure him of God's blessing, he calleth God Shems God: As were say, my lands, or my goods, so he might say, my God, and my Lord: such a property the faithful have in God. As Paul saith, God is not the God of the dead, but of the living: so I may say, God is not the God of the wicked, but of the righteous, and therefore he is called, The God of Abraham, the God of Isaak, and the God of jacob, which were all good and righteous and holy men. The next blessing is japhets', the form of his blessing is, God persuade japhet to dwell in the tents of Shem, that is, God persuade the Gentiles which come of japhet, to embrace the Religion of the jews, which come of Shem. See how God counteth it for a blessing, to be in the true Religion, and how men should be persuaded unto it, because it is love which cannot be forced: this is the first prophecy in scripture of the calling of the Gentiles, that is of our calling to Christ. And to put us in mind that we were once out of the covenant, and but added to the covenant, the name of japhet, which was the father of the Gentiles, doth signify, persuaded or enlarged, as it were added to the Church, as though the time were when we were out of the Church: therefore first we are indebted to our good mediator, which added us to the kingdom, when we were out of the kingdom; and than that he did it by persswasion, not by compulsion. As Noah prayed God to persuade japheth, so he hath persuaded us by his word, and not forced us by his rods: showing how we should persuade one another to the truth, in the spirit of mildness, remembering that we come of japeth, which signifieth, persuaded. Now after Shems blessing, and after japhets' blessing likewise, he saith, Let Canaan be his servant; this is thrice repeated in three verses together, as if God had ratified it, & sworn it with a triple verily. For when joseph told Pharaoh why his dream was doubled, he gave this reason, because it should surely come to pass, 
Gen▪ 41. 22.  so Cham might be sure his curse would come to pass. Hear is a sweet observation beside, how Shem and japhet are blessed in Cham's curse, and how Cham is cursed in their blessing: for when he saith, Let Canaan be Shem and japhets' servant; he implieth this, that beside they were blessed in their own children, because they were obedient to them, they should be blessed in Cham's children, because they were servants to them: so Shem and japhet were blessed in Cham's curse. Again beside that Cham was cursed in his own children, because they were rebellious to him, he is cursed also in Shems & japhets' children, because they were Lords over him, according to this saying, Let Canaan be their servant; so Cham is cursed in Shem and japhets' blessing, as the Egyptians were drowned in the waters which saved the Isralites. These are the notes which I could pick out of this story: here you see how Cham was cursed but for doing evil, and how Shem and japhet were blessed but for doing well; therefore as the Angel said to them which sought Christ at the sepulchre; Fear not you, so I may say to all which seek Christ, fear not you, for when Cham is cursed Shem and japhet are blessed; so when the wicked are cursed, the godly shall be blessed, as the sheep went to the right hand, when the goats went to the left hand. This is enough to show what we are, that when God saved but eight persons in the flood, yet you see one of them drink until he be drunken; and another scorn until he be cursed. If two among so few did so, when the flood was by them, what marvel though so many do so now the flood is gone, and the weather calm: As there was a Cham in the Ark, so look always to have Cham in the church. Shem did not go out of the Ark, because Cham was in the Ark, neither let the faithful go out of the church, because wicked are in the church. As I'm scorned, and Noah was scorned: so there shall be always one that persecuteth, and one which is persecuted: if the son persecute the father, think it not strange to be persecuted of any, for they which are not persecuted, lightly are persecutors themselves. Thus you have seen Noah drunken and scorned, I'm scorning and cursed, Shem and japhet reverencing and blessed. In this story is the first mention of planting of Vineyards, the first speech of drinking of wine, the first example of drunkenness, the first blessing and cursing of parents, the first name of servant, and the first prophecy of the calling of the Gentiles. Noah is a warning to all drunkards, Cham is a warning to all scorners, Shem and japhet are an example for all subjects to reverence their rulers, and for all children to reverence their parents. Now as Noah prayed, God persuade japhet to dwell with Shem, so God persuade us to dwell with Christ.  
FINIS.   

The Art of Hearing, in two Sermons:  
Teaching a way to remember Sermons or counsel afterward as well as presently, and how every Sermon shall take away some corruption from the hearer.  

TO THE READER.  
BY the ear cometh knowledge, and therefore it is likely that many would profit by Sermons, if they were taught to hear. But before they can tell how to hear, that is, what things to observe, and the way to remember them, it is not possible that they should learn much, though they hear often: for this I know by trial, even of those which are counted amongst the best and ancientest bearers in London, that they might learn more in a month, than they have gathered in twenty years, for they understand neither the lords Prayer, nor the Creed, nor the ten Commandments, but have a few notes in their heads of some Sermons that they have heard, and that is all their knowledge, except some few, which have kept the order laid down in this book. Therefore that every man may be able not only to make a confession of his faith, but to give a reason of his faith too, that which I have preached, here I have written, as a Catechism for hearers to begin at: Desiring all my brethren, that they would tell their flocks at the first, that they shall never profit much, unless they record their Sermons so soon as they are gone, and that they as Teachers would study to deliver that which is worthy to be recorded.    

The first Sermon.  
Take heed how you hear. Luke. 8. 18.  
THis is the warning of Christ to his Disciples, after they had heard the Parable of the seed, how it fell in four grounds, & but one of the four brought forth fruit. Here Christ exhorteth his Disciples to be that ground, and we exhort you. As GOD sent his Prophets and Teachers to jerusalem that was the chief City of the jews, where the Temple was built, and where the Priests, and the Levites and the Doctors dwelled, like an University, that from it all the Towns and Villages about might receive instruction & light, like a Beacon which standeth upon a hill, and is seen over all the Country: so GOD hath done to this jerusalem of yours. The city of jerusalem had never so many Prophets crying at once in her streets, as this city wherein we dwell, though the Ox, which treadeth out the Corn, hath often been attempted to be muzzled even of those which tread not at all. Yet as the Lambs breed in the winter, and Quails came with the wind: so Preachers spring in the time of discouragement more than when nothing hindereth them: & whether it be our ambition (as the kindred of Christ said) they which will be famous go to great places, or whether GOD would make this city a spring and fountain to water the Land, as he did jerusalem: here is the College of the Prophets, here is the voice of a Crier, here dwells the Seer, though he be hated, and scorned, & contemned for his pains. When I consider how many labourer's God hath sent to this Vineyard, and yet how little fruit it yieldeth to the Sour, I cannot impute it to the want of teaching, but to the want of hearing, neither so much to the want of hearing, as to a kind of negligent hearing, like the high way which received the seed but did not cover it. Therefore when this sentence came to my mind, me thought I should go no farther until I had taught you how to hear. I stood in doubt a while whether I should take such a short text: but when I looked into longer than it, me thought this seemed longer than they, and as I judge a text which should be preached before all texts, which because it was not taught and learned at the first, a thousand Sermons have been lost and forgotten, as though they had never been preached at all: therefore let me say as my text saith, before I expound it: Take heed how you hear, while I teach you how to hear.  
There is no sentence in Scripture which the devil had rather you should not regard then this lesson of hearing: for if you take heed how you hear, you shall not only profit by this Sermon, but every Sermon after this shall leave such instruction, and peace, and comfort with you, as you never thought the Word contained for you: therefore no marvel if the Tempter do trouble you when you should hear, as the fowls cumbered Abraham when he should offer Sacrifice. For be ye well assured that this is an infallible sign, that some excellent and notable good is toward you, when the devil is so busy to hinder your hearing of the word, which of all other things he doth most envy unto you: therefore as he appointed Adam to another tree, lest he should go to the Tree of life: 
Gen. 3.  so, knowing the Word to be like unto the Tree of life, he appointeth you to other business, to other exercises, to other works, and to other studies, lest you should hear it, and be converted to GOD, whereby the tribute and revenue of his kingdom should be impaired: therefore mark how many forces he hath bend against one little scripture to frustrate this counsel of Christ, Take heed how you hear.  
First, 
The devils sleights against hearing.  he labours all that he can to stay us from hearing: to effect this, he keeps us at Taverns, at Plays, in our shops, and appoints us some other business at the same time, that when the bell calls to the Sermon, we say like the churlish guests, we cannot come. If he cannot stay us away with any business or exercise, 
Math. 22.  than he casts fancies into our minds, and drowsiness into our heads, and sounds into our ears, and temptations before our eyes, that though we hear, yet we should not mark, like the birds which fly about the Church. If he cannot stay our ears, nor slack our attention as he would, than he tickleth us to mislike some thing which was said, and by that makes us reject all the rest. If we cannot mislike any thing which is said, than he infecteth us with some prejudice of the Preacher, he doth not as he teacheth, and therefore we less regard what he saith. If there be no fault in the man, nor in the doctrine, then lest it would convert us and reclaim us, he courseth all means to keep us from the consideration of it, until we have forgot it. To compass this, so soon as we have heard, he takes us to dinner, or to company, or to pastime, to remove our minds that we should think no more of it. If it stay in our thoughts, and like us well, than he hath this trick in stead of applying the doctrine which we should follow, he turns us to praise and extol the preacher, he made an excellent Sermon, he hath a notable gift, I never heard any like him. He which can say so hath heard enough: this is the repetition which you make of our sermons when you come home, and so to your business again, till the next sermon come, a breath goeth from us, and a sound cometh to you, and so the matter is ended. If all these comers hear in vain, and the tempter be so busy to hinder this work more than any other, Christ's warning may serve for you, as well as his Disciples, Take heed how you hear.  
There is a hearing, 
Mar. 4. 24.  and a preparative before hearing, there is a praying, and a preparative before praying, 
Eccl. 2. 17.  there is a receiving, and a preparative before receiving. 
1. Cor. 11. 28.  As I called examination the forerunner, which prepareth the way to the receluer: so I may call attention the forerunner, which prepareth the way to the Preacher, like the plough which cutteth up the ground, that it may receive the seed. As there is a foundation upon which the stones, and lime, and timber are laid, which holdeth the buildings together▪ so where this foundation of hearing is laid, there the instructions and lessons, and comforts do stay and are remembered, but he which leaneth his ears in his pillow, goeth home again like the child which he leadeth in his hand, and scarce remembreth the preachers text. A divine tongue and a holy ear make sweet music, but a deaf ear makes a dumb tongue. There is nothing so easy as to hear, and yet there is nothing so hard as to hear well. You come not hitherto learn how to hear, but you come hitherto hear as you were wont: for there is none but thinks before he come to hear, that he knows how to hear already. But when I have showed you Christ meaning in this caveat, you shall judge whether you have heard or not heard, before you learned how to hear.  
In the seventeenth Chapter and the fifth verse of Saint Mathewes Gospel, the Father teacheth you how to hear, now the Son teacheth you how to hear: showing (as james saith) that hearers only are not blessed, for many shall say unto Christ, Have not we heard thee in our Synagogues? whom he will answer, with I know you not: and therefore it is not enough to hear, but you must care how thou hear, it is not enough to pray, but you must care how you pray, it is not enough to receive, but you must care how you receive, it is not enough to suffer, but you must care how you suffer, it is not enough to give, but you must care how you give, it is not enough to believe, but you must care how you believe: for God hath appointed the way as well as the end. Because Cain regarded not the manner, 
Gen. 4.  God regarded not his Sacrifice. It is better to do well than to do good: for a man cannot offend in doing well, but he may offend in doing good, if he do not well. Therefore Christ (whom the Father bade us hear) teacheth us not only to hear, 
Math. 17. 5  but how to hear: in the fourteenth chapter of Mark and the four and twentieth verse, teacheth us not only to read, but how to read: in the four and twentieth of Saint Matthew, and the fifteenth verse, teacheth us not only to suffer, but how to suffer: in the fifth of Matthew, and the tenth verse, teacheth us not only to receive, but how to receive: Luke 22. 19 teacheth us not only to pray, but how to pray: Luk. 11. 1. signifying, that more sin in hearing, and reading, and praying, and suffering, & receiving, amiss, than in not hearing, reading, praying, suffering, or receiving at all. Therefore Paul takes the Christian before his race, and gives him this watchword. So run that thou mayst obtain. 1. Cor. 9 24. that is, so seek that thou mayst find, so ask that thou mayst obtain, so knock that it may be opened, so give that thou mayst do good, so suffer that thou mayst have comfort, so hear that thou mayst profit. How many have fasted, and watched and prayed more than we, and yet lost all their devotion? because they thought not of this rule, to do good in a good sort. The Papists so they pray, care not how they pray, for they think it enough to pray: and therefore when they have gone over their beads, their prayer is done, although they never thought what they asked. But jeremy saith, Cursed be he that doth the business of the Lord negligently, whether he hear negligently, or pray negligently, or receive negligently, or preach negligently. The Scribes, and pharisees did fast, and watch, and pray, and hear, and read, and give, and do all that we can do, and yet Christ rewardeth all their works with a woe; Woe be unto you Scribes and pharisees. The Disciple which betrayed Christ, heard so much as the Disciples that loved Christ, yet he had no feeling, nor comfort, nor profit of all his company with Christ, because he did not use it as the rest did. The jews did hear more than all the world beside, yet because they took no heed to that which they heard, therefore they crucified him which came to save them, and became the cursedst people upon the earth, which were the blessedst Nation before: therefore the A b c. of a Christian is to learn the Art of hearing. We care how we sow, lest our seed should be lost: so let us care how we hear, lest God's seed be lost. There is no seed which groweth so fast as God's seed if it be sown well: therefore that I may show you that method of hearing, which Christ commendeth here to his disciples, it is necessary to observe five things. 
Five parts of this treatise.  First, the necessity of hearing: secondly, the fruit which cometh by hearing: thirdly, the kinds of hearers: four, the danger of hearing amiss: fifthly, that manner of hearing, which will make you remember that which is said, and teach you more in a year than you have learned all your life.  
Touching the necessity of hearing: When Christ saith. Take heed how you hear, he implieth that all his Disciples should hear, nay they which were excommunicate from the prayers, and from the counsels, and from the Sacraments for their sins, yet were not excommunicate from hearing, because they should learn to repent.  
Here that large commandment of our Saviour Christ standeth, 
Luk. 8. 8.  That which I say unto you, I say unto all, therefore it is a general Proclamation, Whosoever hath an ear to hear let him hear. The place implieth that all should hear, though it importeth that all can not hear. When the voice spoke from heaven it said nothing, 
Mat. 17. 5.  but This is my beloved son, hear him: as though all the duties of man were comprised in hearing. When Christ spoke but of one thing which is necessary, he spoke of hearing, Luke 10. 22. As though it were so necessary to hear, that all necessities should give place unto it. When men would not hear, God spoke to the ground; Oh earth, earth, earth hear the word of the Lord: jere▪ 22. 29. showing that GOD so contemneth them which will not hear, that he regards the earth and the trees, and the stones being senseless creatures above them.  
When GOD struck Zacharias he made him dumb, 
Luk 1. 5.  but not deaf; When GOD struck Saul, he made him blind, but not deaf; 
Act. 9 3. 4.  When GOD struck Mephibosheth, he made him lame, 
2. Sam. 4. 4.  but not deaf. Thus GOD would have them hear which cannot see, nor speak, nor go. But there is a devil which is called the deaf devil, Mark 9 25. showing that the devil would have us deaf, because he that heareth instruction is in the way to life, but He which hears not instruction goeth out of the way. Proverbs tenne-seaventeenth. To show the necessity of hearing the word which we should hear is called meat in the fifth Chapter and the eleventh verse of the Epistle to the Hebrues, and the want of the word is called a famine in the eight chapter of Amos Prophecy and the eleventh verse, as though it were as necessary for us to hear, as it is to eat.  
Although our hearts are contrary to the word more than to any thing beside, yet no man can think that this is the Word of GOD, but he thinks it necessary to be heard. Besides, if Christ be the Word (as Saint john calleth him in the first chapter and fourteenth verse) and the word is received by no other means, but by hearing only can any man than receive Christ without hearing? Let not any be thus fond so vainly to dream: for that were to receive the word without the word.  
Therefore, as john wept until the Book was opened, and so soon as it was opened, all the Elders sung: so we should count it the greatest cause of weeping when the word is taken from us that we cannot hear it, and the greatest cause of rejoicing when it is open to us that we may hear without let. Thus much of the necessity of hearing.  
Secondly, touching the fruit that cometh by hearing: Of all our senses, hearing is the sense of learning, and therefore Solomon gins his Wisdom, with Harken my son, Prover. 1. 8. opening as it were the door where Wisdom must enter. Therefore except in praying, temptations never trouble a man so much as in hearing, which showeth that these two are the destroyers of the destroyer: therefore as the tempter himself could not abide to hear the Word when Christ spoke, so he cannot abide that we should hear the Word. 
Matth. 4.  It must needs be good for us which our enemies would keep from us.  
Many hearing the word have met with knowledge, have met with comfort, have met with salvation, but without the word never any was converted to GOD. Therefore whensoever the word is preached, every one may say to himself, as the Disciples said to the blind man, Be of good comfort, 
Mar. 10. 49.  he calleth thee: be of good comfort, the Lord calleth thee. When Christ heard a woman say, 
Luk. 11. 28.  Blessed are the breasts which gave thee suck, Christ replied, Blessed are they which hear the word of God: showing, that his Disciples were more blessed for hearing him, than his Mother for bearing him. As Isaac gave jacob a double blessing, so Christ blesseth them again: fo● in Matthew. 16. 17. he saith, 
Mat. 16. 17.  Blessed are the ears which hear the things which you hear: showing that the jews were more blessed than all the world, because they had this one blessing to hear the truth. If they be blessed which hear, than you come hither for a blessing, and he which is blessed, wanteth nothing. Every privilege doth import some special good to him which hath it: but it is the privilege of man to hear the word, and therefore the word became man, because it belongeth only to man. 
john 1. 14.  God hath given life and light and food to fowls, and fishes, and beasts, but his Word is the prerogative of man. As to speak is the property of man, so to hear is the property of man. To show the fruit which cometh by hearing, Christ calleth the Word which we should hear, 
Mat. 13. 14.  Verbum Regni, The Word of the Kingdom, as though it brought a Kingdom with it: to show the fruit which cometh by hearing. The Disciples call the word which we should hear, Verbum vitae, 
john. 6. 18.  the Word of life, as though it brought life with it: to show the fruit that cometh by hearing, 
Vers. 15.  Christ compareth the good bearers to the fruitful ground: to show the fruit that cometh by hearing, Paul ●aieth, Faith cometh by hearing, in the ●enth to the Romans, there is one fruit: Knowledge cometh by hearing, Matthew the fifteenth and tenth verse, there is another fruit: Comfort cometh by hearing, Psalm one hundred and nineteen, there is another fruit: the sense of sin cometh by hearing, 
Act. 2.  there is another fruit. As Christ with five loaves and two fishes fed five thousand men: so Peter with one Sermon converted three thousand fowls. 
Act. 2. 41.  Agrippa hearing Paul but once, 
Act. 26. 27.  almost became a Christian, 
Act. 8. 38.  the Eunuch hearing Philip but once strait received the faith: Zacheus hearing Christ but once, gave half his goods to the poor: so I doubt not but some go from our Sermons almost Christians like Agrippa, some whole Christians like the Eunuch, expressing their faith like Zacheus. Now a little and then a little the soul groweth like the body. If you hear well, our voice is like the sound of the Rams horns that made the Walls of jericho to reel, 
josh. 6.  nay it will make the walls of hell to reel, for the same word made the Prince of hell give back, Matthew 4. 7. Although at all other times we are as plain and simple as jaacob, yet at this time we have a promise, and it is given to us (for your sake) to speak sometime that which we conceive not ourselves, because the hour is come wherein GOD hath appointed to call some of you as he hath done some of you before. Therefore as the princely spirit came upon Saul when he should reign, 
1. Sa. 11. 6.  to teach him how he should rule: so the Prophetical spirit cometh upon Preachers when they should teach, to teach them how they should speak. Therefore, as Christ was contented to be baptised of john, 
Mat. 3. 15.  so be you content to be instructed of us, that if we be more simple than you, the glory of God may appear more in converting you by us.  
Thirdly, touching the kind of hearers: If all which come to hear, did hear as they should, Christ need not warn us, Take heed how ye hear. But as we pray, so we hear, the one is a lip-labour, and the other is an eare-labour. As children play the trewantes in the school, so men play the trewantes in the Church: how many come to hear me, and yet (peradventure) some do not hear, while I speak of hearing? One hath no pitcher, another hath left his pitcher behind him, another hath brought a broken pitcher which will hold no water, therefore Christ calleth us Fishers: for as a Fisher taketh but a few in respect of those which go by, so we reform but a few in respect of them which go as the came. First of Paul's hearers, and then of Christ's hearers, and after our hearers. 
Acts 17. 32.  When the Athenians heard Paul preach of the resurrection, it is said, that some mocked; there is one sort, the chair of scorners: 
Psal. 1.  some said, we will hear thee of this again; there is another sort, which are not yet resolved, but desire to be better instructed: some did assent unto him and received his doctrine, as Dionysius Areopagita, and Damaris a woman; there is the best sort: we never preach but we have all these hearers, some mock, some waver, and some believe. Now of Christ's hearers: We find in the Gospel that Christ had four sorts of hearers: while I count them to you, think of what sort you are, for I doubt not but that there be here of all sorts. Some heard him to wonder at him, like Herode, which was moved with the fame that went of him: some came to hear, because they would know all things, that they might be able to talk of them. It seems that judas was such a scholar, for he had learned to preach but not to follow: some came to cavil and to trip him in his speeches, of these hearers were the Scribes and pharisees which would make him an enemy to Caesar: some were like to the good ground, which came to know what they might do, and how they should believe, like the humble Scribe which inquired the way to heaven. Now to our hearers. As there were wise Virgins and foolish Virgins: so there are wise hearers, and foolish hearers. Some are so nice that they had rather pine then take their food of any which is licenced by a Bishop, as if Helias should refuse his food because a raven brought it to him and not an Angel: some come unto the service to save forfeiture, and then they stay the Sermon for shame: some come because they would not be counted Atheists: some come because they would avoid the name of Papists: some come to please their friends, one hath a good man to his friend, & lest he should offend him he frequents the Preachers, that his friend may think well of him: some come with their masters and mistresses for attendance: some come with a fame, they have heard great speech of the man, and therefore they will spend one hour to hear him once, but to see whether it be so as they say: some come because they be idle, to pass the time they go to a Sermon, lest they should be weary of doing nothing: some come with their fellows, one saith, let us go to the Sermon: content saith he, and he goeth for company: some hear the sound of a voice, as they pass by the Church, and step in before they be aware: another hath some occasion of business, and he appoints his friend to meet him at such a Sermon, as they do at Paul's: all these are accidental hearers, like children which sit in the market, and neither buy nor sell. But as many foxes have been taken when they came to take: so they which came to spy, or wonder, or gaze, or scoff, have changed their minds before they went home, like one which finds when he doth not seek.  
As ye come with divers motions, so ye hear in divers manners: One is like an Athenian, and he hearkeneth after news: if the Preacher say any thing of our Armies beyond sea, or counsel at home, or matters of Court, that is his lure: another is like the Pharisie, and he watcheth if any thing be said that may be wrested to be spoken against persons in high place, that he may play the devil in accusing of his brethren, let him write that in his tables too: another smacks of eloquence, and he gapes for a phrase, that when he cometh to his ordinary, he may have one figure more to grace and worship his tale: another is malcontent, and he never pricketh up his ears till the Preacher come to gird against some whom he spiteth, and when the Sermon is done, he remembreth nothing which was said to him, but that which was spoken against other: another cometh to gaze about the Church, he hath an evil eye, which is still looking upon that from which job did avert his eye: another cometh to muse, so soon as he is set, he falleth into a brown study, sometimes his mind runs on his market, sometimes of his journey, sometimes of his suit, sometimes of his dinner, sometimes of his sport after dinner, and the Sermon is done before the man think where he is: another cometh to hear, but so soon as the Preacher hath said his prayer, he falls fast a sleep, as though he had been brought in for a corpse, & the Preacher should preach at his funeral.  
This is the generation of hearers: is not the saying of Christ fulfilled now, Hearing you hear not? because we hear and hear not, like a covetous churl, which goeth by a beggar when he crieth in Christ's name for relief, and heareth him cry, but will not hear him, because he craveth that which he will not part with.  
May we not say again with Christ, What went ye out to see, rather than What went ye out to hear, seeing ye remember that which ye see, and forget all which ye hear? So you depart from our sermons like a slidethrifts purse which will hold no money, and as you go home one saith he doth not edify: another saith, I cannot profit by him: another saith, he keeps not to his text: another saith, he speaks not to the heart: as if the ground should complain of the seed which will not receive the seed. Is not this the cause why your Preachers about the City care not how they preach, because their flocks have no care to hear? Is not this the cause why God doth not hear us, because we will not hear him? Is not this the cause why ye are such Doctors in the world, and such Infants in the Church? Ye learned your trade in seven years, but you have not learned religion in all your years. Can you give any reason for it but this? you marked when your master taught you your trade, because you should live by it: but you marked not when the Preacher taught you religion, because you do not live by it. Come now to the danger by hearing amiss. Christ saith, Take heed how you hear: In Deut. 4. it is said, Take heed how ye forget that which ye hear. This Take heed aways goeth before some danger: therefore as Paul saith, that men receive the Sacrament to their salvation, or to their damnation, 1. Cor. 11. so Christ saith, that men hear the Word to their salvation, or to their damnation, The word which I have spoken shall judge you in the latter day. joh. 12. 
2. Cor. 2. 16.  It is called the savour of life, because it saveth, and it is called the savour of death, because it condemneth. An evil eye engendereth lust, & an evil tongue engendereth strife: but an evil ear makes an heretic, and a schismatic, and an Idolater. This careless hearing, made GOD take away his word from the jews: therefore you may hear the word so, as it may be taken from you, as the talon was from him that hide it, 
Math. 25.  for GOD will not leave his pearls with swine: but as he saith, What hast thou to do to take my words in thy mouth seeing thou hatest to be reform? So he will say, what hast thou to do to take my word in thy ear, seeing thou hatest to be reform? If any of you go away no better than you came, you are not like hearers, but like cyphers, which supply a place, but signify nothing, so you take a room but learn nothing: and they which are cyphers in the house of GOD, shall be cyphers in the kingdom of GOD. Therefore, if thou have an evil eye, and an evil tongue, and an evil hand, and an evil foot, yet have not an evil ear too: for then all is evil, because the ear must teach all. If the ear hearken to evil, than the heart must learn evil. Therefore an evil ear is compared unto a bad Porter, which lets in every one in a gay coat, though he be never so bad; and keeps out him that goes bare, though he be never so good: so an evil ear lets all that is evil enter into the hair, but all that is good shuts the door against it, lest it should set the spirit & the flesh at variance. Oh, if the Adder had not stopped his ear, how long since had he been charmed? But the shortest time in God's service is the longest time in all the day. The beast came to the Ark to save themselves, & men will not come to the Church to save themselves. It is too far, saith jeroboam, but it were not too far if jeroboam were not unwilling. 
Luk. 10.  One thing is necessary, and all unnecessaries are preferred before it. The greatest treasure in the world is most despised, the Star which should lead us to Christ, the Laddder which should mount us to heaven, the Water that should cleanse our leprosy, the Mamna that should refresh our hunger, & the book that we should meditate on day & night lieth in our windows, no man readeth it, no man regardeth it: 
Psal. 1. 2.  the love of God, & the love of knowledge, & the love of salvation is so cold, that we will not read over one book for it, for all we spend so many idle times while we live. If Samuel had thought that God had spoken to him; he would not have slept, but because he thought it was not God but Eli, therefore he slept: so, because, you remember not that it is God which speaks, therefore you mark not: but if you remembered Christ's saying, He which heareth you heareth me, & he which despiseth you despiseth me, you would hear the voice of that Preacher as you would hear the voice of God. Surely (beloved) we know no other way to save you nor ourselves: if we did, how wretched were we to keep it from you, which have no other calling, but to show you the way of salvation? If this be the way & no other, if this be shown you & no other, & yet you will not take it but choose another, then are you not condemned by any other, but you condemn yourselves. He which will not hear is worse than Herod: for as bad as he was, yet it is said of him, that he heard john. Nay, even those whom our Saviour Christ in the Parable before this text compareth to the barren, the stony, and the thorny ground, were all hearers, & therefore he which will not hear, is worse than any ground. It is said of Saul, that though he were haunted with an evil spirit, yet when he heard David play upon the Harp, the evil spirit departed from him: so they which hear, have some ease of their sins; some peace of conscience, some intermission of their fear, as Saul had when he heard the Harp, but they which will not hear, have no intermission of their fear, nor of their grief, nor of their sins, because the evil spirit never departeth from them. Therefore as all the beasts tremble when the Lion roareth, so let all men hearken when God teacheth.  
The end of the first Sermon.   

The second Sermon.  
IN the end hereof is proved, that none should preach without due meditation: which is a common presumption in these days, and makes the Word and ministery despised.  
Now it remaineth that I should teach you so to hear, that you may remember that which is said, and learn more by one Sermon, than you reap by ten. Christ calleth none unto him but them which hunger and thirst, as if none were fit to hear the Word, but they which hunger after it, & bring a stomach with them. It is written of the Hart, that when he lifteth up his ears, he is quick of hearing, & heareth every noise: but when he layeth down his ears, he is deaf and heareth nothing: So it is, when you mark and when you mark not. They which are quick of hearing, are sure of remembrance: but they which are dull of hearing, are short in keeping: therefore before I teach you how to hear, give me leave again to say as my Text saith, Take heed how ye hear, that both our labours be not lost.  
As there be two spirits, so there be two doctrines, two wisdoms, and two counsels. In 1. Timothy 4. 1. There is a doctrine of devils: if you hear that doctrine, you harken to the Devil, as Saul did to a Witch. In the fifteenth of Math. 
Mar. 10.  there is a doctrine of men, which Christ calls leaven: if you harken to that, you shall err like men, because the blind lead the blind. In Gen. 3. there is a counsel of the serpent: if you harken to that, you shall perish like Eue. In the 2. Sam. 18. there is a wisdom of Achitophel: if you harken to that, you shall speed like Absalon. Of all these Solomon saith, Harken no more to the words which make thee to err. 
Pro. 16. 27.  But there is another doctrine, Act. 13. 12. which is called, The doctrine of the Lord of this it is said. Luk. 8. Whosoever hath an ear to hear let him hear.  
Now to show you how you should hear, When Peter & john would make the cripple attentive, 
Act. 3.  they said unto him, Look upon us: so, many to sharpen their attention, desire to stand before the preacher, that they may look him in the face. by this little help Peter showeth, that we had need to use many helps to make us hear well. In the thirteenth chapter, & fifteenth verse of the prophesy of jeremy when the Lord speaketh, it is said: Hear and give ear, as though we should hear and more than hear. This more than hear, is to mark, and understand, and remember, and believe, & follow that which we hear: Like the jews which said, All which thou speakest from the Lord, we will do it: Exod. 24. So all that which we speak unto you from the Lord, you should do it: Therefore all the commandments but the last are commandments of doing. And Solomon in the twelfth Chapter of Ecclesiastes, and thirteenth verse, concludes his doctrine with this, which he calleth the sum of all: Fear the Lord and keep his commandments. In the third Chap- of Exodus, and the fifth verse, God teacheth us how to hear, when he speaks to Moses and bids him put off his shoes: So we should put off our lusts, & our thoughts, & our cares, and our fancies, and all our business, when God speaks, for he which thinks or doth any thing else, when he should do that which is better, though it be good which he doth, yet he doth sin in doing it.  
In the 10 of the Revelation, an Angel teacheth us how to hear, when he willed john to eat the Book: showing that we should hunger after the word, and digest it into every part as we digest meat.  
In Math. 15. Christ teacheth us how to hear, when he saith, Hear and understand. And again in Mark. 4. when he saith, Take heed what ye hear. 
Esa. 42. 23.  And Esay teacheth you how to hear, when he saith: Hear for afterwards: showing, that more do hear for the present then for afterward, because they forget it again, and after a while are never the better. In 1. Cor. 6. 1. Paul teacheth us how to hear, when he saith, Receive not the grace of God in vain, showing that many hear comfort, and are not comforted, many hear instruction, and are not instructed. james teacheth us how to hear, Cap. 1. 22. when he saith: Be not hearers only, but doers: showing that you should do as you hear, as you would have us to do as we teach. 
Math. 22.  In the 10. of Luke, Marie teacheth us how to hear, when she leaves all to sit at Christ's feet and mark his doctrine: showing that we should not say like the churlish guests, we have other business; but that this is our business, as Christ answered his Parents, I must go about my father's business.  
In Luke 2. the virgin teacheth us how to hear; when she heard the sayings of Anna and Simeon, and Christ, it is said that she pondered them, & laid them up in her heart: showing that our ears should be but messengers to the heart: for our treasure should be where the heart is, as the heart is where the treasure is. In the 17. of the Acts, the men of Boerea teach us how to hear, when they went home and searched the Scriptures so soon as they had heard Paul preach, to see whether Moses and the Prophets did teach the same, showing that the word is our Touchstone to try the Doctrines if we will not cry.  
In the 8. of Luke, all the Disciples teach us how to hear, when they noted Christ's parable, & repeated it again unto him, to know the meaning: showing that we should not only hear, and the preacher only preach: but if you doubt of any thing, you should inquire, and they should instruct you again. In the third of Luke, the Soldiers and the Harlots and the Publicans teach us how to hear, when they come to require, and ask, Master, what shall we do? showing, that we should come to hear some thing which may encourage us to this virtue, or arm us against that vice, that we go from hearing to doing as john taught them: all these are glasses in the scripture for the hearer to address himself by, before he come to the sermon.  
Beside these, other things do teach us too. As Solomon saith, Go to the Pismire, and learn to labour: so Christ in the beginning of this Chapter sends us to the husbandman to learn to hear, as he prepareth the ground before he sow his seed, lest his seed should be lost: so we should prepare our hearts before we hear, lest God's seed be lost. In the ●0. of john he sends us to the sheep: as they know the voice of their shepherd, and will not hear a stranger, so we should know the voice of Christ from the voice of Popes, or Doctors, or Counsels, or Traditions, lest we go like Samuel from God to Eli. When you have been in the sheepfolds, go to the woods, & learn of the birds: for they will so listen to him, which teacheth them to sing, that they learn to sing the same note after him, so we should learn to sing the tune of the spirit: for they which hear the word aright, learn to speak even as the word speaketh.  
Beside these schoolmasters, we have other Teachers too, all the titles which are given to the Word, do teach us how we should hear the Word The Apostles call their writings Epstles. The Epistle to the Romans, The Epistle to the Corinthians, etc. showing that the Word is like an Epistle sent from God to man, wherein he writes his mind familiarly unto us, and therefore we should read it, hear it, mark it, and scan it, as we would scan a Letter which comes from some of our familiar and dear friends.  
In Mark. 14. the Gospel of Christ is called his Testament or Will, showing, that our Legacies are written in it, and that we should hear it, and mark it, and ply it till we be as cunning in God's will, as we are in our Fathers will. In the first Epistle of Saint Paul to Timothy the sixth chapter, the Word is called a charge, and in the second to Timothy the fourth chapter, GOD is called a judge, showing that we should hear the word of God as we harken to a judge, when he gives a charge, or pronounceth a sentence: for every sentence in this book is a charge to the King or the Counsellor, or the Lawyer, or the Preacher, or one, or other, let every one hear his charge.  
In the fift Chapter of the Epistle to the Hebrues, ver. 14. the Word is called meat, showing that we should desire and hunger to hear it. And as the stomach sends the strength of the meat into every member of the body: so we should send to the eye, that which is spoken to the eye: and to the ear, that which is spoken to the ear: and to the tongue, that which is spoken to the tongue: and to the hand, that which is spoken to the hand. If thou hear comfort apply that to thy fear. If thou hear a promise, apply that to thy distrust. If thou hear a threatening, apply that to thy presumption, and fill up the gap still where the devil entereth.  
In the parable before my text, the word is compared to seed: the preachers to sowers, & the hearers to the ground, showing, that ye come hither to be watered and dressed, and manured: therefore if God's seed be sown, and the devils fruits come up: you are like the jews, which brought Christ vinegar when he thirsted for wine.  
As the little birds perk up their heads when their dam comes with meat, and prepare their beaks to take it, striving who shall catch most; now this looks to be served, and now that looks for a bit, and every mouth is open until it be filled: so you are here like birds, and we the dam, and the word the food, therefore you must prepare a mouth to take it. They which are hungry will strive for the bread which is cast amongst them, & think this is spoken to me, this is spoken to me, I have need of this, and I have need of this: comfort go thou to my fear, promise go thou to my distrust, theatning go thou to my security, and the Word shall be like a perfume, which hath odour for every one.  
These are good remembrances for all hearers to think that the Word is an Epstle from God unto them, that it is the Will wherein their Legacies are written, that it is a charge from the judge of life and death, that it is the meat whereby they live, that it is the seed which if it grow they are fruitful, if it grow not they have no fruit, but these are general matters, my desire is to teach you a compendious way of hearing, which you have not heard before, that as the Word is called a brief word, so you may learn it briefly: for it is not gainful unto us as it is to Lawyers, Physicians and Surgeons, to keep you long in hand, but to heal you and dispatch you quickly as Christ healed the Lepers. This Age hath devised divers Methods to learn many things in shorter time than they were learned of old: A man may spend seven years in learning to write, and he may meet with a Scribe which will teach him as much in a month. A Apprentice may spend nine years in learning a trade, and some master (if he were disposed) would teach him as much in a twelve month. A man may fetch such a compass that he may be a whole month in going to Berwick, and another which knoweth the way will go it in less than a week: so to every thing there is a farther way and a nearer way, and so there is to knowledge. You do not remember the hundredth part of that which you have heard, & to morrow you will not remember the tenth note which you hear this day. It may be that some will remember more: and why not thou as well as he? because one useth a help for his memory, which the other useth not. If you will use his policy, you shall remember as well as he: for let him neglect his help, and the best memory here shall not carry away half which he marketh now, until it be night. When the woman of Samaria heard Christ speak of a water, of which he that drinketh shall thirst no more, Oh (saith she) give me of that water: so now you hear of such a way, you would feign know it: but will you use it? I wish that I were such a messenger, 
Matth. 22.  that I could compel you unto it: for truly until you use it, you shall never learn faster than you do. Now I think you have a desire to hear it, I will show it unto you. First in mine opinion, two things out of every Sermon are specially to be noted, that which thou didst not know before, and that which speaketh to thine own sin: for so thou shalt increase thy knowledge, and lessen thy vices.  
Now if thou wouldst remember both these a year hence as fresh as now, this is the best policy that ever thou shalt learn, to put them presently in practice, that is, to send them abroad to all the parts of thy soul, and members of thy body, and reform thyself semblably to them, and thou shalt never forget them, for thy practice remembreth them: but before this, you must use another help, that is, record every note in thy mind as the preacher goeth, and after before thou dost eat, or drink, or talk, or any thing else, repeat all to thyself. I do know some in the University, which did never hear good Sermon, but assoon as they were gone, they 〈◊〉 it thus, and learned more by this (as 〈◊〉 said) then by their reading and study: for recording that which they had heard when it was fresh, they could remember all, and hereby got a better facility in preaching, than they could learn in books. The like profit I remember I gained when I was a scholar by the like practice.  
The Philosophers and Orators that have written such volumes, have left in their writings, that this was the keeper of their learning, like the bag which beareth the treasures. Therefore I may say with Christ, that the wicked are wiser than Christians: for the Orators and Philosophers used this help in hearing of earthly things, and we will not use it in hearing of heavenly things. The only cause why you forget so fast as you hear, and of all the sermons which you have heard have scarce the substance of one in your hearts, to comfort or counsel you when you have need, is because you went from Sermon to dinner, and never thought any more of the matter, as though it were enough to hear, like sieves which hold water no longer than they are in the River.  
What a shame is this to remember every clause in your Lease, and every point in your Father's will, nay, to remember an old tale so long as you live, though it be long since you heard it, and the lessons which ye hear now, will be gone within this hour, that you may ask what hath stolen my sermon from me? Therefore that you may not hear us in vain, as you have heard others, my exhortation unto you, is, to record when you are gone, that which you have heard. If I could reach you a better way, I would: but Christ's Disciples used this way when their thoughts ran upon his speech, 
Luk. 8.  and made them come again to him to ask the meaning: the Virgin his Mother useth this way when she pondered his sayings, 
Luk 1.  and laid them up in her heart: 
Act. 17.  the good hearers of Beroea used this way, when they carried Paul's Sermon home with them, that they might examine it by the Scriptures. This difference is noted between jacob and his sons, when joseph uttered his dream, his brethren gave no regard to it: but it is said that Father jacob noted the saying. Therefore this must needs be an excellent way. 
Gen. 37. 11.  For if joseph, and Marie, and Christ's Disciples should speak unto you as I do, and show you a way to hear, they would show you the same way that they used themselves. You cannot tell how much it will profit you until you practise it: do but try it one month, and if you love knowledge, I am sure you will use it while you live. But if you will not use it for all that can be said, truly you shall be like the old women which S. Paul speaks of, which were always learning, and were never the wiser.  
This is our first lesson unto you, Take heed how you hear: I may say now, Take heed how you read too. For there are books abroad like Ismaels' scoffs, 
Esa. 36.  like Rabshekeh his railings, like the songs which were made against David, which may write for the title of their Books, 
1. King. 16. 34.  Fools in print. If Hiel had not built jericho again, these might be fit workmen for such a frame. If you must Take heed how you hear: then we must take heed how we preach, for you hear that which we preach. 
Of negligent preaching.  Therefore Paul putteth none amongst the number of Preachers, but they which cut the word aright: that is, in right words, in right sense, and in right method: and because none can do this without study and meditation, therefore he teacheth Timothy to give attendance to Doctrine▪ that is, to make a study and labour of it: for as Paul saith, that in Peter's Epistles there be many things hard to understand: so in Paul's Epistles, and john's Epistles, and james Epistle, there be many hard things too, which David before called, The wonders of the Law, and Paul calleth The mystery of salvation, and Christ calleth A Treasure hid in the ground. Therefore Solomon confesseth that he studied for his Doctrines, Eccl. 12. 10. Although he was the wisest and learnedst man that ever was, yet he thought, that without study he could not do much good. Daniel was a Prophet, and yet he desired respite to interpret Nabuchadnezzars' Dream. 
Dan. 2. 16.  Is the Scripture lighter than a Dream, that we should interpret it without meditation? It seems then that Solomon and Daniel would not count them Sermons, which come forth like untimely births from uncircumcised lips, and unwashen hands, as though they had the spirit at commandment. Wheat is good, but they which sell the refuse thereof, are reproved: Amos. 8. 6. So preaching is good, but this refuse of preaching is but like swearing: for one takes the name of God in vain, and the other takes the word of God in vain. As every sound is not music, so every Sermon is not preaching, but worse then if he should read an Homily. For if james would have us consider what we ask before we come to pray, much more should we consider before we come to preach: for it is harder to speak God's words, then to speak to God. Yet there are preachers risen lately up, which shroud every absurd sermon under the name of the simple kind of teaching, like the Popish Priests, which made ignorance the mother of devotion: but indeed to preach simply, is not to preach unlearnedly, nor confusedly, but plainly and perspicuously, that the simplest which doth hear, may understand what is taught, as if he did hear his name.  
But if you will know why many preachers preach so barely, loosely, & simply, it is your own simplicity which makes them think that if they go on and say something all is one, and no fault will be found, because you are not able to judge in or out: and so because they give no attendance to doctrine, as Paul teacheth them, it is almost come to pass, that in a whole Sermon, the hearer cannot pick out one note more than he could gather himself: and many loath preaching, as the jews abhorred the sacrifice, for the slubbering Priests which cared not what they offered: and the greater sort imagine that there is no more wisdom in the word of GOD, than their teachers show out of it. What a shame is this that the preachers should make preaching be despised? In the 48. of jeremiah, there is a curse upon them which do the business of the Lord negligently: if this curse do not touch them which do the chiefest business of the Lord negligently, it cannot take hold of any other. Therefore let every preacher first see how his notes doth move himself, and then he shall have comfort to deliver them to other, like an experienced medicine, which himself hath proved.  
Thus much of preaching: now to you which hear. Think that you are gathering Manna, and that it is God which speaks unto you, and that you shall give account for every lesson which ye hear: and therefore record like Marie when you are gone, and the seed which we sow, shall grow faster than the seed which you sow.  
FINIS.   

THE HEAVENLY THRIFT.  Whosoever hath, to him shall be given: and whosoever hath not, from him shall be taken, even that which it seemeth that he hath. Luke. 8. 18. 
THe next words before, are, take heed how you hear: the reason follows, to make us take heed how we hear, he saith, Whosoever hath etc. This sentence hath two hands (as it were) one giveth, and the other taketh: therefore, one calleth it a comfortable saying, and a dreadful saying: for it blesseth some, and curseth other, like Moses, which saved the Israelite, and slew the Egyptian, Whosoever hath, to him shallbe given: there goeth the blessing: Whosoever hath not, from him shall be taken: there runneth the curse. Thus looking back to the words before, viz. Take heed how you hear, This doctrine cometh unto us, that he which taketh heed how he heareth, sprouteth and flourisheth like a twig which hath life in it, till it come to a tree: but he which taketh no heed how he heareth, fadeth and withereth like a stock which is dead, until he hath not only lost the gifts which he had, but till the spirit do leave him too, and he seem as naked to men as Adam did to GOD. The like sentence in the twenty one of Matthew, where it is said, The kingdom of heaven shall be taken from you, and shall be given to a Nation which will bring forth the fruits thereof: there is a taking from them which bring no fruits, and a giving to them which bring fruits. The like is in the 22. of the Revelat. where it is said, Let him which is just be just still, and let him which is filthy be filthy still: whereby it is meant, that the just shall be more just, and the filthy shall be more filthy. The like is in the 15. of john, 2. where it is said, Every branch which bringeth no fruit, he taketh away, but every branch which bringeth forth fruit, he purgeth, that it may bring forth more fruit. The likeiss in the 25. of Matthew, where this sentence is repeated again after the Parable of the Talents: as to one servant were committed five Talents, and to another two, and to another one, to increase and multiply, and he which used his Talon doubled it, and he which hide his Talon, lost it: even so to every man GOD hath given some gift, of judgement, or tongues, or interpretation, or counsel to employ and do good, and he which useth that gift which God hath given him to the profit of others, and God's glory, shall receive more gifts of GOD, as the servant which used two Talents, received two more: but he which useth it not, but abuseth it, as many do, that gift which he hath shall be taken from him, as the odd Talon was from the servant which had but one: showing that one gift is too much for the wicked, and therefore it shall not stay with him. One would think it should be said: Whosoever hath not, to him shall be given: and whosoever hath, from him shall be taken: for, God biddeth us give to them which want. But this is contrary: for he taketh from them which want, & giveth to them which have. It is said, that our thoughts are not like God's thoughts: and so our gifts are not like God's gifts: for he giveth spiritual things, and we give temporal things. Temporal things are to be given to them which have not, but spiritual things to them which have. Therefore Christ calleth none to receive his word, and spirit, and grace, but them which hunger and thirst, which is the first possession of heaven. When it is said, It shall be given: GOD showeth himself rich and bountiful, because he giveth to them which have: that is, he giveth after he hath given: for What hath any which he hath not received? Therefore none can say as Esau said to Isaac: Hast thou but one blessing my Father? For he blesseth when he hath blessed, as a spring runneth when it hath run. First, mark the growth of God's gifts in them which use them, how he watereth his seed like a Gardener, until it spring in the earth: and then he watereth it again, until it spring above the earth: and after he watereth it again, until it bring forth fruit upon the earth: therefore GOD is called The Lord of the Harvest, because the seed, 
Mar. 9 28.  and the blade, and the ear, and the corn, and all do come from him. After you shall see the wan● and the Eclipse of their gifts which use them not, how their learning and knowledge and judgement doth betray them, as strength went from Samson when he had lost his hair: till at last they may say like Zedechiah, When did the spirit depart from me? 
2. Kin. 22.  When did love depart from me? When did knowledge departed from me? When did my zeal depart from me? The first part of this sentence is like the gratulation to him which useth this talon in the twenty five of Matthew, Good and faithful servant, I will make thee Lord over much. The second part is like the Obiurgation to him which hid his Talon, Naughty and slothful servant: take his Talon from him. So GOD beginneth here to separate between the sheep and the Goats. jacob shall not be cursed, because Esau is cursed. Neither shall Esau be blessed because jacob is blessed: But the Lord Knoweth who are his, and who are not: and therefore he saith, wosoever hath, and whosoever hath not: as though he knew them all, whosoever they be. This Scripture was performed before it was written. For when Adam served GOD, God served him: he consulted for a Mansion for him: he consulted for meat for him: he consulted for a companion for him, until Adam rebelled against God, we read of nothing that God did, but his works for Adam six days together, as though he had been hired to labour for him. But when he left his innocency, than God began to take again that which he had given: he lost his wisdom, he lost his quietness, he lost his liberty, he his glory, he lost his dwelling, like the man which fell amongst thieves. Thus while Adam had righteousness, it might be said of him: Whosoever hath, to him shall be given. And when he had not righteousness, it might be said of him too: From him which hath not, shall be taken. God is called a Father, because he is like a Father, which taketh a pleasure to see his son thrive, and grieveth to see him an unthrist. First he giveth us a stock, to prove our husbandry: and then, if we thrive with that, he doth add more unto it, now a little, and then a little, until at last the inheritance come too: As they which try a vessel, first put water into it, to see whether it will hold water, than they commit wine unto it: so, first God giveth us one grace, if we use that well, than he giveth another, & another, and another according to that, He which is found faithful in a little, shall be made Lord over much. My Father (saith Christ) is an husbandman, john 15. showing that as we dress the ground, that it may bring forth fruit, so God dresseth us, that we may bring forth fruit. All cometh not at once, but as the body groweth, so the spirit groweth: first good thoughts, and then good speeches, and then good works: as the blade followeth the seed, and the ear the blade, and the corn the ear. Look how in our first generation one thing comes after another, so it is in our second generation: As the child springeth in the mother's womb, from a jelly unto milk, and from milk to blood, and from blood to flesh, and she knoweth not how it groweth till it come forth: so the spirit groweth in us, and we see not how it groweth, but that it is grown. Faith calleth to love, and love calleth to obedience, and obedience calleth to constancy, and one grace is the foundation of another. Therefore Paul saith, Whom he predestinated, them he called: whom he called, them he justified, & whom he justified them he glorified. Thus as the rich easily grow richer, so the good easily grow better: he which hath power to ask, hath power to receive; for it is said, Ask, and you shall receive: he which hath power to seek, hath power to find: for it is said, Seek and you shall find: he which hath power to knock, hath power to enter, for it is said, Knock, and it shall be opened unto you. As God's riches are infinite, so he is never weary of giving: when a man serveth God, at last it cometh to this, that God delighteth (as it were) to do him good, as it is said, jeremiah 32. and Micah. 7. I will delight to do them good.  
Now when it cometh to this pass, that God hath a delight to do a man good, then Ask what thou wilt (saith Solomon to his Mother) and I will not say thee nay: 
1. Reg. 2. 20  so, Ask what thou wilt, and GOD will not say thee nay. He which hath the Son, may have the Father, he that hath the Wedding garment, may have the Wedding feast, he which hath the spirit of Elisha, may have the spirit of Eliah, he which cometh unto Christ, may make Christ come unto him: as when the Son came toward the Father, the Father met him in the way, showing that God is as ready to give, as we to ask. When David did well, Nathan said unto him, The Lord hath given thee this, and this, and this: and if that had not been enough, he would have given thee such and such things: showing us, that the cause why we have not such and such things, is, for that we are not thankful for these and these things. When the Eunuch believed, 
Acts. ●.  he said, what letteth me to be baptised? so when thou believest thou mayst say, What letteth me to be loved? what letteach me to be blessed? What letteth me to be saved? And as Philip said, Nothing: so Christ saith Nothing, but Be it unto thee, as thou believest. From that day righteousness standeth over their heads, as the Sun did over josua, and they renew their virtues, as the Eagle reneweth her youth. Therefore when Isaac had said, jaacob have I blessed: he addeth, and he shall be blessed: as if he should say, he beginneth to be blessed now, but he shall be more blessed: so they which are blessed of God, shall be more blessed, rising and rising like the Sun, until it come to the height.  
When God hath begun to bless, he saith as he said to Abraham, What shall I hide from him? What shall I keep from him? As though one of his gifts did bind him to give another: therefore his mercies are called everlasting mercies, because when they begin, they have no end. So soon as he had moved Solomon to pray for wisdom, he gave him wisdom: so soon as he had moved Abraham to go from his Country, he began to guide him: so soon as he had moved Gedeon to fight, he began to strengthen him. God's mercies are resembled to rain, first it rains small drops, and after fall great drops, and the small are signs of the great. First, you see Elisha with a single spirit, and after you see him with a double spirit: first you see Paul sitting at Gamaliels' feet, and afterward you see him preaching in Moses Chair: first you see Timothy a student, and after you see him an Evangelist: First you see Cornelius praying, and after you see Peter instructing: first you see David repenting, and after you see Nathan comforting: first ye see the Disciples worshipping, and after you see the holy Ghost descending: first you see the Wisemen seeking Christ, and after you see them together with Christ: first you see the Son coming toward the Father, and after you see the Father coming toward the Son: first you see the Eunuch reading, and after you see him understanding, and after you see him believing, and after you see him baptized. Most notable is the example of Nathaniel, so soon as he believed, Christ remembered this promise, and said, Believest thou for this, thou shalt see greater things than these: so he gave more to him which had some. That which he said to Nathaniel, he saith to all which are like Nathaniel, Believest thou this Sermon, thou shalt hear other Sermons than this, repentest thou for this example, thou shalt see other examples than this, lovest thou for one benefit, thou shalt receive more benefits than one, honour'st thou God for his gifts upon others, thou shalt feel his gifts upon thyself: for He which keepeth Israel doth not sleep, but watch. What doth he watch? He watcheth who seeketh for comfort, and who looketh for wisdom, and who prayeth for faith, and who entreateth for patience, that he may give abundantly, to him which desires fervently.  
If he see one pray like Cornelius, he sendeth another to strengthen him like Peter: if he see one study like the Eunuch, he sendeth another to instruct him like Philip: if he see one mourn like David, he sendeth another to comfort him like Nathan: if he see one willing like Esay, he sendeth another to able him like the Seraphim: if he see one that thinketh well, he teacheth him to speak well: if he see one that speaketh well, he teacheth him to do well: if he see one do well, he teacheth him to continue well: if he see one meek like Moses, he maketh him wise like Solomon: if he see one wise like Solomon, he maketh him righteous like Abraham: if he see one righteous like Abraham, he maketh him patiented like job: if he see one patiented like job, he maketh him penitent like Peter: if he see one love one virtue, he maketh him love another virtue: if he see one hate one vice, he maketh him hate another vice: if he see one like one Sermon, he maketh him like another Sermon: when he hath him in his school, and he cometh once to this, to say like Samuel, Speak Lord for thy servant heareth, 
1. Sam. 3.  than he taketh him up to the mount like Moses, and openeth his heart unto him, teaching him a way to make use of all that he seethe, and of all that he heareth, and of all that he readeth, and of all that he feeleth. Thus when God hath strained and fined him, he is apt to every good work, and takes all occasions to do them. If he but see one pray, his heart burneth to pray too: if he see one reading, he hath a mind to read too: if he see one meditating, he hath a zeal to meditate too: if he see one sorrowing, he hath a desire to sorrow too: like the Disciples, which when they heard Peter say, we go a fishing, they said, we will go a fishing too. After this, every benefit maketh him thankful, every instruction maketh him fearful, and he is never well, but when he is walking with God like Enoch, or when Christ is speaking to him, or when he is speaking to Christ, for when God meeteth with his children, like a nurse he emptieth himself of his milk, according to this text which we now handle, To him which hath, shall be given.  
Thus when you use those gifts well which you have, the Lord will come unto you, and say that your heart may hear him, Good servant and faithful, I will make thee Lord over much: thy seed shall become a tree, thy spirit shall be doubled. First, thou shalt have a love to hear, read and meditate: after thou shalt have a little knowledge to judge and speak of God's word, of the spirit, and of doctrines: then thou shalt ascend to faith, which will bring thee unto peace of conscience: then thou shalt meet with good books, and God will send thee Teachers to instruct thee, and encourage thee like the Angels which came to Christ when he hungered. Thus a travailer passeth from town unto town, until he come to his Inn: so a Christian passeth from virtue to virtue, until he come to Heaven, which is the journey that every man must endeavour to go till death.  
It followeth: And whosoever hath not from him shall be taken; even that which it seemeth that he hath.  
As the Lord saith to his faithful Servant, Thou shalt be ruler over much: so he saith of his slothful servant, Take his talon from him. Hear is one like jaacob whom God loveth, to him (he saith) shall be given: here is another like Esau whom God hateth, from him (he saith) shall be taken: so one may say like job, The Lord hath given: and the other may say like job, The Lord hath taken. But from whom doth he take? From him which hath not. And to whom doth he give? To him which hath. In this God seemeth not to deal his gifts charitably: for he, should give to them which want, joseph marveled to see jaacob lay his left hand upon Manasses, and his right hand upon Ephraim, as though the younger should be more blessed than the elder. Ishai marveled to see Samuel choose the least of his sons before the tallest, as though the unfittest were the fittest: so it is marvel that he which commandeth us to give unto them which want, should take from them which want, and give to them which have. Isaac would not have blessed jaacob but Esau, but God would have him bless jaacob and not Esau: joseph would that Manasseth should have more than Ephraim, but God would that Ephraim should have more than Manasseth. As God loveth not as man loveth, so he giveth not as man giveth. Why should Abraham have three Angels, and Let but two, and Balaam but one, and Balaac none? Why should not Philip go up the mount, as well as james? Why should not Aaron behold God, as well as Moses? Why should not Moses go to Chanaan, as well as Caleb?  
According to our love is God's love, and according to our hatred is God's hatred. Reuben should have had as good a blessing as judah, but when jaacob blessed him, (Genesis the 35. chapter & 22. verse) he remembered his sin with Bilhah, and therefore kerbed his blessing: for when he blessed him he said, 
Gen. 49. 4.  Thou shalt not be excellent: as if he should say, Reuben thou shalt have some thing, but thou shalt not have so much as thou shouldest have, because of thy uncleanness with Bilhah. So Moses should have gone to Canaan as well as Caleb: but GOD remembered his murmuring at the waters of bitterness. And when he desired to go unto it, God would not hear him, but let him see it from an hill, and so he died. So the third servant should have received as many Talents as his fellows: but the Lord remembered how he hid the Talon which he had, and therefore would give him no more, lest he should hide them too: so we should have more understanding, more judgement and more knowledge, but God seethe what we do with this, and therefore stayeth his hand, lest we should abuse any more. This is Saint john's meaning when he saith, God giveth grace for grace, 
joh. 1. 16.  That is, where he finds one grace, there he giveth another. This is Saint Paul's meaning Rom. 1. where he saith, The righteousness of God is revealed from faith to faith: signifying that they which have faith shall have more faith. Therefore this is the fearfullest sign, that we have no faith nor grace, if God do not increase our faith and his graces in us: For to him which hath, shall be given: Therefore, if we had faith, we should have love: if we had love, we should have knowledge: if we had knowledge, we should have zeal: if we had zeal, we should have holiness. As he which hath broken one commandment, is made guilty of all: so he which hath one virtue, is made partaker of all. It is said: so long as jehoiada lived, 
2. Chro. 24.  joash prospered and did well; because jehoiada instructed & guided him, but when jehoiada died, joash goodness died with him, and he was never like himself after, but turned like his fathers: So there is a seed in the heart, which while it liveth and is fostered, we sprout and prosper as joash did; but when that seed dieth for want of cherishing, than we begin to droop and fade, and decay again as loash did. If one virtue be offended she lureth all her fellows from us, as many of Ishbosheths' friends shrunk with Abner.  
David setteth forth the godly man like a tree planted by the water's side, 
Psal. 1. 3.  Which sprowteth, and grwoeth and bringeth forth fruit Strait upon this, he saith: It is not so with the wicked. When he spoke of growing and flourishing, and fructifying, he saith: It is not so with the wicked. That is, it is contrary with the wicked: therefore their gifts are not like the tree planted by the water's side, but like the Chaff which the wind bloweth away. 
Psal. 1. 5.  Nay saith David, themselves are like Chaff which the wind bloweth away. 
Luk. 16.  If they be Chaff, than their fruit is Chaff. The Gluttons table was for the ungodly, but the Lords table was for the holy. 
Matth. 22.  Therefore he which had not the Wedding garment, had not the wedding feast. For if the Lord would cast pearls unto Swine, why doth he forbidden us to do so? Therefore it is not said, Be it unto thee as thou desirest, lest all should look to receive: but Be it unto thee as thou believest, that all might care to Believe. It is not said to them which seek not, ye shall find: but Seek, and you shall find. How should they Enter which have not a hand to knock at the door? How should they Receive, which have not a tongue to ask the giver? How should they have wisdom which have not the fear of the Lord, which is the beginning of wisdom? 
Prou. 1.  Thus as james saith, Show me thy faith, and I will show thee my faith: So God faith, show me thy love, and I will show thee my love: as Christ was known at Emaus by breaking of bread, so you may know him here by dealing his gifts. It is said when joseph feasted his brethren, 
Gen. 43.  Benjamins mess had five times more than any of his brethren, because joseph loved him more than the rest: so the mercy and graces of God will show to whom his affection standeth. If you see Christ leaning on a man's breast as john did on Christ's breast, then may you say, this is a beloved Disciple: For as Lydia persuaded Paul and Silas to come to her house, 
Act. 16. 13.  saying, If you judge me to be faithful, come to my house: so you may judge them to be faithful to whose house the Lord cometh.  
If you ask Solomon to whom the Lord giveth wisdom and knowledge, he answereth, To a man which is good in his sight, Eccles. the second Chapter, and twenty six verse: showing that those men are gracious in God's sight, as joseph was in Pharaohs. Contrariwise, if you see God flying from a man, as David fled from Saul, that is, withdrawing his spirit as the Master did his Talon, than you may say, this is not a faithful servant to his Master: for if he had used his Talon well, the Lord would increase it as he promised, but because he doth abuse it, therefore the Lord doth withdraw it again as he threatened.  
To some God giveth, and never recalleth again, to some he giveth and after taketh it from them: As some Angels went up the ladder, and some went down: so some men's gifts increase and some decrease. To the Ephesians the fourth Chapter, you have GOD giving. In Matthew 21. you have him taking. In Genes. 1. you have God blessing. In Genes. 4. you have God cursing. In Acts 26. you have God opening eyes. In Esay 6. you have God shutting eyes. In Dan. 2. you have God making wise. In Esa. 44. you have God making fools. In john 15. you have God dressing trees. In Matthew 3. you have God hewing down trees. When one sea floweth another ●bbeth. When one star riseth, another setteth. When light is in Goshen, darkness is in Egypt. When Mordecai groweth into favour, Haman groweth out of favour. When Benjamin beginneth Rachel endeth. Thus we are rising, or setting: getting, or spending: winning or losing: growing, or fading, until we arrive at Heaven or Hell. As Elisha his spirit was doubled; so Saules spirit departed. As the Gentiles become believers, so the jews become infidels. As Saul becometh an Apostle, so judas becometh an Apostata. As john groweth in the spirit, so joash decayeth in the spirit, As Zacheus turneth from the world; so Demas turneth to the world, 
Acts 16.  As Lydia's heart is opened, so Pharaohs heart is hardened: Even as the thorns burn while the Vines fructify. When Ishbosheth was a sleep upon his bed, Baanab and Rechab came and took away his life: So while men sleep and do no good, God cometh and taketh away their gifts. It was never said, Samson hath lost his strength, until he hearkened unto Dahiah. It was never said, Saul hath lost his spirit, until he hearkened not to Samuel. It was never said, Take his Talon from him, until he hide it in the ground. One sin openeth the door for many virtues to go out. While jaacob stayed with Laban; Laban's cattle increased, because God blessed him for jaacobs' sake: but when jaacob went from him, many of Laban's sheep went with him, and he grew poor again: so while the love of righteousnes●e is with thee, to husband thy knowledge and wisdom like jaacob, thou shalt thrive in graces, and one day shall teach another, but when that steward departeth from thee, then look that thy wisdom, and knowledge, and judgement should decrease, as fast as the widows oil increased: the world will win the flesh, and the flesh will win the spirit, and one sin will cry to another as the Moabites did at the river, Now Moab to the spoil, now sins to your spoil: then thy knowledge shall fly as though it were afraid to be taken captive of ignorance, thy love shall not abide thy hatred, thy humility shall not abide thy pride, thy temperance shall not abide thy concupiscence. As thou seest the leaves fall from the trees in a boisterous wind: so thy graces shall drop away one after another, as though thou were in a consumption. As the Ark would not stay with the Philistines, so the grace of GOD will not stay with sinners, but flieth from them like persecutors. David was not so ready to fly from Saul, but the spirit was as ready to fly from him too. This must come upon all which sin like Samson, their strength must depart from them until they learn like Nabuchadnezzar from whence it came. 
Dan. 4.  This sentence is such a meditation, that he which would preach it to the quick, had need to have an eye in all men's hearts, to see how one virtue dieth after another, until the soul die too. As there is a fall of leaves, and an Eclipse of the sun, and a consumption of the body: so there is a fall of gifts, and an Eclipse of knowledge, & a consumption of the spirit. It is strange to see, how wisdom, and knowledge, and judgement do shun the wicked, as though they were afraid to be defiled. As Barach would not go, unless Deborah would go with him: so knowledge will not stay unless virtue will stay with her. To this jeremy pointed when he mocked the jews for saying, 
jere. 18. 18.  Knowledge shall not departed from the priest, nor counsel from the wise, nor the word from the prophet: to this Esay pointed when he saith, 
Esa. 26. 14.  The wisdom of the wise men shall perish, and the understanding of the prudent shall be hid: as if he should say, one day Christ will tell you, that Whosoever hath not, from him etc. And when you hear that saying, then remember these examples how he hath fulfilled it before. After come the apostles, and they show some hardened some bewitched, some blinded. Paul tells how Demas fell away, and john showeth how many fell away. Thus the Prophets and Apostles on either side, and Christ in the mids hold up this threatening as if it were a pit, which all are falling into. 
2. Cor. 6. 16.  The soul of man is called the temple of the holy Ghost. As God pulled down his temple when it became a den of thieves, so he forsaketh the temple of the soul, & taketh his graces with him (as from a divorced spouse) when it lusteth after other loves. With any Talon he giveth this charge, Use & increase it until I come: being left, at last the cometh again to see what we have done. The seed was sown, this year the Lord calls for fruit & none will come, the next year, & the next after, and none comes: at last the curse goeth forth, Never fruit grow upon thee more. Then as the figtree began to whither: so his gifts begin to pair, as if a worm were still gnawing at them: his knowledge loseth his relish like the jews Manna; his judgement rusts like a sword which is not used: his zeal trembleth as though it were in a Palsy, his faith withereth as though it were blasted, and the image of death is upon all his religion. After this, he thinketh like Samson to pray as he did, and speak as he did, and hath no power, but wondereth like zedekias how the spirit is gone from him. Now when the good spirit is gone, then cometh the spirit of blindness, and the spirit of error, and the spirit of fear, and all to seduce the spirit of man. After this, by little and little first he falls into error, than he comes unto heresy, at last he plungeth into despair: after this if he inquire, God will not suffer him to learn: if he read, God will not suffer him to understand, if he hear, God will not suffer him to remember, if he pray, God seemeth unto him like Baal, which could not hear: at last he beholdeth his wretchedness, as Adam looked upon his nakedness, and mourneth for his gifts as Rachel wept for her children, because they were not. All this cometh to pass, that the Scripture might be fulfilled, Whosoever hath not from him shall be taken that which he seemeth to have. As the ship sinketh upon the Sea, while the merchant sporteth upon the Land and makes him a bankrupt when he thinketh that his goods are coming in: so while we are secure, and the heart spendeth, and the ear bringeth not in, by little and little the stock decayeth, and more become bankrupts in Religion, than in all trades beside. When a man sinneth, he thinketh with himself I will do this no more, after another sin promiseth as much profit as that, and he saith again I will do this no more, presently another sin promiseth as much profit as that, and he saith again, I will do this and no more. There goeth strength and there cometh a wound, so the soul bleedeth to death and knoweth not her sickness till she be at the last gasp. Even as a man undresseth himself to bed, first he casteth off his cloak, and then his coat, and then his doublet: so when GOD rifleth our hearts, he pulleth away one feather after another: first he wounds his faith, after he strikes his love, than he blindeth his knowledge, them he shall have no delight to hear the word, after he shall grow to hate the Preachers of the word, at last he shall even hate the word itself. This is the bleeding of the soul, or the spiritual consumption, when graces drop away, as the hairs fall from an hoary head before death. Let Achitophel be a spectacle for all to fear, he was counted a wise man and a deep Councillor, yet because it was the wisdom of the flesh, the story saith, that GOD turned his wisdom into folly, and that he might seem foolish (as he was in deed) God made him to hang himself, whereby his folly was more notorious than his wisdom. But most notable is the example of persecuting Saul, when he began to fall, he ran headlong. First he fell in hatred of David, than he fell in hatred of GOD, after God fell in hatred of him: Anon the spirit departed from him: At last, he sought for help at Witches, which he had condemned before. This is the property of sin to spur a man forward, until he commit that which he condemneth himself, that he may be tormented of his own conscience. Now, if I might apply this scripture as Christ saith, are there no more sinners but they, upon whom the Tower of Shilo fell? So I may say, is the Talon taken from none but from him which hide it in the ground? Nay, Saul was but a type of many which should lose the spirit, Samson was but a type of many which should lose their strength, Demas was but a type of many which should embrace the world: as David crieth, How are the mighty overthrown? So we may mourn and say, how are the zealous cooled, how are the diligent tired? They which should season others are become like the white of an egg which hath no taste: once they seemed to have fruit, but now they are not hanged with leaves. As God cried unto Adam, Adam where art thou? so they may cry Zeal where art thou? Learning where art thou? Conscience where art thou? Love where art thou? They which shined like the Sun when they rose, seem now to be eclipsed of their light. The world hath won the flesh, the flesh hath won the spirit, and jordaine is turned back. As God took heat from the fire when it would burn his Children, so he taketh knowledge from the learned when they turn it to evil. Now, when they see such ruins of their gifts, with what heart can they think, I am the tree whom Christ accurseth, or I am the servant of whom it is said, Take his Talon from him? Therefore I say to you as Christ said, remember Lot's wife, as her body was turned into salt: so your wisdom may turn into folly, your knowledge may turn into ignorance, your understanding may turn into blindness; your zeal may turn into coldness: therefore let all which have a Talon take heed how they use it. Three things I note in these words, & then end. First, Christ saith not, It shall be taken from them which have, but from them which seem to have: Lest they which stand should fear to fall. Paul saith not, Let him which standeth, take heed lest he fall, but let him which thinketh he standeth: so lest they which have the Spirit should fear, Christ saith, It shall be taken from them which seem to have. Mark how warily the Scripture speaketh, for this speech doth show that many shall fall, and yet it doth show that none shall fall but they which seem to stand, that none shall lose the spirit but they which seem to have it. For if Christ would take from them which have, as he giveth to them which have, he would not say, they which seem to have at his taking, no more than he said it at his giving. So we have a comfort in this terror, like the Honey which Samson found in the Lion's jaws: for if God will take from none but them which seem to have, than we need not fear unless we be hypocrites: for the threatening is made to none but them which seem. Secondly, this speech doth show that many have that show of holiness which Paul speaketh of, wherewith they would deceive God and deceive themselves: you have Pilate washing his hands in hypocrisy, as well as you have David washing his hands in innocency: you have the Sichemits with their circumcision, as well as the Israelites with their circumcision: you have the Sadduces with their doctrine, as well as the Apostles with their doctrine: you have the Pharisie with his prayer, as well as the Publican with his prayer: you have the Pythonist-with her confession, as well as Peter with his confession: 
Act. 19  you have the Exorcists with their jesus, as well as Paul with his jesus: you have Satan with his scripture, 
Matth. 4.  as well as Christ with his scripture: you have judas with his kiss, as well as jonathan with his kiss: you have Cain with his sacrifice, as well as Abel with his sacrifice: you have Esau with his tears, as well as Marie with her tears: you have Achitophel with his wisdom, as well as Solomon with his wisdom: you have Zedechia with his spirit, as well as Eliah with his spirit: you have jesabel with her fasts, as well as Anna with her fasts: you have the harlot with her vows; as well as jacob with his vow. Of all these this scripture is fulfilled, That which they seemed to have was taken from them.  
This is the first note, the very show of goodness shall be taken from them which have not goodness itself: lest men should content themselves with shows and shadows, Christ saith, That which he seemeth to have shall be taken from him: As if he should say, take away his Talon and his napkin too, that he may not seem to have a Talon. As Moses saith, I will not leave a hoof behind. Thou shalt not seem just, nor wise, nor houest, but I will make thee as naked to men, as Adam was to me. Even as the Figtree because it had no fruit was spoiled of his leaves which showed like fruit: so they which have made shipwreck of honesty, shall make shipwreck of credit too: Their name shall go with a brand upon it like Cain the murderer, Achan the thief, Absalon the rebel, Magus the sorcerer; judas had for his title, judas which betrayed the Lord, Acts. 1. jeroboam had for his title, jeroboam which made Israel to sin. Demas had for his title, Demas which embraced the world. Mark how sin doth persecute and vex the sinner. Indeed Demas had embraced the world, but he would not have all the world to know it: but see first how God makes Paul to know it, and after he makes him to proclaim it, that now Demas is not only an hypocrite, but known to be an hypocrite, like a Rogue which is burned in the ear. When jeroboams wife came to the Prophet to inquire of her son, she disguised herself because she would not be known, yet the Prophet knew her, for so soon as she knocked at the door, he called, cometh jeroboams wife: so though men disguise themselves with sober countenances, and holy speeches, and honest company, because they would not be known, yet when GOD seethe an hypocrite, he will pull his vizard from his face, as Adam was stripped of his fig leaves, and show the Anatomy of his hart, as though his life were written in his forehead, and he shall marvel how men know that▪ which he scarce thought had been known to God.  
Thus he which hath made the day, can bring forth thy righteousness like the light: he which hath made the night can bring forth thy wickedness like the dark. Therefore Solomon saith, The candle of the wicked shall be put out: That is, the least light that he hath shall be quenched, Prou. 15.  
Thus you see how God will increase your gifts, if you use them, and how he will decrease them, if you use them not. Now let us pray that he will teach us this use, that we may receive his blessing.  
FINIS.   

The Magistrate's Scripture.  Psalm. 82. 6. 7. 
6 I have said ye are Gods, and ye all are the children of the most highest:  
7 But ye shall die as a man, and ye Princes shall fall like others.  
I May call this text, The Magistrate's Scripture. Considering the state of Kings and governors, how much good they might do, & how little they perform, God becomes a remembrancer unto them. And first shows what a high calling Princes and Rulers have, and then lest they should be proud of it, and make their Magistracy a chair of ease, he turns upon them again, as though he had another message unto them, and tells them that though they be above other, yet they shall die like other, and though they judge here, yet they shall be judged hereafter, and give account of their Stewardship how they have governed, as strait as their subjects how they have obeyed. A good Memorandum for all in authority, so to deal in this kingdom, that they lose not the Kingdom to come.  
I have said ye are Gods, etc. How can he call them Gods, which calls himself the only God, and saith, There are no more Gods but he? Esa. 44. 5. and 45. 21. I have made thee Pharaoh his God, saith God to Moses. Exod. 7. 1. because he had given him power to speak unto Pharaoh in his name, and to execute his judgements upon him: so he calleth Magistrates Gods, because he hath given them power to speak to the people in his name, and to execute his judgements upon them. Out of this name, Rulers may learn how to govern, and subjects how to obey. As the inferior Magistrates do nothing but as the superior Magistrate prescribeth: so they which rule under God for God, must rule by the prescript of God, and do nothing but as their conscience tells them, that God would do himself. Therefore they which use their power against GOD, which bear the person of GOD, and execute the will of the Devil, which make laws against God's Law, & be enemies to his servants: are worse than Balaam, 
Numb. 22. 18.  which would not curse whom God blessed: and so much as in them lieth, make God a liar, 
Esa. 30. 33.  because they cannot so well be called Gods, as devils: such Gods go to hell.  
I have said ye are Gods etc. First this name informs us what kind of Rulers and Magistrates we should choose: those which excel all other men like Gods amongst men. For a king should be a man after Gods own heart like David, as appeareth in the first book of Samuel, the thirteenth Chapter & fourteenth verse. As all those whom God set over his people in his mercy and not in his anger, had some note of excellency above the rest, which God chose them by, as it were the Magistrates mark: the mildest man, Numb. 12. 3. or the wisest man, 1. Reg. 4. 31. or the justest man, Heb. 7. 2. as though if all these had met in one, the inquisition should have stayed there, and all give place to him: but our virtues are so singled, that he which was called the mildest is not called the wisest, and he which was called the wisest, is not called the justest, as though God found some defect in his own election. For when he chose one mild, another wise, & another just, he showed that he would have one which is mild, and wise, and just like himself, that is, (as I may say) a man made even in print.  
As Paul biddeth to choose widows which were widows indeed. 1. Tim. 5. 3. so we should choose Magistrates which are Magistrates indeed, that is, such as seem to be sent of God for that purpose, as Pharaoh chose joseph because he was the fittest in all the Land. 
2. Kin. 2. 9  Gen. 41. 38. Elisha thought that the single spirit was not enough, but required that the spirit of Eliah might be doubled upon him, because he was a Prophet which should teach others: so we should pick out them which have a double spirit to be Magistrates, because they must govern others, as God picketh forth josua in Moses room: he might have chosen many out of all Israel which had the spirit of widome: 
Deut. 24. 9  but he chose josua, of whom he saith, that he was full of the spirit of wisdom: Deut. 24. 9 showing, that if one be better than another, he should be chosen before the rest, because the best have said, Send another: Exod. 4. 14. as though none were fit: but for want of Angels we are feign to make Magistrates of men. Therefore as Samuel went over all the sons of Ishai to anoint a successor to Saul, 
1. Sam. 16. 5.  and put back one after another which thought themselves fit, yet there was but one amongst them which pleased God, and the Prophet could scarce discern him: so necessary it is that this choice be committed to none but to the godly, because he which would have chosen the best, yet liked another before him. Therefore there was such a scrutiny amongst the tribes to find out the man whom God had chosen, 
Exo. 18. 21.  as jethro taught Moses to cull out of all the people those which had best courage, and feared God, and dealt truly, and hated covetousness. Therefore a wicked man may not supply the place of God, 
Mat. 23. 2.  as the Scribes and pharisees sat in Moses Chair: 
Act. 1. 20.  but as it is said of judas, Let another take his place: so let better take their place, for they which are called Gods, must be like God. If all should be holy as he is holy, 
1. joh. 3. 3.  how much more should they be pure as he is pure, wise as he is wise, just as he is just, which bear his name, which supply his person, and guide the world unto good or evil? If the race should be to the swift, 
Eccl. 9 11.  and the battle to the strong, 
2. Sam. 9 2.  then as Saul did exceed all the men of Israel from the shoulders upward, so he which commands others, should exceed other in gifts of grace, that they may know him from the rest, and say, this is he, for he exceeds the rest in virtue, as Saul did in stature, like the King of Bees, which is fairest of all the hive. Therefore if Pharaoh would let none but joseph govern Egypt, Pharaoh shall rise up against those Kings, 
Gen. 4. 28.  which care not whom they place over their people, imitating Rehoboam, which made them his companions, whom he should have expelled from his Court. 1. King. 12. 8.  
Secondly, 
Gen. 48. 16.  this extolleth the calling of Magistrates. As jacob honoured joseph's children, when he said they should be called after his name: so God honoureth the Magistrates, when he gives them his own name, calling them Gods, as though there were a kind of Godhead in them. 
Pro. 24. 23.  These things pertain to the wise, and they themselves do not always see it, yet he which hath a spiritual eye, and carries the pattern of GOD in his hart, may see another likeness of God in Magistrates, than in common persons. As the builders of the Temple had a special wisdom and spirit, 
Exod. 31. 3. & 35. 31.  which God gave them for that work which they were chosen too: 
1. Sam. 16. 13.  so when Samuel had anointed David, he saith, that the spirit of the Lord came upon David from that day forward: as though he had anoeher spirit after than he had before. There is difference between Kings & inferior Magistrates: 
1. Sa. 28. 26  for the Prince is like a great Image of God, the Magistrates are like little Images of God, appointed to rule for God, to make laws for God, 
2. Cro. 9▪ 6.  to reward for GOD, to punish for God, 
Numb. 9 8.  to speak for God, 
Psal. 2. 6.  to fight for God, to reform for God: and therefore their Battles are called the lords battles, and their judgements the lords judgements, and their Throne the Lords Throne, and the Kings themselves his Kings, to show that they are all for God, like his hands: by some he reacheth mercy, 
Mat. 14. 19  by some justice, by some peace, by some counsel, as Christ distributed the loaves and the fishes by the hands of his Disciples. This God requires of all when he calls them Gods, to rule as he would rule, judge as he would judge, correct as he would correct, 
2. Cro. 9 8.  reward as he would reward, because it is said, that they are instead of the Lord God● that is, to do as he would do, as a Scholar writes by a Copy. This is a good study for Magistrates in all their judgements, to consider what GOD would do, because they are in steed of God, I rule for God, I speak for God, I judge for God, I reward for God, I correct for God: then as he would do and determine, so must be my sentence. 
Mat. 11. 29.  As we should think how Christ prayed before we pray, and how he spoke before we speak, because his actions are our instructions: so they should think how Christ would judge before they judge, 
Deu. 17. 10.  because God's law is appointed for their law. Such a thought must needs level the way before them, & put them in mind of a good & just & holy judgement, because God is good & just and holy.  
Thirdly, they are called Gods, to teach them how they should govern. Howsoever other care for the glory of God, the performance of his will, the reformation of his Church, Princes and Rulers which are Gods themselves, are to do the business of God as their own business, because they are Gods. God's business is their business, God's Law is their Law, God's honour is their honour. When the King, or judge, or Magistrate, doth seek the Kingdom and glory of God, he should think he seeketh his own Kingdom and glory. And therefore seek it, and further it as earnestly and diligently as he would his own, and rule, and judge, and speak and punish, and counsel as he would for himself. 
Psal. 139. 21.  Even as David counted God's foes his foes, and Gods friends his friends. And Moses persecuted them that were Idolaters against God, 
Exo. 32. 27.  as he did them which were Traitors to himself. 
Numb. 16. 16.   
If this were observed, we should see such a change, that divers which take should give, & they which give should take, they which labour should rest, & they which rest should labour. How can they pray to God, which know that the laws of God are not obeyed, that his will is not regarded, but the poor unpitied, because of the remissness, in not bridling the insolent? It may seem that in Eliah his answer to Achab, it was prophesied who should trouble Israel to the worlds end, 
1. King. 18. 18.  for speaking to the wicked Magistrate, he said, It is thou which troublest it. So the ungodly Rulers, and graceless strivers against lawful rule, in their own hearts calling themselves Gods, not being so called of God, are cause of all disorder in every Common weal.  
Fourthly, they are called Gods, to encourage them in their office, and to teach them that they need not dread the persons of men: but GOD doth that which is just and good without the jealousy of men, so they, upon the Bench and in all causes of justice should forget themselves to be men, which are lead by the arms between favour and fear, and think themselves Gods, which fear nothing. This boldness is so necessary in them which should judge all a like, that in Deut. 3. 28. Moses encourageth joshua, in Ios. 1. 18. the people encourage him, in ver. 9 God doth encourage him, saying that he will be with him: but here he is with him: for hearing GOD call them Gods, shows that God is there, nay, that they are he: which should strike a wonderful mind into them, As a princely spirit came upon Saul so soon as he he was king, so hearing that they are Gods, it should change them, & make them excel the order of men, until they resemble God, 
Kings. 3. 9.  after whom they are named, as Solomon studied and prayed till he was wiser than all that he governed: 
King. 4. 30.  then they need not blush to read this testimony, I have said ye are Gods: Or else it will seem a check unto them like the mock which GOD gave to Adam when he said that he was become like himself. 
Gen. 3. 22.  As many sit in God's place, and yet never knew that the Scripture called them Gods, nor why they have this name, no more than Nabal: so many play Nabal in their offices, and are readier to ask, 
1. San. 25. 25.  Who is David? Who is Christ? (when his cause comes before them) then speak or do any thing for him, but the women go before them again like Abigail, as though GGD would shame them with the weaker vessel. I cannot compare them fit than with King Agrippa, who thought it better to be a Christian almost, than altogether. This is the Religion of these times, they fear nothing more than to be counted too precise: but God doth call them more than precise, for he calls them Gods, of all men than they should not forget his name. Princes and Rulers have many names of honour, but this is the honourablest name in their Titles, that they are called Gods: other names have been given them of men for reverence or flattery, but no man could give them this name but God himself. Therefore their name is a glass wherein they may see their duty, how God doth honour them, and how they should honour him. What am I more than he, that God should set me in his own Chair, and give me his own name more than others? he hath not done so to all: but if they which are called his children are happy, 
Matth 5.  they which are called his disciples are happy, they which are called his servants are happy: how happy are they whom he calleth Gods? It seems, that if GOD could have called them by a higher name than his own, 
1. Sam. 18. 23  he would have called them by some other name, but this word is enough to put them in mind of all that they should do. Think that ye are Gods, and it will make you ashamed to obey the devil, for than ye are like Gods no more, but like sinful men, and the poorest vassal which serves God in a cottage, is liker God than you. Are they Gods which oppress Gods children? Nay, doth not he lie which calls them worshipful, or noble? If such deserve not their titles, how can Antichrist of Rome think of his usurped names, and not be abashed? Can he sit down in God's place and speak against him, judge agaist him, decree against him, even in the Temple of God resisting God?  
Again, for another sort of Gods: Doth iniquity become Gods? 
2. Thes. 2. 4.  Doth partiality become Gods? do bribes become GOD'S? They are greedy Gods, 
1. Cor. 4. 4.  Idol Gods, belly Gods, and may be termed Gods, because they are like the God of this world, which do but stay (like Nabuchadnezzar) until their iniquities be full, 
Dan. 4.  that they may be cast out like beasts, as a derision to them they govern. But they which regard this honourable testimony of God, 
Nehe. 6. 11.  as Nehemiah said when he was tempted to fly, Should such a man as I fly? so when they are tempted with bribes, should such a man as I take bribes? should such a man as I do wrong? should such a man as I be a liar, or a swearer, or a scoffer, or a drunkard, or a gamester, or a usurer, or a profaner, upon whom all eyes are set to take their example, and would hearken sooner than to God himself? Then he resolveth to rule according to his name, knowing that all the souls which might be won by him, shall be required of him, as the sins of Israel were imputed to jeroboam. Thus GOD doth catechize them in their own names, and calls them Gods, 
1 King. 15. 30.  to teach them their duty to God. All should be godly, but they should be like Gods: that is, (as I may say) more than godly, or the next to GOD in godliness. If any come between them, they lose of their honour, and would think themselves put down, like a guest which is set lower, or a justice which is turned out of office. For so GOD doth humble them and disgrace them, which dishonour their calling, as he did Saul: when the princely Spirit departed from him, 
1 Sam. 22. 7.  his sons, and his daughters, and his subjects did favour David more than him, 
1 Sam. 19 4  that he could do nothing with them, 
1. Sa 18. 7.  because God did not love him, he would not let his servants love him. But when David came to the Crown, 
1. San 22. 17.  because he had grace with God, 
2. Sam. 5. 10  he prospered in all that he went about, and ever reform what he would: for the Lord (as he said) subdued the people unto him: 
Psal. 18. 48  that is, made them incline to his will: as we read of Saul in the beginning of his reign before he had rebelled, 
1. Sa. 10. 26  a band of men did cleave to him, of whom it is said, whose hearts God hath touched: as though while the Rulers hearts do stand toward God, the people's hearts should stand toward them, and they should carry them like God to all their desires: as it is said of David, 
2. Sa. 32. 6.  What soever the King did, pleased all the people.  
Therefore looking into this Divine ordinance, what a power they have over the people, which they should never have got from men, if GOD had not given it them, I have thought it an easy matter to redress an hundred things which trouble Christendom without reason, and none would kick against it, if these Gods would cast down their Crowns, and begin to the rest, for all stay upon them, like the alarm which soundeth first to the battle: for our experience shows, that there will be no great good done, if the example of the best give not light unto the rest.  
Oh, would that Princely spirit would once come upon them to go before the people, 
Numb. 27. 17.  which Moses appointed for the King's place, and not lag after them like Herod which said, 
Mat. 2. 8.  he would come after the wise men to Christ: 
joh 3. 1.  for if Nicodemus come by night, no marvel though the rest come not at all. Thus their name tells them how they should rule, and by consequence teacheth how we should obey: God calls them Gods, therefore he which contemneth them contemneth God: God calls them fathers, therefore we must reverence them like Fathers: God calls them Kings, Princes, Lords, judges, Powers, Rulers, Governors, which are names of honour: and shall we dishonour them whom GOD doth honour? Our first lesson, is Fear God: 
Pro. 24. 21.  the next is, Honour the King: that is, (as Paul interpreteth) We must obey for conscience, 
1. Pet. 2. 17.  not against conscience: 
Rom. 13. 5.  for that were to put a stranger before the King, and the King before God, which Christ saith, have no power but from God: and therefore cannot make themselves Magistrates, 
joh. 19 11.  no more than they can make themselves Gods. 
Heb. 5. 4.  As none could give this name but GOD, so no man which exalteth himself can challenge this honour, no more than Simon Magus was great, 
Act. 8. 9  because he called himself a great man. But they to whom GOD saith, I have called ye Gods, as if he had the naming and appointing of them. 
Rom. 13. 2.  Every power is from God, for by nature no man can challenge power over other, but by the Word, 
1. Pet. 2. 13  and therefore every soul which is subject to God must be subject to them, for he which calls them Kings calls us Subjects: 
jer. 27. 12  this is their patent (as the Queen of Sheba said to Solomon) that God had chosen them kings and set them upon the throne. 
2. Cro. 9 3.  As he said, 
Gen. 1.  and all things were made, so as he saith, all things should be. Therefore unless ye hear this, I say that ye are Lords, judges, and Magistrates, ye are no Lords, no judges, no Magistrates of GOD. And therefore the Pope and his Clergy to whom God never said, ye are Lords, or judges, or Magistrates, are no Lords, no judges, no Magistrates of GOD, but that which the Lord saith they are, that they are, and no more, though they put on a triple crown. If they were worthy to be called as others, Pastors, Doctors, and Teachers, we would give them those titles. They which give them more than the Lord gives them, make them proud, and insolent, and tyrannous, more than they which are Lords; judges, and Magistrates indeed. But for these usurped titles and bas-borne honour which they have encroached from men (which puff them up, and trouble them like saul's armour) they would have intended the duty of Ministers and Teachers, 
1. Sa. 17. 39  as the Apostles did, whereas now they are so cumbered and mingled by their usurping over Princes, that they are neither good Ministers, nor good Magistrates, but Linsey wolsie, a mingle mangle between both, nay utterly fallen from both, being no shepherds but wolves, of whose slaughters all Christian Kingdoms have been the shambles, who seeking a superfluous title, they have for gone all necessary duties: and but for their formalities, a man could not know of what profession they are, for they never preach nor write, but to maintain their kingdom which falls (like the Tower of Babel) faster than they build. 
Gen. 11.  Therefore as Naomi said, Call me no more Naomi, 
Ruth. 1. 20.  which signifieth beautiful: but call me Mara, which signifieth bitter: so they may say, Call us no more Bishops, or Pastors, or Doctors, or Preachers, but call us robbers, and sleepers, and giants, and pharisees, whom we succeed. For why should they be called Bishops which do not watch, or Pastors which do not feed, or Doctors which do not teach, or justices which do not justice? except this be the reason, The Idols were called Gods, 
Exo. 20. 23.  though they were unlike God. If their bodies had grown as far out of square since Christ's ascension, as their titles, pomp and honour, they might stand in the main seas and not be drowned, for their heads would crow above the water.  
It followeth: But ye shall die as a man. Hear he distinguisheth between mortal Gods and the immortal God. Ye have seen their glory, now behold their ends, They shall all die like others. Though they be never so rich, so goodly, so mighty, so honourable while their date lasteth, yet they may as truly as job call Corruption their father, 
job. 17. 14.  and the worm their mother: for the grave shall be the last bed of all flesh. As they were borne like men, so they shall die like men, the same coming in and going out is to all: nay, if ye respect but the body, he might say, ye shall die like beasts: for Man being in honour, (saith David) may well be compared unto beasts that perish: 
Psal. 49.  though he be in honour, yet he perisheth like the beasts which have no honour, and death will not take his kingdom for a ransom, when GOD doth but say, his time is come. When Esay had said, that All flesh was grass: 
Esay 40.  as though he would correct his speech, he adds, and the glory of it is as the flower of the field. As if he should say, Some men have more glory than other, and they are like flowers, the other are like grass: no great difference, the flower shows fairer, but the grass stands longer, one sith cuts both down, like the fat sheep and the lean that feed in two pastures, but are killed in one slaughter. So though the great Man live in his palace, and the poor man dwells in his cottage, yet both shall meet at the grave, and vanish together. Even they which are Lords and judges and Counsellors now, are but successors to them which are dead, and are nearer to death now than when I began to preach of this theme. It had been a great Sessions for all other to die: but for Magistrates, for Princes, for Kings, for Emperors to die as they die: What a battle is this, that leaves no man a live? Shall the Gods die too? He gives them their title, but he tells them their lot. Though their power, though their wealth, though their honour, though their titles, though their train, though their friends, though their case, though their pleasures, though their diet, though their clothing be not like other, yet their end shall be like other: nay, their ends are like to be more fearful than other: For GOD makes him examples of great men, as he did of Pharaoh, and therefore we see so many strange and sudden deaths of Princes, 
Exod. 9 16.  more than of other.  
Therefore he spoke here with the least when he said, Ye shall die like other, for very few of them escape the Sword, or knife, or poison, which other never or very seldom fear. But if all your subjects were your friends, yet ye shall die like them: for are ye not cold when Winter comes, are ye not withered when ages comes, are ye not weak when sickness comes, and shall ye not go (aswell as the meanest) when death comes?  
Therefore be not proud of thine honour as though it would last always, for thou shalt die, and then all thine honour shall forsake thee, and another shall rise in thy place as great as thou: and when his glass is run, another shall follow him, and so another, till death have all.  
Be not cruel in thine authority, as though it would last always: for thou shalt die, and then thy Authority shall die with thee: and they which remain alive, will send infinite curses after thee, because thy life was as a scourge unto them.  
Be not secure for thy wealth, as though it would last always: for thou shalt die, and then another shall take thy riches, and thou shalt go to give account how thou comest by them. How many things doth he imply when he saith, ye shall die? This is a Bar in their arms, which makes the proudest peacock lay down his feathers when he thinks upon it, though he prick them up again: whereby the holy ghost would have them learn, that nothing will make them live, and rule and deal so well in their thrones, as to remember that they shall die, and shortly give account for all: signifying, that prosperity makes us forgetful of our ends, and that these mortal Gods, live as though they were immortal. A hard thing for Princes to remember death: they have no leisure to think of it, but chop into the earth before they beware, like a man which walketh over a field covered with snow, and sees not his way, but when he thinketh to run on, suddenly falls into a pit: even so they which have all things at will, and swim in pleasure, which as a snow covereth their way, and dazzleth their sight: while they think to live on, and rejoice still, suddenly rush upon death, and make shipwreck in the calm sea.  
Therefore, as it is good for them to hear they are Gods: so it is meet to know they shall die. Wherefore ye shall die, saith he, in the next words, as if he would prevent some conceit that they would take of the words which he cast out before, he cools them quickly before they swell, and defers not to another time, but where he calls them Gods, there he calls them worms meat, lest they should crow between the praise and the check, I have said ye are Gods, but ye shall die, etc. but for this die, many would live a merry life, and feast, and sport, and let the world slide: but the remembrance of death is like a damp, which puts out all the lights of pleasure, and makes him rub and frounce and whine which thinks upon it, as if a moat were in his eye. O how heavy tidings is this, to hear thou shalt die from him which hath life and death in his own hands, when the message is sent to them which reign like Gods, as if he should say, Even you which glister like Angels, whom all the world admires, and sues, and bows to, which are called honourable, mighty, and gracious Lords, I will tell you to what your honour shall come: First ye shall wax old like others, than ye shall fall sick like other, than ye shall die like other, than ye shall be buried like other, than ye shall be consumed like other, than ye shall be judged like other, even like the Beggars which cry at your gates; one sickens, the other sickens; one dies, the other dies, one rots, the other rots, look in the grave and show me which was Dives, and which was Lazarus. This is some comfort to the poor, that once he shall be like the rich, one day he shall be as wealthy, as mighty, and as glorious as a King, one hour of death will make all alike: they which crowed-over other, and looked down upon them like Oakes, other shall walk upon them like worms, and they shall be gone, as if they had never been. Where is Alexander that conquered all the world, and after sought for an other: because one would not satisfy him? Where is Xerxes which could not number his Army for multitude? Where is Nemrod, which built his nest in the clouds? 
Gen. 11. 4.  Where is Samson which slew an army with the jaw of an Ass? 
jud. 15. 15.  Where is Constantine, Nero, Caligula, Titus, Vespasian, Domitian, thunderbolts in their times? One hundred Princes of England are dead, and but one alive, the rest are gone to give account how they ruled here when they sustained the person of God.  
Who would have thought (saith jeremy) that the enemy should have entered into jerusalem, 
Lam. 4. 11.  and spoiled that fair City? Yet he broke into it, and jerusalem was ransacked like other. Who would have thought that Herod, which was honoured like a GOD, should have been devoured with worms, and savoured that none could abide him? Yet while he was in his pomp like an Idol, 
Acts 12. 23.  suddenly he was strooken and all his glory like the snuff of a Candle, 
job. 12. 5.  which all men looked upon even now when it shined, and now it so savours that they tread it under foot.  
Who would have thought jezabel that beautiful temptation, 
2. Kin. 9 36  should have been gnawed with dogs? Yet she was cast unto dogs, & not an ear left to season the grave. What would he think, that had seen Solomon in his Royalty, & after seen him in the clay? O world unworthy to be beloved, who hath made this proud slaughter? Age, Sickness and Death, the three summoner's which have no respect of persons, made them pay the ransom themselves, and bow to the earth from whence they came: there lie the men that were called Gods. How soon the flower of this world is faded? yesterday the tallest Cedar in Libanus, to day like a broken stick trodden under foot: yesterday the state lieth upon earth, to day shrouded in earth, forsaken, forgotten, that the poorest wretch would not be like unto him, which yesterday crouched and bowed to his knees. Then woe to them which had the names of God, and sins of men, for the mighty shall be mightily tormented. All their friends and subjects and servants forsake them, because they go to prison to try the mercy of hell, and take what the spirits of darkness will heap upon them: there lie many of the men which were called Gods, and thus ends the pilgrimage of Kings, Princes, and Rulers. This is our life, while we enjoy it, we lose it, like the Sun which flies swifter than an Arrow, and yet no man perceives that it moves: He which lasted nine hundred years, could not hold out one hour longer, and what hath he now more than a child, which lived but a year? 
Gen. 5. 27.  Where are they which founded this goodly City, which possessed these fair houses, and walked these pleasant fields, which erected these stately Temples, which kneeled in these seats, which preached out of this place but thirty years ago? Is not earth turned to earth, and shall not our Sun set like theirs when the night comes? yet we cannot believe that death will find out us, as he hath found out them: though all men die, yet every man dreams I shall scape; or at the least I shall live till I be old. This is strange, men cannot think that God will do again that which he doth daily, or that he will deal with them, as he deals with other: tell one of us that all other shall die, we believe it, tell one of us we shall die, and we believe it sooner of all than of one, though we be sore, though we be weak, though we be sick, though we be elder than those whom we follow to the ground. So they thought which lie in this mould under your feet as you do. If wisdom, or riches, or favour, could have entreated death, those which have lived before us would have kept our possessions from us, but death would take no bale, we are all Tenants at will, and we must leave this Cottage whensoever the Landlord will put an other in our room, at a years, at a months, at a weeks, at a days, at an hours warning, or less: the clothes which we wear upon our backs, the graves which are under our feet, the Sun which sets over our heads, and the meats which go into our mouths, do cry unto us, that we shall wear, and set, and die like the beasts, and fowls, & fishes which now are dead in our dishes, and but even now were living in the Elements. Our Fathers have summoned us, and we must summon our children to the grave. Every thing every day suffers some Eclipse, nothing standeth at a stay, but one creature calls to another, Let us leave this world. While we play our Pageants upon this stage of short continuance, every man hath a part, some longer, and some shorter, and while the Actors are at it, suddenly death steps upon the stage like a hawk which separates one of the Doves from the flight, he shoots his dart, where it lights, there falls one of the Actors dead before them, and makes all the rest against, they muse and mourn, and bury him, and then to the sport again: While they sing, play, and dance, death comes again, & strikes another, there he lies, they mourn him, and bury him as they did the former, and play again: so one after another, till the players be vanished like the accusers which came before Christ, and Death is the last upon the stage, so the figure of this world passeth away. 
jona. 8. 9  Many which stand here, may lie here or elsewhere within this twelve month. But thou thinkest, It is not I, and he thinketh, It is not he: but he which thinks so, cometh soon to it. If I could make you believe, that ye have but a year to live, and that all which hear me this day, shall come to the bar before this day twelvemonth return again, ye would prepare yourselves to die, and leave your sins behind you, and depart Christians out of the Church, with a mind to do all that God will have you, that when the twelvemonth is ended, ye might live with Angels in heaven, and escape that fiery lake, where the Glutton begs but a drop of water to cool the tip of his tongue, and it will not be granted him, lest it should ease him. But now we know not whether we shall live a week to an end, we will do nothing that he bids us, but abide the venture, and try the marker what God will give for sin, so one is taken after another, 
Gen. 19 26.  and because we are not ready, we go against our will, like Lot's wife out of Sodom. This is our fashion to see the best last, till we can neither forsake our sin, nor hope of mercy. Thus I have proclaimed to all Kings, 
1. Kin. 20. 1.  Princes, judges, Counsellors and Magistrates, that which Esay foretold to one, Set thy things in order, for thou shalt die: Yet 15. years were behind when the Prophet warned him to set all things in order. But I cannot promise you 15. years, for many Princes do not reign so long, for one that doth. That which Esay spoke to one, God here pronounceth of all, ye shall die, therefore the message is sent to you, and when ye think of your honour, think of your end. These 2. notes, that ye are Gods, and that ye shall die, the holy Ghost thought enough to teach you how to live, and how to rule. And that we may be all like Gods hereafter, let us prepare before the account: for none are in heaven but they that left the world, before it left them.  
Therefore let us pray that GOD would keep us in remembrance of his judgements that the subtlety of sin never steal our hearts from him, but that we may count this life a respite to repent before the judge sit to divide between the sheep and the goats, when we shall give account of all his instructions, corrections and benefits, even of this seed which hath been sown since ye came in, how ye have received his word this hour.  
FINIS.   

The Trial of Vanity.  Eccles. 1. 2. Vanity of vanities saith the Preacher: Vanity of vanities: All is vanity. 
THis book gins with All is vanity, 
Eccl. 12. 13  and ends with Fear God and keep his commandments. If that sentence were knit to this which Solomon keepeth to the end, as the haven of rest, after the turmoils of vanity: it is like that which Christ said to Martha: 
Luk. 10. 40.  Thou art troubled about many things, but one thing is necessary. That which troubleth us, Solomon calls Vanity: That which is necessary he calls the Fear of GOD: from that, to this, should be every man's pilgrimage in this world: we begin at Vanity, and never know perfectly that we are vain, until we repent with Solomon. Therefore this is his first greeting and lesson to all after his conversion, to warn them that All is vanity, as if God had said to him as he said to Ezechiel, 
Ezec. 16. 2.  Cause jerusalem to know her abominations, 
job. 15. 31.  as though men did not know their sins how vain they are, as Eliphaz saith, He believeth not that he is vain, which makes every man defer his repentance, until the very hour come that sin maketh preparation to leave him, and then fainting he is unwilling to departed, because he is not ready. Therefore I have chosen this sentence; which speaks of nothing but vanity, to show how we take the way to misery for the way to happiness, and turn the day of salvation to the day of vanity. Let every man think as I go in this matter, why he should love that which Solomon repent, if he think Solomon happier after he repent, than he was before. This verse is the sum or contents of all this book, and therefore Solomon begins with it, and ends with it, as if he should say, First this is the matter which I will prove, and after, this is the matter which I have proved, now you see whether I told you true, that All is vanity. I may call it salomon's Theme, or the faddle of vanities, which when he hath bound in a bundle, he bids us cast it into the fire: for after he hath done with them in his last chapter and thirteenth verse as though he would have no more thought of them, he turns away from them, as if he had buried them & goes to another matter, saying, Now let us hear the end of all, Fear God and keep his commandments: for this is the whole duty of man: as though he were exceeding glad that after so many dangers through the rout of vanity, yet GOD let him see the haven of rest, and brought him to the right end, and set him upon shore, where he might see his vanities, 
Exod. 14. 30.  as Moses looked back upon his enemies, & saw them drowned behind him.  
The whole narration doth show that Solomon wrote this book after his fall. When he had the experience of vanities, and seen the folly of the world, what evil comes of pleasure, and what fruit groweth of sin, he was bold to say, Vanity of vanities, etc. which he avoucheth with such protestation, as though he would justify it against many adversaries: For all the world is in love with that which he calls vanity. Therefore he puts to his name in the midst of his sentence, as if he would defend it against all comers: if any man ask, who broached this strange doctrine? the Preacher (saith Solomon) To testify his hearty conversion to God, he calls himself a Preacher, in the witness of his unfeigned repentance, as if God had said unto him Thou being converted, convert thy brethren and be a Preacher, as thou art a King: so when we are converted, we should become Preachers unto other, and show some fruits of our calling, as Solomon left this book for a monument to all ages of his conversion. Therefore they which writ, that Solomon died in his sin, and that such a famous instrument of God went to the damned, do great wrong to the worthy King which gives them such an example to repent, and would correct their rash judgement, if they considered. First, that he was the clearest figure of Christ (except Melchisedec) which passed all Kings in prosperity, and all men in wisdom. Secondly that he was inspired by the Holy Ghost like the prophets, 
Psal. 45. 7.  to be one of the pens of God to write his holy word, the word of salvation, which was not fit for a reprobate. thirdly, that GOD promised to his father, that he would not take his spirit and his mercy from him as he did from Saul, 
1. Cor. 17. 13  nor forsake him as he did Saul but correct him in another sort. fourthly, that GOD is said to love him, 
2. San. 7. 13.  therefore as Paul concludes that jacob was elected, 
2. Sam. 12.  because, 
Nehe. 13. 6  God saith, 
Rom. 9  jacob have I loved: 
Gen. 27.  So we may conclude, that Solomon was elected, because God saith; Solomon have I loved. Fiftly, that in Luke 13. 28. All the Prophets of God are said to be in heaven: and therefore Solomon being an holy Prophet must beholden to be in heaven. To show that he was a holy prophet, in 2. Pet. 3, 2. Peter calleth all the Prophets which wrote the Scripture, Holy Prophets. Lastly we may gather out of the seventh Chapter of this book and the thirtieth verse, and out of the 5. of the proverbs, and the fourteenth verse that Solomon had left his concubines and vanities before he wrote this book. 
1 King. 11. 45  Therefore to say that the figure of Christ, 
2 Cor. 9 31  the pen of the holy Scripture, the man whom God loved, the wisest man that ever was, and one of the holy prophets died a reprobate, is presumption against the Word, impiety against God, 
1. King. 11. 4. 5  and wrong to the dead. Although, because of his grievous fall in Idolatry, 
1. Cor. 10. 12.  and uncleanness, GOD left him in disgrace, and makes no mention of his repentance, where he speaks of his death, that they which stand, may take heed lest they fall, and see how easy it is to slip, by the example of him which was wiser than they. Solomon being wicked and yet saved, was a figure of the Church whose sins are forgiven. Thus having found as it were the Mine: now let us dig for the treasure. Vanity of vanities, etc. This is salomon's conclusion, when he had gone through the whole world & tried all things like a spy sent into a strange country, as if he were now come home from his pilgrimage, they gather about him to inquire what he hath heard and seen abroad, and what he thinks of the world, and these things which are so loved among men, like a man in admiration of that which he had seen and not able to express particularly one after another, he contracts his news into aword: you ask me what I have seen, and what I have heard: Vanity saith Solomon: & what else? Vanity of vanities: and what else? All is vanity. 
Eccl. 2. 11  This is the history of my voyage, I have seen nothing but vanity over the world. Carry this for the news from the Preacher: vanity of vanities, All is vanity, as if he should say Vanity, and greater Vanity, and more than Vanity: so the further he did go, the more Vanity he did see, and the nearer he looked, the greater it seemed: till at the last he could see nothing but vanity.  
When he was come to this, that he did see all things vain, upon which men set their hearts, he was moved with compassion and could be silent no longer, but needs he must write to them which seek felicity (as he did in transitory things, to warn them that they seek it not any longer in these foolish things, which have no stability nor contentation, but fly from them to The fear of God, which hath the promises of this life and the life to come. 
2. Tim. 3. 8.  Therefore he begins with All is vanity, 
1. joh. 2. 15.  as if he should say: Love not the world nor the things of the world, For I have tried that there is no certainty in them.  
Thus he withdraweth them, First, from the wrong way, 
Eccls 12. 13  and then sets them in the right way to happiness, which he defineth at last, to Fear God and keep his Commandments. When he had gone through a thousand vanities, then that comes in at the end, even like our repentance which stays till death: So his drift is to show that man's happiness is not in these things which we count of, but in those which we defer: his reason is, they are all vanity: his proof is, because there is no stability in them, nor contentation of mind: his conclusion is, therefore contemn the world, and look up to Heaven from whence ye came, and whither ye shall go.  
This is the scope which Solomon aims at, as though we did all seek happiness: but we go a wrong way unto it: Therefore he sounds a retire, showing that if we hold on our course, and go forwards as we have begun, we shall not find happiness, but great misery, because we go by vanity. Therefore to fright us out of this way, he breaks forth into an exclamation, Vanity of vanities, All is vanity.  
Now, Solomon full of wisdom, and schooled with experience, is licenced to give his sentence of the whole world. 
1. Cor. 2. 15  For the spiritual man judgeth all things, his judgement is so certain, that it runs before the Evidence, and condemns all for Vanity, before he convince them to be vain, whereas we prove first and condemn after, because our words are no authorities: he concludes first and proves after: never any judge did condemn so many together. Solomon resolved all the questions of the Queen Shebah, 
2. Cor. 9 2.  yet Solomon never answered so many questions at once as now: for what can you inquire, but here you have an answer? Ask him as the Soldiers, and harlots, and Publicans asked john, What is sin? Vanity saith Solomon. What is Pleasure? 
Luk. 12. 14.  Vanity too. What is Beauty? Vanity too. What is Riches? Vanity too. What is Honour? Vanity too. What is Long life? Vanity too. This is the state of all things after the fall, all turn to Vanity. This is no reproach to the things, but shame to him which so abused them, that all things should be called Vanity for him. What a testimony is this of him which should be the only servant of God on earth, whom he created in holiness and righteousness whom he framed to his own Image, whom he placed in Paradise, and would have raised to heaven to hear that he hath so polluted his life with every sin, that now there is nothing but Vanity? That is a lamentable song which will make him weep that tunes it, if he think what he saith, how his state is changed since Adam his father died. Once God saith, 
Gen. 1.  that all was good, and now he saith that all is nought and vain, as though he forbade man, that which he created for man. That is not salomon's meaning to debar men from the use of creatures: 
Rom 8. 20.  although all things changed with man, & became worse than they were: yet he doth here rather show, that man reaps nothing but Vanity out of these things, by reason of his corruption, than that the things themselves are vain, if they were well used. For even since the creation, Paul saith 1. Tim. 4. That every creature of God is good, and nothing is to be rejected, if it be received, or used with thanksgiving, for it is sanctified by the word of God and prayer. That is it, which maketh them profitable to us, which because it is wanting for the most part, therefore Solomon saith that all are vain to us, not vain of themselves, but because they are not sanctified as they should be, therefore in the 2. 24. the 3. 12. and 22. the 5. 17. the 8. and 15. he shows a way how we may make profit of all, and rejoice in our labours and find a lawful pleasure in earthly things, so often he calls to the use lest we should err as the Monks and eremites have done before, mistaking these words, when he saith that All is vanity, they have forsaken all company, & government and office and trade, and got themselves into the wilderness amongst beasts, to live in quiet and silence, saying, that men could not live in the world, and please God, because All is vanity: so while they counted all things vain, they became vain themselves, and left those blessings which Solomon enjoyed after his knowledge, more than he did before. Therefore it is vain man which Solomon reproveth, which is not only called Vanity, but lighter than Vanity. 
Psal. 62. 9  If he did not things vainly, nothing should be vain in the world, whereas now by abuse we may see sometime as great vanity in the best things, as in the worst: For are not many vain in their knowledge, vain in their policies, vain in their learning, as other are vain in their ignorance? Was not the wisdom of Achitopel a vain thing? The swiftness of Hazael a vain thing? The strength of Goliath a vain thing? The treasures of Nabuchadnezzar a vain thing? The honour of Ammon a vain thing? The beauty of Absalon a vain thing? The knowledge of the Scribes a vain thing? The devotion of the pharisees a vain thing. And so is the learning of all those a vain thing, that do no good with it, but either it lies under a bushel and moulds, or else it prattles like Tertullus always against Paul: 
Act. 24. 5.  striving to make war between them which love dearer than any brethren.  
By this you may see that vanity is bold when she breaks into houses and Churches and Palaces, and sometime vanity may come to infect, where Truth may not come to reprove: Is it not high time then to sound this Alarm again, Vanity of vanities? etc.  
If we could hear how vehemently, and how pitifully Solomon pronounced this outcry, happily it would move us a little to hear how he did exclaim of his own life and condemned himself, as it were by the sound of a Trumpet that all might hear: For we are all by nature such deaf Adders, that whether the Prophets come piping, or mourning, or crying, they go away from us again mourning like jeremy, 
jere. 5. 9  we would have cured Babel, but she would not be cured. Nay the City of jerusalem would not (saith our Saviour Christ) when he wept for his Israelites.  
Therefore, Solomon speaks thrice, like a Crier, Vanity of vanities: as the mother which would feign make her son to hear, she doubles and trebles her words: What my son and what the son of my womb, 
Pro. 31. 1  and what the son of my desires? So when GOD would stir us up to hear, he crieth thrice to the earth and saith, Earth, earth, earth, hear the word of the Lord: 
jere. 22. 39  so when Solomon would dissuade from the company of the wicked: read Proverbs 4. 1▪ 4: how often he repeats the charge: Enter not into the way of the wicked, walk not in it, avoid it, go not by it, turn from it, and pass by, as though he would never have done, or as though we would never hear. So Christ when he taught Peter what was his duty, rehearsed it thrice: 
joh. 21. 16.  Feed: Feed: Feed. joseph showeth the reason of these repetitions, when he tells Pharaoh why his dream was doubled, 
Gen. 41. 32.  because the matter was important and certain. Therefore when Solomon repeats this saying so often, he calls for audience, as though he had some weighty and great matter to utter. Such a point of wisdom it is for every man to know that All is vanity, if we direct not things to their right end, as when the Holy Ghost would signify that God is all holy, he repeated thrice, holy, 
Esay. 6.  holy, holy: So when he should show that man is all vain thrice he repeateth vanity, to show how hardly man believes that he is vain: therefore he brings in three assertions, 
job. 15. 31.  as it were three witnesses to prove it. All agree upon the same words, but that the last is more plain, and saith that All is vanity: that is, that man is not only changed and become vain: but for the vanity, of man, 
Rom. 8. 20  as the Apostle saith, The creatures are subject to vanity, and have not the glory and liberty which they should have, for the sin of man. A spiritual eye doth see some vanity or other in every thing, as appeareth betwixt Christ and his Disciples at jerusalem. They gazed upon the building of the Temple as a brave thing, 
Luk. 21. 5.  and would have Christ to behold it with them: but he did see that it was but vanity, and therefore said: Are these the things that ye look upon? as if he should say: How vain are you to gaze upon this? If Christ thought the beauty of his Temple a vain thing, & not worth the sight, which yet was beautified and built by his own prescription: how should Solomon express all the vanity of the world, 
Mat. 24. 1  to which all men have added more and more since the beginning? 
john. 21. 5.  Therefore as if he wanted words to express it, as he did see it, he breaks forth into an exclamation, and repeats the same often, Vanity of vanities: as if he should say I cannot speak how vain the world is, but vain it is, and very vain, and nought but vain, speaking as if he had the feeling and sense of it, as though the world stood naked before him, and it grieved him to see, he cuts his words in chiding manner, & makes short riddance, as if it irked him to speak all that he knew, therefore that which he speaks he speaks roundly, that if they read no more, but sleep all the Sermon after: yet the first sentence shall strike a sting into their hearts, and leave a sound behind to waken them when they are gone, as many (you know) remember this sentence, which remember no sentence in all his book beside. Who hath not heard Vanity of vanities etc. Though few have conceived it? This is the phrase of Scripture, when the holy Ghost would commend the song of Solomon above all other songs, he calls it the song of songs, so called in the Hebrew and mentioned 1. King. 4. 32. When he would exalt the heavenly king above all, he calls him the King of kings, so when he would note a great vanity, and yet a greater, and a greater than that, which is the greatest of all, he calls it Vanity of vanities, as when we would note a great fool, we will say a fool of fools, a sin of sins, a servant of servants, These are scornful names to the world, and homely titles, to give our pleasures, to call them Vanity of vanities, and again Vanity of vanities, and yet again Vanity, as though we would provoke them to fall out with us, like a man which sharpens his enemy with taunts, when he would egg him to fight. He might have mollified his terms, before he condemned the world thrice, but the world is no changeling that Solomon should change his judgement, but vain it was, vain it is, and vain it will be, and therefore a thrice vain world he may call it: First, Vanity, strait Vanity of vanities, and suddenly All is vanity What a transcendent is this? as though it increased while he spoke, so fast groweth this weed to worse and worse, like the Image which appeared to Nabuchadnezzar, 
Dan. 2.  the first part was of Gold, the second of Silver, the third of Brass, the fourth of Iron, the fifth of clay, so by many changes the world grows worse and worse, and all they which follow it. When a man gins to like of pleasure, & opens the door to one vanity which he loves, strait as many vanities floch to him, as Solomon had Concubines, till the Temple of God be like a den of thieves. Therefore when Solomon beheld such apluralitie, and Totquot of Vanities, 
1. Kin. 11. ●  like Surges coming one upon another in pleates and in folds, he spoke as though he would show us Vanity hatching vanities, Vanity of Vanities, all is Vanity. The first saying doth pass without let, but the last rubs and sinks not into the hearts of men so easily as it is spoken. Me thinks I hear some dispute for Baal, and bid Solomon stay before he come to All is Vanity. It may be that sin is vanity, and pleasure is vanity: but shall we condemn all for sin and pleasure? What say you to Beauty which is nature's dowry, and cheereth the eye, as sweet meat doth the taste? Beauty is like a fair picture, take away the colour and there is nothing left. Beauty in deed is but a colour and a temptation, the colour fadeth, and the temptation snareth. But what say you to Riches which make men Lords over the rest, and allow them to go brave, and lie soft, & far daintily, and have what they list? Riches are like painted grapes, which look as though they would satisfy a man, but do not slake his hunger, nor quench his thirst, Riches in deed to make a man covet more, and get envy, and keep the mind in care. But what say you to Honour, which sets a man a fit, and makes the knee bow, & the tongue sooth and the head stand bare, as though they were other kind of creatures above them?  
Honour is like a King in a play: when his part is done, his ornaments are taken from him, and he which held the basin to him is as good as he. Honour in deed may command all but life: he makes a fair show now: but when death comes, all is one.  
But what say you to profound Knowledge in deep mysteries, which makes men sought unto, 
2. Sam. 11.  and called deep Clerks, and great Doctors? Knowledge is like the Letters which Vriah carried against himself: so Knowledge draweth a greater judgement, and oftentimes condemns the bearer. Knowledge without Virtue, leaves a man without excuse, and is a witness against him, because he understands what is good, and will not do it. Yet there is another darling of account behind: 
Psal. 128.  what say you to Long life, which causeth a man to see his children's children, and makes him reverent before the people? Long life is like a long night, when a man cannot sleep: so age is wearisome with sickness, and strives with itself because it cannot walk, nor talk, nor hear, nor see, nor taste, nor sleep, as it was wont: therefore wisheth often the night were gone, that the pain were passed. Indeed he that sees many days, sees many miseries: and therefore what is not vain in life, sith life itself is vain? Show me the light which will not darken, show me the flower which will not fade, show me the fruit which will not corrupt, show me the garment which will not wear, show me the beauty which will not whither, show me the strength which will not weaken, show me the time which will not pass, and I will reclaim that All is vanity? but if all things vanish, than all things are vain, yet this will not go for truth, before men have smarted for the trial. Some are so vain that they count nothing vanity. but that which is vainer than the rest delights them most, 
Pro. 12. 12.  for there is as it were acommon weal of vain persons, 
Pro. 14. 9  and he which can be vainest, is like a King of the rest. Some are of this mind, that they think all is vanity but that which they love, and therefore they call them vain, 
Pro. 28. 4.  and curious, and fantastical, which speak against their vanities, and say that it is necessary to be vain, for they cannot live unless they deceive, they cannot please unless they flatter, they cannot be believed unless they swear they cannot be esteemed unless they roist, as Demetrius thought that he should beg unless he might sell Images. 
Act. 19 24.  There is another sort like the buyer in Pro. 20. which saith. It is nought, it is nought, but when he is gone apart he boasteth. So they will say of the world, It is nought, It is nought, before men and swear that all is vanity, but when they are gone apart, they reconcile themselves unto it and kiss it, and promise to be vain still, but they cannot abide to be counted vain, the vainest man that is. This shows that the folly of the world is so open and shameful, that her loves must needs condemn her. You shall hear them say often times: It is a vain world, a wicked world, a naughty world, yet they will not forsake it to die, like dastard soldiers, who rail against the enemy, but dare not fight against him. All is vanity, but this is vanity of vanities, that men will follow that which they condemn. But this is that every sinner might condemn himself: for the conscience must judge first and then God, 
1. joh. 3. 20  as our Saviour saith: Out of thine own mouth, and so out of thine own heart I will condemn thee, naughty servant, Showing that the wicked condemn themselves before they are condemned of God. These are the worlds fools, which care not what is their end, so that their way be pleasant.  
Oh that here were a full end or conclusion of Vanities, but behold, a greater Vanity is behind: 
Mat. 23. 27  for our Religion is Vanity, like the Scribes and pharisees, as Matthew saith in the 23. Chapter, and 27. verse having a bare show of holiness, as he saith, he could call it but a show of holiness, & scarce that: our vanity is vanity, but our holiness is but a show of holiness not worthy to be called holiness but like holiness: yet the most part have not so much as the show of holiness, as the pharisees had, but are vain in show, inside and outside too. Thus we find nothing yet but vanity. I cannot lead you from one unto another, to show you the several vanities of every person, or every thing, because Solomon saith, All is vanity. How many sins than have we to condemn us, whose vanities are sprinkled in every thing? Which have not only so many vanities as there be things, but many vanities in every thing. As in our fare, how many vanities be there, which makes us rise sometime sick, sometime sleepy, sometime drunk? Yet are there more vanities: in our sports, our laughing, and swearing and jesting, and scoffing, and dallying, and playing with the Scriptures, which oftentimes leaves such a sting behind, that we had rather have lost our sport, than feel the worm that gnaws us for it. And yet there be more vanities in our apparel, ruff upon ruff, lace upon lace cut upon cut, 24. orders to the 3. and 4. degree, as though our apparel were appareled, until the woman be not worth so much as her artery, that if we would see vanity her self how she would go if she did wear apparel, she would even go like our women: for she could not go, nor speak, nor look vainer. Who doth not know that these are vanities, and that they might leave them, if they would? But that ye might see there is a heart within vainer than the apparel is without. Therefore when these vanities re worn out, they will have new, and still new, till all be spent upon vanity, and then they begin like the prodigal child to see how vain they were, 
Luke. 15. 12  when they have bought Wisdom with sorrow. What would Solomon say, if he should see how vanity is grown since his time, what a height she is mounted, what a train follows her, that there is no prince in the world hath so many attendants as vanity? She was but an Imp then, but now she is a mother, and who can number her sons and daughters: the child is vain in playing the mother vain in dandling, the father vain in giving, the Courtier vain in spending, the soldier vain in boasting, the suitor vain in striving, the travailer vain in talking, the merchant vain in swearing, the gentleman vain in building, the husbandman vain in carking, the old man vain in coveting, the Servingman vain in soothing, the young man vain in sporting, the Papist vain in superstition, the protestant vain in conversation. Every vanity is so pleasant to one or other, that they cannot miss one. So she god's by Sea & by land, and still more disciples flock unto her of gamesters & swearers and players, and tipplers, and haksters, and Courtiers, as thick as the flies of Egypt, which buzzed in their ears, and their eyes, and their necks before, 
Gen. 8. 30.  and behind, that a man cannot set his foot but upon Vanity. As the waters covered the earth, when but eight persons were saved: 
Gen. 7. 27.  so vanity hath covered it again, a worse deluge than the first, because it hath not suffered eight persons to escape, but every man is tainted with some vanity or other, which God seeing in that place and City which should be best in the world, 
Esa. 24. 10.  (that all men in the city were vain) calls it the City of vanity: So we may say the world of vanity, because she hath an interest in every person of it, she sits upon the earth like a Serpent, and hatcheth all the sins which you see amongst men. As full as Heaven is of bliss, so the world is fraught with vanity, Court, City & country, whither doth not vanity go, but to Heaven? Seeing then that vanity is so extolled amongst men, 
Luk. 10. 40  Solomon gives his sentence, that all is vanity. Christ like a Mediator concludes upon it that there is but one thing necessary: therefore let our sentence be like theirs: For sure, if we had salomon's repentance, we should see such an image of vanity before us, as would make us cry again and again as often as Solomon: Vanity of vanities, vanity of vanities, and all is vanity. What a sweet sentence is this from a King, who may live as they list by authority, to say, that all is vanity? Oh, that we might hear Kings speak so again: for it is a speech which had need of some to countenance it, for none are counted vain now but they that speak against vanity. Then Solomon cried it, but now we must whisper it. You may see how times are changed: Once this was sound divinity, now it is flat railing: to say that all is vanity, is even the upshot of a disturber. If ye ask the Atheist or Epicure, or these rogish players, what is a disturber? you shall see that they will make Solomon one, because he speaketh against vanity: for this is their definition, he which will not allow men to profane the Saboth but saith, that Cards & dice, & stage plays, & May-games & May poles, & May fools, and Morris-dancers are vanity, is a prattler, a disturber, and an Arch-pustan, 
john. 19 ●  by the law which the jews had to kill Christ. The reason is, 
Pro. 13. 1.  because men cannot abide to be controlled of their pleasures. Therefore they hold it is an offence, to speak against their sports, or their customs, or their follies, or their pleasures, or their titles, or their toys: and they which would not be counted precise in these times, must take heed that they go not so far as Solomon to term all Vanity. But they must say, that the vanities of great men are necessary recreations, & the vanities of the people are means to make unity. Greater books are written to maintain this than Solomon made to refute it, so they have made their wit and their learning Vanity, and are vain in Print. But they that would know now of what standing such precise reproovers are, and how ancient this reproof is, may see here, that if this be a crime to call Vanity, Vanity: the wisest man that ever was before Christ was herein criminate, not when he strayed, but when he repent, in his best mind (when he became like a Preacher) he preached this first, Vanity of vanities, all is vanity: yet many had rather try it with Solomon, then believe it of Solomon: and while they are wondering with him, some are taken out of their way, and cut short of the time which they set to repent: from others God taketh away his grace, 
2. King. 17. 13  so they never return because their guide is gone. This the holy Ghost pointed at, when he saith, They followed vanity, & became vain, showing that the things we follow, will make us like themselves, and lead us whether they belong, to heaven or hell. In Rom. 8. 20. vanity is put for destruction, but it is never put for salvation. If other creatures are subject to a kind of destruction for the sin of man, as Paul showeth, what destruction shall light upon man for his own sin? Therefore let our sentence run with Solomon, Vanity of vanities, all is vanity. We could afford the world better words and fairer titles, than Vanity of vanities: but call it what we will, Solomon shows what it is, and what we will say in the end when we have tried it, than Vanity of vanities: yet it is comfort of comforts, glory of glories, and life of lives. But as Laban showed himself at parting: 
Gen. 31.  so at parting you shall see how it will serve you, They seem pleasant vanities, and honest vanities, and profitable vanities: 
Psal. 31. 6.  but David calls them deceitful vanities. 
jona. 2. 8.  jonas comes after & calls them lying vanities, that is, which promise pleasure, and profit, and all, but deceive all, when they should perform. They play Laban which gave Leah for Rachel. If they be lying vanities and deceitful vanities, then are they woeful & miserable vanities. Therefore, if we be not come to salomon's conclusion, to think that All is vanity, it is because our own vanity will not suffer us to see the vanity of other things. When we have proved like Solomon, as fast as every man groweth in knowledge, and experience, so he begins to cry vanity, and after Vanity of vanities, and at last, All is vanity: so we contemn not all at once, but one sin after another, one pleasure after another, till at last we count All is vanity, and then we are come home with Solomon and may be Preachers unto other. Thus I have showed unto you as it were a limb of vanity, you may look about you and see the whole body: for if she be any where in this land, this is her Pontifical seat, where she is never nonresident: now I will leave you to examine these sayings, whether all things have not been in vain unto you yet. If they have been vain to you and yet are good in their own nature, then think how vain you are who have turned so many good things to vanity. Yet to set you in the way before I end, I will answer them which ask, if All things be vanity: As Solomon saith, 
Luk. 10.  Tell us what we should choose, that we be not vain? Christ saith, that one thing is necessary. Is Solomon contrary to Christ? No, therefore one thing Solomon excepts too, to fear God & keep his commandments. Therefore if all be vain but this, 
Math. 4.  let the Tempter take thee up again, and show thee the Kingdoms of the world, when he saith, All these will I give thee, thou mayst say, All these I contemn, for all is vain.  
What then? 
Psal. 119.  Turn away my eyes (saith the Prophet David) and my ears, & my heart too from vanity. Try and prove thou no longer, for Solomon hath proved for thee, it is better to believe him than try with him. Therefore now it remaineth that as they brought forth their vain books ofter Paul's preaching, 
Act. 19 19  & cast them into the fire: so ye should cast out all your vanities this day, and sacrifice them to God, for they have been your Idols, therefore bury them as jacob did the Idols, 
Gen. 35. 4.  that never man saw them after. And as God gave job other children, so they will give you other pleasures, fear not that your joys will go way with your vanities, as many think they shall never be merry again, if they should be converted to religion. But as David danced before the Ark as merrily as Herodias danced before the King: 
2. Sam. 6. 14  so know undoubtedly that the righteous find more joy in goodness, than ever the wicked found in filthiness. Nay (saith David) more than they can find in riches or honours, 
Psal. 47.  when their wheat and wine abound. 
Psal. 53. 17.  As a horse is a vain thing to save a man: so all these things are too vain to make a man happy. I appeal to yourselves, if ye have tried the pleasures of vanity already, (as I know ye have) whether ye may readily say with Saint Paul, What profit have we of these things whereof we are ashamed? no profit but shame and grief, and guilt, & a dreadful expectation of judgement: 
Pro. 14. 18.  As Solomon calls folly the inheritance of folly, so vanity is the inheritance of vanity. Ten times Laban changed jacobs' wages, but ten thousand times sin hath changed your wages, and deceived you with other success than you looked for, like Shebna which built his Sepulchre in one Country, and was buried in the other: 
Esay. 22.  and yet how many changes are behind, you know not, for if you did you would make inquisition now and banish them at first, for whensoever ye go about to cast them out, they will say still like the Devils, that thou tormentest them before the time. It seems that many are touched with compassion of this, & therefore reprieve their vanities, and slack the execution, as though they were afraid to offend the Devil: 
Mat. 8. 29  even we perhaps are in the trace of vanity, hunting with Solomon to find that which we love, and find it not: because we seek it out of the way. What is the remedy, So run, saith Paul, that ye may obtain, you have tried the evil way to happiness, now try the good way, 
1. Cor. 9 24  and then that which ye love now, shall not only seem vain, but Vanity of Vanities: that ye will marvel how ye could love them so long, and would not be in that dotage of them again for all the world. Until these earthly things seem vain, no heavenly things shall seem precious, therefore lose no more time the day comes when Vanity of vanities shall be turned to misery of miseries, and All is vanity, to All is misery. There is a certain place called Hell, where God keeps general Sessions, there justice shall sit to examine vanity, who hath embraced her and who hath forsaken her God, and he which made his pleasure of sin, so soon as he hears this doom, Depart from me ye wicked, shall go down by a black way with many a sigh and 〈◊〉 from God from the Angels from the Saints, from joy, from glory, from bliss with the fiends of hell, to 〈…〉 Palace of darkness with the Princes of horror, at the table of vengeance, in the 〈◊〉 of calamity, with the crown of death upon his head: & he which tempted him to sin, shall plague him for sinning until he cry like Gam, My punishment is greater than I can bear for all the griefs, and fears, and cares, and troubles, which fed upon him while he lived shall meet in an hour, and exceed them so far, that he suffers for all, and marvel how any torment can be left for other. What faith or fear have they, that go dancing & leaping to this fire, as it were to a banquet, like a fool which runneth to the stocks? How happy were it for men as we live in these days, if there were no judgement at all? What will we answer when he which made Solomon to write this, 
2. Sam. 11. 26.  shall ask why we would not believe it? what shall we say when he which came from his kingdom to bring us unto it, demands why we did turn the day of salvation unto the date of vanity? if ye cannot excuse it here, how will ye defend it there we were borne in vanity, and we live in vanity, but we would not die in vanity, because no man looks for any good of his sins after he is past this world, therefore let us remember that whither the vain men are gone, thither vain men shall go. There be not two ends for sinners, but one: what a woeful bargain will it seem then to remember that thou didst sell they soul for vanity? If any thing will reclaim us, this wil● be a terror in our hearts, to think that we shall give account unto him, which will measure to us as much misery as we have taken vanity, 
2. Sam. 13. 15.  therefore as Abner said to joab, knowest thou not that it will be bitterness in the latter end? So let every man consider with himself, though his vanities be swee● now, yet they will be bitter in the end As Ammon after he had fulfilled his lust did hate Thamar (which defied her) more than he loved her before, so when the sport is past, and Death looks us in the face, we shall hate our vanities more, than we love 〈…〉. All this 〈◊〉 conclude that our Saviour said to Martha, 
Luk. 10. 40.  but one thing is necessary. Which God grant we may choose for his son jesus Christ, and then we have learned this lesson.  
FINIS.   

The Ladder of Peace.  Rejoice ever more, pray continually, in all things give thanks. 
WHen I spoke last of these words, I showed you how the Apostle commendeth unto us three virtues, of greater price than the three presents which the wisemen brought unto Christ: the first is, Rejoice evermore, the second is, pray continually, the third, in all things give thanks. All three are of one last, for we must rejoice continually because he saith, rejoice evermore, and we must pray continually, because he saith pray continually, and we must give thanks continually because he saith, in all things give thanks. These are the three things which one saith, All men do, and no man doth, because every man doth them, and scarce one doth them as he should. Therefore the Apostle to show us, how we should do them well, doth put continually unto them, as though continuance were the perfection of all virtues. I chose this scripture for a consolation to them which are afflicted in conscience, which is commonly the disease of the innocentest soul: for they think that they do well to mourn continually, and Paul saith, Rejoice continually: and therefore I will speak a little more of these words than I did before. If you mark it, it may well be called, The Ladder of Peace▪ for it stands upon three steps, and every step is a step from trouble to peace, from sorrow to joy, for he which can Rejoice, is past his grief: & he which can pray, is passing from his grief, & he which can give thanks, hath obtained his desire. A man cannot rejoice & mourn, a man cannot pray and despair, a man cannot give thanks, and be offended, therefore keep still upon one of these three steps, and you shall never sorrow too much. If thou canst not rejoice as if thy pain were passed, then give thanks, because thy pain is profitable: if thou canst not think that thy pain is worth thanks, then pray that thou mayst have patience to bear it: and it is unpossible that in praying or thanking or rejoicing, that any grief should want patience enough to bear it. But when you forget to rejoice in the Lord, than you begin to muse, and after to fear, and after to distrust, and at last to despair, and then every thought seems to be a sin against the holy Ghost. How many sins doth the afflicted conscience record against itself, repenting for breaking this commandment, and that commandment, and never repenteth for breaking this commandment, rejoice evermore.  
It is not an indifferent thing to rejoice or not to rejoice, but we are commanded to rejoice, to show that we break a commandment if we rejoice not. Oh what a comfort is this when the comforter himself shall command us to rejoice? God was wont to say, repent and not rejoice because men rejoice too much, but here God commandeth to rejoice, as though some men did not rejoice enough.  
Therefore you must understand to whom he speaketh. 
Psal. 149. 5.  In 149. Psal. 5. It is said, Let the Saints be glad, not let the wicked be glad, and in Esaiah 40. 1. 
Esai. 40. 1.  He saith, Comfort my people, not comfort mine enemies, showing to whom this commandment of Paul is sent rejoice evermore, it is not in this as Christ saith that which I say unto you I say unto all, but that which I say unto you I say not unto all. 
Pro. 13. 9  Give wine (saith Solomon) unto him that is sorrowful; that he may forget his grief: So give comfort unto him which is penitent that he may forget his fear. Solomon saith five times that this is the portion of man under the sun, 
Eccle. 2. 24.  to receive the gifts of God with thankfulness and to rejoice in them, 
Levit. 11.  he which would have us holy as he is holy, 
1. Pet. 1. 16.  would have us joyful as he is joyful, he which would have us do his will upon earth, As the Angels do it in heaven, would have us rejoice upon earth as the Angels rejoice in heaven, he which hath ordained us to the kingdom of Saints, would have us rejoice that we have such a kingdom to receive.  
Therefore he saith to his Disciples, Rejoice that your names are written in the book of life, as B●az said unto Ruth●, go not out of this field to glean in any other field, 
Luk. 10. 20.  for here thou shalt have enough, 
Ruth. 2. 8.  so he would not have us go from this comfort unto any other comfort, for here we shall have enough: the spirit of God is called the Comforter, 
joh. 14. 16.  because we should have comfort in it, I will send you the Comforter saith Christ, to show that they which have the spirit have comfort too, and they which resist comfort, resist the spirit, therefore the son of GOD is called the Consolation of Israel, 
Luk. 2. 25.  to show that he bringeth Consolation with him, and that joy is where Christ is, as light is where the sun is.  
Therefore the chiefest joy is called the joy of the holy Ghost, to show that they have the chiefest joy, 
Rom. 14. 17  which have the holy Ghost, therefore the greatest peace is called the peace of conscience, 
Phil. 4. 7.  to show that they have the greatest peace, which have a good conscience: therefore the faithful are said, to be anointed with the oil of joy, 
Esai. 61. 3.  as though joy were in their countenance: therefore they are said to be clothed with the garment of gladness, 
Rom. 1. 17.  as though gladness did compass them like a garment: 
1. Cor. 1. 3.  therefore Paul (in all his epistles) doth join grace & peace together, 
2. Cor. 1. 2.  & show that the peace of God doth follow them which have the grace of God. 
Gal. 1. 3.  It is not in vain that the holy Ghost when he named Barnabas, 
Eph. 1. 2.  interpreted his name too, because it signifieth the son of consolation: 
Col. 1. 2.  as though he delighted in such men as were the son of consolation. 
2. Thes. 2. 1  Comfort one another saith Paul: 
Tit. 1. 4.  How shall we comfort one another without comfort? 
Philem. 3.  Therefore Paul saith, 
Act. 4. 39  GOD comforteth us; 
1. The. 4. 18.  that we may be able to comfort other by the comfort whereby we ourselves are comforted of God: 
1. Cor. 14.  showing, that we cannot comfort other, unless we be comfortable ourselves: and therefore that we may perform this duty, we are bound to nourish comfort in ourselves Paul saith, I am full of comfort: who then can say, 
1. Cor. 7. 4.  I am full of sorrow, but he must contrary Paul? As the body may not offend the soul, so the soul may not injure the body, because it is the bodis keeper: but a pensive man doth injure the body, and the soul too, 
Pro. 18. 14.  for Solomon saith, A sound spirit will bear his infirmities, but a wounded spirit who can bear? As if he should say, The heart must be kept courageous, and strong, & lively like an instrument which is tuned to tune all the rest, or else every grief will make thee impatient. In Deut. 30. 9 it is said that God rejoiceth to do us good, & therefore in the 28 of Deut. the jews are reproved, because they rejoiced not in the service of God. As he loveth a cheerful giver, so, he loveth a cheerful server, and a cheerful Preacher, and a cheerful hearer, and a cheerful worshipper: and therefore David saith, Let us sing heartily unto the Lord, showing as it were the tune which delighteth Gods ears. If you would know with what tune ye should sing unto God, 
Psal. 95. 1.  David saith Heartily, that is, you must give heartily, you must love heartily, you must obey heartily, you must pray heartily: and when you do all things heartily, than you shall do all things cheerfully.  
Therefore now I may say unto them which resist comfort and nourish grief, as the Prophet saith, 
Isa. 1. 12.  Who hath required these things of you? GOD doth require no sorrow but the sorrow for sin, no fear but the fear to sin, no care but the care to please him, nay he hath forbidden all other care: and therefore Peter saith, 
1. pet. 5. 7.  Cast your care upon him. As though God did not allow us to care, he sent his Apostle with this charge, Cast your care upon him, As we do cast our sins upon Christ so we must cast our cares upon him: for God hath commanded us to labour, but not to care, because care hindereth our labour, like the Samaritans, which seemed to help the jews to build the Temple & hindered them to build the Temple: 
Ezra. 9 2.  so care, and sorrow, & thought seem to help us in our labours, & our studies, & our prayers, and our strife, but indeed they hinder us, for they take all the time from that which we should do, & disable us to do it: and therefore, when care cometh to us, we shall answer it as Christ said unto Satan. Avoid Satan, avoid care for every care which is not of God, 
Mat. 4.  is of Satan, and we may not bear that which God commandeth us to cast upon him: shall I hang my joy, and my faith, and my hope, because I have sinned, as judas hanged himself? The Scripture saith not, let him which hath stolen despair of mercy, 
john. 41.  but Let him which hath stolen steal no more, and it is enough. As we are taught to discern of spirits & of doctrines: 
2 Cor. 7. 10  so we must discern of cares and sorrows: for when Paul saith, There is a repentance not to be repent of: He showeth that there is a repentance to be repent of, that is, a repentance which is a sin like the tears of Esau, which wept not for his sins, but for his patrimony. 
Gen. 25. 33  When we sorrow for any thing but sin, 
Gen. 27. 34  as Esau did, than our sorrow is murmuring: and when we sorrow more for sin than we should as some do: then our sorrow is distrust, which hurteth us more than the thing which we sorrow for: 
Pro. 17. 22.  For, The sorrow of the heart (saith Solomon) is the consuming of the bones: not only the consuming of the soft flesh, but the consuming of the hard bones, that is, it will pull down the strongest man that is: and he which intertaineth it, 
Ruth. 1. 10,  shall quickly say with Naomi: Call me no more beautiful, but bitter. Call me no more strong, but weak, for it will change him like a sickness: therefore as Christ refused the vinegar & would not drink it when he had tasted it: 
Psal. 69. 6.  So let no man drink of sorrow before he taste it: But if any thing eat thee up, let the zeal of God's house eat thee up: for thy charge is not to get thy living with the care of thy mind, but with the sweat of thy brows. Now (as james saith) Resist the devil, & he will fly from you: 
Gen. 3. 19  So resist sorrow, and it will fly from you. This is all the care, and all the fear, and all the repentance, which ever I could find in the Scripture. 
james. 4. 7.  Therefore let us pray God every day to turn all our joy into the joy of the Holy Ghost, and all our peace into the peace of conscience, and all our sorrow into the sorrow for sin, and all our fear into the fear to sin, that so we may sorrow & rejoice together, fear & hope together: that is, have one eye to the Law to keep us from presumption, and another eye to the Gospel to keep us from despair, and then this comfort is sent to us, Rejoice ever more, or else we have nothing to do with it.  
It followeth: 
1. Kin. 3. 15.  Pray continually. As Elisha would not prophecy until the physician came, and while the physician played Elisha prophesied: so when the heart rejoiceth in God, than it is fittest to call upon God, and therefore Paul putteth rejoice before pray, like the physician which played before Elisha prophesied. After Rejoice continually, he biddeth us Pray continually: showing that it must be such a rejoicing continually, that we may pray continually too, or else he doth not allow us to rejoice. How can these two join together, Pray and Rejoice. Some if they should pray cannot rejoice for their hearts: Nay their hearts are sick until their prayers be done, although they pray not themselves, but hear another pray for them, this is the difference between the rejoicing of the wicked, and the rejoicing of the godly. The comfort of the wicked, is like a compound medicine made of many mixtures: for there must be piping and dancing, and leaping, and feasting, and dallying, at their game, or else they cannot be merry. but the comfort of the faithful is like a light in the air, which shines when no matter is seen: So the godly rejoice when no cause is seen: if they do but think upon God, they rejoice strait. If there be but a prayer, and a thankfulness, and a meditation, there are instruments enough for them, and they can be as merry as birds in May. The reason of it is this, 
john. 4. 32.  as Christ said: I have another meat which you know not of, so the godly have another joy which the world knoweth not oft of this joy, a man may rejoice continually. And therefore Solomon saith, A good conscience is a continual feast, 
Pro. 15. 15.  that is, a continual joy. But of the wickeds joy he saith, In laughter their heart is sorrowful: that is, their laughter is sorrow: as if he should say: the wicked never rejoice indeed but counterfeit joy, as they counterfeit virtue. Thus Paul joineth, Rejoice continually with Pray continually, as if he should say: by this thou shalt know whether thou rejoice well, if thou canst pray too: that is, if thy rejoicing move thee to prayer, as the joy of the Angels makes them praise GOD and sing, Holy, Holy, Holy, unto him. This is according to that in the 5. of james. 
jam. 5. 13.  If any man be merry let him sing Psalms: mark how james joineth mirth & Psalms, as Paul joineth Rejoicing and praying, all this doth conclude, that as we should do God's Wall in earth as it is done in heaven, 
Luk. 11. 2.  so we should rejoice in earth as they rejoice in heaven, and then this joy is a sign of another joy, but if we cannot rejoice in praying, how shall we rejoice in suffering; I am now in a large field▪ where I might show you to whom we should pray, and the cause why we should pray, and the things which we should pray for, and the Mediator which we should pray by, and the affections which we should bring to 〈◊〉 but I will keep myself within my Text, which saith no more but pray continually. First we are commanded to pray, and then we are commanded to pray continually, of all our duties this is our only duty, which is given to none but GOD according to that, him only shalt thou serve: Such an excellent thing is prayer, 
Mar. 4. 10.  that it is offered to none but to him which Solomon calleth Excellent.  
secondly, it is such a pleasant thing, that Paul joineth, Pray continually; with Rejoice continually, 
Pro. 26. 10  to show that no man hath such joy as he which is often talking with GOD by Prayer, as if he should say, if thou have the skill to pray continually, it will make thee rejoice continually, for in the company of GOD is nothing but joy and gladness of heart.  
thirdly, it is such a necessary thing that Christ calleth his temple the house of praeier to show that as we sell in our shops, and as we buy in the market, and as we eat in our Parlours, and as we sleep in our Chambers, and as we walk in our Galleries, so we should pray in the Temple, which is such a necessary Trade for men, that GOD built a house for it and called it the house of Prayer, as though Prayer brought GOD and us to dwell continually in one house together.  
Further he hath made a day for it in every week as though he would bind us to Pray: and because we can not Pray before we be sanctified, therefore he set down an order for us to observe and keep, which is this, that before every Sabbath he appointed another day beside, in which we should provide ourselves to sanctify and prepare us that we might Pray in so effectual manner as we ought.  
fourthly, if we endeavour ourselves to live uprightly and in the fear of GOD. according to the precise rule of his commandments, we shall find it such a heavenly life that it will make us like the Angels which are in Heaven, for when we read, God speaketh to us, because we read his word: But when we pray, we speak to God, because we commence one 〈◊〉 to him: and so prayer makes us like the Angels which are always singing to God. Now if the company of wise men can so change one, that in a short time he representeth their, speeches & qualities: how will them nature and their manners alter, which are still talking with God, like the beloved Disciple which learned on Christ's bosom? 
joh. 2. 20.   
fiftly, it is such a sweet thing above other things that we do for God, that in reve. 7. the Prayers of the Saints are called incense; because when they ascend to Heaven, God seems to smell a sweet savour like incense.  
Sixtly, it is such a profitable things, that it doth more good than 〈◊〉: for with mine alms, I help but three or four: but with my prayer I help thousands Prayer is the rich-man's alms as well as the poor man's. For Pharaoh begged for prayers as well as Lazarus begged for crumbs.  
lastly, it is victorious and powerful, that it overcometh God himself which overcometh all things. For if we will overcome our Lord as jacob did we must overcome him with prayer. 
Gen. 22. 38  This God showeth when he saith to jeromiah: 
jer. 11. 14.  Pray not for this people. Showing that the prayer of the righteous is of such force and power, that God is feign to forbid them to pray when he would not grant, lest he should be over come. This Christ showeth again, when he resembleth his father to the deaf judge, 
Luk. 18. 23.  and his suppliants to the importunate woman which cried upon him, and made him hearken to her, as if she had compelled him. Therefore one compareth prayer unto Samsons hair: As all Sampsons' strength lay in his hair, 
jud. 16. 17.  so all our strength lieth in prayer. I have read of many which writ, that they did learn more by praying than they could by reading. And I have heard some say, that they have done that by prayer, which they could not do by counsel▪ In the 17. of Exodus, we read that the jews prevailed more by prayer, than they could by fight. Therefore one saith: that he which can pray can do all things, because he can overcome God which helpeth him to do all things. And he which can overcome God, can overcome the devil too, which hindereth all things.  
Whoever fell into heresy, or into Apostasy, or into despair, before he fell from prayer, 
Mat. 17. 22.  the preservative of the soul? If thou hadst been here, (saith Martha) my brother had not died: So if prayer had been here, these evils had not happened.  
This is the Holy water which driveth away unclean spirits, as Christ showeth when he speaketh of the Devil which is not cast out but by fasting and prayer. 
Mat. 6. 13.  This is the Cross which saveth us from evil, as Christ showeth when he teacheth us to pray, as it is wrtten in the 11. Chapter of Luke, Deliver us from evil. This is the oil which healeth our sickness, as james showeth in his fifth Chapter, verse. 15. when he saith, The prayer of faith shall save the sick. It hath such a hand in all things, that it is like the sanctifier of every thing, it blesseth our thoughts and blesseth our speeches, and blesseth our actions. As Abraham blessed his servant before he went from: so prayer blesseth our works before they go from us. Whatsoever thou dost before thou have blessed it with prayer, 
Gen. 24.  thou haste no promise that it shall prosper nor do good because he which should bless it is not made a counsel to it. Therefore we should not presume to use any of God's gifts, or any of God's graces without prayer, lest that which is good, do not good but hurt unto us.  
For this cause S. Paul in the 14. to the Romans and the sixth verse, 
Act. 20. 36. 38.  teacheth us to pray before we eat. For this cause Paul prayed before he journeyed. For this cause Eliah prayed before he sacrificed, as it appeareth in 1. King. 18. 36.  
For this cause the Israelites prayed before they fought: and for this cause we pray before we preach. It is a good thing to preach, and yet you see we do not presume to preach before we pray, because Paul planteth, 
1. Cor. 3. ●.  and Apollo watereth, but GOD giveth the increase. Even so, we should not presume to give Alms, nor to give counsel, nor to give help before we have prayed that it may do good. Nay, we should not presume to exercise our faith, nor our repentance, nor our obedience without prayer, because there is no faith so Perfect, but it had need of Prayer to strengthen it.  
Also, there is no love so perfect, but it had need of prayer to confirm it. There is no repentance so perfect, but it had need of prayer to continue it. There is no obedience so perfect, but it had need of prayer to direct it. Therefore he doth sin which presumeth to do any good work without prayer, because he seems to do it by his own power, for that he craveth not assistance from GOD which giveth power to faith to bring forth works, as well as he doth to trees to bring forth fruits, or to Physic to bring forth health. Therefore no virtue hath done so much as prayer hath done: For all virtues have had their power from prayer: and therefore one saith, that prayer hath done as many exploits, as all virtues beside.  
The Apostle Paul in the 11. to the Hebrews saith, that by faith Noah did this, and Abraham did this, and David did this, and Enoch did this, but did their faith any thing without prayer? For their faith was strengthened by prayer: and therefore the Disciples prayed Christ to strengthen their faith. 
Luk. 17. 5.  By prayer, 
1. King. 18. 14.  Eliah made the clouds to fall. By prayer, josua made the Sun to stand still. 
josh. 10. 12. 23.  By prayer Elisha raised the dead to life. By prayer Moses made the enemies to fly. By prayer Solomon obtained wisdom. 
1. King. 4. 33. 34. 35.  So that as Paul in the first to Timothy, 
Exo. 16. 11.  and fourth Chapter saith of godliness: 
1. Kin. 3. 12.  Godliness is profitable to all things. So I may say of prayer: Prayer is profitable to all things. The Dove could find no rest for the sole of her foot, 
Gen. 8. 9  until she returned to the Ark: So the sinner when he can fly no longer, nor suffer any longer, nor help himself any longer: at last he turneth to prayer, 
Num. 15. 11.  which is like the City of refuge, where no enemy, where no adversity, and where no temptation hath power to hurt him.  
Lastly, as prayer is excellent in respect of GOD, to whom only it is offered, so it is excellent in respect of the godly, who only offer it: For as Paul saith of Faith in the second to the Thessalonians: All men have not faith: So I may say of prayer, all men have not the gift of prayer, and therefore Zachariah speaketh of a spirit of prayer. 
Zac. 12. 10.  And when we pray, Paul sayeth, That the spirit helpeth our infirmities & prayeth in us, 
Rom. 8. 26.  as though there were a peculiar spirit for prayer, and none could pray but they which had that spirit.  
I have known many wicked men hear, and I have known many wicked men study: and I have known many wicked men fast: and I have known many wicked men preach, and I have known many wicked men counsel: but I did never know any wicked man that could pray well: nor any that could pray well, live wickedly. This Peter proveth in his first Epistle: and fourth Chapter, when he saith, Be sober and watchful in prayer: showing that all cannot pray, but they which are sober and watchful.  
This Peter the Apostle proveth again in his first Epistle, and third Chapter, when he exhorteth the husband and wife to love one another, lest their prayers be interrupted, showing that sin doth hinder our Prayer, and that a man cannot pray heartily when wrath or malice, or lust doth carry his mind away.  
This Paul witnesseth again when he saith, How should they call upon him in whom they have not believed? showing, that none can pray but they which have faith: and that is a sign that the Spirit is within, if he can pray and therefore one saith: so long as God doth not take away thy praying, he hath not taken away his mercy. Seeing then that prayer is such a sacrifice, as is offered to none but GOD: and none can offer it but they which have faith, 
Exo. 29. 4.  and love, and repentance, to bring it to him: As Aaron did not stand before the Lord before he was washed: so let no man call upon GOD before he be sanctified. For as Isaac did first taste jacobs' meat, 
Gen. 27. 25  and then blessed him when he liked his offering: so God will have an offering which pleaseth him before he give the blessing which pleaseth us. Therefore as jacob charged his sons when they went unto joseph: Take the best fruits of the land and give unto him: 
Gen. 43. 11  So I advise myself and you, when we go to GOD, let us take the best fruits of our hearts and give unto him: that is, not the show of repentance, but repentance in deed.  
As Abraham left his Asses at the foot of the hill when he went to sacrifice: so when we go to pray, we must leave our passions and affections, and lusts behind, lest they trouble us, like the fowls which hindered Abraham in his sacrifice. And when our prayers do please GOD, as jacobs' meat did please his father, than GOD will hear our prayers, and bless us as his father blessed him.  
Now to inform us what prayer delighteth GOD, the Apostle Paul in his first Epistle to the Corinthians, and the fourth verse, sheweing that he had the mind of Christ, teacheth us to pray continually. This he expoundeth in the second Epistle to the Thessalonians, the third Chapter and the thirteenth verse, when he saith, Be not weary of well doing. Therefore, if you do well when you pray, you must not be weary of praying.  
The like saying is in the twelft Chapter to the Romans, where it is said, Continue in prayer, The like saying is in the first Chapter to the Romans, where it is said, Pray at all times. The like saying also is in the eighteenth Chapter of Saint Luke, where it is said, Pray always and be not faint. We are not commanded to preach continually, nor yet to hear continually, nor to fast continually▪ nor to Watch continually: nor to gone continually, but we are commanded to pray continually▪ as though prayer were more needful than all the rest. We want continually, and we are tempted continually, and we sin continually, and therefore we had need to pray to GOD continually, that GOD would supply our wants, and forgive our sins, and prevent our temptations.  
To show that we should pray daily, Christ teacheth us in the eleventh Chapter of S. Luke, to say, Give us this day our daily bread, this day we ask no more but our daily bread: and if we live till the morrow than we ask no more but our daily bread: so the word daily, doth teach us to pray daily: for there is great reason, that they which have continually need of God, should pray continually unto him. But as some answered Christ, as it appeareth in Saint john's Gospel: Who is able to do this? So you will say unto me, Who is able to pray continually.  
Saint Paul in his twelft chapter to the Romans, teacheth us a reasonable service of God Here he seems to enjoin us an unreasonable service of God, For who did ever pray continually! Or if we should pray continually, when should we hear, or Preach? or when should we study, or when should we work, so one service seems to hinder all services: but indeed it doth further all services, and therefore we are commanded to pray continually, because we can do nothing without Prayer. But if you imagine that this commandment is broken if your lips be not always going, which was the heresy of the Messaliant, or if you dwell not always in the Church like the golden Candlesticks, than you are out of Paul's mind, for Paul did not pray continually with his lips, and therefore he doth not mean a lip-prayer: neither did Paul live day and night in the Temple, and therefore he doth not mean a Church-prayer: and further, it seems that the jews were not appointed to pray at all times, for they had set times of prayer, and therefore we read how Peter and john went up to the Temple at the time of prayer, therefore to pray continually, is to lift up our hearts continually unto God, 
Act. 3. 4.  & to pray in our thought, as Moses did though we open not our lips, and so we may pray continually. As when a good man is to answer before the persecutor, a thought prayeth in his hart that he may answer wisely: when he is to give Alms a thought prayeth in his heart that it may do good, when he is to give counsel, a thought prayeth in his heart that it may prosper: when he is to hear a Sermon, a thought prayeth in his heart, that he may be edified, and sanctified by it. Thus we may pray and hear, pray and speak, pray and eat, pray & study, pray and work together, as the jews built and fought together, and therefore praying seems a harder thing than it is, for if it had been irksome for any to pray, Paul would not have joined praying & rejoicing together. 
Nehe. 47.  It is not hard which a man may do & rejoice too. If a man love entirely, he hath no such delight as to talk often and to confer daily with him whom he loveth, for by this his love is increased, and his joy is doubled, but the seldomer we common together by little & little our affections abate, till at last we become strange one to the other, as though we had never been acquainted. Even so our affections and familiarity doth grow toward God by often praying unto him, 
Dan. 6. 10.  and when we leave of to pray, 
Psal. 119. 164.  than our affections draw from him, and his affections from us, therefore we read how often the goodmen were wont to pray. In times past Daniel saith that he prayed thrice a day: David saith that he prai●d seven times a day: It is said that Cornelius prayed continually: 
Rom. 2.  It is said that the Disciples prayed continually: & in the first to the Romans, Paul which teacheth us here to pray without ceasing saith, that he himself prayed without ceasing. As jacob would not let the Angel go before he had blessed him so a Christian should not let God rest before he hear him: This is the state that a Christian should strive to, and never think that he is sound at the heart till all his thoughts be a kind of prayer. Now if we should examine ourselves whether we Pray as we should, 
1. Cor. 11. 28.  as Paul teacheth us to examine ourselves whether we believe as we should: I am of opinion, that there is no such want in this land as the want of prayer, for it is neglected as though it were never commanded, as if there were no God to worship, or as if we had no need of him. In the Papists time none were called Beadsmen, that is, men which were bound to pray but the poor men: as though none were bound to pray but poor men: but now the world goeth as though neither rich nor poor were bound to pray: one would think that our deliverance our of Egypt, that our victory against the Spaniards, that the weather which threateneth sickness, that the dearth which threateneth famine, should make us pray, and yet it doth not, for where is the person which prayeth now more than he did before. 
Psal. 141.  Some are like the fool which saith in his heart there is no God: for they pray never, 
Gen. 5.  though Paul say, Pray ever▪ Cain was rejected for offering an unworthy sacrifice: 〈…〉 cannot admire but in a circle, so they cannot pray but in the church, and then they pray when they should hear. Some are like the Ephramites, 
judg. 12. 8.  which can pronounce every word but that which they should, so they never want words but when they speak to God. It is strange to think how lively they are to every thing else, and how dead they are to pray, as many come to Sermons and never mark what the Preacher saith until he come to this, To whom be all praise, power, and dominion for ever: so many pray and never mark what they say until they come to this, Give us this day our daily bread: Dost thou think that God doth mark that prayer which thou dost not mark thyself? Some come to God as if they did fetch fire, a spurt and away like a messenger which is gone before he have his answer. If God will take a Pater noster of them and hear them for that, so it is, for they never made any other prayer in their lives, but even as a child saith Grace so they say Our Father: put them out of that and they cannot pray a word, no more than the child can make a grace if he be put out of his own. Some are like Nadah and Abihu, which never look with what fire their sacrifice is is kindled, 
Num. 3. 4.  so they never respect with 〈…〉 sometime they pray or ma●●ce for revenge: sometime of greediness for riches: sometime of lust for pleasure. Now as no sacrifice was accepted with God but that which was kindled with the fire which came down from Heaven: 
Levit. 3. 5.  so no prayer is accepted with God, but that which is kindled with some motion from Heaven. Their prayer never ascendeth to Heaven: 
Gen. 4. 4.  for Abel's heart made Abel's offering accepted. 
Gen. 11. 13.  Some are like the builders of Babel, which call for one thing when they should call for another, so they pray for one thing when they should pray for another: when they called for stones, they brought them timber: when they called for timber, they brought them stones: so when they call for health, God sends them sickness: when they call for rest, God sends them trouble: when they call for riches, God sends them wants: when they call for honour God sends them shame: when they call for ease, God sends them a yoke: For it is a just thing with GOD, that they which do one thing for another, should receive one thing for another. 
Luk. 15. 12.  Some are like the prodigal son which prayed but until he had gotten his patrimony, and then he forsook his father which gave it him: so they pray no longer but until they have that which they would have, and then they fly from God as he did from his father, and live like swine in another Country till extremity and penury 〈◊〉 them home again. These are the Beadsmen of our age, and these are the prayers which we offer to him which made heaven and earth. wouldst thou regard his suit, which should entreat thee so contemptuously as thou intrearest God? let us consider how that prayer should obtain remission of sin which is sin itself. Paul saith, Let all which call upon the name of the Lord, 
2. Tim. 2. 19  depart from iniquity, as if he should say, the Lord will he are none which pray unto him, but them which depart from iniquity: 
Pro. 28. 9  Solomon saith, the prayer of the wicked is an abomination: if his best work be an abomination, what are his worst deeds? And the sinner himself? Therefore he adviseth, Prepare thy heart before thou go into the Temple, lest thou offer the Sacrifice of fools: 
Eccle. 18. 9  as if he should say, as he which offereth a present unto a Prince which the Prince likes not, is a fool for his pains. This is the cause saith one why God doth not hear our prayers as he did our Fathers, because we pray not with such humility and perseverance as they did. Many touched Christ, but one drew virtue out of him, so many pray unto Christ but few draw comfort from him.  
Now if you will know what prayer is accepted with God, james saith, the prayer of the just availeth much if it be fervent, he saith not that the prayer of the wicked availeth any thing though it be never so fervent, 
james. 5. 6.  but the person must be just, & the prayer must be fervent too, by this thou knowest then whether thy prayer be accepted with God. As God sent down fire from heaven to consume Eliah his Sacrifice, because it pleased him, s he will send down a kind of joy, and lightness upon thy heart which shall kindle thee within, as the fire kindled Eliahs' Sacrifice and send thee away with such a joy, 
1. Kin. 18. 38.  like a Suitor which cometh from the Prince when his petition is granted, this is the end of every prayer which is made in Faith, as Christ answered the Centurion, Be it unto thee as thou believest, So thy heart shall answer thee Be it unto thee as thou believest. When we begin to pray, we are going from the Devil, and when we end our prayer we are come to God: At first many temptations will hinder thee, but with earnestness thou shalt drive them away. Then Make no haste as Solomon saith, 
Gen. 15. 17.  to get out of the kings presence: For the Lord and thy prayer are met together in heaven, 
john. 4.  like Christ and the woman at jacobs' well,  
Seeing then that prayer is such an excellent thing that it is given to none but to him which is called Excellent: and such a pleasant thing that Paul joineth Pray continually, with Rejoice continually: and such a heavenly thing that it makes us like the Angels, which are in Heaven: and such a necessary thing, that God built a house for it, and made a day for it: and such a holy thing that none but the holy can deal with it: and such a strong thing that it overcometh GOD, which overcometh all: How is it then, that our Fathers spent so much time in prayer, and we make no account of it? Have we nothing to pray for as well as they? Nay they prayed for nothing, but we had need to pray for the like. The Turks and Idolaters pray to them which cannot hear, but he which saith I will hear, hath not so many Supplications to him as Noblemen. What will we give God, if we will not afford him thanks? What will we do for him, if we will not praise him? If thou be wise (saith Solomon) thou art wise unto thy self, so if we do pray, we do pray for ourselves. Shall the birds sing unto God, and not they for whom he created birds? What a fool is he which will fight and travail, and watch for himself, and will not speak for himself? If GOD had required such costly Sacrifices of us, as he did of the jews, it is to be feared, that he shall not be served at all, for we are such Gregesites, that we would not part from our beasts to Sacrifice to him. Therefore let us not say, God will not hear, but let us say, we do not ask, for God is red●er to give than we to ask: therefore let us pray that our neglect of prayer may be forgiven.  
FINIS.   

The betraying of Christ.  Math. 27. 1. 2. 3. 4. 
When the morning was come, all the chief Priests, and the Elders of the people took counsel against jesus to put him to death:  
And led him away bound, and delivered him unto Pontius Pilate the Governor:  
Then when judas which betrayed him saw that he was condemned, he repent himself and brought again the thirty pieces of silver to the chief Priests and Elders:  
Saying, I have sinned betraying the innocent blood: but they said, what is that to us? see thou to it.  
THE last time you heard how a Publican received Christ, now you shall hear how an Apostle betrayeth Christ: But first, here is set down what the Priests and the Elders did against Christ, of whom it is said, When the morning was come, all the chief Priests and the Elders of the people took counsel against jesus to put him to death. 2. And led him away bound, and delivered him unto Pontius Pilate the governor. The Priests were Ecclesiastical persons, and the Elders were civil Magistrates: so they which should have stood most for Christ, 
Mar. 15. 5.  stood most against him. Mark putteth in the Scribes too, 
Luk. 22. 66  & Luke putteth in the whole multitude, as if he should say, The Priests & the Scribes, and the pharisees, and the Elders and the people. He which stood for all had all against him. Hear is fulfilled that which was prophesied in the second Psalm, They banded themselves against the Lord, 
Psal. 2. ●.  & against his annonited: But why did they band themselves against the Lord, or against his anointed? What was their desire of him? To have his goods? nay, he had none for himself, but they were richer than he: To have his liberty? Nay, that would not suffice them, for they had bound him before: To bring the people into dislike of him? Nay, that would not serve them, for they had done so already, until even his Disciples were fled from him. What would they have then? his blood? yea they took counsel (saith Mathewe) to put him to death: They had the devils mind which is not satisfied but with death, and how do they continue it? He saith, They took counsel about it.  
When Pharaoh did most foolishly, 
Exod. 1. 10.  he said, come Let us work wisely. So when they did worst, than they seem to do it in best manner, for they will not sin without counsel: a wise counsel to cousult of murder, like the Papists counsels when they give licence for treason. They may be fitlier said to take arms, then to take counsel. For Christ saith before, that they came with swords & s●aues to take him. 
Mat. 16. 25  David speaks of a malignant Church, that is a Church of malicious persons, such a Church was this, for they called themselves the Church, and went about to kill the head of the Church. In the beginning of the night Christ instituted the Sacrament, and consulted how to save them, and at midnight they institued their treason and consulted how to destroy him. The time which they chose, and the judge which they chose, are specially to be noted, the time, In the morning, etc.  
This therefore is not to be expounded of the beginning of their counsel, but of the end of their counsel: for they took counsel in the night and executed it in the morning. When they agreed to go unto Pilate it was night, but when they brought him to Pilate it was morning. But mark how unjustly they handled him before they brought him to the judge. They should have done nothing against him before he came to his judgement: but they did all against him except condemning him, and crucifying him, before they came to the judge. For all that is spoken before of examining him, and mocking him, and reviling him, and buffeting him, & spitting in his face, was done before they came to the judge, which shows that they were even angry that they could not kill him without the judge too.  
All this was done in the night, and therefore Christ said to his Disciples in the Evening: This night all of you shall be offended for me: 
Mat. 26. 31.  Showing that all these things should be done in the night.  
Therefore Saint Mark saith, that Peter and james and john where a sleep, when judas and his companions came against him, which showeth that it was the time of sleep: and in the one and fiftieth verse, he saith, that a young man ran after with a linen garment upon his bare body: which showeth that he hearing a tumult and an uproar to grow in the night, ran forth of doors in great haste without his clothes, as they do in a fire (to see what was done) and it is added that they strove to take him, and that he was fain to slip of his Linen and run away from them naked, as joseph did when he left his Cloak with his light Mistress, when he slipped from her, which showeth how void of shame and modesty they were to offer such violence to a stranger, that he could scarce scape their hands naked, although they had nothing against him. This I note to show that their conspiracy against Christ was a night work, like them which hate the light because they do evil. It was not their wont to sit in counsel in the night but in the day. It would have troubled them to watch so long for a good cause. but it was fit that the work of darkness should be done in draknes, & therefore Christ saith, This is the hour of darkness: 
Luk. 22. 53.  the hour of darkness, and the power of darkness, and the work of darkness met together. When they should rest, malice would not suffer them to rest, but they became like Owls which watch in the night and cannot sleep. Hear was fulfilled salomon's saying, 
Pro. 4. 36.  They cannot sleep before they have done evil, so eager we are upon revenge more than any thing else. They say that he cannot stay which rideth upon the Devil: for malice draweth him, and fury spurs him. Therefore Zacheus went not so hastily to receive Christ, as his enemy's haste to destroy him. Nay rather I may say, to destroy themselves.  
For as they prayed at Christ's death, so it came upon them. They said, his blood be upon us and upon our children, 
Mat. 27. 29  so his blood is upon them and upon their children, which have been Vagabonds over the earth ever since and have no country of their own: for if they be cursed which do the Lord's business negligently, they must be cursed too which do the devils business diligently. 
jere. 16.  If men were so hasty in executing justice, as they were in executing malice, so many men should not be undone by suits of Law: for in one day they could apprehend, & accuse, and examine, and condemn, and execute him which was Innocent: but he which is just cannot be quit in one term nor two: nay if he have right in a year, it is counted quick dispatch, and he is glad that he met with such a speedy Lawyer.  
How then when they take a bad cause in hand, and prolong it too, which keeps their Clients in suspense from day to day, and from week to week, in great charge and sin together. I would to GOD that some did not sit in counsel against good Christians, as these Priests did against Christ, but GOD in his mercy doth daily confound and bring to nothing the accursed counsels of the wicked Antichrist, and all his rebellious confederates. So when the wicked took counsel together, wickedness was the end of their counsels: for there is nothing worse to the ungodly than to meet together: for before they meet, their wickedness is a little hid like the poison in a Serpent: but when they meet together, one setteth on another, and the poison breaks forth into vile speeches, and detestable works, and ungodly practices, as we see in Taverns and such like assemblies as this.  
For now they are met together, they have conspired amongst themselves to accuse unto the Governor the most innocent man in the world, as if he were the worst man living, they abused him, and mocked him, and reviled him, and buffeted him, before they brought him to the Governor, which showeth that they would have killed him too, if they durst without the Governor, but sin is crafty, and therefore they observe the order of law, and form of judgement, lest they should be taken in the snare which they made for him.  
First because Pilate had the authority over judgements of death, and not they: Therefore they are enforced to seek unto his judgement seat to save themselves from blame, and to be delivered out of trouble, if they did usurp any thing upon the Magistrates, Office.  
Then because they might not run unto the governor before day without suspicion of tumult, they staid until it was morning: but so soon as they could come, they came post hast, for the Sun did no sooner peep, but even at the very break of day, they were all ready to flock unto the judge against him.  
This they did without knowledge: but God directed every thing unto a right end. For it was meet that the Son of GOD should be cleared in a solemn manner, by an earthly judge, to show how we shallbe cleared by the heavenly judge: and therefore, as it appeareth in the seven and twentieth Chapter, and four and twentieth verse of Saint Mathewes Gospel, Pilate said: that he found no evil in him before he gave sentence against him, which showeth that he died not for his own sins but for our sins, and therefore though they went to the judge to save themselves from blame, yet God sent them to the judge, that his word might be fulfilled.  
Lastly, this Pilate was a Roman governor, which ruled for Caesar, as Zacheus was a Roman collector which gathered for Caesar: For at that time the Romans had brought much of the world unto their subjection: as since that time, they have brought much of the world unto Idolatry: and therefore God would have his son to be judged by the Roman policy, and to be condemned by a Roman judge, and to be slain with a Roman death, as it were joining the jews and the Romans in impiety together, to show, that these two Nations should be the odioust people unto him in all the world, and how his servants should be crucified there, where he was crucified himself: for as the Romans then did crucify Christ upon a Cross, so they crucify him now upon their Altar, and resemble the Dragon, 
Rom. 12.  which when he could not prevail against Michael himself, than he fought against the woman and her seed, that is, the Church and her children, which are slain in Rome, as the Prophets were in jerusalem. Thus Rome began with the head, and ends with the members. So much of the Priests and the Scribes, and the pharisees, and the elders & Pilate, what they did against Christ, 
Sam. 15. 31.  of whom was fulfiled David's prayer: Lord turn the counsel of Achitophel unto folly: So their counsel was turned unto folly. For as Paul revived when he was stoned, so Christ rose again when he was buried, to show, that there is no counsel against God, and therefore let all our counsels be for God.  
Now we come to judas to aggrevate this tragical counsel. The Evangelist annexeth unto it, the desperate end of the cursedst man that ever was. Three things are specially noted of this Traitor: his death, the cause of his death, & the confession which he made before his death. His death in the fift verse: He went & hanged himself: The cause of his death in the 3. verse: For that he had betrayed his Lord, & now did see him condemned & had no joy of the money which was given unto him for his Treason. His confession in the third verse: I have sinned betraying innocent blood. I will speak of every word as they lie for your memory. Therefore, first of his Treason. When judas the traitor: before he was called judas the Apostle, now he is called judas the traitor, to distinguish him from other of that name, lest any of his name should be defamed for him, a brand is set in his forehead like the letter Tau, 
Gen. 4.  or Cain's mark, to make him hateful like a rogue which is burned in the ear: so Esau was called Edom which signifieth Red, to keep his wickedness in remembrance, because he, sold his birthright for a mess of red pottage. 
Act. 8.  So Simon is called the Sorcerer, as though GOD would note him for the worst of that name: So God knoweth Simon Peter from Simon Magus: and judas his brother, from judas his betrayer: and therefore, as jeroboam comes in with his train after him: 
●. King. 22. ●2.  jeroboam which made Israel to sin: So judas comes in with his train after him: judas, which betrayed the Lord: For when God said: I will honour them which honour me, he signified how he would dishonour them which disnour him, and therefore this name is a word of reproach until this day: and all Traitors are called judasses for his sake: that the prophesy might be fulfilled: The names of the wicked shall rot: 
Pro. 10. 7.  that is, they shall be named with loathsomeness, and remembered with disdain, as a man passeth by a rotten carrion, and stoppeth his nose until he be passed it: This is the just wrath of God. As Christ promised that Mary's good work should be spoken of to the worlds end: So he hath caused judas evil work to be spoken of unto the worlds end too. For there were three evils in one: First his practice was impudent, because he offered himself to be a Traitor before he was asked. Then it was Covetous, because he was contented to betray his Lord for 30. pence. And lastly it was crafty, because he betrayed him with a kiss, which is a sign of love. Like this traitor do all other traitors, and therefore are all called judasses, that is, impudent, and covetous, and crafty like their master.  
The next consideration is: how judas his repentance came upon him, in these words: When he saw that jesus was condemned, etc. Peter heard three crows before he felt any remorse, so judas saw his Lord apprepended, & yet he repent not, than he saw him accused, and yet he repent not, than he saw him mocked, & yet he repent not, than he saw him buffeted, & yet he repent not, at last he saw him condemned, and then saith Matthew he repent, like one which slayeth his friend in his rage, and sorroweth when it is past. In the sixth of Genesis, God is said to repent, but GOD repenteth not like men: so here the wicked are said to repent, but the wicked repent not like the faithful: But as it is said of Esau, that he sought repentance, so they may be rather said to repent, than to repent in deed. For if judas had repent like Peter, he should have been forgiven like Peter: but to show that he did not repent well, when he had committed one sin, he addeth another to it: for when he had murdered his master, he murdered himself too. Therefore, if you ask how he repent? I think he repent so as most usurers repent upon their deathbeds. There is a shame of sin, & guilt of conscience, & fear of judgement, even in the reprobate, which is a foretaste of hell which the wicked feel: even as peace of conscience & joy in the holy Ghost is a foretaste of heaven, which the godly feel before they come thither. So judas was displeased with the ugliness of his treachery, and had a misshapen sorrow like a bears whelp, but without any conversion to God, or hope of mercy, or prayer for pardon, or purpose to amend. Only he felt a shame and guilt, and anguish in his heart: which was rather a punishment of his sin, than a repentance for his sin, and a preparative to Hell which he was going unto: for hardness of heart, and despair of mercy are sins & punishments for sin too: but true repentance is such a sorrow for one sin as breedeth a dislike of all sins, and moveth to pray, and resolveth to amend, which falleth upon none but the elect, and therefore Paul calleth the heart of the reprobate, 
Rom. 2. 5.  A heart which cannot repent. But if the Papists doctrine of repentance be true, there is nothing wanting in judas repentance: for in him may be found all the parts of their repentance. For we see in this reprobate, contrition of heart, confession of mouth, and satisfaction of work which is all the Papists repentance: For contrition it is said, He repent: For Confession, he saith, I have sinned: For Satisfaction, he restored his money again, and yet he is judas the son of perdition: and therefore, as Christ told the Lawyer, that one thing was wanting in his obedience: so judas telleth the Papists, that one thing is wanting in their repentance, that is the conversion of a man to God, & change of mind: when a sinner renounceth himself for shame of his sin, and yieldeth to righteousness with as great love as ever he loved wickedness: If judas had repent so, he would rather have suffered pain like job, than by unlawful means rid himself out of pain, like Cain which thought to prevent God's judgements against him. This was not a sign of repentance, but a sign of despair. Therefore let every one learn this, that so long as God's mercy is greater than man's iniquity, there is no cause to despair, but to hope▪ For why did our Saviour save Marie Magdalen, which had seven devils, and spare the thief which never did good, but lest as great sinners as they should despair of mercy, if they repent. If thou canst knock, his promise bindeth him to open. Therefore say not, God will not give, but, I do not ask: for God is readier to give than we to ask. The next consideration is, how judas restored his bribe again. In the first of the proverbs 31. Solomon saith, The wicked shall be filled with their own devices. And in the 14. Chapter 14. verse, he saith, They shall be satiat with their own ways: For judas hath sinned so long, that now he is weary of his sin, & would restore his bribe again, even the same day that he took it. It was given him in the night, and in the morning he brought it back: So soon is the pleasure of sin eclipsed. Even now his thirty pence was the sweetest silver that ever he fingured, and now it is the bitterest money that ever he pursed. Therefore let all consider what Abner said unto joab, Knowest thou not that it will be bitterness in the latter end? 2. Sam. 2. 26. The sting of the Serpent is in his ta●le: so the tail of sin hath the sting that is the end. There is no sin but it hath three punishments which follow it like bondmaides: Fear, Shame and Gild: Fear of judgement, shame of men, and guilt of conscience. All these did surprise judas at once, so studdenlie as Adam spied his nakedness: and though they come after every sin, yet they are never looked for. Gehesi took his bribe merrily, but he did wear it heavily. jezabel thought that she had got a vinyeard for nothing, 
1. King. 21.  but she paid more for it than she would give for all the world. So judas thought that he was made for ever, when he was undone for ever. Hear was the scripture fulfilled: The bread of deceit is sweet to a man, 
Pro. 20. 17.  but his mouth shall be filled with gravel: So this gain of treason was sweet to judas, but when he digested it, it cracked like gravel in his teeth. Who would suffer for millions of gold that which judas suffereth for thirty pence? and yet many are content to sin for less, judas was a traitor for thirty pence, but a thousand are liars, and deceivers, and swearers for a penny. If they can get any thing by lies, or oaths, or wiles, it is like the mystery of their occupation. Be not deceived, the time cometh, when you would restore this gain again, as judas did, and peradventure you shall not find the owners where to make restitution. How many at the hour of death have offered their prayers and their supplications, and service unto God, as judas offered his money to the Priests, and God would not accept it: but they died as they lived, and went from despair unto destruction? Therefore, to day hear his voice. If you will not be so good as Zacheus to restore four fold for all that you have gotten by usury, or bribery, or extortion, or deceit, yet be so good as judas to bring again so much as you have taken, and if you do it not with judas mind, but with Zacheus mind, it shall be accepted as Zacheus was.  
● The last consideration, is the confession ●●ich he makes before his death. I have sinned etc. Oh judas (saith one) dost thou know that thou hast sinned, and didst not know that thou shouldest sin? it is not enough to say, I have sinned: So said Saul, and Cain and Pharaoh, I have sinned: But who saith, I will not sin? When sin is past, than we know it: but if we did look to it before, than we need not say, I have sinned: for sin is chosen in the dark, like bad wares, when the faults are not seen. Sin seems no sin until it come to I have sinned, that is, until it be past. If judas had showed his repentance to God, as he showed it but to men, happily his offence might have found mercy. But he did separate himself further from God by his despair, than he was separated before by his treason, & chose rather to run unto them which would mock him than unto him which should secure him. Therefore his confession was without remission: and though he said, I have sinned, yet God answers not, I have forgiven, to show that except our repentance be better than his, it shall not weigh against one sin. Yet judas doth not only acknowledge himself a sinner, which is the most that many of us confess, because he would not be counted worse than other, but reckoned his sin without an accuser, as if one should come forth and 〈◊〉 I have stolen an horse, so he saith, I hau●● 〈…〉 trayed my master. In what did judas sin? in treason: then treason is sin, and yet the Papists count it a merit, as though they should merit by sin. There was never any heretic which maintained treason but the Papist. Touch not mine anointed (saith God,) nay kill his anointed (say they.) How far are they from David which would not lay his hand upon Saul. If he were a man after God's heart, as he is called, than they must be men after the devils heart.  
After that judas had received meat of Christ, he went about to betray him: So after they have received Peace and Plenty, and prosperity of their Prince, they go about to betray her. As David's enemies longed and said, When will David die, and the name of David perish? So they long and cry, when will Elizabeth die, and the name of Elizabeth perish? But Elizabeth liveth, and they die which seek her death. john calls the pharisees a generation of Vipers, which never are borne, but their mother dieth for it.  
How right this fitteth with the papists, for they cannot live without the death of their mother. For the Spaniard which would slaughter them, they would slaughter the Nurse which cherisheth them. Had Zimri Peace (saith jezabel) which ●lue his master? So I may say, have they died in peace which would have slain their mistress? they which have not hanged themselves like judas, have been hanged by others like Hammon, as though they had been sent over but to visit Tyborn. So God hath blessed them that bless her, and cursed them which curse her. Therefore some Traitoures have confessed, that they had sinned in betraying the Lords anointed, as judas confessed that he had sinned in betraying the Lord himself. He betrayed him, as though he had not been innocent, and now he must die, he saith, I have betrayed innocent blood. Innocent in deed: For when he asked his enemies which of them could accuse him of sin? they had nothing to answer: Innocent in life: Innocent in speech: and Innocent in thought. The infants which be called innocents were not so innocent: therefore how should he be innocent which betrayed the innocentest of all? We are taught to be good unto all, but especially to the good: but judas was nought to all, but worst to the best. If he had betrayed any, he might say, I have sinned, because all dissimulation and guile is condemned. 1. Pet. 2. 1. But when the innocents are betrayed, nay when the innocentest is betrayed, it seemeth more than sin, because never any betrayed innocent Christ but judas. Thus Christ was justified of his Disciples, and his enemies. He which betrayed him said, he was innocent. He which condemned him said he was innocent. And the Devils which made judas betray him, & Pilate condemn him, said before, that he was the son of God, and called him holy. Thus every sinner shall be condemned of himself before he be condemned of God that the Lord may be justified when he judgeth. If judas could have said, I believe, when he said, I have sinned: God would have answered him as Nathan answered David: Thy sin is forgiven: But he confessed and amended not. What shall be to them which do not confess, but defend their sins? Is not thy sin worse than judas? when judas saith I have sinned, and thou sayst, I have not sinned. This is our manner to plead not guilty so long as we live. Sins and excuses are twins, borne at a birth, & one followeth the other, Zarah came after Phares out of the womb. Gen. 38. 30. judas saith, I have sinned, but we say, I have not sinned, or I have sinned but a little, or I have sinned against my will, so we minse our sins, as though they needed no forgiveness. Solomon said, I am more foolish than any man: but we would be counted wiser than any man. 
Pro. 30. 2.  Paul called himself the greatest sinner, but we would be judged the least sinners: so we are ashamed of sin, and yet not ashamed to sin. If we would judge ourselves we should not be judged. Be not deceived, for sin doth not end as it gins. When the terrors of judas come upon the soul, the tongue cannot hide his sin: for despair and horror will not be smothered: But he which hath saul's spirit haunting him, will rage's as Saul did. There is a warning conscience, & a gnawing conscience. The warning conscience cometh before sin: The gnawing conscience followeth after sin. The warning conscience is often lulled a sleep: but the gnawing conscience wakeneth her again. If there be any hell in this world: they which feel the worm of conscience gnawing upon their hearts, may truly say, that they have felt the torments of hell. Who can express that man's horror but himself? Nay, what horrors are they which he cannot express himself? sorrows are met in his soul as at a feast: fear, thought, & anguish, divide his soul between them. All the furies of hell leap upon his heart like a stage, Thought calleth to Fear: Fear whistleth to horror: horror beckeneth to despair, and faith; come and help me to torment this sinner. One saith, that she cometh from this sin: and another saith, that she cometh from that sin: so he goeth through a thousand deaths & cannot die. Irons are laid upon his body like a prisoner. Al his lights are put out at once: he hath no soul fit to be comforted. Thus he lieth, as it were upon the rack & saith, that he bears the world upon his shoulders, and that no man suffereth that which he suffereth. So let him lie (saith God) without ease until he confess & repent, & call for mercy. This is the goodly way which the Serpent said would make you Gods, and made him a devil. Therefore at last, learn the sleight of Satan in this wretched traitor. His subtleties are well called the depth of Satan: 
Ap. 2. 24.  for is so deep, that few can sound him. Now he lets judas see his sin, before he hide it from him. Until he had sinned, he made as though it were no sin, but with promises and bribe's muffled his face and covered the vileness of his fact, lest shame should keep him from it. But when he had done, he made it seem as vile as he could, to make him despair for it. All his baits are made of this fashion, that the sin is done before the punishment be considered. Let us not look for judas to come out of hell to warn us, for this is written for our learning: & therefore, Be as wise as Serpents, that the Serpent may not deceive you.   

The Petition of Moses to God.  The Text, Deut. 3. Chap. 23. 24 verse. And I besought the Lord the same time, saying, O Lord God, thou hast begun to show thy servant thy greatness, and thy mighty hand, for where is there a God in heaven or earth that can do like thy works, and like thy power. 
Here Moses teacheth us how to pray, he beginneth first and telleth God that he hath begun to show him favour, & well might Moses so say, for he was no sooner borne but the Lord began to show him his greatness, in saving him when he was cast into the River, 
Exod. 26.  and delivering him unto a King's daughter to be brought up: and after by his mighty providence bringing him to his mother to be nursed. If all that the Lord hath done for him till this time be considered, he had great cause to say, O Lord thou hast begun to show thy servant thy greatness. Herein Moses in some part showeth himself thankful, for that he hath received, trusting thereby to entreat GOD to continue his benefits and lovingkindnes towards him, which is a thing that pleaseth God, for which of us having a friend, at whose hands we had received a benefit heretofore, if we should stand in need of him again, would not say unto him, Sir, you have been my friend heretofore, and many ways good unto me, the consideration whereof at this time hath emboldened me to come unto you again? Who is it but will account this a thankful fellow, and say, see, it is a good deed to do for one which showeth himself so thankful? Even so Moses cometh to God, he is not like one who sitting in his door and seethe one day by day come by him and salute him, and yet taketh no acquaintance, so that if he stand in need of him either he knoweth not where he dwelleth, or else because he is not acquainted with him, he is abashed to ask any thing of him. Moses is not such a one, but he is acquainted with the Lord, who so often passed by him and therefore he now saith, Thou hast begun (O Lord) thou hast begun to show thy servant thy greatness and thy mighty hand. Of this is already spoken, what this greatness and mighty hand which God showed to Moses was, we have already heard: namely, that mighty deliverance which the Lord even from his birth to this time had sent him in the time of need.  
For where is there a God in heaven or in earth that can do like thy works or like thy power? Here Moses challengeth all the Idol Gods, and telleth them, that amongst them all, there is not one of them that can do like his God. 
Psal. 87. 7.  So God when he is opposed and set against his enemies, is then most glorious and confoundeth them all. Now Moses proceedeth in his prayer, saying: I pray thee let me go over and see the good land that is beyond jordan, that goodly mountain & Lebanon.  
But the Lord was angry with me for your sakes, and would not hear me, and the Lord said unto me, 
Deut. 3. 25. 26.  Let is suffice thee or be content, speak no more unto me of this matter. Get thee up into the top of Pisgah, etc.  
Herein is four things to be considered: First, the prayer of Moses in these words, I pray thee etc. Then the answer of God for his prayer, than the mitigating of his anger set down in these words, Let it suffice thee, or be content, etc. Speak no more unto me of this matter. Then the promise which God maketh unto Moses that he shall see the land of Canaan, though not possess it?  
First for the prayer of Moses set down in these words. I pray thee let me go over and see the good Land, etc.  
Here Moses prayeth like one of us, who are always craving, but never have respect to the will of God, to say, Thy will be done: Christ hath not taught us to ask Our daily bread, before he taught us to say. Thy will be done: and therefore Christ when he went to pray, 
Mark. 14. 33. 36  after he had prayed that if it were possible that hour might pass from him: Yet after remembering how he had taught his Disciples before, returned again and said, Nevertheless, not that I will, but that thou wilt be done.  
And our prayer made after this sort is the cause many time why we are not heard, therefore let us hereafter learn in our prayers to pray that Gods will may be done. What this Mountain Lebanon is, surely Moses meaneth the place where the Temple should be built, and God honoured: For after that josua had quietly possessed the Land of Canaan, 
josu. 22. 10.  he builded a Tabernacle, wherein to call upon the Lord, not perfect.  
Now it followeth in the Text: But the Lord was angry with me for your sakes and would not hear me, etc.  
So soon as Moses changed his prayer, God turneth from him and will not hear him: So soon we make God to forsake us, if we do not according to his will: Moses showeth the cause why God would not hear him, although he were a great man and in high authority, yet he is not ashamed to confess his fault, which he might have kept secret if he would: for the people knew not that he had sinned, because the sin which he committed was not open but secret: yea, it was but a little repine, as in the eleventh of Numbers the eleventh verse, & therefore Moses might have kept it from them, 
Num. 1. 11. 12. 13.  but because he would not justify himself, he telleth them that the Lord was angry with him, 
Exo. 5. 22  and because he would not have the people to justify themselves, he telleth them it is for their sakes. Thus when Moses changeth his prayer, God will no longer hear him: so we see that where sin is, their prayer is not effectual: so that if we will hope to receive by prayer any thing at God's hands, we must first remove and take a way the cause of our hindrance (which is sin) before we can receive the thing we pray for. 
Num. 14. 19  For here we see that prayer which before pacified the wrath of God: 
Exo. 31. 14  which healed Meriam being stricken with Leprosy: 
Num. 12. 14.  which raised the widows Son from death to life, 
1. King. 17. 22. 23.  by which David obtained victory: 
2. Kin. 4. 25.  which brought down fire from heaven to consume the Idolaters Sacrifices, 
Act. 20. 19  which brought jeremiah out of prison, 
1. Cro. 18.  and jonah out of the Fish's belly, 
2. Cro. 7. 1.  and made the Sun to stand still, 
jere. 34. 14.  and the rain to fall from heaven, 
jon. 1. 2. 10.  and triumphed over all, 
josua. 8. 12.  is here by a little sin, quite overthrown even like a great Monarch poisoned with a little Spider. But the Lord was angry with me for your sakes and would not hear me. God when Moses had prayed did not grant his request, but was angry with him: but lest Moses should be quite discouraged, he strait ways mitigateth his anger & biddeth him be content and speak no more unto him of that matter. God doth not bid him that he should not pray any more unto him, but that he should pray no more for that thing. First God biddeth him to be content, as if he should have said, although thou mayst not enter into the land, yet I will content thee other ways: thus God would have us in what estate soever we be, to be content with our calling, for it is his appointment. And seeing he hath in ough to content us all, therefore we should not murmur nor grudge one at another, but be thankful unto him, because it is his good will and pleasure it should be so. And surely Moses would, and was willing that the jews should profit by his Doctrine, for he hath set it down in the 20. of Numbers, twice, 
Num. 20. 12▪ 24. 27. 13.  and in the 27. 13. in the 32. Deut. 49. and in this place, all to the intent to show that God is able to content all. 
Deu. 32. 49.  He is not like to jacob, 
Gen. 27. 33  who when he had blessed one of his sons, could not bless the other: but he when he had blessed the poor, blessed the hungry, and when he had blessed the hungry, he blessed them that wept, when he had blessed them that wept, he blessed them that were reviled, and suffered for Christ's sake. There is no end of his blessing, because his mercy indureeh for ever. God is so merciful, that though we are nor able to pray aright, yet he considereth of our prayers, and turneth to the best for our good, 
Psal. 135.  not granting our request many times, but a better thing than we do desire of him: as when David prayed that the Child gotten in adultery, might live, God heard him and did consider of it, yet did not grant his request but a better thing, that was, that his Son Solomon should reign after him: And when our Saviour Christ prayed that that hour might pass over him, God heard him and did consider of it, yet did not grant his request, but a better thing, that his death should take away the sins of the world, and here in this place where Moses priaeth, God heareth his prayer, and doth consider of it, yet doth not grant his request, but a better thing, that is, that he shall go into heavenly Canaan. Thus we see that God is so merciful that he can scarce punish sinners, he is so loving that often he giveth us better things than we can desire, who then will offend so merciful and loving a father? Let us, seeing God is so merciful unto us, take heed that we abuse not his mercies, lest in so doing we provoke him unto judgement. Now God hath told Moses, that he shall not go into the Land, he beginneth to teach him how he shall do to see it, and biddeth him go up into the top of Pisgah, and cast his eyes eastward, and westward, and Northward and Southward, and behold it, etc.  
As a Bird stayed with a little string, or a strong man in swimming held back by a small twig: so a little sin stayeth this great Captain that he cannot come within the land of Canaan. First God is angry with him & envies him altogether, as though he were not worthy so much as to go up the mount: thus we may see how one of the least sins is able to turn from us all the goodness, & all the favour which God beareth to us.  
After God commands Moses to go up the mount. Here Moses obeyeth God's commandment, but if he had been like many a murmuring man, he would have denied to go up the mount, saying, what banquet is this to me, but a dainty dish set before one forbidden to eat? but Moses had rather die than anger the Lord again, when he had bid him be content. Thus we may learn of Moses to be content with our calling whether we have little or much: For God contented Moses as well with the sight of Canaan, as those who possessed it. So when GOD hath not ordained us to see great substance as he hath some of our brethren: yet because we should not be discontent, he will give us as much pleasure at the sight of them in others, as though we ourselves enjoyed them. So GOD contenth Moses, and he contenteth josua: for as josua came into the land as Moses could not, so Moses saw it as josua could not. So I say God contenteth all, that josua should not envy Moses, nor Moses envy josua. And this was the great power of God: who although Moses were very old, yet was his eyesight most perfect, insomuch that he could see farther than any of all his company: For, 
Deut. 34. 1. 26.  being upon the Mount, he saw all the land of Gilead unto Dan, and all Nepthalie, the land of Ephraim & Manasses, and all the land of juda, unto the uttermost Sea, etc. The like to this did never any see being of the age of Moses who was 120. years old. Many things might Moses have objected which might have hindered him from going up the Mount: For surely it must needs be a grief to him when he considered that great pain which he had taken in bringing them through the wilderness, and conducting them 40. years together, and now when he had no further to go but even over jordaine, to be taken a way then: and another which never took any pains, possess all his labours. This I say, must be a great and intolerable thing to flesh and blood: for when one hath laid a foundation, and another come and build upon it, surely he will think himself hardly dealt withal: Or if one have drawn a picture, head and face, and all saving the legs, if one come and draw the legs, and so take his labours, he would hardly take it well. You know how they which were hired and wrought all the day long, 
Mat. 20. 11  because the had not more than those which began the last hour, murmured against the master of the house. Such is our nature, and yet notwithstanding all this Moses is content. He knoweth that God doth him no wrong, 
Gen. 49. 55  but is just and merciful also. He blesseth all alike, as jacobs' children were blessed.  
Moses so long as he was upon the plain ground, could not see the types of heaven: but when he was upon the Mount, he saw it before he came to heaven itself: So let us even now seal the Mount as Moses did, that we may see and consider these joys. Which thing shall be to reclaim our hearts from earthly matters. As Peter went up the mount to see Christ's glory, and Moses went up the mount to see the land of promise: so let us ascend from these earthly things to the contemplation of heavenly. This should be our journey till we come up to heaven itself, to climb the hill: for we are low men of stature like Zacheus, who cannot see Christ before we be lifted from the earth, so that if we will ever possess heaven, we must pluck our hearts from the earth, and then shall we see God nearer than we can possibly, if we keep our minds upon earthly matters. God showeth himself to some nearer, to some farther off, and to some in parables: As the Prophets saw God nearer than the patriarchs: and the Apostles nearer than the Prophets: 
Gen. 22. 18  As to Abraham he said In thy seed: 
Esa. 9 6.  Esaiah came nearer and said, unto us a child is borne, 
john 1. 36.  etc. john yet came more near and said, 
2. Pet. 1. 18  Behold the Lamb of God.  
Get thee up into the top of Pisgah, and lift thine eyes Westward, and Northward & Southward, and Eastward, and behold it with thine eyes, for thou shalt not go over this jordaine.  
Now Moses is in his prospect, as David was in his Tower. Here he must prepare himself to die, while he is looking upon the land which so long he hath been in coming to. Who would not but have grieved at this? That after so long as forty years travail in hope to possess it, should now in the end be content with a sight of it, and so vanish away. Yet Moses (for all this) murmureth not, but like job taketh it patiently. And as he was upon the Mount where GOD vanished: So here he is upon the Mount and vanisheth away himself: as it appeareth in Deuteronomie the thirty four Chapter, and the sixth verse, no man knoweth his tomb, nor which way he is gone, lest the jews should have worshipped his Relics as the Papists do theirs. So good Rulers are taken away in a time when death is least suspected. As Lot was taken away before the people of Sodom knew as is showed in the nineteenth Chapter of Genesis, and the tenth verse: So we see that when our time is come, and our glass run out: that neither our riches, nor our wits, nor our friends, nor any thing that we have in this world, can carry us no further. No, no more than Moses could go over this jordaine.  
But Charge josua, and encourage him, and embolden him, for he shall go before this people, and he shall divide for inheritance unto them the land which thou shalt see, etc.  
Now Moses fainteth, here cometh josua a figure of Christ, who leadeth the people into Canaan, as Christ doth lead them into heaven. Moses is no sooner dead, but God chooseth another to go in & out before his people. And now God chooseth a governor: See what a man he chooseth. O would that God might have the choosing still, for then all governors should be such as josua: for such is our corruption, 
Nu. 27. 16.  that if we choose ourselves, that we still choose such as God would not have chosen, and therefore we had need to pray to the Lord God as Moses did, 
Deu. 27. 16  that he would appoint a man which may go in & out before us, that we be not as sheep without a shepherd. More was spoken touching this point, which I have not noted, because I could not set it down in such perfection as it was delivered.  
But Charge josua, encourage him, and embolden him, etc. God would not have Moses to encourage josua words only, but in deeds too: and therefore Moses giveth him all the glory he can, as john gave it unto Christ.  
Charge josua, encourage him, & bolden him. Hear God would have josua encouraged with all the encouragement that may be, as though he could never be encouraged enough. God had encouraged him himself before, 
Deut. 3. 21.  as in the 21. vers. before: And I charged josua the same time, 
Nu. 27. 22.  etc. And in 27. Deut. Moses setteth him before Eliazar the Priest, and he put his hand upon him, 
Deu. 31. 23.  and gave him a charge, etc. And in 31. Deut. 23. GOD bids him Be strong & of a good courage. 
josu. 1. 5. 6. 7. 8▪ 9 10.  And in 1. josua 50. God tells him, That there shall not be a man able to withst and him all the days of his life, For he will be with him and never leave him, nor forsake him. And again in the 9 verse, he saith, Have not I commanded thee not to fear? for I will be with thee whither so ever thou goest. And in the 31. of Deut. verse. 7. When Moses prepared himself to die: 
Deu. 31. 7.  he called josua & bid him Be strong and of a good courage. 
Ios. 8. 10.  And in 8. josua, ver. 10. the Lord biddeth him, Not to fear when his enemies come upon him. Thus is josua encouraged of all: and thus should josua be encouraged still: But who encourageth josua so? Nay, where is that he, that doth not discourage josua? Now josua is contemned & scorned of the vilest. And is this to encourage him? No, josua had need of better encouragement than this: else josua and all the josuas in this land will faint, and so shall the people be left without a guide to go in and out before them, and then shall they be ready and a fit pray for the Wolf. Well, we see that josua here is better encouraged, and it is not without a cause that God would have josua thus encouraged. For if he had an ear at every man's mouth, he would rather wish to die with Moses upon the mount, than take in hand to bring such wicked Caines into the land of Canaan. That which old Ie●hro taught Moses (that a governor had need to be a man of courage) here he findeth true: for nothing more burteth justice than fear. Therefore a Magistrate had need to be such a one as shall not fear the face of any whatsoever: which caused Moses to speak so often to josua bidding him to be of good courage. And to that end God commandeth Moses again and again, to encourage him, using these three words, Charge, encourage, and embolden him, as the cock crowed thrice, that if Peter were sleep the first and the second time, yet he might at last awake him.  
Now it resteth, that I should encourage josua which succeed me. But how should I begin to encourage him? or where should I begin? shall I tell him, that he shall live now at ease and in security? No. Why, how should I encourage josua? shall I tell him, you will love him, and follow him, and that he shall find you willing and forward in every good action? If I promise it, shall I not lie? If I become bounden for you, shall I not forfeit? I fear yes. Why, how then should I incourrage josua? shall I tell him, all will speak well of him? or shall I tell him none will slander him? No. For if he be as righteous as Christ, yet some of the Scribes and pharisees will seek to persecute him. If he will live in quietness, he must not utter all the Counsel of God, though God command him. Nor he must not reprove some sins, for than he shall be thought to envy against some persons. Nor he must not keep company with the godly, for than shall he be accounted a partaker. No, he must not deny the company of the wicked, for than he shall be accounted a Precisian, a Puritan, and I know not what. But thou wilt say: what then, is there no comfort for josua? I answer, yes. And that is: it may be after some 3. or 4. years labour and travail, he shall win some 2. or 3. unto Christ which shall extinguish all grief: For God will one day reward him for his labour, & glorify him in heaven. But if josua should be in trouble, as he cannot almost otherwise choose, if he keep a good conscience and reprove the mighty under his charge, than he shall see, most of the great ones will quite forsake him which now seem to favour him, & they will see him persecuted like Christ, and stand a far off like Pilate, and wash their hands, as though they were innocent, when it is in their power and authority to amend it.  
If he stand out like a valiant soldier & prevail, than all will draw unto him. But if he faint for lack of strength, although he weep like Peter yet none will pity him. Therefore stand you to him both in prosperity & adversity. Love him & obey him in all righteousness as the jews did their josua, and here I deliver you unto him, & with my love, leave and good will, I give him my possession, my labours, & my twelve months travails. And here because I would not keep you overlong, like as josua kept the people before his death with an exhortation to fear God: or as one friend holdeth another by the hand being loath to part. I will make an end, beseeching you, as josua besought the people of Israel, that you will henceforward fear the Lord & serve him in truth, and put away all envy and ungodliness, that it may not be said they have returned, with the dog to his vomit, or with the swine to their puddle, but that you may go on forward in all goodness, serving the Lord in spirit and truth. Then shall the God of heaven bless & prosper you in all temporal graces, and in the end glorify you in the kingdom of heaven: to the which, the Lord for his mercy's sake bring you all, Amen.  
This was the last Sermon that Henry Smith made at Clement Danes.  
FINIS.   

The Dialogue between Paul and Agrippa.  Acts. 26. 27. 
O King Agrippa, believest thou the Prophets? I know that thou believest.  
Then Agrippa said unto Paul, Almost thou persuadest me to become a Christian.  
Then Paul said, I would to God, that not only thou, but also all that hear me this day were both almost, and altogether such as I am, except these bands.  
IN this Dialogue between Agrippa the King, and Paul the Apostle: first you shall hear what Paul saith: than you shall hear what Agrippa answers: after you shall hear what Paul replies. In Agrippa you shall see what we are, In Paul you shall see what we should be: For the king shows that he is almost a Christian, and the Apostle shows that he should be altogether a Christian. This is the sum of their confession: First, Paul gins, and speaks, as though he would teach us a way to win sinners, every word is a motive, and shows that he which fisheth for souls, had need to have many nets, and observe time, and place, and calling, and fit all words before in his mind, lest he lose his bait. For unless he seek the vantage, and get the upper ground of sin before he encounter, it is liker to give him the foil, as the Devils did to the Exorcists, than to be driven out by him. Therefore as jacob came to Esa● with seven courtesies to prepare his heart and turn his wrath before they met together, 
Gen. 33. 3.  so Paul useth (as it were) three preambles, before he embrace this King.  
First with a reverent title, O King Agrippa, Secondly with a profitable question. 
Act. 19 16.  Dost thou believe the Prophets? Thirdly, with a favourable prevention, I know that thou believest. With these three congees he closeth so with King Agrippa, that he could not start out of his circle, the holy spirit so placed every word when he meant to do good, that it was not possible to correct them, so they hit in their speeches which have that prompter and seek not themselves, but would feign speak that which might touch the hart & win the hearer to God. O King Agrippa I note here a question, & an objection, as though he were opponent & correspondent too, for he asks the question, & answers himself: O King dost thou believe? Now Agrippa should say I or no, & Paul takes the word out of his mouth, lest he should say no, he answers for him, I know thou believest. This is his preparative to Agrippa, before he come with that hard lesson to be a Christian altogether. Before Paul had to deal with Festus the Precedent of Caesarea, which came now from the Idolatrous Gentiles, an obstinate brutish and barbarous man, which because he savoured not the things of God, but flesh & blood, thought that Paul was beside himself when he spoke of Christ, and said that too much learning had made him mad as some giddy spirits think now, that they which are zelouser than themselves know not what they say nor do, and impute all the troubles of the Realm, & the invasion of the Spaniards unto the preaching of the word, & the fasts & prayers that were exercised about that time, like Achab which said that the Prophet troubled Israel, when he himself was the cause of all their plagues. What will not dogs spew out, when they are set to vomit? When Paul saw such a brutish Precedent, he turned his speech from him to Agrippa, in whom he did see better tokens of faith, thinking to kindle the sparks which he saw in him, thus boldy he sets upon him.  
O King Agrippa believest thou the Prophets? As if he should say, If thou believest the Prophets, it is easy for thee to believe that which I teach out of the Prophets: for all that I speak of this jesus is written in the Prophets, and fulfilled in Christ. Look upon the Prophets, and look upon him, there thou shalt see all that I say, that it is no report of mine, but that which I have received from good witness, and thou mayst hear it of the same, if thou do but read the Prophets: therefore before other questions, he asks, Dost thou believe the Prophets? Like a wise Schoolmaster which examines his Scholar, before he begin to teach him, to know what he hath learned already, and how he understandeth that he may go forward with him. So Paul examines this king, when he intended to make him a Schooller of Christ, he asks him what he hath learned already, before he teach him farther: and posing him, he gins at the foundation which is faith, saying, tell me, Dost thou believe the Prophets? Yet if we should ask some of you, before you come to the lords Table, do you believe the Scriptures? Do you know Christ? Can you give a reason of your faith? you will think yourselves much disgraced to be Catechised as this king was, we must not ask you with Paul, Do you believe? but say with Paul we know that ye believe, before we ask you. Is this like the child which Christ set in the midst of his Disciples, & said, that whosoever received the kingdom of heaven, he should receive it as a child? that is, he should humble himself, and take correction, and learn like a child, for heavens gate is low, and he must stoop that goes in at it. The Soldiers and Publicans and harlots had such remorse, that they came to john before they were baptised, confessing their sins, and asked, Master, what shall we do? They were not ashamed to acknowledge both their sins and their ignorance, which made john wonder and ask who had taught them, as though this should be a strange thing in time to come, and so it is: if ye be not like Publicans, when will ye be like Christians? They confessed before they were baptised, but we must think that you know, though you know that we think wrong: we must take you for religious, though you know we take you amiss. Shame of face was ordained for sin, but shame is turned from sin to righteousness, for they which are ashamed of no evil, are ashamed of any good, this is a bashful Devil.  
Now when Paul had asked him, he answered himself, Dost thou believe? I know that thou believest, He asks Agrippa whether he believe, and saith he knoweth that he doth believe. What need he ask that which he knows? Here you may see that we have need to suspect our judgement, when we conceive not the cause, when they which are wiser, and holier than ourselves, do thus or thus, speak thus or thus. Let us remember that the Spiritual man judgeth all, and is judged of none, because no man knows the counseles of the Spirit, but he which hath it, wise men have large exceptions: and it becomes us to construe their sayings and doings better than others should construe ours. As the Disciples reverenced many sayings of Christ when they knew not his meaning: so we should rather think that we know not the reason, then that they speak without reason. Christ did know that Peter loved him, yet that he might get a confession of him and instruct him farther, he did ask him that which he knew, so Paul catechizing Agrippa, doth ask him that which he knew, to teach him that which he knew not. But why doth Paul say flatly, that he knows that which no man thought of this king before? Either because he did perceive that Agrippa did believe in part, and therefore he rejoiced like the Father to see his Son coming towards him: So he meets him in the way, and embraceth him as it were with this commendation: I know that thou believest, that is, I know thou hast a kind of faith, & believest that the Prophets said truly, as many of the Gentiles did, though thou canst not apply it unto thyself: So to bring him from faith to faith, from knowledge to knowledge, from love to love: he commends those sparks in him, which served not to be called faith, but almost faith, as Agrippa saith.  
Or else he saith, I know thou believest, because he would have him believe. Therefore he prevents him and answers for him, lest Agrippa should go back, and mislike with his boldness, and say no, I believe not the Prophets, as it is like he would have said, if Paul had not spoken mildly to him, therefore he begs the question and answers him, I know that thou believest: As when we will make a man our friend and willing to do us a pleasure, as though he were willing already, and as though we had no doubt of him. Dost thou believe? yea, I know that thou believest. And yet it was but almost believe, as Agrippa confessed himself, but if he had not believed, this was the way to make him believe, for this makes many zealous to be counted zealous, & many studious, valiant, & bountiful, to have a name of more than is in them, as if ye mark ye shall see generally to speak well of a man rather than evil doth stir him to virtue, & encourage him in virtue for no man is so humble but he leans to Fame, and a good report doth tickle and please him which deserves it, and him which deserves it not. Therefore Paul which knew by long experience what bait was best to catch souls, when he cast forth such a strange question, anticipates the answer, lest Agrippa should answer otherwise than he would have him: he will not trust him with such a question, but speaks for him, I know that thou believest. Solomon saith that he is wise who winneth souls, Pro. 11. 30. And so you may see in this example, here zeal and discretion were met together, the doves simplicity, and the Serpent's policy kissed each other to win one soul to God, what study Paul took and how he beat his brain, and picked his words to win a king to religion, because many turn with their head. He doth not so much flatter Agrippa, as he persuades him to do that which he saith he doth, this was Paul's drift to draw him as it were with the cords of joy, and make him confess Christ before he was a ware, that so he might get more & more of him, even as Nathan made David by a sleight to confess against himself, and repent his adultery, when as it is like that plain and blunt speeches, would have done more hurt than good. This is the subtlety of wisdom (as I my term it) which Solomon intendeth when she saith, I wisdom dwell with Prudence, Pro. 12. where prudence signifieth Christian policy, which Christ commends when he saith, be wise like Serpents, Mat. 10. 10. Thus you have a pattern before you, they which convert souls to God, may see how Paul encounters with Agrippa, whereby no doubt the holy Ghost would have us learn how to gratulate to our brethren their small beginnings and praise the mite which comes from them that have learned but a while, and take hold of such as are coming forward, and draw them further with all the signs of love: and not disdain those which come at the last hour to the vineyard, though we ourselves have laboured since the morning. For he which is first may be last, and he which seems last may be first. Therefore let no man insult beyond the lists of humility, as many make themselves unprofitable servants by counting themselves more profitable than other. It is a fault among the best which are like Aaron and Miriam, a little proud of the Spirit, and contemn them which are so ignorant as Agrippa: whom Paul bears in his arms like the lost sheep to the sold again.  
Now Paul hath spoken, Agrippa answers, Almost thou hast persuaded me to become a Christian. Wherein ye may see how Paul's speech wrought with him, that he was almost converted with a word, when it was spoken in wisdom and love: what power is in one Sermon, if ye hear attentively. Agrippa was an heathen even now, and worshipped Idols, and never heard a Preacher before, yet one Sermon made him almost a Christian. As Luke saith of Steeven, when he disputed against the Sirenians, Acts the sixth Chapter, and the tenth verse, they could not resist the wisdom and the spirit by which he spoke: So Agrippa could not risist the wisdom and the spirit by which Paul spoke, but was so fettered with the holy chain, that as Paul was captain to Festus, so Agrippa now was captive to Paul, the word had him in bands like a prisoner, and made him confess against himself before Festus, that he was almost a Christian. For Paul's speech to the amaze of that obstinate Precedent, and wonder of all that stood by, to see a King, an heathen, and an Idolator, which sat to judge, to be so changed with a word of a captive from his opinion, whom they though all the words in God's book could not alter, if Paul and Christ had spoken to him all his life: Then it was verified which before was prophesied, They shall bind Kings in chains, and Nobles in fetters of Iron, Psalm one hundred forty nine, and the eight verse. O the Majesty and force of the word, when faith doth kindle it, and zeal doth utter it, it flies like the stone out of David's sling, and striketh sin and sinner both together at the heart.  
This Paul did in bonds: when he was bound, he was stronger than they that bond him: when he was a Captive, he was ●reer than they which kept him: and when his judges examined him, he examined them, and made them free which are bound to Satan, before he was free from them. Send for Paul out of prison to instruct Agrippa, and he is in bands which should convert. O that such Doctors might preach unto the Romish Princes of Europe, or that the Kings that honour yet the most Antichristian beast, would hear like this King: But they have some Anasiahs which have an eye to Amos that he cannot speak in the Court. Go thou seer, fly into the land of juda, prophesy to the Lambs, and keep Sheep: Speak no more at Bethel, for this is the king's Chapel and the king's Court. A goodly reason why none but flatterers should preach to Princes, because it is the king's Court: Should not Kings hear the truth as well as others? Must not Bethel hear of salvation as well as judah, because Amasiah doth fear his fall, lest A●os get his honour from him? When will he convert Agrippa which will not preach in bands nor in liberty? Happy Agrippa, not by the name of a King, but by the name of a Christian. Happy Agrippa, not by the presents which thou receivedst of Festus, but by the words which thou heardst of Paul: thou camest to see, but God brought thee to hear: thy intent was to gratulate Festus, but now thou mayest gratulate Paul. The Captive is better to thee than the Precedent, for Festus hath showed thee but his pomp, but Paul hath showed thee his Saviour, and persuaded thee to become a Christian.  
Almost saith Agrippa, but not altogether. Hear you may see your pittance, how you measure God with almost, and serve him by halves which hath given all, 
Acts. 5.  like Ananias which brought a part and kept a part behind. This is our worship of God: though we will not say for shame with Agrippa that we are but almost Christians: yet we are not almost, when we would be counted altogether. We go before him in hypocrisy, and come behind him in modesty, for Agrippa would not show more than he had, to be counted better than he was. Though altogether had been as ready as almost, as it is to us, yet when almost was all, he said almost, not altogether. It seems that the flax began to smoke, though it did not burn. The first temper is cold, the next is lukewarm, the last is hot: Almost is first, and Altogether is last: and many come between before we can go from one to another. Agrippa confesseth that almost is all, and here he stays to hear what Paul will say to instruct him farther. Paul thou hast persuaded me almost to become a Christian. It is like the faint confession of him that wept and said, I believe Lord, help my unbelief: I am a Christian, teach me to be a Christian? Therefore they which descant upon his name, do note that Agrippa is as much as Aegre pario, which signifies him which hardly laboureth, and brings forth with pain as Agrippa did. Nabal is his name (saith Abigail) and folly is with him, So Agrippa is his name and difficulty is with him: for hard and scarce was his conception in stead of a Christian, he brought forth almost a Christian.  
Shall we now behold our face in Agrippaes' Glass, whether we be altogether like Paul, or almost like Agrippa, or like Festus not at all? Christians or no Christians, or what kind of Christians are we? There be many degrees upon earth, but this is the highest degree: There be many names of honour, but this is the honourablest name: there be many professors of men, but this is the best profession to be a Christian, that is, the Son of GOD, the fellow of Angels, the heir of heaven: yet whether we should be Christians, or Christians almost, or Christians altogether, is a question which troubleth every man, and when altogether is approved for best, yet we choose almost before it.  
There is some thing always behind, like the eye which looked to Sodom: as an Owl peeps at the Sun out of a barn but dares not come to it, so we peep at Religion and will not come near it, but stand a loof off pinking and winking as though we were more afraid of GOD than the devil: For self-love, and regard of persons, and fear of laws, and sway of time, more are afraid to be too holy, than too profane, because holiness is worse entreated than profaneness.  
Go away and sin no more, because thou art healed. Nay, go away and sin again because thou art healed. As Naaman entreated for one sin: that he might stand before the Idol when his Lord leaned upon his shoulder: So this sin, and that sin will not let us pass the compass of almost, lest we should have a perfect reward.  
God would have nothing so perfect as a Christian, for whom he hath given his well-beloved Son, his spirit, his Law, and his prophets, That the man of God may be perfect, as Paul saith. Yet every thing grows until it be perfect, the builder builds till it be an house: The Tailor soweth till it be a garment: The painter paints till it be a picture: Only the Christian leaves off before he attain to be a Christian, and makes a full period at almost.  
That which GOD would have to be perfectest of all, he had rather have unperfect than perfect, half than all, a little wealth, a little rest, a little honour, and a little pleasure seems nothing, but a little faith is enough although it be never so small a mite.  
We have a weight of all kind of metals, a touchstone for gold, a measure for grame, and we will not take one jot less than measure of any man, only we cut GOD of his weight and measure, and weigh our service in half balances: This I will do, and this I will not do, God shall have one part, and the the world shall have another part, and the flesh shall have another part, and the devil shall have another part. Thus we have brought GOD to his stint: ask while he will, he shall have no more but almost: Almost zealous, almost faithful, almost righteous, as though almost were better than altogether: that is, the counterfeit than the truth, the shadow than the body. Paul saith that the Athenians were too religious in worshipping an Idol. Act. 17. 22. But where doth Paul find that excess in worshipping God: we are not too diligent, but too negligent where we should be diligent. james speakeing of our sins calls them the superfluity of our maliciousness, whereby he showeth that though our wickedness be a superfluous and vain thing, yet it overfloweth, and exceedeth the banks. But Christ speaking of his Disciples progress in righteousness, calls them all by this name, O ye of little faith, etc. So he may say of little love, of little zeal, etc. for all our virtues are little ones, and the waters of life are at such an ebb, that the least temptation may wade over them and not be drowned. God hath a controversy with us, as he saith with Israel: and this is it, we were borne when wisdom cried in the streets, and yet she may call us fools and say: How long wilt thou hate knowledge? Pro. 1. For what could God do more unto this vineyard, that he hath not done? Thirty years we have been dressing, and pruning, and watering, and yet what is in jerusalem more than in Samaria? In th' vinyeard than in the Mountains, which were never tilled nor dressed, How long shall he dress a barren fig tree, which is dead at the root? Our Church is in a consumption: her heads are sick, her members weak, her Physicians fearful. From little to little, our zeal is come to the last gasp, ready to take her leave of all, because she see not that we love religion, but chase it from us. Her enemies are placed about her: she grows amongst thorns: she is fed with checks: she mourneth in a corner: she speaks on a reed. Her garments are clipped: Her friends dare not defend her for her enemies. What shall I say? We had rather be whole sinners than half Christians. White is counted no colour: so zeal is counted no virtue. But mere hypocrisy is counted true Christianity: and true Christianity is counted by hypocrisy. Our wealth is in an Epha, our zeal is in a Gomer. Our sin like an Oak, our faith like a Mustard seed. They which have no religion are counted honest men: for they count it as easy a matter to be a Christian as to say the lords prayer, the Apostles Creed, the ten Commandments, and go to the church, this is country Divinity, this is City Divinity, and I may say Saint Clement's Divinity. He which can swear that the Pope is Antichrist, and that flesh is good on Fridays, is a protestant at least, a Christian every inch: he hath zeal, knowledge and religion in Folio. This is the rampire in our days, like a Lion in the passages. Almost standeth in the way before we can come to altogether: and they which will go beyond Almost, are counted curious, factious, precise, fantastical, as though Almost were more than altogether, and altogether were not so much as almost. If his righteousness exceed the righteousness of the Scribes and pharisees which is but Hypocrisy, he shall be punished for his righteousness, 
Gen. 4.  as if it were a fault, as Cain persecuted Abel because his sacrifice was better than his. Our saviour saith, Learn of me to be humble & zealous and righteous: 
Matt. 11.  But now we must learn of other, and set a crooked pattern before us, lest we go too strait. We may preach like john, as in Matthew. 3. Bring forth fruits, But we may not preach like Christ: Bring forth much fruits. john. 15. For that is counted an unreasonable service of God. If we give him the seventh day, the seventh part, the tenths or tithes of our life, and of our thoughts, and of our speeches, and of our works, it is enough: so we define Altogether out of measure. Thus we dodge with GOD, and draw back from our promise which we made in baptism, as though he were not worthy of such a goodly creature, to have that which he gives. Ever since we were borne we have served two masters If one foot stand in the Church, the other so●te sticketh in the world. If one hand carry fire, the other hand carries water. If one word savour of religion, the next word savoureth whatsoever pride, or envy or lust.  
How few of our thoughts are consecrated to GOD? How few of our speeches taste of grace? How few of our works are squared to the word of GOD, which should be the line and level of all our thoughts, speeches, and actions? Tell thy sins which thou hast committed since thou didst rise in the morning, and record thy good deeds which thou hast done ever since thou wast borne, and the first shall exceed the last. Thou which sayest thou art a Christian, hast rebelled more since thou rose than thou hast obeyed since thou were borne.  
Is this altogether like Paul, or like Festus not at all? Now if we be almost Christians, Let us see what it is to be Almost a Christian. Almost a son is a bastard. Almost sweet, is unsavoury. Almost hot, is luke warm, which GOD spueth out of his mouth. Revel. 3. 15. So Almost a Christian, is not a Christian but that which GOD spueth out of his mouth. A Christian Almost, is like a woman which dieth in travail: Almost she brought forth a son, but that almost killed the mother and the son too. Almost a Christian, is like jeroboam which said, It is too far to go to jerusalem to worship, and therefore chose rather to worship calves at home. Almost a Christian, is like Michah which thought himself religious enough because he had gotten a Priest into his house. Almost a Christian, is like the Ephraimite which could not pronounce Shibboleth, but shibboleth. Almost a Christian, is like Ananias which brought a part, but left a part behind. Almost a Christian, is like Elyes sons which polled the sacrifices: like the Fig tree which deceived Christ with leaves: like the virgins which carried lamps without oil: like the willing unwilling son which said, He would come and came not. What is it to be borne almost? If the new man be but borne almost, he is not borne. What is it to be married almost unto Christ? He which is married but almost, is not married. What is it to offer a sacrifice almost? the sacrifice must be killed or ever it can be sacrificed. He which gives Almost, gives not but denieth. He which believeth Almost, believeth not but doubteth. Can the door which is but almost shut keep out the thief? Can the cup which is but almost whole, hold any wine? Can the ship which is but almost sound, keep out water? The soldier which doth but almost fight, is a coward. The Physician which doth but almost cure, is a slubberer. The servant which doth but almost labour, is a loiterer. I cannot tell what to make of these defectives, nor where to place them, nor how to call them, nor unto what to liken them: They are like unto children which sit in the market place where is mourning and piping, and they neither weep nor dance, but keep a note between both, they weep almost, and dance almost. Believest thou almost? Be it unto thee (saith Christ) as thou believest. Therefore, if thou believest, thou shalt be saved. If thou believest almost, thou shalt be saved almost. As a pardon comes while the thief hangs upon the gallows, he is almost saved, but the pardon doth him no good: So he which is almost a Christian, almost zealous, almost righteous, which doth almost love, almost believe, shall be almost saved: that is, if he had been a Christian, altogether, he should not be damned. Thus every man is a Christian almost, before he be a Christian altogether.  
Now I must lead you from almost to altogether, as it were to Christians from the figure of Christians. This is the step which we must tread at this time. I would to God (saith Paul) that thou wert not almost but altogether as I am. When he saw Agrippa coming on, and said almost, then Paul cast up his lure again: Comest thou Agrippa? Come Agrippa, I will not have thee stay at almost, if any thing will bring thee to altogether I did not ask thee whether thou didst believe the Prophets, that thou mightest be a Christian almost but a Christian altogether. Art thou come thus far, and stayest thou at almost? Nay Agrippa thou must take out this lesson, for there is no measure in Christianity. Come unto me saith Christ, not come toward me, yet he was glad like the father to see his son coming toward him, for it was a sign that he would come to him: he was comforted with almost, but he was not satisfied without altogether. Is this thy offering Almost? it will not serve Agrippa: it is light, it is sothered, it is cracked, correct it again: For our master saith, Be ye holy as I am holy: Therefore almost a Christian will not please him. But if thou be almost a Christian already, how easy is it for thee to be a Christian altogether. Therefore come Agrippa, let us go forward to heaven. The seed is sown to grow. Every thing must increase and multiply. Almost is thy first answer, and altogether thy last. I must not take this for an answer. Shall I tell Christ, that Agrippa is almost a Christian? O Agrippa, God would have thee hot or cold, as it appeareth in the third Chapter of the Revelation of S. john, and the 15. verse. Cold to him is as pleasing as lukewarm: he loveth altogether, and he will not be loved almost: Who shall have the other half, if God have but almost? Therefore speak again good Agrippa. Thus he pleadeth unkindness with him, like an importunate suitor with will not be answered. Shall I go with almost? then thou usest me but hardly, if thou wilt give me no more. Thus he stands in argument with him. What shall I say to Agrippa, if he will give me but almost? I will pray for thee till thou comest off with all. If I can get no more of Agrippa, I will crave more of God. He which hath made thee almost, can make thee altogether. I would to God, etc.  
So now he converteth himself to prayer. Thus we must learn to fish for souls with prayers and entreaties, and questions. Change the bait: cast thy Lure again: follow the siege: pursue the blow: close with sin: and gather more of it: at first he will call thee his enemy as Achab did Elias: Art thou here mine enemy? But if thou wilt not bow to him, he will bow unto thee, and hearken what thou sayest, and change his robes, and put on sackcloth, and mourme and fast, and do all that thou wouldst have him. A Preacher must not look to find them Christians, but make them Christians. Thou shalt not take them converted because thou comest to convert them. If Paul will not yield to Agrippa, Agrippa will yield to Paul. But if Paul had fallen to almost, he had never brought Agrippa to altogether. Therefore they which fish for soul 〈◊〉 must take Paul's net, and remember what God saith to jeremy 15. 19 Let them be converted unto thee. But be not thou converted unto them: for than thou shalt never convert them: signifying, that our constancy in goodness shall induce others to turn from their wickedness, and make him which is but almost come to altogether. This is the substance of Paul's reply, that it is not enough to be a Christian almost, that is, to have a kind of religion, a little knowledge, a little faith, a cold zeal a flattering holiness, like the touch of the hem: but we must march to perfection, and do his will upon earth, as it is in heaven, and contend to be holy as he is holy. This is religion (saith james) to keep thyself unspotted, like a glass which is still wiped. To this end saith Paul. 2. Tim. 3. The Scripture doth teach, and reprove, and instruct, and comfort, That the man of God might be absolute. And in the 1. to the Ephe. 41. To this end we were elected, that we might be holy and without blame. And Rom. 1. He describes our journey from faith to faith, not from faith to distrust. As David describes the way of the righteous Psal. 840. 7. From virtue to virtue, as a travailer goes from town to town, till he come to his Inn. What a foolish thing were it for the Scribe to stay there, when our Lord tells him, Thou art not far from the kingdom of heaven? for therefore Christ telleth him, that he is not far from heaven, to encourage him, lest he should give over before he come to it, So, if ye stay at almost, and repent in some sort as Esau did when he wept, you may hunt for the blessing as Esau did, and go without it: for God is not mocked: but God is mocked if colours and shows will serve.  
When GOD said, Seek my face: mine heart answered (said David) I will seek thy face. Psalm. 27. 8. So we must answer the Lord to that which he asketh: and not when he bids us seek his face, seek his back: when he requireth all, give him half: God asketh, Art thou a Christian? and thou answers: O Lord, I am almost a Christian. What niggardly answer is this to him which deserveth a thousand times more than the best can give? If thy master ask thee, art thou my servant? wilt thou answer him, I am almost thy servant? If the Prince ask thee: Art thou my subject? wilt thou answer, I am almost thy subject? If thy father ask thee: art thou my son? wilt thou answer: I am almost thy son? If thou art but almost his son, than he is but almost thy father: And so it is with God, a son or no son: half a son, is a bastard. How dost thou know God to be thy God, but as thou art his servant? How dost thou know God to be thy father, but as thou art his son? By thy love thou shalt know God's love: for according to thy mind towards him, is his mind of thee, whereby thou mayst truly judge whether he favour thee or hate thee, and no way else.  
God loveth nothing almost, therefore he doth not love almost. Therefore, love as thou mayst be loved, or else thy love is lost. Thou must seek as thou mayst find, or else thy labour is lost. They shall seek and find me (saith God) because they shall seek with all their hearts, as in jeremy 29. Chapter, and the 13. verse: as though they should not find him though they sought him, unless the sought him with all their hearts.  
Naaman is not only commanded to wash himself in jordan, but to wash himself seven times, and then he shall be healed: So man is not only commanded to obey God, but to obey him while he lives, and then he shall be saved. Be faithful (saith the Angel) unto death, and then I will give thee the Crown of life. Revel. 2, 10.  
When Saul was commanded to kill the Idolatrous beasts, he was commanded to kill all: and because he spared some, God rejected him. Yet God hath more mercy on beasts, than on sins. Would he have the beasts of sinners die, & their vices live? No (saith Christ) Make clean within: that is, leave no filth behind. Whensoever Christ cast out one devil, we read that he cast out all, even the legion together: so when thou castest out one vice, cast out all, for one is not worthier than another.  
The Prophet doth teach us to power out our sins like water which leaveth no taste or colour or sent behind. There is a whole old man, and there must be a whole new man. The old man must change with the new man wisdom for wisdom, love for love, fear for fear, his worldly wisdom for heavenly, wisdom, his carnal love for spiritual love, his servile fear for Christian fear, his idle thoughts for holy thoughts, his vain words for wholesome words, his fleshly works for righteous works. This is a Christian altogether, as if he were cast in a new mould. As a Painter would draw a beautiful picture which should be fairer than all women in the world, he would mark the special grace of every one, and make one beauty of all: so we must make up a Christian, and take modesty from him, faith from him, love from him, patience from him, zeal from him, and humility from him, until it be like the Image of Christ. This is the building of a Christian. First his foundation is laid, and then his walls, and then his roof, and then a Christian like Adam in Paradise. 
Gen. 2.  God made all things good: 
Gen. 1.  therefore if we be but almost good, all things are better than we. The wicked man speaketh out of the corruption of his fleshly heart, and shall not the righteous speak of the abundance of his spiritual heart? He which is merry would be merrier if he knew how. He which is envious would look sterner if he could. He which is proud, would go braver if he had it: and all if we could be worse, we would, but let them amend which look to die. For what kind of man should he be which must bear the Image of God, be the Temple of the holy Ghost, and inherit the kingdom of heaven? Who is fit for these things (saith Paul?) Nay, who is fit for these things? Do ye know no enough in riches, nor pleasure, nor sin, and think that you have enough of religion, before ye have any? The good are known because none but they which are good strive to be better. We are invited to a banquet, & shall we go but half the way unto it? Were it not better that the figtree had borne fruits than leaves? that the Virgins had carried oil than lamps? So is it not better for us to be vessels of gold that come to the Lords table, than like the image in Daniel, part of gold, part of silver, part of brass, part of iron, & part of clay, which was after broken? If the crown did lie in the mid way, than thou needest run but half the way: but to show that there is no reward for them that begin well, all the promises are made to him that continueth to the end. He is cursed not only which doth evil, but he which doth the work of the Lord negligently, or by halves, that is, he which offereth a maimed sacrifice for a sound, almost a Christian, for altogether. Therefore David before he prays, summoneth his thoughts, his speeches & actions, and saith: All that is within me praise the Lord, as a man giveth that which he thinketh will be accepted, that he may be welcome for it. If we did serve an ungrateful master: then we might think almost enough. But Christ did not love almost, when he shed his heart blood for us, & therefore he cannot ask more than he gave, and yet the inheritance of his blessings is behind: why shouldest not thou give as much for them as Abraham or David or Simeon, which would have served God till this time if they had lived, & still reform themselves, & yet thought they had done nothing, as jacob counted his service for Rachel nothing, because he loved her: but thou thinkest that if thou givest thy pleasures, thou shalt want thy pleasures. No, as Abraham did not lose his son when he would have sacrificed his son, so God can keep his pleasures when thou resignest thy pleasures. Thou thinkest that God will not miss it, as Ananias thought that Peter would not miss it: but if Peter did miss it, will not God miss it? So we pair the offering like Elies' sons, which kept the best and fatest to themselves, which made the people abhor the sacrifices: and shall not God abhor such sacrifices? If Ely reproved his sons? how will God reprove them, which reproved Ely for not reproving them enough? A spiritual ear can hear GOD reproving this land, for this mincing of his worship. Can the preaching of the word, the signs of heaven, the shaking of the earth, the victory of your enemies, and all the blessings of God make you but almost Christians, almost religious, almost thankful?  
Is this my reward (saith God) as though you were afraid to be too good? If you think that you shall be mocked if you be too zealous, as Micholl scorned David when he danced before the Ark: David tells you how you shall stop such scorners mouths: O (saith David) I will be more humble yet before my God. When Michol saw his resolution, she mocked him no more, but reverenced him ever after. So tell the Devil and all his mockers, I will be more zealous, more fervent and more holy yet, until I be like him which said, Fellow me, and they which mock thee shall reverence thee as Michol did David.  
This when thou art in the way to heaven, remember that thou must go forward or backward: for jacob did see none stand upon the ladder which ascended up to heaven, but either thy went up or down: they which go not forward, go backward. They which will not come so forward as altogether, shall not stay at almost, but fall from their faith, & love, and knowledge and zeal, by descents, till Christ's threatening be fulfilled. That which they seem to have shall be taken from them, as though they never had any taste at al.  
Thus I have set you a glass to behold whether you are in almost or altogether. Yet Paul lured for Agrippa. Now he sues to the people. When he had caught the King, he spread his net for the people.  
I would to God, that not only thou but all that hear me, were not only almost, but altogether as I am. He might wish rather than hope and therefore he prays, I would to God that all were Christians: As Moses wished that all could prophesy. Peter was taught both to feed the sheep and the lambs, great and small, and old an young, rich and poor: So Paul prays for the King and for the people too, & wisheth that they were all Christians. This prayer we may say for them that do not pray for themselves, to make them ashamed, when they see other more careful for their souls than they themselves. The pastors care extendeth to all, although some are more to be laboured, yet none is to be despised, which is but a lamb of the flock. Paul doth not wish Agrippa more honour, or more wealth, or more friends, but more religion, which is the greatest want of Princes. Although they have received a kingdom, yet they are not so thankful, as they which have received nothing, but from hand to mouth. Though they have done a thousand times more evil, yet they are not so penitent as he which hath done least of all: They sit in God's seat, & are called Gods, but are not like God, but like Mammon, more than their names, and their Crowns, except David, or Solomon, or josua, a few which remember whose person they bear: the rest are like Herod, and Saul, and Nabuchadnezzar, which know not from whom their kingdoms come.  
As I am, saith Paul directly. Paul should have replied, altogether a Christian, and not altogether as I am: but who shall teach the Spirit to persuade? He chose to say, as I am that Agrippa might see his single heart and love toward him, who went not about to seduce him, but wished it unto him as unto himself: Even as I am. If any thing will persuade, most fit is the example, when he which teacheth us goes before us, for than we see that he dealeth plainly, and speaks of love, and means no deceit, when we see him do as he saith. Saul hath slain his thousand, but David his ten thousand. So where another converts a thousand, he shall convert ten thousand, which can say like Christ Fellow me. Oh what is this when a Christian and I am all one, that ye might say to your children, I would to God thou were a Christian, when you say, I would to God thou were like me.  
The king should be like Paul by this saying: How then do some say with Festus? Too much zeal hath made thee mad. If the people know the Lords prayer, the ten commandments, & the Articles of belief, it is enough, is this to be like Paul? No Festus, the knowledge of the word doth not make a man mad, but makes him wise to salvation. Can that which makes a man wise, make him mad  
Therefore they which say that we are the worse for knowledge, or worse for religion, or worse for zeal, are like Festus which had neither knowledge, zeal, nor religion in him. And they which teach the people that they shall not need to be as Paul, but that a mediocrity will serve, incur that curse of Paul: He which teacheth another doctrine than that which ye have received of us (which wished all as perfect as himself) Let him be Anathema, that is, accursed. They which love you like Paul, do not wish you zeal by weight, and knowledge by ounces, and works by number, a Sickle, or an Omer, or an Epha: but that ye abound in all knowledge, and all zeal, and let them be lukewarm which will be spewed out.  
Except my bands: yet Paul excepteth something, not his knowledge, nor his zeal, but his bands, Not altogether as I am, but altogether as I am, except these bands. He excepteth nothing but his troubles. Charity had rather suffer than other should suffer, as David prayed God to turn his wrath from the Israelites upon him. Now if ye ask me, who can love his neighbour as himself? Hear is one that had rather suffer himself, than Agrippa should suffer: he would have him partaker in all his good, but not in his troubles: As I am, except these bands.  
Paul glories in his bands, and shows his chains like his Ensigns: these are the marks of Christ: this is the cognisance of my Lord, his sweet yoke and easy burden. But he wisheth faith to them without a burden, the battle is to the strong & the Cross is not to be wished for, but to be borne.  
Thus the spirit of wisdom hath set us an example how men are won to the truth, and led forward by little and little with lenity and softness, putting difference between them which know not the truth, and them which resist the truth. Paul did not speak so to Elimas the Sorcerer which withstood the truth. Act. 13. 16. But set his eyes upon him & said, O full of all subtlety and mischief, the child of the Devil and enemy of all righteousness. Neither did Peter speak so to Simon Magus▪ Act. 8. 23. But as Solomon saith, A wise man knoweth the time and place, and as Paul saith, the Spiritual man discerneth all things, so he knoweth when to be soft and when to be rough. They which resist the truth as Elimas, and labour to keep the Rulers from it as Elimas did Sergius Paulus the Deputy of Cyprus, and many like him now, must not be entreated like Agrippa which is coming to the truth, but as Elimas was. He which hath Paul's Spirit knoweth how to handle both in their kind. Though we may not discover the nakedness of some, yet we may not hide the nakedness of other: An humble heart is a good Schoolmaster both to apply comfort and reproof. Now the Lord jesus which hath made you Christians almost, make you Christians altogether.  
FINIS.   

The humility of Paul.  Rom. 12. 1. 2. verse. 
I beseech you therefore brethren by the mercies of God, that ye give up your bodies a living Sacrifice, holy, and acceptable unto God, which is your reasonable serving of God.  
And fashion not yourselves like unto this World, but be you changed by the renewing of your mind, that ye may prove what is the good will of God, and acceptable and perfect.  
PAul an Apostle to the Gentiles, writing to the Romans which were Gentiles, 
Ro. 11. 13.  after he had showed what God had done for them in receiving them into his covenant which were out of his covenant, and making them his people, which were not his people, that the Gentiles might triumph now over the jews, as much as the jews triumphed over the Gentiles, because the jews were rejected, and the Gentiles received in their place. Now he showeth what they should do for God. Give your bodies a Sacrifice to him: that is, as Christ gave himself for you, so you must give yourselves to him: as he was sacrificed for you, so you must be sacrificed for him, not your sheep, nor your Oxen, nor your Goats, but yourselves. You must be the Sacrifice: this Sacrifice, Paul calleth a living, and holy, and acceptable sacrifice, a living sacrifice, because the jews sacrifices were dead sacrifices: an holy sacrifice, because they might sacrifice beasts and not be holy: but they cannot Sacrifice themselves, but they must needs be holy. An acceptable Sacrifice, before the sacrifices of beasts did not please God, unless they did sacrifice themselves too. But if they sacrifice themselves it doth please God, though they do not sacrifice beasts. It is true that God did require this sacrifice of the jews as well as the Gentiles, for in Deu. the tenth Chapter and the sixteenth verse, he saith, Circumcise your hearts, & in the first of Samuel the 15. Chap. and 22. ver. he saith, Obedience is better than sacrifice, which shows, that even then God did require the sacrifice of the body, more than▪ of beasts: but although God did require this of the jews also that they should sacrifice their bodie● too, yet Paul signifies that God requireth larger of the Gentiles, 
Mat. 11. 11.  because a Christ saith, we have a greater light. The Gospel is a greater benefit than the law, and therefore our thankfulness should be greater than theirs.  
First here is an exhortation to sacrifice our bodies to God. Then an explication what this sacrifice is. It is your reasonable service, and not fashioning yourselves to the World: and the renewing of your minds to the image of GOD, in which they were created. Then follow two reasons to persuade, one drawn from the mercies of God, I beseech you brethren by the mercies of God: The other drawn from the fruit of our regeneration, that ye may prove what that good and acceptable, and perfect will of God is. The exhortation is to sacrifice ourselves to God. It seems that the jews grudged to sacrifice their beaster, therefore Paul thought that the Gentiles would grudge to sacrifice themselves, and therefore mark how he prepared himself for them.  
Brethren I beseech you by the mercies of GOD. 
Math. 1. 7.  This is his preparative, First, he calls them Brethren, which shows his affection to all Christians, which after Christ were called brethren. Secondly our adoption by Christ which makes us brethren. thirdly the duty which we own one to an other, as if we were brethren. The Apostles do not use this name so lightly as we, as you may see here, for Paul made it a preamble to persuade the Romans to godliness: So Abraham made it a mediator to keep peace between Lot and him, Are we not brethren saith Abraham? as if he should say, shall brethren fall out for trifles like infidels. This was enough to pacify Lot, for Abraham to put him in mind that they were brethren, 
Gen. ●3. 8.  when he heard the name of brethren, strait his heart yielded, and the strife was ended: so this should be the Lawyer to end quarrels between Christians, to call to mind that they are brethren. And they which have spent all at law, wished that they had taken this Lawyer, to think with Lot whether it were meet for brethren to strive like enemies: with such reverence than they did use the name of brethren, but now there is no reverence in naming of GOD: For many speak of him when they do not think of him, and many never speak of him but when they swear by him.  
When he had called them brethren, than he beseecheth them, Brethren I beseech you. This is the Apostles style. If God did humble himself for man, much more should man humble himself for men, therefore though Paul speak of a matter, wherein he might command, as he saith to Philemon I might command thee: yet as he did rather beseech him, so he doth rather beseech them. Mark the subtlety of wisdom (as I may call it.) As the serpent did use policy to tempt, so the Preacher may use policy to convert, 
Gen. 3. 1.  and so Paul won Agrippa to believe, by persuading him that he did believe. 
Acts. 26. 27.  It was Paul's Office to teach the Romans, but it was Paul's policy to beseech the Romans, until compulsion need, gentleness is better than bitterness: Lenity deserves to go first, and correction hath no place if persuasion will serve.  
I beseech you brethren, we do not use to entreat and beseech, but for our profit, but Paul did beseech them for their profit. We would have other humble themselves to us, but Paul humbled himself to his inferiors, to make them humble themselves to God. Here the Preachers may take example of the Preacher of the Gentiles, 
Rom. 11. 13  the loving phrase is the Apostles phrase, and he which beseecheth shall persuade easier than he which thundereth. Many have been drawn with the cords of love, which could never be haled with the chains of iron. God is love, and his Ministers must speak like love or else they do not speak like Paul: he which fisheth for souls and doth not take his Net, shall fish all day, as Peter fished all night and catch nothing. Although a temperate Preacher be a wise Preacher, and this be our policy to entreat and beseech you like Paul, 
Math. 22.  yet you should not look to be entreated like the guests which would not come, but to be compelled like the guests which came to the banquet: For you must be entreated to your profit. It is no reason that Christ should pay, and pray: the servant prayeth, but the master commandeth.  
Yet Paul hath not done his preparative: he is loath that his suit should take the repulse, and therefore he useth a Mediator unto them: and beseecheth them by the mercies of God. I beseech you brethren by the mercies of God: mercy is a loving solicitor and worthy to be heard, because it heareth again. God doth entreat us by the same Mediator that we entreat God, we entreat God for his mercy, and God entreateth us for his mercy. So that mercy is like a sign between us, which calleth God to hear us, and us to hear him. What will not a good subject do for a merciful Prince? Many sweet things are in the word of God, but the name of mercy is the sweetest word in all the scriptures, which made David harp upon it 26. times in one Psalm, six and twenty times he repeats this in the hundred thirty and sixth Psalm, For his mercy endureth for ever. It was such a cheerful note in his ears when he struck upon mercy, that like a bird which is taught to record, when he had sung it, he sang it again, and when he had sung it again, he recorded it again, and made it the burden of his song, For his mercy endureth for ever. Like a Nightingale which when she is in a pleasant vain, quavers and capers, and trebles upon it, so did David upon his mercy, For his mercy endureth for ever. But here Paul speaks in the plural number, not by the mercy, but by the mercies of God.  
There is a plurality of God's mercies, his lesser mercies in his corporal blessings, and his greater mercies in his spiritual blessings: his temporal mercies in earth, and his everlasting mercies in heaven: his preventing mercies in delivering us from sin, and his following mercies in pardoning of our sin. 
Gen. 3.  How many sins came with Adam, and how many curses came with sin, so many mercies came with Christ to answer them both. Therefore when Paul could not number them for multitude, he was feign to lay them down together in the gross sum, and in a word called them mercies: as if he should say, I cannot number the mercies of God, but the less I can number them, the more they are. Thus much why Paul calleth them brethren, and why he beseecheth them, and why he remembreth them of God's mercies.  
Now he hath prepared the way, he commenceth his suit, that they would give their bodies to God, he speaks not here of the soul, though he would have them give their souls too. As you may see in the next verse, but he speaks here of the body, to show that the body is a servant to God as well as the soul, both are too little, and therefore one is not enough. And therefore Paul saith, Glorify GOD in your bodies and in your souls too, 
2. Cor. 6. 20  but here he speaks the rather of the body, to show that their battle will be with the flesh, and that the flesh will be unwilling to this Sacrifice, as Christ saith, the spirit is willing but the flesh is frail. 
Mat 26. 43.  That is, the flesh will not afford any thing to GOD, though he do never so much for her, yet she is like churlish Naball, which will do nothing again. Therefore the Apostle urgeth so to give the body, as if he should say, draw forward that which he draweth backward, and let the conversion begin where sin hath his root: if you can win the flesh which is like Nabal, the soul will come like Abigail, and bring her train with her.  
Now to show how we should give our bodies to God, the Apostle saith give your bodies a Sacrifice to God. That is, you must give your bodies to God, 
Levit. 1. 9 &. 13.  as if you did Sacrifice them: The Law appointed a Sacrifice, in which all the members were offered together: So ye must give your members to God, for the body is all, all is but parts of the body, therefore if you must give your bodies, 
Rom. 8.  you must give eye, & ear, & tongue, & hand, and feet unto him, For the heart (saith Paul) doth but believe, because it is not enough to believe, therefore he addeth, the mouth doth confess as it is as necessary to confess unto Salvation, as to believe unto justification: So it is as necessary to sacrifice the tongue as the heart.  
What then, is the tongue enough? Nay, (saith Christ) he which hath an ear to hear let him hear. 
Mat. 11. 15  Is the ear enough? Nay, (saith David) Lift up your hands to his Sanctuary. 
Psal. 134 2.  Is the hand enough? Nay, (saith Solomon) Let thine eyes behold the right. 
Pro. 4. 25.  Is the eye enough? 
Pro 4 27.  Nay, (saith Solomon) Remove thy foot from evil. So the word passeth like a collector from one member to another, to gather tribute for GOD, until the body have paid as well as the soul. Therefore in Deut. 6. 5. GOD commandeth, not only Thou shalt love the Lord with all thy soul, & with all thy mind: but with all thy strength that is, if thou canst do any thing for him with the strength of thine hand or the strength of thine eye, or the strength of thine ear, or any part else: Thou art bound by this commandment, to do it with all thy strength. Therefore when David went about the service of God, he called all his powers together, summoning them like a Crier, All that is within me praise the Lord. If every part look to be glorified of GOD, it is reason that every part should glorify him: for this is all that they pay. As every subject oweth loyalty unto his Prince: so every member oweth a duty unto his Creator. The heart to love him, the tongue to praise him, the eye to mark him, the ear to attend him, the hand to serve him, the foot to follow him, and every part should serve GOD as it serveth us: Nay, more than it serveth us, because we are bound to love GOD more than ourselves: For it is said, Love God above all: therefore we must give more to Gods desire than to our own desire.  
Christ hath a part in every part: Nay, every part is his part, because he gave all for all. Shall the hand say to the heart, serve thou him, or the heart say to the tongue, serve thou him, or the tongue say to the eye, serve thou him, or the eye say to the foot, serve thou him? Nay, if Christ be the head, every part will serve him, for all the body is ruled by the head: and therefore if he be the head, every part of the body will serve him like a head.  
Now if you will know how every part may be a sacrifice, 
Luke. 1. 46.  thus it is. When thou canst say with the Virgin, Mine heart doth magnify the Lord: then thine heart is a sacrifice to God. When thou canst say with Samuel: speak Lord for thy servant heareth, than thine ear is a sacrifice to God. 
1. Sam. 3. 9  When thou canst say with David, 
Psal. 25. 11  Mine eyes are ever toward the Lord, than thine eye is a sacrifice unto God. When thou canst say with David: All the day long I stretch out mine hand to thee, than thine hands are a sacrifice to GOD. When thou canst say with David, 
Psal. 88 9  as it appeareth in the 25. Psalm, and the twelfth verse: My foot standeth in uprightness, than thy feet are a sacrifice to God: So at length by following of these examples, every member is a sacrifice.  
He which offereth this sacrifice, is freely excused of all sacrifices beside. For since Christ sacrificed himself, God hath required none other sacrifice of jews nor Gentiles, But that they sacrifice themselves. Now when God doth require of thee to sacrifice thy body, he doth but require thee to sacrifice the sins of thy body, as you may pick out of the next words, Be changed, that is, change thy thoughts, change thy words, change thy works: Let thy tongue speak no more idly: Let thine eyes look no more to vanity: Let thine ears harken no more to folly: Let thine hands work no more iniquity, and then thou hast Sacrificed thy body.  
This seems a dear sacrifice to sacrifice the body, yet thou seest it is but a cheap sacrifice, for it is nothing but to sacrifice thy sins, which would Sacrifice thee. If GOD had required thee to Sacrifice thy Son to him as he required Abraham Genesis, the twenty two Chapter, and the second verse: Wouldst thou not give him? But now he requireth nothing of thee but thy sins, it is as if he should sue unto thee for thy shame, and thy trouble, and thy guilt, and thy fear, that he might have all which hurts thee. What wilt thou part from if thou wilt not part from thine hurt? Therefore sacrifice thy body, and thou hast Sacrificed all that hurts thee.  
Hear Christ is the altar, and we the sacrifice, and the fire which kindleth it, the love of God, and the smoke which goeth up, the consumption of our sins, but a worldly man killed, and a spiritual man revived, and the sacrifice is ended.  
This sacrifice goeth under three titles, living, holy, and acceptable. Every one persuades with the Apostle, that they should offer it: for in it is a holy sacrifice, it cannot but please, because he is holy which takes it: in that it is a living sacrifice, it cannot lose them any thing, because there is no death nor loss in it, as there was in the jews sacrifices: in that it is an acceptable sacrifice, it must needs benefit them, for when the sacrifice is accepted, the sacrificer is accepted too: as Abel pleased, 
Gen. 4.  when his sacrifice pleased.  
First, it is called a living sacrifice, because the beasts died, when they were sacrificed, but men live when they are sacrificed, nay they die unless they be sacrificed. As Abraham did not lose his son, 
Gen 32.  when he was content to sacrifice him to God, so men do not lose their pleasures, when they sacrifice them to God. But as Christ saith, He which leaveth father or mother for me, shall receive an hundred fold: So he which leaveth any comfort for God, shall receive an hundred comforts for it. For God's demands are not only demands, but gifts. He bids thee sacrifice thy body, that thou mightest partak the sacrifice of his body. Here then is but one Sacrifice for an other, one body for another, a beggars body for a King's body: Well may he require a living sacrifice which hath given a dead sacrifice. 
1. Cor. 6. 19  Christ died for us, but he desireth not our death, but our life, that we would serve him with our life. It is called an holy sacrifice, because our bodies are the temples of the holy ghost that is, if they are not, they should be the Temples of the holy Ghost. But as the jews abused the Temple of stone, so we have abused the Temple of flesh, and there is no way to make it holy again but for the holy ghost to dwell in it, that is to sacrifice it to God, & then it is holy, because as virtue came out of Christ to heal the woman's disease, so holiness cometh out of Christ to heal every man's sins, and then they are holy.  
As nothing doth please us, unless it be some way like us, and agreeable to our nature: so nothing doth please God, but that which is like God, therefore because God is holy, no sacrifice doth please him, but the holy sacrifice, therefore holy goeth before acceptable, 
1. Sam. 15. 72.  to show that our sacrifice is not acceptable, unless it be holy. Aliniug, holy and acceptable sacrifice.  
3 It is called an acceptable sacrifice, because no sacrifice is so accepted, as when we offer ourselves. Therefore Samuel saith, obedience is better than sacrifice: 
Gen. 4. 5.  that is, it pleaseth God better than sacrifice? Now if we must sacrifice to God, we should do as we do to Princes, that is, offer that which may be accepted, 
Gen. 4. 5.  that we may be accepted for our gift: or else better undone than done. When Cain had sacrificed to God, because his sacrifice was not accepted, therefore Moses saith that his countenance was cast down: but if we sacrifice our bodies, our countenance need not be cast down: for Paul saith, that this sacrifice is accepted. 
1. King. 18. 39  All other sacrifices were kindled with the fire of the Temple: but this Sacrifice is like the sacrifice of Eliah, which God kindled himself with fire from heaven, and therefore this must needs be acceptable, which man doth not only offer, but God himself doth offer.  
When the Apostle ends our Sacrifice, with this clause acceptable, he meaneth that this should be the level of all our thoughts, that whatsoever we think, 
1. Chro. 17. 1. & 16.  or speak, or do, be acceptable and liking unto God. As David thought to build the Temple, but would not build it, 
Acts. 9  when Nathan told him that God would not have him build it: As Ananias would not baptise Saul, 
Act. 9 13.  but did baptise him when he understood that God would have him baptised: 
Mat. 5. 16.  As joseph would not take Mary to wife, so long as he thought God did disallow his marriage, but did marry her when the Angel told him that he should marry her: so a good man will do nothing before he do consult with God's word: all that he doth he approveth unto God before he do it, if it be not his word and Will, than he turneth back, as if the wind and weather were against him, always reforming his own will to Gods will, that his thoughts, and words, and works may be acceptable. If reason teach us this, that when we offer unto God, we must give him an acceptable sacrifice, an acceptable honour, an acceptable service: then why do we not give him that which he asketh, for he knoweth what is acceptable to him. If he ask the first fruits, we must not offer him the last fruits, for the first is acceptable: So if he appoint his discipline, we may not set up our discipline, for that is not acceptable to him, but to us.  
Now Paul shows what this Sacrifice is, it is your reasonable service of GOD, lest they should grudge to sacrifice their bodies, he showeth that he meaneth but the sins of their bodies. For this sacrifice (saith Paul) is your service, your reasonable service. He calleth it a reasonable service, because it is not in ceremonies like the jews service, but in spirit (as Peter saith:) them because it is that service, which every man's reason and conscience doth tell him that he oweth unto God, wherefore it may well be called a reasonable service, because it is so reasonable. Therefore if we will not serve God thus, that is, as our reason teacheth us: Then we serve him not like men, but like beasts void of reason, whom God may be said to rule, but they cannot be said to obey, because they are ruled perforce. All things do yield a service to God, but all things do not yield a reasonable service, which he requireth of man: here was no reason why Christ should serve us, but there is great cause why we should serve Christ, because he served us without cause, so that I may say, Christ requireth but a reasonable sacrifice, for an unreasonable sacrifice, a living sacrifice, for a dead sacrifice, a cheap sacrifice, for a precious sacrifice, counting us as it were like the poor widow, of whom he is content to take a mite, because we are needy, thus much of our reasonable service.  
The law of this service is laid down in these words: Fashion not yourselves to the world, the world followeth the world, 
joh. 15. 19  but I saith Christ to his Disciples, have chosen you out of the world, therefore do not you follow the world. The world is taken sometime for heaven & earth, 
Acts. 17. 24.  and sea which are parts of the world: sometime for the men of the world, 
Math. 16. 7.  sometime for the elect in the world: 
john. 1. 24.  but most commonly it is taken for the wicked in the world, 
john. 7. 7.  because the wicked are most common, 
john. 8. 23.  like a man which by often faulting is grown to an evil name, so the world which doth not signify evil of itself, yet is taken for evil, because it is accustomed to do evil, and therefore the Devil is called the God of this world, 
2. Cor. 4. 4.  because the worlds fashions are the devils fashions, Therefore fashion not yourselves unto the world, lest you be in the devils fashion. Then you must not prank up yourselves like Players, for this is the fashion of the world: than you must not respect persons more than justice, for this is the fashion of the world: Then you must not flatter to Please, for this is the fashion of the world: Then you must not deceive to grow rich, for this is the fashion of the world, than you must not seek revenge for every word, for this is the fashion of the world, than you must not take scorn to be told of your faults, for this is the fashion of the world, than you must not give alms to be seen, for this is the fashion of the world, than you must not obey for fear of the law, for this is the fashion of the world, than you must not receive the sacrament for order, for this is the fashion of the world, than you must not come to church for custom, for this is the fashion of the world, than you must not make religion but a table talk, for this is the fashion of the world, than you must not turn with the time, for this is the fashion of the world, than you must not defer to do good till you die, for this is the fashion of the world. The world is a bad pattern to follow, because as the flesh followeth the devil: so the world followeth the flesh. Therefore say no more we must do as the world doth, but rather we must not do as the world doth. You say you go so, because it is the fashion, God saith go not so, because it is the fashion. If you come but in the fashion, you shall be in the abuse: There is no man that weareth the cutters fashion, but he is a cutter, none which cutteth his hair like them which are proud, but he is proud: none that coloureth her face like them which are wanton, but she is wanton: none which sweareth like them which lie, but he will lie as well as swear.  
Therefore make not your life of the worlds fashion, 
Mat. 22.  the wedding garment was of an other fashion than all the rest: therefore if thou fashionest they self like the rest, thou hast not on thee the wedding garment, for this was nothing like unto the rest. 
john. 19 23  Christ's garment was of another manner of fashion differing from the world, so thy life must be of another fashion than the worlds: or else as the fashion of the world passeth away, so thou shalt pass and perish with it. God doth not like the fashion of the world and surely he liketh as ill the fashion of Idolatry, or the fashion of Antichrist, as the fashion of the world. He which biddeth us to refrain from every show of evil: would have us refrain from the show of Idolatry, 
1. Thes. 5. 22.  and the show of Heresy: for these are the greatest evils. But if we be not idolators, yet we have the show of Idolatry. If we be not of Antichristes religion, yet we be of Antichristes fashion, so long as we show forth the same badge, and cognisance, you know what I mean. This is to jump with the world and leap to hell. This is not to be in fashion, but out of fashion, therefore now ye shall hear the best fashion. It followeth, Be you changed, by the renewing of your minds. This is the second part of your reasonable service: The changing and renewing of the mind to the likeness wherein it was created. As before he required you to give your bodies, so here he requireth you to give your minds. Outward service is like a tinkling Cymbal, though it hath never so pleasant a sound, yet it doth not please God, because it hath no mind to please him, so is the service of the eye, or the ear, or the hand, or the foot, if the mind be away: it may please other like the Cymbal, but it pleaseth not God.  
The body is a servant as well as the soul, but there is no promise made to the bodily service, but to the Spiritual service: For unless the mind work, the body will serve but a while: Therefore make clean within, saith Christ. 
Mat. 23. 26  Sanctification gins within, until the mind be renewed, the body is never sacrificed. Therefore now Paul shows as it were the knife that must kill this sacrifice, that is the mind, the mind must sacrifice the body. 
Gen. 11.  Be ye changed, as if he should say, Suffer yourselves to be changed as Noah suffered himself to be covered, that is, Grien● not the spirit, 
1. Thess. 5.  do not resist God, be not against your conversion, and GOD will convert you, God will comfort you, God will renew you. By this renewing of our minds, Paul calleth to our remembrance, that once we had a pure mind, and that we come the nearer unto God, the nearer we draw to that similitude again. And therefore the Scripture calleth so often for a new man, a new creature, 
Psal. 51. 10  a new heart: As ye may read, Psal. 51. 10. David prayeth the Lord to create him a new heart, not to correct his old heart, but to create him a new heart. Showing that his heart was like an old garment so rotten and tattered, that he could make no good of it by patching and piecing, but must even cast it off, and take a new. Therefore Paul saith, Cast off the old man: Not pick him and wash him till he be clean, but cast him off, and begin a new as David did. Will ye know what this renewing is? It is the repairing of the Image of God, until we be like Adam when he dwelled in Paradise: As there is a whole old man, so there must be a whole new man, the old man must change with the new man, wisdom for wisdom, love for love, fear for fear, his worldy wisdom for heavenly wisdom, his carnal love for spiritual love, his servile fear for Christian fear, his idle thoughts, for holy thoughts, his vain words for wholesome words, his fleshly works for sanctified works.  
If the mind must be so renewed, I would know of the Papists where are their pure naturals, if our naturals were pure, our minds need not to be renewed, for it is good to be pure, and evil to change it: but because there is no pureness in us, therefore the Apostle would have us changed. Again, let them tell me why our minds should be renewed, if we have free will to do good if we list: But because our minds are so corrupted, that we have no free will to good, nor will to do good neither, therefore the Apostle would have our minds renewed. Thus one word of God hath battered two Castles of Antichrist.  
FINIS.   

A looking Glass for Christians.  Rom. 12. 3. I say through the grace that is given unto me, to every one that is among you, that no man presume to understand above that which is meet to understand, but that he understand according to Sobriety, as God hath dealt to every man the measure of faith. 
FIrst of the Preface, and then of the counsel. In the first verse of this Chapter, Paul persuaded the Romans, by the mercy of GOD towards them, here he persuadeth them By the grace of GOD towards him. Paul speaks like a man in his deathbed. which is set to give good counsel, and goeth from one lesson to another, as though he would speak all with a breath. First he counseled them to make their bodies serve God, because the body is a servant as well as the soul, than he forbade them to fashion themselves to the world, because no man can serve two contrary masters. Then he advised them to renew their minds, because except the mind be reform, the body will serve but a while. And he setteth them to seek Gods will, because the will of man doth seduce him. And now to make up this Testament (as it were) he admonisheth them to rest in the knowledge of God's will, and not to search further nor to be proud of their knowledge, but to use their knowledge to humble their pride. This lesson may seem vain to the Romans: for they were not yet come to be wise, and he counseleth them not to be too wise. Paul saith; That the Gentiles sought after wisdom: 
1. Cor. 1. 22  but he saith there, That the preaching of the Gospel seemed foolishness unto them, which was wisdom: & therefore God calleth them a foolish nation, because they counted the true wisdom foolishness, 
Deut. 32. 21.  and their own folly wisdom. For this cause there was such emulation between the jew and the Gentile, one despised another, because they did not accord what wisdom was, although both sought for it. Therefore that ye may not only seek wisdom as the Gentiles did, but find wisdom as Solomon did, 
A word of his preface.  Paul layeth a foundation for wisdom to stay upon, which he calls Sobriety. Be wise according to Sobriety, which is this, By the grace of GOD which is given to me. Because he speaks to all, and his charge is of great moment, and they which think themselves wise, will hardly be persuaded but that they are wise: therefore he comes with authority like an ambassador from GOD, and saith, By the grace of GOD which is given to me, that is, by the virtue of mine Apostleship, which I have not received from men, but from GOD, nor from earth but from heaven, I charge you that no man among you, whether he be learned or unlearned, whether he be an hearer or a teacher, presume to know above that which is meet to know: that is, make himself wiser than he is, or boast of the graces which GOD hath given him, or despise the gifts of God in other, or room beyond his calling, or trouble his head with curiosities, but that he be wise according to sobriety, that is, walk within his vocation, be humble in his knowledge, and use his gifts to the profit of other, as GOD hath given to every man the measure of faith: that is, remembering that it is a gift of God, which hath dealt gifts to other as well as to him, that they might do him good, as he may do them good, so that if you ask Paul as the jews asked Christ, By what authority dost thou this? he showeth his letters Patents from the King himself, by the Grace of God, etc. Well doth he call his Apostleship the grace of God: for he was a persecutor of the same doctrine which he preached, and therefore if it had not been Gods marvelous grace, he should never have been an Apostle. It was as strange to hear that persecuting Saul was among the Apostles, as to hear that King Saul was among the Prophets, 
Act. 13.  but by the grace of God (saith Paul) so it is. I did not usurp this calling, but it was given me. I came not from men, as I did before when I persecuted, but I am sent from God. do not count mine office a labour or a burden, but I esteem it a grace, The grace of God both to me and to you. By this Paul teacheth us to receive the ministery of the word as a grace from God: For if Paul speak by grace, than you hear by grace, as he said, I speak by the grace of God which is given to me: so you may say, We hear by the grace of God which is given to us: and therefore I exhort you, as he did the Corinthians. Receive not the grace of God in vain. 
1. Cor. 9 1.   
Now to his counsel: Let no man presume to understand above that which is meet to understand, but let every man understand according to sobriety. When the Apostle speaketh of things meet to understand, he signifieth, that it is not meet to search all things. It seems that many among the Romans were sick of our disease, which is, to think ourselves wiser than we are: therefore he which taught them to be wise in all his exhortations before, teacheth them here not to be overwise, but sober wise. As God appointeth the jews a measure, how much Manna they might gather, so Paul appointeth the Romans a measure, how much wisdom they might gather. The jews measure of Manna was so much as an Homer would hold, the Romans measure of wisdom is so much as sobriety would hold. For as the Manna which the jews gathered over an Homer did them no good but mould and fuste: so the wisdom which men gather more than Sobriety, doth no good, but puff them and corrupt them, and turn them either into pride, or into envy, or into wiles, or into strife, or one cogitation or other, as their superfluous Manna turned into worms: When Paul entered into this sage doctrine, which I may call the lopping or pruning of wisdom, which must be kept low, like a man which is given to be pursy and gross, he summoneth all sorts of men to hear him, as though he spoke of a fault, like the darkness of Egypt which went over the whole land: therefore he exceptes no calling nor person, but crieth, I say unto every one, etc. The wise and the ancient and the learned are to learn this lesson. One thing is behind saith Christ to him which thought be had done all: So one thing is behind to him which thinks that he knoweth al. Art thou wise? be not too wise like thy mother Eve, which would know as much as God. Paul hath two suits to move unto you, The first is, 
Gen. 3. 7.  that ye would be wise, the other is, that ye would not be too wise, for too good (we say) is stark nought: So he which is too wise, is a very fool. Nay (saith Solomon) there is more hope of a fool, than of him which is wise in his own conceit: there is hope of a fool that he may be wise, because he will hear instruction, but of him which is wise in his own conceit, there is no hope to make him wise, because he thinketh he knoweth that which he should learn. For this cause Christ pronounced his woes to the pharisees, and his doctrines to the people: Because the whole (saith Christ) have no need of a Physician, that is, they that think themselves wise like the pharisees, think they have no need of a teacher, and therefore Christ did not teach them, but rate them, and teach them which did not think themselves wise. Therefore if we will be Christ's scholars, we must be Paul's scholars, that is, Presume to know no more than is meet to know, and then he will teach us as much as is meet to know.  
There is as much need to warn men with Paul, that they be not over wise, as to warn them with Solomon, to seek wisdom, for there is an error of the left hand, 
Prou. 4.  and of the right hand. A man may be as well too wise as too simple, too careful as too careless, too hasty as too slack, and therefore Solomon saith, Turn not to the left hand, nor to the right. 
Prou. 4. 27.  And again, Be not too just, neither make thyself too wise, 
Eccl. 7. 18.  And again, If thou have found honey, eat not too much. All which places do show, 
Pro. 25. 16.  that men are given to over reach, like Moses, which when he had heard God, would needs see him too, which was not possible for man to behold. This is the last sleight of Satan when he cannot keep men from knowledge, than he casteth how to puff them up with their knowledge, which makes them as vain, as ignorance made them before. Festus did not apply truly, when he said, 
Act. 26.  that too much learning had made Paul mad: but it is true, that too much learning hath made other mad, & would have made Paul mad too, if he had been as proud of his learning, as Festus was of his honour: & for all that he was an Apostle, yet it began to work upon him: 
1 Cor. 12.  As he saith, I was almost puffed up with the multitude of revelations, he was not wise above sobriety, but he was almost wise above sobriety. And therefore he might well sound the retire of wisdom:  
Look to your wisdom, and learning, and knowledge, for I myself was almost puffed up with it. If Paul might learn his own lesson, than it is like that none here have learned it. The Scribes and pharisees did not come to Christ, as the people came to john to ask, Master what shall we do? But these Rabbis might have come to Christ as well as there scholars came to Christ disciples: to whom he would have answered like Paul, Be wise unto sobriety.  
Five things in my judgement, are to be noted in these words. The first is, that wisdom is a thing to be desired, for when he saith, not above sobriety, he would have us wise within sobriety. The second is, that every man affecteth a kind of wisdom, either according to sobriety, as Paul counseled the Romans, or above sobriety, as the Romans did before. The third is, few are wise, as God counteth wisdom, & therefore Paul speaketh to all, as though all were to learn this lesson. The fourth is, that sobriety doth show like a glass who are wise, and who are not The last is, that the wisdom which goeth. beyond sobriety, doth hurt him which hath it, and other. For when Paul saith be wise to sobriety, he implieth that who is not so, is in a kind of distemperature, like one scarce sober. As the meat which is not digested with exercise, doth rumble in the stomach: So the knowledge which is not digested with sobriety, troubleth the brain.  
Touching the first point, the forbidden tree seemed to Eve a tree to be desired, because it would teach them knowledge. Nature taught her that knowledge was a thing to be desired: Though the Serpent pointed her to a wrong tree. For in deed the tree of life was the tree of knowledge. and when they went to the other tree, they changed their knowledge for ignorance, 
Prou. 4. 7.  as they changed their holiness for wickedness. Beside all other virtues are called wisdom, to show that wisdom is the bond of virtues, and as much to be desired as all the rest. Beside, God himself is called wisdom, 
Prou. 5. 7.  to show, that in nothing we can come nearer God, than in the study of wisdom. Beside, the word, the spirit and the ministery, are all appointed to teach wisdom, because other things are not so necessary, 
Prou. 2. 15.  therefore they have not so many schoolmasters.  
Solomon speaking of wisdom, preferreth it before silver, to show, that we should desire it before silver: then before gold, to show that we should desire it before gold: then before precious stones, to show that we should desire it before precious stones. Therefore Solomon prayed for wisdom, and Moses studied for wisdom, & the Queen of Sheba traveled for wisdom, to show that wisdom will requited all the labours and pains that are taken for her. As wisdom is excellent above all, so it is affected of all, as oil was, both of the wise Virgins and the foolish Virgins: Nay, the very name to be wise, is so plausible, that Paul saith the Grecians sought after wisdom, they whom God called a foolish nation, 
1. Cor. 1. 22  The foolish nation (saith Paul) sought after wisdom, though he do not say that they found wisdom. 
Deu. 32. 2.  And in the second of Matthew we find, that the Gentiles called those men that were singular amongst them, 
Math. 2.  by the name of wisemen, as we call them noblemen which are fingular amongst us, showing that wisemen should be noblemen, or noblemen should be wisemen, according to the saying of David: 
Psal. 2. 10.  Beewise ye which judge the earth. And likewise in Paul, we read that they which never knew what wisdom meant, yet named themselves Philosophers: 
Col. 2. 8.  that is Lovers of wisdom, as though there were such a thing behind which all men should love. Thus wisdom hath been a mark, which every man hath shot at, ever since Eve sought to be as wise as her maker. But as an hundred shoot, and not one hit the white: so some come short of wisdom, and some fly over, and some go beside, like the arrows which jonathan shot at David. Therefore Solomon speaking of wise men saith, I have scarce found one among a thousand. 
Eccl. 71. 30  Therefore Paul makes a general charge, isaiah to every one, be wise according to sobriety, as though every one had too much wisdom, or too little. Virtue is a mean betwixt two vices, which couch so close beside her, that one can scarce see her. Covetousness on the one side, and prodigality on the other side, and charity in the midst: pride on the one side, rusticity on the other side, & comeliness in the midst: Flattery on the one side, malice on the other side, and love in the midst: carefulness one the one side, carelessness on the oath side, & diligence in the midst: difference on the one side, presumption on the other side, and faith in the midst: superstition on the one side, Atheiseme on the other side, and religion in the midst: ignorance on the one side, curiosity on the other side, and knowledge in the midst. So that there is but one virtue still for two vices, therefore extremities bear rule in this world. Either we cry Hosanna, or else crucifige, either Christ must not wash our feet, or else he must wash our feet & body too, 
Act. 28. 3.  either we will have Paul a God, or else we say he is cursed of God, either we say, touch not, taste not, for it is unclean, or else we say, let us eat and drink for to morrow we shall die. If we love, we do overlove, if we fear, we do over fear, if we be careful, we are over careful, if we be merry, we are over merry, if we be solemn, we are over solemn, if so we cannot be wise, but we are over wise, so soon as we are thought to know some thing, we would be thought ignorant of nothing. There is a kind of down or curdle upon wisdom, like the train of Gentle women, which is more than needs, which we call the crotchets of the brain which must be weeded out as the tree is lopped when it groweth too thick, or else they will perish the brain, like the skim which seatheth into the broth. The Scripture speaketh of many ancient, and many rich, and many strong, and many mighty, but of one wise man, and yet that wise man too before he died, s●ept beyond sobriety. Therefore even as ye look lest other men's wisdom should deceive you, so look lest your own wisdom deceive yourselves: there is a kind of wisdom, which is more contrary to wisdom then ignorance, as good corn and bad corn come both to the market to be sold, and the bad would have as much money as the good: so true wisdom & false wisdom come both, show both, offer both, praise both, & as jacob took Leah for Rachel: so many take the worse for the better. 
Exo. 7. 70.  Pharaoh said, Come, let us do wisely: when he went about that which destroyed him. The Scribes, and the pharisees and the Elders, took counsel against Christ, as though they would most wisely prevent their salvation. judas would betray his master wisely, and therefore he came with a kiss, and said, Hail Master, when he betrayed him. 
Gen. 4.  Cain thought to murder his brother wisely, and therefore he called him a side into the field, as though he would walk with him, that none might see. jezabel thought to kill Naboth wisely, and therefore she suborned false witnesses, and proclaimed a fast before the murder. Eve thought it wisdom to eat the forbidden fruit. 
Gen. 3. 5.  Absalon thought it wisdom to lie with his father's concubines. 
1. Kin. 23. 5  The idle servant thought it wisdom to hide his talon, The false steward thought it wisdom to deceive his master. All these were wise above sobriety. Of whom we may say with Paul, 
Rom. 〈…〉  presuming to be wise, they became fools: because they were wise to evil, their wisdom had but an evil end: All these examples are recorded to give credit unto this doctrine, Be not wise about Sobriety.  
As Paul would have the Galathians zeal according to knowledge, so he would have the Romans knowledge according to sobriety. He which forbiddeth us to trust in our riches, and in our friends, & in our strength, forbiddeth us to trust in our wisdom, Trust not in thine own wisdom. We count the simple, fools, but God counts the crafty, fools. He which thinks himself wise, is a fool ipso fact●. And to show that they are most fools of all; the Apostle saith, that God chooseth the foolish to confound them. 
1. Cor. 1.  It is said, Be merry and wise: but it may be said, Be wise and wise: for every wisdom is not wise. As the wise men went no further than they were guided by the star; so a wise man should run no further than he is led by the word. 
Mat. 2.  When God hath brought thee unto goodness, he saith acquiese: set down thy rest: go no further than goodness: So when thou art come to wisdom, rest where thou are well, as the Dove did in the Ark. The first blessing which Christ pronounced to any, 
Mark 3.  is to the poor in spirit. As Paul would have you rich in knowledge: so Christ would have you poor in spirit, that is humble in your knowledge, for the proud knowledge is the devils knowledge: and wisdom to the wicked, is like the Ark unto the Philistines▪ which did them more hurt than good: Therefore as God appointed the people their bounds, which they might not pass, when he talked with Moses in the Mount: so he hath appointed certain precincts of wisdom, which when we transgress, we may be said to exceed our commission, like Shemei when he went beyond the river which Solomon forbade him. The Rail or Pale of wisdom is Sobriety. As wisdom is made overseer of all other virtues, so Sobriety is made overseer of wisdom, to measure it forth in even portions and due reasons, that none of God's gifts be lost, as water is unto the wine, to delay the heat of it, and salt is to meat, to make it savoury: So Sobriety is to wisdom, to make it wholesome and profitable to him which hath it, and them which seek it of him. If thou hast found honey (saith Solomon) take not too much lest thou surfeit. 
Pro. 25. 15  Nay if thou have found wisdom, take not too much, lest thou surfeit. There is a surfeit of wisdom, which is the daungerousest surfeit of all other. When a man begins like Paul to be puffed up, 
Num. 12. 3  which was Aaron and Miriams' dis●ase, when they murmured against Moses, because they thought themselves fitter to govern than he. No virtue is better than wisdom and humility, but if a man be proud of his wisdom and humility: then the virtue is turned into a vice. If the light be darkness (saith Christ) how great is that darkness? So if our humility be pride, how great is that pride? If our knowledge be ignorance, how great is that ignorance? Therefore as we remember, Bewise as Serpents: so let us remember, Be simple as Doves, or else we drown in our wisdom, like a light that quencheth in his own tallow.  
Now that ye may know how to be wise according to Sobriety, there be certain properties of his sober wisdom, which I will show you. The first, is not to arrogate to ourselves more than GOD hath given us. As the man said, I believe, Lord help my unbelief: 
Five marks of a wise man.  So the wise man may say, I understand, Lord, help mine ignorance: For one thing which we know, we are ignorant of a thousand things which we should know: yet the foolish virgins would be thought as wise as their sisters.  
No man can abide to be disgraced of his wit: we had rather seem wicked than simple. As every bird thinks her own birds fairest: so every man thinks his own wit ripest. 
Pro. 30. 12.  There is a generation (saith Solomon) which are pure in their own conceit, but they are not cleansed from their filthiness: So there is a generation, which are wise in their own conceit, but they are not cleansed from their foolishness.  
There is a generation of such wise men: but he which is wise in deed saith, I am more foolish than any man. 
Pro. 20. 2.  He which is called wisdom saith, 
Mat. 11. 29  Learn of me to be humble. And he which was counted the wisest man before Solomon, 
Num. 12. 3.  is called the midst man upon the earth. Therefore james describing the wisdom which is from above, saith, that it is a gentle wisdom: the gentle are not arrogant but the scornful.  
The second property is not to glory of any thing in ourselves, as james saith, Let him which is merry sing Psalms: So Paul saith, Let him which glorieth, glory in the Lord: For as we say, Thine is the kingdom, so we say, Thine is the glory: and therefore David saith, Not unto me Lord, not unto me, etc. Oh (saith Satan) this is a thing to glory of, knowledge and learning and wisdom, or else what should a man be proud of? But when Christ heard his disciples glory that they had the gift of miracles, which is a greater matter than knowledge: yet he said, Glory not in this that ye can work miracles, therefore glory not in this, that ye know him which can work miracles. If thy wisdom be given thee, than thou hast received it, if thou hast received it, than I say with Paul, 
1. Cor. 4. 7.  Why dost thou glory, as if thou hadst not received it? Wisdom is not so base a thing that thine own glory should be the end of it: but as Hester thought that her honour was given her for the glory of God, so the learned should think that their learning is given them for the glory of God, the rich should think that their riches are given them for the glory of God, the wise should think that their wisdom is given them for the glory of God: the value and praise and honour of wisdom is to do good, if we be wise to do evil, we are not as wise as serpents, but wise serpents.  
The third property is not to despise other: therefore james calleth the true wisdom a peaceable wisdom, 
james. 3.  because it makes no strife, as he which had five talents, did not disdain him which had but one, so they which have more gifts should not contemn them which have few: For as the Unicorn doth more good with one horn than other beasts do with two, so some man doth more good with one gift, than other do with five, because they choke them with pride. When the Pharisie said, I am not like this Publican he said true, for than he was not like the Publican in deed, because the Publican was better than he.  
The fourth property is to keep within our calling, he which meddleth with that he hath not to do, is compared to one that catcheth a dog by the ears, and dare neither hold him still, nor let him go, so he can neither go forward for want of skill, nor backward for shame. Paul saith, he was set a part to preach the Gospel, so to every work God hath set some men apart, and fitted them to that work, as he did Bezalred to the building of the tabernacle, & therefore unless a man set himself apart to this work, he should think of Peter, which when he struck with the sword was bid to put up his sword again, for the sword was not committed to him, but the neys. In Exod. 17. 11. we find josua fight, and Moses praying, 
Exo. 17. 11.  and Aaron and Hur holding up his hands, so every man should have a several work. God hath given certain gifts to certain callings, as no man can exceed his gifts, so no man should exceed his calling. It is not meet that he should be a free man, which was never a prentice, nor that he should leap into Moses chair, that never sat at Gamaliels' feet: If thou dost never so well, and be not called to it, the Scripture saith strait, Who hath required this of thee? thou art an usurper of another's Office. A fool (saith Solomon) is meddling, showing that a wise man meddleth not, but where he hath to do. We are compared to a body, some men are like the head, and they must rule: some are like the tongue, and they must teach: some are like the hand, and they must work: when this order is confounded, then that cometh to pass which we read of Eve, 
Gen. 3.  When the woman would lead her husband, both fell into the ditch. 
Luk. 12.  Therefore as Christ said, Who hath made me a judge over you? so they which are not judges should say, who hath made me a judge? he which is not a teacher should say, who hath made me a teacher? he which is not a ruler should say, who hath made me a ruler? And this is a better peacemaker than the Lawyer.  
The first property is not to be curious in searching mysteries: this Paul meaneth, when he saith, let no man presume to understand, above that which is meet to understand: the star when it came to Christ stood still & went no further, so when we come to the knowledge of Christ, we should stand still & go no further: for Paul was content to know nothing but Christ crucified: It is not necessary to know that which God hath not revealed, and the well of God's secrets is so deep, that no bucket of man can sound it: therefore we must row in shallow waters, because our boats are light & small, & soon overturned. They which have such crotchets and circumstances in their brain, I have marked this in them, that they seldom find any room for that which they should know, but go too and fro, seeking and seeking like them which sought Elias▪ body and found it not.  
Let men desire knowledge of God, as Solomon did, but not desire knowledge as Eve did. For these aspiring wits fall again like Babel, and run into doubts, while they seek for resolutions. As the jews when they heard the Apostle preach, burned their curious books, and had no more delight to study such toys, so as men come to the truth, they are content to leave these fancies, and say with Paul, I know nothing but Christ crucified, Curious questions and vain speculations are like a plume of feathers, which some will give any thing for, and some will give nothing for. Paul rebuked them which troubled their heads about Genealogies, how would he reprove men and women of our days, if he did see how they busy their heads about vain questions, tracing upon the pinnacles where they may fall, while they might walk upon the pavement without danger? Some have a great deal more desire to learn where hell is, than to know any way how they may escape it: to hear what God did purpose before the world began, rather than to learn what he will do when the world is ended: to understand whether they shall know one another in heaven, than to know whether they belong to heaven: this rock hath made many shipwrecks that men search mysteries before they know principles, like the Bethshanites which were not content to see the Ark, but they must pry into it and finger it: commonly the simplest men busy their head, about the highest matters, so that they meet with a rough & crabbed question, like a knob in the tree, & while they hack and hew at it with their own wits, to make it plain, their saw sticks fast in the cleft, and cannot get out again, at last in wrath they become like male contents with God, as though the Scripture were not perfect, & either fall into despair, or into contempt of all. Therefore it is good to leave off learning, where God hath left off teaching: for they which have an ear where God hath no tongue, harken not unto God, but to the tempter, as Eve did to the serpent. This is the rule whereby a man may know whether his wisdom stand right: as a covetous man is needy in the midst of his riches, so a proud man is ignorant in the midst of his knowledge. Now, if our wisdom were examined by these properties, I fear, as the Angel said, Thou hast examined them which called themselves Apostles, 
reve. 3.  and found them liars: so I might say, I have examined them which call themselves wise men, and found them liars. In deed Solomon saith, many boast of their goodness, 
Pro. 20. 6.  but who can find a good man? So many boast of their wisdom, but who can find a wise man? They are wise (saith he) in their own judgements, but he saith not that they are wise in others judgements, As Paul told the Athenians, that they were too religious: so he would tell many now that they are too wise, so wise, that they are fools again. The Galathians zeal was without knowledge, 
Col. 2. 3.  but our knowledge is without zeal, having a show of holiness as Paul saith: So they have a show of knowledge. But as the show of holiness is hypocrisy, so the show of wisdom is vanity. If they which think themselves wise, be wise; then we have more wise men than beggars, and peradventure here be more wisemen, then of any other beside.  
As you have heard the notes of them which are wise according to sobriety: So if you would know such as are wise above sobriety, you shall discern them by these marks. First, they will have all the talk wheresoever they come, like parrots. Secondly they contemn other like the pharisees. Thirdly, they spurn at him which tells them of their fault, like Abner. Fourthly, they jump with Caesar, like the Herodians. Fiftly they turn with the time, like Demas. Sixtly, they seek their own credit by the discredit of others, like the enemies of Paul. Seventhlie, they love to hear their own praise, like Herode. Eightly, above all things they would have their own will, like jezabel. Whensoever these eight marks meet, there is a wise man, and a fool, a wise man in his own conceit, and a fool in proof: these are the wisemen of the north, and the Philosophers of England.  
Thus you have heard the wisdom which is according to sobriety. If any man do see the spots of his own face in this glass, let him wash and be clean. He that is wise (saith Solomon) is wise to himself, but he that is over wise, is wise against himself: here you may see: that note above Ela is a jarring note and always makes a discord in the harmony. Christ would not have us wise Serpents, but as wise as serpents, lest they which are like serpents should cirumvent us, to be wise to evil is an evil wisdom, and there is no such enemy unto knowledge, as the opinion of knowledge: for one which is wedded unto his own wit, will never be counseled of any. Therefore how necessary it is to remember this doctrine, and God grant we may remember it. I cannot tell how, no man can serve GOD, unless he know GOD: for none do obey him except they which do know him, and yet it is said that there was never so much knowledge and so little goodness. Surely as Christ said to his Disciples, O ye of little faith, so he might say to us, O ye of little understanding: for there is not too much wisdom, but too much ostentation, Humility is none of our virtues. They which should teach others to be wise according to sobriety, pass the bonds of sobriety themselves: every man hath a commonweal in his head, and travels to bring forth new fashions. As the jews were not content with such rulers as God had appointed them, but would have a king like the Gentiles. As the Papists are not content with such laws as God hath appointed them, but they will have traditions like the jews: So the wisdom of this world is, to devise better orders, better laws, better titles, better callings, better discipline, than God hath devised himself. Every plant saith Christ, which my father hath not planted shall be rooted up, that is, every title, and every office, and every calling, which God hath not planted, shall be rooted up: to be wise according to this book, is to be wise according to sobriety. Therefore seek the wisdom of Christ, for the wisdom of the serpent is turned to a curse, the wisdom of the pharisees is turned to a woe, the wisdom of Achitophel is turned to folly, the wisdom of Nimrod is turned to confusion, the wisdom of the steward is turned to expulsion, the wisdom of jezabel is turned to death. This is the end of the deceivers wisdom, of the extortioners wisdom, of the usurers wisdom, of the persecutors wisdom, of the flatterer's wisdom, of the sorcerers wisdom, of the hypocrites wisdom, of the Machevelians wisdom. As Moses serpent devoured the sorcerers serpent: so God's wisdom shall devour man's wisdom.  
Wherefore by the grace of God which is given unto me, I say unto every one of you with Paul, Be wise unto sobriety, be not ashamed to seem ignorant of some things, but remember that it is better to seem ignorant, than to be proud. Thus you have heard what wisdom is, now let us pray unto God for it.   

Food for new borne babes.  1. Pet. 2. 2. As new borne babes desire the sincere milk of the word, that ye may grow by it. 
THis Scripture (beloved in the Lord) containeth an exhortation to in●●re and stir up the believing jews, that as God had illightened them with some knowledge of his truth, and sanctified them in some measure with the grace of his spirit: so they would proceed & grow on and daily increase more and more in the faith and fear of jesus Christ, like the glorious sun which still augmenteth and redoubleth his heat and light, till it be come to the midst of heaven, where is perfect day. Now the means whereby we receive all our growth and increase in God, is the lively preaching of the word of truth. And therefore the Apostle by a figurative, and borrowed kind of speech, earnestly pressing them to thirst & to long for the word of God, even the food of their souls, as little infants (which are new borne) cry for the mother's milk to nourish and sustain them. For there are two births mentioned in the Scripture: the one fleshly, and natural by propagation from the first Adam, whereby original and our birth-sin, as it were a Serpent's poison, passeth and transfuseth itself into us: the other heavenly and spiritual by renovation, from the second Adam which is jesus Christ, whereby grace and holiness is derived and brought unto us.  
In this latter and better birth, God is our Father to beget us, the Church his spouse our mother to conceive us, 
1. Pet 1. 2.  the seed whereby we are bred and borne again, 
Gal. 4. 6.  is the word of God, 
1. Pet. 1. 29.  the Nurses to feed, and to wean, 
1. Thes. 2. 7  and to cherish us, are the Ministers of the Gospel, and the food whereby we are nourished, and held in life, is the milk of the word, as in this place. And therefore in as much as children which are new borne, cannot increase in growth and stature, but must needs die, and come to dissolution, unless they be continually fed and nourished with wholesome food: it behoveth all the faithful and godly, who are quickened and revived in the life of God, as new borne babes to desire the sincere milk of the word, that they may grow by it. I think we need not many words to clear the general drift and scope of this Scripture, as we need not many fingers to point at the shining sun. Let us now therefore descend to the particular doctrines which issue and spring from the several branches of this scripture.  
First here is noted a preparation, if we will be bettered and increased by the word, we must be as new borne bars. secondly, our affection and duty when we are new borne we must desire. Thirdly the matter & object of our desire, the milk of the word. Fourthly, the quality of the milk, it must be sincere. Lastly, the end and use for which we desire it, 
Mat. 18. 4.  that we may grow thereby. For the first point we must be as new borne babes: 
1. Cor. 14. 20  Children we know are principally commended for simplicity and harmlessness: and therefore all those which will profit in the school of Christ and receive light and comfort by the preaching of the word, are here taught to become as babes, to lay aside all maliciousness, and to bring holy and sanctified hearts to the hearing of it. 
Luk. 18. 29  Suffer the little babes to come unto me (saith our saviour) and forbidden them not: for of such is the kingdom of heaven: as if we were never fit to hear & learn of Christ, till we be reform & newly changed into little babes again. For the secrets of the Lord (as the Psalmist speaketh) is with them that fear him: 
Psal. 25. 14  to teach us, that as David would admit no vile person into his counsel: So God will admit no sinful soul into his secrets. If any man will do Gods will, (saith our Saviour) he shall know of the doctrine whether it be of God or no, 
john. 7. 17  because no man can learn this doctrine, but he that doth it, 
reve. 14. 3  as no man could learn the Virgin's song, but they which sang it. And Solomon to the same effect saith, The fear of the Lord is the beginning of knowledge, 
Prou. 1. 17.  as if the first lesson to be wise, were to be holy: & therefore Christ is said to have expounded all things to his Disciples apart, to show, that if we will have Christ to teach us, we must go a part from the world. So that as a man slippeth off all his clothes, when he goeth into a bath to wash him: So we must slip off all our sins, when we come to the word to feed us: for wisdom will not rest in the defiled soul, nor in a body that is subject unto sin. As the Devil would not dwell but in a house that was swept from godliness: 
Luk. 11. 25.  so the graces of God will not come unto the heart which is not cleansed from wickedness, for God will not power new wine but into new vessels: therefore unless ye have prepared new hearts, 
Math. 9 17  look for no new blessings to be powered on you. The jews read the Scriptures daily in their Synagogues to find Christ, but all in vain, because the vail is not taken away in reading them: Even so do we preach in vain, and you hear in vain, because the vail of sin which is drawn like a Curtain over your hearts, hideth and eclipseth the glorious light of the Gospel from you. And therefore (beloved brethren) if you will have the Lord to bless your hearing, and to prosper our preaching, you must wash and rinse out the dregs of sin that are frozen in you, you must purge the leaven of maliciousness that soureth your souls, you must cast up your covetousness, & your pride, and your slothfulness, & your partial prejudice, like the serpent which spews up his poison when he goes to drink: For this is the cause why there are so many fruitless & non-proficient hearers, because there are so many sinful and wicked hearers. It is said of Christ, 
Mat. 13. 11  that he did not many great works in his own country for their unbeliefs sake: so it may be said, that GOD concealeth many great mysteries of faith from us for our sins sake. Our wickedness stops Christ's mouth that he will not speak, as the jews incredulity chained his hands that he would not work. Will an Embroderer teach an other man's servant his trade, if he know he will hurt him? No more will God teach the devils servants his truth, because he knoweth they will offend him. The seed which fell into the thorny ground, sprang up very cheerfully for a time, that it might seem to give great hope of a joyful harvest: but because thorns grew up with it, 
Mat. 13. 22  at length they choked it: so that unless we cut up the thorny sins which naturally sprout and spring up in us, they will overthrow all the good plants of holy doctrine that are graffed in us: and therefore the Prophet jeremy willeth us to break up the fallow ground, 
jere. 4. 4.  and not to sow among thorns, as if the heart must first be sanctified, and afterward instructed, as iron must first be heated, and afterwards be fashioned. In regard whereof, I beseech you (my beloved) in the fear and reverence of God's blessed name, look to your feet when ye enter into the house of GOD: press not into this marriage feast without a Wedding garment, tread not into the holy Sanctuary to hear the word, with an unsanctified, and a defiled, and a filthy soul.  
A man will not keep the Sabbaoth in his working apparel, but will put on his richest jewels, and array himself in his best attire, and yet we make it no scruple at all to come unto the Sabbaoths exercise with a profane, and a wicked, and our worky day heart. When Nadab and Abihu offered strange fire before the Lord, 
Leu. 10. 3.  God said, I will be honoured in them that draw nigh unto me, to show that the Lord doth then look for more holiness at our hands, when by practice of his service, and the duties of holy religion, we approach to draw more near unto him. Wherefore, to shut up this point; as the beggar (in the Gospel) cast off his cloak to come to Christ: so must we cast off the cloak of our wickedness, when we come to hear. We must be as babes, 
Mat. 11. 25  if we will be Christ's pupils; because he revealeth knowledge & wisdom to none but babes. And yet we must not be babes only, but new borne babes, which have a new soul, a new life, new members, new affections imparted to them. Whereby we learn, that it is not enough in our regeneration, to redress and reform some one disordered affection in us, but we must be changed and new fashioned in every part. 
1. Sa. 10. 9  As Saul when the kingly spirit came upon him, was turned as it were into another man: So we when the word begetteth us a new, must be turned and changed into other men, and therefore they which are implanted into Christ, 
2. Cor. 5. 17.  are called new creatures, because neither the old hearn, nor the old hand, nor the old ear, nor the old eye, will serve the turn, but all must be 〈◊〉 and new framed again. 
joh. 3. 6.  For whatsoever is borne of the flesh, is flesh: If we will have it spirit, that is fit for God's worship, who is a spirit, 
joh. 4. 24  and will be worshipped in spirit and truth, it must be borne again of the spirit. The sense hereof made the Prophet David cry out, 
Psal. 51. 10  Create in me a clean heart, O God, and renew a right spirit within me: and therefore we must not patch and piece up our hearts for GOD like a beggars cloak which is made of shreds, but we must be renewed and thoroughly changed in the spirit of our minds. When Naaman the leper had washed in jordan, his flesh came again like the flesh of a young child: If the leprosy of sin be washed and purged from us, all our affections, and all our desires will be altered and changed like the flesh of a child. And therefore if we will fit ourselves to be good hearers, we must not entertain friendship with any sin. As the Adder slips off her skin, and the Eagle casteth her bill: so we must quite slip ourselves of all our lusts, when as new borne babes we come to hear.  
Touch no unclean thing, 
2. Cor. 6. 17  saith the Lord, because sin will cling to the conscience like birdlime to a feather, therefore we must not touch it: it must not have a finger of us. When the Devil made his reentry, he took unto himself seven other spirits worse than 
joh. 15. 5.  himself. Thus one devil brings more devils, and one sin pulls on more sins, as one crow calleth many crows to a carrion: and therefore as the leaven was hid in the meal till all was soured: so let us never rest seasoning our souls till all be sanctified: for than we be fit to understand every part of God's will, when we be in every part new borne again.  
Furthermore, this point discovereth and describeth a gross error in Popery, concerning the works of nature, which are wrought and effected by the single virtue and power of our own free will without the finger and grace of GOD. For whereas the Papists acquit many of them, and clear them from sin, as if an unregenerate man, by the strength and ability of his own will, as it were mounted upon his own wings, were able to aspire to the accomplishment of holy desires: we see that the Apostle in this place maketh no other account of the unregenerate, 
Eph. 4. 14.  then of dead men: and therefore that they must be quickened and new borne again, before they can practise or perform any vital action in the life of GOD. Christ is resembled to a vine, and we to the branches: for that all the juice and sap whereby the branches spring and live, issueth and ariseth from the root of the vine: so all the grace and goodness that is in us, droppeth and distilleth from the riches of the person of jesus Christ. Before GOD blessed Sara, she was barren, and childless: so until God bless our hearts, they be wicked, and fruitless. And therefore as an unclean fountain cannot send forth sweet water, nor a bad tree bring forth good fruit: no more can the corrupt and wicked heart of the unregenerate, bud and bring forth any good and virtuous actions. Thus much of our condition and preparation, whereby we have learned with how holy, and with how sanctified affections, we ought to repair to the hearing of the word. Now followeth our duty and affection when we are new borne.  
As new borne babes desire. We must not be children in wavering and inconstancy, because the Apostle saith, that GOD hath furnished his Church with Pastors and Teachers, 
Mat. 12. 41  That we be no more children wavering and carried about with every wind of doctrine, reeling from faith to faith, from religion to religion, like a drunken man from wall to wall. Nor we must not be children in understanding and knowledge, because the same Apostle saith, 
1. Cor. 14. 20.  Brethren be not children in understanding, but concerning maliciousness be children, but in understanding be of a ripe age. But we must be children in an ardent and burning affection, in thirsting and longing for the word of God. Blessed are they which hunger and thirst after righteousness, 
Matth. 7. 6.  for they shall be filled, because God fills the hungry with good things, but the rich and the wealthy he dismisseth empty. The kingdom of God suffereth violence, because none can enter at the narrow gate, but such as strive, & throng and thrust to enter. And therefore as when the dam feeds her young, every bird gapeth, and struggleth, and stretcheth out the neck to receive the food: So when we come to hear, every man must reach, and stretch out his heart to receive the word. For then indeed the word worketh most effectually in us, when our hearts before are kindled and inflamed with desire of it, like wax which receiveth any stamp after it is heated. The Shunamites child which was raised by Elisha, so soon as his flesh began to wax warm, sneezed, and opened his eyes, and revived again: So when we wax warm in the spirit, and conceive a desire and a thirst of the word of GOD, it is an undoubted token that we are borne again, that there is breath and a soul within us, and we are not utterly dead in the life of grace. As contrariwise, they which have not a sharp and hungry appetite to be fed and satisfied with the milk of the word, are but dead carcases, and skins full of rotten bones: so that this City which should be the glory of the kingdom, may well be termed Golgotha, The place of dead men's skulls, in regard there are so many thousand souls dead in sin, dead in desire, who have no thirst and hunger for the word of God. If they have a bare reading Minister, as children have a puppet to play with, they think themselves in a happy state: as if Elishaes' staff could raise the dead child without Elisha, and the word give life without a preacher. It may be they can be content with Micah, to accept a Levite if they light upon him: But who will send to Jerusalem the school of the Prophets, as Saul sent to Bethelem to fetch David for his comfort? I think you know my meaning. I would not wish you wait till preachers offer themselves to instruct you, but to send to the schools of learning, to provide godly & able men, who may minister the word in due season. Balaake, because he longed for Balaam, went to the utmost coast of the country to meet him. The father, because he longed for his prodigal son, ran to kiss him a great way off. David because he longed for the Ark, went and brought it up from Kiriathaim: So then indeed we desire the word of God, when we will not stay till it come unto us, but we will prevent it, and go to the utmost borders of our country to fetch it home unto us. We must desire the milk of the word, and we must desire it as babes, that is, in three respects.  
First they say children so soon as they are borne into the world, presently cry out for the mother's dug: so must we so soon as we feel the grace of God to have renewed us, while we are yet hot from the womb, hunger and thirst for the milk of the word. If the mother should defer to give her child suck, were it able to live a month, or a week, or a day? No more is our faith able to sustain and support itself, unless it be presently nourished with the food of life. 
Mar. 5. 46.  Christ so soon as he had raised up jairus daughter, commanded her meat, as if it were in vain for us to be quickened by the finger of his power unless we be fed by the word of his grace: and therefore Eden was watered so soon as it was planted, 
Gen. 2. 6.  to show that we must be strengthened so soon as we are instructed: so that it is a great fault among us, when GOD hath quickened us with his spirit, & we perceive his graces to bud and to blossom in us, that we presently provide not moisture to nourish and to preserve them. We count it a miracle that Elias lived forty days without food: and yet we after many years of famine still post off the feeding of our souls. We think it always too soon to begin, though we begin then when we are ready to end, as the rich man, who then went in hand to enlarge his barns, when he was even at death's door to resign his life. As Christ was then sent for to heal the Ruler's daughter, 
Mar. 7. 23.  when she was ready to depart: so, many never desire the preachers company till they be ready to die. They say that the time is not yet come that the Lords house should be built: not yet time to sanctify their souls for God; not yet time to provide for the milk of the word. And thus we post off from day to day, from year to year, till we be arrested by death: As the bad Lawyer drives off his Client from term to term, till the suit be lost. Lot was so long loitering and trifling in Sodom, that the Angel was fain to pluck him out with violence; and certainly unless the Lord by the good means of his providence should pluck us out of ignorance and darkness wherein we use such trifling, and plunging, and delaying, that scarce one of a thousand would be saved.  
Wherefore (beloved in Christ) if Paul have planted you in the true faith, desire also an Apollo to water you: If the foundation be laid by a master builder: seek out a skilful workman, who may roof it also: if ye have received one grace, speedily desire the preaching of the word, that it may increase and grow up by dressing and manuring unto a double grace: for even the best gifts will whither and decay in you, unless they be presently watered with the word.  
Again we know, that children are so greedily carried with a desire of the food, that when hunger assails them, they neither regard leisure, nor necessity, nor willingness of the mothers, but all excuses & business set apart, so soon as they cry for it, they must be fed; Even so we must not think it enough to desire the word, but we must be earnest and fervent, and importunate in calling and crying for it. A notable parable is in Luke, 
Luk. 11. 5.  how one called for bread in the night, the other answered that he was in bed; which seemed a reasonable answer, and yet it would not serve: So we have long called (my brethren) and we have a great while craved the bread of life, though it may seem a reasonable answer, that they cannot give it us without impoverishing themselves and their children, who are fat and enriched with the Ministers maintenance: yet we ought not to be daunted and discouraged so, but to continue ask still, as Peter continued knocking till the door was opened. 
Act. 12.  For as jehu was known by his furious marching; so you may know a faithful and true Christian, by his zealons perfecting of holy purposes. The mother doth not always feed her child for love, but many times to keep it still and quiet, is constrained to leave all, and give it suck: So if our mother neither reverenced God, nor feared men, yet if we would be earnest and importunate with her, if we would continually cry and call for it, as babes do for the milk, she would feed us at last, if not of love, yet at least to be eased of us. It is an old saying, that he which asketh faintly teacheth us to deny him: If we will teach men to grant us, we must ask it with courage and constancy. And therefore as jacob wrestled with the Angel and said, I will not let thee go until thou bless me: so must our requests wrestle with the Governors of our land, and say, I will not let you rest until you hear me.  
This doctrine enditeth and convinceth a great number of us, who though we have a desire to the word, yet we are so i'll and so cold, and so lose in it, that in every cross event, we stand stone still. If it be but a straw it is a block in our way, 
jer. 9 3.  because as jeremy speaketh, We have no courage for the truth upon earth: we have some love to the truth, but we have no courage to labour and adventure for it, as a merchant that would gladly gain, but dares not venture the seas for fear of drowning. If the people be somewhat backward or a Preacher cannot be procured at the first dash, while the fit is fresh upon us, we take our discharge, and cast off the care for ever after. The slothful man says, There is a Lion in the way: And so we discourage ourselves in seeking good things, because there is pains in the way. But if we desire the word, as babes do milk, we must never rest to desire it, until we have it.  
Lastly, we know, children are continually craving food; a little pause, and then to the breast again: and therefore we must not be gorged and glutted with once serving, but continually desire it: We must be of Elias diet, bread and flesh in the morning, and at evening too; So morning and evening our souls must be fed. The Apostle exhorteth, Let the word of GOD dwell in you, 
Col. 3. 16.  because it must not take up a night's lodging and so be gone, but it must be a continual residence and abode in our hearts. Though the ground be good, yet it must have the former and the latter rain to make it fertile, and yet many of us think to grow green with one shower, and to go unto heaven with one sermon. It is reported of the faithful, that they continued daily in the temple, as if a Sabbaoth days exercise would not serve the turn, 
Act. 2. 6.  unless we had some ordinary repast in the work days also: and therefore as the lamp burned continually in the Temple without quenching: So the word must continually sound in our ears without intermission. Thus you see (beloved) that if you will desire the milk of the word as new borne babes, you must desire it presently without delay, importunately without fainting, & continually without loathing, and being satisfied with it.  
Now we come to the matter and object which we must desire; namely, our food and nourishment in Christ, which is here called the milk of the word. To this our Saviour recalleth us from all our dayn●●●s, 
joh. 6. 27.  Labour not for the meat that perisheth, but for the meat which endureth to eternal life. For the word is everlasting food and immortal seed, because it makes us immortal, 
1. Pet. 4. 23.  and to last for ever. We desire wealth, honour, and pomp, and pleasure, and every thing, save the milk of the word which we should desire, like Adam who had all trees, and yet liked none but the forbidden tree. 
Mat. 13. 22  There is a desire of the word, but it is a tore to choke the good corn; There is a desire of money, but it is the root of all evil; 
1. Tim. 6.  There is a desire of the flesh, but it fighteth and wageth war against the spirit; 
jam. 4. 1.  There is a desire of pre-eminence, but it is swelling and ambitious; There is a desire of revenge, but it ariseth from a rash and carnal spirit; There is a desire of praise, but it is cursed and pharisaical; 
Luk. 9 54  the blessed and holy desire is, to desire the milk of the word. When jonathan saw the honey dropping, he must needs be licking: so when ye see the milk of the Gospel ye must desire to be sucking. Of all the blessings of Canaan this was the chiefest, that it flowed with milk and honey; and this encouraged the Israelites to travail to it, in the desert to possess it. The word is a land flowing with better milk and honey, and we must not think any pain or toil too much to attain it. 
joh. 12. 45.  God hath many names in Scripture to make us conceive more honourably of him: so hath the word many titles to make it more amiable: It is called a lantern to direct us, 
Psal. 119. 10  a medicine to heal us, a guide to conduct us, a bit to restrain us, a sword to defend us, water to wash us, fire to inflame us, salt to season us, milk to nourish us, wine to rejoice us, rain to refresh us, a treasure to enrich us, and the key to open and unlock heaven gates unto us. Thus the word is named in all things, that we should only desire it in stead of all things. And surely therefore the word is in so small request among us, because we know not what blessings it bringeth with it. It is the word of salvation, because it saveth the soul from pining, as the corn which joseph sent, did jacobs' house from famine. So that as Elisha said of jordan, wash and be cleansed; so may we say of the word, Hear it and be saved. It is called the word of life, because it reviveth the spirit, as Elishaes' bones revived the Israelites. It is called the word of reconciliation, because it is like a golden chain to link GOD and us together. And in regard hereof, 
Mat. 13. 16  it is called a jewel of inestimable price, as if all the treasure in Egypt were not wealthy enough to buy it. And therefore, as David longed for the Well of Bethlehem; so must we long and languish for the milk of the word.  
The Word is resembled to milk in three respects. First, because it is the only food of the faithful, as milk is the only and proper food of babes. Secondly, because it is not hard and intricate, but plain and easy to be conceived, as milk is easy to be digested. Thirdly, because it is sweet and comfortable to the soul, as milk is sweet and pleasant in taste.  
For the first point, the Lord chargeth the Israelites, 
Deu. 12. 32.  to do whatsoever he had commanded, and not to add or diminish any thing. And josua, josiah, Ezra, and the rest, when the● would renew the lords covenant with the people, read nothing but the law, to show that it was the only rule and square of all their duty: 
Esay. 8. 20.  and therefore Esay recalleth us to the law and to the testimony, etc. and Christ sends us to search the Scriptures, 
john. 5. 39.  because by them we have eternal life: and therefore the Popish church (which nor content with the milk of the Gospel) hath broached many heathen traditions, and unwritten trash; doth not feed but choke and poison her children with them, and deprive the Lords people of this food of life, and like cursed Philistines stop up the wells of water which other have digged: what do they else but starve and famish so many Nations? For well may their hedge priests like dry Nurse's delight and disport the children for a season; but when hunger bites; when the distressed conscience would be fed and comforted, than they are not able to afford them the very crumbs from Christ's table, and therefore we must needs account the estate of those congregations to be full of dread and horror which have not this milk of the word to feed their souls, which want a good steward to give them their meat in due season; which like the Egyptians lie crawling in the dark, when other churches enjoy most comfortable light. jaacob forsook the blessed land of Canaan when it had no bread, and can we be enamoured of those assemblies where there is no soul's food? If ye did consider (my beloved) that ye cannot be nourished unto eternal life, but by the milk of the word; ye would rather desire your bodies might be without souls than your churches without preachers. I tremble to think how oft you have heard this, and yet how little you have performed it. For the second point, that the doctrine of the Gospel is plain, appeareth, when the wise man saith, All the words of his mouth are plain & easy to him that will understand. 
Pro. 8. 9  The testimony of the Lord is sure & giveth light to the simple. 
Psal. 19 7  If our Gospel be hid (saith the Apostle) it is hid unto them that perish: 
2 Cor 4. 3.  for as the Sun which was made to lighten all things, is most light; so the word which was made to clear all things, is most clear: so that if there be no communion between light and darkness, 
Psal. 119. 5  & the word of God be a lantern unto our feet, & a light unto our paths; than it is evident that the Word hath no darkness in it. If we see not all things, the fault is not in the light, but in the eye; as Agar could not see the water which yet was before her, & therefore our adversaries falsely charge the Scriptures of exceeding hardness and intricateness▪ When the spies were returned from Canaan● they could not say, 
Num. 13.  but that it was a good land; but they said it was hard to come by: So the Papists must needs confess, that the Scripture is a good Word, and yet to dissuade the lords people from a serious and diligent search of it; they bring up a slander and say; it hath many obscurities and by-paths. But as Elisha saw the horses and fiery chariots which his enemies could not see: So (beloved) if ye come with a faithful and a holy heart to the word and to the Scripture, ye shall see that plainness and easiness in the doctrine which our adversaries cannot see. For the third point, that the Gospel is the only comfort and consolation of a faithful soul; The Prophet jeremy saith, Thy words were found by me, and I did eat them, 
jer. 15. 16.  and thy word was unto me the joy and rejoicing of my heart. Thy testimonies have I taken for an heritage for ever: 
Psal. 119. 111  for they are the joy of my heart. As a man will be glad to be hired to a noble man: so David when he had gotten the milk of the word, rejoiced as much as if he had been hired unto God: and therefore, in all the story of the Acts, we see joy and comfort to have followed the word, as Elisha followed Elias, and would not leave him. So the wise men rejoiced exceedingly when they saw the star which should lead them to Christ: so ye have matter of great joy & comfort, when ye hear the word preached which shall carry you to heaven, like the chariots which conveyed jaacob into Egypt. There be many Micols in this land which have mocked King David for dancing before the Ark. There are many which term us heady and foolish men, because we come and throng, & press thus to a sermon: but as Christ said, Father forgive them, they know not what they do; So God forgive them, they know not what they say: for if they did feel the calm of conscience, the joy of heart, the consolation of spirit, and the exceeding and everlasting comforts in God, which the faithful possess and enjoy by hearing the word, they would account us not only fools, but stark mad, if all the pleasures, or profits, or dangers of the world should withdraw or withhold us from it. So much for our food; now we come to the quality of our food.  
It must be sincere. Sincere both in his savour, and also in effect and operation: for, as in nourishing our body naturally, our blood cannot be good if our diet be unwholesome: so in feeding our souls spiritually, neither our hearts nor affections, nor our words, nor our works can be good, unless the milk be wholesome whereupon we feed, and therefore, as our Saviour b●ds us take heed what we hear: so the Apostle to the like effect, 
Math. 4. 24.  gives a caveat to take heed upon what we feed; for there is a pure and fresh doctrine, in. jer. 1. 7. and there is a sour and leavened doctrine, in Matth. 16. 6. There is a new wine of the Gospel in Matth. 9 17. & there is mixed wine in the cup of Fornicators in Reu. 17. 4. There are wholesome words in 2. Tim. 1. 13. and there are corrupt and unwholesome words, Ephes 4. 29. There is a doctrine of God, joh. 7. 16. and there is a doctrine of Devils. 1. Tim. 4. 1. There is an edifying and a building word, and there is a fretting and a cankered word, 2. Tim. 2. 17. As the Prophet's children cried out death in the pot; so some places may say, death in our food: and hereof it is, that we are so often for warned in Scripture to beware of the leaven of the Scribes and pharisees; to take heed of the Prophets which come to us in sheeps clothing: to beware that no man seduce us through Philosophy: to try the spirits whether they be of God or no; as we must taste our food before we digest it: to try our gold before we treasure it: Christ tasted the vinegar but would not drink; so when we taste false doctrine we must reject it. There are many greedy of milk, but it is Dragon's milk: they take great pains to learn, but it is to learn the language of Ashdod, & not the language of Canaan: they run to hear, but to hear fables and untruths. Nimrod was as painful in building of Babel, as Solomon in rearing the holy temple. Micah entertained a Levit, & consecrated his silver but to an idolatrous worship. The Israelites melted their ear-rings, but to erect a calf. jezabel fed a great rout of trencher chaplains, but to honour Baal. Many desire to have milk, but they will have it from dragons poisoned; and therefore we are here warned to desire the sincere milk, etc. For the Lord will not have the wine of his word to be mingled and mashed with the water of human inventions. He that hath my word, 
jer. 23. 28.  let him speak faithfully: what is the chaff to the Wheat? God would not have one field sowed with two kinds of grain; to show us that he would not have one heart filled with two kinds of doctrine. Dagon could not stand with the Lords Ark; no more can Christ's truth hold any fellowship with the word of error: and therefore as the ministers must beware that they make not merchandise of the word of God, so must the people also, that they drink not any milk but that which is sincere. And here ye ought (my beloved) more carefully to behave yourselves, as ye see the devil more subtly to assault you, and under the cloak of zeal and reformation, to bring into the lords sanctuary most wicked profanation.  
As a man will be more wary to try every piece of gold, when he sees many counterfeit and Flemish angels to fly abroad: so, when ye see many sorts of doctrine, crawling daily like Locusts out of the bottomless pit, ye must be more diligent to taste and try which is sound and sincere. It followeth:  
That ye may grow by it. Here is the end of our hearing, That we may grow in grace and increase in the faith of righteousness: for the faithful are called the trees of righteousness, 
Esay. 61. 3.  because they must be always springing: 
1. Pet. 2▪ 3.  living stones, because they must grow in the building: 
Mat. 25. 16  good servants, which must trade and traffic the Lords talents to increase: fruitful branches, 
joh 15. 2.  which must be purged & pruned by the hand of the heavenly husbandman. Isaac must not always hang on Sara's breast, but must be weaned: so we must not always be children, but grow up and increase and profit more and more. As the star never ceased till it came over Christ; so we must never rest walking till we come to GOD. If we have faith, we must proceed from faith to faith: 
joh. 1. 17.  if we have love, 
1. The. 3. 12  we must increase and abide in love: 
joh. 2. 17.  if we have zeal, we must endeavour to be consumed with zeal: if we be liberal to the distressed saints of GOD, we must double our liberality, as Elkana gave Annah a double portion.  
If we read the Scriptures, 
1. Tim. 4. 13  we must go on and continue in prayer: 
joh. 12. 12.  if we give alms, we must step on one foot further, 
2. Cor. 9 7.  and give them with cheerfulness: and thus as the Eagle continually soareth till she come to the highest: so must we still increase till we come to perfection. Let us be led forward unto perfection: 
Heb. 6. 1.  as if a faithful man were like a ship under sail, never anchoring till he arrive at heaven. The greater is our sin which hear, and hear, but are never the more reform for our hearing, like Pharaohs ill favoured kine which devoured the fat kine, but remained as il favoured as they were before; so many of us, when we have lugged the breast almost dry, after twenty or thirty years feeding, are as skregged and lean as we were before. No man almost among us is more zealous, no man more faithful, no man more constant for the truth, no man more fervent in religion, no man more sanctified, no man more diligent in practising, nor less vicious now, than he was one hundred sermons a go, as if we were night black-ravens, which cannot be washed with all the soap of the Gospel. Though we have long heard and still desire to hear, yet we do not grow by our hearing, we are very dwarves in Christ scant able to go, little in faith, little in love, little in patience, little in obedience, little in zeal, like Zacheus, so little that we cannot see Christ. This is an undoubted evidence that we have not fleshly but stony hearts, which though they be washed, yet they cannot be watered with the sweet showers of the Gospel: For, is there not in every tavern, and in every shop, and in every house, and in every hall, as much covetousness, as much bribery, as much cozening, as much wantonness, as much maliciousness after this long shine of the word, as there was before? Are we not now as slothful in God's service, as dissolute in the practice of Christian duties, as dishonest in our dealing between man and man, as proud in our attire, as light in our behaviour, as hypocritical abroad, as sinful at home, as we were before? And what is the reason hereof, but that we come to the fountain rather, to draw, than to drink: rather to hear, than to be bettered, and sanctified, and increased by our hearing? One sort heareth not at all, like Eutichus which was sleeping when Paul was preaching: 
Act. 20. 9  another sort forgets all as Nabuchadnezzar did his dream, the most sort remembers all, but will make no practice of it as a Carpenter which should square all by rule, and sticks it at his back, and works all by aim. But assuredly (my beloved) it were better you never heard, then thus in despite of God to abuse your hearing. If I had not spoken unto them (saith Christ) they should have had no sin, 
joh. 15. 22.  but now have they no cloak for their sin. What cloak can ye have when God offereth grace, and ye wilfully refuse it? As meat, the more a man receiveth, the more it distempereth, if it be not digested; so the more ye learn, and the more ye hear, the greater is your sin if ye grow not by it: if the servant which hide his talon in a napkin was so handled, what shallbe done to them which suffer their talon to perish? And therefore every man must beware how he heareth, every man must take heed that he receive not the grace of God in vain, that he desire the milk of the word, to be bettered and increased by it. Wherefore whosoener thou be that heareth this, and will hear other; search thy conscience, whether thou be grown in any virtue since thou heardest the last sermon: consider what sin thou hadst the last Sabboath, which thou hast not this Sabboath? If thou find no change, than the Word hath not had his working in thee: thou art not inereased by the food which thou receivedst. Will not, a man be angry to set his child to school, and find him always at his A, B, C. or the first principles of sanctification? So will God be displeased, if we be negligent and slack and never take out his lessons, but stand at a stay.  
I know many of you will give me the hearing of this, as you have done many of my brethren heretofore: but as the worm stroke jonahs' guord, and it died in the morning: so by the next morning a greedy worm of covetousness, or the like sin will have perished all. If it do so, know the judge standeth before the door ready every hour to summon you by death, to make your appearance at the bar of justice, and to give up your account for every talon, yea, for every lesson that ye have learned and left unpractised.  
As for you, (if any of you) walk in dutiful obedience to the word, I beseech you in the fear of God, and in the bowels and love of jesus Christ, that ye will abound and increase yet more and more, and contend by all means to put in practice & exercise those things that ye hear, that so at length when ye be ripe for the sickle, and the great day of harvest be come, ye may be gathered as good corn into the Lord's garner, and be invested in the holy heavens with that blessed kingdom which God hath provided for them that serve and fear him. Amen.  
FINIS.   

THE BANQUET of Jobs Children.  JOB. 1. 4. 5. verses. 
4 And his sons went and banqueted in their houses every one his day: and sent and called their three sisters to eat and drink with them.  
5 And when the days of their banqueting were gone about, job sent and sanctified them, and rose up early in the morning and offered burnt offerings, according to the number of them all. For job thought, it may be that my sons have sinned and blasphemed God in their hearts. Thus did job every day.  
THis book is a story of patiented job, to show how God can deal with all, and how they should receive all things at his hand, seeing the most innocent man in the world, when God should try him, was brought so low, that the Devil had power to lay upon him what torment he would, death only excepted, and yet he stood to it with such constancy, that he saith, though the Lord kill me, yet will I trust in him, the thirteenth Chapter of job, and fifteenth verse. Such power was given unto his faith, and love, and patience, that they overcame the Devil, which said that if he might have leave to plague him, he would make him blaspheme God to his face, verse, 11. Therefore God would have this victory to be recorded for all such as are sick, or sore, or needy, or oppressed, that whatsoever pain we suffer, we may remember that jobs pain was sharper than this, and yet it could not make him so impatient: but when like a man he was offended with his torments; like an holy man he was more offended with himself, and angry with his anger. Therefore at last God returned to him, and removed his troubles and made his end more honourable than his beginning, as if he should say, Thus it shall be done to the man which is not offended with my chastisementes. Now to our purpose, in the first verse of this Chapter, the holy Ghost showeth what a good man job was, saying; that he was an upright and just man, one that feared God and eschewed evil. In the second verse, he showeth what store of children job had: saying, he had seven sons and three daughters. In the third verse he showeth what store of riches job had: saying, his substance was seven thousand sheep, and three thousand Camels, and five hundred yoke of Oxen, and five hundred Asses, etc. In the fourth verse he returneth again to his children, showing how they were occupied, before the wind came and blewe the house upon their heads, saying, his sons went and banqueted, in their houses every one his day, and called their three sisters to eat and drink with them. In the fift verse he cometh again to job, and shows a proof of his virtues, which he commended him for before, saying, that when his sons had banqueted, he sent for them, and sanctified them, and rose up early, etc.  
So if ye ask what his sons did, the holy Ghost saith, that they banqueted. If ye ask where, he saith, in their own houses. If ye ask when, he saith, every one kept his day. If ye ask who were the guests, he saith that one invited another, and the other invited him again, and they called their sisters to them. and so they made merry together. If ye ask what father job did, the story saith, that after every feast, first he sent for his sons, and then he sanctified them, and then he sacrificed for them: the reason is added, because job thought, It may be that may sons have sinned and blasphemed God in their hearts, his zeal in this action is declared by three circumstances.  
First, that he rose up early in the morning. Secondly, that he offered so many sacrifices as he had sons. Thirdly, that he performed this offering every day while their feast lasted. Of every circumstance a little, because some had rather hear many things then learn one. First here is to be noted that amongst the blessings of job, his children are reckoned first, so soon as the holy Ghost was past his spiritual blessings which he mentioneth in the first verse of all, before all his other blessings, lands and houses, and goods, and cattle, and friends, and servants, he speaks of his children, as the chiefest treasure which job had next unto his virtues; although he was counted the greatest man for riches and cattles, and all things else in all the east parts, 3. verse. Therefore the Devil when he had taken away all his other riches, took away his children last of all, trying him as it were by degrees, as if he should say, I have a greater plague for him yet, if the losing of his goods and stealing of his cattle, and burning of his houses, and slaying of his servants will not move him, yet I know what will rouse him: when his children are all feasting together I will raise a mighty wind, and blow down the house upon their heads, and kill every son & daughter which he hath at a clap. Indeed this news frighted him forest, as appeareth in the 20. verse, his patience was so great, that when they brought him word of his oxen, & camels, and asses, and sheep, he never shrinked, we do not read that he made any answer; as though he cared not for them, but when he heard that his dear children, seven sons, and three daughters, after he had brought them up to ripe years, were slain all at once, than the story saith, that he rose up from his seat, and rend his garments, and shaved his head, and fell down to the ground and cried; Naked came I out of my mother's womb, and naked shall I return again. So even the devil knoweth what a man loveth, and what a blessing it is to have children, therefore when God commanded the man and the woman to increase and multiply, it is said before, that God blessed them. Gen. 1. 28. which was the first blessing that was given to man, which is called a blessing, The blessing of children. Again, when God spoke the same words to Noah & his sons, it is said before, that God blessed Noah & his sons Gen. 9 4. so children came still under the name of blessing. Thus God himself showeth that children are his gifts to make you thankful for them, and careful of them as job was. And therefore some men have more riches, and some less, & some none, because it is the blessing of God (as Solomon saith) which maketh rich. Pro. 10. 22. so some men have many children, & some few, & some none, because it is the blessing of God, as David saith, which sendeth children. Psal. 128. But this is the difference between temporal blessings and spiritual blessings: that spiritual blessings are simply good, and therefore do all men good that enjoy them: as faith, and love, and patience can never hurt a man, but better him: and temporal blessings are as he which hath them, to good man riches are good, honours are good, health is good, liberty is good, because he doth good with them: but to an evil man they are evil, because they make him worse, and he doth evil with them: as jeroboam had not done so much hurt, if he had not been in such honour. Therefore we pray for health, and wealth, and honour, and rest, and liberty, and life, with a caution, If it be Gods will: As Christ prayed for the removing of his cross; because we know not whether they be good or evil, whether they will make us better or worse, or whether we shall do good with them, or hurt. Thus when job had his cattle, and his houses, and his friends, and his servants, and his children about him, he was like the man of whom David speaks, The righteous man shall flourish like a palm tree, Psalm. 91. 13. Therefore the devil said, that God had made an hedge about job. vers. 10. As an hedge goeth round about a garden: so God's blessings went round about job, according to that Psal. 33. 10. Him which trusteth in the Lord, mercy shall embrace on every side.  
Thus job was endowed with children, but how his children were affected we cannot define so well as of their father, because the holy Ghost saith nothing of them, but that they banqueted, which doth sound as though he noted a disparagement between job and his sons, as there was between Ely and his sons: for oftentimes a godly father hath untoward children, which make him watch, and fast, and pray, & weep when they little think, while they themselves ruffle, and swear, and banquet, and game, till poverty fall on their purses, as the house fell upon their heads: so it seems that jobs sons were secure upon their father's holiness, as many are upon their father's husbandry, which think the old man hath enough for us, we need not care to get or save: so they might think, Our father sacrificeth for us, we may feast and be merry, his devotion will serve for us: he is an old man, let him pray and GOD will hear him. One Lot is enough in an house: but if job had bred up his sons so, God would not have commended him, but rebuked him, as he did Ely. Therefore this is not spoken against jobs sons, that they banqueted, as it is spoken against the Israelites, that they sat them down to eat, and rose up to play. For first it is not like that he which was so commended of God, that he said, No man was like him upon the earth, vers. 8. would not teach his children in their youth, as he prayed for them after. Again, if they had been Epicures, and Libertines, and beazlers, GOD would not have heard his prayer for them, no more than he would hear samuel's prayer for Saul. Again, if they had despised that GOD which their father worshipped, he would never have said as he saith, It may be that my sons have blasphemed God, as though some fault might scape them by ignorance, or rashness: but he would have said, My sons are blasphemers, and therefore I must punish them. For that which the law said against blasphemers after, that job understood by the law of conscience written in his heart, as Paul saith, Rom. 2. 15. Again, if they had used their feasts for their lusts, like them which say, Let us eat and drink, for to morrow we shall die, it had been vain for job to speak to them of sanctification, for they would not have sanctified themselves at his bidding. But it is said, that before job offered sacrifice for them, they were sanctified, that is, they considered the faults which they had committed, and repent for them, and reconciled themselves, & then job sacrificed for them. Again, if their feasts had been surfeting, and disorders, like our Wakes and Revels, job should have forbidden their feasts, & not prayed God to pardon their sins which they committed in feasting, & suffer them to sin still, for that were to mock God, as though he desired not pardon for their sins past, but rather leave for them to sin still. Lastly, we do not see by any circumstance of the story, that they abused their feasts either in suspected houses, or profane company, or corrupt speeches, or impure gestures, or wanton dancings, or unlawful dalliances, or vain superfluities, but that our feasts might be allowed, if they were like unto theirs. For first they did feast in their own houses, they did not run to Ordinaries, or Alehouses, or Taverns, as they which seek for the strongest wine, or hunt after news, or worse purposes, but like good neighbours they invited one another home, and kept their hospitality in their own houses, as our Gentlemen should do that lie about London, which are a kind of Nonresidents, from their poor neighbours. Secondly, they did not feast every day, like the rich Glutton in Luk. 16. every one kept his day in the year when their feastings came: so it is not meant, that the sons did nothing but feast, and the father nothing but pray: but as the feasts of the jews came at certain times of the year, to celebrate some blessings of God, so they observed their feasting times, to celebrate their good wills one to another. Lastly, they did not join themselves with ruffians, & swearers, and tipplers, as all are wont to meet together at a feast: neither did they invite the rich to their tables, as james saith, which are feasts of flattery: but they were all of one kin, and one heart, brethren and sisters, like the Disciples which sat down together.  
All this doth show that their meetings tended to nourish amity, & that they had respect to the continuance of their peace, & increase of their love one towards another, which was the first cause that feasts were instituted in the Primitive Church, & therefore called the feast of charity, only that friends and kinsmen and neighbours might meet one with another to receive the blessings of God, & rejoice together like joseph & his brethren, lest Christian familiarity should wear out of use, & be forgotten. For ye may see in Eccles. 2. 24. and 3. 12. and 5. 17. where Solomon speaketh of the joy, and pleasure, and delight which we may take in God's creatures. And again, in Psal. 104. 15. where David saith, that as bread was made to strengthen, so wine was made to comfort the heart, that God would not only have us fed, but of his exceeding goodness he would have us cheered and comforted beside, as he showeth by this abundance of his creatures, in that he hath ordained so many things more than we need. Why did God create more things than we need? but to show that he alloweth us needful & comfortable things, for all good things which were not created for need, were created for delight. Therefore even the Scriptures have commended solemn feasts in Le. 10. Num. 29. Exo. 23. where ye may read of sundry feasts commanded by God himself, as the feasts of gathering fruits, the feasts of trumpets, the feasts of Tabrnacles, the feasts of new Moons, the feasts of reconciliation, the feasts of dedication of the temples, etc. Beside it is said, that Abraham made a great feast the same day that Isaac was weaned, Gen. 21. 8. So it is said of Samson, that he made a feast when he was married. jud. 14. 10. and at a feast in Canaan, Christ showed the first miracle that ever he wrought, turning water into wine. joh. 2. If feasts had been unlawful, Christ would not have been there: therefore the wiseman saith, there is a time to laugh, as well as he saith, there is a time to weep, Eccl. 3. 4. when he saith, there is both a time to laugh & weep, he implieth, that the time to laugh is not every day: as it is said of Dives, that he fared deliciously every day, Luke. 16. for then there were a time to laugh, but no time to weep. Therefore if ye will know the time when to laugh, & when to weep, God hath set Vriah for an example, when the Church was quiet, & his country safe, Vriah could rejoice aswell as other: but when the Church was troubled, & his country in danger, though the king bade him go home, & eat and drink, & solace with his wife: he would not do so, but said, the Ark of Israel and judah, dwelleth in tents, and my Lord joab and the servants of my king abide in the open field, and shall I go to my house, and eat and drink and be merry with my wife? by thy life, & by the life of my soul, I will not do this thing. See what a sin he counted it to feast then, which at another time he counted no sin. Therefore if ye ask when it is time to feast, & when to fast, learn of Vriah: he forbade not to feast, but if he should see your feasting now, he would say, as Elisha said to Gehezi, Is this a time to take a reward? Is this a time to make feasts? nay the father and the sons both had need to rise early now and sacrifice together: for if ever the house were falling upon our heads, as it did upon theirs, now the Devil hath sent forth his winds, now the Pope hath laid his Ordinance, nay our own hands which should prop it, are digging as busily as the enemies, with reproaches, and slanders, and suggestions, to undermine the Church, which is falling already, that we might die like the Philistines, with the temple upon our heads. Is this a time to feast Vria? when the house of God is beset like the house of Lot: when the armies of Antichrist are preparing against God's people? As the voice asked Zacharie, and Amos, and jeremy what they did see: So if ye ask your Prophets what they do see, they may say they do see the wolf devouring the lambs. We see a dark ignorance running over the land, like the blackness of Egypt: we see the Romans coming in again as they came to jerusalem and sacking the temple: we see the Papists carving of Images, & the people kneeling before them: we see the professors of the Gospel shrink away, as the Disciples fled from their Master when he was taken. Is this a time to feast Vria? Is this a time to flatter? Is this a time to dissemble? Is this a time to loiter? Is this a time to keep silence? Is this a time to gather riches? Is this a time to revenge wrongs? Is this a time to set forth pageants? No saith Ezekiah. 2. King 19 3. This is a time of tribulation, in which the Prince, & Nobles, & people should humble themselves, as the Citizens of Niniveh, left the Ark be taken from England, as the Ark was taken from Israel, which God grant that our eyes never see.  
Thus much of jobs children, how every one had his several house, which showeth how God blessed than with riches, as he did their father, & what care job had, like a father to provide for them: then how they feasted together, which showeth how sweet and pleasant a thing it is for brethren to dwell together in unity.  
Now you shall see what the old man doth which was so commended in the 1. vers. the story saith, that he sent for his sons and sanctified them, & sacrificed for them. In which words the holy Ghost showeth the pattern of an holy man, and good father, which kept the rule that God gave unto Abraham, to bring up his children in the fear of the Lord. job doth not as some, which when they have passed their bounds, set all at random, and say with Cain, in Gen. 4. My sin is greater than can be forgiven: but he goeth to the remedy, as the jews when they were stinged, went to the brazen serpent: Albeit my children have not done their duties in all points, but offended in their feastings, yet I am sure that God will have mercy upon them, and upon me, if ye ask him forgiveness. Therefore he sent for his sons like a father, and then he taught them like a preacher to sanctify themselves, and then he offered sacrifice for them. First, we will speak of the cause which moved job to sacrifice for his sons, set down in these words: job thought, It may be that my sons have blasphemed God in their hearts. He was glad good man to see his children agree so well together, but he would have them merry and sin not, and therefore he puts them in mind every day while they feasted, to sanctify themselves; he condemneth not honest mirth and sober feasts, to maintain amity and peace, but being thoroughly acquainted with man's infirmity: this showeth, that he had observed never any feasts so duly celebrated, but some disorder or other hath crept in, whereby God hath been dishonoured at his own table, either for superfluity of meat, or excess of drink, or unchaste songs, or corrupt speeches, or wanton dance, or unseemly dalliances; the devil hath been still at one end, & is lightly the master of the feast. Therefore job thought with himself; It may be that my sons have committed some escape like other men: I cannot tell, they are but men: it is easy to slip when occasion is ready, though they think not to offend; he had no apparent cause to suspect them, and therefore he speaks in the doubting phrase, It may be that they have sinned. It is better to be fearful, than too secure: that which happeneth often in the like case, he might well doubt of it, though he had warned them before: therefore his heart was not quiet, but still this ran in his mind, all the while they feasted: It may be that my sons sin. How wary was job over himself which was so jealous over his sons, lest one sin should slip from them: nay if ye mark, he speaketh not of any open or gross sins which he feared, but he speaketh of a sin in the thought, It may be that my sons have blasphemed God in their hearts.  
Blasphemy is properly in the mouth, when a man speaks against God, as Rabshakeh did; but job had a further respect to a blasphemy of the heart, counting every sinister affection of the heart, as it were a kind of blasphemy, or petty treason. Thus the penitent man doth aggravate his sins, and retch them as it were upon the rack, to make his small sins seem great sins, that he might beware as well of small as great. contrariwise, the profane and carnal minded man doth min●e, and flatter, and extenuate his sins, as though they were no sins, because they should not trouble him: for this sin which job calleth Blasphemy, which is the highest name of sin, the Papists call but A venial sin; that is, but a sleight sin, because it is in the thought: So job & they differ in judgement.  
Now out of this speech of job; It may be that my sons have sinned, or it may be that myself have sinned, which I may properly and rightly term the jealousy of a holy man; wherein job showeth in what fear he stood of his sons so long as their feasts lasted, even as a merchant doth till his ship come home. First, we may see this, that the best things may soon be corrupted, by the wickedness of men, such is our nature ever since Adam chose evil before good, good hath been turned into evil, Gen. 3. Notwithstanding, that our intent and meaning be good. As for example, when an husband loveth his wife, or a father loveth his children, these are good & holy, and commendable things, yet there is no man can be found that doth love his wife, or his children with that evenness (as I may call it) or just proportion, but that there is some odds in the balance when his affection is weighed, which may crave pardon like the feasts of jobs children. If this odds be in all our measures, than it is no strange case, that job thought with himself, that his children might offend God in the thing that of itself of fendeth not. Therefore it is good for a man so long as he liveth in this world, to remember still that he is among temptations, and sits at a feast like jobs children, where he may soon take too much. If the fish did know the hook, & the bird had seen the net, though they have but the understanding of fishes and birds, yet they would let the hook alone, and fly over the net, and let the fouler whistle to himself: so we must look upon our riches, as we look upon snares, and behold our meats, as we behold baits, & handle our pleasure as we handle Bees, that is, pick out the sting, before we take the honey, for in God's gifts Satan hath hid his snares, and made Gods benefits his baits, that as Adam said, The woman which thou hast given me, tempted me to sin, so they may say, the riches or the honours, or the liberty, or the wife, or the servants, or the children, or the meats, or the wit, or the beauty which thou hast given me, tempted me to sin, so many sins lie in wait for us, about our meats and drinks, & beds, & ways, that unless we watch, pray, and look about us at every time, it may be, as job saith, that we may sin in our doings, or in our sayings, or at least in our hearts, as he thought of his sons. Therefore no doubt but as job thought that his sons might offend in their feastings, so he taught them, even when they were feasting, and when they sat at the table, and when they drank one to another, to think oftentimes we may sin as our father told us, which bridled their mirth, & stopped many words at the door, even when sin was at the tongues end: you are not jobs sons, but you are come to be jobs scholars, therefore learn, that which his children learned. If a man did but carry this watchword with him, whensoever he eateth or speaketh, or bargaineth, it would cut off a thousand idle words, and wicked acts in one year for which he shall give account. The second lesson which job seems to point us unto, is to prepare ourselves before we eat the communion, that is, to sanctify ourselves, & our meats, as Christ did when they had nothing but a few fishes and bare bread, yet there was prayer before they did eat. For as Paul saith, All the creatures of God are sanctified unto us by prayer and thanksgiving. He which doth not pray to God for his daily bread, nor thank him for it, doth not receive the creatures of God, but steal them from him, as a man which taketh a thing without ask or thanking. There is a kind of men which I speak of, which hold it too sad a matter, to say a short grace before they fall to meat, lest it should forspeake their mirth, & keep them in a sober mind till they rise again. I have heard many say, that they cannot be merry, unless they swear and whoop, & carouse, & dally, & gibe: therefore if they can choose they will never be a guest where any godly man is present, lest his countenance or words should dash their sport; & if any matter of God hap to come in while they are in the vain, it is like a damp which puts out their lights, and turns their mirth into heaviness, as the hideous hand which wrote upon the wall cast balthasar into a dump. These men had need to leave their feasting, and go to praying, for they deserve to die, like the jews with the quails in their mouths. It may be (thought job) that my sons have a spice of this vanity. If it be so with the godly sort, as jobs children were, that they may forget themselves at such a time, & step too far, and slip a sin, what shall we say of them that drive God out of their company when they banquet, and say that scripture doth not become the table, as though we should forget God while we receive his benefits, we need not say as job said, It may be that they blaspheme GOD in their hearts, for they blaspheme him with their mouths; we need not say, it may be that they do sin, for they do nothing but sin? And their feast is a feast of sins, as if the devils should banquet together. But they which feast as job would have his children sanctify themselves before, & eat as in the presence of God, and are merry as it were with the Angels; when they take their bread, they think with themselves what a goodness this is, that God giveth such virtue to bread, to sustain life, which hath no life in itself; & when they see so many things before them prepared for the flesh, they consider with themselves what care God hath of my soul, which careth so much for my body, which shall go● to dust. There is another lesson which will stand you in great stead if ye mark it, when job saith, It may be that my sons have sinned. Hereby he teacheth us to suspect the worst of the flesh, and to live in a kind of jealousy of ourselves, as he saith that his manner was, cap. 9 I feared all my works; that is, he did mistrust himself, and washed his hands, and his feet, and his eyes and his ears, and his tongue, lest they should sin, as a mercer mistrusts his apprentice lest he should filch: so he thought not only, whether his sons sinned but he thought of his own sins too: when thou seest some selling in their shops, some tippling in the Taverns, some playing in theatres, then think of this with thyself: It is very like that these men swallow many sins, for God is never so forgotten, as in feasting, and sporting, & bargaining, then turn to thy compassions, and pray for them that God would keep them from sin when temptation is at hand, and that he would not impute their sins to their charge; so we should do for our brethren as job did for his children. Again, so we ought to think when we ourselves come from places of temptation, which infect like a corrupt air; It may be that I have sinned: have I seen and heard all this, and not slipped my foot with them? Come I home sound & whole? have I drawn none of the infected air? Doth none of the dust stick upon my garments? Look about my soul, and if thou remember'st any sin which slipped from thee, then pray for thyself as job did for his children. If thou wilt not pray for thyself, who shall pray for thee? If thou wilt not repent thyself, who shall repent for thee. Look not for job to sacrifice for thee. job cannot sacrifice for thee, but thou mayst sacrifice thyself, and none but thee. This should be the thought of every Christian, not whether we have pleased, nor whether we have revenged, but whether we have sinned: for if job was so zealous of his children, how zealous should we be of ourselves.  
FINIS.   

Satan's Compassing the Earth.  JOB. 1. 7. 8. 
7 Then the Lord said unto Satan, Whence comest thou? And Satan answered the Lord saying, From compassing the earth too and fro, and from walking in it.  
8 And the Lord said unto Satan, Hast thou not considered my servant job, how none is like him in earth? an upright man, one that feareth God and schueth evil.  
I Have spoken of the question already, now of the answer: Compassing here doth signify tempting, & the earth doth signify all the people of the earth: as if he should say, I come from tempting all men. It is some vantage unto us to hear that the Spaniards are coming ●●fore they come, & what number they have, and how they are appointed, that we may levy our forces accordingly. But beloved, there is a greater adversary than the Spaniard, which brings in the Spaniards, your adversary the Devil. It is good for us to hear when he comes, that we may be in a readiness against him, as we prepare against them. Therefore this Scripture, and this time accord well. In Revelation. 12. 10. the devil is called an accuser, and now I am an accuser of the accuser: he accuseth us to God, and God accuseth him to us, that when he comes like an Angel, yet we may say to him like Christ, Avoid Satan. First give me leave to say unto you as Christ said unto his disciples, Take heed how you hear, for that which I am to speak unto you of the devil, the devil would not have you hear: and therefore as he is here called a Compasser, so he will compass your eyes with shows, & your ears with sounds, & your senses with sleep, and your thoughts with fancies, & all to hinder you from hearing while the articles are against him, and after I have spoken, he will compass you again with business, & cares, and pleasures, and quarrels, to make you forget that which you have heard, as he hath made you forget that which ye have heard before, or else to contemn, as though you might do well without it: as he hath compassed them which do walk in the streets while the voice of God soundeth in the Churches as they pass by: therefore before every Sermon, ye had need to remember Christ's lesson, Take heed how you hear.  
Now to the matter. Satan from whence comest thou? I come from compassing the earth. Here the Devil is called in like a jailor, which keeps some in perpetual prison, and some are bailed, and some return to prison again, and some are executed. They which sin fearfully, stay as it were about the prison, but are not bound: they which sin wittingly, are under lock, they which sin greedily, are under lock and bolts, they which die in their sin, are like them which are condemned: this is the bondage which we have brought ourselves unto for a fair apple. When the tempter overcame us, we were removed out of Paradise, where we were seated: when we have overcome the tempter, we shall be translated into heaven, where he was seated: heaven door was wide, and the way was broad before the rebellion: but when we knocked at the cannell door, than the good door was shut: heaven is large, but the way to heaven must be narrow, therefore God hath set our enemies in the gate to fight with us before we enter, that this saying might be verified, The kingdom of heaven is caught by violence: so soon as we rise in the morning we go forth to fight with two mighty giants, the World and the Devil, and whom do we take with us but a traitor? this brittle flesh which is ready to yield us up to the enemy at every assault, only he which suffereth Satan to compass us, doth stay him from destroying us. When God asked Cain, where is thy brother? Cain lied and said, I cannot tell. When God asked Sarah why she laughed? Sarah lied and said, I laughed not: but when God asked the devil from whence he came, he answered truly, I come from compassing the earth, & yet he which speaketh truth himself, taught them to lie, as he is called the father of liars, because he teacheth all others to lie. How then? Was Cain worse than the devil, because he lied and the other told truth? By this you may see that carnal men do not know so much of God as the very devil knoweth, for he knew that GOD could tell where he had been, but Cain doubted whether God could tell what he had done, and therefore he made a lie. Thus, thus the Devil teacheth his scholars to do worse sometimes than he will do himself, even as he would bring them (if it were possible) into a worse plight than he is himself. The devils faith cannot save us, no more than it can save him, the devils knowledge cannot convert us, no more than it doth convert him, and yet he would not have men believe, that which he bleeveth himself, nor have us understand so much as he understandeth himself: for if Cain had undderstood so much as he, that God knew whether he lied or no, he would have answered God truly, as Satan did: but the devil knew that there was no dissembling with God, who knows what he asks before he asks, therefore he told troth to God, though he lie to man: for to lie unto him which knoweth, is as if one should lie to himself, but Cain was not so well learned, he thought peradventure yet God might understand his murder, as a thief suspecteth in his heart that the judge may know his theft: but he doubted whether God did know it, and therefore he denied it like one which is guilty, but thinks that if he confess, he shall be hanged, and therefore though evidence and witness accuse them, yet you see many will not accuse themselves.  
From compassing the earth, He which was called Satan before, which signifieth an adversary, is here said to compass the earth: which is to say, being put together, an adversary compasseth the earth: and therefore let the earth beware like a City which is besieged with the adversary.  
The devil hath more names then any Prince hath titles, some God hath given to him, and some he hath given to himself: but this is to be noted in the devils names, that he never called himself a liar, nor a tempter, nor an accuser, nor a slanderer, nor a deceiver, nor a devourer, nor a murderer, nor a master, nor an adversary, nor a viper, nor a lion, nor a dragon, nor a wolf, nor a cockatrice, nor a serpent. But when Christ asked him his name, he calleth himself Legion, which imports a multitude, as if he should brag of his number, & here he calls himself in effect the compasser of the earth, as if he should brag of his power. And in the 4. Chapter of Luke & 6. verse, he calleth himself the possesser of the earth, as if he should brag of his possessions, and in the same he calleth himself the quire of the earth, as if he should brag of his liberality. Thus he which is evil itself, doth shun the name, because he would not be hated: and therefore no marvel if men call evil good, & would be counted honest, though they be never so lewd, for so will the devil: but as God never called the devil but by those names which the devil hated, so he never calleth sinners by those names which they call themselves. For if you observe the Scripture, there is no name of the devil, but in some place of Scripture or other the wicked are called by the same name: he is called a liar, & they are called liars: he is called a tempter, & they are called tempters: he is called a murderer, & they are called murderers: he is called a slanderer, & they are called slanderers: he is called a viper, and they are called vipers: he is called a lion, & they are called lions: he is called a wolf, and they are called wolves: he is called a serpent, and they are called serpents. Thus God would they that shall be damned should have the name of him which is damned, to put them in mind. Now none of the devils names are in the book of life: & therefore liars, & tempters, & slanderers, & murderers, & defamers are not: therefore these are the devils names. This I note to show you how deadly God doth hate sin, that neither the devil nor his followers could ever get a good name of him: for all his compass, he could never compass this, to shuffle any praise of himself into this book of life: for he doth not compass heaven, but earth, though he would compass both: the devil himself doth tell us here, that he compasseth, & he telleth us not why he compasseth; but his name Satan that went before, which he spoke not of, doth tell us why he compasseth. Because it signifies an adversary, it giveth us to understand that he compasseth the earth like an adversary. God doth compass the earth like a wall to defend it: the devil compasseth the earth like an enemy to besiege it. For enemy is his name, he is envy even to the name.  
Three things I note: wherefore the devil may be said to compass the earth. First, because he tempteth all men. Secondly, because he tempteth to all sins. Thirdly, because he tempteth by all means: So whosoever sinneth, wherein soever he offendeth, whereby soever he is alured, the sin, and the sinner, and the bait, are compassed, and contrived by this Archpolitique, which calls himself a Compasser. Many have their names for nought, because they do nothing for them, like Laban's images which were called Gods, though they were but blocks: but the devil deserves his names, he is not called a tempter, and a liar, and a slanderer, and an accuser, and a deceiver, and a murderer, & a compasser in vain, like S. George, which is always on horseback, and never rides: but he would do more than by his office he is bound to. Other are called officers, because they have an office: but he is called an enemy, because he showeth his envy. Other are called justicers, because they should do justice: but he is called a tempter, because he practiseth temptations. Other are called Pastors, because they should feed: but he is called a devourer, because he doth devour: & we call him a Compasser, because that he doth compass. Ever since he fell from heaven he hath lived like Cain, which cannot rest in a place, but is a runagate over the earth, from door to door, from man to man, begging for sins as the starved soul begs for bread. He should have dwelled in heaven, and not been compassing the earth, he should have sung with the Angels & not been quarreling with men, but he hath changed his calling, and is become a compasser, that is, to lay fetters upon men, as GOD hath fettered him, lest they should ascend to the place from whence he is fallen. Therefore in this the Liar spoke truth, when he said, I come from compassing the earth: as if he should say to God, I come from the slaughter of thy servants, not to ask forgiveness for all the souls which he hath slain already, but to get a commission that GOD would make him Knight Martial over the world, to slay and kill as many as he hated: like the bramble, which set itself on fire first, and then fired all the wood.  
Peter describing the devils walk, saith, that he goeth about: The devil saith, that he goeth a compass. Peter puts in, seeking whom he may devour: the devil leaves out devour, and saith no more, but that he compasseth. This circular walk is peculiar to the devil, and therefore may be called the devils circuit. All other creatures go forward but the devil goeth about, which may well be applied to the crafty devil, because to go about, is commonly taken to undermine: when he meaneth he will destroy you, than we say, he will compass you: so when the devil compasseth, then beware lest he devour. For the devil goeth about men, as the Fowler goeth about the lark to snare her; as the thief goeth about the house, to rob it; as the ivy goeth about the oak, to kill it. The devils walk is a siege, which goeth about but to find an issue to go in: for he goeth about but until he can get in to be a possessor. He is content to be a compasser. The first name the devil hath in Scripture, is a Serpent, he is a Serpent, & so are his ways like a Serpent, which windeth himself like a circle.  
As GOD is said to make an hedge about men, so here the devil is said to make an hedge about men: but this is an hedge of temptations, and that is an hedge against temptations. As David saith, the Angels compass us, so might he say, the devils compass us, Satan compasseth, and man is compassed. Satan is like the circumference, and man is, as it were, the Centre: that is, temptations go round about him, and he dwelleth in the midst of them. Thus much of Compassing: now what he doth compass.  
I come from Compassing the earth. This is the devils pilgrimage, from one end of the earth to the other, & then to the other again, and then back again, like a wandering Merchant, which seeketh his traffic where he can speed cheapest. I have heard of some travelers which have gone about the earth, but I never heard of any that had seen all parts of the earth but this old Pilgrim Satan, which hath been in heaven, and in paradise, and in the earth, and in the sea, and in hell, and yet hath not done his walk, but like the Sun which courseth about the earth every day: so there is no day but Satan seethe every man upon earth: as a compass hath no end, so he makes no end of compassing. Because he is such a compasser of the world, therefore Paul calleth him The God of this word, not a piece of the world, as England, or Ireland, or France, or Germany, or Spain, but of the world, that is, of all the countries, and cities, and towns, and villages, and houses. The Pope talks of his kingdom, how many Provinces are under his dominion, but the devils circuit is greater than the Popes: one would think that he could never tend half his flock, because he is Vicar of so great a Monarchy, and yet he is never nonresident. You may see his steps every where so brim and fresh, as though they were printed in ashes. If God make you see your country naked, your Temples desolate, your Cities ruined, your houses spoiled, you will say the Spaniards have been here: so when you see your minds corrupted, your hearts hardened, your wills perverted, your charity cooled, your judges bribers, your Rulers persecutors, your Lawyer's brablers, your merchants usurers, your Landlord's extortioners, your patrons symonists, your Pastor's loiterers, you may say the devil hath been here. Seeing then these weeds grow in every ground, you may bear the devil witness, that he doth compass all the earth. If a man love his friend, he will say, I will go an hundred miles to do him good: but if the devil hate a man, he will go a thousand miles to do him hurt▪ The devil doth not go his progress like a King, only for delight, but all the way as he goeth, Peter saith, He seeketh whom he may devour. The devil goeth a visiting, he will teach the sick how they shall recover their health, he will whisper the poor how they shall come by riches, he will tell the captives how they shall redeem their liberty: but to devour is the end of his visitation. Therefore Peter called him a Lion, and said, that he went about: and told us that he sought as he went: at last he saith, to devour, & there he ends, showing that devouring is his end. Now you shall hear whom he compasseth, and to what he compasseth, and how he compasseth. When it is said, that the devil compasseth the earth, it is meant, that he compasseth the men of the earth: out of which I gather, first of all creatures he compasseth men: secondly, that he compasseth all men, and by consequence, that he compasseth good men. The devil is like an Archer, and man is his mark, and temptations are his arrows. As Peter is called a fisher of men, so the devil may be called a hunter of men: for of all creatures his envy is only to men, because man was made to serve GOD, and inherit the joys which he hath lost: therefore he is called no slear, but a manslayer. When there are no men upon earth, than the devil will compass the earth no more.  
Secondly, he assaulteth all men, like Ishmael, which was against al. It is said of Saul and David, Saul hath slain his thousand, and David his ten thousand: but if you put in Satan, you may set up the number, and say, Satan hath slain his hundred thousand. As there is a legion of men, so there is a legion of devils: that as they said Peter's angel, so they may say Peter's devil: for Christ would not have called Peter Satan, if Satan had not backed him: as death killeth all, so the devil tempteth all: when he hath Eve, he hunteth for Adam: when he hath Adam, he hunteth for Cain: as the father was tempted, so must the sons: as the mother was tempted, so must her daughters. Every man but Christ may say, I have been overcome, but Christ himself cannot say, I have not been tempted. In the Spanish Inquisition the Protestants are examined, but the Papists slip by: but in the devils Inquisition Papist, and Protestant, and Atheist, and Puritan, & all are examined. He is not a captain of forties, nor of fifties, nor of sixties, nor of hundreds, but he is General over all which fight not under Christ's banner: he possessed the two Gergesites, which were men, he possessed Mary, which was a woman: he possessed the man's son, which was a child. Nimrod is called a mighty Hunter which killed beasts, but this is a mighty hunter which killed Nimrod himself, God keep us out of his chase. Thirdly, he warreth against the righteous, even because they are righteous: as God makes the barren fruitful, & the fruitful to bear more fruit, so the devil would have them serve him, which serve him not, and they which serve him to serve him more: & therefore as the Grant encountered with David, so the devil encountered with David, and with David's Lord: he which gave him leave here to tempt job, was after tempted himself, although the net broke, and the bird escaped: yet as he tempted Christ thrice together, and as he desired to sift Peter more than other, so they that follow Christ, and are like Peter, are sifted more than other. For this viper is like the viper which seized upon Paul. Among many which stood by the fire, the viper chose out Paul, and lighted upon him before all the rest: so if one be holier than another, this viper will battle with him, and there is great reason why the godly are tempted more than the wicked; because the wicked are his servants, and do tempt others.  
As he tempteth all men, so he tempteth to all sins: for hell and the devil, are alike: therefore as hell is never filled with sinners, so the devil is never filled with sins: and therefore when he had made Peter deny his master once, he made him deny him twice, and when he had made him deny him twice, he made him deny him thrice. For this cause our sins are counted amongst those things which are infinite, because the devil and our flesh meet together every day to engender new sins. All the devils riches is in baits, he hath a pack full of oaths for every one which will swear, a pack full of lies for every one which will deceive, a pack full of excuses for every one which will dissemble. As he doth go through the streets, into every shop he casts a short measure, or a false balance: as he passeth by the Taverns he sets dissension betwixt friends: as he passeth by every Inn, he casts a pair of Cards, and a pair of Dice, and a pair of Tables: as he passeth by the Courts, and finds the Lawyers at the bar, he casts among them false evidences, forged writings, and counterfeit seals.  
Thus in every place where he comes (like a foggy mist) he leaves an evil savour behind him. The murmuring of Moses, the dissimulation of Abraham, the idolatry of Aaron, the incest of Lot, the drunkenness of Noah, the adultery of David, the flight of jonah, the denial of Peter, name Satan, & thou hast named the very spawn of all sins, which with his tail plucked down the stars from heaven. How many hate their enemies, & friends too, and yet embrace this enemy, because he kisseth when he betrayeth, as though he would not betray. Avarice saith, I will make thee amiable: tyranny saith, I will make thee dreadful: sloth saith, I will make thee beautiful: vanity saith, I will make thee merry: prodigality saith, I will make thee beloved: So the poor sinner stands distract how he may follow all sins at once, seeking grapes of thistles, and roses of thorns.  
As he tempteth to all sins, so he tempteth by all means: for the name of a compasser doth import a cunning tempter. There is craft in compassing: the Hunter maketh a rail about the Deer, as though he would guard them, when he meaneth to take some of them: the Fowler goeth about the bird as if he did not see her, when he comes to snare her. If men have so many sleights to compass their matters, how can the compasser himself hold his fingers? if the Serpent's seed be so subtle, what do you think of the old serpent, who hath been learning his trade ever since the creation? If men's trades may be called crafts, the devils trade may be called craft? Herod is called a fox, but this fox taught him his subtlety: this is he that prepared flatterers for Rehoboam, which prepared liars for Ahab, which prepared concubines for Solomon, which prepared Sorcerers for Pharaoh, which prepared witches for Saul, which prepared wine for Benhadab, which prepared gold for Achan, which prepared a ship for jonas, which prepared a rope for Haman, he goeth not about for nothing. But this is the first trick of his compass, he marks how every man is inclined, what he loves, what he hateth, what he fears, & what he wants: & when he hath the measure of his foot, than he fits him. Ask what you will, here is he which offered the whole world. What? shall jonah stay for want of a ship? nay here is a ship, go & fly from the Lord: shall Esau stay for want of broth? nay here is a mess of broth, go and sell thy birthright: shall judas stay for want of thirty pence? nay here are thirty pence, go and betray thy master: shall Pilate stay for want of an halter? nay here is an halter, go and hang thyself.  
The Tyrant shall not want a flatterer, the and Apostles, as they followed Christ, lest following that which they repent, we sustain or suffer that which they escaped. This is a lesson for all but Christ, Let him which thinketh he stand, take heed lest he fall. When Paul had distilled the capital sins of the Israelites, this is the quintessence, that is, all the profit which he could wring out of them, Let them that think they stand, take heed lest they fall. Who would have said that jerusalem would have become an harlot? that the chosen people should become the cursedst upon the earth? yet so it is, saith Paul, thus & thus they have done, and thus hath God forsaken them, that all the world may take heed how they stir up the lion of judah, which devoueth the wicked like bread. Who would have thought when Lot was grieved with the sins of Sodom that he would have committed a worse sin himself, first to drink till he was drunken, then to lie with his own daughters? yet he did so. Who would have thought that Noah when he builded the Ark, because he believed in God, and gave example to all the world how they should save themselves, when the flood was past, would have given the first example of sin to his own sons? When would have thought that when he was persecuted for his godliness in the desert, he would have slain the husband for the lust of the wife, when the blessings of God did call him to thankfulness? Who would have thought that Solomon when he prayed in the temple, and was termed by God the wisest man in the world, would have taken more concubines unto him than any heathen in the world? How are the mighty overthrown saith David? 2. Sam. 1. Like Peter which said he would never forsake Christ: and forsook him first. The strong men are fallen. Even Solomon himself, and David, and Noah, and Lot, and Samson, & Peter, the light of the world, fell like the stars of heaven: these tall soldiers, strong oaks, fair pillars lie in the dust, whose tops glittered in the air, that they which think they stand may take heed lest they fall. Can I look upon these ruins without compassion, or remember them without fear, unless Ibe a reprobate, & my heart of flint? Who am I that I should stand like a shrub, when these Cedars are blown down to the ground, & showed themselves but men? the best man is but a man, the worst are worse than beasts, no man is untainted but Christ, they which had greater gifts than we, they which had deeper roots than we, they which had stronger hearts than we, they which had more props than we, are fallen like a bird which is weary of her flight, and turned back like the wind in the twinkling of an eye. 2. Kin. 8. 13. Who would have mocked him, that should have said sometime as Elisha said to Hazael, what wickedness he should do in time to come, that he should slay and trample men, women and children, Hazael blushed to hear thus of him, and said, Am I a dog that I should do this? as if he would never do it while he were a man, but count him a dog when he comes to that: so they which are changed like Hazael, blush to hear thus of him, and would have scorned sometime at him which should once have said, when they were zealous and studious preachers, and persecuted for their preaching, that the time would come when they should be loiterers, time-servers, lovers of the world, and greedy wolves, devourers of their flocks, and persecutors, they would have said, Am I a dog? Am I a beast? Am I a reprobate, that I should do this? they would never believe this till it came to pass, and being fallen, they say they sinned like Hazael, which blushed before he sinned, and was impudent after. Therefore let no man say what he will be, before he have examined what he is, but run his course with a trembling fear, always looking down to the rubs which lie before him, and the worthies which are slain already, and remember when any spectacle of frailty is in thine eye, this is my warning, for no man hath more privilege than another. This is the profit we should make of other men's faults, like a pearl which is taken out of the serpent: when we see our brother's nakedness, it should move us to compassion of him, and a fear of ourselves, for when we rejoice at others fall, like Cham, as the leprosy went from Naaman to Gehezie, so God turneth his wrath from them, and it lighteth upon us, Prou. 24. 18. and such as have despised others without remorse, have fallen in the like, or more shamefully themselves, and never rose again. What shall we do then when we hear of other men's faults? not talk as we do, but beware by them, and think, Am I better than he? Am I stronger than Samson? Am I wiser than Solomon? Am I chaster than David? Am I soberer than Noah? Am I firmer than Peter, if God should leave me to myself? if he should withdraw his hand which holds me? Into how many gulfs have I been falling, when God hath preserved me of occasion, or delayed the temptation, or wonderfully kept me from it, I know not how, for he delivereth me from evil as he delivered David from the blood of Nabal, by Abigail, which came unlooked for: So he hath prevented many wonderfully, when they were assaulted so hardly, that they had thought to have yielded to the enemy. Sometime I may say there wanted a tempter, sometime I may say there wanted time, sometime I may say there wanted place, sometime the temper was present, and there wanted neither time nor place, but God held me back that I should not consent: so near we have glided by sin, like a ship which rides upon a rock, and slips away, or a bird which escapes from the Fowler when the net is upon her. There is no salt but may lose his saltness, no wine but may lose his strength, no flower but may lose his scent, no light but may be eclipsed, no beauty but may be stained, no fruit but may be blasted, nor soul but may be corrupted▪ we stand all in a slippery place, where it is easy to slide, and hard to get up, like little children which overthrow themselves with their clothes, now up, now down at a straw, so soon we fall from God, & slide from his word, and forget our resolutions, as though we had never resolved. Man goeth forth in the morning, weak, naked, and unarmed, to fight with powers, and principalities, the devil, the world, and all their adherents, and whom doth he take with him but this flesh, a traitor, ready to yield him up at every assault unto the enemy. Thus man is set upon the side of a hill, always declining, and slipping: the flesh muffleth him to make him stumble, the world catcheth at him to make him fall, the devil undermineth him to make him sink, and crieth still, Cast thyself down, and when he falleth, he goeth apace, as Peter, who denied thrice together; and when he is fallen is like a stumbling stone in the way for other, that they may fall too. Therefore, Let him that thinketh he standeth, take heed lest he fall.  
So earnestly must we call upon our souls, that we be not weary of well doing: for happier are the children that never began, than judas, whose end was worse than his beginning. Wisdom and Righteousness are angry with him that leaveth his goodness to become worse: if thy spouse had committed fornication thou mightest have divorced her, but he which leaveth his righteousness to live in wickedness, forsakes his spouse to commit fornication, and is divorced from Christ himself. If thou wert like the Vine, or the Olive, or the Fig tree, they would not leave their grapes, or their fatness, or their sweetness, to get a kingdom; but the Bramble did: If thou be like the Bramble, what wilt thou do when the fire comes? As this is a memorandum to all, so especially let him that ruleth, and him that teacheth, take heed lest he fall: for if the Pillars shrink the Temple shakes, as when a great Tree is hewn down, which is a shadow to the beasts, and a nest to the birds, many leaves, and bows, and twigs fall with it: so many stand, and fall with them, whose lamps give light to others: Even as jeroboams sin made Israel to sin: therefore Paul hath given you a watchword, which every one should write upon his table, upon his bed & upon his nails, lest he forget in one hour: for he which stands now, may fall before night. Sin is not long in coming, nor quickly gone, unless God stop us, as he met Balaam in his way, & stay us; as he stayed the woman's son, when he was a bearing to his grave: we run over Reason, and tread upon Conscience, and fling by Counsel, and go by the Word, and post to Death, as though we ran for a kingdom, like a Lark, that falls to the ground sooner than she mounted up: at first she retires, as it were by steps, but when she cometh nearer the ground, she falls down with a jump: so we decline at first and waver lower and lower, till we be almost at the worst, and then we run headlong, as though we were sent post to hell, from hot to lukewarm, from lukewarm to key cold, from key cold to stark dead: so the languishing soul bleeds to death, and seethe not his life go till he be at the very last gasp. Woe be unto him that is guilty of this murder: if the blood of Abel cried for vengeance against his brother Cain which slew his body, shall not GOD be revenged for the death of the Soul? where is thy brother (saith God?) Nay where is thy soul? hast thou slain it, which was my spouse, my temple, mine own Image? If the servant which hide his Talon was cast into darkness, what shall be done unto thee which hast lost thy Talon? For he which falls from his righteousness, doth not hide his Talon, but more, he doth lose it.  
Thus if you never knew what good to make of evil, this you may learn in the sinner's School: let them which think they stand, take heed lest they fall, and let them which are down, care to rise, and the Lord so direct our steps, that we may rise again.  
FINIS.   

THREE PRAYERS: ONE FOR THE MORNING, ANother for the Evening, the third for a sick man.  
Whereunto is annexed a godly Letter to a sick friend: and a comfortable speech of a Preacher upon his death bed. Anno. 1591.  

A Morning Prayer.  
O Lord prepare our hearts to pray.  
Eternal God, giver to them which want, Comforter to them which suffer, and forgiver to them which repent: we have nothing to render thee but thine own. If we could give thee our bodies and souls, they should be saved by it: but thou wert never the richer for them. All is our duty, & all of us cannot perform it: therefore thy son died, & thy spirit descended, and thy Angels guide, and thy Ministers teach, to help the weakness of men. All things call upon us, to call upon thee, and we are prostrate before thee, before we know how to worship thee: even since we rose, we have tasted many of thy blessings, & thou hast begun to serve us, before we begin to serve thee. Why shouldst thou bestow thy health and wealth, and rest, and liberty upon us more than other? we can give no reason for it, but that thou art merciful. And if thou shouldst draw all back again, we have nothing to say, but that thou art just. Our sins are so grievous and infinite, that we are feign to say with judas, I have sinned and there stop, because we cannot reckon them. All things serve thee, as they did at first, only men are the sinners in this world.  
Our heart is a root of corruption, our eyes are the eyes of vanity, our ears are the ears of folly, our mouths are the mouths of deceit, our hands are the hands of iniquity, and every part doth dishonour thee, which would be glorified of thee. The understanding which was given us to learn virtue, is apt now to apprehend nothing but sin: the will which was given us to affect righteousness, is apt now to love nothing but wickedness.  
The memory which was given us to remember good things, is apt now to keep nothing but evil things. There is no difference between us and the wicked, we have done more against thee this week, than we have done for thee since we were borne, and yet we have not resolved to amend: but this is the course of our whole life, first we sin, and then we pray thee to forgive it, and then to our sins again, as though we came to thee for leave to offend thee.  
And that which should get pardon at thy hands for all the rest, that is, (our prayer) is so full of toys and fancies, for want of faith and reverence, that when we have prayed, we had need to pray again that thou wouldst forgive our prayers, because we think least of thee when we pray unto thee: what Father but thou, could suffer this contempt, and be contemned still? Yet when we think upon thy son, all our fear is turned into joy, because his righteousness for us, is more than our wickedness against ourselves. Settle our faith in thy beloved, and it sufficeth for all our iniquities, necessities, and infirmities.  
Now Lord we go forth to fight against the world, the flesh, and the devil, and the weakest of our enemies, is stronger than we: therefore we come unto thee, for thy holy spirit to take our part; that is, to change our minds and wills, and affections, which we have corrupted, to remove all the hindrances which lets us to serve thee; and to direct all our thaughts, speeches, and actions, to thy glory, as thou hast directed thy glory unto our salvation. Although we be sinners (O Lord) yet we are thine, and therefore we beseech thee to separate our sins from us, which would separate us from thee, that we may be ready to every good, as we are to evil. Teach us to remember our sins, that thou mayest forget them, and let our sorrow here, prevent the sorrow to come. We were made like thee, let not flesh and blood turn the image of God to the image of Satan: our foes are thy foes, let not thine enemies prevail against thee to take us from thee; but make thy word unto us, like the star which led unto Christ: make thy benefits like the pillar which brought to the land of promise: make thy cross, like the messenger which compelled guests unto the banquet; that we may walk before men like examples, and always look upon thy son, how he would speak and do, before we speak or do any thing.  
Keep us in that fear of thy Majesty that we may make conscience of all that we do, and that we may count no sin small, but leave our lying, and swearing, and surfeiting, and coveting, and boasting, and flaunting, and inordinate gaming, and wanton sporting, because they draw us to other sins, and are forbidden as straightly as other. Let not our hearts at any time be so dazzled, but that in all temptations, we may discern between good and evil, between right and wrong, between truth and error: and that we may judge of all things as they are, and not as they seem to be: let our minds be always so occupied, that we may learn some thing of every thing, and use all those creatures as means and helps prepared for us to serve thee. Let our affections grow so toward one another, that we may love thee as much for the prosperity of other, as if it were our own: let our faith, and love, and prayer be always so ready to go unto thee for our help, that in sickness we may find patience, in prison we may find joy, in poverty we may find contentment, and in all troubles we may find hope. Turn all our joys to the joy of the holy Ghost, and all our peace to the peace of conscience, and all our fears to the fear of sin, that we may love righteousness, with as great good will as ever we loved wickedness: and go before other in thankfulness towards thee, as far as thou goest in mercy towards us before them, taking all that thou sendest as a gift, and leaving our pleasures before they leave us, that our time to come, may be a repentance of the time past, thinking always of the joys of heaven, the pains of hell, our own death, and the death of thy son for us. Yet Lord let us speak once again like Abraham, one thing more we will beg at thy hands, our resolutions are variable, & we can not perform our promises to thee: therefore settle us in a constant form of obedience, that we may serve thee from this hour, with those duties which the world, the devil, and the flesh, would have us defer until the point of death.  
Lord we are unworthy to ask any thing for ourselves, yet thy favour hath preferred us to be petitioners for other. Therefore we beseech thee to hear us for them, and them for us, and thy son for all. Bless the universal Church, with truth, with peace, and thy holy Discipline. Strengthen all them which suffer for thy cause, and let them see the spirit of comfort coming towards them, as thy Angels came to thy son, when he was hungry.  
Be merciful unto all those which lie in anguish of conscience, for remorse of their sins: as thou hast made them examples, so teach us to take example by them, that we may look upon thy Gospel to keep us from despair, and upon thy law, to keep us from presumption. Prosper the armies which fight thy battles, and show a difference between thy servants and thy enemies, as thou didst between the Israelits and the Egyptians, that they which serve thee not, may come to thy service, seeing that no God doth bless besides thee. Make us thankful for our peace, whom thou hast set at liberty, while thou hast laid our dangers upon others which mightest have laid their dangers upon us: And teach us to build thy Church in our rest, as Solomon built thy temple in his peace. Have mercy upon this sinful Land, which is sick of long prosperity: Let not thy blessings rise up against us, but endue us with grace as thou hast with riches, that we may go before other nations in religion, as we go before them in plenty: give us such hearts as thy servants should have: that thy will may be our will; that thy Law may be our Law; and that we may seek our kingdom in thy kingdom. Give unto our Prince a Princely heart, unto our counsellors, the spirit of counsel, unto our judges, the spirit of judgement, unto our Ministers the spirit of doctrine, unto our people, the spirit of obedience: that we may all retain that communion here, that we may enjoy the communion of Saints hereafter.  
Bless this family with thy grace and peace, that the Rulers thereof may govern according to thy word, that the servants obey like the servants of God, and that we may all be loved of thee. Now Lord we have commenced our suit, our understanding is weak, and our memory short, and we unworthy to pray unto thee, more unworthy to receive the things which we pray for. Therefore we commend our prayers and ourselves unto thy mercy in the name of thy beloved son our loving Saviour, whose righteousness pleadeth for our unrighteousness.  
Our father which art in heaven, etc.  
ruption, as though we were made to sin: indeed, or in word, or in thought, we have broken all thy Commandments, that we might see what good is in evil, which hath left nothing but guilt, and shame, and expectation of judgement, while we might have had peace of conscience, joy of heart, and all the graces which come with the holy spirit. Some have been won by the word, but we would not suffer it to change us: some have been reform by thy cross, but we would not suffer it to purge us: some have been moved by thy benefits, but we would not suffer them to persuade us: nay, we have given consent to the Devil, that we will abuse all thy gifts, so fast as they come: and therefore thy blessings make us proud, thy riches covetous, thy peace wanton, thy meats intemperate, thy mercy secure, and all thy benefits are weapons to rebel against thee, that if thou look into our hearts, thou mayst say our Religion is hypocrisy, our zeal envy, our wisdom policy, our peace security, our life rebellion: our devotion ends with our prayers, and we live, as though we had no souls to save.  
What shall we answer for that which our conscience condemns? We are one day nearer to death since we rose, when we shall give account how every day hath been spent, and how we have got those things which other will consume when we are gone. And if thou shouldest ask us now, what lust assuaged, what affection qualified, what passion expelled, what sin repent, what good performed, since we began to receive thy benefits this day, we must confess against ourselves, that all our works, words, & thoughts, have been the service of the world, the flesh and the devil: we have offended thee, and contemned thee all the day, and at night we pray unto thee: Father, forgive us all our sins, which have dishonoured thee, while thou didst serve us: run from thee while thou didst call us: and forgotten thee whilst thou didst feed us, so thou sparest us, so we sleep, and to morrow we sin again: this is the course of all our pilgrimage, to leave that which thou commandest, and do that which thou forbiddest. Therefore thou mightest justly forsake us, as we forsake thee, and condemn us, whose conscience condemns ourselves: but who can measure thy goodness which givest all, and forgivest all? Though we are sinful, yet thou lovest us: though we knock not, yet thou openest: though we ask not, yet thou givest: what should we have if we did serve thee, which hast done all these things for thine enemies? Therefore thou which hast given us all things for thy service, O Lord give us a heart to serve thee, & let this be the hour of our conversion, let not evil overcome good, let not thine enemy have his will, but give us strength to resist, patience to endure, and constancy to persevere unto the end.  
Instruct us by thy word, guide us by thy spirit, mollify us by thy grace, humble us by thy corrections, win us by thy benefits, reconcile our nature to thy will, and teach us to make profit of every thing, that we may see thee in all things, and all things in thee: & because (O most merciful father) we walk between thy mercy and justice, through many temptations, govern our steps with such discretion, that the hope of mercy may prevent despair, & the fear of justice may keep us from presumption: that in mirth we be not vain, in knowledge we be not proud, in zeal we be not bitter, but as the tree bringeth forth first leaves, than blossoms, and then fruit, so first we may bring forth good thoughts, then good speeches, and after a good life, to the honour of thy name, the good of thy children, & the salvation of our souls, remembering the time when we shall sleep in the grave, and the day when we shall awake to judgement. Now the time is come (O Lord) which thou hast appointed for rest, and without thee we can neither wake nor sleep, which hast made the day and night, and rulest both: therefore into thy hands we commend our souls and bodies that thou hast bought, that they may serve thee: restore them O Lord to their first Image, and keep them to thy service, and resign us not to ourselves again, but finish thy work, that we may every day come nearer and nearer to thy kingdom, till we hate the way to hell, as much as hell itself, and every cogitation, and speech, and action, be so many steps to heaven. For thy name's sake, for thy promise sake, for thy sons sake O Lord, we lift up our hearts, hands & voice unto thee in his name, which suffered for sin, and sinned not. Our Father etc.   

A Prayer for a sick man.  
Almighty God and all merciful Father, which art the Physician of our bodies and souls, in thy hands are life and death, thou bringest to the grave, and pullest back again: we came into this world upon condition, to forsake it whensoever thou wouldst call us, and now the Summoner's are come, thy ●etters hold me, and none can lose me but he which bond me. I am sick in body and soul, but he hath strooken me which in judgement showeth mercy. I deserved to die so soon as I came to life: but thou hast preserved me till now, and shall this mercy be in vain as though we were preserved for nothing? Who can praise thee in the grave? I have done thee no service since I was borne, but my goodness is to come, and shall I die before I begin to live? but Lord thou knowest what is best of all, and if thou convert me, I shall be converted in an hour: and as thou acceptedst the will of David as well as the act of Solomon: so thou wilt accept my desire to serve thee, as well as if I did live to glorify thee. The spirit is willing, but the flesh is frail, and as I did live sinfully, whensoever thy spirit was from me, so I shall die unwillingly unless thy spirit prepare me: therefore dear father, give me that mind which a sick man should have, and increase my patience with my pain, and call unto my remembrance, all which I have heard or read, or felt, or meditated to strengthen me in this hour of my trial, that I which never taught any good while I lived, may now teach other how to die, and to bear their sickness patiently: apply unto me all the mercies and merits of thy beloved son, as if he had died for me alone. Be not from me when the enemy comes; but when the tempter is busiest, let thy spirit be busiest too: and if it please thee to lose me out of this prison, when I shall leave my earth to earth, let thine Angel carry up my soul to heaven, as they did Lazarus, and place me in one of those mansions which thy son is gone to prepare for me. This is my mediator which hath reconciled me and thee, when thou didst abhor me for my sins, and thou didst send him from heaven to us, to show that thou art bound to hear him for us. Therefore in him I come unto thee, in him I call upon thee. O my redeemer, my preserver, and my saviour, to thee be all praise with thy father and the holy spirit for ever. Amen.  What shall stay me from my Father, my brother, and my Comforter.  

A comfortable speech, taken from a godly Preacher, lying upon his deathbed: written for the sick.  
I Own to God a death, as his Son died for me. Ever since I was borne I have been sailing to this haven, and gathering patience to comfort this hour, therefore shall I be one of those guests now, that would not come to the banquet when they were invited? what hurt is in going to Paradise? I shall lose nothing but the sense of evil: and anon I shall have greater joys than I feel pains? For my head is in heaven already, to assure me that my soul and body shall follow after. O death where is thy sting? why should I fear that which I would not escape, because my chiefest happiness is behind, and I cannot have it unless I go unto it? I would go through hell to heaven, and therefore, If I march but through death, I suffer less than I would suffer for God. My pains do not dismay me, because I travail to bring forth eternal life, my sins do not fright me, because I have Christ my redeemer, the judge doth not astonish me, because the judges son is my advocate, the devil doth not amaze me, because the Angel's pitch about me. The grave doth not grieve me, because it was my Lord's bed. Oh that God's mercy to me, might move other to love him! for the less I can express it, the more it is. The Prophets and Apostles are my forerunners, every man is gone before me, or else he will follow after me, if it please God to receive me into heaven before them which have served him better, I own more thankfulness unto him. And because I have deferred my repentance till this hour, whereby my salvation is cut off, if I should die suddenly: Lo, how my God in his merciful providence, to prevent my destruction, calleth me by a linger sickness, which stayeth till I be ready and prepareth me to my end, like a preacher, and makes me by wholesome pains, weary of this beloved world, lest I should departed unwilling, like them whose death is their damnation. So he loveth me while he beateth me, that his stripes are plasters to salve me, therefore who shall love him if I despise him? This is my whole office now, to strengthen my body with my heart, and be contented as God hath appointed, until I can glorify him, or until he glorify me. If I live, I live to sacrifice; and if I die, I die a sacrifice, for his mercy is above mine iniquity. Therefore if I should fear death, it were a sign that I had not faith nor hope, as I professed, but that I doubted of God's truth in his promise, whether he will forgive his penitent sinner or no. It is my father, let him do what seemeth good in his sight: Come Lord jesus, for thy servant cometh, I am willing, help my unwillingness.  Thus the faithful depart in another sort, with such peace and joy round about them, that all which see, wish that their souls may follow theirs.  

A Letter written to one's friend in his sickness.  
Beloved, I marvel not that you have pain, for you are sick: but I marvel that you cover it not for offence, because the wisdom of a man is to bite in his grief, & always to show more comfort in God, than pain in suffering. Now God calleth to repetitions, to see whether you have learned more constancy than others: if sickness be sharp, make it not sharper with frowardness, but know this is a great favour to us when we die by sickness, which maketh us ready for him that calleth us: ●ow you have nothing to think upon but God, & you cannot think upon him without joy: your grief passeth, but your joy will never pass. Tell me (patiented) how many stripes is heaven worth? Is my friend only sick it the world, or his faith weaker than others▪ You have always prayed Thy will be done, & now are you offended that Gods will is done? How hath the faithful man forgotten that all things (even death) turn to the best, to them that love God? Teach the happy (O Lord) to see his happiness through troubles. Every pain is a prevention of the pains of hell, and every ease in pain, is a foretaste of the ease, and peace, and joys in heaven.  
Therefore remember your own comforts to others before, and be not impatient, when there is most need of patience, but as you have ever taught us to live, so now give us an example to die, and deceive Satan as job did.   
FINIS.