❧ Seauen Sermons, OR, The Exercises of seuen Sabbaoths.

  • 1 The Prophet Dauids Arithmeticke.
  • 2 Peters Repentance.
  • 3 Christs last Supper.
  • 4 Christ combating with Satan.
  • 5 The Sea-mans Carde.
  • 6 The Sinners Bath.
  • 7 The forming of Eue the first woman.

Together with a short Treatise vpon the Commanndements.

Quench not the spirit, despise not prophecying
1. Thess. 5. 20.
Let the worde of God dwell in you plenteously
Coloss. 3. 20.

Printed by Valentine Sims, 1599

To the right Worshipfull Richard Broughton Esquire, one of her Maiesties Iustices of Assise, for the Counties of Merioneth, Carnaruan, & Anglisea, and of her highnesse counsell, in the Marches of Wales, Lewis Tho­mas wisheth continuall health, and perfect happinesse.

RIght worshipfull, the care of my du­tifulnes, inforced by the loadstone of your affection, and more then com­mon kindnesse towards me, hath in­boldned me to present these few labours, the first fruits of my indeuours, to the eyes of your di­scretion, hoping you will, in respect of good mea­ning, and in regard of neighbourhood, I trust, with no lesse care vouchsafe to patronize the same, and suffer them to shelter vnder the de­fensiue shadowes of your safe protection.

Many I confesse haue trauailed in the same kind before me, both largely and learnedly, (far beyonde the reach of my skill) many wise and [Page] cunning Bezaleels, fraught with all spiri [...]al knoledge, for furthring of spiritual workman [...]p, hath God in our time raised (and stil may ray [...] I wish) for the building of the Temple of his so [...]in the harts of his children, a temple more glorio [...]s [...]. King. 6. then that was of Solomons, though it were ou [...] [...] ­ [...]ayd within & without with the purest gold. M [...] selfe also haue aduenturd to com after thē with my free-will offering, howsoeuer worst able of a thousand to furnish the buylding of the sanctua­ry, which though it may not presume to prease among the chiefest, yet may it looke for accep­taunce at least in his due place, like the goates Exod. 35, 23. haire among the fine purple and skarlet.

The booke is too small to bee termed a Ʋo­lume, your labour will be the shorter in perusing is: But I trust it wil be found of such value, as may vpon due consideration be nothing to your dislike: whatsoeuer it is, I recommend both my selfe and it to your good fauour, and so omitting vnnecessarie circumstances, in regard of your weightie imployments, I take my leaue, resting in more affection, than protestation.

Your worships to command. L. Tb.

These Texts of Scripture are handled in this Booke.

1 The Prophet Dauids Arithmetike.
Teach vs, O Lord, to number our dayes, Psalme 90. 12.
II Peters repentance.
So he went out and wept bitterly, Mat­thew 26. 75.
III Christ his last Supper.
The Lord Iesus in the night that hee was betrayed, tooke bread, 1. Cori. 11. 23.
IIII Christ combating with Sathan.
Then was Iesus led aside by the Spirit in­to the wildernes, to be tempted of the diuell Mathew 4.
V The Sea-mans Carde.
And when they were entred into a ship, his Disciples folowed him, Mat. 8. 13
VI The Sinners bath.
If we confesse our sins, God is faithfull and iust to forgiue our sins, Ioh. 1. 9.
VII The forming of Eue the first woman.
Also the Lord saide, It is not good that man should be alone, I wil make him an help meete for him, Gen. 18. 21.
A Treatise vpon the Commandements.
Blessed are they that do the commande­ments, Reuel. 22. 14.

❧ The Prophet Dauids Arithmetike.

Psal. 90. verse 12.‘Teach vs (O Lord) to number our dayes.’

THe Prophet Dauid noteth the carelesse securitie, and wilfull ingratitude of carnal men, whome neither the shortnesse of life, nor the plagues of God, powred out for sinne, can stirre vp to a duetifull obedience.

In many precedent Psalmes, he taketh oc­casion by checkes, and admonitions to drawe the wicked and obstinate, to a consideration of Gods benefites, and blessings bestowed vppon them, as in feeding, and protecting them infinitely, in suffering the Sun to shine vpon them, the raine to fructifie the earth, their children to multiply, and grow vp afore [Page] them, like the Oliue plants, or like the polli­shed corners of the temple: their sheep and cattell to increase, &c.

Yet notwithstanding finding them to bee nothing the more thankefull vnto God, or mindfull of his goodnes, and seeing them to runne on still in their wickednesse, without remorce or feeling, as if they had beene solde 1. King. 21. 25. to worke iniquitie like Achab, and Ieroboam, The Prophet turneth to his compassions, & prayes for them that would not pray for thē ­selues, desiring God to turne their hearts, and to continue his mercies towards them: and this is briefly the substance of all this Psalme.

Nowe then to descend into a more parti­cular narration, and to make you acquainted with the summe of the doctrine contained in these few wordes of my Text: obserue with me these twoo principall pointes, which the wordes do offer to your consideration; viz. the petition of Dauid, and a reason or mo­tiue inforcing the petition.

The petition in these wordes, Teach me to number my dayes.

The motiue in these wordes, That I may apply my heart to wisedome.

I will onely speake of the former in this place, viz. Dauid his prayer.

Teach vs, O Lord, to number, &c.] This text may wel be tearmed the Prophet Dauid his Arithmetike, a better Arithmetike than our schoole humanitians, and professours of Arithmetike in Vniuersities are wont to teach.

This crosseth and vtterly confuteth the course of the vain men of this world: for they giue themselues to calculate other matters.

The Marchant numbreth his debts, the Vsurer his money, the Lawyer his clyents, the Husbandman his goods and cattells, the Captaine his souldiers: but Dauid a man after Gods owne heart, knew well the vanity of the one, and the necessity of this other; and better Arithmetike.

He desireth God to teach him to number, not his wealth, nor his riches, nor his possessi­ons, nor his tresures, nor his pleasures, but his daies. Teach me, saith he, to number my daies. We reade of Nabucad-nezzar a King, so he was like Dauid: but he had not learned to number his daies, so he was vnlike Dauid. This prowd king walking and strowting in Dan. 4. 27. his royal [...]allace at Babel, was numbering the towres thereof, and was numbering his wealth, and his magnificence, and power. Is not this great Babel, is not this my kingdom. &c? [Page] This Arithmetike made Nabucad-nezzar prowd, and made him forget God that gaue him that power, and that honour, and that monarchie.

But this Arithmetik of Dauids taught him humilitie, and meeknesse, and keepeth him so far from forgetfulnesse of God, that he rather forgets himselfe, and his kingly titles, and ho­nour; for in this psalme, but especially in this verse he disclaimes, as it were, from al his regal authoritie, power, and state, and exhibites himselfe a perfect paterne of humilitie.

Though he were Gods anointed, and in­uested with great maiestie, and honor, yet he forgat not his pedigree, but hath registred the same to all posterities, in that he saith: thou tookest Dauid when he followed the Ewes great with yong, and annointedst him to be Psa. 78. 70. Prince ouer thy people, of a sheepheard crowning him a King.

And though he were a King of the earth, yet hee knew hee was but a King of earth, a man of the same mowld that others are of, and subiect to the same corruption: nay him Psal. 22. 6 selfe in another place, calles hims [...]lfe, a worm and no man.

And as he could teach himselfe a lesson of mortalitie, so could he teach it others also: [Page 3] speaking to magistrates, he saith thus; I haue said, ye are Gods, but ye shal al die like men: and that Princes should not scape vncon­trolled, Psalme 82 he a Prince telleth Princes, that they should also die like others.

And therefore since Princes, and magi­strates, and people, and all must die, he pray­eth God for himself and others: saying. Teach vs; O Lord, to number our daies.] Wee finde 1. Chro. 21 this prophet numbering, but not his daies, as in this place, but there he numbered his sub­iects, he would needs know his strength, and power, and the number of his people; but himself & all Israel smarted for that folly: and himselfe being brought to the knowledge of his sin, confessed he had done very foolishly. And therefore now hee workes more wisely, he prayeth God to teach him to number his daies: here he takes in hand another kinde of numeration.

The prophet sheweth, that except the Lord Psa. 127 buyld the house, they that buyld it, labor but in vaine: and except the Lord keepe the citie the keeper waketh but in vaine.

There hee prooueth that in buylding it is God alone who is the * Architectus, both to lay the foundation, and the roofe too.

In keeping of the cittie hee is the onely [Page] watchman of Israel, that neuer slumbereth.

And here he proueth another propertie to be in God, which is, that he in teaching, is the only schoolemaster, or doctour, verifying that in the 15. of Iohn his Gospel, without me ye can do nothing: he is al in al, a schoolema­ster of all, both learned, and vnlearned, euen to teach princes knowledge, and the Sena­tors wisedome.

This lesson must needes be well learned, that proceeds from such a teacher: in the 86 and 119. Psalmes he prayeth the Lorde to teach him the way of his statutes: and here he prayeth God to teach him another thing: to to number his daies.

Dauid shewes he was no truaunt in the schoole of Christ, but hauing learned one lesson, he couets to learne another, and still calles vpon God, like a good scholler vpon his master, O teach me thy testimonies: teach Psal. 119. 33. me thy statutes, teach me thy waies, teach me to number my daies.

All that will be schollers in the schoole of Christ imitate Dauid: couet to learne more & Iohn. 15. more, that you may bring forth much fruite.

If you haue alreadie learned your rudi­ments, your Alphabet of religion, labour yet further, to come to the depth of diuinitie, [Page 4] like the Prophet Ezech: who when hee had waded in the waters about the sanctuarie, he waded deeper and deeper, first to the ankles, Ezech. 47. then to the knees, then to the loynes, till hee could passe no further.

We are first children, and then we suck the 1. Pet. 2. 2. milke of the woord: afterwards we become men, and then wee must disgest stronger meate.

We must be so wel schooled, that we may be able to answere euery man, that shall aske vs a reason of the hope that is in vs.

So well schooled, that we may be able to teach others, as Peter being strengthned did Luk. 22. 32. strengthen the brethren, and as Priscilla, who thogh she were a woman, was notwithstan­ding able to instruct Apollos an eloquent man, and mightie in the Scriptures.

This short lesson of Dauid ministreth this instruction to vs, it teacheth vs, whom we shuld pray vnto, whō we should intreate for a supplie in our wants, he teacheth vs to flie vnto God onely, for in him dwelleth all ful­nesse. This he taught vs once before in the 64. Psalme, where disclayming frō all other Psal. 64. gods, or Angells, or Saints, he saith, whom haue I in heauen but thee? Dauid did know there were many holy men in heauen, Abra­ham, [Page] Noah, Moses, all the Patriarches, and Prophets, Martyrs, and Confessors before him, yet he had learned to inuocate none, to pray to none but God only: there he taught, and here againe he teacheth, that God alone must be sought vnto, none but he implored. None can teach vs but God, & therefore we must submit our selues to be taught onely by him.

Teach vs, O Lord, to number &c.] Eue our progenetrix had learned one lesson from God, at the deliuering of the commaun­dement, Gene. 2. 16 wherein it was charged, that they shoulde not eate of the forbidden tree. But shee was not contented with one, but would faine haue choice of teachers, like a truanting scholler that still changeth his ma­ster: Genes. 3. 4. and therfore she learned a second lesson from the diuel. He taught hir, that they shuld not die, but should liue like Gods, knowing good and euil: but Eue found him a lying teacher, for they became diuells, and death was sentenced against them and their poste­ritie, because they forsooke their first teacher.

Many now a daies, specially the conceated wise, wil not offer themselues, to be taught of God, but they will teach themselues, and learne of themselues, they will flie to their [Page 5] owne wisdome, and their own strength, and their own policie, and their own knowledge but their owne strength becommeth weake­nesse, like the strength of Sampson, when hee Iudg. 16 gaue it to an harlot: & their pollicie becomes Ester 7 simplicitie, like the pollicie of Haman, when he thought to slay al the Iewes: and their wis­dome foolishnes, like the wisedome of Achi­tophel, 2. Sam. 17 which turned to follie, because he had not learned it from God. That which they most glorie in, soonest deceiues them, like Absolomes haire, that seeming to be his bo­dies 2. Sam. 18. best ornament, became an halter: as hee would haue betrayed his father, so his owne haire became his own traitour, and discoue­red him to the enemie, like Ziba, that betray­ed 2. Sam. 16. Mephibosheth.

All such that refuse to draw their know­ledge from the fountain, they are reproued in that general checke; this people take counsel of their stock, and their staffe teacheth them.

Saul was neuer forsaken so long as hee counsailed with God, but when hee chose a 1. Sam. 28. witch for his schoolemistris, God reiected him; and he became his own executioner, he that shuld haue slain his aduersaries, slew him selfe, and ministreth greater cause of triumph to his ennimies. Teach me, &c.] Dauid [Page] comming to be taught, first acknowledgeth his ignorance, & therfore praieth god the au­thor of all knowlege, to giue him knowlege.

In the first Chapter of the second booke of Chronicles we find Salomon the son asking of God wisedome: and here we find Dauid the father asking of God wisedome also.

A good father chawlkes the waie first, and as gracious a sonne that well might seeme to descend from so good a father, followes the same path after, both walking towards God, a father to them both, both of one affection do aske one & the same thing, viz. wisedom, but respecting a diuers end; the one, to thend he might the better gouerne his people; the other, to be able thereby to number his days.

And this much shal briefly suffice for the cleering of the first note, which teacheth you if you will learne of Dauid, to pray vnto God for knowledge; desire him to direct you, and teach you; as to teach you al things, so princi­pally this: pray him to learne you to number your daies.

This lesson wel learned wil bring you to the knowledge of all your other duties. It followeth.

Dan. 5. To number.] It is ascribed vnto God by Daniel, that God alone numbreth, weigheth, [Page 5] and diuideth, he measureth times & seasons, daies, & yeares, and he that is the numberer, will teach vs to number, if we wil offer our selues to be taught by him.

No lesson is more necessary for these times considering how sinne hath spread it selfe, like a leprozie ouer all flesh: and iniquitie hath gotten the vpperhand. And more then this, the vialls of Gods wrath are powred our alreadie vpon vs, to consume vs, as we are all eie-witnesses this day. Al had bin preuented, if we had bin carefull, to get vnto our selues this one comfortatiue, more worth than all the balme in Gilead, to haue knowledge to number our daies.

From the first words of this psalme to this present text, now handled, the prophet reca­pitulateth, and recounteth the shortnes, and miserie of this life, and in the tenth verse, he makes vp a calender as it were of mans age, in that he saith the life of man is threescore Psal. 90. yeares and ten, and though men be so strong that they come to fourescore yeares, yet is their time then but labor and sorrow, so soon passeth it away, and we are gone.

The note raised hence must be this, the shortnes of time ought to make vs more cir­cumspect: and certainly if men did in a care­ful [Page] conscience surueigh the short scantling of our yeares, and crosses incident to the same, they would not run so wilfully to the vomit of sinne as they do, and so seale vp their own condemnation.

The want of this consideration blindfolds the sinful soules of men, and casteth them headlong into a thousand inconueniences.

Gen. 19. If Lot had numbred his owne daies, as he liued to see the Sodomites days both numbred and determined, when fire from heauen con­sumed them, he had not proceeded to com­mit incest so soon after with his own daugh­ters. Gen. 9. Righteous Noah forgat his righteous­nesse, and being drunke, lay vncouered in his tent, his owne sonnes being ashamed, that their owne father had cast off shame.

He could preach to the olde world, that their daies should be an hundred and twenty yeares, and then should the floud come, but he forgat to number his own dayes: and ther­fore a seconde inundation preuailed against him, he became ouerflowed with wine, as the old world with water.

Dan. 4. If N [...]bucad nezzar had numbred his time, when hee numbred his towers, and riches, and honor, he had not so soon lost his honor, nor haue bin sent out to dwel with beasts in [Page 6] the field, where he was compelled to eate grasse like an oxe, because he liued like an asse, til his haires were growne like Egles fe­thers, and his nailes like birds clawes.

Belshazzar carowsing wine among his Dan. 5. nobles, thought of nothing lesse, than the numbring of his daies, although euen then the moment of time was come, when he should resigne vp, bo [...]h life and kingdome.

Not to stand vpon particulars: if the great rich man in the Gospel had bin as careful to Lu. 12. 19. 20. number his daies, as he was cumbered with deuising how to take downe hi [...]lde barnes, and to build vp new, thinking to store vp for many yeares, that voice of terror had not sounded from the Numberer of times, Thou foole, this night wil they take the soule from thee: he dreamed of many yeares behind, but because he reckoned without his host, (for he neuer schooled himself where Dauid lear­ned his Arithmetike,) therefore he deceiued himselfe, and that daie proued to be the last of his life.

Such is, and hath euer bin the course of carnal men, that do fixe their eies vpon the present time only, and do think that the same shall neuer be altered.

This securitie was far from Iob, when he [Page] Iob. 14. 14. saith, al the time of my pilgrimage wil I wait, til my changing come: as if he made it his oc­cupation euery daie; from time to time, he waited for his changing. Iob hath lefte few his like behind him, few such Numberers of time recorded. Iob and Dauid both do teach vs to number our daies, as they did their daies.

Satan casteth so many golden baites in our Coruinus. waye, that we cleane forget our time, as Cor­uinus forgate his name.

We are so busied like Naball about white 1. Sam. 25. 10. earth, and red earth, in raping and scraping transitorie trash, and so deuoted to fleshly pleasures, and deceitfull vanities of this life, that we haue no leisure at al to think on death and so we chop into the earth afore we be aware, like a man walking vpon a greene field couered with snow, and not seeing the waie, runneth on, and sodainely falles into a pit.

Herodotus writeth of Sesostris a King of the Aegyptians, that he was caried in a chariot drawne with foure Kings, whom he before had conquered, one of the foure casting his eies behinde him, looked often vpon the wheeles of the chariot, and was at length de­manded by Sesostris what he meant to looke [Page 8] backe, so often: saith he, I see that [...] which were highest in the wheel, [...] sently lowest, & the lowest eftsoo [...] highest, cogito de mutatione fortu [...] [...] vpon the inconstancie of thi [...] hereupon aduising himselfe [...] milde, and deliuered the sai [...] As it did Pirrus. history noteth mans mortalit [...] Teach vs to number our d [...] [...] speakes not of yeares, or monet [...] but of daies, noting the shortnesse [...] in the word Daies.

And the same phrase is vsed of all the [...] men, vpō the like occasion: Iacob told Phar [...] ­oh that few and euill were the daies of his pil­grimage; speaking of the time: to note the shortnesse of life, he names not yeares, but daies, and speaking of the toyles and troubles of life, he calles it a pilgrimage.

Iob in like manner in numbring his daies, my daies, saith he, are more swift than a post: Iob. 9. 25. and in the 26. verse they are swifter than shippes.

Our Sauiour in teaching vs to pray, bids vs pray thus: giue vs this day our daily bread. Mat. 6. 11.

As if we should reckon the continuance of our life no longer than a daie. And againe, God calling vpō sinners, sayth, To day if you [Page] [...] his voice: a day consisteth but o [...] [...] an euening, and a noone: som [...] [...] way in the morning of their life [...] [...]ot the heate of the day, and h [...] [...] [...]t the line of his life vntil th [...] [...] but al the day.

[...] [...]es the life of man, to th [...] [...] [...]asse, whose glory enduret [...] [...] [...]t is greene in the morning, an [...] [...] night.

[...] [...]t is within and without vs, are s [...] [...] remembrances of death: all things cry [...] to vs, that we must hence, as Christ cried, [...] [...]am not of this world.

The Sunne rising in the East, and falling in the west, and al in one day, shewes our ri­sing, and falling, our comming in, and going forth of this world.

The apparell wearing vpon our backes, the meate disgested and egested, and retur­ning to putrefaction, the graues shrowding so many corpses vnder our feete: to be short, Time the mother of al things, and the chan­geable state of times, euen winter and sum­mer, colde, and heate, seede time, and haruest, all doe crie vnto vs, that we shall weare and di [...], and corrupt, as they who were liuing are now dead, and lie in the dust.

First we waxe, drie then olde, then colde, then sicke, then dead, so is earth turned into earth.

We are not skilful numberers of our daies, like Dauid, til we haue learned to recount the dangers and casualties, and vncertainties of our corruptible condition.

A spider being able to choake vs and a As it did Pirrus. haire to stifle vs, and a tile falling vpon our heads to extinguish vs, and that in a moment of time, when we least expect so sodaine ca­lamities: we reade of Anacreon, that he died in eating of an egge.

Fabian a senator was choaked with an haire, Pope Hadrian with a flie: if Iacob counted his time but short, hauing alreadie liued an hundred and thirtie yeares, what reckoning may wee make of our time which is farre shorter?

In the time afore the floud, the age of man was great: Adam liued 930. yeares, Noah Gen. 5. Gen. 5. 26. 950. Methusaleh 969, almost a 1000 yeares.

But after the floud in Terah his daies, who was father to Abraham, the age of man was a great deale shortned from 900. it was brought down to two hundred, and vnder.

Terah liued 209. Abraham his sonne not Gen. 11. 32 so long, 175. Moses 120. Iosua an hundred [Page] and ten.

In the Prophet Dauid his time, it was scanted yet shorter by much, halfe in halfe, Psal. 90. he counted the yeres of men to be threescore and ten. All hath this vse, it teacheth vs to looke backe into our liues, and to learne to redeeme the time, by a timely repentance.

To draw to a conclusion, life it selfe is but an harbenger of death, and we liue to die. God that numbered the haires of our head, hath numbred our yeares also, and we can not passe them, whether in middle age, or in olde age, or in infancie, when, and where, and how, we know not, for the issues of death are in the hands of God.

When our end and finall dissolution shall come, is therfore concealed from vs, because we should be alwaies prepared, and thinke euery moment vpon death, the end of all flesh.

As a bird guideth her flight with her traine, so the life of man is best directed by a continuall recourse vnto his end. Now the Lord of life and death, in whose hands is the breath of euery liuing thing, so direct vs by his holy spirit of grace, that we may learne to number our daies: that we may run out this shorte race of our sinful pilgrimage, in [Page 9] godlinesse and much pacience, looking to Iesus, the author and finisher of our faith, that when we shal haue finished these daies of sinne, we may be translated to a better life, in the kingdome of glorie which God hath purchased to vs, in the bloudshedding of his beloued sonne: to whome with the father, and the holyghost, bee rendred al glo­rie, maiestie, power, and domi­nion, now, and euer.

Peters repentance.

‘So hee went out, and wept bitterly.’Mat. 26. 75.

IN regard of the dissolutenesse of the present age wherein we liue, and general iniquitie of these the worst and last times, wherein the sins of men are multiplied, being growne to the full, and vnrighteousnesse is increased vpon the earth, as was fore-tolde by our Sa­uior [Page] Christ, in the 24. of Mathew his Gos­pel, for that we are all better acquainted with sinne, than with the remedie for auoidanc [...] of sinne, which is repentance, without which we neither can haue peace of conscience, no [...] yet the fauor of God, who is a father to none but the penitent, such as are truly humbled vnder the burthen of their sinnes, and do [...] carrie a purpose of amendment.

I haue indeuoured at this time, to lay be­fore your eies the true portraiture, and the liuely Anotomie of a repentant sinner in this example of S. Peter: you shall behold him chaulking out the waie, that leadeth to re­pentance, whose foote-steps you must fol­low, foote by foote, and steppe by steppe, if you will come where he is, where is perfect peace and ioy, such ioy as shall not be taken from vs, greater ioy, and glorie than Peter Luke. 9. had on mount Tabor, where Christ was transfigured.

Peter wept here for a time, and that but a short time, in respect of eternitie: but there he reioyceth continually, without ceasing, his ioy hath no terme, nor limitation of time. So is it verified which was spoken by our Sauior Christ, in the 5. of Mathew, happie Mat. 54. are ye that mourne, for ye shall reioyce.

Peters mourning is turned to mirth, his sadnesse to solace, his pain to pleasure, his re­penting to reioycing, for Christ hath wiped away al teares from his eies, because with him the first things are past alreadie, and now he is crowned with glorie like the Angells.

And this he hath now in heauen, because God loued him walking a good disciple here on earth, shewing himselfe to be indeede, what he was in name, videlicet Simon an obedient hearer.

He is also called Peter, videlicet confident and strong in faith, like a rocke inuincible.

And in this place we find him penitent, his obedience is testified in the historie of his life, for at Christ his commandement he for sooke his calling, and became his disciple: his strength of faith our Sauior himselfe pro­ueth, where he saith vpon his confession of him; Thou art Peter, and vpon this rock will Mat. 16. 18. I build my congregation.

He was penitent, the words nowe read vnto you doproue the same: for after he had sinned, he went out and wept bitterly.

O that euery Christian man were thus qualified like Peter! these three graces, re­pentaunce faith. and obedience, are better welcome vnto God, than the three presents Mat. 2. 11. [Page] giuen by the wisemen vnto Christ, golde, frankensence and mirrh, are not so precious.

But before I proceed to the embowelling of these wordes nowe read vnto you, I must first acquaint you with the substance of that which went afore my text, being the occasi­on of the words now to be handled. When Christ was about his passion, and euen now was readie to be offered vp vnto his father, for the sealing vp of our redemption, being vnder the handes of the ciuill magistrate, to be either condemned or acquited, the text saith, Peter stoode a farre off, to see the end, as the fiftie eight verse witnesseth, there we reade that he came into the high priests hal, and there sate downe with the seruants, to see what would become of Iesus.

And while he sate there, the history noteth, that a maid came vnto him, & chalenged him to be one of Iesus disciples: also wast (saith she) with Iesus of Galile, Reade the 69 verse, and so forwards, but he denied, and said, I wot not what thou saist: the second maide came, and charged him in like maner, and then he swore, he knew not Iesus.

Being the third time charged by the stan­ders by, he began to curse and sweare that he knew not the man: such is our corruption, [Page 11] and Satans pollicie in tempting vs, when we fall once, we fall againe and againe, like Peter, who hauing denied Christ once, made no bones of it, to denie him the second and third time.

Marke the degrees of Peter his sinne: first he denied him simply, without any oath, as one not greatly regarding what the maid said vnto him, I wot not what thou saiest: but the second time he rapt out an oath, he know not the man: and the third time he proceeded to curse and sweare.

A bare oath would not serue, and there­fore he curst himselfe too: he was become so cunning and so prompt a swearer, as if he had made an occupation of it all his life before.

So soone as he had learned to lie, he had learned to sweare, for lying, and swearing, are partners, like a theefe & a receiuer, insepera­ble companions, and as I may say, sworne­brethren, that alwaies iumpe together in a sinful societie.

And hauing learned to lie and sweare, he had learned at once to curse too: cursing came in like a sixt finger, to make vp the messe, when the table was ful already.

Wee neuer reade of Peters swearing any where else, yet here vpon a sodaine, oaths and [Page] curses, shewed themselues, sooner then Chan [...] Gen. 9. 22. spied Noahs nakednesse.

The watchword which the Moabits vsed in the chase of their enemies was this: now 2. Ki. 3. 23. Moab to the spoyle: and Satans watchwoord to the sinnes that prayed vpon Peter in this place was this: now lies and oaths, and cur­ses to the spoile: and there made such a spoile of Peter, that like a man in a trance, or distra­cted of his wittes, he wist not what he did, no [...] once remembred himselfe, no more than Dan. 2. 5. Gen. 19. 35 Nabucad-nezzar remembred his dreame, or Lot his incest. See what we are, being left to our selues, Peter euen now confidently said, that he would lay downe his life for his mai­ster: yet he that would seem to be the strong­est, shewed himselfe the weakest, and he first Mar. 14. 72 denied his master.

This was Peters fall: but we are to speake of Peters rising, and of Peters repentance, for so soone as he was wakened with the alarum of a seely cocke, he began to remember his sin, & to weigh the greatnes of it: for so Mark recordeth of him, & Peter saith he remēbred the words of Iesus, and weighing that with himselfe, he went out and wept: our text saith he went out and wept bitterly.

So he went out.] This text affoords three [Page 12] special notes, being three degrees of Peter his repentance. viz. remembrance of sinne, re­morce of sinne, heartie inward sorrow for sin, sending forth outward significations, e­uen streames of teares. Thus hauing found out the mine, let vs now dig for the treasure.

So he went, &c.] This word So doth send vs to the first woordes of this verse: for the word doth in nature imploy a necessarie co­herence or connexion of the woords of my text, with that which went immediately be­fore in the same verse: the first words of this verse are: And Peter remembring &c.

The cock by crowing did put Peter in re­membrance, for before he neuer thought vp­on his sinne. He was carelesse till the cocke warned him: thereby we learne, that the first steppe to repentance, is the remembrance of Psal. 51. 3. sinne: and therfore the Prophet Dauid saith, my sinnes are euer before me.

As if he had kept a register, or a memorial booke to looke vpon, that the cleere view of his sinnes might worke a detestation thereof, and so send him ouer vnto God for remissi­on, as the Israelites fled to the brazen serpent, Num. 21. 9 when they were stinged with scorpions.

And lest any of his sinnes should scape [...]im, the same Prophet desireth the Lord to [Page] purge him from his secret sinnes.

Nothing holdes a marrso long in sinne, the want of due consideration.

The very remembrance of sinne in a can ful remorce, is of force enough to batter [...] very heart of a christian man, that carrieth [...] ny feeling, and is not altogether obdurat, a [...] hard-hearted, like Pharaoh, one that cann [...] repent.

For I speake not of them that are estrau [...] ged from God, and are giuen ouer to a [...] probate sence, despising the Lord in the s [...] bornesse of their corrupt natures, kno [...] he neuer so oft at the doores of their con [...] ences.

Such, if at any time they shall rememb [...] their sinnes, are nothing humbled to rep [...] ­tance, like Peter who went out and wept, b [...] they grow malecontent, and desperat, like [...]das, who hauing bethought himselfe, ho Mat. 27. 5. tra [...]terously hee had dealt with his maist [...] went out and hanged himselfe.

See the differences of effects of consid [...] ­ration in the good, and in the wicked ther [...] membraunce of sinne worketh a biting [...] morce, and a great grieuing sorrow in bo [...] good and bad, but it breedes a godly sorro [...] in the one, and a desperat sorow in th [...] oth [...] [Page 13] such a sorow as in the godly pricks them for­ward to repentance, such a sorrowe in the wicked, as doth driue them to despaire, like Achitophel and Cain.

Remembrance of sinne to the wicked, is the hideous hand-writing vpon the wall that Dan. 5. droue Belshazar into a dumpe. This consi­deration is the very key, that openeth the doore to the closet of our hearts, where al our bookes of accounts do lie. It is the very loo­king-glasse, or rather the eie of the soule, whereby she seeth herselfe, and looketh into her whole estate.

In the ninth of Deut. and seuenth verse Deut 9. Moses chargeth the people to remember their sin, and there he puts them in remem­brance how oft they prouoked the Lord, by that meanes calling them to repentance.

He went out, &c.] Now comes in another step of Peters repentance: he first weighed his sinne, as M [...]rke noteth, and in the medi­tation thereof being now throughly wake­ned from his former drowsines and slumber of sin, he went out: wherein note the effectu­al operation of Gods spirit in the children of God: after we haue sinned, presently the grace of God calles vs home againe, and suf­fereth vs not to rest: like the doue that being [Page] sent out from Noah, found no rest for the sol [...] Gen. 8. of her foote, til she returned to the arke: no [...] can Peter now find any rest til he had found Christ by repentance, whom he had lost by deniall.

Peter his sinne was great: it was no sma [...] baite that Satan layde in his waie, for wha [...] greater aduantage could Satan almost hau [...] wished than this, vnles he had driuen him to dispaire too: and sure he had preuailed in this also, had not the neuer-failing hand of Gods mercie staied him vp after his fall, for his ow [...] glorie, and to the vnspeakeable comfort o [...] the godly, who though they fal, can neuer fa [...] away: for the promise of God standeth sure and hath this seale: deus nouit qui sunt su [...] God knoweth who are his.

And our Sauior Christ saith; of those whō thou hast giuen me, I haue not lost one, sau [...] Ioh. 17. 12. that sonne of perdition.

Peter went out, &c.] Being ashamed to stay any longer in the place, where he had so grossely sinned, in denying his maister, and for that in regard of the companie, he could not so wel aduise himselfe of the greatnes of his sinne, by sounding the very bottom of his conscience, by a due examination, he left the companie, and went out.

He went out, &c.] As Isaac went out into Ge. 24. 63. the fields to pray, so Peter went out to medi­tate and consider what he had done. The faithful soule, when it is desirous to enter into any holy consulation, or cōference, couets to be alone, like Christ in the desart, sequestred Mat. 4. from the societie of men. Iacob being alone wrastled with the Angell, and preuailed for Gen. 22. 24 a blessing. Ionah went out of the citie Nini­uie to mourne. Ionah. 4. 5.

Moses was bid to put off his shooes, Exod. 3. 5 when he pressed nere the flaming bush, so we must put off our shooes of carnalitie, and go out from our selues, as it were casting off our olde affections, as the adder casteth his slough; if we will treade vpon holy ground, and presse to come where God is.

Peter, so long as he stayed in the high priests hall, among the enemies of Christ, he became as one of them, and had quite forgotten, that ere Christ was his master, or he his scholler, and therefore he demed him whom he should haue confessed, but being diuided from those wicked ones, he deepely weighed within himselfe the guilt, and great­nesse of his sinne, as if hee should haue reasoned in this or the like sort with himselfe.

Oh, what haue I done miserable man, [Page] that I am, howe daungerously haue I falle [...] in denying the Lord of life, my Lord?

I a rebellious sinner, to denie him that s [...] ­ued me, and by his death redeemed me. An [...] was I so wicked as hauing denied him once, must proceed to denie him thrise together and that with oaths, and curses, and banning [...] Hath my protestation and confident bold [...] nesse come to this issue? haue I shewed m [...] selfe so cowardize, and such an impote [...] weakling, that I could not remaine consta [...] till the morrow.

This last day, I protested if all the world were offended, yet I would not be offen­ded, Mat. 26. 33 yea I was readie to lay downe my life fo Christ my Lord, and yet lo, before the cock [...] crew twise, I had denied him three times.

O periured wretch that I am? how hau [...] I transgressed? what a shipwracke haue made of my faith, by denying him that die [...] for me? I that thought my faith strong e­nough to incounter with the whole world most shamfully suffered a maide, a woman and the weaker vessells to discountenaun [...] me.

Is this, n [...]t to be offended, is this; to giu [...] my life for my master [...]nay, is not this to for­sake him quite, and to ioyne with the wicke [...] [Page 15] Iewes to condemne and crucifie him?

For what could I haue done more hai­nously against him, vnlesse I had ioyned with the wicked, to take his life from him? Iu­das did but betray him, and sell him for mo­ney, and I haue voluntarily denied him with­out hyre, and without mony.

The world hereafter, and al posterities shall take knowledge of my sinne. My name deserues to go with a brand vpon it, like the name of Ieroboam; my name cannot once be mentioned, but my sinne must likewise be remembred.

Ieroboam goes with his traine, Ieroboam 2. Ki. 10, 29 &. 2. Ki. 3. 3 that made Israel to sinne: and Peter deserues to haue his traine too, Peter that denied his maister. In this or the like manner, Peter at his going out, reasoned with himselfe, and surely nothing is so mightie in operation, no­thing so forcible, as the benefit of considera­tion, the carefull weighing of our sinnes, it is the very stone, that must sincke into Goliah his temples, it is the spirituall hammer brea­king the stonie hardnes of our hearts. And Satan should neuer be able to deteine so ma­ny sinfull soules in the slauery of sinne, if they did but examine, and consider of their sinnes.

For this examination, this going out wi [...] Peter to parly with our sinnes, where it hat [...] his effectual working, there it sifteth eue [...] corner of the conscience: it lights a candle [...] our vnderstanding, and makes a search, an [...] as it were a quest of inquirie, throngh th [...] sinfull places thereof: it searches and sweep Luke. 15. 8 euery foule corner, like the woman that ha [...] lost the groat: and when they are all summo­ned, & do make their apparance at the bar [...] of consideration, they are all arraigned, an [...] condemned, and executed, and our soule [...] quite ridde, and purged of them, like a priso [...] at the goale deliuery. This examination lai­eth open, as it were by way of euidence, al [...] the losses, and harms done by sin: as the lo [...] ­sing of the grace of God, which once was giuen vs, and all things accompanying grace, as the vertues, and giftes of the holyghost, wherewith the soule was beautified.

Secondly, the losse of Gods fauour, and his fatherly protection: thirdly the losse of the reward of all our good workes: fourthly the losse of the peace of conscience: fiftly we make our selues guiltie of eternall con­demnation, and so consequently do bind ou [...] selues to all those incumbrances, whereto the reprobates are subiect, as to be inheritour of [Page 16] hell fire, and to be in the power of the diuell and his Angells.

These are the losses and inconueniences, which we draw vpon our heads in euery sin that wee commit, and haue we not neede then to goe out with Peter after euery sinne that we commit, weighing the greatnesse thereof, as he did, and neuer rest, like the rest­lesse doue, till we flie to God, as the doue to the arke, by an vnfained repentance.

This made Peter go out, and this was his consideration, and the same must be ours too, if we wil haue rest to our soules, or peace to our consciences.

He went out, &c.] The place from whence he went, was the high priests hall, the place of iudgement, where Christ was arraigned, where the scribes and people were gathered together against Christ, none but wicked men assembled in that place: and here was no place for Peter.

Therfore he went out:] Good men must not companie with the wicked at any time, and if they happen to light in their societie, [...]ike Dauid among the Philistins, they ought then to make speede to go out from them according to the counsell of Solomon: turne Prou. 15. away from the wicked man. The Lord will [Page] haue the righteous to out goe from the wic­ked, as Lot went out of Sodom to dwell in Zoar.

Peter sate in denying his maister; but now being brought to the knowledge of his sin he bestirred himselfe and went out: when we are most secure, and at greatest ease, resting our selues as it were in the chaire of securitie and drowsinesse, then is Satan most vigilant and watchful to snare vs.

As when Iobs children were feasting, and thought least of any daunger towards them­selues, Iob. 1. 19 the diuell spied his opportunitie to de­stroy them, by throwing the house vppon their heads.

When Belshazar was sitting at the table, carowsing wine among his nobles in vessels Dan. 5. of siluer and vessels of gold, then were the hideous fingers vpon the wall readie to pen his tragical end, and the ruine of his king­dome.

Lot had no sooner betaken himself to ease Gen 19. 33 in Zoar, but Satan preuailed against him, to cause him committe incest with his twoo Gen. 9. 21 daughters: he tempted Noah the preacher of righteousnes, after he had planted himselfe a vine-yard, to take so deepe a taste of the grape, that he became drunke, he became [Page 17] ouerflowed with wine, as the old world with water: and this was a worse deluge then the first.

He that preached to others but a little be­fore, could not preach to himselfe a lesson of sobrietie, but lay vncouered in his tent, and was a rebuke to his owne children. If these mightie ones haue bin ouerthrown, how shal the weaklings stand? No maruaile if the low shrubs be rooted out and supplanted, since the tall Cedars in Lebanon are thrown down.

This securitie was farre from Iob, who as he shewed himselfe in other things to be pa­tient, shewed himselfe in this to be vigilant, in that he sayth I feared al my waies. If Peter had watched Satan, as Satan watched him, l [...]e had not bin snared: but when he sate, Sa­ [...]n saw he was carelesse, and therefore the more subiect to be tempted, and to be ouer­come.

We reade of the cranes, that when they Plinie. flocke together to feede, one of them vseth to feede a farre off, and that crane so singled from the rest, still as he feedes lookes round about him, and obserues if any daunger be towards them, if he spie any bodie drawing nigh, then he giueth warning to the rest, and so they saue themselues: shall this pollicie rest [Page] in vnreasonable birds, and shall it not [...] found in man? If when Peter his body ha [...] taken it rest, his soule had wakened, and ob­serued, Satan casting a net about him, to in [...] tangle him, he had deceiued the deceiuer, b [...] while he sate, his enemy walked round abou [...] him, and circumuented him so, as he had n [...] power to escape.

Peter sate when he fell, like a man in [...] slumber, that falles beside his chaire, but now he standeth vp, like a man, newly wakened out of a dream, and he goeth out. The god­ly are euer for the most part noted, either going, walking, or running. The Prophet Ps. 119. 33. Dauid desired the Lord to teach him to go the path of his commandements: & hauing Ps. 119. 32. learned to go, he had also learned to run the way of his commandements: I will runne the way of thy cōmandements. One comes Luke. 10. running to Christ, desirous to know what he must do, to obtain eternal life, he thought he Mar. 10. 17 could not runne fast enough, being in the way to eternall life.

Zacheus ranne to meete Christ: a certaine blind man in running to Christ threw away his cloake, to the end he might runne the faster.

And Peter held his station no longer, but Luke. 19. 4. [Page 18] besturd himselfe, and made haste to go out, when he felt the liuely soule-stirring motion of Gods spirit calling him to repentance.

Samuel could not sleepe, when the Lord 1. Sam. 3. called, nor Peter sit any longer, when the spi­rit of God called vpon him by the crowing, of a cocke. Let vs learne of Peter to yeeld to the woorking of Gods spirite, now the cocke croweth, and as many as are watchfull may heare it: now then let vs prepare our selues to repent like Peter.

And he wept bitterly.] Here is the third degree or step of his repentance, testified by his teares.

Plinie writeth that the teares of the vine doe cure the leprozie of the skinne: So the teares of the faithfull, grafted into the true vine Christ Iesus, do cure the leprozie of sin.

S. Aug. sayth, when the Eagle waxeth old, she plungeth her wings into a fountaine of cleere water, and so renueth her strength: So we must wash and bathe this whole body of sinne, so shall we become lustie and yong as an Eagle.

S. Cyril vpon this weeping of Peter sayth; Locum flendo recepit, quem negando perdidit: he found that in weeping, which he lost by denying: and though he denied him, saith [Page] Nazaianzene: God is more merciful, than m [...] can be sinfull, if man will be sorrowfull. [...] 2. King. 2 Elisha threw salt into the waters, to ma [...] them sauory and sweet, so must we season o [...] prayers with salt teares, to make them sauo [...] vnto God.

Great cause had Peter to weepe, consid [...] ring 1. Sam. 1. 7 the greatnesse of his sinne: for if Ann [...] had cause to weep for her barrennesse, mu [...] more cause had Peter for his barrennesse [...] faith.

If Rachel wept for her children, becau [...] Iere. 31. 15 they were not, much more cause had Pet [...] to weep for his graces, because they were no [...]

If Agar wept, being turned out of her ma­sters house, should not Peter mourne muc [...] rather for turning himselfe out of his maste [...] house, and denying his coate?

If Thamar wept, being deflowred of he [...] 2. Sam. 13 19. virginitie, hath not Peter cause to weepe, fo [...] beeing depriued of his faith and constanci [...]

If the Virgin Marie wept, for the death o [...] her Son, as if her soule had bin pearced tho [...] row with a sword, hath not Peter cause t [...] weepe for denying him, that died for him?

Many causes we see may procure teares; bu [...] sure, to deny Christ as Peter did, is a caus [...] that should e [...]en dissolue all eies into teares▪ [Page 19] If the eie be drie at any time, it ought in no case to be drie, when we should weep for sin.

No teares are lost, that fall from the eies of [...]odly men, for god catches them before they can fall to the ground, and he treasureth them Psal. 56, 8 vp in his bottle.

If you will direct this watery humor to his due course, and deriue this floud of affection to the right channell, we must weepe for our sinnes like Peter.

Such weeping is both the salue and smart of sinne, curing that which it chastneth with true remorce, and preuenting neede of new Cure, with detestation of the disease.

Teares tie the tongues of all accusers: and soften the rigor of the seuerest iudge: when they are most pittiful, they are most power­full; and when they are most forsaken, they are most victorious; full of strength, like to Samsons hairy lockes, euen to foile whole ar­mies. Iud. 16.

This heauenly dew of deuotion neuer fal­leth, but the sunne of righteousnes drawes it vp, and vpon whose face soeuer it droppes, it makes the same most amiable and glorious, like the face of Moses, when he came downe Exo. 34, 35 from the Mount.

Most sweetly was it vttered by a diuine of [Page] sweetest vtterance, that repentant eies are [...] cellars of Angells, and penitent teares th [...] sweetest wines. which the sauour of life p [...] fumeth, the taste of grace sweetneth, and t [...] purest colours of returning innocency hig [...] ly beautifieth.

O that our hearts were such a limbeck [...] euermore distilling so pure a quintessenc [...] drawen out from the weedes of our offenc [...] by the fire of true contrition. Heauen woul [...] mourne at the absence of so precious a water and earth lament the losse of so fruitfu [...] showres.

Sure till death close vp the fountaines, the shall neuer faile running: and then shall ou [...] soules be ferried in them to the hauen of life that as by them we were first transporte [...] from sinne to grace, so in them w [...] may b [...] waf [...]ed from grace to glory.

And thus haue I deliuered vnto you, the three degrees of Peters repentance, which steps we must all pace, if we will treade the way that leadeth to eternall life.

And nowe, if I might be so priuileged, 2. Chro. 1. 7 that I might receiue what I would at Gods hands, like Solomon; I would intreat no more but this of him, that he would direct euery one of vs to keep these steps, which his apo­stle [Page 20] S. Peter, hath troaden out afore vs.

There is none of vs but hath offended [...]th Peter, we haue denied Christ as he did, [...]hough not in the same manner, yet sure in as [...]eat a measure: and had we liued to haue [...]ne Christ in the flesh, and had bin in like [...]ort vrged, as Peter was, we would not haue [...]icked to haue likewise offended.

But how many are among vs, that though [...]hey confesse Christ in name, do not denie [...]m in deedes and workes? we professe the [...]me of christians, but liue like infidells, ha­ [...]ing a shew of godlinesse, but denying the power of it. We haue nothing from Christi­anity, but the name, like Labans Idols, that were called gods, and yet were but blockes.

What fruit hath the word wrought in vs? what amendment of life? what reformation? euery man sound himselfe, and descend into his owne conscience, and he shal find himself now nothing better than he was many score yeares ago: as prowd now as euer, as coue­tous now as euer, as vaine euery way now as euer, as vnapt to serue God now as euer: and what els is this then to denie Christ?

Although Christ is preached vnto vs eue­ry Sabbaoth, and we all in good measure ac­quainted with the will of God opened vnto [Page] vs in his word, yet who careth to walke w [...] thy of his knowledge, and to practise in a [...] [...]ly obedience that which we know; and is [...] this to deny Christ?

Wee heare how straightly God co [...] maunds vs to keep his Sabbaoth, and yet [...] wilfully violate the same: if we present o [...] selues in the beginning of the Sabbaoth, offer vnto God the morning sacrifice, we [...] not come in the afternoone, to giue him [...] euening incense: But we reserue the be [...] part of the day to our selues, and do best [...] it vpon our lustes: and is not this to d [...] Christ?

Peter after he had weighed the greatnes [...] his sinne, was so offended with himselfe, th [...] he had almost drowned himselfe in his ow [...] teares. Since we haue sinned with Peter, vs repent with Peter, [...] who after this did sin [...] no more. The same Peter after this, too [...] penance of himself, for his Deniall, and co [...] ragiously gaue vp his life for the testimony [...] Iesus Christ.

Let euery one of vs thē go forth with Pet [...] and weepe before the Lord, like Ezechial that he may forgiue vs our misdeedes. If w [...] had as many eyes in our heads, as there b [...] grasse-piles vpon the ground, yet we oug [...] [Page 21] [...]o weepe them all out for our sinnes.

If euer there were a time for teares, then [...]is is the time, wherein eye-streames ought [...]o be most behoouefull, for this is the time of our visitation: this is a time that should be deuoted wholly to mourning meditations, [...]ke the Captiue Israelites vpon Babilons banckes.

Were Ieremie now aliue, and saw the ini­quity of these times, and the vialls of Gods wrath already powred out vpon this land, [...]nd the inhabitants thereof, for the sin there­ [...]n committed, hee would againe renue his tragicall ditty in the ninth of his prophecy; O that my head were a well of water, and mine eies a fountaine of teares, that I may weepe day and night for the slaine of the daughter of my people!

The scarcity and streightnes wherewith we yet are, and of long time haue bin afflicted should force vs to take vp a lamentation, and to howle out with those husbandmen in Ioel his time, for the wheat and for the barly, because the fields are wasted, and the haruest is perished.

Our Ephah is become small, but the shekel great, and God hath vtterly broken the staffe of our bread, as Ezechiel speaketh, and had [Page] we not need to weep bitterly with Peter, a [...] with Dauid to water our couch with teare [...]

Yet notwithstanding all this: where is [...] humiliation that is required who yet [...] neth to the Lord? nay we seeme to be ha [...] ned in our sins, and we haue m [...]de our ha [...] like the adamant, that the impression of Go [...] graces cannot enter.

Resembling herein wicked Pharaoh, an [...] those senceles Aegyptians, who were so fr [...] zen in the dregges of their sins, and their ha [...] so stony, that the ten plagues powred vp [...] them, did no whit humble them, or ma [...] them to relent.

The like remorceles obduration we read Amos 4. of in the fourth of Amos, there the Lor [...] checketh the people for their rebellious ob­stinacy, in not reforming themselues acco [...] ­ding to his righteous iudgements.

I haue giuen you cleanesse of teeth in [...] your citties, and scarcenes of bread in all you [...] places, yet you haue not returned vnto m [...] saith the Lord.

I haue also with holden the raine from [...]o [...] when there were yet three moneths to the haruest, and yet you haue not retourned vnto me.

I haue smitten your fieldes with blasting [Page 22] and mildew, your great gardens and vine­yards, & I haue sent the pestilence amōg you, to deuoure you, and still concludeth euery plague with this bitter complaint, and yet you haue not returned vnto me, sayth the Lord.

There are none of the aforesayd plagues, [...]ut haue bin inflicted vpon vs, yet we shew no reformation.

It is not long since God strooke vs with the rod of pestilence, being a generall plague, that did spreade it selfe ouer all the land, and almost ouer euery particular congregation, and yet that did not humble vs.

What heart can think of the sorrows of that time without compunction, or what eye can looke back to the ruines of those times with­out compassion? Was any sorrow, since that time like the sorrowes then, when the fattest and welthiest of vs were compelled to seeke our bread with sighes, and to giue our plea­sant things for m [...]ate to refresh our soules?

What a time of sorrow, and perplexity was it, to see all our friends and neighbours, to stand a farre off, disdaining to approach nere vs? how the destroyer did bes [...]rre himselfe, in taking away the strong man, the graues do yet witnes that shrowd so many corpses.

They who this day carried the dead b [...] dies to their graues, were themselues on t [...] morrow carried by others into their grau [...] The parents mourned for the death of th [...] children, and the children mourned as f [...] for the death of their parents.

This was the time of our visitation, who now regardeth it? it is al now forgott [...] like a wonder that dureth but nine daies. [...] that time the Lorde tooke from vs o [...] markets and faires, the greatest stay of [...] common wealth, and not for a Sabboath [...] weekes, but for many weekes, many Sabb [...] oths; euen a Iubile of Sabbaoths.

During the time of that humiliation, eu [...] one seemed to turne vnto the Lord, and t [...] Lord turned from his fierce wrath, and so t [...] plague ceased.

But all that is now gone from vs lik [...] dreame, and we haue since returned, like t [...] dog to the vomite, and like the filthie sow▪ our old wallowiug in the mire.

And therfore a second plague hath ou [...] taken vs, this plague of famine, being indee [...] so great, as the like hath not bin seene in t [...] memory of any man now liuing, or of our [...] thers afore vs.

This is a time, wherein that proclamatio [...] [Page 23] [...]ereof we reade in Ioel, might wel be pub­ [...]shed in our streetes.

Heare O elders, & hearken O ye ancients: [...]hether any such thing hath bin in your Ioel, 1. 2. [...]ies, or in the daies of your fathers, tell your [...]hildren these things, and let your children [...] their children, and their children againe [...]nother generation.

And we must yet looke for the cōtinuance. [...]f this plague; for till we leaue our sins, God [...]ill not leaue off to punish vs.

I do not see any meane of reconcilement [...]r pacification of this great wrath, but euen nightie and strong crying vnto the Lord, [...]nd a generall forsaking of sinne. We must [...]ke a couenant of our selues, that we will no [...]ore transgres, as the people did in the time [...]f Iosuah.

When Niniueh was but threatned, it spee­ [...]ly Ionah. 3. repented, the King himselfe and all the [...]eople beleeued God, and proclaimed a [...]ast, and put on sackcloth, from the greatest [...] the least of them, and they cried mightily [...]nto the Lord, and turned from the euil way, [...]nd from the wickednesse that was in their [...]ands; and as they repented, God repented [...]f the euill, that he determined to do vnto [...]hem, and he did it not.

Let vs humble our selues, like these Ni [...] uites, by turning to the Lord with fastin [...] weeping, and mourning: for the Lord is g [...] cious, slow to anger, and of great kindnes [...] and such a one as is sory for our afflictions.

If we thus vnfeinedlie turne vnto the lo [...] he will yet be iealous ouer vs to spare vs, a [...] to remoue these iudgements.

He will yet open the windowes of he [...] uen, and insteed of curses, powre vpon [...] twise so many blessings, as he doubled to [...] his goods: insteed of scarcitie wee shall [...] haue plentie, for the mouth of the Lord ha [...] spoken it.

I will yet send you corne, and wine, an oyle, and you shall be satisfied: the pastur [...] shall yet be greene, and the fields shal reioy [...] for the haruest.

I will giue you the raine of righteousne [...] Ioel, 2. 23. I will cause to come downe for you the fir [...] and the later raine, and the barnes shal be f [...] of wheat, and I wil render vnto you the yea [...] that the cankerworme hath eaten, and th [...] yeares, that the caterpiller hath deuoured, an [...] we shall yet reioyce before the Lord, eue [...] man vnder his owne vine, and vnder hi [...] ow [...]e figge tree.

Sic paucis lachrimis, gaudia magna dabit. fo [...] [Page 24] a few short teares, he will giue infinite ioyes: such ioyes as neither eie hath seene, nor eare [...]ath heard, nor hath it entered into the heart of man, what God hath prepared for them that loue him. For the accomplishing of which ioyes, and finishing of these dayes of sinne, O thou whom my soule loueth, make haste like the Roe vpon the mountaines,



Christ his last Supper.

‘The Lord Iesus, in the same night that hee was betrayed, tooke bread: and when hee had gi­uen thankes, hee brake it, and gaue it to his Disciples: saying. Take eate, this is my bodie, which is giuen for you: doe this, as oft as you do it, in remembrance of me.’1. Cor. 11. 23.

ALL the volume of Gods booke, dooth most plentifully lay out the vnspeakable loue of God towards vs, in creating vs in holines, protecting vs in security frō mil­lions of daungers, which else would swallow vs vppe, in gouerning vs with the scepter of his word, in sanctifying vs with his comfor­table spirit, in illuminating vs with his know­ledge: but most of all, for sauing vs, when we had lost our selues, being now redeemed, [Page] not with siluer and gold, but with the death of his beloued sonne Christ Iesus, who hum­bled himselfe to the death of the Crosse, and susteined all contumely, shame, reproch, yea the very paines of hell for our sakes, al for vs.

All being infallible testimonies of the su­perabounding loue of God, in giuing vs his Sonne to die for vs, that so many as beleeued on him should not perish, but haue euerla­sting life.

And this loue of God is made manifest vnto vs by twoo speciall pledges or tokens [...] that is, by the two sacraments, that of Bap­tisine, and this of the Supper of the Lorde: Reue. 13. 8 both like Iohn Baptist, doe poynt at Christ, the lambe of God, the slaine lambe from the beginning, whom they that know not, abide in wrath. Both declare and shew forth Iesus Christ crucified, and that wee haue remissi­on of our sinnes in his bloud onely.

Baptisine is that holy institution of Christ in the new testament, wherin we are washed with water, in the name of the Father, the Sonne, and the holy Ghost, to signifie that we are receiued to grace, by the vertue of Christs death, that by bloud wee are clensed from our sinnes, and are regenerate by his spirit, and therin are bound to testifie a new­nesse [Page 26] of life, after our new birth.

This baptisine conteineth three things; The signe, water, the ceremonie, the sprink­ling of the water: and the things themselues, viz. the sprinkling of Christs blood, and the imputation of his righteousnes.

This other of the Supper of the Lord, re­presenteth likewise Christ crucified and as­sureth vs, that by his death, we are freelie sa­ued from the malediction of the lawe, assu­ring our selues, that as our mouthes receiue the bread and wine, so our soules receyue Christ, and his righteousnes.

These Sacraments are as conduits to con­ueigh Gods graces vnto vs: the one is, to purge our soules from sinne: the other is, to feede vs, after we be purged. The first is a bath made of Christ his owne blood, to wash and bathe our wounds therein: these­cond is, amost comfortable and rich gar­ment to couer our soules after they bee wa­shed.

In the first, Christ hath substituted in his place, his spouse the Church, to pronounce in his name, remission of sinnes.

In the second, he hath left himselfe, and his owne flesh and blood sacramentally, to be a precious food to cherish her withall. [Page] I purpose onely at this time to shewe you the comfort and edification, that we receiue by the Sacrament of the Lords Supper. For my text doth leade me thereunto.

In the night that he was betrayed.] Heere is set downe the verie Institution of this Sacra­ment, with circumstances thereunto belon­ging.

  • The Lord Iesus: There is the author of it.
  • In the night: There is the time.
  • He tooke bread: There is the signe.
  • He gaue thanks: That is the first action in the sacrament.
  • Hee brake it: There is the ceremonie.
  • Hee gaue it: There is the vse of it.
  • Saying: Take, eate, this is my body: There is the fruit of it.
  • Do it in remembrance of mee: There is the charge of it.

When Christ died, the law ended, and the Gospel reuiued: after his death circumcision was abolished, and the Pascal lamb no more vsed: for that the law and ceremonies there­of were now to haue an end. In steed wher­of, he instituted these two sacraments, Bap­tisme for circumcision, and for the Pascall lambe, his last Supper; so called, for that it [Page 27] was instituted in the night that hee was be­trayed.

Much neede not bee spoken concerning the Author of this institution; onely wee are here called vppon for a most dutifull reue­rence in the celebration thereof, since it is heere noted by the Apostle to proceed im­mediatly from Christ.

If it had pleased God to haue vsed the mi­nistery of an angel, or of mā [...]in the deliuering forth of this sacrament, we had notwithstan­ding beene pressed to a carefull obseruation thereof.

But to the end he might stamp in this ho­ly mysterie; a greater impression of excellen­cie, in regard of the singular comfort lapt vp in the same, therefore hee hath conueyed it vnto vs imediatly from himselfe. It ought therefore to be more highly reckoned, euen for his sake that was the authour of it.

For if the woord spoken by Angells was Heb. 2. 2. stedfast, and euery transgression receiued a iust recompence of reward: how shall we e­scape if we neglect so great saluation, which first was preached by the Lord himselfe, and was afterwardes confirmed by them that heard him.

The people of Israel did not omit to ob­serue [Page] the Passeouer throughout their gene­rations, because Moses the seruaunt of God had so commanded them.

Much more carefull ought we to be in the retaining of this Sacrament, since not Moses, but Christ himselfe hath cōmanded vs to ob­serue the same for euer, throughout our ge­nerations.

For this man is counted more worthy of glorie than Moses, inasmuch as he is more excellent then the Angells, being the bright­nes of the glorie, and the ingraued forme of Heb. 1. 3. his person, as we reade in the author to the Hebrewes.

In the night that he was betrayd: at his be­traying he ordained this sacrament: comfort was reuealed vnto vs when christ was discō ­forted. When he was in greatest heauines, he prepared for vs a solemne feast, euen a more sumptuous banquet then that of Aha [...]uerus, for whoso eateth of this bread shall liue for euer.

A better and more nourishing meate is here presented vnto vs, than Sampson found in the dead lion. Iudas and the scribes were this night deuising how to betray Christ, how to destroy him that should haue saued them.

But Christ was deuising how to finish the worke of our redemption, and to fulfill his fathers will.

Iudas was deuising how to take away his masters life, but Christ was deuising how to giue them life, who were dead in the life of grace.

Iudas, as he was wont to carry the bagge, so Ioh. 12. 6. he thought to mend the bagge, as Gehezi thought to inrich himselfe with Naamans 2. Kin. 5. 22. gold.

He sold Christ in that night for mony, but Christ bought vs with a deerer price than s [...]luer or gold, for it cost him his heart bloud: all this amplifieth the greatnesse of the loue wherewith he loued vs.

In the night when he was betrayed.] It was a bitter night, & an heauy night vnto Christ, as the history of his Passion declareth, a night of sorrow, and anguish, a night of perplexity and feare, a night wherein all the sorowes of death gate hold vpon him.

What a night was it to see his owne disci­ples forsake him? how grieuously was he troubled in Gethsemaneh? himselfe testified [...]is exceeding sorow, when he said, my soule [...]s heauy vnto the death.

Looke the twenty sixt of Mathew, twise he repeateth his passionate prayer: O lette this cuppe passe from me.

What a terror was it vnto him, to see his owne Disciple Iudas come and betray him with a kisse, a great multitude following him with swords and staues to take him.

And when they had takē him, what iniu­ry did they not vnto him? how was he moc­ked, spitted at, and beaten with fists.

Such a bitter night was it vnto Christ, but it was to vs a night more comfortable than the day of our birth, a night brighter than the brightest day: [...]a night more comfortable vn­to vs, then that night of deliuerance was to Exod. 12. the Israelites, when they went out of Aegypt from Pharaoh and from the Aegyptians: for in this night was the mystery of our redemp­tion begun.

He tooke breade.] Now we are come to the institution. As there is no substance with out his shadow: so there is no Sacrament without his signe.

And the signe in this Sacrament is the bread and wine.

God in these familiar matters, shrowdet [...] instruction of greater mysterie.

We are best acquainted with the vse o [...] [Page 29] bread, and we well know what strength our bodies receiue by it, the same and more is Christ to our soules, to nourish them to eter­nall life.

After we haue fed our bodies with bread and drinke, we are hungry and [...]hirsty again: but Christ the liuing bread that came from heauen, so feedeth our soules, that they hun­ger and thirst no more.

Sampson could not see the hony drop­ping, Iud. 14, 9. but he must needes be licking: so we cannot behold Christ inuiting vs to so hea­uenly a banquet, but we long to be feeding, and when we haue fed, and disgested this spi­rituall foode, we neuer hunger any more, be­cause our soule are still full, as the Prophet Dauid saith; my cup is ful: and in the strength Psal. 24, 5. of this foode, we are able to continue longer then Eliah did.

And when he had giuen thanks.] Christ did first giue thankes: thats the first action in this sacrament: hee woulde not breake the bread, nor giue it to his disciples, till hee had sanctified it. To teach vs what we must doe before we feede our selues.

He is ill woorthy of the creatures of God, that will venture to vse them, with greater li­berty then the Sonne of God did.

In the twentie six of Mathew, we find him not sitting downe, til he had first saied grace, nor r [...]ng againe, till hee had sung a Psalme.

Vnthankful people, that notwithstanding this example of Christ in this place, will yet forget God, that feedes them, deserue to die with meate in their mouthes, like the Israe­lites [...]. 11, 20 with quailes in their nostrilles.

Christ in giuing thankes, calles vppon vs for gratitude and thanksgiuing in all matters whatsoeuer, for what haue we that we haue not receiued? for our food, our health, our li­berty, our peace.

All the creatures of God giue prayse to God that made them, and shall ingratitude rest onely in men?

That which Christ here hath taught, the children of God in all ages haue learned of him, and practised.

The Prophet Dauid in the hundred and third Psalme, calles vpon his soule, and al that is within him, to prayse the Lord.

The very birds doo not feede themselues in the morning, till first they haue chyrped and sung out prayses vnto God, that made them.

Pl [...]ie recordeth, that there is not so fierce▪ o [...] cruel a nature in the world, but it is allured [Page 30] and wonne by benefites: and stories do make report of strange examples in this kind, as of lions and dogges towards their benefactors; only an obstinate is he, among all the sauage creatures that are whom neither benefits can moue, nor curte [...]es can mollifie, nor promi­ses can allure, nor gifts can gaine, to the grate­full seruice of his Lord.

We haue nothing from our selues, but our sinnes: all else comes from God; yet we for­get God; that giues vs all things: the bread to feed vs, the earth to beare vs, the light to com­fort vs, our cloathes to couer vs, yea more than can be most, his owne son to die for vs, and yet our hearts will not call vppon our mouthes, to acknowledge the author of all this.

So ingra [...]efull are we, like those nine lea­pers, ten were cleansed, and but one returned Luc. 17. 17 to giue thankes.

So is it with vs scarce one of ten haue lear­ned to be thankful. Nature hath stampt in the very beasts of the earth, a kind of gratitude, Esay proueth it, to reproue men, for that they shew themselues so vnlike beasts. Esay. 1

The oxe knoweth his owner, and the asse his maisters cribbe, yet Israel knoweth not me.

Among these lepers aboue cited, we find one better than nine, and they were men, one man better then many men; but here wee finde beasts better then men.

If we will not learne of Dauid, nor yet of Christ Dauids Lord, learne of an oxe and an asse, to be thankfull.

He brake it.] The breaking of the bread may not passe without his note: It betoke­neth the participation of his body; as bread cannot be giuen, nor diuided vnlesse it bee broken, so the flesh of Christ cannot equal­ly bee communicated nor imparted to the faithfull receiuers, vnlesse first it be broke. As we cannot eate whole loaues, vntill they be cut into peeces and morselles, that so wee may the better chew them and digest them: so that other bread in the sacrament must be broken, and diuided also, because it cannot otherwise be redeemed.

Besides, the breaking hath in it this myste­rie; it signifieth the breaking of Christes bo­die, viz. the torments and tortures, and bitter paines that he indured for vs, both in his bo­die and soule.

As our eie then beholdes the breaking of the bread in the sacrament: so let our spi­rituall eie, the eie of the soule, looke vppon [Page 30] Christ, and his passion: looke vpon him re­uiled, scorned, spitted at, whipped, araigned, crowned with thorne, by false euidence con­uicted, and condemned, and sentenced, and executed betweene two theeues, his handes and feete nailed through: gaule and vinegar giuen him to drinke: his most precious side goared and pearced through with a speare. All this must bee seriously thought vppon, with all other occurrences of his death and passion, when thou seest the bread broken.

And gaue it.] After hee had broken it, he giues it, for now it was made fit for them, and they were as capable to receiue it, and as he gaue it, so hee gaue not it alone, but hee gaue comfort with it, euen himselfe with it: 2. Kin. 2. 13 as Elisha receiued at one time, both Eliah, his cloake, and his spirit too.

Take, eate, this is my body.] As if he should haue said: I haue alreadie fed your bodyes with materiall foode; loe, now receiue better meat, food for your soules, which shall feede them vp to eternall life.

Because Christ came to fulfill the lawe, therefore he first ate the Passeouer, with his Disciples, and so finished that, & abrogated it, in steede whereof, he preseutly for the cō ­fort of his Church, ordained this sacrament [Page] of his bodie and bloud, which should for e­uer bee vsed, a speciall marke of the true Church, being arightly administred.

In this sacrament we receiue Christ Iesus God and man, we eate his bodie, and wee drinke his blod: so we beleene and teach: but by his body, we meane not that body which was at the table when this sacrament was in­stituted, not that body which was crucified for vs vpon the Crosse, not that bodie that was incarnate of the virgine Mary: But by his body wee meane the force, and fellow­ship, and power of his bodie, with all his goodnes and righteousnes. [This doctrine is as true as Christ is Christ, and the Scrip­ture is Scripture.] Howsoeuer the Papistes maintaine the contrarie by their doctrine of transubstantiation: which is an execrable doctrine and a detestable heresie.

They hold that the bread and wine in the Sacrament, is turned after the words spoken by the minister, into the very flesh of Christ, and the wine into his bloud.

A grosse and most absurd opinion, that we should rent with our teeth the very flesh o [...] Christ our Sauiour. This is euen to cru­ci [...] Christ againe like the Iewes: and to mak [...] a worse rent in his body then the Iews [Page 32] did in parting his garments.

Auerroys his interpreter of the Papistes speakes thus: that he compassed al lands al­most, and yet could not find a worse sect thē these Antichristian heresies; for (saith hee) they rent and teare with their teeth, him that made them, and so do dishonor him whom they should honour.

All the reason that they build vpon, is but the words only of the institution. Christ said, This is my body: ergo they say, we must be­leeue it is his bodie: nothing indeed maketh more against them: for marke the wordes: Iesus tooke bread, &c. I will demand of them by interrogatories thus:

What did Christ take?Bread
What did he breake?Bread
What did hee giue?Bread
What did they eate?Bread

What did hee call his Body? euen that which he tooke in his hands, which also he brake, and gaue to his disciples, viz. bread.

This is my body then, must thus be con­strued: viz. This bread is my bodie: which is a figuratiue speech.

And the verie same Phrase is vsed by the Lord himselfe in the olde Sacraments of the law. The Lord speaking of circumcision, [Page] saith: This is my couenant between you and me. Gen. 17. yet circumcision is not the coue­nant but a signe of the couenant. So in the Phrase, it is all one: This is my body: that is, this bread is a signe of my body.

Pascha item Iehouae transitus: The Paschal Lambe is called the Lords Passeouer, yet is it not the passeouer, but the signe of the Passeouer. And Paul in the first to the Co­rinths the tenth, saith; the rocke was Christ: So God the father is called, an husband­man: God the sonne a vine, a doore: Peter is called Satan, Satan is called a Lion. All are figuratiue, or tropical speeches.

S. Paul decides this controuersie, when thrise after the consecration, hee repeates the word bread.

But they affirme further, finding this argu­ment to be weake, that this bread and wine, is turned miraculously, whom we aunswer Austin. wirh S. Augustine: Sacramenta honorem tan­quam religiosa habere possunt, sed stuporem tan­quam mirae non possunt. And againe saith the same S. Augustin; non dubitant Dominus dicere: Hoc est corpus meum, cum signum daret corporis sui [...]

If it were a miracle, there could be no er­ror: it would appeare to be truly altered. The [Page 32] bread would take the forme of flesh, and the wine would appeare to be bloud: but in quantity, and quality, we see they remaine al one, without alteration of substance, more than in vse.

Search the scriptures laid out in the scrip­ture, and we shall find no conueniency be­tweene this and them.

The rod was turned into a serpent: the Is­raelites Exod. 4. saw it.

Water was turned into wine in the mari­age Iohn. 2. 9. at Canah: the guests saw it, and tasted it.

The auncient fathers are against them: Theodoret saith, Mistica signa non amittunt pro­priam naturam, the mistical signes do not lose their proper nature.

Will they heare the testimony of one of their owne fraternitie. Macarius a monke saith, in the church is offered bread & wine, viz. Exemplaria corporis & sanguinis Christi.

I say according to the truth of Gods word, there is no alteration, but the bread and wine stil remaine al one both before, and after the words of consecration.

The mutatiō is not in substāce, but in vse; for they be as seales of Christs merits for vs: as for exāple; take wax, fastned to a writing, and it differeth not from other waxe, but in [Page] vse only, not in nature, but by the ordinance of man.

But the sacraments are ordained for a more excellent purpose. And being only in vse, after the administration, they haue no place but during the action.

The things in these visible signes repre­sented vnto vs, are Iesus Christ, and al his graces, and treasures: for the vertue of our faith is such, that it ascendeth from the earth into heauen, and there doth knit and vnite vs with Christ, which is the cause that the Pri­mitiue church s [...]ng, sur [...]um corda, lift vp your hearts: signifying, that we should pre­pare, not dentem, but mentē: not our mouthes, but our hearts, to apprehend Christ, and the benefits of his death.

Not poring vpon the Pix, looking for Christ to be there, like as the shaueling priests did, in the time of blindnesse.

For they after they haue blasted and brea­died, and blowed vpō the bread, they kneele down to it, and worship it: saying; Agnus dei qui tollis: thrise do they call the bread, holden in their hands, the lamb of God: was not this abhominable Idolatry? The author of this idolatrous leuation of the bread was Pope, Honorius about the yeare of our Lord 1210 [Page 34] yet the aduersaries dare bragge, that their masse came from the Apostles, like the old Arcadians, who hold themselues to be a day elder than the Moone: forgetting how they themselues call it Sacrificium nouum. wherein they strangle the antiquity of it.

For a better resolution, note the force of these arguments, ouerthrowing the Papists doctrine of transubstantiation.

The first Argument.

It is against the nature of a naturall body to be in more places than one at once: Christs body being in heauen, cannot be in the Sacrament too, that it is in heauen and there abideth, that pregnant place in the third of the Actes proues it, whom it behooueth the heauens to conteine, vntill the restoring of all things.

Besids, the Article of our faith, proues his being there, and his owne testimonie in the fourteenth of Iohn; I must go to my father.

Vntill Pope Ʋrbane this error of the Pa­pists was neuer receiued in the church; he first compelled men by fire and fagot, to re­ceiue this abhominable doctrine; it is not much more then fiue hundred yeares agoe.

The second Argument.

S. Augustin saith, that Abraham, Moses, and the Prophets, receiued the body of Christ truly, and effectually, before Christ was incarnate of the Virgin Marie: euen the same body we receiue now.

S. Paul proouing as much, they did eate all one spirituall meate, and drinke one spiri­tuall drinke: all this notwithstanding, yet our aduersaries do vrge, except you eate the flesh of Christ, and drinke his bloud, there is no life in you; what life then hath Abraham, and Dauid, and all the holy men, that died afore Christ.

Note the absurdities of the Papists do­ctrine; they ouerthrow the nature, of a sacra­ment, in confounding the signe with the substance, they make their maker: they draw Christ from heauen to the table, at their own pleasure; they giue him infinite bodies.

Which is giuen for you.] This is the fruit of it; this sacrifice were nothing auaileable, if it concerned not our good.

This was the end of this institution of Christs Supper, his body was giuen for vs.

Christ died not for himselfe, but for vs▪ this was that holy sacrifice, which the sacrifi­ces [Page 34] of the old law shadowed, the bloud of oxen, and of sheep did purport, that Christs body should be offered, and his bloud pow­red out for our sinnes.

Giuen for vs.] Here is all merite exclu­ded, the meere loue of God caused Christ to die for vs. So God loued the word that he gaue his only begotten Son, that so many as beleeued on him should not perish, but haue life euerlasting.

Hauing now the participation of his bodie and bloud, we may sing with S. Paul: now there is no condemnation to them that are in Christ Iesus: God spared not his only sonne, but gaue him for vs al to death: and again, who shall condemne? it is Christ who is dead, or rather who is [...]isen for vs.

This should make vs loue God, and this should stirre vs vp to be thankfull vnto him for so inestimable a benefit. And God doth call vpon vs, for this thankfulnes in the fol­lowing words. ‘Doe it in remembrance of me.’

O it is a thing especially to be remembred: this benefit of our redemption: O it ought to be printed vpon our nailes, and vpon our tables; and vpon our beds, that we might ne­uer forget it.

Let vs remember Christ his death: for it is our life, it saues vs from death, euen eternal death.

Dauid could say of Ierusalem: If I forget Psa. 137. 5. thee O Ierusalem let my right hand forget her cunning: yea lette my tongue cleaue to the roofe of my mouth, if I preferre not Ierusa­lem to my cheefest ioy.

So let vs say the same of Christ: if we for­get thee, O our redeemer, let our right hand forget her cunning, yea lette our tongues cleaue to the roofe of our mouthes, if wee preferre not thy death to our cheefest ioye.

Remember thy creator, saith the Preacher, Eccle. 12, 1 so I say, remember also thy Redeemer.

Thou oughtest sooner to forget thy selfe, as Messalah did his name, thē to forget him that died for thee.

Consider this you that forget God, you that dwell in sinful Ierico, leaue your sinnes, they procured Christs death.

Christ hath died for vs, that henceforth we should learne to die to sinne, and walke in newnesse of life, knowing that our olde man is crucified with him, to thend the body of sinne should be destroyed.

You then remember him as yee ought, when you lay all the storie of his Passion be­fore [Page 36] you, as if you loo [...]ed vppon him nowe crucified and hanging on the crosse, indu­ring all the torments and paines of hell, both in body and soule for our sakes: consider of all the tortures and bitter pangs of his in­nocent passion, which Nazianzene compri­seth in three words, [...].

Buffets and blowes, mockes and mowes, railings and reuilings, whips and scourges, prickes and thornes, hammers and nailes, cordes and ropes, crosse and gibbet, thirst and vinegar, reede and speare, these were the instruments of our redemption.

Al this, and more then can be vttered, did he sustain patiently for our sakes in his most blessed body. Which though they be now past in him, ought not lightly to passe from vs, but euer to be fresh in memorie; as Da­uid saide: I will neuer forget these iustifi­cations of thine: so let vs say, we will neuer forget these torments of thine.

The christian soules of men should liue Act. 7, 55 and die in the meditation of Christs life and death; like Stephan in the contemplating of his glory.

If the Philosophers call contemplation the greatest and chefest felicitie, certainelie [Page] then in this contemplation consists the grea­test felicity.

The forgetfulnes of this benefite driues vs blindfolded into al sin: for whē we forget Christ, we straightwaies forget our selues too, and so this proud flesh of ours wil not suffer vs to crucifie our crooked affections.

What flesh can be proud, that beholdeth our Sauiour so poore and contemptible vp­on the crosse? or what soule hauing any spark of grace, like the maimed faith of Agrippa, cā nowe giue himselfe ouer vnto sinne, consi­dering the seueritie of Gods iustice vppon his owne naturall and only begotten Sonne for our sinnes, which otherwise could not be cleered, but by so deere a price, euen the hart bloud of so glorious a person.

But of this inough, although inough can neuer be spoken, and it ought rather to bee mused vpon in our harts, than amplified in words. Here may wise men studie and won­der, like the disciples gazing after Iesus as­cending, or like Elisha; when his maister was taken from him.

I will end with the woordes of this shorte charge in this place. Do it in remembraunce of Christ.

Remember Christ hath redeemed you: [Page 37] Christ hath reconciled you: his bloud hath purged you: his faith doth iustifie you: his appearing will glorifie you: to him with the father and the holy spirite bee glory for euer.


Christ Combating with Satan.

‘Then was Iesus ledde aside by the spirit into the Wildernesse, to be tempted of the diuell. And when hee had fasted forty dayes and fortye nights, he was at the last an hungry. Then came to him the Tempter, and sayd, if thou be the Sonne of God, command these stones to be made bread, &c.’Math. 4. 1.

This Historye is recorded for our learning, and for our ex­hortation: for our learning, to the end we should know, that Christ by this his faste, hunger, temptation, and vic­tory [Page] ouer Satan did all this for our sakes, and therein worketh our good and safetie.

The faithfull in Christ, must know, that they shall neuer be left in temptation, nor o­uercome in affliction, because our head Christ Iesus, hath in his owne person ouer­come al these things for vs, according to that sweete testimony of himselfe, in the 16. of Iohn, Be of good cheere, I haue ouercome the world.

We are exhorted after this example of Christ, to indure hunger, temptation, and a­ny necessitie or crosse of affliction soeuer, that God shal lay vpon vs, when and so oftē as it shall please God to exercise vs with any such triall, arming our selues with patience, and much constancie, and we shall vndoub­tedly be deliuered at Gods hands al in good time. God wil comfort vs when we are most pinched, as in this place hee comforted his sonne after his long fast, by causing the An­gels to minister vnto him.

In the time of trouble and heauines, when wee combat with the diuel, and our owne flesh, comfort seemes for a time to be hid, like fire that is raked vp in the ashes, vntil the bellowes of Gods prouidence blowe vpon it, and then it shewes it selfe vpon a sodaine, [Page 38] like the sunne out of a cloude, when the storme is past.

God requireth that we stay his leysure, and at length, though his helpe and succor, seeme as farre from vs, as Lazarus in A­brahams Luc. 16, 22. bosome, yet it wil come at last, to do vs most good, as the Sunne that was rising is risen, and as the sheaues fell afore Ruth in the gleaning time. If when wee bee no sooner downe, God presently raiseth vs vp, Ruth. 2, 16. why here can bee no triall of patience: but God is woont to leaue vs for a time, to the full swallow of affliction, that we seeme past all recouery, like Lazarus nowe foure dayes already in the graue, and when wee thinke Ioh. 11, 17. least of daunger, then God assisteth vs by a speedy deliuerance, and all our troubles fall from vs on a sodain, like the chaines that fell Act 12, 7. from Peters hands: and so before wee be a­ware, we are cast vpon the shoare like Ionah.

The spirit of God led Christ into the cit­tie, where hee wrought miracles, and to the temple, where he preached, and to the moūt where he was transfigured.

In the former chapter afore this text, the same spirit led him to lordan, where hee was baptised, and here in this place he leades him aside into the desart, to the cittie, to the tem­ple, [Page] to the mountaine, sea and desart, to fulfill Mat 3. 15. all righteousnes.

What needed Christ to go to the desart, but to teach vs how to carrie our selues, whē we are driuen to the desart?

Men cannot alwaies liue among men, they cannot still be in the citty, but somtimes they must be driuen to the wildernesse, as Moses was cast out among the flagges: and there­fore Exod. 3. since the desart is a place subiect to ma­ny incombrances and temptations, a place remote from comfort, we had the more need to bee armed against the dangers there.

As the Israelites could not passe to Cana­an, but through the desart of sin, so we must not looke to passe hence to our spiritual Ca­naan the kingdom of God, but through the wildernesse of sinne.

Nay some of vs are neuer out of this desart of sinne, as many of the Israelites left theyr bones in the wildernes.

Lette Satan vse neuer so violent a reluc­tation with thee, yet God will helpe thee in Gen. 32, 31 thy wrastlings, and make thee strong like Ia­cob, so that thou shalt preuaile, though thou go away hawlting, as Ioseph went away with Ge. 39, 13. a torne garment.

Be thou confident and strong, flying [Page 39] to Gods prouidence onely for succor, as the Doue fled to the arke for refuge, and in the Gen. 8, 9. end, Satan shal haue the foyle, and thou the victorie

Learne of Iob to be of courage, who had such strong consolation in the midst of his heauines, that he could say; though God do kill me, yet will I stil trust in him. How weak was Satan, and how strong was Iob, though Satan could weaken his body, he could not weaken his soule; and therefore being asha­med, he could so little preuaile; he gaue ouer both field, and conquest to a sicke man. Iob Iob. 13, 15. though he could not stand vpon his feete, for weaknesse, gets the victory notwithstan­ding. Let men in weaknesse then take cou­rage, since the victory sometimes falles to the weakest. Be thou neuer so impotent, and weake, yet know that God is strong to helpe thee, and confound the diuell.

First Christ is driuen to the desart: that is, he is left alone, and as it were forsaken, of God, of Angells, and of men, and of al crea­tures, which might seeme to minister any way vnto him.

Here we are to note the force and strength of this temptation, he is for a time left desti­ [...]ute of helpe and comfort

For what temptation were it, if we were not forsaken, and left alone to our selues, and specially, so to be left alone, that we neither know, nor can deuise, how to releeue or su­staine our selues, for that all meanes do seeme to faile vs.

Here is the triall of a christian mans faith: here it will appeare, whether you haue faith like the Prince, that vnbeleeuing wretch in the dearth of Samaria [...] or whether you haue faith almost like Agrippa, or alogether like Paul, euē to scape vnconquered from the di­uel, as Paul scaped vnhurt fron the viper, Ect. 28, 5. when he shooke it into the fire.

God went farre with the poore widdow, when he suffered her to come to so low an ebbe, as that now she had but so much meale 1. King, 17. as would suffize to make but one cake for her selfe and her familie, and but a quantity of oyle in the bottome of the cruze; but yet though she were now at the point to resigne vp her life, God so blessed that little oyle, and that little quantity of meale, that it serued both her and her houshold, all the time of the dearth: so, though it be long, comfort comes at last, and makes vp our mouthes, lik [...] Daniel his haruest dinner.

Peaury can be turned into plenty, and Psa. 23, 5. 6. [Page] emptines to fulnes, when God is determined to help vs, and then we can sing with Dauid, my table is well furnished, and my cup runs ouer.

God went farre with Helias, when in the. 1. king, 17. time of three yeares dearth, he sent him to the riuer Cherith; yet the Lord caused th [...]re the rauens to bring him bread and flesh in the morning, and bread and flesh in the eue­ning too.

God went farre with the Israelites in the Exod. 17. desart, when they could get no water for themselues, and their cattel; yet God had pre­pared there the rocke, to streame forth water abundantly: not to stand vpon examples, which are infinite; God went farre with his owne Sonne, the brightnes of glory, and the ingrauen forme of his person, Christ Iesus, in suffering him to indure this extremity of hunger, full fortie daies, before the Angels Ioh. 10, 27. came and ministred vnto him.

In this it will be seene, whether we be the children of God, or the children of the world: my sheepe saith Christ, heare my voice: let vs then heare his voice. His voice Ioh. 1 6, 33 hath sounded long agoe: I haue ouercome the world: so let vs say, we haue ouercome the world: and Goliah is neuer able to shrinke [Page] this stone, but it must pearce into his temples to returne glorie to Israel, and shame to the Philistins.

If when in thy greatest neede, and most pinching extremitie, when thou hast not so much, as one mite to throw into the trea­surie, when al the substance thou hast cannot affoord to buy thee meate for one meale, to satisfie thee and thine; nor canst looke for a­ny helpe from others, and yet dost rely vpon God in his gracious prouidence, why then know, that he who susteyned his owne Son, in the desart, by the ministery of his Angells, will sustaine thee too. Before thou shalt starue, and perish in that extremitie; God will send his Angell to feede thee, as he sent his Angell, and Abacuk to feede Daniel in Babilon.

Indeede man is weake, and flesh is fraile, and Satan is busie to tempt, as to tempt at all times, so specially then, when thou art in the desart, when thou art alone.

Hunger is one of the straightest extre­mities, and least able to b [...]ooke patience.

Adam continued in his righteousnesse, and transgressed not, till the houre of eating, Genne. 3. and then when hunger called for meate, no mea [...]e could qualifie his vnbrideled appe­tite, [Page 41] nor satisfie his lust, but the forbidden fruit: and so he swallowed the bait, that pro­ued to be his bane.

As the Prophets children cried, death is in 2. kin. 4, 40. the po [...]; so Adam might haue cried, death is in the apple.

The belly hath no eares, and therefore is apt to receiue no instruction.

And this was the first hooke, that euer Satan baited, to intrappe vs in the belly.

He well knew mans daintines, and there­fore he applied himselfe to his humor; and so we were neuer ware of the hooke, he had so subtily couched it, till it was in our throates.

The belly will tempt vs to incredulitie, and distrustfulnesse, as it tempted that Prince, on whose shoulder the King leaned, 2. King. 7. who though he had heard it proclaimed by the Prophet Elisha, that there shuld be plen­ty of vittels, that a measure of flower should be sold for a shekel, and two measures of barley for a shekel, by the next morrow, yet he was faithles, & said it could not come to passe, though the Lord should make win­dowes in heauē; but it came to passe, and as a iust punishment of his incredulity, he was [...]oden to death in the gate, and he saw it, but [Page] might not taste of it.

Let this Prince be a president of terror, to all vnbeleuing wretches, that will distrust the diuine prouidence.

Why should we distrust God, since we know that he careth for sparrowes: and how much better are we than many sparowes?

Iob. 39, 3. Yea he feedeth the rauens, that cry vnto him, and himself chargeth vs, not to be care­full for our bodies, what raiment we shall put on, nor for our bellies what meate we shall prouide; for after all these things do the Mat. 6, 25. Gentiles seeke.

He that spake vnto Paul, saying: my grace 2. cor. 12, 9 is sufficient for thee, saith the same vnto vs, and to all the godly: my gace is sufficient for you.

And therefore why are ye carefull, O ye of little faith?

The belly made the Israelites distrust God in the wildernes, when they murmu­red, and wished themselues among the flesh pots in Aegypt, for there say they, wee ate Num. 14. bread our bellies full, but now we must die with famine: they would not rely vpon God, longer than he fed them with bread from heauen, or gaue them water out of the hard rocke.

God requireth that his children do waite his leisure: for he staieth and restrayneth his blessings from vs, for a season; because our faith and our pacience may be sounded.

It is no maruaile if their faith stand sure, who liue at ease, and are not humbled with any crosse of affliction, that haue all their heart can desire; that haue long life, like Me­thusalah, great store of wealth like Salomon: honor like Haman: lands, and possessions, like the rich yong man in the Gospel.

These were neuer driuen to the desart: but let God lay his hand vpon thē, & take from them all that euer they haue, returning them to the world, as naked as Iob; let him take away, first their children, after that their goods, then touch them in their bodies with sicknesse, and it will appeare whether they haue faith or not, and that constancy, that was in Iob, who after al his losses, yea his own wife standing at his elbow, tempting him to curse God, yet could say, shall we receiue good at the hands of God, and not euill? Iob. 2. 10

I rather suppose, that a great sort beeing tempted with the losse of goods, or any such like triall, would rather shrinke away from God like Demas, or like the accusers that ranne from Christ: or like the young rich [Page] man that went away sorrowfull when hee heard that he must part with his goods, if he Mat. 19, 22 wold inherite life.

Hee loued his riches better then Iob did his, and therefore hee mist that which Iob found, viz. a better Paradise then Adam lost.

O let vs be warie and circumspect, when we shall at anie time be thus tempted, that we shake not the profession of our faith, as 2. Tim. 4, 10. Demas did, when he imbraced the present world: nor let vs yeelde to Satan, though he driue vs to the desart.

Hee hath driuen Christ thither afore vs, and he in getting the victorie ouer Satan in this his temptation, hath promised to giue vs the victorie likewise, when we shal be in like maner tempted.

We are not better then the Apostles and Disciples of Christ, they haue been led into the desart? Ducti fuerunt in desertum, sed non deserti.

Looke the eleuenth to the Hebrues, they Hebru, 11 were stoned, hewen asunder, tempted, slaine with the sword; they wandred vp and down in sheep-skins & goatskins, being destitute, afflicted, and tormented, they wandred in wildernesses in mountaines and dens.

All this did they indure in patience, knowing that they should finde in heauen, a better, and a more induring substance.

Faith must sustain vs, as it sustained them; for the iust shall liue by faith, and this fayth Rom. 1, 17 shall neuer fayle, till the heauens bee no more.

For he that said vnto Peter: I haue pray­ed Luk. 22, 23 for thee that thy faith faile not, saith the same vnto vs also, and to all the faithfull. I haue prayed that your faiths faile not.

And when he had fasted fortie dayes and for­ty nights, &c] Here is set downe the miracu­lous abstinence in fasting fortie dayes with­out meate, which is not therefore pende to the end we should imitate the same, for our indeuour would faile in the attempting of it: for who is able to fast forty daies, without receiuing any nourishmēt: but it is rather set down for our comfort, & the strengthning of our faith, which is the end and scope of al his other miracles. Howsoeuer our aduer­saries the Papists haue in a superstitious cō ­ceitednes supposed, that our fast of fortie daies in the lent time vsually holden, hath his warrāt from this fast of Christ in the desart.

But they are vtterly deceiued, and this o­pinion [Page] of theirs hath not any shadowe of truth or probabilitie.

Christ rather in this sheweth the harmo­nie and consent betweene the newe and old testament, as Moses the seruant of God receiuing the lawe on mount Sinai, did fast fortie daies without meate, so would Christ fast so many daies, bringing to vs the newe law, viz. the Gospel.

This fast then of fortie daies which wee celebrate, hath not his ground from hence, but it is a meere ordinance of man, and if it be not obserued as it ought in his true vse, viz. being taken onely for a ciuill ordinance, profitable to the cōmon-wealth, for preser­uing and increasing of that, which otherwise would be extraordinarily consumed, it will carry with it matter, rather of foolish super­stition, then of any sincere deuout religion.

Further, if it had been expedient for vs to haue imitated this fast of fortie daies, Christ would haue in his Gospel commaunded it, but we finde no such commandement, nor can any probable collection be drawen out of scripture to induce vs hereunto, ther­fore it is rather a ceremonious fast, then a true fast, not being rightly celebrated.

The Israelites had as great reason to haue [Page 44] stablished a like fast to that of Moses in the mount, as we to stablish ours nowe by the example of Christ.

The time of fasting is to be determined by the church, according to the occasion, o­therwise it will sauour of superstition. That is it which S. Paul reprooues in the Galathi­ans, Dies obseruatis, ye obserue daies & mo­neths, and yeares, I am in feare of you. Wee may not therefore prescribe times and fastes at our owne pleasure, but when the church shall so appoynt, vpon speciall occasion.

And this hath euer beene the order of the primitiue church, to appoynt times of fasts, at such times as they felt the hande of Gods Iudgement against them for sinne, or any imminent perill, then they would giue thēselues to prayer & fasting, being therunto admonished by the pastors or ministers.

Further, our aduersaries haue erred in this, they vse this fast, as purposing to merit hea­uen thereby, wherin they misse the true end of fasting, which is not to merit or obtain re­missiō of our sins therby, but to make vs the more apt to serue God in praier, by taming our bodies, as the apostle noteth, and hum­bling our selues, and by the exercising of all good works. [Page] yet further to make the best of it, if they haue ordained it as a meane to chasten the bodie, yet because they haue not left it free for eue­ry man to vndergo the same voluntarily, but do by violence as it were, cōpell men to ob­serue the saide fast, it cannot please God.

I omit to speak of the great losses, harmes, and inconueniences proceeding from such fasts.

Howe many haue miscarried in that long time of abstinence, especially the aged and sicke, and weake, and women great with child.

Let no man mistake me, for I do not con­demne fasting, I condemne the abuses of it, as we may sinne in the best action that wee take in hand, we rather commend it in all so­brietie, as a most necessarie christian exer­cise, and not for certaine daies only, but euen throughout our whole liues, if possibly wee might performe the same.

It may then be here demanded, why doth the Prince command this Lent fast. I an­swere: Positiue lawes made by Princes, for the conseruation of the pollicie, not repug­nant to the lawes of God, ought of all sub­iects with reuerence of the magistrate to be obaied, not onely for feare of punishment [Page 45] but for conscience. Conscience, I say, not of the thing, which of it owne nature is indiffe­rent, but of our obedience, which by the law of God we owe to the magistrate, as vnto Gods minister; by which positiue lawes al­though we subiects be restrained for certain daies, from some kind of meates, which God in his word, hath left free to be taken, & vsed with thanksgiuing at all times, yet because such lawes of Princes are not made to put holinesse in one kind of meate or other, or to make one day more holy then another, but are grounded meerely vppon pollicie, all subiects are bound to obey the same; ac­cording to Paul his precept: Omnis anima superioribus potestatibus subiecta est: let euery soule be subiect to the superior powers.

Another doubt ariseth hence, whether we Rom. 13. 1 may in fasting withhold from our bodies all meate and drink, or not, during the deter­mined time of fasting, or whether by fasting is meant, to vse a temperate kind of diet, a more sober diet than we were wont.

There are great variety of opinions in this case.

Some thinke they fast wel, if they abstaine only from flesh and fish, some do only feede at that time vpon fish, and others eate of all [Page] [...] [Page 45] [...] [Page] water foules.

Some eate neither hearbes nor egges: some receiue nothing but drie bread, some abstaine all the day vntill night, & then they eate without difference.

Here we haue neede of a skilfull Pilot, to direct vs in our compasse. It appeareth by many testimonies of scripture, that a true fast consisteth in a generall abstinence from all kindes of meates for the time.

If men shall be truly humbled vnder the burthen of sinne, and shall feele the wrath of God vppon them for their sinnes, when they shall considder of the rewarde of sinne, and of the paines of hell. I say, this being seriously done, their minds being occupied, partly with feare and terror; partly with a desire to be deliuered from the guilt of sinne, and the wrath of God, suing and intreating in all humilitie vnto God for pardon, all lust of meate will be laid apart.

Then nothing pleaseth vs more then to mourne, and to weepe out before the Lord.

2. Sam. 12. Thus did Dauid fast, when he intreated the Lord for his child: so did Achab hum­ble himselfe by fasting and weeping before 1. Ki. 21. 27. the Lord, for his violence offered to Naboth.

So did the Niniuites, when it was pro­claimed Ionah. 3. 6. by Ionah, that within forty dayes it should be destroyed: there it is recorded, that the King rose from his throne, and pro­claimed a fast, saying: let neither man nor beast taste any thing, neither feede, nor drinke water. Where wee are to obserue the manner of their fast, they did eate no­thing.

Dauid before mentioned, did eate nothing so long as he fasted.

When forty thousand Israelites died in Iud. 20. 26. the battell against the Beniamites, the scrip­ture saith, all the children of Israel went out, and wept before the Lord, and fasted all that day, vntill the euening, eating nothing.

Christ himselfe giues a ful solution to de­cide Luke. 5, 33. this doubt, in that his answere made to the Pharasies, when they demanded of him why his Disciples fasted not? his answer was this: can ye make the children of the wed­ding chamber fast, as long as the bride­groome is with them?

Like a good maister, he defendeth the inno­cencie of his schollers, and proueth them not to be guilty of transgression, though they fasted not, and withal, reproueth the Phara­sies of superstition, and ignorance; of super­stition, [Page] because they put a religion in the out­ward workes, of ascribing holinesse to the meere action, not respecting the end of fa­sting: of ignorance also, because they could not discerne betweene time and time.

But by this answer it appeares they did not fast, for Christ graunts it.

Fasting then by these testimonies afore alleaged, and by Christ his owne assent, is the withholding of all naturall foode, for the determined time of fasting.

what fa­sting is. Sixe hundred thirtie fathers in Calcedone decreed, that euery man should abstaine the whole day from meat.

Fasting then may be thus defined. It is a true and vnfained humiliation of a man vo­luntarily vnder-gone, whensoeuer the con­sideration of our sinnes, or the wrath of God for sinne, hanging ouer our heads do stirre vs vp thereunto: which fasting and humi­liation is testified. by our outward beha­uiour, and by abstinence from all bodily foode.

3. good ends of fa­sting. This fasting serues to three good ends: viz. to represse and keepe vnder the flesh, so mortifying our euill affections.

Secondly, that we may giue our selues more seriously to praiers, & to thanksgiuing.

Thirdly, as an externall testimonie of our inward humiliation, both before God and men, as is expedient.

He was at last an hungrie: then came to him the tempter.] Marke how Satan watcheth his oportunity: when Christ began to be hungry, then the diuell began to tempt: as while men slept the enuious man came and Mat. 13. 25 sowed tares: Satan shewes him selfe like Satan: and fittes himselfe to the time and place, making them sutable to his purpose.

Oportunity and place mette together, hungry necessity, and serpentine pollicy kis­sed each other, and all conspired together against Christ.

As Abigail said of Nabal, as his name is, 1. Sa. 25. 25 so is he: for Nabal is his name, and folly is with him: so may I say of the diuell, that as his name is, so is he: for diuel is his name, and deceitfulnes is with him.

He is a subtile pollititian, and a cunning artificer: for he hath bin learning his polli­cies, euer since he discarded himselfe from heauen, he practised first against Eue, when she walked alone, and stragled from her Gen. 3 husband: after that he tempted Cain, when Ge [...]. [...]. 8 he had gotten him to the field, marke how [Page] he plies his pollicies to the time. He spied Eue alone, and Cain in the field.

He tempted Nymrod to build Babel, Lot Genes. 11 to commit incest, Dauid to number the peo­ple, Nabu-cadnezzar to commit idolatry.

He tempted Christ the Son of God with Mat. 4. 2. 5, 8. three sundry tēptations in this cha. who then must looke to goe free? neuer any liuing could scape without Satans sifting. For it is true that S. Peter hath written: he goeth a­bout like a roaring Lion, seeking whom he may deuoure.

Athanasius recordeth of a certaine holy Efrems vi­sion. man in his time, that saw in a vision the whole world reuealed vnto him, and he saw it all hanging full of nets, and diuells sitting by to watch the same.

There is no way to scape this fowler, but by watching him as he watcheth vs, & so we shall deceiue the deceiuer: and if he catch vs in his net, we shall be able to get out againe, God will giue vs strength to breake his Iud. 16. 12. nettes, as Sampson brake the coardes.

He was at length an hungry.] When the forty dayes were full compleate and ended, and Christ now waxed hungry, then the Iob. 1. 14, 16. 18. tempter besturd him selfe, and began to bro [...]ch his temptations, first one, then ano­ther, [Page 48] and after that another: like the messen­gers that came to Iob, euery message being heauier then other, and so were Satans temp­tations, the latter stronger than the former, till he had spent all his dartes; and none pre­uailed, no more than those vnhappie newes, could quaile Iobs courage, or daunte his faith.

Noah was no sooner drunke, but Satan Gen 9. 22. was ware of it, and caused his owne sonne to discouer his fathers nakednesse.

When Moses had staid now in the mount Exod. 32. forty dayes, the diuel the meane while temp­ted the Israelites to make them a goulden calfe.

Satan thought no time fitter, to ouerthrow the house ouer the heades of Iobs children, Iob. 1. 19. then when he spied them feasting together: and in this place well weighing the oppor­tunity, knowing that Christ was hungry, he temptes him to distrust God. If thou be the sonne of God, command these stones to be made bread.

The diuell in this place shewes himselfe, worse than himselfe, for in the fourth of Luke, he confesseth Christ to be the very sonne of God, and here he seemes to doubt, saying, if thou be the son of God: he doub­ted [Page] and yet he knew it well enough: he that vrged Peter to deny Christ, thought to pre­uaile with Christ also, to make him deny Gene. 20. 2 himselfe, as Abraham denied his wife.

Here Satan in seeking to snare Ch [...]ist, is snared himselfe, like Haman, who made a Ester. 7. 10 gibbet for Mordocay the righteous Iew, and was hanged thereon himselfe.

As Achitophels counsell turned to folly, so Satans pollicie was indeede but simplici­tie: 2. Sam. 17 and it proued his fatall ouerthrow, like Saul his owne swoord sheathed it selfe in his maisters side.

Satan would neuer appeare like Satan, but being a diuell, he would be taken for an angell, the rather to deceiue; and therfore we [...]uc. 10. 18. reade that he fell to the earth like lightning; but in this place he bewrayes himselfe to be a diuell, in doubting of Christ, whether hee were the Sonne of God or not.

For in the fourth of Iohns general Epistle, the spirit of God dismasketh the diuell, and takes frō him his visar, in that he saith: Euery spirite that confesseth that Iesus Christ is come in the flesh, is of God, and euery spi­rit that confesseth not Iesus Christ, is the spi­rit of Antichrist.

Hee in Iob calles himselfe, the compasser Iob 2. 2. [Page 49] of the earth, and here he compasseth the de­sart, thinking to compasse Christ in the de­sart; but he that compasseth others, some­times compasseth himselfe, and so dooth Sa­tan here: the bird hath spied the fouler, the net is broken, and Christ is deliuered.

Satan when he combated with Eue, pre­uailed, and with Cain, he preuailed, and hee conquered Nimrod also, that mighty hunter: but heere hee is ouermatched, and Christ conquereth him, and putteth him to the woorse, as Dauid ouercame Goliah. 1. Samu. 17

Command (saith he) that these stones be made bread.] As if he should say; thou seest h [...] we hunger hath pinched thee, here is no bread to be had, nor any prouisiō of meat to be ex­pected, for thou art in the desart sequestred from the society of men. How wilt thou do? wilt thou looke that God the father should extraordinarily feede thee from heauen? nay, if God were careful of thee, he would haue releeued thee before this. Thou hast nowe remained full fortie daies, & so many nights, and yet hee ministreth not to thy necessitie: how is he carefull of thee, that sustaineth not this thy long hunger?

Liue now by thy faith if thou canst, thou mightest do well, if thou couldst feede vpon [Page] stones, for here is no bread, not somuch as a crum.

With this strong temptation doth hee as­sault Christ, and not onely Christ himselfe, but eue [...] all his members, and this temptati­on was no small corrasiue without doubt, vnto our sauiour, for he was not Stipes, but ho [...]o verus licet integer peceati.

But what is Christs answere? Man shall not liue bread onely. As if he should say, wilt thou haue me relie so vpon bread, that I should haue care on nothing else but to feede my bellie: I tell thee Satan, man shall not liue by bread onely.

Little did Satan expect so full and reso­lute an answere from so emptie a stomacke.

Iohn 4. 32 But as Christ told his disciples, I haue o­ther meate that ye wot not of, so here he tel­leth the tempter, hee hath other bread, that he was not aware of, euen the word of God, which filleth both bellie and bowels so, that we neuer hunger more: like the rowle that Ezech. 3. 3 Ezechiel tooke from the Angell, and did eate it, and it was in his mouth sweeter then hony.

The same must be our refuge, like little Zoar to flie vnto, when Satan assaulteth vs, let vs runne to the woord, let vs answer him [Page 50] with Scriptum est, like Christ.

The woord of God must sustaine vs by faith, as it doth all the godly. Our God is God all-sufficient, and will neuer faile vs, if we rest vpon his prouidence: he that saide to Abraham, I am the great rewarde: sayth Gen. 15. 1. the same vnto vs also, if we haue the like faith that Abraham had.

But this faith must cal vpon thy patience, to abide quietly the lords good leysure, hold out yet a little longer, and he that shall come wil come, and will not tarrie, and at his com­ming hee will reward thee for thy patience seuen fold into thy bosome.

If thou call vpon God this day, and hee heareth thee not, call againe to morrow, and the third day, day after day, till he heare thee, like the Israelites, when they fought against their brethren the Beniamites: though it go hard with thee for many daies, and manie yeares, yet be sure that ere long the yeare of Iubilee will come, and set all the children of God at libertie.

Our Sauiour in this place had now conti­nued fortie daies without meate, and yet hee fasteth, and the diuell tempteth, and his belly aketh, & his stomacke hungreth, and Christ is still the same, both before his fast, and in [Page] his fasting, and after his fasting, the same to day, and yesterday, and the same for euer.

Let Christ teach vs patience, to indure al crosses and temptations.

Make Patience thy Porter, and thou shalt be strong inough to carrie all burthens.

This patience is like the hearty spies, that Num. 13 retourning from Canaan, toulde their bre­thren, tis nothing to ouercome them: so be­ing armed with patience when thou buck­lest with affliction or pouertie, hunger, or a­ny crosse soeuer thou canst, say, it is nothing to ouercome them.

So the Godly haue taken courage to themselues, and in the very brunt of their toubles, they haue learned to triumph with Paul, in this we are more than conquerers: Daniel waiteth six daies in the lions den, and at length came Abacucke, that neuer before knew Babilon, with an haruest dinner vnto him.

So, whether after six daies, or after xl. days sooner, or later, God will succor thee, only be pacient, & thinke it not long: for though it be an old saying, it is a true saying, mans extremitie, is Gods oportunitie.

Christ suffered his Disciples to be almost vnder-water, and their shippe to be couered [Page 51] with waues, before he rescued them from the Mat. 8. 23 24 seas rage: til then the history noteth he slept: but when they cried out, master, saue vs, or, we perish, he awaked and rebuked the winds, and al troubles and dangers fled be­fore him, like a troope of woolues afore the shepheard.

Helpe is neuer better welcome, then when we are most pinched with extremi­ties; as musique after mourning hath the sweeter melody, and best pleaseth the eare: It is like Dauids warbling harpe, to cure Saul his frenzie.

Dauid, as it seemes, made a Kalender of the Lordes goodnes towardes his, where he saith: I haue bin yong, and now am old, yet neuer saw I the righteous forsaken, nor his seede begging their bread.

Dauid doth not deny, but he saw the god­ly, and their children, hungry, and wanting, and in misery, but he neuer saw yong nor old, that they were quite forsaken, and cast off in their misery, as we see, he suffered his own sonne, to want, and to be hunger-bitten in this desart forty daies together.

But at length, and all in good time, before he should faint, the Angells came and mini­stred to his necessite.

[...]ona. 1. 17. Ionah must not forthwith be deliuered, he must be three daies in the belly of the whale­fish, and the [...] [...]ust Ionah be cast to the shoare.

Lazarus must begin to stincke, hauing layen foure daies already in the graue, and Ioh. 11. 39 then must Lazarus be raised vp.

When Christ shall haue abstained forty daies, then is it time for the Angells to come.

Whatsoeuer extremitie then God shall lay vpon vs, be it [...]euer so sharpe and vehe­ment, if in it thou lose thy goods, thy chil­dren, thy liberty, thy health, lose not pacience too: and that shall helpe thee right soone to recouer all againe.

I say, and Gods sacred truth auoucheth it to be true, rather then Eliah shall starue, a rauen shal feede him: rather then Ionah shall drowne, a fish shall saue him: rather then Peter shall sinke, Christ his hand shall stay him: rather then Lazarus shal die vnpitied, the dogs more mercifull then their maister, shall take compassion.

Man shall not liue by bread onely.] Christ seeth nothing but stones, and that which cannot be eaten, and therefore he turneth his mind from the externall obiects to the word of God, and with that comforts him­selfe, [Page 52] and foyles the diuel: which word eue­ry christian must flie vnto when any temp­tation assaulteth vs, thenc [...] out of Dauids Scripture, let vs fetch that stone that may confound Goliah: thence let vs learne to an­swere Satan, when he temptes vs to distrust­fulnes, if all the world were full of bread, if it were as plentiful as stones, yet know Satan that man shall not liue by bread onely, but by euery word proceeding out of the mouth of God.

One thing is necessary, which is the word of God, and whosoeuer shall feede his hun­gry soule therewith, shall receiue full and perfect nourishment, and shall be able to continue longer in the strength thereof, than Moses in the Mount.

This is beetter then Manna, that was gi­uen the Israelites in the wildernes, for they are dead, but this is the liuing bread that 10. 6. came from heauen, and this feedes vs vp to eternall life.

This word is Christ his sword, and it hath two edges, to cut both waies, and with this sword doth he incounter with Satan, and conquer him.

These words are borowed from the eight of Deuter onomie, where the Lord speaketh [Page] thus to the Israelites: the Lord God hath humbled thee, and suffered thee to hunger, and hath giuen thee Manna to eate, neuer knowne to thy fathers, to the end he might teach thee, that man liueth not by bread on­ly, but by euery word proceeding out of the mouth of God.

As if he should haue said, because he per­mitted thee to hunger, and yet suffered thee not to perish, thou mightst hence easily haue learned, that it is God only who sustaineth thee with his word without bread.

That this doctrine is true, besides the in­fallible testimonies of the woord, your owne experience can witnesse; for if we liued by bread onely, it were necessary that we should be continually, and at all times filled there with: but it is indeede the woord that feedes vs, and the blessing of God lapt vp in the word that giues vs strength, & makes vs able to receiue the good creatures of God, I meane bread, and drinke, and such neces­sary foode, who also maketh our meate so re­ceiued, to be nutritiue to our bodies.

When we are healthie and strong, and a­ble to receiue our daily sustenance, why then we must acknowledge that this strength proceedes from God. If contrarily we be [Page 53] sicke, and weake, and can neither receiue our foode, nor disgest it: after we haue taken it, then we must know that God hath taken our strength from vs, so that we are no lon­ger capable of it: and he hath also taken the gifte of nutrition from thy meate, that it shall not feede thee, and so thou art vn­fit for thy meate, and thy meate for thee.

Therefore still acknowledge this reply of Christ in this place; man shall not liue by bread only, but by euery word proceeding out of the mouth of the Lord.

Bread, flesh, and other prouision, would seeme but slender instruments to worke our health, and to nourish in vs, that life which God hath giuen vs.

Because they are common things, we make no mysterie of them: yet haue they matter of wonder and astonishment, if we weigh them aright. We could not liue, nor be in­creased by such weake meanes, if God had not giuen them a speciall blessing to streng­then our bodies.

This, together with that which already hath bin spoken, proclaimes vnto vs, that man liueth not by bread onely; and for this cause do we vse to sanctifie our meates afore we receiue them, and after, which we [Page] call the saying of grace, wherein we pray God by those his good gifts, our bodies may receiue strength, and withal, to teach vs, that bread, without the woord cannot feede vs, for it is sanctified by the word of God and prayer.

To draw towards an end, we learne two things by these words of Christ, he that hath faith shall taste of two things.

When he wantes sustenance and is hun­gry, he shal be so strengthned with the word of God, as if he had stuft himselfe with the abundance of all delicates.

The second is this, whosoeuer hath a sted­fast confidence in god, shal not be left so de­stitute, but that God will vndoubtedly sup­ply all necessaries vnto him, as if he be pin­ched with extremitie of hunger, rather than he shall perish in his etremitie, God will giue him bread at length, though he must raine bread from heauen, as he did for the Israelites, when they liued in the desart, be­ing a place where no foode could be got­ten.

Let euery Christian man promise himself vndoubtedly these two thinges: for he can­not be deceiued of his hope, eyther he shall haue sufficient to eat, or his hunger shalbe [Page 54] so tolerable vnto him, that he may wel indure it, without fainting, for Gods word shall su­staine him.

If thou be naked and haue nothing to co­uer thee, rather than thou shalt perish so, God will conuert the leaues falling from the trees, into coates, and clokes, for his children, he can as well do this, as cause the Israelites Deut. 8. 4. garments to continue fresh vpon them the space of fortie yeares togither.

Their clothes waxed not old, nor did their feet swel the space of fourty yeares.

It is spoken, and I do partly beleeue it, that there are not so manie sheaues of corne, as there be people in the worlde: and it were not possible, I speak after the maner of men, that there should be bread enough to suffice so many, were it not so, that God doth dayly blesse, and increase the corne in the graine, and the meale in the dowe, and the bread vp­on the table, yea and in the mouth too, when we eat, it: as was done by our Sanior Christ: and S. Iohn recordes it in the sixteenth Chapter.

Besides, we see poore men and their chil­dren, in as good liking, and as wel to see to, though they fare hardly and scant, as the rich and their children, who glut themselues with [Page] abundance.

Dan. 1. 15 Daniel and his felows fed vpon pulse, and yet they looked as ruddy and well coloured, as they that fed at the Kings trencher.

Thus you haue seene Satan tempting, but not preuailing, fighting but yet foyld, and so rendring to Christ both field, and victorie: Iohn 16 once the world combated with Christ, and he ouercame the world and triumphed, say­ing, I haue ouercome the world: here the diuell the worlds partner, stands as chalen­ger, and came furnished with many dartes to incounter with Christ, and Christ van­quisheth him too: so now he may make a second triumph, and say: as before I ouer­came the world, so now I haue ouercome the diuell, that redde dragon, that with his taile drew down the third part of the starres of heauen.

Christ snared him in his owne snares, and with his owne swoorde cutte off his head, as Dauid strook off the head of Goliah.

Christ entered into this battaile with Sa­tan, and ouercame him, and all for vs; by the word he became victor, to shewe what mu­nition we must vse, if we will looke to ouer­come as he did.

1. Sam. 17 4 [...]. Dauid vsed neither swoord, nor speare, [Page 55] nor armor, but a sling and stone onely.

This is the sling that must confound our spirituall Philistin, euen the word: we shall find our selues better garded, and fenced with this single furniture, than Dauid was with Saules armour.

God graunt we may so carry our selues, & so passe as strangers, through the desart of this desolate world, that hauing fought like good souldiers, vnder the banner of Christ, in this spiritual Combat, with sin & satan, & hauing finished our faith in much pacience, we may be translated to that promised land in the generation to come, which I trust in Christ doth approach apace: to him with the father, and holy ghost, bee ren­dred all honour, and power, and maiesty, with thanksgiuing now and euer.


The Sea-mans Carde.

‘And when they were entred into the shippe, his Disciples followed him: and behold there a­rose a great tempest in the Sea, so that the shippe was couered with waues, but he was asleepe: then his Disciples came, and awoke him, saying: Maister, saue vs, we perish: and he sayd vnto them, why are ye feareful, O ye of little faith? and he arose, and rebuked the windes, and the sea: so there followed a great calme.’Mat. 8. 13, &c.

CHrist beeing won­derfull in his natiui­tie, wonderfull in his ascension, and won­derfull in his transfi­guration, is wonder­full here by his mi­racles.

In this Chapter are laid downe foure fe­uerall miracles.

  • 1 The healing of a lèprous man.
  • [Page]2 The healing of a woman troubled with a feuer.
  • 3 The healing of the Cēturians seruant.
  • 4 The strange appeasing of the wind, as in my text: and therefore this may be cal­led, Scriptura miraculosa, the miraculous Scripture.

This miracle is recorded for such as are either sicke, or troubled, or oppressed, or beset with any daunger, that whatsoeuer storme of aduersitie shall strike our sailes, or what trouble soeuer we shall sustaine, we may remember, others haue tasted of the same whippe afore vs, and none can harbor in the hauen of blisse, that haue not first bin weather-bitten with many rough stormes, and sharpe tempests.

Though our shippe happen to be coue­red with waues, like the shippe in this place, yet be not faithlesse, but haue hope, and know that Christ fits at the sterne, and will not suffer vs to miscarry.

This text containeth sixe parts.

  • 1 The Apostles feruent loue: in follow­ing him by sea and land.
  • 2 The Accident hapning, viz. a great tempest, applied to the casualties of this world, that happen to the godly.
  • [Page 57]3 The time when this tempest hapned, viz. when Christ slept.
  • 4 The Apostles onely aide and helpe to run to Christ, Master, saue vs, we perish.
  • 5 Christs reprehension: why are ye fearefull, O ye of little faith?
  • 6 Christs helping hand in staying the wind.

First of their loue in folowing Christ.] The felicity of the godly is to sticke to God, and to follow his will, and therefoee the Pro­phet Dauid saith, it is good for me to cleaue 1. Sam. 12 14 vnto the Lord. Samuel also perswaded the Israelites, that they should follow the Lord their God, and not depart from him.

The children of God ought to carry so great an affection to God, as Elishah did to Eliah, who would not part from him, til the 2. King. 1 Lord diuided them.

Such was the affection of the Apostles in this place, and at all times, they followed the lamb whither soeuer he went, to the moun­taine, to the desart, to the sea, and here to the shippe.

This must teach vs to follow Christ both by sea and land, in time of persecution and else.

For as the separation of the soule from [Page] the bodie is the death of the body: so the se­paration of Christ from the soule is the death of the soule: therefore we must folow Christ euen vnto the sea.

What multitudes of people are recorded Luke. 5. in the fift of Luke, they pressed vpon him in such sort, that for feare of the throng, he was faine to enter into a shippe.

The like throng of followers is mentio­ned 2. Chr. 9. 7. in the eight of Luke. If the Queene of Sheba could say, of Salomons followers, hap­py are thy men, and happy are these thy ser­uants which stand alwaies before thee, and do heare thy wisedome.

Much rather may it be spokē, happy are Christs followers and his attendants, that stande euer in his presence, like the Apo­stles, to heare his heauenly wisedome, since a greater then Solomon is here, for this is he that taught Salomon his wisedome.

There is vertue in Christ, and it is an at­tractiue vertue, to draw vs vnto himselfe like a load-stone.

He refuseth no seruant, that will come to his seruice, let vs then be willing to offer our selues to serue so good a maister, for his burthen is light, and his yoake is easie.

Mat. 11. 28. He calles vpon vs for our good, Come to [Page 58] me all ye that are heauy loaden, and I wil re­fresh you.

Other maisters vse to load their seruants: but Christ is such a maister, that takes the burthen from his seruants, and carries it vp­on his owne shoulders to ease them.

Ioseph his brethren were glad to haue Gen. 43. 21 corne for money, but Ioseph returned them, both their corne and mony too.

So if we will be the followers of Christ, & serue him, wee shal find his seruice no ser­uitude, for he will giue vs our freedome, and our wages too.

In the eight of Luke, a certaine scribe Luke. 8. comes to Christ, and saith: master I will followe thee, whither soeuer thou go­est.

Loe this scribe, who before he knew Christ, had a whole common wealth in his head, being a meere worldling, now began to leaue the world, and to cast away his olde liuery, as the blind-man threw away his patched cloake in running to Christ, and betooke himselfe to Christ his seruice.

In the ninteenth of Luke, we find Zacheus Luke. 19. running to Christ, the world and Mammon did so hang vpon his backe till now, that he could not trauell to Christ: but now hauing [Page] come to the knowledge of Christ, and Gods spirit calling vpon him, he changeth his for­mer resolutions, and shooke from him his Exod. 3. 5 pillages, and his exactions, as Moses did put from him his shooes, when the Angel called vpō him out of the flaming bush, and now he was so light as Peter when his shakles fell from him, and he runnes to Christ hastily, who receiued him ioyfully.

Mark. 10 In the tenth of Marke, one comes run­ning to Christ in like sort, asking him what he might do to possesse eternall life.

Matt. 20 In the twenty of Mathew, two blind men, though they could not see Christ, yet they could follow him: and they gained that which they would not lose againe for more Mat. [...]. gold than Gehezie tooke from Naaman, euen their sight: and now seeing him that salued them, they follow him more egerly, retur­ning Christ more praises, than the wise men did presents.

All these are so many summons to cite vs before the consistory of Christ, the blind, and lame, and diseased, scribe, and publicane, sicke, and whole, and all do call vpon vs to follow Christ like his Apostles.

And behold, there arose, a great tempest in the sea: and the ship was couered, &c.] Now [Page 59] we are to speake of the accidents hapning in the great tempest but euen now Christ: and his Apostles had entered into the shippe, and loe a storme so preuaileth, that the ship that carried them, is now couered with waues.

Euen now it was calme, when the shippe ankered in the hauen, and no sooner are the sayles hoist, and they launcht into the deepe, but ship, and men, and all, are in ieopardie of drowning, see an vnexpected sodaine al­teration.

Here we may view the state of Christs church militant: It is like the arke floating vpon the waters, like a lilly growing among the thrones, like the bush that burnt and was not consumed, like Christs ship in this place couered ouer with waues, and yet not sunk: God suffereth his Saints to be oftentimes in danger, either to shew his power in their deliuerance, or to cause them by tribulation to come to him for succour, and to make them the more thankfull.

So he humbled the Israelites before Pha­raoh Exod. 5 and his Aegyptians.

So he humbled Iacob all the time he ser­ued Laban.

He humbled Iob in a greater measure, Iob. 1. [Page] suffering Satan to discharge at him all his darts at once, thinking to make a full end of him.

He humbled Heliah, in making him flie 1. Ki. 19. from Iezabel, that sought his life.

How did he humble his owne Apostles, that were so deare vnto him, suffering them to be imprisoned, racked, whipped, stoned, Heb. 11. slaine with the sword?

Nay Christ his owne mother scaped not free: Simeon speaketh that the sword of tri­bulation Luke. 2. 35 should pearce her hart.

Christ himselfe entred not into his glorie, but being consecrated through afflictions.

The miracles that Christ wrought in hea­ling others, did not so much moue the Apo­stles, as the miracle they felt in themselues.

Their faith had not such exercise nor triall, in s [...]ing the blind recouer their sight, the lame their limbs, the dumb their speach, and the Iob. 2. 8. deaf their hearing, but now that the ship vn­der them is in danger, and is violently tossed, & death is presented before them, their faith begins to faint like Peter, and to looke about, like Iob for his patience, when he lay scraping himself vpon the dunghill.

The storme put them to a stagger, though Christ was in the ship with them.

This storme arose vpon their entring into a ship; this ship is a figure of the Church.

So soone as thou arte receiued into the church and hast giuen thy name to Christ, thou must looke for a storme or a tempest.

Satan wil neuer bend his mallice against thee till then.

When we are running, and in the ready waye to Christ, then comes Satan, and layes stumbling blockes in our way, tempting vs with one baite or other, either with wantons Iud. 16. Iosuah. 7. Acts. 12. 23 as Sampson, when he dalyed with Dalilah: or with couetousnes, like Achan, and Gehezy, or with pride, like Nabucad-nezzar: or with selfe-loue, like Herod: or with enuy like Cain: and all to turne vs aside quite out of the way from God, as he cousoned Adam out of Pa­radice.

If these baites do not preuaile, then he takes another course, (for Satan that suttle serpent hath more sleights in his budget, then Dauid had stones in his shepheards 1. Sam. 17, 40. scrippe:) he will begin to rage and raile a­gainst thee like Rabshake, and throw all his stormes at thee as he threw a whole floud of Reu. 12. 13: water against the woman in the Reuelation, and as he thought to sinke Christ and his A­postles in the shippe.

This of all the diuells darts is most vio­lent, euen his fiery dart of persecution.

There is a punishment executed by our magistracie vpon silent malefactors, which is called the pressing to death, and it is a tor­ment of the greatest tortures.

And the diuell by his executioners exer­ciseth the same crueltie vpon Gods Saints: he hath his pressing too, & we are forewar­ned to arme our selues against that torment by our Sauior.

In mundo pressuram sustinebitis. If thou Ioh. 16, 33 wilt not leaue thy way thou art in, nor break thy course in running to Christ; he will shew the vttermost of his malice against thee, and put thee to the racke, as he put Esay to the saw.

And this hath proued no small rub in the alley, for it hath turned aside many a forward runner.

Iudas a great while ranne well, but Satan Mat. 26. 15 stopt him in his race, and made him swallow a siluer hooke, as he beguiled Eue with an apple; and so his end proued worse than his beginning: he againe so frighted Demas, a great professor a long time, with giuing 2. Tim. 4 him but a small taste of the cuppe of afflicti­on, that he forsooke his way, left Christ and [Page 61] his Apostles, and embraced this present world.

He so preuailed with King Agrippa, that thogh he gaue himself to heare Pauls prea­ching, yet Paul left him but almost a Chri­stian, and could not make him a Christian Act. 27. 28 altogether: not to dwell in particulars, this Satan hath wrastled mightily, euen with the elect vessells of mercy, and with his stormes had quite ouerthrowne them, if Christ had not rescued them, euen then when the fatall blow was cōming, like the angell that stayd Gen. 25. 22 Abrahams hand, when he would haue slaine his sonne.

How long did he chaine vp Paul making him his instrument to persecute Gods chil­dren, till Christ drew him by violence to himselfe, and afterwards he persecuted Sa­tan, and had him in the chase, as before Satan chased him?

How strong was Satan, and how weake was Peter, that seemed to be the strongest of the Apostles, but shewed himselfe in this combat the weakest, when he denied his master thrise together?

But though he receiued this foyle from the diuell, yet Christ raised him vp vpon his feete, from the downe fall of his sinne, like [Page] Lazarus out of his graue.

He strooke at the roote, as well as the branches, and thought to haue disrooted with his violent blasts, the vine it selfe Christ Iesus: he tempted him in the desart: he cau­sed the Scribes and Pharasies to tempt him: he made his owne Disciple Peter to tempt him, when he would haue disswaded him frō going to lerusalē: he tempted Iudas to betray him: he suborned fals witnesses to ac­cuse him, and Pilate to condemne him, being altogether innocent.

But all this wrought Satans ouerthrow, for Christ by his death ouercame the di­uell, and triumphed like Sampson, when [...]ud. 16. he bowed himselfe, and died with the Phi­listins.

And this much shall briefely suffize con­cerning this tempest: now let vs consider of the time when it hapned.

But he was asleepe.] The wind bloweth, and the storme rageth, and the sea-swelleth, and the shippe sincketh, and the Apostles crie out, and yet Christ is asleepe, as if he cared not for himselfe, nor his Disciples se­curity.

Gods wisedome is not by mans wisdome to be examined.

Here Christ seemeth to be forgetfull of his Disciples, of the shippe, and of himselfe: he slept, crossing these scriptures, He that watcheth Israel, shall neither slumber nor sleepe.

And yet here the watchman of Israel slee­peth.

Againe, can a woman forget the fruite of her womb? though she doe, yet I cannot for­get thee: yet here Christ forgetteth. Esay 49

God said to Iacob, I will go downe with thee to Aegypt, and bring thee backe a­gaine. Gen. 46.

And to all the godly Christ speaketh, in the twenty eight of Mathew, Lo, I am with Mat. 28, 20. you to the end of the world: and yet here Christ sleepeth: that I say vnto you, I say vn­to Mar. 13, 37 all, watch, and yet Christ sleepeth, and watcheth not.

Ioseph was in prison, and there the Lord was with him, yet here Christ being with his Disciples in this great danger, sleepeth.

This sleeping of Christ must not be so construed, that he should not be carefull of his Apostles, it rather noteth, how we are tempted when Christ sleepeth.

We are not safe, longer than Christ a­waketh ouer vs, when he stretcheth his hand [Page] ouer vs, we are as well guarded as the Israe­lites were, when Moses helde vppe his hand.

Saint Austen writing vppon the fiftie sixe Psal. 4. Psalme, sayth: Tunc in te dormit Christus, cum oblitus fueris passionis Christi: and then saith he, Nauis tua turbatur: when thou for gettest the passion of Christ, then Christ sle­peth in thee, and then thy ship is troubled; thy hart is worthelie troubled, because Exci­dit tibi in quem credideris: thou forgettest him on whom thou shouldest beleeue.

Thy passions are great, when thou forget­test Christ his passion.

Excita Christū, fidem recole: rayse vp Christ and all stormes shall vanish away.

To haue thy ship safe, and thy soule vn­tossed with the waues of sinne, haue faith, and be watchfull, take vnto thee the buckler of Faith, as Paul speaketh in the fift of the E­phesians.

As Nahas sayde to the men of Iubes Gile­ad, [...]. Sam. 11 In this I will make a couenant with you, so that I shall plucke out all your right eies: so our spirituall Nahas the deuill, will make a couenant with vs, so that hee may take from vs our right eyes, and so cause Christ to sleepe.

Christ sleepeth, to make the Disciples knowe what little helpe was in themselues, that so they might the rather relie vppon Christ.

In the twentieth of Iudges wee reade, that the Israelites lost the fielde twoo dayes togither, although they fought in a good quarrell, and at the Lords commaundement: Fortie thousande were slaine by the Benia­mites, but the third day the Israelites preuai­led, and gaue their enemies an vtter ouer­throw.

So Christ may seeme for a time to sleepe, for the tryall of our faith and patience, but he will not suffer vs to perish.

Maister, saue vs, we perish:] The Apostles onelie aide, is to runne to Christ. Anna in 1. Sam. 11 her barrennesse ranne to God, and obtained Samuel.

Dauid in his perill ranne to God, and obtained deiuerance. I cried (saith he) with my whole heart, and the Lord heard mee. Psal. 12.

Salomon hauing built that magnificent temple, ran to God, and praied God to heare whatsoeuer prayer should be offered in that Temple.

The same Salomon asked of God wise­dom, 2. Chro. 1. 12. and God gaue it him. And the Apo­stles [Page] in this place flie to Christ, praying Ioh. 14, 14. him to awake and to helpe them, remem­bring that in Iohn, Aske and you shall re­ceiue: In the second of the Kings, and sixt chapter, the seruant of Elizeus being in feare, seeing an host compassing the cittie with horses and chariots cryed to his maister Eli­sha, Alas maister, what shall we do?

And the Disciples crie to Christ in like manner here, Alas maister what shall we do? saue vs, or we sinke.

It was high time to awake him, when death was so neere them: the Disciples crie out vnto Christ, saying: What meanest thou to slumber, since we are in daunger of drowning? as the shipmaister said to Ionas, What meanest thou O sleeper?

When the tempest shooke Ionas ship, it Iona. 5. is said the mariners were afraide, and cryed euery man vnto his God, they yet knew not the true God: but here the Apostles crie out for helpe to no other, but vnto Christ: the tempest terrefied them, as troubles fright 1. Sa. 3, 5, 6. the godly, and makes them runne to Christ, faster then Samuel ran to Ely.

Troubles are like Iohn Baptist, sending vs to Christ.

When affliction comes and presseth vs [Page 64] downe or beateth vs, as Satan buffeted Paul, then we are careful to seek out Christ, as Saul 1 Sam. 9, 18 sought out the seer, and as the Apostles in this place runne to Christ for succor.

Why are ye fearefull O ye of little faith?]

That which Christ commaunded the Rom. chapter fifteene, support one another, is here practised by Christ himselfe: he supporteth his disciples and beareth with them, not sha­king them off, but mildely reprehending them, why are yee fearefull, O yee of little faith? being Christs owne followers, and ha­uing Christ with them, yet they could not be confident, and therefore they are well re­prooued for their weakenesse, O ye of lit­tle faith.

As wee are not to bee too confident and strong, like Peter, relying vppon his owne strength too much, when he saide he would neuer forsake Christ, and yet was the first that shrunke from him: so let not vs be too weake, nor too fearefull, like the Disciples here.

Feare is the mother of distrustfulnesse, as Peter distrusted himselfe, when he began to sinke: and as Paul & his companie were out of hope they should be saued in that dange­rous voiage, when the ship that carried them [Page] shiuered in peeces.

O yee of little faith:] Here is the cause ad­ded why they were so weake, because they wanted faith.

If the disciples had had but as much faith, as a graine of mustard seede, they might be strong enough to remoue mountaines: but they could not here remoue the storme, their faith was so small, no more than they coulde Mat. 17. heale the lunatick man in the seuenteenth of Mathew.

Though the disciples walked dayly with Christ: and saw his miracles, and the workes he did, yet they could not draw faith from him, as the woman drew vertue from him, though she touched but his hemme.

A little faith would haue qualified this Mat. 9. 20. great storme, and haue pacified the waues, as a little oyle and a little meale could suffice the poore widow, and saue her from peri­shing in the dearth.

Our sinnes are in an Ephah, but our gra­ces 1. King. 17 are in a shekle: all our vertues are dimi­nutiues, they are all little ones like little Zoar A little wealth and a little pleasure seemes no­thing, but a little faith is inough, though it be neuer so small a mite.

Christ saith here, O ye of little faith: see our [Page 65] stature in religion is but short and little, and we grow little and low like Zacheus, that we cannot see Christ: but Christ wil haue vs to haue much faith, as hee biddes vs bring forth much fruit.

Two things in this place must be no­ted.
  • First howe the very faithful are nowe and then shaken in faith.
  • Secondly, how the faithfull may be greatlie tempted:

and yet continne still in the bosome of God.

Then he arose and rebuked the windes and waues, and there followed a great calme.] Here is Christs helping hand, in staying the tem­pest. The disciples were not so importunate for helpe, as Christ was readie to comfort them.

It is written, aske and ye shall haue, knock and it shall be opened vnto you: here is that scripture fulfilled, the Apostles crie vnto Christ for succour, and succor is giuen them. The great storme, how violent and raging soeuer, is here in a moment qualified, when Christ ariseth and rebuketh it.

All the stormes and troubles that happen to the godly, they are but an Interim, they are but of short continuance, and then shall [Page] Iob haue his children and goods againe: so Christ may sleepe, but his prouidence euer awaketh, and preserueth them that belong vnto him.

Foule wether lasteth but a while; and then followeth a great calme, like the noyse of Roue. 14, 2. harpers, after the sound of thunders.

Heauinesse may indure for a night, but ioy commeth in the morning, ioy is heere presented in a moment to the Apostles.

Euen now the skie was full of clouds, and now the skie is cleere, and the cloudes vani­shed; and the calme is greater then the storm.

We may be in danger and trouble, when Christ sleepeth, but when Christ awaketh & seeth the waues sowsing ouer our heads, and the water flashing into the shippe, he ariseth and rebuketh the waues, as before he rebuked his Disciples, and so the calme folo­weth.

The windes blustred, and the water vio­lently swelled, as long as Christ slept, as if they had bin priuie to his sleeping, but as­soone as Christ awaked, and considered of the tempest, the windes, and waues conside­red themselues, and became quiet.

Here is a full president of Gods mercy and of his power, he exerciseth both for the [Page 66] good of his Disciples, his wil appeares in re­prouing the waues, his power in suppressing the rage thereof.

This made Tobit say thou scourgest, and Tobi. 13, 2. yet takest pittie: thou leadest to hel, and back againe.

And Gods owne testimony proues the same, I kill, and I giue life: I wound, and I make whole, and in the sixteenth chap. of Iohn, saith Christ; ye are in sorrow nowe, but your hearts shall reioyce, and your ioye shall no man take from you.

Let vs pray vnto God to increase our li­tle faith, and our shippe shal neuer miscarrie.

Thus you haue breefely seene the loue of the Apostles, in following Christ to the shippe: you haue also seene Satan tempting, the wether storming the winds blowing, the Disciples trembling, and Christ sleeping, yet he being cried vnto, awaketh and ariseth, and appeaseth the rage of the sea, and so suf­fereth not his disciples to perish.

The Disciples loue towardes Christ, must arme vs with like affection, towardes him, and their want of faith must stirre vp our weakenes, and incredulity, and make vs flie to Christ, like the restlesse doue to the arke.

So we shall be sure to be safe amidst all stormes, like his disciples when Christ rebu­ked the windes.

Vse this Card, it will the better direct thee in thy compasse, as the Angell lead Abra­hams Gen. 24. 40 seruant a straight path by land, so this will leade thee a right course by sea, and if any storme beate against thy ship, thou shalt be sure to come safe to shoare, when o­thers for want of this guide, shal perish by shipwracke,


The Sinners Bath.

‘If we acknowledge our sinnes, God is faithfull and iust, to forgiue vs our sins: and to cleanse vs from all vnrighteousnesse.’Iohn. 1. 9.

THis is a lesson for all, but Christ: al besids him▪ prince, Prophet, and people: from the marchaunt to the porter, from him that sittes on the throane, to him that grindes [...]n the mill, all are weake, and feeble, and di­ [...]ased, and sicke of one sore: and therefore [...]ust all apply to themselues one, and the [...]me kind of cure.

None but Christ alone could say, which you can rebuke me of sinne?

Since all haue sinned, al had neede to be [...]eansed.

Luk. 3. 12. 14. The publicans and sinners, and souldi­ers come to Iohn, crauing to be salued.

And here a greater then Iohn proclaimes, that all sinners, that will be set free from their sinne, shall be so soundly salued, and clean­sed, in this so wholsome a Bath, that they shall neuer neede a second cure, no more than the lame cripple in the third of the Acts Acts 3. being once restored to his feete by Peter, did euer any more betake himself to his crut­ches.

And this Bath, as it is most precious, for it cureth all diseases, euen the most putrified and exulcerat sores; so is it yet most highly to be reckoned, because God offers it freely to all commers of all sorts: like the poole Be­thesda, Ioh. [...]. 24 that freely healed all that washed in it.

Once God the father proclaimed to the thirstie: ho, euery one that thirsteth come to the waters, and ye that haue no siluer, come buy wine and milke without mony.

And here God the sonne proclaimeth, speaking to the sicke as he to the thirstie [...] come to be bathed, al ye that be leprous and sinfull, come clense your soules, and receiue Esay 55, 11 soundnesse to your selues without money.

Other baths doe but wash and cleanse the [Page 69] bodies of men: but this is the soueraigne Bath of the soule, none but this can purifie the soule, and take away the maladies of it, by the secret vertues thereof.

The Disciples of Christ, though they had the gift of healing, and power giuen them to worke miracles, yet they could not cure all diseases: as they could not cast the diuell out of the lunaticke man, in the seuenteenth of Mathew, Christ alone did that: so in this place, though God hath giuen power, and skill to men, to heale diseases, God alone will haue the prerogatiue in curing [...]e diseases of the soule, none may do that but he.

Howsoeuer the Pope will seeme by his counterfaite phisicke to purge mens soules, and to cleanse their sins by his buls, pardons, and indulgences, and such trumpery: yet we know that his phisicke, hath deceiued all his patients, and hath wrought no more cure on the soules of men, then Elisha his staffe, did 2. kin: 4, 31. recouer the Sunamites child, when Gehezie laid it vpon the face thereof.

The Popes pacients are sicke still, and still dead in their sinnes for all the Popes drugge: as the Sunamites child was dead still, till Elisha came.

Not to amplifie a large discourse in the commendation of this Bath, as Phillip saide to Nathanael, when he was desirous to see Christ, come and see: so saye I vnto you come and see, come and prooue this Bath.

I know, that if you wash in it, you must needs find the vertue of it: as Naaman found the vertue of Iordan to heale that which all the riuers of Damascu [...] [...]ould not cure.

When you shal haue [...]actised it, I know you will say, as the Queene of Shebah said to Solomon, I heard before of thy wisedome, but the one halfe hath not bin told me: so I haue heard the praises and the vertues of this Bath before now, and loe, the one halfe hath not bin told me.

If we confesse our sinnes, God is faithfull to forgiue.

Confession of sinne must goe before, and then forgiuenes of sins wil follow after.

The text admits this short diuision.

The sinners salue, and the vertuous ope­ration of it: the salue if we confesse the ef­fect, or operation, God is faithfull to for­giue.

As Christ told Martha, one thing is neces­sary: so here he telleth vs, one thing is ne­cessary [Page 70] that sinnes may be forgiuen.

We must note that there is a three-fold confession: First, there is a confession of faith, which is the act of religion. Secondly, there is a confession of praise, an act of gra­titude. Thirdly, there is a confession of sin, as here, an act of contrition.

Confession of faith made by Peter when he said, thou art C [...]t.

The answere [...] flesh and bloud haue not reuealed thes [...] [...]ngs vnto thee.

Confession of praise is made by Dauid, in the 106. Psalme: praise the Lord because he is good.

Of confession of sinnes, we haue many Exod. 32. presidents in scripture, Moses confessed the sinnes of Israel. This people hath com­mitted a great sinne.

Dauid confessed his adultery.

They that came to Christ, confessed their sinnes.

Most notable is the confession of the pro­digall sonne, out of which we may learne the manner of true confession: first he did meditate with himselfe, how he should con­fesse his sinnes vnto his father, in that he said: thus will I say.

Secondly, he cried out, I haue sinned: he [Page] doth not excuse himselfe, nor hide his sinne, like Adam

Against heauen: because he esteemed Gene. 3. earthly things, more than heauenly things, and against thee: he looketh into the waight and greatnesse of his sinne, in offending so good a father, who had giuen him so liberall a portion.

I am no more wor [...]: he was ashamed of himselfe, as Adam [...]hamed of his na­kednesse, arguing a s [...]emorse.

And this confessio [...] as well accepted of the prodigall sonnes [...]ther: and our con­fession will be accept [...] of our father, e­uen of God, so oft as we confesse as hee did.

It must not passe without his note. In that this confessor saith, he would rise, and go to his father, that is, he that will confesse aright, must rise from sinne, as Samuel rose from sleeping, and as Mathew rose from the custome-seate, when Christ called him.

He that hideth his sins, shall not be dire­cted, Prou. 28. but he that confesseth, and forsaketh them, shall haue mercy.

God required conf [...]ssion of Adam and of Cam, to shew the necessitie of it.

It is recorded of them, who were bapti­zed [Page 71] of Iohn, that they confessed first their sinnes, and in the nineteenth of the Acts, Act [...]. 1 [...]. they that beleeued, came and confessed.

Both we and our aduersaries do hold confession to be lawfull, but we differ from them.

First, bicause we say, it must be made on­ly to God, they say, it must be made also to man, and so they haue grounded their auri­cular confession.

Secondly, when we graunt, that vpon spe­ciall occasion, as for the glory of God, and the satisfaction of his church, it may be law­fully made to man, yet they appoint it to be so necessary, that without it, is no repen­tance, no saluation; and that necessitie we denie.

This auricular confession came in about Theodosius his time, and was not from Christ his time in the church, the history is to be read in Zozomenus 7. Booke Chap. 17. In which history we may reade, how this con­fession was abused, and how Nectarius in Constantinople caused it to be altered.

If we confesse, &c.] God doth not pro­mise confession: but vpon condition that we first confesse, we may not looke for pardon, vnlesse we make confession.

There is a prouerbe commonly vsed, con­fesse and be hanged; and this is true with men, for the malefactor his owne mouth condemnes him, and the law proceedes to execute him; but with God it is otherwise, quite contrary: confesse, or not be saued

I will shut vp this first part of my diuisi­on, concerning the salue of confession, with that president of confession made by Iob in the 21. of his booke, amongst other things, that testified his innocency of life, he citeth this: if I haue hid my sinne as Adam, concea­ling mine iniquity in my bosome.

Our sinnes.] Sinne is a spirituall leprozie, for in the thirteenth of Leuiticus it written, the leprous ought to be seuered from the rest of the people and should accuse himself and say, he was polluted: so the sinfull should be seuered from the Saints of God, and should condemne himselfe.

Sinne is tirannicall, and brings the soule of Rom 6. 16. man into bondage, and slauery: and there­fore sinners are called, seru [...]peccati, the slaues of sinne.

Sinne is called captiuitie, and it takes away the soules freedome: and so sinners are called Rom. 7, 23. C [...]ui, captiues.

It is compared to a serpent, becaus [...] the [Page 72] infection of it secretly creepes into the heart of man: and therefore it is sayd, she from sinne as from a serpent. Eccle. 21. Eccl. 21.

Since all these and infinite more inconue­niences do issue from sinne, let vs seeke and sue to Christ to be cleansed, as Naaman sought to Elisha to be healed of his leprozie.

Neither Abanah, nor Pharpar, nor all the 2. Kin. 5. 12. riuers of Damascus could wash away Naa­mans leprozie, saue the water of Iordane on­ly; nor can any water wash away the lepro­zie of sinne, but the water of contrition, run­ning and streaming forth of the fountaine of repentance.

Wash, and be cleansed, was all the phi­sicke, that Elisha gaue to Naaman: and all the 2. Kin. 5. 10. cure that Christ vseth in healing and clean­sing sinners, is but this: confesse thy sins, and be pardoned.

If we confesse our sinnes, God is faithfull to forgiue vs.

The first reason, driuing vs to confesse our sinnes, is deriued from Gods faithful­nesse.

As if he should say: hide not thy sinnes, for God knoweth them already: and he is faithfull to punish thee, if thou conceale them: Homo videt, quoe patent, Deus vero intue­tur [Page] cor [...] an seeth only the things that are o­p [...]n and [...]ir [...]t, b [...]t God seeth the heart. 2. [...]ng. 16. And againe, I the Lorde se [...]hing the remes. ere. 27. And againe, a [...] things are open to mine eies. Heb. 4.

God hath spoken this, and therfore con­fesse your sinnes, for he is faithfull and iust, and this faithfulnes of God made Dauid to register and booke vp his sinnes, acknow­l [...]dg [...] my sins saith he, and my saults are euer before me.

The same Dauid being repro [...]ed by Na­than, for murthering Vriah to possesse his wife, cried out, I haue sinned, [...]. Samuel 12. There we find Dauid confessing his sinne, and in the next verse following, we find the Prophet Nathan absoluing [...]im: God hath done away thy sinne, thou shalt not die.

God is faithfull and will stand to his pro­mise, in saluing our sinnes, if we repent.

God charged Mo [...]es, not to presse to the bush, til he had put off his shooes, so we may not presume to come to God, till we haue separated from vs our sinnes: as Christ bad [...] [...]ong man in the Gospel, put away his g [...]s, if he would follow him.

[...] M [...]daler sought Christ weeping in the [...]harises house, and Christ did ap­peare [Page 73] [...] her: as he appeared vnto her, so he will appeare vnto thee, when thou con­fessest thy sinnes, and art sorrowfull for them.

God is faithfull: faithfull in his word, his words are faithfull and true: faithfull in his promises, all the promises of God are in him, yea, and Amen. Speake the word only, Hebru. 10. said the Centurion, and thy seruant shall bee whole.

Faithfull in his mercies, for they neuer faile, but are renewed euerie morning.

Faithfull in his iudgements, they are ter­med righteous and true in the nineteenth of the Reuelation: faithfull in all his waies, so prooued by that song of heauenly Angels, in the fifteenth of the Reuelation. Iust and true are thy waies, king of Saints.

And the Prophet Dauid ioynes with thē Psalme. [...]3 in like consent: the word of the Lord is righ teous, and all his workes are faithfull.

And vnto this faithfulnes is another pro­perty annexed viz. Gods Iustice.

Heere is the second reason to induce vs to acknowledge our sinnes, for God is iust.

He is iust in his anger, and in his bounti­fulnesse: who shall stand, saith Nahum be­fore the face of his wrathfull indignation? [Page] and his anger is poured out like fire, Ps. 85. And againe, it is an horrible thing to fal into the hands of the liuing God. Heb. 12. Hee is iust to giue euery man according to his worke, Reue. 21. therefore confesse; for hee is iust. Hee hath promised free pardon, if thou performe this confession: and of this pardon thou maist assure thy selfe, because God is iust, and cannot breake with thee.

To cleere this with many wordes, were to poynt at the shining sunne, and to light a candle at noone daie: therefore I will de­scend to that which followeth.

That he may forgiue vs:] Though God be of power infinite, yet wil he not saue mā without faith, forgiue sinnes without repen­tance, and a principall branch of this repen­tance; is the confessing of sinne. If thou trea­dest the path of repentance thus far foorth, viz. to confesse thy sins, and to bee ashamed of them, and to be sorie for them, yet if thou haue not faith, if thou beleeue not that God is faithful and iust to forgiue, thou commest short of true repentance.

For Iudas proceeded so farre as well as Mat. 27. 3. 4. thou, yet he was damned, because hee distru­sted God: he could not perswade himselfe that GOD would forgiue him, and so [Page 74] he lost that which the theefe found.

Note therefore that three things are ne­cessarie, that sinnes may be forgiuen.

First, Infusio gratioe, the pouring of grace, or working of Gods grace in vs, as it wrought in Peter when he went to weepe.

Secondlie, the remorse of the soule, who fearing the danger of sin, flies to god by re­pentance, like the publicanes & souldiours in the 3. of Luke: to this belongs confessiō.

Thirdly, a change of mind, and casting off old affections, by putting a new heart, like Saul, when a kingly spirit was giuē him.

The calling of sinners to repentance, is liuely described by the calling of S. Mathew, in whose calling we are to note foure things.

First, he was sitting, noting the carelesse securitie of sinners.

Secondly, the place where he was, viz. the seate of custome, noting how this worldlie Mammon doth draw men from God.

Thirdly, hee rose vppe, shewing, when grace is poured into vs, then we rise frō sin.

It is not inough for vs to heare Christ cal, but we must rise vp like Samuel, and S. Ma­thew, leauing our former state & occupatiō.

Fourthly, hee followed Christ: wee must not leaue sinnes only before committed, but [Page] we must indeuour to leade a godly life euer afterwards, framing our selues to the exam­ple of Christ.

To furnish you yet with a coate of surer proofe then Saules armour, euerie soule that meanes to possesse heauenly riches, must be qualified with these properties.

He must first haue voluntatis mutationem, a change of will.

2 Ad deum conuersionem, a turning vn­to God.

3 Peccati detestationem, a detestation of sinne.

4 Ad me [...]orem vitam intentionem, an in­tention and earnest resolution to liue better afterwardes.

To forgiue vs our sinnes:] the certaintie of this remission, is assured vs by many presi­dents in scripture. Dauid sinned, but vppon his confession, God being faithfull and iust, forgaue him.

Ahab confessed his sinne, and hum­bled [...] [...]in. 21, 29 himselfe before God, and he sawe not the euil that was threatned in his daves. And so did the Niniuites, and were not destroied, though the hande of the Lord were alreadie stretched out within fortie daies to consume Luk. 15, 22. them. The prodigall sonne was receiued [Page 75] with great welcomes, vpon his confession.

Notwithstanding the inuincible truth of this doctrine, yet Satan, whose pollicie is e­uer to hinder mans saluation, thought to draw men from the vnderstanding hereof, and shuffled into mens heads diuers errors about remission of sinne.

First, that not God alone, but man also may forgiue sins: whence the selling of pardons, proceeded.

Secondly, that venial sin may be forgiuen, with the infusion of diuine, and heauenly grace.

Thirdly that there is no remission, where there is not open confession to the priest.

Fourthly, that remission of sinnes may be after this life, which opinion is defended by, magister sententiarum: and this is the roote of Purgatorie.

The Pellagians affirmed, that when sinne is forgiuen, the punishment is also forgiuen, and therefore they say, the death of the bo­die, is not the reward of originall sinne.

And so they say Adam had died a bodily death, whether he had sinned or not, but we know it to be otherwise.

And these are the Locusts, that creepe Reuel. [...]. forth of the bottomlesse pit.

The Pelagians in maintaining this erro [...] crosse these scriptures.

In [...]udore vultus: in the sweate of thy face, shalt thou eate thy bread: God forgaue the sinne, but the punishment still remaines.

God pronounced against Eue, in sorrow Gen. 3. shalt thou bring foorth, God pardoned the sinne, but the punishment yet remaineth.

Dauid by confession of his sin got pardon, yet the Prophet told him, he should be hum­bled by his sonne.

But let these errors passe, and leaue we them to him that deuised them; which is the diuell, who hath bin a lier from the begin­ning: trueth will triumph ouer falshoode, and the arke wil stand when Dagon falles.

One droppe remaineth behind vndistil­led, the pure Quintessence whereof being in due mixture added to this cleare fountaine of christalline water, wil grace the same with a matchlesse perfection.

When this is supplied, nothing will be wanting, as nothing was lacking to the fiue Mat. 25, 4. wise virgins, when their lampes were bur­ning.

And to cleanse vs from all vnrighteous­nesse.] God will not only remit sinne, but [Page 76] he will take it cleane away: as Moses said he Exo. 10. 26 woulde not leaue an hoofe behinde, so God in purging wil not leaue a spot behind, but we shal be throughly cleansed and made white, like Abosolom, who from the sole of his foote, to the top of his head had no ble­mish 2. Sam. 14. 25. in him.

How filthie and polluted soeuer we were before, yet nowe wee shall be cleane and white, whiter than Naaman after so many washings.

In the one and twentieth of the Reuela­tion it is written, that the city of god is foun­ded vpon precious stones: and in the ende of the Chapter it is said, there shall no vncleane thing enter into it, shewing that the soule of man must be cleane.

The Lord by Esay sayth: I wil blot out all thine iniquities.

And if the wicked man wil turne from his wickednes, I will remēber his sins no more.

In the sixt of the Reuelation mention is made of those that were vnder the Altar, the Altar is sayde to bee Christ, and the saintes vnder the Altar are sayd to haue long robes, shewing that nothing must be seene in the Saintes of God, which is stained or pollu­ted, they must be all couered.

Their robes are said to be white, shewing that the soules which rest in Christ, must be clothed with innocency, after the perfection of Christ.

A roab was giuen to euery oue of them, shewing that one was not couered with the robe of another: one soule might not be clo­thed with the perfection of another, for the iust shalliue by his owne faith.

In the seuenth chapter the fourtenth verse it is said, they had washed their [...]obes, and made them white, shewing there is no clen­sing of sin, but by his bloud that died for sin.

Being now made cleane and white, let vs not pullute our selues againe, let vs not anie more runne to the vomit of sinne, for then we greeue the spirit of God, and our ende is worse then our beginning.

Cant. 5, 3. Let vs rather learne the song of Christes Spouse in the Canticles, I haue washed my feete, how shall I defile them againe: I haue putte off my coate, how shall I put it on?

And thus haue you seen the sinner wou­ded and salued sicke to death and yet reco­uered to life again, like the Sunamites child: Be not like those 9. Leapers, who being clē ­sed, forgot him that cured them, & are noted [...]o all posterities of monstrous ingratitude.

Little will he yeeld, which will not yeeld Iohn 8. 11. thankes, which makes thee nothing the poorer, nor him the richer that receiueth them.

As Christ sayde to the woman taken in adulterie, Goe away and sinne no more, lest a worse thing happen vnto thee: so I saye that you are washed nowe, and purged and clensed from all your sinnes, goe and defile your selues no more, lest some euill ouer­take Heb. 10. 26 you: and then no more sacrifice for sinnes shal preuaile: as Christ said, Remem­ber Luk. 17, 32. Lots wife, so I say, remember Esau, who Gene. 27. could not gaine the blessing, though he sought it with teares.

All will be learned, if you thinke on this lesson that wee haue taught, or rather which God hath deliuered vnto you.

If wee confesse our sinnes, God is faith­full and iust, to forgiue our sinnes, and to clense vs from all vnrighteousnesse.

The God of peace make vs perfect in al good workes, to do his will, working in vs that which is pleasant in his sight, through Iesus Christ, to whome be praise for euer


The forming of Eue.

‘¶ Allso the Lorde saide, it is not good that man shoulde bee alone, I will make him an help meete for man. There fore the Lord caused an heanie sleepe to fall upon the man, and he slept: and hee tooke one of the ribbes, and closed vp the flesh insteede thereof, and that ribbe which he had taken, made he a wo­man.’Gen. 18. 21, 22.

THe philosophers be­ing but profane men such as neuer ac­quainted themselues with Diuinitie, the true sauing know­ledge; yet could say, beeing guided by a naturall instinct of reason only, that contem­plation is the chiefest felicitie, or the onely good thing, whereunto all men of all sort, should sacrifice their well bestowed labors.

This Idea was a continuall insight or se­rious consideration, both of God and of his creatures. And this in them was but a voyce of humanitie: but certainely it conua [...]es vn­to vs Christians my sticall matter of deepest diuinitie: for it is the very loadestarre, that by a speedie and easie course, guides vs a­long to the hauen of true felicitie, like those Angels that led foorth Lot to the place of refuge, when others disdaining so good a guide, perished worthily in the flames of So­dom.

This consideration wee find to be first planted in God himselfe, and secondarily from him deriued vnto men. It mooued God when hee did contemplate his owne glorie, for the further promoting thereof, to create the world, the heauens, and the earth, and the creatures therein, all to set foorth his glorie, according to that in the nineteenth Psalme: The heauens declare the glorie of God, and the firmament sheweth his handy workes, &c.

Diuine speculation performed this, and the same in another sort, but far inferior to this, must prouoke vs carefully to meditate and consider of the Lords goodnes in crea­ [...]ing vs and gouerning vs, which are so won­derfully [Page 79] made: happie are we, and then doe we shew forth the shining maiestie of God in vs, yea, & then are we come to the full pe­riod of this Summum bonum, this so great feli­citie, when we meditate how to glorifie God for his goodnesse.

And this holy lesson being indeede the Alpha and Omega of all perfection, we can neuer haue learned, till we can say as Dauid sayth: I studie alwaies vppon thy lawes, yea, and I make it my continual exercise: so ho­ly a song could this sweete singer sound [...] forth, would all Christians could sing the like song with the like spirit.

To presse a little neerer to the matter in hand, as the creating of the world, and after that, the creating of man doth shew the gra­cious care and prouidence of God ouer vs: so in this place we find a fresh president of the Lordes like goodnes towards vs, noted in the words of my text. Also the Lord said, it is not good that man should be himselfe a­lone, I will make him a helpe.

The words do offer these three things to our consideration.

First the consultation, or conference had betweene God and his wisedome, for the creating of the woman.

Secondly, the effect of his conference, in the 21. verse.

Thirdly, the maner of the womans creati­on, in these wordes: God caused an heauie sleepe to fal vpon the man.

In this consultation or conference, the loue of God, and his prouident care vnder mankind, is most liuely discouered. After he had made man the worlds wonder, and the most excellent of all his creatures, beeing but a little inferior to the Angels, and had made him Lord ouer the earth, & all things in it contained, to gouerne the same by the diuine wisedome, wherwith God had indu­ed him, hauing also placed him in Eden, that so glorious a seat, and so full of maiestie, so plentifully stored with infinite varieties of rauishing pleasures.

For out of it made the Lord to growe e­uery tree pleasant to the sight, and good for meate, the tree of life also in the midst of the garden, and the tree of knowledge of good and euill: all this felicitie notwithstanding, that Adam now possessed, and more might not seeme to be required for the bettering of his estate: for what can a man haue more, then the whole world to command, as Adam had, & after him Noah? yet the Lord aboun­ding [Page 82] in mercy, as he is all compounded of goodnes and mercy, saw some thing wan­ting.

Adam had not yet a companion, that might pertake with him in this his felicitie: al his ioy and pleasure and solace seemed no­thing, in regard of this one defect, he had none like himselfe, that might conuerse with him, or to whome hee might communicate these his ioyes.

No man knew Adams state but himself, which made the sunshine of his glorie, in some sort eclipsed, yea, the vnreasonable creatures, the beastes of the fields, the fishes in the waters, and the foules in the aire, see­med to be in better case then Adam, for that they were not solitarie, euerie one being yoked with his like, beastes, foules, and fi­shes were multiplied in their kinde, but for Adam found he not an help meete for him.

The wisedome and learning of a man, which are the diuinest parts in man, al these are nothing worth, if they be not communi­cated to others, what good issues from them if a man keepe them to himselfe: if one be wise to himselfe, learned to himselfe, what profiteth it?

No profit is in these, more than in the ha­uing [Page] of them: for they lie dead within vs, not being drawne forth to the benefit of others, like fire that is hid in a flint-stone without heate, or perfume in a pomander without smell, except the one be stricken, and the o­ther be pounded.

Man was borne for man, one man to help and support another; and therefore most di­uinely spake Tullie in this, though profanely in other matters: Non nobis solum nati sumus: sed partem patria vendicat, partem parentes, partem amici: God hath not giuen vs life, to the end we should liue only to our selues, and be nothing helpefull to others: but our country doth challenge a part of vs, and our friends a part of vs, and our parents a part, and the least part is our owne. And there­fore most wise is this consultation or confe­rence of God in this place.

It is not good that man should be alone.] God in regard of his praescience or fore-know­ledge, knew it was not expendient: and we since by experience do find it to beso, that it i [...] not good for man to be alone.

It [...]s not good.] As if we should say: man is [Page 81] not yet so wel as I wold haue him; I must yet performe somewhat more, for the bettering of his estate, as Christ tolde the young rich man, one thing was lacking: so here God tels Adam, one thing was lacking: Adam wanted a help-fellow.

This huge frame of the world, whereof vnder me, he is the alone supreme Comman­der, would better content Adam, and the fruition of it would be reputed more de­lightfull, and gladsome vnto him; if he might find a mate or companion to participate with him, in this his Angel-like life and incompa­rable happinesse.

Adam was yet alone in Paradise, and therfore the world and the creatures therein, the ayre, with the foules, the earth with the beasts, trees, and hearbs; the sea, and al waters, with the fish and whatsoeuer liueth therein, being all good: for the good God made all things good; and himselfe hauing finished the creation, surueyed all that he had made; and loe, it was exceeding good.

Yet all these seemed not so good in a sort to Adam, being alone; for their goodnes be­came as it were clowded, and couered as with a veile, bicause the pleasure and felicity of them descended only to one euē Adam [Page] But since the word of God apeared in mul­tiplying mākind, this goodnes of Gods crea­tures extended it self to a more general or v­niuersall cōmunitie; so as euery man without exception; God that gaue them make vs thankful for them, from the marchant to the porter; high and low of what degree soeuer, rich and poore, of what ability soeuer, the weake, and potent, of what power soeuer may taste the sweetnesse of them: all may stretch forth their hands to apprehend what soeuer goodnesse is lapt vp in them, as freely as Adam did, when scope was giuen him, to eate of euery tree in the garden, saue the for­bidden tree.

It is not good that man should be alone.] See the loue of God and his care ouer man, which no tongue, nor pen can amplifie.

But euen now as it were, God was care­fully imployed, (I speake after the manner of men;) in that supernaturall worke of the frame of the world, and that for Adam: loe, that being finished, he deuiseth yet againe to augment Adams felicitie, in furnishing him with fresh matter of comfort: a greater com­fort than the creation of the world: I wil saith the Lord, make a companion for Adam. For [Page 84] [...]t is not good that man should be alone.

In beholding this great blessing, that God was ordaining for Adam: for in it was the greater blessing shadowed, and of grea­test comfort, euen the continent of all bles­sings, Christ the Messiah, the promised seed of the woman that breaks the serpents head.

In taking a cleere view of this inestima­ble benefit, a sight more glorious than Moses saw, when he stood on mount Nebo, euery mā hath cause to cry out with David. O God what is man thou art so mindfull of him? but looking vpon our selues, and sounding our consciences fraught with ingratitude, we haue eause to cry out: O man what is God thou art so vnmindfull of him?

O Adam, how was it possible thou shouldest forget him so soone, that was so carefull of thy wel-fare, in powring vppon thee such an heap of vnspeakeable felicities?

How couldst thou by transgression hazard the incurrence of his implacable displeasure, as after this thou didst, since he so bountiful­ly brake vp all the treasures and riches of his goodnesse.

What blessing withheld he from thee, with the absolute indowment whereof he did not in a more than fatherlike affection inuest [...]hee?

He made this world for thee, this world which before was without forme, voide, and wrapped vp in obscurity, and darknesse, till God had said, whose word was a worke, let there be a light.

He made the firmament that asurde skie, the beholding of whose christaline clearnes, may wel procure amazednes, and astonish­ment from a diligent speculator, it dooth so graphically set forth the shining maiestie of him that created it.

And in this firmament hath he placed two great lights, to distinguish times, and seasons, daies, and yeares: and yet he made the same more resplendent, & glorious, by beutifying it with starres; and all this the firmament, the greater lights, and lesser lights, the sunne, moone, and starres, and all for thee.

He made the earth also for thee, that it should bring forth cattell, and euery thing that hath life, according to his kind, euery greene tree, and hearbe for the seruice of man.

The heauens and the earth, withal the host of them being finished: last of all, as the per­fection of all, did he fourme thee, O Adam, out of the earth euen redde earth, and gaue thee a name answerable to the matter, where­of [Page 83] thou wast made.

And for that all this was too litle for thee, the Lord committed the whole world to thy gouernment that thou mightst rule ouer the fishes of the sea, and ouer the foules of the heauen, and ouer the beasts, and ouer all the earth, and ouer euery thing that creepeth, and moueth vpon the earth.

And because thou wantedst a pincely throane, and Regall seate of Maiestie, whereon thou mightst sitte triumphing as chiefe regent of the world, and to the which all creatures might haue recourse to do thee homage.

God gaue a throne vnto thee, more glori­ous than that of Solomons, though it were of Iuory, and couered with the best gold, euen the garden of Eden, a place of repose so mag­nificent, and of such matchlesse excellency, as no pallace of any potentate, King, or key­ [...]ar in the world may be compared vnto it; being a place that shined with supereminent beauty, and was stored with such infinite va­rieties of inexpected pleasure; the trees yeel­ding al kind of desired fruits, and the fruites, as they were different in kind so they pre­sented diuersity of tastes al peasant & tooth­some to the receiuer.

This garden was watred by a riuer, cleare as any christall, the resemblance of that riuer of the water of life, described by S. Iohn in the 22. of his Reuelation.

In a word, this goodly Eden, this glorious mansion of Adams regiment, seemed no o­ther than a most liuely representation of the very citty of God, filled wth the glory and maiestie of the creator.

Ah Adam, what meanest thou to disfran­chize thy selfe of so great a libertie, and to lose the rich prerogatiues of so ample a mo­narchie, in stretching forth thy hand to the forbidden tree?

Could no apple but the forbidden fruit qualisie thine vnbridled appetite, the tasting whereof included thine exclusion and de­barment for euer from Paradise, yea, death it selfe also to thee and thy posteritie.

Looke backe if thou wilt, for the shaking blade in the handes of the fiery Cherubim, hath cutte off the hope of returning thither any more. Look backe I say, to that place of blisse, which by transgression thou hast lost, and reeount at once, if for greefe thou canst, all thy wofull infelicities.

Thou hadst the beastes, foules, and fishes at thy command to call vppon, the earth vn­der [Page 86] thee to treade vppon, the fruites of the trees beside thee to feede vpon, yea, gold and pearle euery where about thee to trample on; and what could thine eies lust after, or thy heart wish for more then this?

Notwithstanding all this that hath beene spoken, euerie part and tittle whereof, dooth abundantly shew forth the loue of God to­wards Adam.

Loe yet for all this, God, whose mercie is beyond measure, and whose goodnes is in­finite, exhibiteth to Adam further testimo­nies of his loue, in drawing from his owne side a companion, when before hee was so­litarie, for hee sawe it was not good that hee should be alone.

Adam little thought that the Lord was ordaining for him so acceptable a supplie, he knew not his owne want.

Vntill God graced him with this newe blessing, he conceiued himselfe sufficientlie furnished, like the rich yong man in the go­spel, who supposed he wanted nothing that might furnish him to the kingdom of God, till God made him vnderstande, that one principall thing was lacking, which was, that hee must sell all hee had, and giue it to the [...]oore.

Adam so long as hee was alone without the woman, seemed but as a maimed man, that wanted his principall limbe.

As Agrippa speaking of himselfe, saide: Act. 26, 28. thou perswadest me almost to be a Christi­an; so may I say of Adam, that hee was al­most a man, being yet alone, but when the woman was formed out of his rib, then hee became an absolute and perfect man. And this much bee spoken of this first poynt of Gods consultation or conference: nowe of his resolution noted in these following wordes: I will make him an helpe meete for him.

God hauing taken counsel with his wise­dome, at length determineth for Adams good, an helpe meete from him: I shall not neede to vse many woords, for the cleering of this note, for it containeth onely the exe­cution of that which in the former woordes he interpleaded, and for the vse of the doc­trine, it is little differing from that which hath alreadie beene spoken, only it sheweth the continuance of Gods mercie, and loue towards Adam, in performing so speedilie what he before consulted vppon. It is not good (saith the Lord) in the former parte of the verse, that man should be alone, and in [Page 87] the latter part he concludeth, I will make him a helpe meete for him.

The reason that mooued the Lord to be so friendly vnto Adam, was this, because it made for his good, it was profitable for him.

And the same reason should bee of force by the example of God, to inforce vs so to deale one with another: we should imparte any thing to our neighbour that maketh for his good, if our friend want any thing that we can supplie, we ought not withhold it from him: for as the woman for the man, so men were made for men, one to helpe an other.

God hath made all his creatures to serue man, the sunne to shine, the starres to giue light, the cloudes to water the grounde, the cattle to till the earth, and the earth to yeelde her increase, and all this for man: shall these dumbe creatures with such voluntarie obe­dience, and such cheerefull alacritie, perform their duties in their neuer-failing ministrie, and shall not wee minister one to anothers necessitie? shall man onely, Gods owne I­mage, and the perfection of all creatures, whom God made but a little inferior to the [Page] Angels, shall onely man I say, be defectiue in his dutie?

I will make, &c.] It was a sentence that was begunne with words of sweete consola­tion; It is not good that man should bee a­lone, and with no lesse harmonie of like sweetenes continued to the period, conclu­ding thus with an heauenly consent: I will make man an help.

See how peremptorilye the loue of God runnes, Is it good for man? I will do it.

Wee shoulde carrye like loue one toward another, and wee shoulde learne to speake as God speaketh: Is it good for my neigh­bour?

I will doe it. His will and his loue did ioyne both togither, to further Adams hap­pines. His loue made the question: Is it good? and his will presently makes answere like Samuel at the first call; I will doe it for him.

This was Gods loue towardes vs, O that ours towards him, were like his: for then as Gods loue procured Gods will, to woorke Adams good, so would our loue, beeing like his, draw forward our will, to execute in a carefull obedience, whatsoeuer God com­maundeth. Where this loue of God hath [Page 88] wrought in the children of God, there hath this willingnes bin found cōcurrēt with like effectual operatiō; for the are nere seperated from the children of God, but are euermore vnited as it were by an inuiolable league, like Ionathan and his armor bearer, who were ne­uer diuided.

The Prophet Dauid sayth in the 119. Psalme: I loue thy commandements aboue gold, yea aboue most fine gold: there goeth Dauids loue; and this loue made him pro­nounce in the 32. verse of that Psalme: I wil run the way of thy commandements: there we see Dauids will running after: his loue went first, and his will followed after: and how did it follow? it came running, because his loue had gone before.

I will make, &c.] Here the Lord promi­seth to giue Adam an helpe-fellow, that he may not be alone, and performeth presently what he promised, as in the following verses may be seene.

In this we are called vppon by the ex­ample of God, not to forslowe, but speedi­ly to execute what good thing soe er God commaundeth, and our will purposeth to ef­fect.

Its an old saying, a man can neuer do good too late: but it is a true saying, a man can ne­uer doe good too soone.

Isocrates an heathen man could giue di­uine counsel, to condemn christians that will not follow it, since he counsaileth that, which christianitie commandeth: [...]. Take leisure in determining, but vse celerity in performing what thou hast once determined.

Gods wil had a present effect, for so soone as he was willing to giue Adam a companiē, he went imediatly about it, and in a moment as it were, while the man slept, out of his rib formed he the woman.

Gods wil must be a president to our wils, that they haue the like present effect; as­soone as we be willing to do good, we must doe it, many are willing enough to doe a good deede, but they are slacke in perfor­mance.

They doe it not presently, and so many times it comes to passe, that neglecting todo it, when it ought to be done, they doe it not at all: and so the good turne dies with them, like a bird in the hand.

If onely wee shew our selues will [...]ng to doe good, and doe it not: then wee [Page 89] are not like God, who was willing to do A­dam good, and did it: but we are like the Mat. 21. 30 vnwilling sonne, who said he would go into his fathers vine-yard, and did not.

An help meete for him.] Out of the word help may the wife spell one principall duty, that she oweth hir husband, which is, to help him to thriue.

She was made to be an helpe, therefore she must not be idle, she may not looke to liue onely vpon the sweate of her husbands browes, by vnthriftily spending, what he carefully brings in: but she must beare a part of the yoake, and her part is to labor as busily at home, as he to trauel painfully abroad.

If you will more fully and in a clearer vi [...]w surueigh your duties and the practike obedience which God requireth of you, in this behalfe, you that be wiues, I speake to the good wiues, them who do helpe their husbands in their labours, peruse for your better instruction the last of the Prouerbs of Solomon.

The King had too much experience of bad wiues, of il huswiues; you shal heare now what he speaks of good wiues, he concludes both book & chap. with their cōmendation.

Who shall find a vertuous woman? her price is farre aboue the pearles: wofull ex­perience vrged him to demaund, who shall find a vertuous woman? for himselfe among many could not find her, whom he in this place commendeth.

The heart of her husband trusteth in her; and he shall haue no neede of spoile, she wil doo him good, and not euill, al the daies of her life.

She seeketh wooll and flaxe, and laboreth cheerefully with her hands, she is like the shippes of Merchaunts, she bringeth her foode from farre, she considereth a field and getteth it, with the fruite of her hands shee planteth a vineyard; she ouerseeth the ways of her houshold, and eateth not the bread of idlenesse.

Her children rise vp, and call her blessed, her husband also shall praise her, saying: ma­ny daughters haue don vertuously, but thou surmountest them all; and after many more praises sounded there at large, which I referre the reader vnto, he closeth vppe all with this passionate conclusion, as one that well knew where the shooe wringed him: fau [...]ur is deceitfull, and beautie is vanitie, but a good wife that feareth the Lorde. [Page 90] she shall be praised: as if he should haue said, fie on fauour, that is not ioyned with the feare of the Lord, and fie on beauty, not lin­ked with vertue: it was fauour that beguiled mee, and beauty that snared me, but a good wife that feareth the Lorde, she shal bee praised, for she surmounts them all, and that man shall haue her to his portion, whom the Lord hath blessed.

There is no wife but wil confesse, it is her principal duty to help hir husband to thriue, and therefore I do only point at it: It follow­eth.

Meete for man.] Things that be not meete, will not meete: if the man and wife be not like, they wil not like, and therefore saith God, I will make him an helpe.

Meete.] [...]t is especially required in the holy kn [...]tt [...] of marriage, that the wife be meete fo [...] the man, and the man meete for the wife.

If their affections and their minds be not suteable, they will neuer agree; as two oxen wil not draw together vnlesse they be equal­ly yoake [...] ▪ so m [...]n and wif [...] will not draw to­gether vn [...]sse th [...]y be equ [...]lly yoaked.

This equalitie or fitnesse consistes in two [...]hings, equalitie of [...] and [Page] equality of affections, where this equality holdeth in both: there are they no longertwo but one flesh, & one mistical body acording to the saying of our Sauior: Erant vna caro.

This holy simpathy staies all iar [...]es, and it is like Dauids harpe curing Sauls frenzy.

It is like the band of perfection, linking man and wife together, in an vndiuided vni­on and firme truce, as there neuer can arise any oddes betweene them, but they shall so liue and loue together, like Elisha and Eli­ah, who could neuer be sundred till God di­uided them.

The last point onely remaineth concer­ning the maner of the womans creation.

And the Lord caused an heauy sleepe.] While Adam slept, out of his rib God made woman.

It is a note worth the nothing to consider, how, while Adam slept God formed Eue.

Comfort was prepared for Adam, when he least expected it, Adam did not think that the Lord would so soone giue him a compa­nion.

And therefore securely he lad him down to sleepe, but out of his ribbe God made woman in that short space: Adam sleepes and thinketh vpon nothing lesse, then [Page 91] what he findes waking. Learne heere the watchfull prouidence of God, beeing carefull of Adams good, euen when Adam sleepeth. Though we sleepe or slumber, yet God waketh ouer vs.

Sampson found hony in the dead lion, whē Iudg. 14. 8. he looked not for it: and the Israelites had water out of the rocke little expected, til they saw it streaming foorth: and heere is com­fort presented to Adam, euen as he sleepeth: and before he could consider of his want, he findeth such a comfortable supply, that he would not loose againe for more talentes of golde than Gehezi bought his leprosie with.

Whereas God tooke the ribbe, and of it formed the woman: this sheweth that man is to esteeme of his wife as of his compani­on, yea as of himselfe, for shee is parte of his substance, he must loue her as tenderly as the rib in his owne side. Hee is not to putte her downe to his heele: nor must shee presume to his head. She must not exercise the mai­stery, nor must the husband make her his seruant, remembring shee was taken from his side:

The ribbe teacheth them both, a lesson of continencie: the man to like and loue none but his wife, and the wife none but her [Page] husband: shee ought in affection to bee so neere vnto him, as his owne ribbe.

Lastly, it teacheth them both a lesson of vnity, which is the band of loue: the man must not prouoke his wife, nor the wife her husband: No bitter wordes must passe be­tweene them, much lesse blowes; for, will a­nie man beat him selfe? will anie man frette his ribbe? no man saith the apostle euer ha­ted his owne flesh, but nourisheth and cheri­sheth it. Ephes. 5. 29.

And thus you haue breflie heard, the sum of this portion of scripture, in such measure as god hath opened vnto me, I haue reuealed vnto you. In the first parte you haue heard god cōsulting: in the second, determining for Adam his good an help meet for him: and thirdly the maner of the womans creation: all shew foorth gods loue and care ouer man­kind; and this loue and care in God doth call for gratitude and thankfulnesse from vs, by walking dutifully in our callings and suppor­ting one another after the example of God.

God that sormed vs, so sanctifie vs by his good spirit of grace, that we fashiō our selues to his will, that we may euer be doing that which is acceptable in his sight, to his glory, and the saluation of our soules in the righte o [...]s [...]e [...] of Iesus Christ.


A short Treatise vpon the Commaundements.

‘Blessed are they that do the Commandements.’Reuel. 22. 14.

THe Lord when he had made man, euen Adam the father of all men, and the first pro­genitour, out of the clay, he formed him, euen red earth, which is also figured in his name, and hauing inuested him with all the ornaments of excellency, and perfection, in making him but a little inferior to the An­gels, and crowning him with glory, and wor­ship, as it is in the author to the Hebrewes: and hauing deliuered vnto him as his vice­gerent, the sole and supreme soueraigntie [...]uer the world and the creatures therein, and hauing for the more increase of his feliciti [...], [Page] seated him in that goodly Eden, and pleasant Paradise: a place more rich and more excel­lent, then all the King of S [...]a [...]es golden Indies, for there is pure gold, and th [...] are pretious stones in great abou [...] [...] may reade in the 2. of Genesis.

Yet all this notwithstandin [...] [...] would not haue him to [...]d [...]e, [...] only in the secure cō [...]mp [...]m [...]ion [...] [...]rth­ly paradice, but he tas [...]ed him, [...] him a charge, to diesse garden, to [...]ence it, and to keepe it

He gaue him a cōma [...]ment allso saying, thou shalt eate freely of al the trees in the gar­den, but of the tree of knowledge of good and euill, thou shalt not eate thereof. Loe here had Adam a commaundement, which if he had not viloated, he had yet holden Pa­radice; but hee had no sooner tasted of the forbidden apple, but the curse of God ouer­tooke him, and his posterity; and as hee be­came a slaue to sinne, so hee became subiect to death, the stipend of sinne.

And so was hee driuen, like an exile from Paradice, and could neuer enter in thither annye more, for it is kept with a fiery cherubin, and with the shaking blade of a swoord, that no man since Adams fall da [...]e [Page 94] venture to haue accesse in thither.

Then had Adam a new task imposed him, not like the former, which was as you haue heard, to dresse the garden, to fence it, and to keepe it; but a labour of sorer difficultie, and harder trauell, euen to digge and delue: he neuer knew what labour was, nor what husbandrie meant till now, but now he knew it to his paine.

All yee husbandmen, when you till and occupie your ground with toyling and moyling, in the sweate of your browes, thinke on Adams fall, and that this your labour was inflicted you for a curse: for till Adam transgressed, it was neuer pronoun­ced, Gen. 3. 19. In sudore vnltus ves [...]eris pane, In the sweat of thy face shalt thou eate thy bread. So then to descend to a particular applica­tion of that which hitherto hath beene spo­ken.

As the Lord gaue Adam a commaunde­ment, while he was yet in Paradise, which you knowe, and I haue partly touched, so hath he giuen vs Adams posterity comman­dementes also, not one as Adam had, bute­uen ten for one.

Wherein note what harme or inconueni­ [...]ce our first [...] purchased vs, by the [Page] breaking of that one which first was giuen him: If he had carefully obserued that one, then had not these tenne been imposed vp­on vs, as if he should haue saide in the seue­ritie of his iustice, looking vpon the guilt of Adams sinne: haue I giuen thee but one, O Adam, and couldest thou not obserue that? Knowe that I will enioyne a greater matter vnto thy seede after thee, I will charge thee with tenne.

And as I imposed a curse on thee for the breach of that one, so shal my hād of iudge­ment be vpon them, and their children, if they breake those tenne: If they transgresse but in one, or a iote of any one: for hee that offends but in a tittle of the Lawe, is guiltie of the whole law.

And as the sentence of death, and the ex­clusion of that earthly Paradise passed a­gainst thee, so shall the sentence of death, and the exclusion, not from that on earth, but from a better and a more glorious para­dise passe vpon them, if they obserue not my commandements.

Lo what an apple hath brought vs vnto: we should not eat an apple, though our own handes haue planted it, without this conside­ration, but we should euen then recall to me­mory [Page 95] the curse contracted to himselfe, and vs, by eating the forbidden apple: and with­all, we should aduise our selues of the penal­tie that must be inflicted vs, when we offend the same God, in breaking the commande­ments, which now are giuen vs.

Let no man charge the Lord with seue­rity in this case, for it was not so much the eating of an apple, that God respected, when he plagued Adam, as the breach of his com­mandement.

Adam testified the small loue, and lesse reuerence that he bare, both to God, himself, and his commandements, when he would not sticke to incurre his euerlasting displea­sure, only for qualifying his lust, in eating of an apple.

Whether it be a great matter or a small, that the Lord shall command, hee wil looke bee kept: if thou offend in the smaller, the more beast thou, to prouoke God in so small a thing.

God lookes not vpon the matter, but vp­on our disobedience, which God reckoneth as the sinne of rebellion.

Ʋzzah did but touch the arke being rea­ly 1. Chro. 1 [...] to fal, and he was striken with death in the [...]ce.

Dauid his numbering the people caused 2. [...]a. 24. 15 70. thousand to die of the pestilence.

The man of God in the 13, of the first of 1. King. 13. Kings, for turning in to the old Prophet, was slaine by a lion.

Moses was bid to speake to the rocke, and it should gush foorth water, but he pro­ceeded Nu. 20. 11. beyond his commission, and strooke the rocke twise, and for that cause, he neuer entred the land of promise.

See how the Lord spareth not to punish, as well his owne children as the reprobate, and wicked, when they offend him, that all men may take heede, how they prouoke the Lord of hostes, or how they stirre vppe the mighty lion of the tribe of Iudah, which de­uoureth the wicked like bread, and the vn­godly like stubble.

Therefore let vs follow the sage and wise counsell of the propheticall King, and king­ly Prophet Dauid: kisse the sonne lest he be angry, and so ye perish in his wrath, like Chorah.

A question may here be moued, why God should lay this heauy taske vppon vs, why he shuld charge vs with ten, and Adam but with one?

Whereas we are farre more insufficient to performe the same than Adam was: for God armed him with power and ability to performe the same commandement, which we haue not.

The answere must be this: as Adam had ability, so we are not altogether disabled, for god hath giuen vs a gracious supplie, in that wecome short: bicause Christ that imaculate iust one, whom the father hath sent vnto vs, he hath died for vs, he hath also satisfied for vs, and whatsoeuer the iustice of God requi­red of vs, that hath he abundantly performed euen the whole law, for in him dwelleth all Col. 1. 19. fulnesse, and of his fulnesse haue we al recei­ued: The Lord hath charged vs with this hard taske, to the end, that looking into our owne imbecility and weakenesse, we might haue recourse vnto Christ, flying to him for succor, as the Iraelites fled to the brazen serpent, when they were stinged with scor­pions. Num. 21. 9

Blessed are they that doe the Commaunde­ments.] To the end, no man should doubt of the certainty of this blessing, it is often re­peated in sundry places of scripture.

If thou shalt obserue all my commande­ments, Deuter. 28. and obay diligently the voice of the Lord, then the Lord will exalt thee aboue al nations of the earth: blessed shalt thou be in the citty, and blessed in the field, blessed in the fruit of thy body, and in the increase of thy kine, and in the flockes of thy sheepe: blessed when thou commest in, and when thou goest out.

And in the eleuenth of Deuteronomie: If you hearken to my Commaundements, I will giue you raine to your land, earely and late, in due season, that thou mayest gather in thy corne, and thy wine and thine oyle.

I will giue grasse also for thy cattell, that they may eate and be filled.

Consider this aright, and let it sincke into your hearts, as it soundes into your eares, if you haue not yet tasted, nor had your share in the aforesaide blessings; If God hath at any time stricken your fieldes, that they haue yeelded no increase: or if he hath sent the ca­terpiller to deuoure your fruites, if hee hath layd a curse vpon the ground, that no grasse might be found for your cattell; know that it is for the breach of his commaundements, as appeareth in the sixth chapter of the Pro­phet Michah.

For as they are blessed that do the Com­maundements, so are they cursed that doe them not, as you may reade at large in the 28. of Deuteronomy.

In the tenth chapter of Marke, the man that would needes know, what he must doe to inherite eternall life, had this answer giuen him by our Sauiour, Keepe the comman­dements.

And in the 119. Psalme saieth the Pro­phet Dauid, Blessed are they that keepe the testimonies, for sure there is no iniquitie in their hands.

A speciall blessing is proclaimed by the Lord himselfe in the 19 chapter of Exodus: If you keepe my commandements, you shal be my chiefe treasure.

To quote all the places of Scripture, that speake of the rewardes, and blessings pro­nounced to them that walk in the comman­dements of God, were infinite, and not ne­cessary, seeing these may suffice which I haue already produced; yea if I vrged no more than this one proofe, euen my present Text onely

Blessed are they that do the Comandements.]

What the Commaundements are, wee all [Page] know, & I know, which I greeue to speake, they are euery where better knowen, than practised, viz. those tenne giuen by the Lord to Moses vpon mount Sinah.

Exod. 19 As they were not lightly giuen, Exodus 19. so they must not lightly be regarded: for saluation and destruction, life and death is in the keeping or breaking of them.

It is worth the noting, to consider what a solemne preparation was vsed before the publication of them; how the people were first to be sanctified two whole dayes, howe the Lord charged them to abstaine frō their wiues, and to wash their cloathes, howe it thundred, and lightned, and the Mount it selfe trembled, and the Trumpet sounded. And last of all, which frighted the people most of all, the Lord himselfe came downe in fire, and then hee spake and saide: The Law being thus published on Mount Sinay with such terrour, and other circumstances of maiesty, may greatly astonish the breakers therof: for vndoubtedly the exaction of this Lawe must needes be with greater terrour at the day of iudgement, seeing the publicati­on of them was with such feare and dread­fulnesse.

These mysteries in the deliuerie of t [...] [Page 98] Commandements must not be passed ouer with silence, since they containe matter of moment.

The Commaundements were giuen by God himselfe, noting that the Creator of man is principally to gouerne man.

Deliuered to the people by Moses, no­ [...]ng that God in his gouernement vseth the ministery of man.

Deliuered out of a flame cum tonitru & fulgore, noting the seuere tortures of those that shall violate this law. Published on the toppe of a mountaine, noting the high and heauenly authority, and diuinitie of this law. Written in Tables of stone, noting the stony hearts of men, wherein these lawes were to be written.

They were giuen with promise, that they should be Gods chiefe treasure, noting that they were giuen, not onely for a burthen, but for meanes to enter into heauen.

And when the commaundements were giuen, the people durst not come neare the mountaine, noting, that no man is to dispute with God, and to enter into his diuine se­crets.

The people that heard the law stoode in [...]he Desart of Sinay, noting the want of ver­tue [Page] and pietie in them. It is noted by a lear­ned Diuine, that the manner of deliuering the Lawe was this:

It was giuen by a voyce, noting Blanditi­as promissionum.

In a cleere lightning, noting Claritatem, operum.

In a thunder, noting Terrorem commina­tionum.

With sound of trumpets, noting Instan­tiam exhortationum.

The Lawe had his roote in Paradise, his branches in the Desart, his fruit in Christ: the rootes bitter to Adam, the braunches, heauy to the Israelites, the fruites, death to Christ, because he died to fulfill the lawe.

This lawe is a Schoolemaister, sending vs to Christ.

This lawe is like a glasse, wherein we may beholde two kindes of sights: wee may be­holde our owne imperfections, and also we may see the absolute perfection of Christ Iesus.

When the yron fell into the water, E­lizeus 2. Kings 6 tooke a peece of woodde, and threw it in, and the yron came to the toppe of the wate.

We were as yron, suncke vnto the bot­tome [Page 99] of the waters of desperation, and our heauenly Elizens, Christ Iesus with a peece of wood, that is, suffering for our sinnes vp­on a woodden Crosse, raised vs vp, and cau­sed vs to swimme vppon the toppes of the waters of despaire.

But before wee proceede to a particular view of the Commaundements, I will brief­ly acquaint you with the substance of them, which is this: They comprehend the duety of man towards God, and the duety of man towards man; the duety of one man towards another.

Our dueties towardes God are deliuered in the foure first Commandements, & first table▪ our dueties towards man in the six last, being the second table.

Wilt thou knowe howe thou maiest per­forme all this that God requireth of thee in these his Commandements, why loue God, and loue thy neighbour, and thou hast done all. Do this, and thou shalt be as free from the [...]reach of these commandements, or anie of them, as Naaman was free from his lepro­sie, when he had washed in Iordan.

The whole fulfilling of the lawe consists but in one word: but in this word Loue, it is [...]ut a sillable.

But thou must knowe; that this loue is more than a bare loue, a naked loue, a colde loue: for the wickedest and loosest liuer in the world will say he loues God, & he loues his neighbour too. But thou must loue God entirely, and purely, and as he will be loued: thou must loue him with these circumst [...] ­ces, viz. with all thy heart, with all thy soule, and with all thy strength; and then thou must loue thy neighbour as thy selfe.

Thou must loue God aboue al, thou must loue him more than thy selfe, more than thy father, that begate thee, or thy mother that bare thee, or thy brother, the son of thy mo­ther, or thy wife that lieth in thy bosome he Mat. 10. 37 that loueth father or mother, sister or bro­ther, wife or children, or kinsfolks morethan me, is not worthy to be my disciple.

Wee come short of this loue, when wee loue the world, like Demas, or our pleasures, like Belshazar, or our riches, like the young man in the Gospell, who before he questi­oned with Christ, thought h [...] had had this loue we now speake of: for he iustified him Mat. 19. 22. selfe, saying; All these haue I kept from my youth vppe. But Christ knew [...]ee lo­ued his riches, and possessions, and his landes better, and therefore he bade him goe, and [Page 100] sell all hee had and giue it to the poore, and hee shoulde haue treasure in Heauen: but he went away sorrowing, not sorrowing for that hee came short of this loue wee speake of, but for that he must part with his goods, if he would inherite lift; for the text saith, he was very rich.

If ye loue the world, the loue of GOD dwelleth not in you: but when yee begin to loue the Lord in the sinceritie of your harts, then, and neuer till then will the loue of the world fall from you with the vanities there­of, as the white scales fell fro Tobias eyes.

Loue, euen this pure loue whereof wee speake, is the first lincke, that in an holie vnion dooth ioyne GOD and vs toge­ther: and this one lincke drawes twoo o­thers with it, feare and obedience: loue looks vppon Gods mercie, feare lookes vpon his iustice: the one stayeth vs from presumpti­on, the other keepes vs from desperation.

These two support our faith as the twoo Lions. supported Solomons throne, and to what soule soeuer these two shall haue re­course, euen thither shall obedience comc also.

These three are better welcome vnto God, than the three presents offered by the [Page] wise men vnto Christ.

These three graces, loue, feare, and obe­dience, are like those robes of righteousnes to couer and beautifie the Saintes of God, which Saint Iohn extolleth with a threefold commendation; they were pure, fine, and shining.

This loue holdes me to it. like an ada­mant, and yet I may not part with it; till I haue planted it in you: for if I teache you this one lesson, I teach you all, which is to loue God aboue all. We must loue him, for that he is mercifull in making vs, when wee were not, in protecting vs being made, but most of all, for sauing vs, when we had lost our selues, as Adam lost himselfe among the figge trees: for giuing vs the ayre to breathe with, the Sunne to giue vs light, the raine to fructifie the earth, the fire to warme vs, the beastes and foules and fishes to feede vs, all that is within, and without our bodies: This world, and the goodly frame thereof.

This ought to make vs loue god, and in our loue to exclaime, like Dauid. O Lorde, what is man, that thou so gratiously visitest him? but looking vpon our selues, and our ingratitude, that doe not loue god for all this: we haue cause to crie out vpon our selues, & [Page 101] to say; O man, what is god, that thou so light­ly regardest him?

O Lord, saith Augustin in Soliloquijs: if thou for this vile body giue so innumerable benefits, from the firmament from the ayre, from the earth, from the sea, by light and by darkenesse, by heat, and shadow, by dewes, and showers, by wind and raine, by birds & fishes, by beasts and trees, by multitude of of hearbs, and variety of plants, and by the ministery of all thy creatures: O sweete Lord what gratitude what loue and thankeful­nesse should we owe thee for all this? how should we honour thee, as thou deseruest?

All the creatures of God do call vpon vs to loue God, and yet are we short of this loue; we praise him not, we thanke him not for his benefits, we honour him not for his goodnesse, so beyond al measure vngratefull are we like those nine lepers, that being clen­sed, forgat him that clensed them.

Alas, what meane we to forget to be thankfull to so gracious a God? what meane we now after so many blessings that God stil powreth vpon vs, in a plentifull measure, we haue not yet learned to loue him?

This is the A, B, C, of religion, and fi [...]st Catechising Principle for them to [Page] learne, that will be trained in the schoole o Christ, and we haue not learned so much, such trowanting schollers are we: In this loue is all the whole duty of man consisting, and wilt not thou learne this one thing which teacheth thee all things?

O but you will say, if all the performance of my duty to God-wards, consist in louing God, why it is a matter of no great difficulty, I can do so much: euer from my youth haue I loued God.

Indeede it may seeme to be a lesson soon learned: but if thou discusse it aright, if thou examine what this loue is, and where in it consists, and how many circumstances de­pend on it, being exposed, I say, to the vtter­most herein, as Christ exposed the rich yong man in the Gospel, thou wilt go away for­rowfull, finding thine insufficiency as he did, and cry out vppon thy selfe clapping thy Luk. 18. 13 brest, like the publicane God be merciful to me a sinner: wilt thou know then what this loue is, that God requireth, that thou maist see how farre thou wadest into the same, or how farre short thou comest of it, hear­ken a while, and I will make a scrutiflie in to thy conscience, by sounding the very bottome thereof: if possibly I may find [Page 102] that loue there, which thou wouldst seeme to bragge of.

First, then and principally to proceede The first comman­dement. from the first to the last, I wil appose thee in the first table, and first commaundement thereof.

If thou loue God, as thou shouldst, thou wilt haue no other gods but him; Thou wilt worship none but him; Thou wilt call on none but him; Thou wilt pray to none but him; The worshippe of God stands in foure points.

  • In fearing God aboue all.
  • In honouring him aboue all.
  • In praying to him alone.
  • In acknowledging him to be the giuer of all things, and therefore to put our trust only in him.

A son honoreth his father, and a seruant his master: if then I be a father where is my Malac. 1. [...] honour? if I be a master where is my feare, saith the Lord of hostes? there goeth honor, and feare.

When ye pray, saith our Sauiour Christ, to his Disciples, say on this manner: Our Mat. 6. 9 Father with art in heauen, hallowed be thy name. Thy kingdome come. Thy wil be done in earth, as it is in heauen. Giue vs this [Page] day our daily bread. And forgiue vs our tres­passes, as we forgiue them that trespasse a­gainst vs. And leade vs not into temptation. But deliuer vs from euill, Amen.

Acts 17. 25, 26. Paul and Silas being in prison trusted in God, that he would deliuer them, and therefore at midnight they made their prai­ers vnto him: there goeth confidence and prayer.

God is a iealous God, and will not haue his glory communicated to any other, thou must inuocate no other, neither saint, Angel, nor any other creature.

Thou neuer louest God as thou oughtest thou hast learned to say with Dauid, whom haue I in heauen but thee?

Dauid knew that Abraham, Noah, and the Patriarches were in heauen, yet he knew that they in heauen did not know him be­ing on earth, according to that in Esay, 63. 16 Abraham hath forgotten vs, and Israel knowes vs not. It is a point, Ilc not say of ri­diculous folly, but of extreme madnesse to pray to them, that cannot heare vs.

The Saints themselues haue no accesse to God but by Christ, the virgin Mary her selfe calles Christ her Sauior, what warrant haue they then, that pray to the virgin Mary, [Page 103] since she her selfe sends them vnto Christ, looke the first of Iohn 2. Christ is our onely Ephe. 4. [...] aduocate, there is one only mediator.

Why should we flie vnto a Saint rather than vnto Christ? vnlesse we thinke, that ei­ther Christ is not sufficient, or else that he is too seuere: and in thus thinking we robbe him of his most glorious title of Mediator: that most singular prerogatiue giuen him of the father, we obseure the glory of his birth, we make his crosse frustrate; in a word, what soeuer he hath either done or wrought for vs, all is made vaine and voyd by this dero­gatory kind of false worship. And lastly, we robbe God of his bountifulnesse, who exhi­bites himself a Father vnto vs, how can God be our Father, when we will not haue Christ for our brother?

To be short: and to vse the words of S. Austin, Christ is our only mouth, through whom we speake vnto the father, he is our eie, by whom we see the father, he is our right hand, by whome we offer vnto the father, who, if he should leaue to pleade for vs, neither should we, nor the saints, haue ought to do with God.

Notwithstanding this sunneshine of Gods [Page] truth, yet al are not lightned, al open not their hearts, like Lydia, to receiue this doctrine, e­specially the elder sort, who haue suckt this superstition, as it were from the dugge: and they cannot leaue it, because they haue bin nuzled in it.

Thus, many that haue eies will not see, but do wander out of the truth, like the blind Aramites, groping at noone day.

If when we should flie to Christ, we run to a Saint, we are not like the man in the gos­pel, who threw away his cloake, to runne to Christ, but we are like Samuel, that ranne to Eli when God called him.

[...]. kin. 2. 17 When Eliah was taken vp into heauen, yet some sought for his body vpon the earth, but they found him not; No more shal they find Christ, that seeke him in the Saints, where he is not to be found: as the father & mother of Christ could not find him, thogh they sought him three whole dayes, till they came to the temple.

Iohn. 1. 29. and 36 Looke vnto Iohn Baptist: and we shall see him pointing, not to a Saint or an An­gel, but vnto Christ the Lamb of God.

Let this be the conclusion of this one sub­iect or principal mater of substance cōteined [Page 104] in this first and greatest commaundement, which concerneth the true worshippe of God.

None may be prayed vnto but such as can both heare and grant the thing we aske: none can do so but God only: most notable is that saying in Psal. 65. because thou hea­rest the praier, therfore vnto thee shal al flesh come.

Neither Saints nor Angells, ought to be worshipped, Ergo not to be prayed vnto. Reue. 19

Since the Scripture therefore in the true worship of God, doth especially commend vnto vs, that we inuocate God onely, we may not without manifest sacrilege direct our prayers to any other.

If we lift vp our hands to any other, will not God require it: concerning the office of intercession we see it peculiar to Christ only and that no praier is acceptable vnto God, but that which our mediator doth sanctifie: for him hath God the father sealed.

I will shut vp all with that in the seuenth to the Hebrewes. 25. God is able perfectly to saue them that come vnto him, by his Son Christ: because he euer liueth to intreat for [Page] You haue heard this error conuinced by the word: therfore as our Sauiour said to the woman taken in adultery; Go thy way and sinne no more, so I say vnto you, that haue bene supersutiously affected; Now you know it to be a sinne, do it no more. Wee will now proceede to the second Commaundement.

The secōd comman­dement. IF thou loue God as thou oughtest, and as he requireth thou wilt make no Image of God; for so runneth the commaundement: Tbou shalt not make to thy selfe any grauen I­mage.

And if thon mayest not make it, much lesse mayst thou worship it; no Commaun­dement Exe. 34, 14 throughout the Scripture is more pressed than this: thou shalt bow downe to no other God, because the Lorde whose name is Iealous, he is God.

This Commaundement was greatly vio­lated in the dayes of Ieremy; the prophet chargeth Iudah, that according to the num­ber of their Cityes were their gods; they could say to a tree, thou art my father, and to a stone, thou hast begotten me.

Remember saith Moses, when God spake vnto you out of the fire, you hard the voice Deu. 4. 12. of the wordes, but saw no similitude, saue a voyce only.

As we are forbidden in this commande­ment, to make the Image of God, so are we likewise charged, not to make the Image of any other thing, either to worship it, or god, sainct, or angell by it, for God will not bee worshipped after our owne fancies, but as his word commaundeth.

God will be worshipped in spirit and truth, according to the paterne of the word, as Moses did all thinges according to the patterne he saw in the mount.

In vaine ye worship me, teaching for do­ctrine Mark. 7. 7. the precepts of men.

This controules the vaine and idle con­ceitednesse of ignorant people, who being demaunded why they maintaine this or that superstition, they answere no other thing but this; our fathers held the same before vs, and wee holde the same too, by tradition from them: as if religion came by discent, so folishe are some and ignorant, euen as an horse or mule, which haue no vnderstan­ding.

Ambrose in his twenty ninth Epistle saith, that the Iewes are the rather estranged from Christian religion, because they find Images erected in the Papistes Syna­gogues.

The Iews smarted many times for their I­dolatrous worship & therfore now detesting it in themselues, they abhor it in others also.

Osee telleth the Iewes, that because they counsailed with their stocke and staffe; and went a whoring from vnder their god, ther­fore their daughters should be harlots, and their spouses whores.

What sencelesnesse is it saith a learned di­uine, for the Image of God to fall downe be­fore the Image of a man?

Danid painteth out the vanitie of super­stitious worshippers, when speaking of Idols he saith: the Idolls of the heathen are siluer and gold, euen the worke of mens hands: they haue mouths, and speake not; they haue eies, and see not; they haue eares and heare not; neither is there any breath in their mouth: they that make them are like vnto them; so are all they that put their trust in t [...]m.

Liclantius peremptorily giues out this [Page 106] censure, there is no doubt saith he, but that no pure religion can be there, where any I­mage is receiued.

Againe, if thou loue God, thou wilt cary The third comman­dement. such ar euerent estimatiō of him, as that thou wilt not abuse so much as his name, thou wilt both speak and think reuerently of him.

Thou dost violate this commaundement, so often as thou dost blasphemously apply the name of God to inchauntment, sorcery, cursing, and periury.

The iniquity of these times, and the neces­sity of reforming the grosse abuses of men wilfully and wittingly incurring the breach of this commaundement, would require whole volumes of inuectiues, witchcraft, for­ceries, & charming, they are sinnes too com­monly practized in this age.

If ones finger do but ake, or any part of thy body, be extraordinarily touched with any infirmity, straight to the witch thou runnest or sendest, and so for things that be lost or stolne, for the which, the wiseman, or the wise woman, must be consulted with: alas beloued, is God as Baal, that he should not care for your abuse, nor call you to an ac­coūt for the breach of his commandements, [Page] Or are you yet to be taught, whether this be a sinne or not.

For so many shame not to answer, when they are challenged for going to a wise man or woman; why, say they, we hope we do well, we find that good comes of it, we get our health, we recouer our goods that were lost, and so they crosse S. Paul his rule: Non facienda sunt mala, vt veniant bona: we may not do ill, that good may come of it.

If thou hast not yet heard the Lord con­demning this sinne, heare it now, and hence­forth condemne it in thy selfe.

Let none be found among you, that vseth Leuiti. 20. witchcraft, or that is a regarder of time, or a sorcerer, or a charmer, or that councelleth with spirits, for all that do such things are an abhomination to the Lorde.

The Canaanites for this cause were ex­pelled Exo. 22. 18. from their good land: let not a witch liue.

In the sift of the Gallathians it is reckoned among the sins of the flesh, and condemned.

Wilt thou behold the terror of the Lords wrath vpon this sinfull generation, and euer after beware of a witch? looke vppon Saul, whom God did not spare, though he were a [Page 107] King, for consulting with the witch at Endor, he was vtterly forsaken, & his kingdome ta­ken 1. Sa. 31. 4. 6 from him: the next day folowing he and his three sonnes were slaine.

Will ye haue another president of Gods iustice vpon another who was a King too.

Achaziah being sicke of a bruze taken with a fall, would needes send to Beelzebub 2. King. [...]. of Ekron to know whether hee shoulde reco­uer or no; but the Lorde by the mouth of Eliah sent backe the messenger before he could come to the witch, and bade him re­turne this colde comfort to his master, is there no God in Israel, that thou sendest to inquire of Beelzebub; wherefore thus saith the Lorde: thou shalt not rise vp from the bed whereon thou art gone vp, but shalt die the death. If you, or any other, when you go to a witch, should receiue this or the like sen­tence at the Lordes mouth, I resolue you would be more warie.

I cannot part with this sinne, because I would beate it downe, and stamp it into hel, from whence it came. Oh would I could find that stone that might kill this Goliah! I would throw it at him, with al my might, and make it sincke into the midst of his temples [Page] to returne glory to Israel, and shame to the Philistins.

Most notable is that place in Ezech. where God pronounceth an heauy woe against these wise-mongers.

Woe vnto the women that sow pillowes Ezec. 13. 18 vnder euery arme-hole, wil ye hunt the souls of my people: wil ye pollute me among my people for handfulls of barley, and for pee­ces of bread, to stay the soules of them that should not die: can you giue life to the soules that come vnto you; why do ye hunt the soules of my people in lying to them?

But wilt thou receiue. O thou sorcerer, be thou wise man, or wise woman: (alas we call them wise but they are fooles) for they destroy their owne soules.

Wilt thou receiue I say thy full fraught at once, and the totall summe of all thine infeli­cities, thou hast no interest in God, no soci­ety with the Saints, no fellowship with the beleeuers, no parte or portion in any the good creatures of God: ful of terror and a­stonishment, is that saying of Saint Iohn; Reu. 21. 8 the fearefull, and vnbeleeuing, and ab­hominable, and murtherers, and sorcerers, and all lyers, shall haue their portion in [Page 108] the lake that burnes with fire, and brim­stone.

Cursing, and swearing I will but point at: and yet are these sinnes little inferiour to that which we haue already spoken of: but what dare not prophane wretches commit when they may scape with immunity of punishment: our common wealth looks not to the weight of these sins, nor doth the magistrate care to shew his authority in suppressing them, which makes these sinnes to walke in the high streetes vncontrowled.

What heart is so stony like the Adamant, that would not bleede to thinke vpon, or what eare would not tingle to heare the wic­ked bannings and blasphemous oathes of many a desperat wretch? heart, bloud, nailes, wounds, flesh, euen by all the parts of his glorious body: as if they would crucifie Christ anew like the Iewes.

Who is it among vs, that is not ginen in some measure to this sinne, olde, and young, and all.

Children that haue not learned to go, haue learned to sweare, and is this to loue God? nay is not this to hate God?

Let vs leaue this sinne betimes, or God wil haue his day with thee too, O thou swea­rer.

The wise man hath spoken it, that the Ecclus. 23. 11. plague shall neuer depart from the house of the swearer.

The son of a certaine Israelitish woman, for blaspheming the name of the Lord, and Leui. 24. 14 for cursing was stoned to death without the host.

Againe, if this loue of God be planted The fourth comman­dement. in thy heart, thou wilt keepe his Sabbaoth: thou wilt remember that as a principall du­ty among the rest, thou wilt both rest thy selfe, and cause thy family, & al that belongs vnto thee, to cease from labor, and to sancti­fie the same.

Thou must vppon that daye doe holy things, for it is the Lords holy day: thou must not doe thine owne waies, nor seeke thine owne will, nor speake a vaine worde; that day must be bestowed vppon exercises of holinesse, as in hearing the word read, and preached, in praying, receiuing the Sacra­ments, singing of Psalmes, godly confe­rence and meditation.

Thou must come to the church the house [Page 109] of prayer, keep my Sabbaoth, and reuerence my sanctuary.

There you are tied to come, and when you come, come with reuerence: as you cary with you, your holy day cloathes, so must you carry with you your holiday affe­ctions.

This Sabbaoth is called in Esay the Lord Esa. 58. 13. his day: but if you follow vanities vpon that day, or do your owne vnnecessary businesse on that day, you make it your owne day, and not the Lords day, and so you honour not God, but you honour your selues, as Ely ho­noured his children.

The Lord hath giuen vs six whole daies, and hath reserued onely one for himselfe: and yet we would haue that from him too; at the least we take the greatest part of that from him, and doe bestow it vppon our lustes.

If we offer vnto the Lorde the morning sacrifice, yet we are not ready to giue him the euening incense, where God requireth both, and will not be serued by peecemeales: If we giue God but a peece of the day, wee are like the vnnaturall mother, who sayde of the child, let it be neither hirs nor min, 1. [...]in. 3. [...] [Page] but [...]et it be diuided: so we seeme to part stakes, as it were, with the Lord, by diuiding the Sabbaoth day, making it neither Gods wholy, nor our owne.

This is the last Commaundement of the first table, but it must be chiefe in request, no commaundement carrieth with it such a charge as this, for it runnes with a speciall Memento: Remember that thou keepe holy the Sabbaoth day: as who should say, in any case, see thou obserue this commaunde­ment; for if thon keepest this, thou keepest all.

For in comming to church to heare and learne the word of God, to praise and glo­rifie him, thou art taught thy whole due­tie, both howe to obserue this and all the rest.

The second table expresseth the dutie The fifth comman­dement. of one man towardes another: it sheweth what loue thou oughtest to beare thy neigh­bour.

The principall duetie braunching out of this loue, is the duetie to parents. If thou loue God, thou wilt also loue thy pa­rents: thou hast one father in heauen, who must especially be honoured, in manner [Page 110] as thou hast heard: thou hast an other father in earth, and God thy father in heauen com­maunds thee to honour him that is thy fa­ther on earth.

And this honour hath God imprinted in his name, by giuing them his owne name, the name of father.

He is thy father, therfore honour him, as God gaue our fathers their beginning, so hast thou from thy father thy beginning: it hath pleased God to vse them as instruments to beget vs.

This loue contaynes in it, honour, feare, obedience, and reliefe.

We read of the young stork, that he carrieth the olde one vpon his backe, when for age he is not able to flie.

This is recorded of the storke to con­demne vs men, that will not be careful to re­leeue our parents, as they were carefull to re­leeue vs.

God, and nature, and reason, & common sence, do call vpon vs for this duty to parents, therfore I wil not discourse further vpon it.

And in this commandement thou art, not onely called vppon to be dutiful to thy naturall parents, but also to the fathers of [Page] thy countrey, or of our houses, the aged▪ and our fathers in Christ; and vnto them that performe this honour, a speciall blessing is promised, which is long life.

Further, if thou loue thy neighbour, thou wilt euer bee doing him good, and not euil, all the dayes of thy life. Thou wilt procure all the meanes thou canst to worke his safety: thou wilt defend him from in­iury offered him by others; and if thou de­fend him, thou wilt much lesse seeke to hurt him; and if thou wilt not hurt him, much lesse wilt thou maliciously proceede to kill him; for all this is charged in that com­mandement.

Thou shalt not kill.] As the loue of God appeared in creating vs, so it appea­reth in preseruing vs, God that gaue life, will haue vs preserue life.

The Lorde will not haue thee so much Leui. 19. 17 Mat. 5. 22. as to be angry with thy brother vnaduisedly, nor yet to haue him: nor will he haue thee to mocke or quarrel with thy neighbour.

Whosoeuer sayeth vnto his brother, Rachah shall be woorthy of iudgement, but he that saith, thou foole, shall be worthy [Page 111] to be punished with hel-fire: these are the handmaides of murther, and are all here con­demned.

But if thou shalt, being ouer ruled by thine own corrupt wil, and Satan his sugge­stion at any time fall out with thy neighbor, to quarrel with him, and to hate him in thine heart: oh, beware yet how thou proceede to shead his bloud, for then thou fallest into the extreamity of the breach of this commaun­dement.

Destroy not him whom God hath made, and for whom Christ hath died: for he that sheadeth mans bloud, by man shal his bloud be, shead.

Gain proued not a wanderer til he became a murtherer; he neuer despaired of Gods Gene. 4. 14 mercy til he had slaine his brother: but when his brothers bloud beg [...]nne to crie out for vengeance to the Lord, then he began to cry out also against himselfe: mine iniquitie is greater than Gods mercy.

Let this wanderer be a warning to al them that carry bloudy mindes that hate their neighbours in their hearts; and by his iudge­ment; let vs grow wise, let vs learne, not to destroy life: for God chargeth thee to [Page] preserue life.

Christ commaunds vs to loue, euen our Mat. 5. 44. enemies.

The seueth comman­dement. Againe, if thou loue thy neighbour thou wilt not corrupt thy neighbour, thou wilt not tempt him or her to any vncleannesse, which is the matter of the seauenth com­maundement: for God wil haue vs glorifie him in our bodies and in our soules.

God requireth vs to be so prouident and careful in guiding our selues, as that we suf­fer not so much as an vnpure thought or lust to passe from vs.

In this commaundement all vnchaste de­meanor, & loose cariage of our selues, al idle talke, foolish and scurrilous ieasting wanton songs, garish or gaudy apparrel, and al lewd pastimes, inusing to such vncleanes, are here forbidden.

For our bodies are the temples of the ho­lieghost, and God requireth vs to be holy, as [...]e is holy.

Know ye not, saith Paul, that your bodies are the temples of the holieghost, which is in you, whom ye haue of God, and you are not your owne; fo [...] ye are dearly bought: there­fore glorifie God in your bodies, & in your [Page 112] soules, for you are gods.

Behold the vialles of Gods wrath vppon transgressors of this commandement, and by their falls learne to stand: we reade that Phi­neas in his zeale slewe Zimry and Cosby for this sinne of adulterie.

Fiue and twenty thousands of the Benia­mites Iud. 20. were slayne for the forcing of the Le­uites wife.

The Sodomites for this sin among others were consumed with fire.

He that committeth adultery is voide of Pro. 6. vnderstanding, he that doth it destroyeth his owne soule.

In the eight commaundement all stealing The eight comman­dement and robbing, all violent wrongs, fraudes; and al desire of other mens goods are prohi­bited: so we reade in Leu. 19. 11. Eph. 5. 9. 1. Thes. 4. 6.

The contrary to this is commanded, viz. to be content with the portion that God hath giuen vs, in labouring for our owne liuings, and being helpefull to them that neede.

To proceede yet further: if thou loue thy The ninth comman­dement. neighbour, thou wilt not accuse thy neigh­bor falsly in any matter by bearing false wit­nesse [Page] against him: God is a God of truth: and he requireth truth in his seruants.

If at any time thou shalt testifie against him, loo [...]e thy testimony be true.

All lying, flattering, and dissembling, are here forbidden, also all back-biting, and slan­dering.

This commaundement hath many bran­ches: it impeacheth the iudge, if hee giue false iudgement: it impeacheth the counsai­lor, if he carry himselfe to his clyent other­wise than he ought: it impleades the recor­der, if he falsifie the record, most of al it con­cernes him, for the record being searched, if it be false, an hundred yeares after it may do harme: it reacheth to the iurors, if they giue not a true verdict, according to euidence: if these circumstances were duly considered, there would be lesse swearing and forswea­ring than commonly is vsed.

To instruct you yet a little further in this commandement, you must note there bee three sorts of testimonies.

Suggesti, Fori, Colloquij: of the Pulpit, of the Court, of Conference.

False witnesse of the Pulpit is, when the peacher deliuereth false doctrine: if Christ [Page 113] be not risen, then is our preaching vaine, and 1. Cor. 15 14, 15 Acts 5. we are counted false witnesses of God.

False witnesse-bearing in the Court, is when one man shall falsely accuse an other before the iudge, as Tertullus accused Paul, calling him a pestilent fellow, Act. 24 [...] or when the iudge himselfe shall giue corrupt iudgement, as Pilat pronounced sentence a­gainst Christ, thogh no crime could be pro­duced against him.

Testimony of conference is, when in pri­uat matters one accuseth another falsly, by way of slaunder.

Alas if false witnesse may be committed so many waies, who of vs is not a false wit­nesse.

We cannot certainely cleare our selues, from the breach of this commandement, no more than those lewes could cleare them­selues, when they accused the adulterous wo­man to Christ.

If thou hast but told a lie, or hast flattered, or hast slaundered thy neighbour, thou hast violated this commaundement: but how grossely do they trangresse, and how hay­nous is their sin, that in the face of a Court, in the sight of God, of Angells, and of mens [Page] being produced to try the truth in matters of controuersie, betweene neighbour and neighbour, will dare most grossely, and ir­religiously to sweare an vntruth vppon their book-oathes

Most daungerous and full of honour is the state of such a prophane wretch, for it is a sinne in the next degree to blasphe­mie.

Wouldest thou but consider what an oath were, and what a burden or clogge this is vnto thy conscience, euen a more grie­uous burthen to thy soule, than the lepro­zie of Naaman was vnto Gehezie, thou shouldst bee better aduised in laying thine hand vpon a booke and bearing false witnes against thy neighbor: if after so many oaths thou hast not yet learned what an oath is, learne it now, and bee ashamed of thine ignoraunce, as Adam was of his naked­nesse.

What an oath is. Iuramentum est contestatio diuini numinis, cum oppigneratione boni, & impr [...]catione mali. It is the calling of God the father, God the sonne, and God the holy ghost to witnesse, with putting our saluation in gage, that our witnes is true, and wishing our condemna­tion, [Page 114] if it be false.

Out of this definition may wee spell the substaunce of an oathe, and the daunger of it: if thou sweare truely, thou hast saued thy gage, saluation was the pledge or paine of thine oathes trial: but if thou swearest falsely, thy pawne, & thou thy selfe art forfeited, not vnto God, whom thou hast denied, in deny­ing his truth, but to him who is the father of lies, that tempted thee to lie against thine owne soule, as he tempted Ananiab and Sa­phira, that is the diuell; and I know not how thou wilt be dispensed with.

Wilt thou know then how to anoide the daunger heereof, and withall; the breach of this commaundement, thou must doe it thus: viz, in iudgement, in righteousnesse, and in trueth: and so I conclude this com­mandement.

Many wordes neede not to be spent in The tenth comman­dement clearing the tenth and last, which reacheth to the brideling of our affections.

If thou loue thy neighbour thou wilt not transgresse so much as in thought against him, for the very motions of our hearts are able to seperate vs from the loue of God, Rom. 7. 7. and the loue of our neigbour.

See how carefull the Lord is ouer vs; he would haue vs, not onely to watch our woorkes, but our woordes also, and our thoughts.

The former commandement of witnesse bearing is called by the learned, Prieceptu [...] v [...]rborum, the precept of words and this last may be called, Man latum cogitationum; the commandement of thoughts.

If God would haue thee watch thy words, and thy thoughts, how much more care­f [...]lly would hee haue thee to watch thy deedes.

If God requireth thee to glorifie him in words, much rather doth he require thee to glorifie him in deedes, and if in deedes, then most of al in charitable deedes: if to speake well to thy neighbour, then to do well much rather.

And here fit occasion is ministred to put you in mind of your poore neighbors, deny not them foode and other necessities that they shall require: how do we know but that God hath sent this famine vppon vs, to try how we wil carry our selues to our brethren, [...] poore distressed members of Christs body, we haue had many plentifull yeares, [Page 115] Gods name be praised for it: in regarde whereof, and in testimonie of gratitude, let vs not now shut our hands, nor shut vp our doores, lest it might be said, that Pharaohs leane kine, haue eaten vppe all the sutte kin [...].

That which we giue, it is not lost he that giues but a cup of cold water, shall not loose his reward: remember how God blest the dyle in the cruze and the meale in the bag to 1. King. 17 th [...] poore widdow.

If thou giue to the poore; thou dost not giue, but lend, and to whom dost thou lend, but to the Lord? he that giueth to the poore, [...]ndoth to the Lord; and looke, what he lay­eth o [...]t▪ it shal be paid him againe: yea, h [...] will paye it thee againe trebble in the dou­ble.

Consider thou giuest it vnto him, who is [...] [...]n [...]esh, who is the Image of God as well as thou, who is made of the same [...]o [...]d with thee, who must be heire of the same promises with thee.

If in other things thy loue apeare not to thy neighbor; yet in this it must needes appeare, and shew it selfe by releeuing him; so fulfil­ling the will of God, who chargeth thee thus [Page] in the fifteenth of Deut. seuenth verse.

Deut. 15, 7 If thy brother by thee be poore, thou shalt not harden thy hart, nor shut vp thine hand, but shalt releeue him in his neede: he that despiseth the poore, despiseth him that made him: if you shall thus do, and in the feare of God, I exhort you so to do, to you then be­longs that voice of comfort; come ye blessed of my father, receiue the kingdom prepared for you frō the beginning of the world: for I was hungrie, and you gaue me meate; I was thirstie, and you gaue me drinke; I was a stranger, and you lodged me; I was naked, and you cloathed me; I was sicke, and you visited me; I was in prison, and you came vnto me: Know that Christ in the poore is hungry and thirstie, and a stranger, and na­ked, and sicke, and in prison; and in asmuch as you haue done it vnto one of the least of these his brethren, you haue doone it vnto him.

And now (beloued) that I haue shewed you all the circumstaunces in effect of this loue towardes God, and towardes your neigbour, which is all the duetie that the Lorde requireth of you in these his com­mandements enter into your selues, sound [Page 116] yourselues, whether this loue of God be in you, or not.

As S. Paul bade the Corinthians to proue 2 Cor. 13. 5 themselues, whether they stood in the faith: so I, not by way of commandement, but by request, rather intreate you, proue, and exa­mine your selues, whether this loue of God be in you, or not.

It shall soon appeare by due examination, as a vessell is iudged by the sound thereof, to be either empty or full.

Happie is that man that can saye: all these haue I kept. The prodigall sonne was neuer halfe so welcome to his father, as this man is to God.


This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.