out of heauen no not one hower This made the Martyres so willing to abide any kinde of death that tyrannie could deuise to be rid of their sinfull bands and this corruptible burthen which presseth downe the soule that looks after Christ like his disciples when he ascended to heauen All is trouble and wearines and vanitie to the godly mind whether he eate or drinke or sleepe he counteth it a seruitude vnto the flesh and wisheth with Dauid to be rid from these necessities so the knowledge and loue of God maketh a man forget his owne flesh maketh him despice the whole world taketh away the difference from life and death changeth his nature which hee could neuer ouercome and teacheth him to renounce his deere selfe and say though he should die Not my will but thy will bee done All this appeareth in this example what operation is in the knowledge and loue of Christ it made the world irksome vnto Paul which all men naturally desire it made death pleasant vnto him which all men naturally abhorre although they bee wearie of their life and haue no pleasure from morning to night yet it will not please them to change which they needes must they neuer loath but loue their miseries I will not dye one houre to liue for euer Doe not the wicked themselues prophecie by their feare of death a worse condition of some dreadfull iudgement after this life prepared for sinners and all that contemne GOD when none but they stande in such feare of death Why dooth one wish for it and another tremble to heare of it If it were but a sleepe no man would feare it at all for who feareth to take his rest when the night approacheth If it did take away sence and feeling and make men trees or stones no man would feare it at all for who would feare strokes if hee could feele no more then a stone or who would care for any thing if he had no sence of anything would any man tremble so to bee as the dead creatures which haue no sence of euill They must needes be in better case than the happiest man in this life which is not without the sence of euill Therefore this feare of death which you see in all but the faithfull dooth presage some strange torment some heauie change and sharpe punishment to those men which they begin to tast alreadie before they dye like the spirite which persecuted Saul before his end They desire not to be dissolued but they feare to bee dissolued they goe not to Christ but their departure is an euerlasting departure from Christ to the damned to the diuels to hell without either end or ease or patience to endure it Thus you see that no man is willing to die before his conscience bee quieted towarde God and that he can catch some hope of a better life after this life He which knowes that he shall go to Christ it is impossible that he should die vnwillingly but he which can not hope for a better world must needs leaue this world grudginglie and feare death more then all the terrors of life He had rather to be sicke and cold and hungry and want and beg then go with death because he knoweth what he suffereth here but hee knoweth not what he shall suffer hereafter Therefore he which is not willing to be dissolued hath not â—earned Christ yet as Paul did for no man esteeme this life when he begins to taste of the next but then the loue of the world doth fall from him like the mantle of Elias when he was rapt into heauen The Apostle had seene many good things in his daies and was neuer satisfied willing to be dissolued but thirsted still and no water could quench his thirst vntill hee dranke of the water of life and then hee thirsted no more so nothing can fill the soule which was made for God but God alone Riches and honors pleasures did not make Simeon willing to die but the sight of Christ happie are the eyes which see him for they are as willing to die as Simeon was So soone as Iohn Baptist did see our Sauiour and knew that it was hee hee debased himselfe as if hee had beene nobodie and would not bee accounted of but sought to loose the opinion of the people that Christ might haue all although he was a Prophet and more than a Prophet and not a greater amongst the sonnes of women So when Paul had seene his Sauiour hee forgot all that he loued all that hee desired and all that hee possessed no ioye no glorie no life now but to die All thinges must yeelde to the Sonne and bee content with Iohn that hee increase and wee decrease This is our glorie and life that hee liueth in glorie It is enough saith Iacob for me that Ioseph my sonne liueth it is enough for vs that Iesus our Sauiour reigneth If the head be crowned all the bodie is more honoured therefore let vs glorie that Christ is glorified and reioyce as much that hee is ascended as our fathers reioyced that he descended for where the head is there the body must needes be I desire to be dissolued he calleth his death not a destruction but a dissolution for three causes First he departeth from this life and hath no more societie with them that liue vpon the earth Secondly his soule departeth from the bodie vntill the day of resurrection then she findeth her owne bodie agayne and they reioyce like friends which are met together Thirdly he departeth from this vale of miserie into the paradise of ioy and all felicitie to liue and reigne with God for euer in assurance whereof he saith that he shall bee with Christ so that death is the way to Christ As the Doue found no rest vntill she came to the Arke so the faithfull find no rest till they come to Christ they goe through the wildernesse like other men Vntill the Iewes arriued at Canaan all their life was spent in sinfull Egypt or in the dreadfull desert during the time of their iourney they had no setled rest or continuing pleasure Peace beginneth when the battell endeth there is the prerogatiue of the dead least death should bee too fearefull to vs. The best of Gods blessings are behind that is euerlasting life and the way to it is death thou art going to ioye therefore looke not for it vntill thou come to thy iourneys ende If Canaan the land of peace the land of plentie the land of pleasure bee in the wildernesse stay heere march no further whither doe you goe like the Pilgrims of Israel if Canaan be in the wildernesse But Paul lookes for the crowne at the gole he is not with Christ but trusts to bee with Christ he is not in heauen but he hopes to come to heauen and this hope led him through the wildernesse that he murmured not like the Israelities but only longed for
wordes wanton gestures and daintie fare with manie other pleasures doe becken vnto sinne and if there bee no wine why hanges the bushes and if there be no wantonnesse why is there anie wanton or vnseemely or vngodly attyre Let vs not walke in gluttonie and drunkennesse neither in chambering and wantonnesses nor in strife and enuying It is hard to say which of these sins is most in the world happily some will say I haue bene no glutton no drunkard no whoremonger no murtherer no false image worshipper c. but who can come forth and saie hee is free from strife for strife hath compassed the whole worlde strife in Countrey strife in Citie strife in the Court strife in the Common-weale strife in the Church who can say that he is free frō strife or that he hath not iniured his brother surely that man shall stand alone for it wil light vpon none but Christ I can but exhort you with the Apostle that you would not walke in strife and enuying therefore put away these among the rest for he that hath not put off these hath not put on Christ and if he hath not put on Christ hee is then no Christian Enuie is a sinne and it punisheth it self like gluttonie for it fretteth the heart shortneth the life and eateth the flesh as a fire consumeth the wood it is the mother of strife and a great worker in the Court this is it which brought labour and sicknesse and death into the worlde euen the enuie of the serpent and the diuell and it will condemne thee in thy conscience if thou bee an enuious man Nothing resembleth God more than loue for GOD is loue so if thou hast loue thou resemblest God But if thou hast enuie and art an aduersarie thou resemblest the diuell for thou canst not come neerer the diuell any way than to bee enuious As the dust commeth with the winde so the diuell commeth with enuie and hee that is possessed with enuie is possessed with the diuell Why doth the Apostle say in the third chapter of his Epistle to the Colossians Aboue all things put on loue Because loue is best of all Why doth he call loue the band of perfection Because it bindeth all vertues together If loue be the band of perfection to bind al vertues together then enuie is the band of impietie to binde all sinnes together therefore if we must cast off all but loue wee must cast off enuie Thou canst not come to the kingdome of peace without loue The kingdome of Satan is at peace and shall not Gods kingdome be at peace Shall we be at peace with the flesh the world and the diuell and bee at variance with God and at strife one with another Fire is cruell wrath is raging but who can stand before enuie Prouerbs 27. And if none can stand before enuie how can enuy stand before God If thou canst not forgiue him that dooth offend thee thou prayest against thy selfe and askest vengeance vpon thee therefore the Apostle exhorteth thee not to let the Sunne go downe vpon thy wrath Ephes 5. 26. Charitie enuieth not saith Paul therefore see thou haue charitie lest thou bee counted an enuious person The beastes of the field are armed with hornes with hoofes with tuskes and such like to take reuenge but nature hath left nothing for man to put him in mind of reuenge and yet man aboue al other creatures is most desirous of reuengment for he hateth his owne life therefore it is against nature to enuie Iohn sayth he that hateth his brother is a manslaier and loueth not God neither knoweth God if an enuious man sayth he say he loueth God he is a lyar because he hateth his image if he say he knoweth God he is a lyar how canst thou loue God and hate good men how canst thou loue learning when thou hatest the learned so doth the enuious man all both good and bad therefore this is the worst sinne because it commeth neerest the sinne against the holy Ghost Consider therefore whom thou hatest euen thy image The diuell was appoynted to hate man and not man to hate man and if thou hatest a good man thou hatest God if thou hatest an euil man thou hatest one like thy selfe and if thou hatest one like thy selfe thou hatest thine owne soule therefore as S. Paul sayth Haue peace with all men Canst thou not hate the sinne and loue the person as the Phisition hateth the disease and yet loueth the diseased As a great manie of Bees can lodge together in a hiue so a legion of diuels can nestle together in one man but many although they cannot liue asunder yet they cannot liue together Wherefore now consider the pedigree of peace God is the God of peace the holy Ghost is the Spirit of peace the Angels are the messengers of peace the ministers are the preachers of peace and the Magistrate is the defender of peace shall wee then that haue the God of peace the Spirit of peace the messengers of peace the preachers of peace the magistrates of peace as I may say the Queene of peace bee at enuie and warre one with another Meruaile not though I am so long vpon this sinne for there is none of you that heare me this day but you can giue mee sufficient matter to speake hereof Then can I want words when ye bring matter Shal I not wrastle and seeke to ouerthrowe this giant which challengeth euery man As no man finding a Serpent leaueth him before hee bee dead so let vs slaughter this monster while he is vnder the axe that he neuer rise anie more Consider of the wrong thou doest to thy self when thou enuiest another for the stroake of enuie redounds vnto thee It were better thou didst gratulate them with good things as good men haue done and doe daylie but in stead of imitating their vertues or commending their gifts wee enuie them and maligne them and so their ioye is our sorrow But the enuious man doth pay for his spite for it requoyles vpon himselfe and enuie is punished with enuie and hatred also with hatred for hee which hateth all shall bee hated of all Thus hee is tormented for another as Herode tormented himselfe for Christ the Iewes troubled themselues for Paul for enuie is as gall to the heart as prickes to the stomack and as a canker in the mouth and euer vexeth thee as the euill spirit of Saul vexed him Loue is so contrary to enuie as that it hath more ioy of others welfare then enuie hath of his owne Therefore an enuious man may bee compared to Cain who when hee killed his brother Abel was so troubled that hee said Whosoeuer findeth me shall kill me The couetous man though hee will not communicate his owne goods yet he would haue others to communicate their goods the proud man although hee bee proud himselfe yet he would haue others to be humble but the enuious man careth not who
owne brethren yet God hath prouided one comforter for him like Ionathans armour-bearer that shall neuer forsake him that is another selfe which is the onely commoditie as I may tearme it wherein the poore do match the rich Without which some persons should haue no helper no comforter no friend at all But as it is not good to be alone so Salomon sheweth That it is better to be alone then to dwell with a froward wife which is like a quotidian ague to keepe his patient in vre Such furies do haunt some men like Saules spirite as though the diuell had put a sworde into their handes to kill themselues therefore choose whom thou maist enioy or liue alone still and thou shalt not repent thee of thy bargaine That thou mayst take and keepe without repentance now we will speake of the choise which some call the way to good wiues dwelling for these flowers growe not on euerie ground therefore they say that in wiuing and striuing a man should take counsell of all the world least he light vpon a curse while hee seekes for a blessing As Moses considered what spies he sent into Chanaan so thou must regarde whom thou sendest to spie out a wife for thee Discretion is a warie spie but fancie is a rash spie and liketh whom she will mislike againe In the Reuelation Antichrist is described by a woman and in Zacharie sinne is called a woman which sheweth that women haue many faultes therefore hee which chuseth of them had need haue iudgement and make an Anatomie of their hearts and mindes before he say This shalbe mine For the wisest man saith I haue found one man of a thousand but a woman among them all haue I not found Although this may be vnderstoode of his Concubines yet it implyeth that generally there is a greater infirmitie in women than in men because hee compareth them together as though there were a dearth of good women ouer the world For helpe hereof in 1. Cor. 7. 39. we are taught to marrie in the Lord then we must chuse in the Lord too therefore we must beginne our marriage where Salomon beganne his wisedome Giue vnto thy seruant an vnderstanding heart So giue vnto thy seruant an vnderstanding wife If Abrahams seruant praied vnto the Lord to prosper his busines when he went about to chuse a wife for another how shouldst thou pray when thou goest about a wife for thy selfe that thou mayst say after My lot is fallen in a pleasant ground To direct thee to a right choise herein the holie Ghost giues thee two rules in the choise of a wife Godlinesse and fitnesse Godlines because our Spouse must bee like Christes Spouse that is graced with gifts and imbrodered with vertues as if we married holinesse her selfe For the marriage of man and woman is resembled of the Apostle to the marriage of Christ and the Church Now the Church is called holie because shee is holie In the sixt of the Canticles she is called vndefiled because she is vndefiled In the 45. Psal she is called faire within because her beautie is inward So our Spouse should be holie vndefiled and faire within As God respecteth the heart so we must respect the heart because that must loue and not the face Couetousnesse hath euer bene a suiter to the richest and pride to the highest and lightnesse to the fairest and for reuenge hereof his ioy hath euer ended with his wiues youth which tooke her beautie with it The goods of the world are good and the goods of the bodie are good but the goods of the minde are better As Paul commendeth Faith Hope and Charitie but saith the greatest of these is charitie so may I commend beautie and riches and godlinesse but the best of these is godlinesse because it hath the things which it wāts and makes euery state alike with her gift of contentation Secondly the mate must be fitte It is not inough to be vertuous but to be sutable for diuers women haue many vertues and yet do not fitte with some men diuers men haue many vertues and yet doe not fit to some women and therefore we see many times euen the godly couples to iar when they are married because there is some vnfitnesse between them which makes oddes What is oddes but the contrary to euen therefore make them euen saith one and there will be no oddes From hence came the first vse of the Ring in weddings to represent this euennesse for if it be straiter then the finger it will pinch and if it be wider then the finger it will fall off but if it be fitte it neither pincheth nor slippeth So they which are like striue not but they which are vnlike as fire and water Therfore one obserueth that concorde is nothing but likenesse all that strife is for vnfitnesse as in thinges when they fitte not together and in persons when they suite not one another How was God pleased when he had found a King according to his owne hart So shall that man be pleased that findes a wife according to his owne heart whether he be rich or poore his peace shall affoord him a cheerfull life and teach him to sing In loue is no lack Therfore a godly man in our time thanked the Lord that he had not onely giuen him a godly wife but a fitte wife for he sayd not that she was the wisest nor the holiest nor the humblest nor the modestest wife in the world but the fittest wife for him in the world which euery man should thinke when that knot is tied or else so often as he seeth a better hee will wish that his choice were to make againe As he did thanke God for sending him a fit wife so the vnmarried should pray God to send him a fit wife for if they be not like they will not like The fitnesse is commended by the holy Ghost in two words one is in the second of Genesis and the other is in 2. Cor. 6. 14. that in Genesis is Meet God saith I will make man a helpe Meet for him Shewing that a wife can not helpe wel vnlesse she be meet Further it sheweth that man is such an excellent creature that no creature was like vnto him or meet for him till the woman was made This meetnesse God sheweth againe in the 22. verse where Moses sayth That of the rib which was taken out of man God built the womā signifying that as one part of the building dooth meet and fit with another so the wife should meet and fit with the husband that as they are called couples so they may be called paires that is as a paire of gloues or a paire of hose are like so man and wife should be like because they are a paire of friends If thou bee learned chuse one that loueth knowledge if thou be martial
We will not sinne therefore the heart of the godly is called a contrite heart but the heart the wicked is called a heart that cannot repent Beside as Christ cast out a legion of diuels at once so the godly would be purged of all their sinnes together but the wicked neuer consent to leaue all but as Naaman sayd Let the Lord spare me in this so euer hee excepteth one sinne which is his beloued sin like Herod which reformed many things yet would not leaue his brothers wife They are distinguished in Charitie for ye shall neuer see the wicked loue their enemies and therefore when the Pharisies could not loue their enemies they taught that men might hate their enemies and Christ speaking of Publicans and sinners exhorteth his Disciples not to loue like them because they loued none but their friends They are distinguished in Prayer for the wicked cannot praie therefore Dauid saith They call not vpon the Lord as if they had not the spirite of prayer and therefore Christ calleth their prayers babling for they thinke not of God when they speake vnto him They are distinguished in Patience no hypocrite can beare the Crosse but saith lyke Cain It is heauier than I can suffer but Paul and Silas sing in prison for a faithfull man would haue something to humble him reioyceth to beare his maisters markes because the wounds of a louer are sweete They are distinguished in the vse of aduersitie for this is a proper and peculiar mark of Gods children to profite by affliction and therefore we reade not in all the punishments of the wicked that one of them said like Dauid It is good for mee that I haue bene afflicted They are distinguished in Humilitie for the wicked are not hūbled before the crosse like Pharaoh that neuer sorrowed but when hee suffered but the Apostles learned humilitie of their Maister before their persecution came They are distinguished in their iudgement of the word for to the wicked it seemeth the hardest and simplest vnpleasantest booke that is and therefore Paul saith that it is foolishnes vnto them But to the godly it seemeth the wisest and eloquentest and sweetest and easiest booke of all other as though God did sodainely bring the vnderstanding of it to them as Iacob sayde of his venison according to that Hee that will doe his will shall know his doctrime They are distinguished in their Iudgement of God the wicked are persuaded now and then of Gods mercie for the present time while they feele it as the Iewes praised him alwaies when hee did as they woulde haue him but they cannot persuade themselues that God will be mercifull to them still like Iob which said Though the Lord kill mee yet will I trust in him therefore the hope of the righteous is called hope in death Beside if the wicked loue God it is but for his benefites as Saul loued him for his kingdome And this is alwaies to be noted that in the wicked the feare of hell is greater then is their hope of Heauen but in the faithfull the hope of heauen is greater then their feare of hell They are distinguished in their Delights for the sport of the vngodly is follie like Belshazzers and therefore when they are sicke or troubled they neuer runne to the Word for comfort as though Gods promises pertained not to them but to feasts or tables or tales or musicke as Saul did to the harpe But all the delights of the godlie are like Dauids daunce about the Arke they are neuer merrie but when they are dooing well nor at peace but when their praiers haue ouercome God like Iacob They are distinguished in their opinions of death for the faithfull long to bee dissolued although they might liue euer in continuall prosperitie yet they would not staie so long out of heauen but the wicked would neuer be dissolued because death comes alwaies vnto them like a iailor to hale vnto prison as Ahab sayd to Michaiah That he neuer prophesied good to him Hereby a man shall know whether hee haue faith for if hee doe beleeue the promises hee will be glad to receiue them They are distinguished in their sense of sinne Wicked men feele the lothsomnesse of their vices but none but the faithfull feele the defects of their righteousnesse The naturall man neuer complaineth of his good workes but vaunteth of them but a godly man findeth fault with his praiers and his almes and his watches like Isaiah that sayde his righteousnes was like a menstruous cloth As Christ met the tempter in the wildernesse a place of prayer and fasting and meditation so a godly man meeteth the tempter in his praiers and in his fasts and in his meditations that is he finds some lette or spotte or want in all his deuotions Therefore vnlesse thy righteousnesse mislike thee as well as thy prophanenes know that yet thou art no further than the wicked They are distinguished in their Endes for the children of God propose the glorie of God and leuell all their thoughts and speeches and actions as if they were messengers sent to carrie him presents of honor Thus did Dauid when hee sayd All that is within me praise the Lord. As though himselfe had rather bee without praise then his master but the children of the world set vp their owne glorie for their marke like Nabuchadnezzar which sayd For the honour of my Maiestie Dan. 4. 27. Therfore they speake and looke and walke as if they did say to their tongue and eyes and feet and apparell as Saul said to Samuel Honour me before this people Lastly they are distinguished in Perseuerance for the zeale of the wicked lasteth not and therefore God sayth They are soone turned out of the way but the zeale of the faithful was represented by the fire of the Temple which neuer went out By these differences thou maist see how much thou doost differ from the wicked or whether thou be of their band Then come to the third examination as the diuell tempteth thee to see what thou wilt do for him so thou must tempt thy self and get of thy soule what it would doe for God and what it would suffer for him which hath suffered death for it Therefore here we will set downe certain interrogatories wherof thou shalt examine it First whether thou hast the heart of Ioshua to worship God as boldlie as thou doest though all the world did renounce him and euerie one did mocke thee as they did Noah while he built the Arke Whether thou wouldst not denie Christ as Peter did if thou were in Peters straights and nothing to succour thee but thy policie Whether thou wouldst not steale if thou didst see a bootie as fit as Achan which thou mightest catch vp
makes Iudas grudge the oyle which Marie tendered Nothing but Couetousnesse When thou shouldest giue she saith it is too much when thou shouldest receiue she saith it is too little when thou shouldest remitte she saith it is too great when thou shouldest repent she saith it is too soone when thou shouldest heare shee saith it is too farre like Pharaoh which founde one businesse or other to occupie the Iewes when they should serue God Thus euerie labour hath an end but couetousnesse hath none like a suter in law which thinkes to haue an end this Tearme and that Tearme and the Lawyer which should procure his peace prolongeth his strife because he hath an action to his purse as his aduersarie hath to his land so hee which is set on coueting doth drinke brine which makes him thrist more and seeth no hauen till he arriue at death when hee hath lyed hee is readie to lye againe when hee hath sworne hee is readie to sweare againe when he hath deceiued hee is readie to deceiue againe when the day is past he would it were to begin again when the Tearme is ended hee wisheth it were to come againe and though his house bee full and his shop full and his coffers full and his purse full yet his heart is not full but lanke emptie like the disease which we call the Wolfe that is alwaies eating and yet keepes the bodie leane The Ant doth eate the food which she findeth the Lion doth refresh him selfe with the praie that hee taketh but the couetous man lyeth by his money as a sicke man sits by his meate and hath no power to take it but to looke vpon it like the Prince to whom Elisha sayde that hee should see the corne with his eyes but none should come within his mouth Thus the couetous man makes a foole of himselfe hee coueteth to couet hee gathereth to gather hee laboureth to labour he careth to care as though his office were to fill a coffer full of Angels and then to dye like an Asse which carrieth treasures on his backe all day and at night they are taken from him which did him no good but loade him How happie were some if they knewe not gold from leade If thou be wise saith Salomon thou shalt be wise for thy selfe but he which is couetous is couetous against himselfe For what a plague is this vnlesse one would kill himselfe for a man to spende all his life in carking and pining and scraping as though hee should do nothing but gather in this world to spend in the next vnlesse he be sure that he shall come againe when hee is dead to eate those scraps which hee hath gotten with all this stirre Therefore couetousnesse may well bee called miserie and the couetous miserable for they are miserable indeede Of them which seeme to bee wise there be no such fooles in the world as they which loue money better than themselues but this is the iudgement of God that they which deceiue others deceiue themselues and liue like Cain which was a vagabond vpon his owne lande so they are beggers in the middest of their wealth for though they haue vnderstanding to know riches and a mind to seeke them and wit to finde them and policie to keepe them and life to possesse them yet they haue such a false sight and bleare eye that when their riches lye before them they seeme pouertie and hee which hath not halfe so much seemeth farre richer than they Will you knowe how this commeth to passe To shewe that the couetous men belong to Hell they are like Hell while they liue Hell is neuer filled and they are neuer satisfied but as the Hors-leach crieth Giue giue so their hearts crye Bring bring and though the Tempter should saye to them as hee said to Christ All these I will giue thee yet all will not content them no more than heauen contentented him But as the Glutton in Hell desired a droppe of Water and yet a whole Riuer woulde not satisfie him for if a drop had bene graunted him hee would haue desired a drop more and a drop more and a drop to that so they will lye and sweare and deceiue for a drop of riches The Diuell neede not offer them all as hee did to Christ for they will serue him for lesse but if he could giue them all all would not content them no more than the world contented Alexander for it is against the name and nature of couetousnesse to be content as it is against the name and nature of Contentation to be couetous Therefore one saith that no mans heart is like the couetous mans heart for his heart is without a bottome A Prentise is bound but for nine yeares and then he is free but if the couetous might liue longer than Methushelah yet they would neuer be free-men but bounde prentises to the worlde while they haue a foote out of the graue It is a wonder to see as the Diuell compasseth about seeking whom hee maye deuore so men compasse about seeking what they may deuoure Such loue is betweene men and money that they which professe good will vnto it with their hearts will not take so much paines for their life as they take for gaine therefore no maruell if they haue no leasure to sanctifie themselues which haue no leasure at anie time to refresh themselues Christ knew what he spake when he sayd No man can serue two maisters meaning God and the world because each would haue all As the Angel and the diuel stroue for Moses body not who should haue a part but who should haue the whole so they striue stil for our soules who shall haue all Therefore the Apostle saith The loue of this world is enmity to God signifying such emulation betweene these two that God cannot abide the world should haue a part and the world on the other side cannot abide that God should haue a part Therefore the loue of the world must needes be enmitie to God and therefore the louers of the world must needs bee enemies to God and so no couetous man is Gods seruant but Gods enemie For this cause Paul in the fifth chapter of his Epistle to the Ephesians and fifth verse calleth couetousnesse Idolatrie which is the most contrarie sinne to God because as treason setteth vp another King in the Kings place so Idolatrie setteth vp another God in Gods place This word doth signifie that the couetous make so much of money that they euen worship it in their hearts and would do as much for it as the Idolaters doe for their Idols Paul seeing such sinnes committed and such paines taken for gaine thought with himselfe If they could bee perswaded that Godlinesse is gaine it is like they would take as much pains for godlinesse as they take for gaine therefore hee taketh vpon him to prooue this strange Paradox that Godlines is
and the wicked are as neare kinne as Christ and the faithfull Now as Dauid saith Seemeth it a light thing vnto you to be the Sonne of a king seeing I am a poore man and of small reputation So may I saie seemeth it a light thing vnto you to be the sonnes of the king of kings seeing you are poore men and of smal reputation It is counted a great honor to Abraham Isaac Iacob that God was not ashamed to be called their God What an honor then is this that God is not ashamed to be called our Father nay our brother as though we were matched with him If the Israelites had such care to match with the seruants of God what a blessing is this to marrie with the sonne of God Therefore if any affect rich kinsmen or great marriages heere is a greater then Salomon marrie thou him This kinsman of ours is now gone vp into heauen that we may haue a friend in the Court. Ioseph desired the Butler to remember him when hee stood before Pharaoh and hee forgot him though hee had pleasured him But a Theefe desired Christ to remember him when he came into his kingdome and hee receiued him into paradise the same day though he had alwayes offended him to shewe that although wee haue beene as bad as theeues yet we may hope in Christ Therefore now I may conclude you haue heard the word if you goe away and doe it then you are the Mother and Brethren and Sisters of this heauenly King To whome with the Father and the holy spirit be all praise maiestie and dominion now and euermore Amen THE CHRISTIANS SACRIFICE To my late Auditors the congregation of Clement Danes all the good will which I can wish BEloued in Christ Iesus my first fruites I haue nothing but this myte to leaue with you which is the summe of all my Sermons ye haue heard it alreadie and as the Apostle calles the Corinthians his Epistle so ye should be my Sermon that is my Sermon should bee printed in your hearts as this is printed in paper If you haue not giuen your hearts to him which sent for them now thinke that God hath sent for them againe and heare mee writing whom yee cannot heare speaking Take not custome for Religion shunne occasion aswell as sinne seeke the vse of euery thing desire not to haue your Kingdome here And so I leaue you all with Christ whom I haue preached to bring forth the fruite of that seed which is sowne beseeching you for all the loue that you haue of heauē that ye would not count any thing in this world worthie to keepe your hearts from God but thinke of the day when ye shall giue account for euery lesson which ye haue heard and he which hath called you in this prison will glorifie you in his Pallace where ye shall see him to whom ye haue giuen your hearts and enioy that blessing of blessings which makes all the world to worship him The Father of our Lord Iesus Christ which hath begun to draw you to his kingdome neuer leaue you vntill you come vnto it Amen Your late vnworthie seruant for the Lord Henrie Smith THE CHRISTIANS SACRIFICE Prouerbs 23. 26. My Sonne giue me thy heart TO binde all the lessons together which yee haue learned since I came this sentence came to my mind My Sonne giue me thy hart which is the summe of all that yee haue heard and shewes in what chest you should lay vp these treasures in your heart and then giue that heart to God he wil keep all safe A supplication is come as it were frō God to man that man would send God his heart penned by Salomon vnder the name of Wisdome and directed to her sonnes Wisedome intreateth her sonnes that they would giue her their hearts this Wisedome is God we by adoption are his sonnes and our heart is that which Christ calls spirit and truth without hypocrisie Giue me that heart saith God He which giues anie thing to another considers before what he loues giues that which he thinkes will be accepted that he may bee loued for the gift therefore Dauid as though he were at a stand sorrowed that he could not do enough for God breakes forth to him selfe What shall I giue vnto the Lord for all that he hath giuen me The Lord hearing as it were these sighs of his seruants which care studie what they may do to please him comes in their suspence and like a friend which desires nothing but good will answers from heauen My sonne giue me thy heart Vnder which sute he taxeth them beside which are suters alwayes to him and looke still to receiue like the Publicans but neuer cast in their minds what they should giue therefore their tribute is set downe by equall measure vnder the kings seale euerie man must homage his heart Hee which alwayes gaue nowe craues and hee which craued alwayes nowe giues Christ stands at the doore like a poore man and askes not bread nor clothes nor lodging which we should giue to his members but our heart that is euen the continent of all and Gouernour of mannes house which sits on the Bench like a Iudge to giue the charge and teach the tongue to speake the hand to worke the foote to walke the eare to attend the eye to obserue the minde to choose and the flesh to obey That wee must present to God like a burnt Sacrifice wherein all is offered together a wise tongue a diligent hand a warie foot a watchfull eye an attentiue eare an humble minde an obedient flesh put all together and it is but the heart My sonne saith God giuee me thie heart Here thou art the giuer God the petitioner thy heart the gift which he claimeth by the name of a Son should God be a suppliant vnto thee me but that our vnthankfulnesse condemnes vs that for all the things which he hath giuen vs we neuer considered yet what we should giue vnto him before he asketh He is faine to put in his petition like a Suter and say Giue me thy heart Marke what God hath chosen for himself not that which any other shall loose by like the demaunds of them which care for none but themselues but that which being giuen to God mooues vs to giue vnto euerie man his due as Zacheus when hee gaue his heart to Christ parted his goods to the poore and restored to all that which he had gotten by wrong Once God required offerings and sacrifices which men were vnwilling to giue because it was a deare seruice of God but now he saith that the heart is more than all burnt offerings and sacrifices Iacob loued Ioseph more than all his brethren so God loueth the heart more than all her fellowes this myte God will haue for all his benefites which we may best affoord him thy
minister vnto him so we so soone as Christ hath done any thing for vs should rise vp immediatly to serue him And as Annah when she had receiued a sonne from God did consecrate him to God againe so whatsoeuer wee receiue of God wee must giue it to God againe that is vse it to his glorie and make it one of our meanes to serue him for all things which wee receiue in this life are giuen vnto vs lest we should want any means to serue God Then because the Apostle requireth Thankes for all things I shewed you that hee is not thankfull before God which thankes him onely for his benefites but he is thankfull indeede which thankes him for his chastisement It may be while the Lord giueth many will say Blessed be the name of the Lord. But when the Lord taketh who wil say Blessed bee the name of the Lorde When the Lord did take Iob sayd Blessed be the name of the Lord. There is one example then of Pauls doctrine which in all things gaue thankes The Prophet Dauid saith Thy staffe and thy rodde haue comforted me there is another example of Paules doctrine which gaue thankes vnto God for his rod for an obedient childe doth not only kisse the hand which giueth but the rod which beateth After speaking of these wordes Quench not the Spirite I shewed you that Spirit doth signifie the giftes and the motions of the Spirite The Spirite in the third of Matthew is likened to fire and therefore Paul saith well Quench not the Spirite because fire may bee quenched Heere I tooke occasion to speake of zeale which is the fire of the spirit shewing you that God is pleased with zeale as men are pleased with loue but as Christ did baptize with fire so Iohn did baptize with water and as the holy Ghost descended with fire so he did descend with winde that cooleth fire shewing that our zeale should be a temperat zeale as our Maisters was Esaiah was commaunded to crie but not to roare the Iewes might not gather too much Manna no more than they might gather too little As there is a measure in knowledge so there is a measure in zeale that is Be zealous according to discretion as Paule saith Be wise according to sobrietie The Disciples were commended for their zeale when they left all to followe Christ but Christ reprooued them for their zeale when they would pray for fire from heauen to consume the Samaritanes Therefore zeale and discretion vnited together are like vnto the two lyons which supported the Throane of Salomon and hee which hath them both is like Moses for his mildnesse like Phineas for his feruencie therefore as wine is tempered with water so let discretion temper zeale But I neede not bring water to quēch that fire which is out alreadie I would rather I could say of you You are too zealous as Paule told the Athenians they were too superstitious But our sicknesse is not a hot sicknesse but a colde sicknesse the hot bodie is distempered but the colde bodie is dead Zeale was neuer infamous before our dayes the Papists are commended if they be zealous but the Protestant if he be zealous is held in derision Then I shewed you how the spirit is quenched as a man doth quench his reason with ouermuch wine and therefore we say when the wine is in the wit is out because before he seemes to haue reason and now he seemes to haue none so our zeale and our faith and our loue are quenched with sinne Euerie vaine thought and euery idle word and euery wicked deed is like so many drops to quench the Spirit of God Some quench it with the busines of this world some quench it with the lustes of the flesh some quench it with the cares of the minde some quench it with long delayes that is not plying the motion when it commeth but crossing the good thought with bad thoughts and doing a thing when the Spirite sayth Doo it not as Achab went to battell after he was forbidden Sometime a man shall feele him selfe stirred to a good worke as though hee were led to it by the hand and againe he shall be frighted from some euill thing as though he were reprooued in his eare then if hee resist hee shall straight feele the spirit going out of him and heare a voyce pronouncing him guiltie and hee shall hardly recouer his peace againe Therefore Paule saith Grieue not the Spirite shewing that the spirite is often grieued before it be quenched and that when a man begins to grieue and checke and persecute the spirit lightly he neuer ceasseth vntill he haue quenched it that is vntill he seeme to haue no spirit at all but walketh like a lumpe of flesh After Quench not the Spirite followeth Despise not prophecying In the ende of this Epistle Paule speaketh like a father which is come to the ende of his life who because he hath but a while to speake heapeth his Lessons together which he would haue his sons remember when he is gone so Paul as though he were set to giue good counsel and had not leasure to speake that he would sendeth the Thessalonians a briefe of his minde which their meditation should after amplifie expound vnto them His first aduice is Quench not the Spirite that is when a good motion commeth welcome it like a frend and crosse it not with thy lusts The second admonition teacheth how the first should be kept Despise not prophecying and the spirite will not quench because prophesying doth kindle it The third admonition teacheth how to make fruite of the second Trie the doctrines of them which prophecie and thou shalt not beleeue errour for truth but hold the best The fourth admonition is the summe of all and it commeth last because it is longest in learning that is Abstaine from all appearance of euill This is the summe of all for he which can abstaine not onely from euill but from the appearance of euill is so perfect as a man can be in this sinfull life put all these together and it is as if Paule should say Quench not the spirite by despising of prophesying neither despise prophesying because all do no prophecie alike but rather when you heare some preach one way and some another when you see some follow him and others follow him do you trie the doctrines by the Scripture as the men of Beroea did and chuse that which is best and soundest and truest hauing alway such an eye to the truth that you abstaine from all appearance of error so iealous the holy ghost would haue vs of our faith that we set no article vpon our religion but that which is an vndoubted truth As Moses did nothing in the Tabernacle but that which was shewed in his patterne It seemes that there were some among the Thessalonians as there be among vs which did forsake all
religion because the preachers did not agree or because the liues of professors gaue some offence therefore Paul sheweth that there is no cause why they should mislike the word for the Preacher or why they should despise religion for the professor because the word and the religion are not theirs which teach it and professe it but Gods and therefore can not be polluted by them no more than God Then hee concludeth that seeing it is necessarie that there shal be alwayes errours and heresies to trie vs we should also trie them and thereby be prouoked so much the more from errour or heresie or superstition that we abstain euen from the appearance thereof lest we fall into the sinne this is the scope of these words Despise not prophecying This admonition is as it were the keeper of the former for by prophecying the Spirit is kindled and without prophecying the Spirit is quenched and therefore after Quench not the Spirite Paule saith Despise not prophecying shewing that as our sinne doth quench the Spirit so prophecying doth kindle it This you may see in the Disciples that went to Emaus of whom it is sayd when Christ preached vnto them out of the law and the Prophets the spirite was so kindled with his prophesying that their harts waxed hot within them This you see againe in Sauls messengers which were sent for Dauid when they came among the Prophets heard them prophecie their spirite was so kindled that they could not chuse but prophecie also insomuch that Saul came after him selfe and hearing the Prophets as they did the Spirit came vnto him likewise and he prophecied too wherupon it was said Is Saul also among the Prophets This is no maruell that the spirit of man should be so kindled and reuiued and refreshed with the word for the word is called the Food of the soule take away the word from the soule and it hath no foode to eate As if you should take food from the bodie the bodie would pine And therefore Salomon saith Without visions the people perish that is without prophecying the people famish Therefore hee which loueth his soule had no need to despise prophecying for then he famisheth his owne soule and is guiltie of her death therefore that Pastor or that Patron which is the cause why any place doth want preaching is guiltie of their destruction because he which taketh or keepeth away the food doth famish the bodie The Apostle might haue sayd loue prophecying or honor prophecying but he saith Despise not prophecying And why doth hee forbidde to despise Prophecying Why did Christ say The poore receiue the Gospell but to shew that the rich did contemne it Why doth Paul say I am not ashamed of the Gospell but to shew that many are ashamed of it Euen so he saith Despise not prophecying shewing that the greatest honour which we giue to Prophets is not to despise them and the greatest loue which we carrie to the Word is not to loath it If we do not despise the preachers then we thinke that we honour them enough and if wee do not loath the Word then we thinke that we loue it enough therfore the Apostle sayth Despise not prophecying for Honour prophecying Prophecying here dooth signifie Preaching as it dooth in Rom. 1. 14. Wil you know why preaching is called prophecying To adde more honor and renown to the preachers of the word to make you receiue them like Prophetes and then Christ saith You shall haue a Prophets reward that is not such a reward as you giue but such a reward as God giueth Lastly if you marke Paul saith not Despise not Prophets but prophecying signifiing that from the contempt of the Prophets at last we come to despise Prophecying too like the Iewes who when they were offended with the Prophet charged him to prophecie no more Therefore as Christ warned his disciples to heare the Scribes and Pharisies although they did not as they taught so Paule warneth the Thessalonians that if anie prophets among them do not as they teach and therefore seeme worthie to bee despised like the Scribes and Pharisies yet that they take heed that they do no despise prophecying for the Prophets Because the preachers are despised before the word be despised therefore we will speake first of their contempt Christ asked his Disciples what they thought of him so I would aske you what you thinke of Preachers Is he a contemptible person which bringeth the message of God which hath the name of an Angel and all his words are messengers of life Prophets are of such account with God that it is sayd God will do nothing before he reueale it vnto his Prophets so prophets are as it were Gods counsellers Againe Kings and Priests and Prophets were figures of Christ al these three were annointed with oyle to shew that they had greater graces than the rest but especially the Prophets are called Men of God to shewe that all which are of God will make much of Prophets for Gods sake Therefore women are forbidden to take vpon them to prophecie lest that noble calling should become vile and despised by such vnskilfull handlers of it Therfore when the Prophet Elisha would sende for Naaman the leaper to come vnto him these were his wordes Naaman shall know that there is a Prophet in Israel as though all the glorie of Israel were chieflie in this that they had Prophets and other had none as if one Parish should triūph ouer another because they haue a preacher and the other haue none Therefore when this Prophet was dead Ioash the King came vnto his coarse and wept ouer his face and cryed O my Father my Father the Chariot of Israel and horsemen of the same shewing that the Chariots and horses and souldiers doe not so safegarde a Citie as the Prophets which teach it and praye for it Therefore when God would marke the Israelites with a name of greatest reproach hee calleth them A people which rebuke their Priests as if he should say vsurpers of the Priests office for they rebuke their Priests which are appointed to rebuke them How ioyfull and glad was Lydea when she could drawe Paul and Sylas to her house If you thinke me to be faithfull sayth shee come to my house shewing that neuer any guests were so welcome to her house before How tender was the Shunamite ouer Elisha that she built an house to welcome him and to keep him with her thinking all the places in her house too bad for him she built him a new roome to make him staie with her How much did the Galatians make of Paul that he saith they would pull out their owne eyes to doe him good So once a Prophet was esteemed like a Prophet And hath he bid you despise them now which bad you to honour them before No Paule chargeth vs to receiue our teachers as hee
that day that pride is borne in the heart of man as the false Prophets were schooled to speake as the King would haue them so their eyes and feete and tongues are bound to speake and looke and walke as the proud heart doth prompt them If GOD were in loue with fashions hee were neuer better serued than in this age for our world is like a pageant where euery mans apparell is better then himself Once Christ said that soft clothing is in Kings courts but now it is crept into euerie house then the rich glutton ietted in purple euerie day but now the poore vnthrift iets as braue as the glutton with so many circumstances about him that if yee could see how pride would walke herselfe if she did weare apparell she would euen goe like manie in the streetes for she could not goe brauer nor looke stouter nor mince finer nor set on moe laces nor make larger cuts nor carrie more trappings about her then our ruffians and wantons doe at this day How far are these fashions altered from those leather coates which God made in Paradise if their bodies did chaunge formes so often as their apparell chaungeth fashions they should haue more snapes then they haue fingers and toes As Ieroboams wife disguised her self that the Prophet might not know her so we may think that they disguise themselues that God might not knowe them nay they disguise their bodies so till they knowe not themselues for the seruant goeth like his master the handmaide like her Mistresse the subiect like the Prince as though he had forgotten his calling and mistooke himselfe like a man in the darke which puts on another mans coate for his owne that is too wide or too side for his bodie so their attires are so vnfit for their bodies so vnmeete for their calling so contrarie to nature that I cannot call them fitter then the monsters of apparell For the Giants were not so monstrous in nature as their attires are in fashion that if they could see their apparell but with the glance of a spirituall eye how monstrous it makes them like Apes and Puppets and Vices they would fling away their attire as Dauid flung away Sauls armour and bee as much ashamed of their clothes as Adam was of his nakednesse Pride hath been the deuiser of all these vanities which now neither shame nor lawes nor preaching can take away therefore had we not need to shew you how God resisteth this vice that careth not for any else Who can tell how this weede groweth seeing wee haue nothing to be proud of but more cause to be ashamed of our selues and flie from the face of God and man too then Adam our father had we were earth we are flesh and we shall bee wormes meate what cause hath earth or flesh or wormes meate to be proud We are borne in sinne we liue in miserie we shal die in corruption what cause hath sinne or miserie or corruption to puffe vs but to humble vs there is nothing good which we are proud of but a wise man is ashamed of the same things whereof we boast It is a wonder to see how a gay coate or a gold ring or a wrought handkerchiefe can braue a mans minde that he thinkes better of himselfe that day when he weareth them then any day els and speakes and walkes and lookes after another fashion then he did before If ye could say as the disciples said Luk. 10. 17. Lord the diuels are subiect vnto vs Yet saith the Lord glorie not in this how manie things doe we glorie in which we should not if wee may not glorie in the gift of miracles Euen as a couetous man is greedie of an halfpenie and an enuious man is angrie for a word so the proud man is proud of a fether Therefore shall not God resist them which glorie in all things but himselfe and should glorie in nothing but in him as he did emulate the loftie Babel so he dooth resist these loftie minds But for Pride the angels which are in hell should be in heauen but for pride we which are in earth should bee in paradise but for pride Nabuchadnezzar which is in the forest should be in his pallace but for pride Pharaoh which lies with the fishes should be with his nobles no sinne hath pulled so many down as this which promised to set them vp Of all the children of pride the Pope is the father which sitteth in the temple of God and is worshipped as God The Lords ministers are called seruants and his ministers are called Lords but for pride the Pharisies would haue receiued Christ as gently as his disciples but for Pride Herod would haue worshipped Christ as humbly as the shepheardes but for pride our men would goe like Abraham and our women like Sara as they would bee called their children but for pride Noble men would come to Church as well as the people but for pride Gentles would abide reproofe as well as seruants but for pride thou wouldest forgiue thy brother and thy brother would forgiue thee and the Lawyers should haue no worke But when thou thinkest of these things Pride comes in and saith Wilt thou goe like a hagler wilt thou follow Sermons wilt thou take the checke wilt thou put vp wrong what will men say that thou art a mome and a cowarde and a foole and no man will reuerence thee but euerie man will contemne abuse thee Thus men are faine to put on the liuerie of pride as they put on the liueries of Noble men to shrowd and defend them from the contempt of the world Who hath not felt these counsailes in his heart which would not beleeue that any pride was in him Yet as Absolon was a worse sonne then Adoniah because Adoniah rebelled against his brother but Absolon rebelled against his father so pride hath worse children than vanitie of apparell Tyrannie in Princes ambition in Nobles rebellion in Subiects disobedience in Children stubbornnesse in seruants name Pride and thou hast named their mother therfore shall not GOD resist pride which hath sowed so many tares in his grounde that scarse a man can say like Dauid I am not high minded Psal 131. 1. Giue me the mindes of all men humbled and there is nothing left to raise strife in the worlde But as Iames saith The heart of man lusteth after enuie so the heart of man lusteth after pride though he haue many hart breakes and pull downes and many times no countenance to shew it yet if a little sparke be put to the tow you shal see how soon this flaxe will flame therefore Salomon saith Eccles 3. 10. that all the troubles that God layeth vpon a man haue this purpose to humble him as though al troubles were little inough to humble pride and that but for pride there were no need almost of our troubles For the auoiding
our sinnes are washed with Christes bloud when our bodies are washed they are taken out of the water againe to signifie how we shall be raised from death to life by the resurrection of Christ and how we should rise from sinne to righteousnesse thus we begin our life with a solemne promise to God before the Church to serue him with our bodies and soules till death vs depart Now let vs remember how we haue kept this promise with the Lord or rather how we haue broken promise with him then we gaue our selues to GOD but since we haue giuen our selues to sinne then wee promised to renounce the world but euer since we haue embraced the world therefore now let vs begin to pay that which we ought so long and pray the Lord which hath instituted this Sacrament as a seale of his mercie to receiue this child into his fauour as we receiue it into his Church to baptize it with his spirit as wee baptize it with water and powre vpon it his grace as we giue it the signe of grace FINIS THE PILGRIMS WISH PHILIP 1. 23. I desire to bee dissolued and to bee with Christ. HEere is Pauls desire to be dissolued and the cause that he might be with Christ wherein first you shal see the difference betweene the faithfull and the wicked how one loatheth this life and the other longeth after it Secondly because the Apostle seemes to desire death you shall see whether any man may wish to die Thirdly because after his dissolution hee hopes to bee with Christ you shall see the diuersitie of iudgements betweene Paul and the Papists which think when they are dead that they shall goe on to Purgatorie Lastlie because the soules which are with Christ cannot walke as they did when they liued vpon the earth you shall heare a little of walking spirits which haue beene so much talked of in the time of poperie and were taken for the soules of them which were dead after wee will speake a little of the Sacrament which yee come to receiue and so commit you to God I desire to be dissolued Before Christes comming when the Kings or Patriarches died it is said that they went to their fathers as we read of Dauid and Salomon c. but after Christs comming when the faithfull die they are said to go to Christ as we read of the penitent thief Luke 23. 43. Not because the Patriarches went not to Christ as well as they but because yet Christ was not ascended to heauen therefore they are not to go to Christ although if they went to heauen they must needes go to Christ because Christ touching his Godhead was alwaies in heauen I desire to be dissolued As the wordly long for Christ to come to them so the faithful long to go to Christ for vnlesse we ascend to him as he descended to vs his descending is in vaine because he came downe that we might go vp he descended to take our flesh we ascende to take his kingdom he descended to be crucified we ascende to be glorified he descended to hell we ascend to heauen that is to ioy to glory to blisse to our father to our Sauiour to our comforter to Angels to Saints to eternall life therefore good cause had Paul to desire to be with Christ that he might be at rest for no doubt it was the sweetest voice that euer the theefe heard in this life when Christ said vnto him This day shalt thou bee with me in Paradise Luke 23. chapt vers 45. Besides as Paul persecuâ—ed before so he was after persecuted himselfe as he tels the Corinthians 2. Cor. 11. 24. I was thrise beaten with rods I was once stoned I suffered thrise shipwrake c. Therefore good cause had Paul to desire to be with Christ that he might be out of trouble Yet he wil not dissolue himself but desireth to be dissolued that is that he which brought him into this world would take him out of the world neither doth he wish or pray or make any petitioÌ„ to God to take away his life but tels him his desire desiring to be dissolued to desire is not to pray but shewes what we approue neither doth he desire so to be dissolued as though he were weary of his labors would suffer no more for Christ but he is content to liue as he saith in the 24. vers Neuertheles for me to abide in the flesh were better for you as if he should say to do you good I am content to suffer euil and stay still from Christ whom I long to be with Seeing then that he wil not dissolue himself nor pray to be dissolued but is content to liue stil why doth he say I desire to be dissolued Onelie to shew what he preferreth in his desire if hee might choose life or death for his owne respect he could be content to leaue friends and riches and pleasures and life and all onely to bee with Christ This seemes to be a good lesson for sickemen when they can liue no longer then to be with Christ were better then to be with the glutton which neuer thought of heauen til he was in hell but Paul was not sicke nor sore when he desired to be dissolued therefore this is not onely for the sicke but for the whole If he had wished to liue stay still in the world no man need to be taught to say after him for yong old desire not to be dissolued but few are content to bee dissolued To a naturall man in this life nothing is so sweete as life it selfe and he which is in loue with this world seldome dyeth quietly vpon his bed but to a minde which misliketh this worlde nothing can come so welcome as death because it takes him out of the world This it is which Paul would haue vs learne that nothing in this world is so pretious or pleasant that for it we should desire to liue or stay from God one hower though all may not wish to die yet all must subscribe to this that death is better then life because it leads to Christ which when Paul had throughlie tasted he was satisfied for all things else and desired to liue no longer that he might bee with Christ heerein appeareth the end of mans life which when he hath obtayned he desireth to liue no longer how great riches and honours and friends soeuer he leaue behind him From the time he knoweth Christ crucified and begins like Enoch to walke with God he cryeth euer after with the Apostle I desire to be dissolued and to be with Christ who shall deliuer mee from this bodie of sinne death weare to me aduantage Euen as Simeon reioiced that Christ came to him so the faithfull reioice that they shall go to Christ The necessitie of sinne is so irksome to him which knoweth the vilenesse of sinne that the faithfull man but to doe good would not liue
before ye come to the Lords Supper Purge the olde leauen of maliciousnes and wickednesse out of your hearts that is the leauen which you should purge out of your houses Therefore marke what the Apostle writeth to the Corinthians 1. Cor. 11. I beleeue it is a matter which you did neuer consider For this cause many are weake and sicke among you and many sleepe or die For what cause Because they receiued this holy Sacrament vnworthily and vnreuerently before they were prepared with faith and hope and repentance for this cause many are weak and sicke among you and many die Who did euer thinke that his sicknes or his wants or his infirmities did grow for that he receiued the Lords supper vnworthilie Many causes haue bin supposed but this cause was neuer thoght of Haue any of you said in distresses of bodie or minde This is come vnto me because I did receiue the blessed Sacrament of Christ vnworthilie because I came not prepared with that minde as they which beleeue and know God Yet the Apostle which by his diuine spirit knewe the cause of these calamities among the Corinthians dooth depute their strange diseases sodain death to none other cause but to their vnworthie and vnreuerent receiuing of this holy Sacrament Nay hee saith further That hee which eateth and drinketh this Sacrament vnworthilie eateth and drinketh his owne damnation that is he taketh possession of death hell and damnation euen while he eates as the diuell entred into Iudas while he receiued Nowe if your Phisitian should warne you of such a thing that you take it in season in measure or els it is poison wil kil you I suppose you wold obserue the season and measure and take it in such order as he prescribeth as neere as you could if you beleeue him so if yee beleeue the Apostle that you receiue the Sacrament to your damnation if you receiue it vnworthilie I am sure you will not take it vnreuerently or rashly for all the world If I had the words of motion to speak that which might be spoken of this matter it would fright Iudas himselfe that no man would come to this holy banquet without his wedding garment Consider but this how you would come into the presence of God how would you prepare your selues to come before the maker of heauen and earth which searcheth the reynes knoweth euery corner of the heart If euer ye did approach vnto God if euer yee came neere vnto the Lord you neuer came so neere as now when you come to receiue his bodie and blood and are vnited vnto him in one spirituall body and yet peraduenture many come not so prepared so clensed so dressed so trimmed into the presence of God as Hester did into the presence of Assuerus What doe you thinke of these elements what doe you imagine of this bread and wine They are seales What seales Seales of his word seales of Gods promise seales of your adoption If euer you were instructed or comforted out of this book that instruction comfort is confirmed and ratified vnto you now by Christs seale Christ hath not ordained Sacraments in his church for a fashion or dumb shew that you should feele or see or tast but as the woman which had a bloodie flix when she touched the hem of Christs garment hee said that vertue was gone out of him that is all the graces which these signes represent that is all the blessings that Christ Iesus hath purchased vnto man by his death Now because if you receiue this Sacrament rightly you are vnited vnto Christ as the members with the head if euer you did beleeue or loue or repent before this requireth you to beleeue and loue and repent more because now you are Christs body which shewes that ye must obey Christ the head like members of the bodie for the bodie is ruled by the head What haue you now to receiue al these blessings If ye haue not faith how can you lay hold of any promises or merits of Christ to say this is mine If you had a hand to take and a fayth to apprehend now you might eat of that bread which is better then Manna which he that tasteth doth not hunger again after any pleasure in the worlde Heere is enough for Abraham and Abrahams seede Come vnto it all that thirst and it will refresh you Happiâ—r is that man nowe that hath his wedding garment than the rich glutton that fareth deliciously and goeth in purple euerie day Now you are the Lords guests and the Lord himselfe is your feast and this feaste is before you the holiest meat that euer you did eate and the comfortablest meate that euer ye did eate and yet the dangeroust meate that euer you did eate you stand vpon life or death you eate to saluation or damnation there is nothing in this world which you can receiue with greater benefite or with greater perill Adam did not eate the forbidden fruite with greater danger Adam could not tast the tree of life with greater fruite than you may taste and receiue this Sacrament The Arke was a signe of mercie yet Vzziah was slaine for touching the Arke vnreuerentlie Circumcision was a good thing yet Circumcision did not profite the Sichemites but was away to make their enemies slaie them because they were not circumcised for Religion but for lucre so if ye receiue for custome and not for deuotion this Sacrament shall bee to you as Circumcision was to them Therefore take heede how you receiue as they receiued least you meere with a curse when you looke for a blessing If thou remembrest any sin against God or against thy neighbour leaue thine offering at the Altar and be reconciled before thou come into his presence for if stubble come to fire there is no waie but burne now beloued let faith and loue and repentance haue their perfect worke that you may receiue this Sacrament as Christ would haue you rceiue it God grant you as much profit by it as is offered in it so much comfort of it as it hath brought to any whosoeuer haue receiued it faithfully reuerently and worthily before you FINIS THE GODLIE MANS REQVEST PSALM 90. 12. Teach vs O Lord to number our daies that wee may applie our hearts to wisedome THis Psalme was compyled by Moses as ye may see by the title at what time the Spies returned from the land of Canaan and God for the murmuring of the people pronounced that al which were aboue twentie yeares old should die in the wildernes except Caleb and Iosua that encouraged their brethren to goe to Canaan Now when Moses heard the sentence of death pronounced against himselfe and all the Iewes which came out of Egypt except only two Caleb and Iosua that all should die before they came to the land which they sought he prayeth thus for himselfe and the rest Teach vs O Lord to number our daies
with the wicked therefore their gifts are not like the tree planted by the waters side but like the Chaffe which the winde bloweth away Nay saith Dauid themselues are like Chaffe which the winde bloweth away If they bee Chaffe then their fruite is Chaffe The Gluttons table was for the vngodly but the Lords table was for the holy Therfore he which had not the Wedding garment had not the wedding feast For if the Lord would cast pearles vnto Swine why doth he forbid vs to doe so Therfore it is not said Be it vnto thee as thou desirest lest all should looke to receiue but Be it vnto thee as thou beleeuest that all might care to Beleeue It is not said to them which seeke not yee shall find but Seeke and you shall find How should they Enter which haue not a hand to knocke at the doore How should they Receiue which haue not a tongue to aske the giuer How should they haue wisedome which haue not the feare of the Lorde which is the beginning of wisedome Thus as Iames saith Shew me thy faith and I will shew thee my faith So God faith shewe mee thy loue and I will shew thee my loue as Christ was knowne at Emaus by breaking of bread so you may knowe him heere by dealing his giftes It is said when Ioseph feasted his brethren Beniamins messe had fiue times more than any of his brethren because Ioseph loued him more than the rest so the mercy and graces of God will shew to whome his affection standeth If you see Christ leaning on a mans breast as Iohn did on Christs breast then may you say this is a beloued Disciple For as Lidia perswaded Paule and Silas to come to her house saying If you iudge me to bee faithfull come to my house so you may iudge them to be faithfull to whose house the Lord commeth If you aske Salomon to whome the Lord giueth wisedome and knowledge hee answereth To a man which is good in his sight Eccles the second Chapter and twentie sixe verse shewing that those men are gracious in Gods sight as Ioseph was in Pharaohs Contrariwise if you see God flying from a man as Dauid fled from Saul that is withdrawing his spirite as the Master did his Talent then you may saie this is not a faithfull seruant to his Master for if he had vsed his Talent well the Lord would increase it as hee promised but because he doth abuse it therefore the Lorde dooth withdrawe it againe as he threatned To some God giueth and neuer recalleth againe to some he giueth and after taketh it from them As some Angels went vp the ladder and some went downe so some mens gifts increase and some decrease To the Ephesians the fourth Chapter you haue GOD giuing In Matthew 21. you haue him taking In Genes 1. you haue God blessing In Genes 4. you haue God cursing In Acts 26. you haue God opening eyes In Esay 6. you haue God shutting eyes In Dan. 2. you haue God making wise In Esa 44. you haue God making fooles In Iohn 15. you haue God dressing trees In Matthew 3. you haue God hewing downe trees When one sea floweth another â—bbeth When one starre riseth another setteth When light is in Goshen darknesse is in Aegypt When Mordecai groweth into fauour Haman groweth out of fauour When Beniamin beginneth Rachel endeth Thus wee are rising or setting getting or spending winning or loosing growing or fading vntill wee arriue at Heauen or Hell As Elisha his spirite was doubled so Saules spirit departed As the Gentiles become beleeuers so the Iewes become infidels As Saule becommeth an Apostle so Iudas becommeth an Apostata As Iohn groweth in the spirite so Ioash decaieth in the spirite As Zacheus turneth from the world so Demas turneth to the world As Lidias heart is opened so Pharaohs heart is hardened Euen as the thornes burne while the Vines fructifie When Ishbosheth was a sleepe vpon his bed Baanab and Rechab came and tooke away his life So while men sleepe and do no good God commeth and taketh away their gifts It was neuer said Sampson hath lost his strength vntill he harkened vnto Dahiah It was neuer said Saul hath lost his spirit vntill hee harkened not to Samuell It was neuer said Take his Talent from him vntill he hid it in the ground One sinne openeth the doore for many vertues to goe out While Iaacob staied with Laban Labans cattell increased because God blessed him for Iaacobs sake but when Iaacob went from him many of Labans sheepe went with him and he grewe poore againe so while the loue of righteousnesâ—e is with thee to husband thy knowledge and wisdome like Iaacob thou shalt thriue in graces and one daye shall teach another but when that steward departeth from thee then looke that thy wisedome and knowledge and iudgement should decrease as fast as the widowes oyle increased the world will winne the flesh and the flesh will winne the spirit and one sinne will crie to another as the Moabites did at the riuer Now Moab to the spoyle now sinnes to your spoyle then thy knowledge shall flie as though it were afraide to bee taken captiue of ignorance thy loue shall not abide thy hatred thy humilitie shall not abide thy pride thy temperaunce shall not abide thy concupisence As thou seest the leaues fall from the trees in a boystrous winde so thy graces shall drop away one after another as though thou were in a consumption As the Arke would not staye with the Philistines so the grace of GOD will not staie with sinners but flieth from them like persecutors Dauid was not so readie to flie from Saule but the spirite was as readie to flie from him too This must come vppon all which sinne like Sampson their strength must departe from them vntill they learne like Nabuchadnezzar from whence it came This sentence is such a meditation that hee which would preach it to the quicke had neede to haue an eie in all mens hearts to see how one vertue dieth after another vntill the soule die too As there is a fall of leaues and an Eclipse of the sunne and a consumption of the bodie so there is a fall of giftes and an Eclipse of knowledge a consumption of the spirit It is straunge to see how wisdome and knowledge and iudgement doe shun the wicked as though they were afraid to be defiled As Barach would not goe vnles Deborah would go with him so knowledge will not stay vnles vertue will stay with her To this Ieremy poynted when he mocked the Iewes for saying Knowledge shall not depart from the priest nor counsel from the wise nor the word from the prophet to this Esay pointed when he saith The wisdome of the wise men shal perish and the vnderstanding of the prudent shall be hid as if he should say one day Christ will tell you that Whosoeuer hath not from him c. And
when you heare that saying then remember these examples how he hath fulfilled it before After come the apostles and they shew some hardened some bewitched some blinded Paule tels how Demas fel away and Iohn sheweth how many fel away Thus the Prophets and Apostles on either side and Christ in the mids hold vp this threatning as if it were a pit which all are falling into The soule of man is called the temple of the holy Ghost As God pulled downe his temple when it became a den of theeues so he forsaketh the temple of the soule taketh his graces with him as frō a diuorsed spouse when it lusteth after other loues With any Talent he giueth this charge Vse increase it vntill I come being left at last the commeth againe to see what we haue done The seede was sowen this yeere the Lord cals for fruite none will come the next yeere the next after and none comes at last the curse goeth foorth Neuer fruit grow vpon thee more Then as the figtree began to wither so his giftes begin to paire as if a worme were still gnawing at them his knowledge leeseth his relish like the Iewes Manna his iudgement rustes like a sworde which is not vsed his zeale trembleth as though it were in a Palsie his faith withereth as though it were blasted and the image of death is vpon all his religion After this he thinketh like Sampson to pray as he did and speake as he did and hath no power but wondereth like zedekias how the spirit is gone from him Now when the good spirit is gone then commeth the spirit of blindenesse and the spirit of errour and the spirite of feare and all to seduce the spirite of man After this by little and little first he falles into error then he comes vnto heresie at last hee plungeth into dispaire after this if he enquire God will not suffer him to learne if he read God will not suffer him to vnderstand if he heare God will not suffer him to remember if hee pray God seemeth vnto him like Baal which could not heare at last hee beholdeth his wretchednes as Adam looked vpon his nakednes and mourneth for his gifts as Rachel wept for her children because they were not All this commeth to passe that the Scripture might bee fulfilled Whosoeuer hath not from him shall be taken that which he seemeth to haue As the ship sinketh vpon the Sea while the merchant sporteth vpon the Land and makes him a banquerout when he thinketh that his goods are comming in so while wee are secure and the heart spendeth and the eare bringeth not in by little and little the stocke decaieth and moe become banquerouts in Religion than in all trades beside When a man sinneth he thinketh with himselfe I will doe this no more after another sinne promiseth as much profite as that and hee saith againe I will doe this no more presently another sinne promiseth as much profite as that and hee saith againe I will doe this and no more There goeth strength and there commeth a wound so the soule bleedeth to death and knoweth not her sicknesse till she be at the last gaspe Euen as a man vndresseth himselfe to bed first hee casteth off his cloake and then his coate and then his dublet so when GOD rifleth our hearts he pulleth away one feather after another first he wounds his faith after he strikes his loue then he blindeth his knowledge thē he shall haue no delight to heare the word after he shall growe to hate the Preachers of the word at last he shall euen hate the word it selfe This is the bleeding of the soule or the spiritual consumption when graces drop away as the haires fall from an hoarie head before death Let Achitophel be a spectacle for all to feare he was counted a wise man and a deepe Councellor yet because it was the wisedome of the flesh the storie saith that GOD turned his wisedome into follie and that he might seeme foolish as he was in deede God made him to hang himselfe whereby his follie was more notorious then his wisedome But most notable is the example of persecuting Saul when he began to fall he ran headlong First he fell in hatred of Dauid then he fell in hatred of GOD after God fell in hatred of him Anon the spirit departed from him At last hee sought for helpe at Witches which he had condemned before This is the propertie of sin to spurre a man forward vntill he commit that which he condemneth himselfe that he may be tormented of his owne conscience Now if I might applie this scripture as Christ sayth are there no mo sinners but they vpon whom the Tower of Shilo fell So I may say is the Talent taken from none but from him which hid it in the ground Nay Saul was but a type of many which should loose the spirit Sampson was but a type of manie which should lose their strength Demas was but a type of many which shoulde imbrace the world as Dauid cryeth How are the mightie ouerthrowne So wee may mourne and say how are the zealous cooled how are the diligent tired They which should season others are become like the white of an egge which hath no taste once they seemed to haue fruite but now they are not hanged with leaues As God cryed vnto Adam Adam where art thou so they may cry Zeale where art thou Learning where art thou Conscience where art thou Loue where art thou They which shined like the Sun when they rose seeme now to be eclipsed of their light The world hath won the flesh the flesh hath won the spirit and Iordaine is turned backe As God tooke heat from the fire when it would burne his Children so he taketh knowledge from the learned when they turne it to euill Now when they see such ruines of their gifts with what heart can they thinke I am the tree whom Christ accurseth or I am the seruant of whom it is sayd Take his Talent from him Therefore I say to you as Christ sayd remember Lots wife as her bodie was turned into salt so your wisedome may turne into follie your knowledge may turne into ignorance your vnderstanding may turne into blindnesse your zeale may turne into coldnes therefore let al which haue a Talent take heede how they vse it Three thinges I note in these words then end First Christ saith not It shall be taken from them which haue but from them which seeme to haue Lest they which stande should feare to fall Paul saith not Let him which standeth take heed lest he fall but let him which thinketh he standeth so lest they which haue the Spirit shuld feare Christ saith It shall bee taken from them which seeme to haue Marke how warilie the Scripture speaketh for this speech doth shew that many shall fall and yet it doth shew that none shall fall but they which seem to stand that none shall lose
with it selfe because it cannot walke nor talke nor heare nor see nor taste nor sleepe as it was wont therfore wisheth often the night were gone that the paine were past Indeede hee that sees many daies sees many miseries and therefore what is not vayne in life sith life it selfe is vayne Shewe mee the light which will not darken shewe mee the flowre which will not fade shewe me the fruite which will not corrupt shewe mee the garment which will not weare shew mee the beauty which will not wither shewe mee the strength which will not weaken shewe mee the time which will not passe and I will reclaime that All is vanitie but if all things vanish then all things are vaine yet this will not goe for truth before men haue smarted for the triall Some are so vaine that they count nothing vanitie but that which is vainer than the rest delightes them most for there is as it were acommon weale of vaine persons and hee which can bee vainest is like a King of the rest Some are of this minde that they thinke all is vanitie but that which they loue and therefore they call them vaine and curious and phantasticall which speake against their vanities and say that it is necessarie to bee vaine for they cannot liue vnlesse they deceiue they cannot please vnles they flatter they cannot bee beleeued vnles they sweare they cannot be esteemed vnles they roist as Demetrius thought that hee should beg vnlesse he might sell Images There is another sort like the buier in Pro. 20. which sayth It is naught it is naught but when hee is gone apart hee boasteth So they will say of the worlde It is naught It is naught before men and sweare that all is vanitie but when they are gone apart they reconcile themselues vnto it and kisse it and promise to be vaine still but they cannot abide to be counted vaine the vainest man that is This shewes that the follie of the worlde is so open and shamefull that her loues must needes condemne her You shall heare them say often times It is a vaine world a wicked world a naughty world yet they will not forsake it to die like dastard souldiers who raile against the enemie but dare not fight against him Al is vanitie but this is vanitie of vanities that men wil follow that which they cōdemne But this is that euery sinner might cōdemne himselfe for the conscience must iudge first and then God as our Sauiour saieth Out of thine owne mouth and so out of thine owne heart I wil condemne thee naughty seruaunt Shewing that the wicked condemne themselues before they are condemned of God These are the worldes fooles which care not what is their end so that their way be pleasant Oh that here were a full ende or conclusion of Vanities but beholde a greater Vanitie is behind for our Religion is Vanitie like the Scribes and Pharisies as Mathew saieth in the 23. Chapter and 27. verse hauing a bare shew of holines as hee saieth he could call it but a shew of holines scarce that our vanitie is vanitie but our holines is but a shew of holines not worthie to be called holines but like holines yet the most part haue not so much as the shew of holines as the Pharisies had but are vaine in shew inside and outside too Thus wee finde nothing yet but vanitie I cannot leade you from one vnto another to shew you the seuerall vanities of euerie person or euery thing because Salomon saith All is vanitie How many sins then haue we to condemne vs whose vanities are sprinkeled in euerie thing Which haue not onelie so many vanities as there be things but many vanities in euery thing As in our fare how many vanities be there which makes vs rise somtime sicke sometime sleepy sometime drunke Yet are there more vanities in our sportes our laughing and swearing and iesting and scoffing and dallying and playing with the Scriptures which oftentimes leaues such a sting behinde that we had rather haue lost our sport than feele the worme that gnaws vs for it And yet there bee more vanities in our apparrel ruffe vpon ruffe lace vpon lace cut vpon cut 24. orders to the 3. and 4. degree as though our apparrell were apparelled vntil the woman be not worth so much as her artire that if we would see vanitie her selfe how she would goe if she did weare apparrel she would euen goe like our women for she could not goe nor speake nor looke vainer Who dooth not know that these are vanities and that they might leaue them if they would But that ye might see there is a heart within vainer than the apparel is without Therefore when these vanities re worn out they wil haue new and still new til all be spent vpon vanitie and then they begin like the prodigall childe to see how vaine they were when they haue bought Wisedome with sorrow What would Salomon say if he should see how vanitie is growen since his time what a hight she is mounted what a traine followes her that there is no prince in the world hath so many attendants as vanitie She was but an Impe then but now she is a mother and who can number her sonnes and daughters the child is vaine in playing the mother vaine in dandling the father vaine in giuing the Courtier vaine in spending the souldier vaine in boasting the suter vaine in striuing the trauailer vaine in talking the merchant vaine in swearing the gentleman vaine in building the husbandman vaine in carking the olde man vaine in coueting the Seruingman vaine in soothing the young man vaine in sporting the Papist vaine in superstition the protestant vaine in conuersation Euery vanitie is so pleasant to one or other that they cannot misse one So she gads by Sea by land and still mo disciples flock vnto her of gamsters swearers and players and tiplers and haksters and Courtiers as thicke as the flies of Aegipt which buzzed in their eares and their eies and their necks before and behind that a man cannot set his foot but vpon Vanitie As the waters couered the earth when but eight persons were saued so vanitie hath couered it again a worse deluge than the first because it hath not suffered eight persons to escape but euery man is tainted with some vanitie or other which God seeing in that place and Citie which should be best in the world that all men in the citie were vaine cals it the Citie of vanitie So wee may say the world of vanitie because she hath an interest in euery person of it shee sits vpon the earth like a Serpent and hatcheth all the sinnes which you see amongst men As ful as Heauen is of blisse so the world is fraught with vanitie Court Citie countrey whither doth not vanitie goe but to Heauen Seeing then that vanitie is so extolled amongest men Salomon
draw than to drinke rather to heare than to bee bettered and sanctified and increased by our hearing One sort heareth not at all like Eutichus which was sleeping when Paul was preaching another sort forgets all as Nabuchadnezzar did his dreame the most sort remembers all but will make no practise of it as a Carpenter which shoulde square all by rule and sticks it at his backe and workes all by aime But assuredly my beloued it were better you neuer heard then thus in despight of God to abuse your hearing If I had not spoken vnto them sayth Christ they shoulde haue had no sin but now haue they no cloake for their sinne What cloake can yee haue when God offereth grace and ye wilfully refuse it As meat the more a man receiueth the more it distempereth if it be not digested so the more yee learne and the more yee heare the greater is your sin if ye grow not by it if the seruant which hid his talent in a napkin was so handled what shalbe done to them which suffer their talent to perish And therefore euery man must beware how he heareth euery man must take heede that he receiue not the grace of God in vaine that he desire the milke of the word to bee bettered and increased by it Wherefore whosoener thou bee that heareth this and will heare other search thy conscience whether thou be growne in any vertue since thou heardest the last sermon consider what sinne thou haddest the last Sabboath which thou hast not this Sabboath If thou finde no change then the Word hath not had his working in thee thou art not inereased by the food which thou receiuedst Will not a man be angry to set his childe to schoole and finde him alwaies at his A B C. or the first principles of sanctification So will God be displeased if wee be negligent and slacke and neuer take out his lessons but stand at a stay I know many of you will giue me the hearing of this as you haue done many of my brethren heretofore but as the worme stroke Ionahs guord and it died in the morning so by the next morning a greedy worme of couetousnes or the like sinne wil haue perished all If it doe so knowe the Iudge standeth before the doore ready euery houre to summon you by death to make your appearaunce at the barre of iustice and to giue vp your account for euery talent yea for euery lesson that ye haue learned and left vnpractised As for you if any of you walke in dutifull obedience to the word I beseech you in the feare of God and in the bowels and loue of Iesus Christ that yee will abounde and increase yet more and more and contend by all meanes to put in practise exercise those things that yee heare that so at length when yee be ripe for the sickle and the great day of haruest be come ye may be gathered as good corne into the Lords garner and be inuested in the holy heauens with that blessed kingdome which God hath prouided for them that serue and feare him Amen FINIS THE BANQVET of Jobs Children IOB 1. 4. 5. verses 4 And his sons went and banquetted in their houses euery one his daye and sent and called their three sisters to eate and drinke with them 5 And when the daies of their banquetting were gone about Iob sent and sanctified them and rose vp early in the morning and offered burnt offerings according to the number of them all For Iob thought it may bee that my sonnes haue sinned and blasphemed God in their hearts Thus did Iob euery day THis booke is a story of patient Iob to shew how God can deale with all and how they shoulde receiue all thinges at his hand seeing the most innocent man in the world when God should try him was brought so low that the Diuel had power to lay vpon him what torment he would death onely excepted and yet he stoode to it with such constancy that he saith though the Lord kill mee yet will I trust in him the thirteenth Chapter of Iob and fifteenth verse Such power was giuen vnto his faith and loue and patience that they ouercame the Diuell which saide that if hee might haue leaue to plague him hee would make him blaspheme God to his face verse 11. Therefore God would haue this victory to bee recorded for all such as are sicke or sore or needy or oppressed that whatsoeuer paine we suffer wee may remember that Iobs paine was sharper than this and yet it coulde not make him so impatient but when like a man hee was offended with his torments like an holy man he was more offended with himselfe and angrie with his anger Therefore at last God returned to him and remoued his troubles and made his end more honourable than his beginning as if he shuld say Thus it shal be done to the man which is not offended with my chastisementes Now to our purpose in the first verse of this Chapter the holy Ghost sheweth what a good man Iob was saying that hee was an vpright and iust man one that feared God and eschewed euill In the second verse he sheweth what store of children Iob had saying hee had seauen sonnes and three daughters In the third verse hee sheweth what store of riches Iob had saying his substance was seuen thousand sheepe and three thousand Camels and fiue hundred yoke of Oxen and fiue hundred Asses c. In the fourth verse hee returneth againe to his children shewing how they were occupied before the winde came and blewe the house vpon their heads saying his sonnes went and banquetted in their houses euery one his daye and called their three sisters to eate and drinke with them In the fift verse hee commeth againe to Iob and shewes a proofe of his vertues which he commended him for before saying that when his sonnes had banquetted hee sent for them and sanctified them and rose vp earely c. So if ye aske what his sonnes did the holy Ghost saith that they banquetted If yee aske where he saith in their owne houses If ye aske when he saith euery one kept his daye If yee aske who were the guests hee saith that one inuited another and the other inuited him againe and they called their sisters to them and so they made merrie together If yee aske what father Iob did the story saith that after euery feast first he sent for his sonnes and then he sanctified them and then hee sacrificed for them the reason is added because Iob thought It may be that may sonnes haue sinned and blasphemed God in their hearts his zeale in this action is declared by three circumstances First that he rose vp early in the morning Secondly that he offered so many sacrifices as he had sonnes Thirdly that he perfourmed this offering euery day while their feast lasted Of euery circumstance a little because some had rather heare many thinges then learne one
astonish me because the Iudges sonne is my aduocate the diuel doth not amaze me because the Angels pitch about me The graue doth not grieue me because it was my Lords bed Oh that Gods mercy to me might mooue other to loue him for the lesse I can expresse it the more it is The Prophets and Apostles are my fore-runners euery man is gone before me or else he will follow after mee if it please God to receiue me into heauen before them which haue serued him better I owe more thankefulnes vnto him And because I haue deferred my repentance till this houre whereby my saluation is cut off if I should die sodainly Lo how my God in his merciful prouidence to preuent my destruction calleth me by a lingering sicknes which staieth till I be ready and prepareth mee to my end like a preacher and makes me by wholesome paines weary of this beloued worlde least I should depart vnwilling like them whose death is their damnation So he loueth me while he beateth me that his stripes are plasters to salue me therefore who shall loue him if I despise him This is my whole office now to strengthen my body with my heart and be contented as God hath appointed vntill I can glorifie him or vntil he glorifie me If I liue I liue to sacrifice and if I die I die a â—acrifice for his mercy is aboue mine iniquitie Therefore if I should feare death it were a signe that I had not faith nor hope as I professed but that I doubted of Gods truth in his promise whether he will forgiue his penitent sinner or no. It is my father let him doe what seemeth good in his sight Come Lord Iesus for thy seruant commeth I am willing helpe my vnwillingnes Thus the faythful departe in another sort with such peace and ioy round about them that all which see wish that their soules may followe theirs A Letter written to ones friend in his sicknes BEloued I maruel not that you haue paine for you are sicke but I maruel that you couer it not for offence because the wisdome of a man is to bite in his griefe alwaies to shew more comfort in God than pain in suffering Now God calleth to repetitions to see whether you haue learned more constancie than others if sicknes be sharpe make it not sharper with frowardnes but know this is a great fauour to vs when we die by sicknes which maketh vs ready for him that calleth vs â—ow you haue nothing to think vpon but God you cannot think vpon him without ioy your griefe passeth but your ioy will neuer passe Tell me patient how many stripes is heauen worth Is my friend onely sicke it the world or his fayth weaker than others You haue alwayes prayed Thy will be done now are you offended that Gods wil is done How hath the faithful man forgotten that all things euen death turne to the best to them that loue God Teach the happy O Lord to see his happines through troubles Euery pain is a preuention of the paines of hell and euery ease in paine is a fore-taste of the ease and peace and ioyes in heauen Therfore remember your own comforts to others before and be not impatient when there is most neede of patience but as you haue euer taught vs to liue so nowe giue vs an example to die and deceiue Satan as Iob did FINIS ReuereÌ„dum Couerdalum excipio Eccle. 9 9. Gen. 2. 18. Exo. 22. 16. Deu. 22. 28. Why contracts goe before mariage Mat. 1. 18. * That is betweene y e contract the mariage Luke 1. 27. 42. 49. c. What mariage is The parts of the treatise Heb. 13. 4. The excellencie of mariage Act. 7. 53. Heb. 2. 2. Gen. 2. 22. Mariage the first ordinance of God Gen. 3. 15. Luke 1. 25. Deu 32. 2. Christes first miracle at a Mariage Ioh. 2. 8. Mat. 22. 2. Verse 11. Cant. 5. 9. Three mariages of Christ Reue. 19. 7. Reu. 21. 9. Reu. 17. 1. By mariage the womans curse turned into two blessings Gen. 3. 16. Gen. 1. 28. Ioh. 16. 11. 1. Tim. 2. 15 * For those paines wil trie her faith Note Gen. 2. 22. A note of Adams sleepe Gen. 2. 21. 1. Cor. 15. 22. 45. Eph. 5. 14. Ioh. 14. 6. A note of Adams sleepe Gen. 27. 3. A note of Adams rib Gen. 2. 22. Eph. 5. 23. The Fathers obseruation Pro. 14. 14. Thus Adam doth Gen. 2. Gen. 29. 20. Three causes of mariage Gen. 2. 7. Gen. 1. 28. Why mariage is called Matrimony This is signified in Deu. 23. 1. Prou. 5. 18. Mal. 2. 15. The second cause 1. Cor. 7. 8. Papists stewes 2. Sa. 16. 22 Mal. 2. 15. Deu. 17. 17. 1. Tim. 3. 2. Gen. 4. 23. Mat. 9. 5. Prou. 2. 16. Gen. 36. 25. Fornicators like the diuell Mat. 13. 22. Psa 128. 4. Gen. 1. 28. Bastards Iudg. 11. 1. They might be saued but they had the marke of the curse Leu. 20. 10. Deu. 22. 22. Maried fornicators Mariage of Ministers 1. Cor. 7. 9. Heb. 13. 4. 1. Cor. 7. 1. Tim. 3. 2. 1. Cor. 7. 6. 1. Cor. 7. 17. Gen. 2. 18. Mat. 19. 11. 1. Tim. 4. 3. Rom. 3. 8. * Be not thou vain and these words will not be offensiue Heb. 13. 4. 1. Cor. 7. 8. Leuit. 12. 4. 5. c. 1. Cor. 7. 5. The third cause Gen. 2. Eccl. 4. 10. Pro. 19. 6. Pro. 27. 10. 1. Sam. 14. 7 A wife is the poore mans riches Prou. 21. 9. 1. Sa. 16. 14 The choise Deut. 1. 23. 4. Two spies for a wife Zach. 5. 7. 1. Reg. 3. 9. Gen. 24. 12. Godly fitte Ephe. 5. 29. Cant. 6. 8. Psal 45. 9. 1. Sa. 16. 7. 1. Cor. 13. 13. A fit wife The ceremonie is not approued but the inuention declared 1. Sa. 2. 35. The saying of a godly man Gen. 2. 18. 2. Cor. 6. 14. Gen. 2. 22. Phil. 4. 3. Ezec. 16. 44 Fiue rules in the choise of a good wife Psal. 11. 26 Pro. 10. 7. Mar. 14. 9. Luke 6. 26. Iohn 15. 19 Iohn 8. 46. Luke 16. Eccle 8. 7. Esay 3. 9. Acts 3. 2. Gen. 24. 65. To Adam first and to Moses after Maids must speake 〈…〉 Mat. 12. 34 Mat. 12. 36 Pro. 18. 7. Pro. 17. 23. Eccl. 12. 10. Pro 19. 15. Nu. 19. 15. Luk. 16. 19. Mar. 1. 6. 2. King 1. 8. 1 The. 5. 22 Rom. 12. 2. 1. Reg. 12. 8. Pro. 1. 11. Psal 6. 8. Gen. 24. 50. Parents consent in Mariage Exod. 20. Gen. 2. 22. Exod. 22. Num. 30. 6. Deut. 7. 3. 1. Cor. 7. 38. Iob. 1. 3. 10. Gen. 29. 18. 1 Sam. 18. 17. â— Gen 28. 6. Gen. 34. 9. Gen. 24. 51. 52. 53. Iudg. 14 2. Mariage with Papists c. Gen. 24. 3. Exo. 34. 16. Gen. 28. 1. Mal. 2. 11. Ezra 9. 12. Gen. 34. 14. The similitude holds in their saying not in their meaning for they spake truely but they ment