ounces and workes by number a Sicle or an Omer or an Epha but that yee abound in all knowledge and all zeale and let them bee luke-warme which will be spued out Except my bands yet Paule excepteth somthing not his knowledge nor his zeale but his bands Not altogether as I am but altogether as I am except these bands He excepteth nothing but his troubles Charity had rather suffer than other should suffer as Dauid prayed God to turne his wrath from the Israelites vpon him Now if yee aske me who can loue his neighbour as himselfe Heere is one that had rather suffer himselfe than Agrippa should suffer he would haue him partaker in all his good but not in his troubles As I am except these bandes Paul glories in his bands and shewes his chaynes like his Ensignes these are the markes of Christ this is the cognisance of my Lord his sweete yoake and easie burden But he wisheth faith to them without a burden the battaile is to the strong the Crosse is not to be wished for but to be borne Thus the spirit of wisdome hath set vs an example how men are wonne to the trueth and led forward by little and little with lenitie and softnes putting difference betweene them which know not the trueth and them which resist the trueth Paul did not speak so to Elimas the Sorcerer which withstood the truth Act. 13. 16. But set his eyes vppon him said O full of all subtiltie and mischiefe the childe of the Diuell and enemie of all righteousnes Neither did Peter speak so to Simon Magus Act. 8. 23. But as Salomon saith A wise man knoweth the time and place and as Paule saith the Spirituall man discerneth all things so he knoweth when to be soft and when to be rough They which resist the truth as Elimas and labour to keepe the Rulers from it as Elimas did Sergius Paulus the Deputie of Cyprus and many like him now must not bee intreated like Agrippa which is comming to the truth but as Elimas was Hee which hath Pauls Spirit knoweth how to handle both in their kind Though we may not discouer the nakednesse of some yet wee may not hide the nakednesse of other An humble heart is a good Schoolmaister both to apply comfort and reproofe Now the Lord Iesus which hath made you Christians almost make you Christians altogether FINIS The humilitie of Paul Rom. 12. 1. 2. verse I beseech you therefore brethren by the mercies of God that ye giue vp your bodies a liuing Sacrifice holy and acceptable vnto God which is your reasonable seruing of God And fashion not your selues like vnto this World but be you changed by the renuing of your minde that ye may prooue what is the good wil of God and acceptable and perfect PAul an Apostle to the Gētiles writing to the Romanes which were Gentiles after he had shewed what God had done for them in receiuing them into his couenant which were out of his couenaunt and making them his people which were not his people that the Gentiles might triumph nowe ouer the Iewes as much as the Iewes triumphed ouer the Gentiles because the Iewes were reiected and the Gentiles receiued in their place Nowe hee sheweth what they should doe for God Giue your bodies a Sacrifice to him that is as Christ gaue himselfe for you so you must giue your selues to him as he was sacrificed for you so you must bee sacrificed for him not your sheepe nor your Oxen nor your Goates but your selues You must be the Sacrifice this Sacrifice Paul calleth a liuing and holy and acceptable sacrifice a liuing sacrifice because the Iewes sacrifices were dead sacrifices an holie sacrifice because they might sacrifice beastes and not be holy but they cannot Sacrifice themselues but they must needs be holy An acceptable Sacrifice before the sacrifices of beasts did not please God vnlesse they did sacrifice themselues too But if they sacrifice themselues it doth please God though they doe not sacrifice beasts It is true that God did require this sacrifice of the Iewes as well as the Gentiles for in Deu. the tenth Chapter and the sixteenth verse he saith Circumcise your heartes in the first of Samuel the 15. Chap. and 22. ver he saith Obedience is better than sacrifice which shews that euen then God did require the sacrifice of the bodie more than of beasts but although God did require this of the Iewes also that they shoulde sacrifice their bodie◠too yet Paul signifies that God requireth larger of the Gentiles because a Christ saith we haue a greater light The Gospell is a greater benefite than the law and therefore our thankfulnes should be greater than theirs First here is an exhortation to sacrifice our bodies to God Then an explication what this sacrifice is It is your reasonable seruice and not fashioning your selues to the World and the renuing of your mindes to the image of GOD in which they were created Then follow two reasons to perswade one drawn from the mercies of God I beseech you brethren by the mercies of God The other drawn from the fruit of our regeneration that ye may proue what that good and acceptable and perfect will of God is The exhortation is to sacrifice our selues to God It seemes that the Iewes grudged to sacrifice their beaster therefore Paule thought that the Gentiles would grudge to sacrifice themselues and therefore marke how he prepared himselfe for them Brethren I heseech you by the mercies of GOD. This is his preparatiue First hee calles them Brethren which shewes his affection to all Christians which after Christ were called brethren Secondly our adoption by Christ which makes vs brethren Thirdlie the dutie which we owne one to an other as if we were brethren The Apostles do not vse this name so lightly as we as you may see here for Paul made it a preamble to perswade the Romans to godlines So Abraham made it a mediatour to keepe peace betweene Lot and him Are we not brethren saith Abraham as if hee shoulde say shall brethren fall out for trifles like infidels This was enough to pacifie Lot for Abraham to put him in minde that they were brethren when hee hearde the name of brethren straight his heart yeelded and the strife was ended so this should bee the Lawyer to end quarrels betweene Christians to cal to mind that they are brethren And they which haue spent all at lawe wisht that they had taken this Lawyer to thinke with Lot whether it were meete for brethren to striue like enemies with such reuerence then they did vse the name of brethren but nowe there is no reuerence in naming of GOD For manie speak of him when they do not think of him and many neuer speake of him but whē they sweare by him When he had called them brethren then he beseecheth them Brethren I beseech you This is the Apostles stile If God did humble himselfe for
man much more should mā humble himselfe for men therefore though Paul speake of a matter wherein he might commaunde as he saith to Philemon I might commaund thee yet as he did rather beseech him so he doth rather beseech them Marke the subtiltie of wisedome as I may call it As the serpent did vse pollicie to tempt so the Preacher may vse pollicie to conuert and so Paule won Agrippa to beleeue by perswading him that he did beleeue It was Pauls Office to teach the Romans but it was Pauls pollicie to beseech the Romans vntill compulsion need gentlenes is better than bitternesse Lenitie deserues to goe first and correction hath no place if perswasion wil serue I beseech you brethren we doe not vse to intreat and beseech but for our profite but Paul did beseech them for their profite Wee would haue other humble themselues to vs but Paul humbled himselfe to his inferiours to make them humble themselues to God Here the Preachers may take example of the Preacher of the Gentiles the louing phrase is the Apostles phrase and hee which beseecheth shall perswade easier than hee which thundereth Many haue beene drawn with the cordes of loue which coulde neuer bee haled with the chaines of iron God is loue and his Ministers must speake like loue or else they doe not speake like Paul he which fisheth for soules and doth not take his Net shall fish all daie as Peter fished all night and catch nothing Although a temperate Preacher be a wise Preacher and this be our pollicie to intreat and beseech you like Paul yet you should not looke to be intreated like the guestes which woulde not come but to bee compelled like the guests which came to the banquet For you must be intreated to your profit It is no reason that Christ should pay and pray the seruant praieth but the maister commaundeth Yet Paul hath not done his preparatiue hee is loth that his suite shoulde take the repulse and therefore he vseth a Mediatour vnto them and beseecheth them by the mercies of God I beseech you brethren by the mercies of God mercie is a louing soliciter and worthy to be heard because it heareth againe God doth intreate vs by the same Mediatour that we intreat God we intreate God for his mercie and God intreateth vs for his mercie So that mercie is like a signe betweene vs which calleth God to heare vs and vs to heare him What will not a good subiect doo for a mercifull Prince Many sweet things are in the worde of God but the name of mercy is the sweetest word in all the scriptures which made Dauid harpe vpon it 26. times in one Psalme sixe and twentie times he repeats this in the hundred thirtie and sixt Psalme For his mercie endureth for euer It was such a cheerefull note in his eares when he stroke vpon mercie that like a bird which is taught to record when he had sung it hee sang it againe and when hee had sung it againe he recorded it againe and made it the burden of his song For his mercie endureth for euer Like a Nightingale which when she is in a pleasant vaine quauers and capers and trebles vpon it so did Dauid vpon his mercie For his mercie endureth for euer But heere Paule speakes in the plural number not by the mercie but by the mercies of God There is a plurality of Gods mercies his lesser mercies in his corporall blessinges and his greater mercies in his spirituall blessinges his temperall mercies in earth and his euerlasting mercies in heauen his preuenting mercies in deliuering vs from sinne and his following mercies in pardoning of our sinne Howe many sinnes came with Adam and howe many curses came with sinne so manie mercies came with Christ to answere thē both Therefore when Paule coulde not number them for multitude hee was faine to laie them downe together in the grosse summe and in a word called them mercies as if hee should saie I cannot number the mercies of God but the lesse I can number them the more they are Thus much why Paul calleth them brethren and why he beseecheth them and why hee remembreth them of Gods mercies Now he hath prepared the way he commenceth his suite that they woulde giue their bodies to God hee speakes not heere of the soule though he would haue them giue their soules too As you may see in the next verse but he speakes heere of the bodie to shewe that the bodie is a seruant to God as well as the soule both are too little and therefore one is not enough And therefore Paul saith Glorifie GOD in your bodies and in your soules too but here he speakes the rather of the bodie to shewe that their battaile will be with the fleshe and that the fleshe will be vnwilling to this Sacrifice as Christ saith the spirit is willing but the flesh is fraile That is the fleshe will not afforde anie thing to GOD though he do neuer so much for her yet she is like churlish Naball which will doe nothing againe Therefore the Apostle vrgeth so to giue the body as if he should say drawe forwarde that which he draweth backeward and let the conuersion beginne where sinne hath his roote if you can winne the fleshe which is like Nabal the soule will come like Abigail and bring her traine with her Now to shew how we should giue our bodies to God the Apostle saith giue your bodies a Sacrifice to God That is you must giue your bodies to God as if you did Sacrifice them The Lawe appointed a Sacrifice in which all the members were offered together So yee must giue your members to God for the bodie is all all is but partes of the bodie therfore if you must giue your bodies you must geue eie eare tongue hand and feete vnto him For the heart sayth Paule doth but beleeue because it is not enough to beleeue therefore hee addeth the mouth doth confesse as it is as necessary to confesse vnto Saluation as to beleeue vnto Iustification So it is as necessary to sacrifice the tongue as the heart What then is the tongue enough Nay sayth Christ hee which hath an eare to heare let him heare Is the eare enough Nay saith Dauid Lift vp your handes to his Sanctuarie Is the hand enough Nay saith Salomon Let thine eyes beholde the right Is the eye enough Nay saith Salomon Remoue thy foote from euill So the worde passeth like a Collectour from one member to another to gather tribute for GOD vntill the body haue paied as well as the soule Therefore in Deut. 6. 5. GOD commaundeth not onely Thou shalt loue the Lord with all thy soule with all thy mind but with all thy strength that is if thou canst doe any thing for him with the strength of thyne hand or the strength of thyne eie or the strength of thine eare or any part else
as haue been healed by her that as the Author of the Hebrewes saith By faith Abel offered a better Sacrifice than Caine by faith Enoch was translated before he sawe death by faith Noah prepared the Arke and was preserued from the Floud by faith Abraham was content to sacrifice his Sonne and yet beleeued that in his seede all the world should be blessed by faith Sara receiued strength to bring foorth a child when she was strooken in yeres and past the strength of the wombe So I may say of patience by patience Iob did beare all the torments that the diuell could heape vpon him by patience Iacob put vp a thousand wrongs from Laban and his children and neuer complained in one twentie yeares before he departed by patience Ioseph forgaue his brethren when hee might haue put them to death and gaue thē food when they feared reuenge by patience Christ suffered banishment and reproaches and scourges vntill he went to his death like a Lambe to the slaughter Among the strange cures of patience Dauid may report of his experience what this plaister hath done for him for being a figure of Christ he was alwaies hedged about with the crosse which prooued his patience like a Touchstone euery day As Christ was contemned of his Countreymen so Dauid was contemned of his brethren as Christ fled to Egypt so Dauid fled vnto Gath as Christ receiued foode of women so Dauid receiued food of Abigail as Herod persecuted Christ so Saul persecuted Dauid and the wrath of the King brought many enemies with it that when hee was annointed yet hee coulde not reigne and when he reigned yet his reigne was but a warfare the Philistines agaynst him the Ammonites agaynst him the Edomites agaynst him the Moabites agaynst him and Absolon his owne bowels agaynst him for whom he cryed Would God I had died for thee This sonne which was his dearling was his traytor and sought his death that brought him to life as though Saul had been risen from the graue againe In all these troubles Samuel shewes what was this pilgrimes comfort But Dauid comforted himselfe in the Lord his God as though hee had no comfort but in GOD alone This was the stone vpon which he leaned his head Be patient for Manie are the troubles of the righteous but the Lord deliuereth him out of all When hee did behold his trouble like the hoast of the Aramites he looked backe vnto God like Elisha and spied one with him stronger then all against him Therfore respecting his afflictiōs he crieth Many are the troubles of the righteous respecting the promise he singeth The Lord deliuereth them out of all Thus by his owne foote Dauid measureth the condition of the righteous and saith Many are the troubles of the righteous and then by his owne cure hee sheweth how they shall bee healed saying The Lord will deliuer him out of all If ye marke the spirite hath directed Dauid to those two things which make vs take our troubles grieously one because we doe not looke for them before they come Therefore as Christ told Peter before he suffered to strengthen him when he suffered so the holy Ghost doth run vpon the Crosse to keep vs in expectation of troubles that wee might prepare faith and patience and constancie for thē as Noah prepared an Arke for the floud The second thing which makes vs to start so at the Crosse is because we are like the Prophets seruant which did see his foes but not his friēds so we see our sore but not our salue Comfort seemes a far off like Abraham in the heauens as though it would neuer come so low therefore wee goe about to deliuer our selues as it is said Let vs breake his bands as though we could deliuer our selues But Hold your peace saith Moses the Lord shall fight for you So Dauid comes in like a pacifier and saith Vexe not your selues for the Lord will deliuer you Beare both these sentences in mind that you must go through a sea of troubles then that you shall come to a hauen of rest and no affliction shall take you before you be armed for it and in euery trouble you shall know where to haue your remedie Many are the troubles of the righteous but the Lorde deliuereth him out of all Here bee the two hands of God like a wound and a plaister one casteth downe the other raiseth vp It is good for a man to knowe his troubles before they come because afflictions are lightned in the expectation Therefore GOD sayth of Paul I will shewe him how many things he shall suffer for me God dealeth plainlie and tels vs the woorst at the first what wee shall trust to as Christ told his Disciples at the first If ye will bee my Disciples yee must take vp the Crosse cold entertainment to breake their fast with the rod. Other feastmakers sayth Christ broach the best wine first but Christ himselfe keepeth the best till the last This is the manner of Gods proceedings to send good after euill as hee made light after darknesse to turne iustice into mercie as he turned water into wine for as the beasts must be killed before they could be sacrificed so men must be killed before they can bee sacrificed that is the knife of correction must prune them and dresse them and lop off their rotten twigs before they can bring forth fruite these are the cordes which binde the ram vnto the Altar least when he is brought thither hee should runne from thence agayne this is the chariot which carrieth our thoughts to heauen as it did Nabuchadnezzars and our assumption before our assumption This is the hammer which squareth the rough stones till they be plaine and smooth and fit for the Temple This is the fierce messenger which is sent to compell them to the banquet which will not come when they are inuited Because we are naturally giuen to loue the world more then is good for vs therefore God hath set an edge of bitternesse vpon it to make vs to loath it like a Nurse which layeth Mustard vpon her breasts to weane the childe from the dug so Many are the troubles of the righteous to weane vs from the dugge of the world The crosse is one of our Schoolemasters in this life and the best wisdome is deerest bought prosperitie seeketh for nothing but necessitie seeketh and studieth and laboureth and prayeth for her wants As the rodde maketh the Scholler to applye his booke so all our knowledge is beaten into vs some learne theyr goodnesse of pouertie some of sicknesse some of troubles aduersitie is the fit time to learne the iustice mercie power and prouidence of GOD a fit time to learne the patience wisedome faith and obedience of man a fit time to learne the subtiltie frailtie and miserie of this worlde All this thou buyest for troubles yet
day It would haue troubled them to watch so long for a good cause but it was fit that the worke of darknes shoulde be done in draknes therefore Christ saith This is the houre of darknesse the houre of darkenes and the power of darknes and the worke of darknes met together When they should rest malice would not suffer them to rest but they became like Owles which watch in the night and cannot sleepe Heere was fulfilled Salomons saying They cannot sleepe before they haue done euill so eagre wee are vpon reuenge more than anie thing else They say that hee cannot stay which rideth vpon the Diuell for malice draweth him and furie spurres him Therefore Zacheus went not so hastely to receiue Christ as his enemies hast to destroy him Nay rather I may say to destroy themselues For as they prayed at Christes death so it came vpon them They sayed his bloud be vpon vs and vpon our children so his bloud is vpon them and vpon their children which haue beene Vagabonds ouer the earth euer since and haue no countrie of their owne for if they be cursed which do the Lords busines negligently they must be cursed too which doe the Diuels busines diligently If men were so hastie in executing Iustice as they were in executing malice so many mē should not be vndone by sutes of Lawe for in one day they could apprehend accuse and examine and condemne and execute him which was Innocent but hee which is iust cānot be quit in one terme nor two nay if he haue right in a yeare it is counted quick dispatch and hee is glad that hee met with such a speedie Lawyer How then when they take a bad cause in hand and prolong it too which keeps their Clients in suspence from day to day and from weeke to weeke in great charge and sinne together I would to GOD that some did not sit in counsaile against good Christiās as these Priests did against Christ but GOD in his mercie dooth daily confounde and bring to nothing the accursed counsailes of the wicked Antichrist and all his rebellious confederates So when the wicked tooke counsaile together wickednesse was the ende of their counsayles for there is nothing woorse to the vngodlie than to meete together for before they meete their wickednes is a little hid like the poyson in a Serpent but when they meete together one setteth on another and the poyson breakes forth into vile speeches and detestable workes and vngodly practises as we see in Tauernes and such like assemblies as this For now they are met together they haue conspired amongst themselues to accuse vnto the Gouernour the most innocent man in the world as if he were the worst man liuing they abused him and mocked him and reuiled him and buffeted him before they brought him to the Gouernor which sheweth that they woulde haue killed him too if they durst without the Gouernour but sin is craftie and therefore they obserue the order of lawe and forme of iudgement lest they should be takē in the snare which they made for him First because Pilate had the authoritie ouer iudgements of death and not they Therefore they are inforced to seeke vnto his iudgement seat to saue themselues from blame and to be deliuered out of trouble if they did vsurpe any thing vpon the Magistrates Office Then because they might not runne vnto the gouernour before daye without suspition of tumult they staide vntill it was morning but so soone as they coulde come they came post hast for the Sunne did no sooner peepe but euen at the verie breake of day they were all readie to flocke vnto the Iudge against him This they did without knowledge but God directed euery thing vnto a right end For it was meete that the Sonne of GOD shoulde bee cleered in a solemne manner by an earthlie Iudge to shewe how wee shalbe cleered by the heauenlie Iudge and therefore as it appeareth in the seuen and twentieth Chapter and foure and twentieth verse of Saint Mathewes Gospell Pilate saide that he found no euill in him before he gaue sentence against him which sheweth that he died not for his owne sinnes but for our sinnes and therefore though they went to the Iudge to saue thēselues from blame yet God sent them to the Iudge that his worde might be fulfilled Lastly this Pilate was a Roman gouernour which ruled for Caesar as Zacheus was a Romane collectour which gathered for Caesar For at that time the Romanes had brought much of the worlde vnto their subiection as since that time they haue brought much of the worlde vnto Idolatry and therefore God would haue his sonne to be iudged by the Romane policie and to be condemned by a Romane Iudge and to be slaine with a Romane death as it were ioyning the Iewes and the Romans in impietie together to shewe that these two Nations shoulde be the odioust people vnto him in all the worlde and how his seruaunts should be crucified there where hee was crucified himselfe for as the Romanes then did crucifie Christ vpon a Crosse so they crucifie him nowe vpon their Altar and resemble the Dragon which when he could not preuaile against Michaell himselfe then hee fought against the woman and her seed that is the Church and her children which are slaine in Rome as the Prophets were in Ierusalem Thus Rome began with the heade and ends with the members So much of the Priests and the Scribes and the Pharisies and the elders Pilate what they did against Christ of whome was fullfilled Dauids praier Lord turne the counsell of Achitophell vnto follie So their counsell was turned vnto follie For as Paule reuiued when he was stoned so Christ rose againe when he was buried to shewe that there is no counsell against God and therefore let all our counsels be for God Now we come to Iudas to aggreuate this tragicall counsell The Euangelist annexeth vnto it the desperate end of the cursedst mā that euer was Three things are speciallie noted of this Traitor his death the cause of his death the confession which hee made before his death His death in the fift verse Hee went hanged himself The cause of his death in the 3. verse For that hee had betrayed his Lord now did see him condemned had no ioy of the money which was giuen vnto him for his Treason His confession in the thirde verse I haue sinned betraying innocent bloude I will speake of euerie worde as they lie for your memorie Therefore first of his Treason When Iudas the traytor before hee was called Iudas the Apostle now he is called Iudas the traitor to distingish him from other of that name lest anie of his name shoulde be defamed for him a brand is set in his forehead like the letter Tau or Caines marke to make him hatefull like a rogue which is burned in the eare so Esau was called Edom which signifieth Redde
to keep his wickednes in remembrance because hee solde his birth-right for a messe of red pottage So Simon is called the Sorcerer as though GOD would note him for the worst of that name So God knoweth Simon Peter from Simon Magus and Iudas his brother from Iudas his betrayer and therefore as Ieroboam comes in with his trayne after him Ieroboam which made Israel to sinne So Iudas comes in with his trayne after him Iudas which betrayed the Lord For when God sayde I will honour them which honour mee hee signified how hee woulde dishonour them which disnour him and therefore this name is a word of reproach vntill this day and all Traytours are called Iudasses for his sake that the Prophesie might bee fulfilled The names of the wicked shall rot that is they shall be named with lothsomnes and remembred with disdayne as a man passeth by a rotten carrion and stoppeth his nose vntill hee be past it This is the iust wrath of God As Christ promised that Maries good worke shoulde bee spoken of to the worldes ende So hee hath caused Iudas euill worke to bee spoken of vnto the worldes ende too For there were three euilles in one First his practise was impudent because hee offered himselfe to bee a Traytour before he was asked Then it was Couetous because hee was contented to betray his Lord for 30. pence And lastly it was craftie because hee betrayed him with a kisse which is a signe of loue Like this traitour do all other traitours and therefore are all called Iudasses that is impudent and couetous and craftie like their master The next consideration is how Iudas his repentance came vpon him in these wordes When hee sawe that Iesus was condemned c. Peter heard three crowes before he felt any remorse so Iudas saw his Lord apprepended yet he repented not then he saw him accused and yet he repented not then he sawe him mocked yet he repented not then he sawe him buffeted yet he repented not at last he sawe him condemned and then saith Mathew he repented like one which slayeth his friend in his rage and sorroweth when it is past In the sixt of Genesis God is said to repent but GOD repenteth not like men so here the wicked are said to repent but the wicked repent not like the faithfull But as it is said of Esau that he sought repentance so they may bee rather saide to repent than to repent in deede For if Iudas had repented like Peter he should haue been forgiuen like Peter but to shewe that hee did not repent well when he had coÌ„mitted one sinne he addeth another to it for when he had murthered his maister hee murthered himselfe too Therefore if you aske how hee repented I thinke he repented so as most vsurers repent vpon their death-beds There is a shame of sinne guilt of conscience feare of iudgement euen in the reprobate which is a foretaste of hell which the wicked feele euen as peace of conscience ioy in the holy Ghost is a foretaste of heauen which the godly feele before they come thither So Iudas was displeased with the vglines of his trecherie and had a mishapen sorrowe like a Beares whelp but without any conuersion to God or hope of mercie or praier for pardon or purpose to amend Onely hee felt a shame and guilt and anguish in his heart which was rather a punishment of his sinne than a repentance for his sinne and a preparatiue to Hell which he was going vnto for hardnes of heart and despaire of mercie are sinnes punishments for sinne too but true repentaunce is such a sorrow for one sinne as breedeth a dislike of all sinnes and mooueth to pray and resolueth to amende which falleth vpon none but the elect and therefore Paule calleth the heart of the reprobate A heart which cannot repent But if the Papistes doctrine of repentance be true there is nothing wanting in Iudas repentance for in him may bee found all the partes of their repentance For we see in this reprobate contrition of heart confession of mouth and satisfaction of worke which is all the Papistes repentance For contrition it is saide Hee repented For Confession he saith I haue sinned For Satisfaction hee restored his money againe and yet he is Iudas the sonne of perdition and therefore as Christ tolde the Lawyer that one thing was wanting in his obedience so Iudas telleth the Papistes that one thing is wanting in their repentance that is the conuersion of a man to God change of mind when a sinner renounceth himself for shame of his sinne and yeeldeth to righteousnesse with as great loue as euer hee loued wickednes If Iudas had repented so he would rather haue suffered paine like Iob than by vnlawfull meanes ridde himselfe out of paine like Caine which thought to preuent Gods iudgments against him This was not a signe of repentance but a signe of despaire Therefore let euerie one learne this that so long as Gods mercie is greater than mans iniquitie there is no cause to despaire but to hope For why did our Sauiour saue Marie Magdalen which had seuen deuils and spare the theefe which neuer did good but lest as great sinners as they should despaire of mercie if they repented If thou canst knocke his promise bindeth him to open Therefore say not God will not giue but I doe not aske for God is readier to giue then wee to aske The next consideration is how Iudas restored his bribe againe In the first of the Prouerbes 31. Salomon saith The wicked shall bee filled with their owne deuises And in the 14. Chapter 14. verse hee saith They shall be satiat with their owne wayes For Iudas hath sinned so long that now he is wearie of his sinne would restore his bribe againe euen the same daie that he tooke it It was giuen him in the night and in the morning hee brought it backe So soone is the pleasure of sinne ecclipsed Euen nowe his thirtie pence was the sweetest siluer that euer hee fingured and now it is the bitterest money that euer he pursed Therefore let all consider what Abner sayde vnto Ioab Knowest thou not that it will bee bitternes in the latter end 2. Sam. 2. 26. The sting of the Serpent is in his taâ—le so the taile of sin hath the sting that is the ende There is no sinne but it hath three punishmentes which followe it like bondmaides Feare Shame and Guilt Feare of iudgement shame of men and guilt of conscience All these did surprise Iudas at once so studdenlie as Adam spyed his nakednes and though they come after euerie sinne yet they are neuer looked for Gehesi tooke his bribe merrilie but hee did weare it heauilie Iezabel thought that shee had got a Vineyarde for nothing but shee payed more for it than shee woulde giue for all the world So Iudas thought that hee was made for euer when hee
to euery good as we are to euill Teach vs to remember our sinnes that thou maiest forget them and let our sorrowe here preuent the sorrowe to come Wee were made like thee let not flesh and bloud turne the image of God to the image of Satan our foes are thy foes let not thine enemies preuaile against thee to take vs from thee but make thy word vnto vs like the starre which led vnto Christ make thy benefites like the pillar which brought to the land of promise make thy crosse like the messenger which compelled guests vnto the banquet that wee may walke before men like examples and alway looke vpon thy sonne how he would speake and doe before we speake or do any thing Keepe vs in that feare of thy Maiestie that we may make conscience of all that we doe and that wee may count no sinne small but leaue our lying and swearing and surfetting and coueting and boasting and flanting and inordinate gaming and wanton sporting because they drawe vs to other sinnes and are forbidden as straightly as other Let not our hearts at any time be so dazled but that in all temptations we may discerne between good and euill between right and wrong between trueth and errour and that we may iudge of all things as they are and not as they seeme to bee let our mindes bee alwaies so occupied that wee may learne some thing of euerie thing and vse all those creatures as meanes and helpes prepared for vs to serue thee Let our affections growe so towarde one another that wee may loue thee asmuch for the prosperitie of other as if it were our owne let our faith and loue and prayer be alway so readie to goe vnto thee for our helpe that in sicknes we may finde patience in prison wee may finde ioy in pouertie wee may find contentment and in all troubles we may finde hope Turne all our ioyes to the ioye of the holy Ghost and all our peace to the peace of conscience and all our feares to the feare of sin that we may loue righteousnesse with as great good will as euer we loued wickednes and goe before other in thankfulnes towards thee as farre as thou goest in mercie towards vs before them taking all that thou sendest as a gift and leauing our pleasures before they leaue vs that our time to come may be a repentance of the time past thinking alway of the ioyes of heauen the paines of hell our owne death and the death of thy sonne for vs. Yet Lord let vs speake once again like Abraham one thing more we will beg at thy hands our resolutions are variable we can not performe our promises to thee therefore settle vs in a constant forme of obedience that we may serue thee from this houre with those dueties which the world the diuell and the flesh woulde haue vs deferre vntill the point of death Lord we are vnworthie to aske any thing for our selues yet thy fauor hath preferred vs to be petitioners for other Therefore wee beseech thee to heare vs for them and them for vs and thy sonne for all Blesse the vniuersall Church with truth with peace and thy holie Discipline Strengthen all them which suffer for thy cause and let them see the spirite of comfort comming towardes them as thy Angels came to thy sonne when he was hungrie Be mercifull vnto all those which lie in anguish of conscience for remorse of their sinnes as thou hast made them examples so teach vs to take example by them that wee may looke vpon thy Gospel to keepe vs from despaire and vpon thy lawe to keep vs from presumption Prosper the armies which fight thy battailes and shew a difference betweene thy seruantes and thy enemies as thou didst betweene the Israelits and the Aegyptians that they which serue thee not may come to thy seruice seeing that no God dooth blesse besides thee Make vs thankefull for our peace whome thou hast set at libertie while thou hast laid our dangers vpon others which mightest haue laide their dangers vpon vs And teach vs to build thy Church in our rest as Salomon builte thy temple in his peace Haue mercie vpon this sinfull Lande which is sicke of long prosperitie Let not thy blessings rise vp against vs but indue vs with grace as thou hast with riches that wee may goe before other nations in religion as wee goe before them in plentie giue vs such harts as thy seruants should haue that thy will may be our will that thy Law may be our Lawe and that we may seeke our kingdome in thy kingdome Giue vnto our Prince a Princely heart vnto our counsellers the spirit of counsel vnto our Iudges the spirite of Iudgement vnto our Ministers the spirite of doctrine vnto our people the spirite of obedience that wee may all retaine that communion here that we may enioy the communion of Saints hereafter Blesse this familie with thy grace and peace that the Rulers thereof may gouerne according to thy word that the seruants obey like the seruants of God and that wee may all be loued of thee Now Lorde wee haue commenced our suite our vnderstanding is weake and our memorie short and wee vnworthie to pray vnto thee more vnworthie to receiue the things which we praye for Therefore we commend our prayers and our selues vnto thy mercie in the name of thy beloued son our louing Sauiour whose righteousnesse pleadeth for our vnrighteousnes Our father which art in heauen c. ruption as though wee were made to sinne indeede or in worde or in thought wee haue broken all thy Commandements that wee might see what good is in euill which hath lefte nothing but guilt and shame and expectation of iudgement while we might haue had peace of conscience ioye of heart and all the graces which come with the holie spirite Some haue been wonne by the word but we would not suffer it to change vs some haue been reformed by thy crosse but wee woulde not suffer it to purge vs some haue been mooued by thy benefites but wee would not suffer them to perswade vs nay we haue giuen consent to the Diuell that wee will abuse all thy gifts so fast as they come and therefore thy blessings make vs proude thy riches couetous thy peace wanton thy meates intemperate thy mercie secure and all thy benefites are weapons to rebell against thee that if thou looke into our hearts thou maist saye our Religion is hypocrisie our zeale enuie our wisedome pollicie our peace securitie our life rebellion our deuotion ends with our prayers and wee liue as though wee had no soules to saue What shall wee answer for that which our conscience condemnes Wee are one daye neerer to death since we rose when we shall giue account how euery day hath been spent and how we haue got those things which other will consume when we are gone And if thou shouldest aske vs now what lust asswaged what affection qualified
what passion expelled what sin repented what good performed since we began to receiue thy benefites this day wee must confesse against our selues that all our works words thoughts haue been the seruice of the world the flesh and the diuell we haue offended thee and contemned thee all the day and at night wee pray vnto thee Father forgiue vs all our sins which haue dishonored thee while thou diddest serue vs run from thee while thou didst call vs and forgotten thee whilest thou didst feede vs so thou sparest vs so we sleepe and to morrow we sinne againe this is the course of al our pilgrimage to leaue that which thou commandest and doe that which thou forbiddest Therefore thou mightest iustly forsake vs as we forsake thee and condemne vs whose conscience condemnes our selues but who can measure thy goodnesse which giuest all and forgiuest all Though we are sinfull yet thou louest vs though wee knocke not yet thou openest though we aske not yet thou giuest what should wee haue if wee did serue thee which hast done all these things for thine enemies Therefore thou which hast giuen vs al things for thy seruice O Lord giue vs a heart to serue thee let this be the houre of our conuersion let not euill ouercome good let not thine enemie haue his will but giue vs strength to resist patience to endure and constancie to perseuere vnto the end Instruct vs by thy word guide vs by thy spirite mollifie vs by thy grace humble vs by thy corrections winne vs by thy benefites reconcile our nature to thy will and teach vs to make profite of euery thing that wee may see thee in all things and all things in thee because O most mercifull father we walk between thy mercie and iustice through many temptations gouerne our steps with such discretion that the hope of mercie may preuent dispaire the feare of iustice may keepe vs from presumption that in mirth wee bee not vaine in knowledge we be not proude in zeale we bee not bitter but as the tree bringeth foorth first leaues then blossomes and then fruit so first wee may bring foorth good thoughts then good speeches and after a good life to the honor of thy name the good of thy children the saluation of our soules remembring the time when we shall sleepe in the graue and the day when wee shall awake to iudgement Now the time is come O Lord which thou hast appointed for rest and without thee wee can neither wake nor sleepe which hast made the day and night and rulest both therefore into thy hands we commend our soules and bodies that thou hast bought that they may serue thee restore them O Lorde to their first Image and keepe them to thy seruice and resigne vs not to our selues againe but finish thy work that we may euery day come neerer and neerer to thy kingdome till we hate the way to hell as much as hell it selfe and euery cogitation and speech and action be so many steps to heauen For thy names sake for thy promise sake for thy sonnes sake O Lord wee lift vp our hearts hands voyce vnto thee in his name which suffered for sinne and sinned not Our Father c. A Prayer for a sicke man ALmightie God and all mercifull Father which art the Phisition of our bodies and soules in thy hands are life and death thou bringest to the graue and pullest backe againe we came into this world vpon condition to forsake it whensoeuer thou wouldest call vs and now the Somners are come thy â—etters hold me and none can loose me but he which bound me I am sicke in bodie and soule but he hath stroken me which in iudgment sheweth mercie I deserued to dye so soone as I came to life but thou hast preserued me till now and shall this mercie bee in vaine as though wee were preserued for nothing Who can praise thee in the graue I haue done thee no seruice since I was borne but my goodnesse is to come and shall I dye before I begin to liue but Lord thou knowest what is best of all and if thou conuert me I shall be conuerted in an houre and as thou acceptedst the will of Dauid as well as the act of Salomon so thou wilt accept my desire to serue thee as well as if I did liue to glorifie thee The spirit is willing but the flesh is fraile and as I did liue sinfullie whensoeuer thy spirite was from mee so I shall dye vnwillingly vnlesse thy spirite prepare mee therefore deare father giue mee that minde which a sicke man should haue and increase my patience with my payne and call vnto my remembrance all which I haue heard or read or felt or meditated to strengthen mee in this houre of my triall that I which neuer taught any good while I liued maye nowe teach other how to dye and to beare theyr sicknes patiently apply vnto me all the mercies and merites of thy beloued sonne as if he had dyed for me alone Be not from me when the enemie comes but when the tempter is busiest let thy spirite bee busiest too and if it please thee to loose me out of this prison wheÌ„ I shal leaue my earth to earth let thine Angel carrie vp my soule to heauen as they did Lazarus and place me in one of those mansions which thy sonne is gone to prepare for me This is my mediator which hath reconciled me and thee when thou didst abhorre mee for my sinnes and thou didst send him from heauen to vs to shew that thou art bound to heare him for vs. Therfore in him I come vnto thee in him I call vpon thee O my redeemer my preseruer and my sauiour to thee be all prayse with thy father and the holy spirite for euer Amen What shall stay me from my Father my brother and my Comforter A comfortable speech taken from a godly Preacher lying vpon his death-bed written for the sicke I Owe to God a death as his Sonne died for me Euer since I was borne I haue been sailing to this hauen and gathering patience to comfort this houre therefore shal I be one of those guestes nowe that would not come to the banquet wheÌ„ they were inuited what hurt is in going to Paradise I shal loose nothing but the sence of euil and anon I shall haue greater ioyes then I feele paines For my head is in heauen already to assure mee that my soule and body shall follow after O death where is thy sting why should I feare that which I would not escape because my chiefest happinesse is behinde and I cannot haue it vnles I go vnto it I would go through hell to heauen and therefore If I martch but through death I suffer lesse then I would suffer for God My paines doe not dismay mee because I trauaile to bring forth eternall life my sinnes doe not fright me because I haue Christ my redeemer the iudge doth not