neuer brought Agrippa to altogether Therefore they which fishe for soul 〈◊〉 must take Paules net and remember what God saith to Ieremie 15. 19. Let them bee conuerted vnto thee But be not thou conuerted vnto them for then thou shalt neuer conuert them Signifiing that our constancie in goodnes shall induce others to turne from their wickednes and make him which is but almost come to altogether This is the substance of Paules replie that it is not enough to be a Christian almost that is to haue a kinde of religion a little knowledge a little faith a cold zeale a flattering holines like the touch of the hem but we must march to perfection and doe his will vpon earth as it is in heauen and contend to be holie as hee is holie This is religion saith Iames to keepe thy selfe vnspotted like a glasse which is still wiped To this end saith Paul 2. Tim. 3. The Scripture doth teache and reproue and instruct and comfort That the man of God might bee absolute And in the 1. to the Ephe. 41. To this ende wee were elected that wee might be holie and without blame And Rom. 1. He describes our iourney from faith to faith not from faith to distrust As Dauid describes the waie of the righteous Psal 840. 7. From vertue to vertue as a trauailer goes from towne to towne till he come to his Inne What a foolish thing were it for the Scribe to stay there whē our Lord telles him Thou art not farre from the kingdome of heauen for therefore Christ telleth him that he is not farre from heauen to incourage him lest he should giue ouer before he come to it So if yee staie at almost and repente in some sort as Esau did when hee wept you may hunt for the blessing as Esau did and goe without it for God is not mocked but God is mocked if colours and shewes will serue When GOD said Seeke my face mine heart aunswered said Dauid I will seeke thy face Psalme 27. 8. So wee must aunswere the Lorde to that which he asketh and not when hee biddes vs seeke his face seeke his backe when he requireth al giue him halfe God asketh Art thou a Christian and thou aunsweres O Lord I am almost a Christian What niggardlie aunswere is this to him which deserueth a thousande times more than the best can giue If thy maister aske thee art thou my seruant wilt thou aunswere him I am almost thy seruant If the Prince aske thee Art thou my subiect wilt thou aunswere I am almost thy subiect If thy father aske thee art thou my sonne wilt thou answere I am almost thy sonne If thou art but almost his son then he is but almost thy father And so it is with God a son or no sonne halfe a sonne is a bastard How doest thou know God to be thy God but as thou art his seruant How doest thou knowe God to be thy father but as thou art his son By thy loue thou shalt know Gods loue for according to thy minde towards him is his minde of thee whereby thou maist truelie iudge whether he fauour thee or hate thee and no way else God loueth nothing almost therefore he doth not loue almost Therefore loue as thou maist be loued or else thy loue is lost Thou must seeke as thou maist finde or else thy labour is lost They shall seeke and finde me saith God because they shall seeke with all their hearts as in Ieremie 29. Chapter and the 13. verse as though they should not finde him though they sought him vnlesse the sought him with all their hearts Naaman is not onelie commaunded to wash himselfe in Iordan but to washe himselfe seuen times and then he shall bee healed So man is not onely commaunded to obey God but to obey him while hee liues and then he shall be saued Be faithfull saith the Angell vnto death and then I will giue thee the Crowne of life Reuel 2 10. When Saul was commanded to kill the Idolatrous beasts he was commaunded to kil all and because he spared some God reiected him Yet God hath more mercie on beasts than on sins Would he haue the beasts of sinners die their vices liue No saith Christ Make cleane within that is leaue no filth behind Whensoeuer Christ cast out one deuill we read that he cast out al euē the legion together so when thou castest out one vice cast out all for one is not worthier than another The Prophet doth teach vs to power out our sins like water which leaueth no taste or colour or sent behinde There is a whole old man and there must be a whole newe man The old man must change with the new man wisedome for wisedome loue for loue feare for feare his worldlie wisedome for heauenlie wisedome his carnall loue for spirituall loue his seruile feare for Christian feare his idle thoughts for holy thoughtes his vaine wordes for wholesome wordes his fleshlye workes for righteous workes This is a Christian altogether as if he were cast in a newe mould As a Painter woulde drawe a beautifull picture which should bee fairer than all women in the worlde hee would marke the speciall grace of euerie one and make one beautie of all so we must make vp a Christian and take modestie from him faith from him loue from him patience from him zeale from him and humility from him vntill it be like the Image of Christ This is the building of a Christian First his foundation is laide and then his walles and then his roofe and then a Christian like Adam in Paradise God made all things good therefore if we bee but almost good all thinges are better than wee The wicked man speaketh out of the corruption of his fleshlie heart and shall not the righteous speake of the aboundance of his spirituall heart Hee which is merrie would be merrier if he knew how He which is enuious would looke sterner if he could He which is proud would goe brauer if hee had it and all if wee could bee worse wee would but let them amend which looke to die For what kinde of man should hee bee which must beare the Image of God be the Temple of the holie Ghost and inherite the kingdome of heauen Who is fit for these things saith Paul Nay who is fit for these things Do ye know no enough in riches nor pleasure nor sinne and thinke that you haue enough of religion before yee haue any The good are knowne because none but they which are good striue to be better Wee are inuited to a banquet shall we go but halfe the way vnto it Were it not better that the fig-tree had borne fruites than leaues that the Virgins had carried oyle than lamps So is it not better for vs to be vessels of gold that come to the Lords table than like the image in Daniel part of gold part of siluer part of brasse part of iron part of clay
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
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
drunkenes hath made him like a beast euery man abhorreth him like a beast as they did Nabuchadnezzar the spirit flyeth from him least he should greiue it his friends goe awaie least he should shame them and no vertues dare come neere least he should defile them How many things flie out when wine goes in How is it then that hee which loueth himselfe can be so cruell to himselfe that he should loue his life and shorten his life that he should loue his health and destroy his health that hee should loue his strength and weaken his strength that hee shoulde loue his wealth and consume his wealth that he should loue his credite and cracke his credite that hee should loue his vnderstanding and ouerturne his vnderstanding that he should loue his beautie and deforme his beautie The Poets neede fayne no more that men are transformed into beasts for if they were liuing now they should see men like beasts some like Lyons some like Wolues some like Foxes some like Beares some like Swine who is the beast when the beasts satisfie nature and man satisfieth appetite when the beasts keepe measure and man exceedes measure when the beasts are sound labouring and man found surfetting who is the beast I haue read of a bird which hath the face of a man but is so cruell of nature that sometime for hunger shee will set vpon a man and slaye him after when shee comes for thirst vnto the water to drinke seeing the face in the water like the face of him whom shee deuoured for griefe that shee hath killed one like her selfe takes such sorrowe that shee neuer eateth nor drinketh after but beates and frets and pines her selfe to death What wilt thou doe then which hast not slaine one like thy selfe but thy selfe thy verie selfe with a cup of wine and murtherest so many graces vertues in an houre As Esau solde his lande and liuing for a messe of pottage so the drunkard selleth his sense and wit and memorie and credite for a cuppe of wine Thou hast not murthered thy brother like Caine but thou hast murthered thy selfe like Iudas as the Rechabites abstained from wine as Ionadab bad them obtayned the blessing which God had appoynted to the Israelites so let vs take heed least they which we account Idolaters whilest they fast and watch and obtayne the blessing that GOD hath appoynted for vs get away the blessing while wee sit downe to eare and 〈◊〉 to play Therefore as Christ sayd Remember Lots wise so I say remember Lot one houre of drunkennesse did him more hurt the â—all his enemies in Sodome Remember Noah one houre of drunkennesse discouered that which was hid sixe hundred yeares Ten times more might bee sayd agaynst this vice but if I haue sayd enough to make you abhorre it I haue sayde as much as I would Some goe about to excuse Noah because hee was an olde man and therefore might soone bee taken cup-shot some because the Wines were hotter in those Countries then they are with vs some because of his change of drinkes which had not wonted himselfe to wine before some because as most men delight in that which by great labour they haue brought to passe of themfelues so no maruel though Noah had a longing to his owne grapes following herein the example of a curious Cooke which dooth sip and sip his broth to taste whether it bee well seasoned that he may amend it if he can or amend the next but as the flye by often dallying with the candle at last scorcheth her wings with the flame so taking he was taken and at last was drunke yet this is imputed to him for his fault that he was drunke as the punishment which followes doth witnes Such is the prouidence of God that his mercie might bee glorified in all he hath concluded all vnder sinne and suffered the best to fall that no man might trust in his owne strength and that we seeing their repeÌ„tance may learne to rise againe how grieuous so euer our sinnes bee If we haue been Idolaters if adulterers if persecutors if murmurers if murtherers if blasphemers if drunkards Aron and Moses and Lot and Abraham Dauid and Salomon and Peter and Paul and Noah haue been the like who raigne now in the kingdome of Christ with his Angels and so may we if we repent like them These examples saith Paul are not written for our imitation but for our admonition Thus you haue seene Noah sober and Noah drunken whereby wee may see that a man may bee drunk with his own wine he may surfet with his owne meates he may lust with his owne wife he may offend with his owne gifts his owne honor may make him proud his owne riches may make him couetous his owne strength may make him venturous his owne wit may make him contentious therefore as the childe pluckes out the sting before hee takes the honey so let euery man before hee receiue the gifts of God sit downe and looke what baites what snares what temptations sathan hath hid in them and when hee hath taken out the sting then eate the honey and he shall vse the blessings of Christ as Christ did himselfe FINIS A GLASSE FOR DRVNKARDS 22 And when Cham the father of Canaan saw the nakednesse of his father he told his two brethren without 23 Then tooke Shem and Iaphet a garment and put it vpon both their shoulders and went backward and couered the nakednesse of their father with their faces backward so they sawe not their fathers nakednesse 24 Then Noah awoke from his wine and knewe what his younger sonne had done vnto him 25 And sayd Cursed be Canaan a seruant of seruants shall he be vnto his brethren 26 He sayd moreouer Blessed be the Lord God of Shem and let Canaan be his seruant 27 God perswade Iaphet that he may dwell in the tents of Shem and let Canaan be his seruant c. YOu haue here the Storie of Noah and his sonnes As Noah did well and euill so he had good sonnes and euill but as his vertues were more notorious then his vices so GOD blessed him more then he crossed him for he had two good sonnes and but one euill sonne his good sonnes were Shem and Iaphet his wicked sonne was ChaÌ„ his good sonnes were blessed his wicked son was cursed First of the father and then of his sonnes In Noah first you see his husbandrie and then his drunkennesse and after his nakednesse In Cham first you see his mockerie and after his curse in Shem and Iaphet first you see their reuerence and after their blessing Of Noahs drunkennesse and his husbandrie we haue spoken now a word of his nakednesse Drinking of the wine he was drunke and was vncouered in the midst of his tent c. It is sayd that drunken porters keepe open gates so when Noah was drunken he set all open as wine went in so wit went out as wit went out so his cloathes
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
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
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
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