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The First Sermon.
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PROVER. 6. 6, 7, 8, 9, 10. 6 Goe to the Pismire or Emot, O sluggard,
PROVER. 6. 6, 7, 8, 9, 10. 6 Go to the Pismire or Remote, Oh sluggard,
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behold her waies, and be wise: 7 For she hauing no guide, gouernor, nor ruler, 8 Prepareth her meate in the Summer,
behold her ways, and be wise: 7 For she having no guide, governor, nor ruler, 8 Prepareth her meat in the Summer,
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and gathereth her foode in haruest. 9 How long wilt thou sleepe O sluggard? when wilt thou arise out of thy sleepe? 10 Yet a little sleepe, a little slumber, a little folding of the hands to sleepe. 11 Therefore thy pouertie commeth as one that trauaileth by the way,
and gathereth her food in harvest. 9 How long wilt thou sleep Oh sluggard? when wilt thou arise out of thy sleep? 10 Yet a little sleep, a little slumber, a little folding of the hands to sleep. 11 Therefore thy poverty comes as one that Travaileth by the Way,
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and thy necessitie like an armed man.
and thy necessity like an armed man.
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IN the fiue former verses, the holie Ghost hath condemned hastines, and vnaduised rashnes, as the very bane of sur••iship,
IN the fiue former Verses, the holy Ghost hath condemned hastiness, and unadvised rashness, as the very bane of sur••iship,
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and the vndoing of many men.
and the undoing of many men.
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In these verses he proceedeth against idlenes, and negligent slouthfulnes, or slouthfull negligence, another extreame, contrarie to the former,
In these Verses he Proceedeth against idleness, and negligent slothfulness, or slothful negligence, Another extreme, contrary to the former,
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and no whit inferiour in daunger vnto the former.
and no whit inferior in danger unto the former.
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And betweene both he requireth in all the children of God, an aduised diligence in all the waies of their calling, to shew that the way of a Christiā is to make an euen course betweene so many rocks and dangers,
And between both he requires in all the children of God, an advised diligence in all the ways of their calling, to show that the Way of a Christian is to make an even course between so many Rocks and dangers,
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as he is on both sides beset withall, and alwaies to saile by the carde and compasse of Gods word, the spirit of God sitting as Pilote at the helme to direct the course by the same;
as he is on both sides beset withal, and always to sail by the card and compass of God's word, the Spirit of God sitting as Pilot At the helm to Direct the course by the same;
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lest otherwise, either vpon the rocks of rashnes & vaine glorie, or vpon the sands of slouthfulnes and negligence, he suffer shipwracke of bodie and soule before he neede, or before he would.
lest otherwise, either upon the Rocks of rashness & vain glory, or upon the sands of slothfulness and negligence, he suffer shipwreck of body and soul before he need, or before he would.
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The matter of these verses is in generall a disswasion from idlenes and negligence:
The matter of these Verses is in general a dissuasion from idleness and negligence:
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Idlenes for want of a calling, and negligence in a mans calling are the principall things which the spirite of God here dealeth against, perswading also to faithfull diligence, by the example of a sillie creature the Pismire.
Idleness for want of a calling, and negligence in a men calling Are the principal things which the Spirit of God Here deals against, persuading also to faithful diligence, by the Exampl of a silly creature the Pismire.
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But more particularly these poynts are in these verses to be considered of:
But more particularly these points Are in these Verses to be considered of:
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first, the Sluggards Schoolemaster, and his lesson that he must learne, in the 6. 7. 8 verses:
First, the Sluggards Schoolmaster, and his Lesson that he must Learn, in the 6. 7. 8 Verses:
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thē the Sluggards examination in the 9. verse: then his answere in the 10. verse: and lastly his iudgement in the 11. verse.
them the Sluggards examination in the 9. verse: then his answer in the 10. verse: and lastly his judgement in the 11. verse.
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And this text may be called the rowsing of the Sluggard, because it hath to deale with one that is fast asleepe,
And this text may be called the rousing of the Sluggard, Because it hath to deal with one that is fast asleep,
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and therefore commeth to awaken him by all the meanes he can deuise, as it were by calling, pulling,
and Therefore comes to awaken him by all the means he can devise, as it were by calling, pulling,
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and hallowing, and pinching, & terrifying, as if he would not leaue him till he had awakened him, if he will be awakened:
and hallowing, and pinching, & terrifying, as if he would not leave him till he had awakened him, if he will be awakened:
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for first, he perswadeth him by the example of a Pismire, to shame him withall:
for First, he Persuadeth him by the Exampl of a Pismire, to shame him withal:
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then he debateth the matter with him to know how long he will sleepe, to see if that will awake him:
then he debates the matter with him to know how long he will sleep, to see if that will awake him:
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and then he sheweth him his nature and propertie, to see if that will awaken him:
and then he shows him his nature and property, to see if that will awaken him:
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and then seeing he will not awake, hee sheweth him the danger of it, and so he leaueth him:
and then seeing he will not awake, he shows him the danger of it, and so he Leaveth him:
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And the same course will I take.
And the same course will I take.
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But for as much as euery man consisteth of two parts, viz. bodie and soule, both which are in time to be prouided for,
But for as much as every man Consisteth of two parts, viz. body and soul, both which Are in time to be provided for,
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and Salomons care was aswell for the one, as for the other: therefore we will set downe two sorts of Sluggards to deale withall.
and Solomon's care was aswell for the one, as for the other: Therefore we will Set down two sorts of Sluggards to deal withal.
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The Sluggard temporall, and the Sluggard spiritual: for some are Sluggards for the bodie, and some are Sluggards for the soule.
The Sluggard temporal, and the Sluggard spiritual: for Some Are Sluggards for the body, and Some Are Sluggards for the soul.
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Of Sluggards temporall which neglect the things of this life, wee may also set downe two sorts, either such as liue without any calling,
Of Sluggards temporal which neglect the things of this life, we may also Set down two sorts, either such as live without any calling,
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or such as liue negligētly in their calling. Of Sluggards spirituall likewise, I summon two sorts to appeare before the Pismire:
or such as live negligently in their calling. Of Sluggards spiritual likewise, I summon two sorts to appear before the Pismire:
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first, those that haue no care at al to vse the meanes of their soules health,
First, those that have no care At all to use the means of their Souls health,
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but liue as though they had no soules to saue:
but live as though they had no Souls to save:
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then those that vse the meanes of their saluation but coldly, and negligently, driuing off all to the last cast, thinke that it is not yet time to make their prouision.
then those that use the means of their salvation but coldly, and negligently, driving off all to the last cast, think that it is not yet time to make their provision.
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And first of the Sluggard temporall.
And First of the Sluggard temporal.
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Goe to the Pismire, &c. The Sluggard is here set to schoole with a very simple schoolemaster,Go to the Pismire, etc. The Sluggard is Here Set to school with a very simple Schoolmaster,
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and yet able to teach the Sluggard wisedome, if he will take the paines to behold her waies, that is, to consider well of the order and manner of her liuing,
and yet able to teach the Sluggard Wisdom, if he will take the pains to behold her ways, that is, to Consider well of the order and manner of her living,
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and to applie the same vnto himselfe.
and to apply the same unto himself.
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Whereby wee may learne first that idle bodies and slow bellies which liue without a calling,
Whereby we may Learn First that idle bodies and slow bellies which live without a calling,
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or negligently in their calling, are not so wise, and therefore neither so profitable, as the sillie Pismire is.
or negligently in their calling, Are not so wise, and Therefore neither so profitable, as the silly Pismire is.
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For she is wise to helpe her selfe, by making readie her prouision in time:
For she is wise to help her self, by making ready her provision in time:
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the Sluggard hath no wisedome, nor care to helpe himselfe, nor to saue any thing that he hath.
the Sluggard hath no Wisdom, nor care to help himself, nor to save any thing that he hath.
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Now he that hath no care to helpe himselfe, for whom will he care? He that is vnprofitable to himselfe, to whom will he be profitable? He that will not till his owne ground, whose ground will he till? He that will not labour for himselfe,
Now he that hath no care to help himself, for whom will he care? He that is unprofitable to himself, to whom will he be profitable? He that will not till his own ground, whose ground will he till? He that will not labour for himself,
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for whom wil he labour? for euery man naturally is giuen to helpe himselfe, and to prouide for himselfe:
for whom will he labour? for every man naturally is given to help himself, and to provide for himself:
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therefore it seemeth that Sluggards and idle packes are vnnaturall, and monsters in nature. And therefore ought to haue no place in nature, that is amongst men or beasts,
Therefore it seems that Sluggards and idle packs Are unnatural, and monsters in nature. And Therefore ought to have no place in nature, that is among men or beasts,
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because they are not so profitable as either man, or beast, be the one neuer so simple,
Because they Are not so profitable as either man, or beast, be the one never so simple,
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and the other neuer so filthie. For the beast is still in his kind euen to the very Pismire or Emmot,
and the other never so filthy. For the beast is still in his kind even to the very Pismire or Emmot,
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but the Sluggard is out of kind.
but the Sluggard is out of kind.
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And therefore the Apostle warneth the Thessalonians, that if any amongst them were able to worke and would not worke, they should not eate;
And Therefore the Apostle warneth the Thessalonians, that if any among them were able to work and would not work, they should not eat;
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to shew that idle persons are not worthie to liue:
to show that idle Persons Are not worthy to live:
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his reason is, because they be inordinate liuers, and work not at all, but are busie bodies, that is, they liue out of all order, intermedling with other mens busines,
his reason is, Because they be inordinate livers, and work not At all, but Are busy bodies, that is, they live out of all order, intermeddling with other men's business,
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but altogether neglecting their owne dueties.
but altogether neglecting their own duties.
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Such are those wanton widowes and pratling gossips, of whē the Apostle speaketh in another place, which liue in pleasure, that is, they loue not to take any paine for their liuing,
Such Are those wanton Widows and prattling gossips, of when the Apostle speaks in Another place, which live in pleasure, that is, they love not to take any pain for their living,
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now heare the Apostles iudgement of them, They that liue in pleasure (sayth he) are dead, while they liue: that is, they are vnprofitable to men,
now hear the Apostles judgement of them, They that live in pleasure (say he) Are dead, while they live: that is, they Are unprofitable to men,
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and as good dead as aliue, and better too: for while they liued many were the worse, no man the better for them:
and as good dead as alive, and better too: for while they lived many were the Worse, no man the better for them:
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but when they bee dead, they hurt no bodie:
but when they be dead, they hurt no body:
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besides that, the wormes, or something els, doe then feed their fill vpon their carkasse, which in their life time fed vpon all other, but fed none themselues.
beside that, the worms, or something Else, do then feed their fill upon their carcase, which in their life time fed upon all other, but fed none themselves.
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The naturall man hath abho•ed idlenes for want of a calling, although he had no light but the light of nature:
The natural man hath abho•ed idleness for want of a calling, although he had no Light but the Light of nature:
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therfore when Iosephs brethren came before Pharao, he asked them of what trade they were:
Therefore when Joseph's brothers Come before Pharaoh, he asked them of what trade they were:
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for it was a very vnnaturall thing to be without a trade, that is, without some ordinarie and lawfull kind of calling, either in the Church, for it was a very unnatural thing to be without a trade, that is, without Some ordinary and lawful kind of calling, either in the Church,
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or Common-wealth, whereby a man may be both profitable to others, and helpfull to himselfe.
or Commonwealth, whereby a man may be both profitable to Others, and helpful to himself.
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As the naturall man condemned it, so doth the Pismire here in our text rise vp in iudgement against the Sluggard whatsoeuer he bee,
As the natural man condemned it, so does the Pismire Here in our text rise up in judgement against the Sluggard whatsoever he be,
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but especially against him that for want of a trade, or some calling, is become a sluggard, & leadeth an idle life:
but especially against him that for want of a trade, or Some calling, is become a sluggard, & leads an idle life:
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For she hauing no guide, gouernour, nor ruler, doth gather her meate in summer, &c. What would she do if she had a guide and gouernour? &c. And what a shame is this to the slouthful person (if he be not past shame) that hath both guides,For she having no guide, governor, nor ruler, does gather her meat in summer, etc. What would she do if she had a guide and governor? etc. And what a shame is this to the slothful person (if he be not past shame) that hath both guides,
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and gouernours, and rulers, both to teach him, and keep him in order, besides the benefite of reason and vnderstanding:
and Governors, and Rulers, both to teach him, and keep him in order, beside the benefit of reason and understanding:
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and yet for all these meanes and helpes, which the Pismire wanteth, is carelesse of his owne good? But hath the Pismire or Ant no guide,
and yet for all these means and helps, which the Pismire Wants, is careless of his own good? But hath the Pismire or Ant no guide,
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nor gouernour, will some say? how is it then that she doth alwaies keepe that wonderfull order,
nor governor, will Some say? how is it then that she does always keep that wonderful order,
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and take that meruailous trauaile for her liuing, without breaking or altering thereof? To this we may answere, that her order is the order of nature giuen and imprinted in nature by God at the beginning, her guide is God himself,
and take that marvelous travail for her living, without breaking or altering thereof? To this we may answer, that her order is the order of nature given and imprinted in nature by God At the beginning, her guide is God himself,
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and her gouernour is the euerwatching, and euerlasting prouidence of the Almighty, which extendeth it selfe to man and beast, to all things in heauen, in earth, in the sea, in hell,
and her governor is the euerwatching, and everlasting providence of the Almighty, which extendeth it self to man and beast, to all things in heaven, in earth, in the sea, in hell,
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and in all places, and at all times, yea to the Pismire, the flye, the haires of a mans head, the haires of euery mans head in the worlde,
and in all places, and At all times, yea to the Pismire, the fly, the hairs of a men head, the hairs of every men head in the world,
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and finally taketh accompt of euery haire vpon euery mans head. But as for other helpes, and other guides, and other gouernors, the Pismire hath none:
and finally Takes account of every hair upon every men head. But as for other helps, and other guides, and other Governors, the Pismire hath none:
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man hath so much as she hath, and more too by many degrees: therfore if man shall be found more careles;
man hath so much as she hath, and more too by many Degrees: Therefore if man shall be found more careless;
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nay, if not ten thousand times more carefull & painfull then the vnreasonable creatures, hee must iustly be condemned:
nay, if not ten thousand times more careful & painful then the unreasonable creatures, he must justly be condemned:
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for God doth condemne him, the naturall man doth condemne him, the bruite beast doth condemne him, the poore Pismire doth condemne him,
for God does condemn him, the natural man does condemn him, the bruit beast does condemn him, the poor Pismire does condemn him,
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and the whole course of nature doth condemne him.
and the Whole course of nature does condemn him.
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Then grieuous, and iust must that mans condemnation bee, that is denounced and ratified by all.
Then grievous, and just must that men condemnation be, that is denounced and ratified by all.
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Therefore in time goe to the Pismire, O sluggard, behold her waies, and be wise: for she hauing no guide, &c.
Therefore in time go to the Pismire, Oh sluggard, behold her ways, and be wise: for she having no guide, etc.
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There be some, companiōs to Atheists, which partly through ignorance, and partly through pride of heart, (for commonly they goe together) that haue not stuck to finde fault with the creating of the Pismire, the flye, the worme,
There be Some, Sodales to Atheists, which partly through ignorance, and partly through pride of heart, (for commonly they go together) that have not stuck to find fault with the creating of the Pismire, the fly, the worm,
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& an infinite number of creatures moe, and as it were to quarrell with God for making of thē, because (as they say) they cannot see to what purpose they serue,
& an infinite number of creatures more, and as it were to quarrel with God for making of them, Because (as they say) they cannot see to what purpose they serve,
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or what good they doe in the world.
or what good they do in the world.
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Now for an answere to these wittie fellowes that will set God to schoole, wee may tell them, that if these sillie creatures (whereat they are so offended) did no more good,
Now for an answer to these witty Fellows that will Set God to school, we may tell them, that if these silly creatures (whereat they Are so offended) did not more good,
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nor were no more profitable in their kinde, then idle braines and the sluggish persons be,
nor were no more profitable in their kind, then idle brains and the sluggish Persons be,
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and such as themselues bee, which doe nothing but finde fault with God, and his workes in nature,
and such as themselves bee, which do nothing but find fault with God, and his works in nature,
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like dogs which bark at the Moone;
like Dogs which bark At the Moon;
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it were no great matter if the world were rid of them, sauing that God must be glorified in his iudgements vpon them,
it were no great matter if the world were rid of them, Saving that God must be glorified in his Judgments upon them,
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if they repent not, or in his mercie, if it please him to worke their conuersion.
if they Repent not, or in his mercy, if it please him to work their conversion.
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But in the meane time, I demaund of these cauillers, and quarrellers with God, what hurt doth the flye,
But in the mean time, I demand of these cavillers, and quarrellers with God, what hurt does the fly,
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& c? It is said of Apelles the cunning painter, that he did by arte make the picture of a flye, sitting vpon a mans face, in such artificiall and liuely manner, that diuers comming to looke vpon the picture of the man, tooke the sayd painted flye for a liuing flye indeede, in so much that one with his handkerchefe stroke at it,
& c? It is said of Apelles the cunning painter, that he did by art make the picture of a fly, sitting upon a men face, in such artificial and lively manner, that diverse coming to look upon the picture of the man, took the said painted fly for a living fly indeed, in so much that one with his handkerchefe stroke At it,
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and thought to haue driuen it away but could not, which being perceiued, they did greatly wonder at the excellent cunning of the painter.
and Thought to have driven it away but could not, which being perceived, they did greatly wonder At the excellent cunning of the painter.
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But what is Appelles to the Almightie? or who gaue him that cunning which hee had? did not God? Now, shall a pain•ed flye, which is no flye, serue to set forth the cunning and skill of a man,
But what is Appelles to the Almighty? or who gave him that cunning which he had? did not God? Now, shall a pain•ed fly, which is no fly, serve to Set forth the cunning and skill of a man,
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and shall not men much more take occasion by seeing a liuing flye, to praise the Lord,
and shall not men much more take occasion by seeing a living fly, to praise the Lord,
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and to wonder at his most excellent and vnspeakable wisdome, and skill, and power, and glorie, which into a thing of so small compasse,
and to wonder At his most excellent and unspeakable Wisdom, and skill, and power, and glory, which into a thing of so small compass,
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and quantitie, hath put such varietie of ioynts and members in such order, and comelines, with such •ute of diuers colours, such liuelines, nimblenes,
and quantity, hath put such variety of Joints and members in such order, and comeliness, with such •ute of diverse colours, such liveliness, nimbleness,
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and swiftnes, as a thousand worlds are not able to match or make the like vnto any part thereof?
and swiftness, as a thousand world's Are not able to match or make the like unto any part thereof?
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If any man would know to what vse frogs, grashoppers, caterpillers, and lice, &c. serue, let him aske Pharao, and his subiects of Egypt,
If any man would know to what use frogs, grasshoppers, caterpillars, and lice, etc. serve, let him ask Pharaoh, and his Subjects of Egypt,
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& they will tell him, that as there be many vses of them, so one especiall vse is to punish wicked men by them,
& they will tell him, that as there be many uses of them, so one especial use is to Punish wicked men by them,
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and when the Lord will, they shall be his hoste to subdue euen the pride of the proudest,
and when the Lord will, they shall be his host to subdue even the pride of the proudest,
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& to make the stoutest to stoope.
& to make the Stoutest to stoop.
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But the Pismire, the Pismire, wherfore is she good, or what profite commeth by her, wil the sluggish Atheist say, that had neuer any leisure yet to peruse the Prouerbes of Salomon? Oh sayth the sluggard, we reade that she gathereth her meate in summer and haruest, &c. But what good doth she els? doth she nothing but gather meate and deuoure it? Verely no.
But the Pismire, the Pismire, Wherefore is she good, or what profit comes by her, will the sluggish Atheist say, that had never any leisure yet to peruse the Proverbs of Solomon? O say the sluggard, we read that she gathereth her meat in summer and harvest, etc. But what good does she Else? does she nothing but gather meat and devour it? Verily no.
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Thats enough for thee O sluggard, to deuoure, and helpe none: for so thou doest indeed.
Thats enough for thee Oh sluggard, to devour, and help none: for so thou dost indeed.
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Or els there is no creature but is profitable in some measure:
Or Else there is no creature but is profitable in Some measure:
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The sea swalloweth vp whatsoe••• is cast into it, but yet it is profitable both in nourishing of fishes,
The sea swalloweth up whatsoe••• is cast into it, but yet it is profitable both in nourishing of Fish,
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and carrying the ships for the good of man.
and carrying the ships for the good of man.
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The fire consumeth al that is cast into it, but yet it maketh a recompence with his heate, which is so necessarie that no man can be without it.
The fire consumeth all that is cast into it, but yet it makes a recompense with his heat, which is so necessary that no man can be without it.
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The graue neuer saith hoe, (sayth Salomon ) but yet it is profitable in smothering euill smels & sauours, which els would annoy the liuing. The graven never Says hoe, (say Solomon) but yet it is profitable in smothering evil smells & savours, which Else would annoy the living.
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Yea they doe receiue the dead to their lodging, when no bodie durst abide thē within their doores,
Yea they do receive the dead to their lodging, when no body durst abide them within their doors,
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nor within their streetes, nor within their walkes, nor within their fieldes, nor within their sight, nor within their smelling:
nor within their streets, nor within their walks, nor within their fields, nor within their sighed, nor within their smelling:
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Like the earth which receiued Abels bloud, when it might not bee suffered to haue a resting place in Abels bodie.
Like the earth which received Abel's blood, when it might not be suffered to have a resting place in Abel's body.
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Now, if idlenes and slouthfulnes were but halfe so profitable as the sea, which yet drowneth infinite numbers:
Now, if idleness and slothfulness were but half so profitable as the sea, which yet drowneth infinite numbers:
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or as the fire, which spareth neither house nor citie: or as the graue, wherein is nothing but stinke and rottennes:
or as the fire, which spares neither house nor City: or as the graven, wherein is nothing but stink and rottenness:
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yea if they were not 1000. times more hurtful, then any of these, they might bee more borne withall,
yea if they were not 1000. times more hurtful, then any of these, they might be more born withal,
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then now they can be, or ought to be. But yet the Sluggard is not answered, hee must needes knowe wherefore the Pismire serueth,
then now they can be, or ought to be. But yet the Sluggard is not answered, he must needs know Wherefore the Pismire serveth,
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and what she should do in the world:
and what she should do in the world:
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And the Pismire on the other side meruaileth what the idle Sluggard doth in the world.
And the Pismire on the other side meruaileth what the idle Sluggard does in the world.
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It is no meruaile though the Sluggard cannot away with the Pismire of all other things:
It is no marvel though the Sluggard cannot away with the Pismire of all other things:
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for many idle schollers cannot away with the schoole, nor their schoolemaster;
for many idle Scholars cannot away with the school, nor their Schoolmaster;
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no more can the Sluggard well digest the sight of the Pismire, because he is put to schoole with her to learne wisedome.
no more can the Sluggard well digest the sighed of the Pismire, Because he is put to school with her to Learn Wisdom.
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For he counteth it as a kinde of disgrace to his person, to be set to schoole at an Ant-heape, or at any body els:
For he counteth it as a kind of disgrace to his person, to be Set to school At an Antheape, or At any body Else:
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but so it pleaseth the Lord wee see to pull downe the pride of men,
but so it Pleases the Lord we see to pull down the pride of men,
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and by the vile and base things of this world (as S. Paul sayth) to confound the mightie.
and by the vile and base things of this world (as S. Paul say) to confound the mighty.
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What say many now adaies? They skorne to learne their duetie at the preachers hand, What say many now adais? They scorn to Learn their duty At the Preachers hand,
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or to bee catechised, they will not so much bee abased and disgraced, when the Lord knoweth they be as blind as beetles in their duetie both to God and man.
or to be catechised, they will not so much be abased and disgraced, when the Lord Knoweth they be as blind as beetles in their duty both to God and man.
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But if men be so proude, that they will not be taught by the preacher of the word,
But if men be so proud, that they will not be taught by the preacher of the word,
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nor bee subiect to the ministerie of their pastors, the Lord knoweth a way to humble them well enough:
nor be Subject to the Ministry of their Pastors, the Lord Knoweth a Way to humble them well enough:
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He can turne them out into the fielde amongst the Ants, and flyes, and grashoppers, that they may see what manner of schollers they are,
He can turn them out into the field among the Aunts, and flies, and grasshoppers, that they may see what manner of Scholars they Are,
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when such tutors are set to teach them their lesson: As he turned Nabuchadnezzar out of his pallace into the wildernes, from men to beasts,
when such tutors Are Set to teach them their Lesson: As he turned Nebuchadnezzar out of his palace into the Wilderness, from men to beasts,
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vntill amongst the beasts he had learned to know himselfe. And thus we may see that the poore Pismire can in no wise be wanting,
until among the beasts he had learned to know himself. And thus we may see that the poor Pismire can in no wise be wanting,
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if it be for nothing els, but to teach the Sluggard wisedome. Behold her waies, and be wise.
if it be for nothing Else, but to teach the Sluggard Wisdom. Behold her ways, and be wise.
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Here wee are further taught, that wee ought to beholde the creatures, with due consideration of their natures,
Here we Are further taught, that we ought to behold the creatures, with due consideration of their nature's,
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and the wonderfull workes of God in them, and that we ought so to behold them,
and the wonderful works of God in them, and that we ought so to behold them,
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as to bee the better for beholding them, and not to bee (as most are) idle gazers vpon them,
as to be the better for beholding them, and not to be (as most Are) idle gazers upon them,
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or vaine and curious disputers of them to no purpose, but for ostentatiō of learning or wit, &c. It is good to be a naturall Philosopher,
or vain and curious disputers of them to no purpose, but for ostentation of learning or wit, etc. It is good to be a natural Philosopher,
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but it is better to bee a christian Philosopher withall:
but it is better to be a christian Philosopher withal:
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that is, when by beholding and learning the natures of the creatures, we are drawne neerer to the Creator,
that is, when by beholding and learning the nature's of the creatures, we Are drawn nearer to the Creator,
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and taught to know our selues, and our duetie to God better then we did. For this is true wisedome, and true wisedome is true Philosophie.
and taught to know our selves, and our duty to God better then we did. For this is true Wisdom, and true Wisdom is true Philosophy.
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Therefore the Sluggard being sent to the Pismire to behold her waies, & so to get wisedome, what els is he taught,
Therefore the Sluggard being sent to the Pismire to behold her ways, & so to get Wisdom, what Else is he taught,
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but to become a right Philosopher? So that a man may learne Philosophie in the fieldes, by an Ant-heape,
but to become a right Philosopher? So that a man may Learn Philosophy in the fields, by an Antheape,
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if he hath the spirit of God; yea as good as any Aristotle can teach him in the schooles, and better too:
if he hath the Spirit of God; yea as good as any Aristotle can teach him in the Schools, and better too:
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for he goeth no further then the causes of things, and teacheth mē to rest there, saying:
for he Goes no further then the Causes of things, and Teaches men to rest there, saying:
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Foelix qui potuit rerum cognoscere causas: Felix qui Potuit rerum cognoscere causas:
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that is, Happines standeth in the knowledge of naturall things, and the naturall causes of naturall things.
that is, Happiness Stands in the knowledge of natural things, and the natural Causes of natural things.
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But Christians haue learned out of the booke of God, to goe one step beyond Aristotle, and all that are but meere naturals,
But Christians have learned out of the book of God, to go one step beyond Aristotle, and all that Are but mere naturals,
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and that is not onely to search out the causes and qualities of the creatures, (wherein indeede Salomon did excell,
and that is not only to search out the Causes and qualities of the creatures, (wherein indeed Solomon did excel,
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for he disputed of all things from the Hyssoppe that springs out of the wall to the Cedar in Lebanus) but then further to make vse of the same, and out of euery thing to learne something, whereby they may either correct their manners,
for he disputed of all things from the Hyssop that springs out of the wall to the Cedar in Lebanon) but then further to make use of the same, and out of every thing to Learn something, whereby they may either correct their manners,
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or bee more confirmed in the prouidence of God, or bee stirred vp to the doing of their dutie to God and man,
or be more confirmed in the providence of God, or be stirred up to the doing of their duty to God and man,
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or to be more humbled in themselues, or to magnifie the name of God for his wisedome,
or to be more humbled in themselves, or to magnify the name of God for his Wisdom,
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for his power, and for his goodnes, &c. Such a Philosopher was Dauid: When I behold thy heauens (sayth he) euen the workes of thy fingers, the Moone, and the Starres which thou hast ordained, what is man, say I, that thou art mindfull of him,
for his power, and for his Goodness, etc. Such a Philosopher was David: When I behold thy heavens (say he) even the works of thy fingers, the Moon, and the Stars which thou hast ordained, what is man, say I, that thou art mindful of him,
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or the sonne of man, that thou visitest him? or the son of man, that thou visitest him?
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There is no creature of God in the world, but that man may learne somewhat out of the same,
There is no creature of God in the world, but that man may Learn somewhat out of the same,
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and profite by it, to the amendment of his life.
and profit by it, to the amendment of his life.
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The reason is, because all the creatures of God doe serue their Creator in that course and kind wherein they were first created, only men are the sinners in this world,
The reason is, Because all the creatures of God do serve their Creator in that course and kind wherein they were First created, only men Are the Sinners in this world,
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and haue forsaken their first estate, and are become vnkind against their Creator. If we speake of dutifulnes to our superiours, wee may learne it of the oxe, and the asse:
and have forsaken their First estate, and Are become unkind against their Creator. If we speak of dutifulness to our superiors, we may Learn it of the ox, and the Ass:
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for, The oxe knoweth his owner, (sayth Esay) and the asse his masters cribbe, but Israel hath not knowne, my people hath not vnderstand.
for, The ox Knoweth his owner, (say Isaiah) and the Ass his Masters crib, but Israel hath not known, my people hath not understand.
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If we speake of louingnes & kindnes betweene man and wife, euery man may learne it of the Hind and the Roe:
If we speak of louingnes & kindness between man and wife, every man may Learn it of the Hind and the Roe:
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for Salomon willeth the husband and the wife, to loue together as the louing hind and pleasant roe:
for Solomon wills the husband and the wife, to love together as the loving hind and pleasant roe:
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to shew that there is not amongst all so much loue and kindnes as they may learne of the beast. to show that there is not among all so much love and kindness as they may Learn of the beast.
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If any man will bragge of his diligence and paine• taking, the Pismire is more painfull then he.
If any man will brag of his diligence and paine• taking, the Pismire is more painful then he.
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Again, The conies are not mightie, yet they build in rockes. The grashoppers haue no King, yet g•e forth all by bands:
Again, The conies Are not mighty, yet they built in Rocks. The grasshoppers have no King, yet g•e forth all by bans:
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The spider takes hold with her hands, and is in Kings palaces. The spider Takes hold with her hands, and is in Kings palaces.
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Againe, the Prophet Ieremie sayth, that the storke, the turtle, the crane, and the swallowe are skilfull in the• appointed times:
Again, the Prophet Ieremie say, that the stork, the turtle, the crane, and the swallow Are skilful in the• appointed times:
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but man knoweth not the indgements of the Lord. The dogge is in his kinde more thankfull then man is.but man Knoweth not the Judgments of the Lord. The dog is in his kind more thankful then man is.
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The sea keepeth his tides of ebbing and flowing, iust at the day and houre appoynted, that a man may be bold to build vpon his comming:
The sea Keepeth his tides of ebbing and flowing, just At the day and hour appointed, that a man may be bold to built upon his coming:
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to shame those that promise much, but performe nothing, and to shewe that vnconstant men of their word may be taught by the sea.
to shame those that promise much, but perform nothing, and to show that unconstant men of their word may be taught by the sea.
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As they goe beyond vs in glorifying their Creator, so doe they also farre excell vs in many naturall gifts,
As they go beyond us in glorifying their Creator, so do they also Far excel us in many natural Gifts,
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or qualities of the bodie, which make mē forget themselues: The Horse in strength: The Roe in swiftnes: The Lion in courage: The Eagle in sight: The Dogge in winding.
or qualities of the body, which make men forget themselves: The Horse in strength: The Roe in swiftness: The lion in courage: The Eagl in sighed: The Dog in winding.
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These and ••ny moe besides these, doe excell man in the naturall faculties and qualities of the bodie.
These and ••ny more beside these, do excel man in the natural faculties and qualities of the body.
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And therefore to conclude this poynt, what cause is there that we should bee so proude of our selues,
And Therefore to conclude this point, what cause is there that we should be so proud of our selves,
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or any thing that wee haue, or can doe, seeing as all the creatures in their kinde doe excell vs? glorifying their Creator better then wee doe,
or any thing that we have, or can do, seeing as all the creatures in their kind do excel us? glorifying their Creator better then we do,
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yea and are appoynted as tutors and schoolemasters to teach vs our dueties? Lastly, we may learne from hence, not to cōtemne, and disdaine, but with great reuerence,
yea and Are appointed as tutors and Schoolmasters to teach us our duties? Lastly, we may Learn from hence, not to contemn, and disdain, but with great Reverence,
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and in the feare of God to vse all the creatures of God: both for that they serue so notably to set forth the glorie of the Creator,
and in the Fear of God to use all the creatures of God: both for that they serve so notably to Set forth the glory of the Creator,
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and also for that they are appointed to teach men their duties.
and also for that they Are appointed to teach men their duties.
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Of Lecturers, some reade of one thing, and some of another, and are reuerenced for their labour 〈 ◊ 〉 are maintained in Cities, and V•iuersities:
Of Lecturers, Some read of one thing, and Some of Another, and Are reverenced for their labour 〈 ◊ 〉 Are maintained in Cities, and V•iuersities:
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some by the Citie, some by the Vniuersitie, some by Noblemen, & some by the Prince,
Some by the city, Some by the university, Some by Noblemen, & Some by the Prince,
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and therfore are called their Lecturers, & are greatly reuerenced & regarded. The Pismire here is the Sluggards reader, but maintained at the Lords cost and charges:
and Therefore Are called their Lecturers, & Are greatly reverenced & regarded. The Pismire Here is the Sluggards reader, but maintained At the lords cost and charges:
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therfore 〈 ◊ 〉 may not be despised, but the work of the Lord in her is to bee had in great reuerence.
Therefore 〈 ◊ 〉 may not be despised, but the work of the Lord in her is to be had in great Reverence.
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For the works of the Lord are great, (saith the Psalmist) and ought to bee sought out of all them that loue them.
For the works of the Lord Are great, (Says the Psalmist) and ought to be sought out of all them that love them.
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Yea, His worke is beautiful and glorious, & therfore greatly to be regarded. It is coūted no small matter to bee the Philosphie Lecturer, or the Greeke Lecturer,
Yea, His work is beautiful and glorious, & Therefore greatly to be regarded. It is counted no small matter to be the Philosophy Lecturer, or the Greek Lecturer,
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or the Phisicke Lecturer, or a Reader in the Law:
or the Physic Lecturer, or a Reader in the Law:
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but to reade a Lecture of wisedome, as the Ant doth, is more ▪ because wisedome is aboue them all.
but to read a Lecture of Wisdom, as the Ant does, is more ▪ Because Wisdom is above them all.
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That was the cause why the Queene of the South counted the seruants of Salomon blessed, because they were in place continually to h•are th• wisedome of Salomon. Now,
That was the cause why the Queen of the South counted the Servants of Solomon blessed, Because they were in place continually to h•are th• Wisdom of Solomon. Now,
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when the preaching of the word cannot be heard, which is th• Lecture of all Lectures,
when the preaching of the word cannot be herd, which is th• Lecture of all Lectures,
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and teacheth only 〈 ◊ 〉 wisdome, then the creatures are brought forth both to humble men and to condemn• them.
and Teaches only 〈 ◊ 〉 Wisdom, then the creatures Are brought forth both to humble men and to condemn• them.
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And surely these are better Lay mens booke• ▪ then the Popish Images, which Papists caused to bee set vp in Churches:
And surely these Are better Lay men's booke• ▪ then the Popish Images, which Papists caused to be Set up in Churches:
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for they were layin• vanities, and taught nothing but •ollie and v•nitie: but the creatures of God are not so, and they teach men the trueth indeede,
for they were layin• vanities, and taught nothing but •ollie and v•nitie: but the creatures of God Are not so, and they teach men the truth indeed,
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and out of euery creature the spirituall man may learn• some heauenly lesson:
and out of every creature the spiritual man may learn• Some heavenly Lesson:
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therefore wher•soe•e• he becommeth, he is at schoole, both at home and abroade, at the Temple he learneth wis•dome,
Therefore wher•soe•e• he becomes, he is At school, both At home and abroad, At the Temple he learneth wis•dome,
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and in the field, and euery where he 〈 ◊ 〉 learning of something. Now therefore to th• Sluggard againe.
and in the field, and every where he 〈 ◊ 〉 learning of something. Now Therefore to th• Sluggard again.
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Thou seest thy tutor, it is th• Pismire, her schoole thou knowest is in th• fields,
Thou See thy tutor, it is th• Pismire, her school thou Knowest is in th• fields,
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and woods, all that goe to schoole with her must sit vpon the low four•e, e•en the very ground,
and woods, all that go to school with her must fit upon the low four•e, e•en the very ground,
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and lower they cannot 〈 ◊ 〉, & 〈 ◊ 〉 low must euery one sit that will goe to the Pismires Lecture,
and lower they cannot 〈 ◊ 〉, & 〈 ◊ 〉 low must every one fit that will go to the Pismires Lecture,
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for she readeth the right P•il•sophie 〈1 page〉 〈 ◊ 〉 life. And some would faine be in h•aue•, because they are loth to endure any paine,
for she readeth the right P•il•sophie 〈1 page〉 〈 ◊ 〉 life. And Some would feign be in h•aue•, Because they Are loath to endure any pain,
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or trouble, or labour, especially for the trut• vpon earth, and this is but the sluggards wish.
or trouble, or labour, especially for the trut• upon earth, and this is but the sluggards wish.
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We doe r••tly reprehend the Papi•ts for that Monkish life that is amongst them, to liue like Eremites, Monkes, Friers, Nunnes, Chaunt 〈 ◊ 〉 Priests, Masse Priests,
We do r••tly reprehend the Papi•ts for that Monkish life that is among them, to live like Eremites, Monks, Friars, Nuns, Chant 〈 ◊ 〉 Priests, Mass Priests,
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and Soule priests, and hedge priests, & a companie of Cloyster •reepers besides, which was most abominable before God and man.
and Soul Priests, and hedge Priests, & a company of Cloister •reepers beside, which was most abominable before God and man.
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For first, they cast off all cal•ing, and were no way profitable, eith•r in the Church or Common-wealth:
For First, they cast off all cal•ing, and were not Way profitable, eith•r in the Church or Commonwealth:
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then •ec•ndly all helped them, but they helped none.
then •ec•ndly all helped them, but they helped none.
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God shall not neede an armie of Doctors 〈 ◊ 〉 Councels to confute them, this poore 〈 ◊ 〉 creature the Pismire doth shamefully 〈 ◊ 〉 them, and most strongly confute them.
God shall not need an army of Doctors 〈 ◊ 〉 Counsels to confute them, this poor 〈 ◊ 〉 creature the Pismire does shamefully 〈 ◊ 〉 them, and most strongly confute them.
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Now, as this is common amongst those Ca•erp•llers, so we must take heede that this be not in all of vs,
Now, as this is Common among those Ca•erp•llers, so we must take heed that this be not in all of us,
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for we are al too monkishly addicted.
for we Are all too monkishly addicted.
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How doe men of trades de••ise with themselues how to leaue their paines and to sit downe, or goe vp and downe, being so rooted in idlenes 〈 ◊ 〉 slouth, that they knowe not which way to 〈 ◊ 〉 their hands to any honest labour? these are also sent to the Pismire to learne wisedome.
How do men of trades de••ise with themselves how to leave their pains and to fit down, or go up and down, being so rooted in idleness 〈 ◊ 〉 sloth, that they know not which Way to 〈 ◊ 〉 their hands to any honest labour? these Are also sent to the Pismire to Learn Wisdom.
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Next vnto them must Churchmen haue a place on the low fourme, which fish till they haue caught that fish that they looked for, 〈 ◊ 〉 then hang vp the net.
Next unto them must Churchmen have a place on the low Form, which Fish till they have caught that Fish that they looked for, 〈 ◊ 〉 then hang up the net.
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And no merua•••, 〈 ◊ 〉 their net they say hit vpon a company of od•e steeples which lay in the bottome of the ri•er, which they neuer looked for,
And no merua•••, 〈 ◊ 〉 their net they say hit upon a company of od•e steeples which lay in the bottom of the ri•er, which they never looked for,
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nor thought of, and with haling of them vp, their •ettes were so piteously rent and torne and spoyled, that they could •euer fish with them since to any purpose.
nor Thought of, and with haling of them up, their •ettes were so piteously rend and torn and spoiled, that they could •euer Fish with them since to any purpose.
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These also are here sent to the Pismire amongst the idle sluggards, to behold her waies, and to learne to be wise.
These also Are Here sent to the Pismire among the idle sluggards, to behold her ways, and to Learn to be wise.
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The vnlearned Minister likewise which hath made the Ministerie his last refuge, because he would liue at ease, he must goe to the Pismire too:
The unlearned Minister likewise which hath made the Ministry his last refuge, Because he would live At ease, he must go to the Pismire too:
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for if it should be demaunded of him, as Pharao demaunded of Iosephs brethren, What trade, or calling haue they? What •ust their answere be? Forsooth, I was sometime a Taylor,
for if it should be demanded of him, as Pharaoh demanded of Joseph's brothers, What trade, or calling have they? What •ust their answer be? Forsooth, I was sometime a Taylor,
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or a Cobler, or a Weauer, or a Glouer, or an Ostler, or a Huntsman, or a Seruingman, or a Player, but now I am a Minister, or a Curat,
or a Cobbler, or a Weaver, or a Glover, or an Ostler, or a Huntsman, or a Serving man, or a Player, but now I am a Minister, or a Curate,
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or for fault of a better, the booke-reader of our parish, for preacher he is none, that is too painfull:
or for fault of a better, the book-reader of our parish, for preacher he is none, that is too painful:
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Therefore goe to the Pismire O sluggard, behold her waies, and be wise.
Therefore go to the Pismire Oh sluggard, behold her ways, and be wise.
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That is, giue ouer the Ministerie for which thou art so v•fit, and betake thee to thy old occupation againe,
That is, give over the Ministry for which thou art so v•fit, and betake thee to thy old occupation again,
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and learne of thy tutor the •ismire, to take more paines therein. Next, the negligent Minister must goe along to the Pismires Lecture.
and Learn of thy tutor the •ismire, to take more pains therein. Next, the negligent Minister must go along to the Pismires Lecture.
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Such as at their first entring into the ministerie had good gifts, but afterwards liue like idle be••ies, Such as At their First entering into the Ministry had good Gifts, but afterwards live like idle be••ies,
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and betray 〈 ◊ 〉 •oules of Gods people into the hands of the diue•. Against such the Prophet Esay spe•keth, when hee sayth, Their watchmen are all blind: they haue no knowledge: they are aldu••• dogges: they cannot barke:
and betray 〈 ◊ 〉 •oules of God's people into the hands of the diue•. Against such the Prophet Isaiah spe•keth, when he say, Their watchmen Are all blind: they have no knowledge: they Are aldu••• Dogs: they cannot bark:
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they lie and sleepe ▪ and delight in sleeping. they lie and sleep ▪ and delight in sleeping.
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And the Prophet 〈 ◊ 〉 sayth, Cursed is be that doth the work of the Lord negligently.
And the Prophet 〈 ◊ 〉 say, Cursed is be that does the work of the Lord negligently.
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Therefore if these sluggards will auoyde the curse of God, they must of necessitie goe to the Pismire,
Therefore if these sluggards will avoid the curse of God, they must of necessity go to the Pismire,
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and learne of her to be more painfull and diligent in the worke of the Lord, there is no remedie.
and Learn of her to be more painful and diligent in the work of the Lord, there is no remedy.
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The Magistrate also aswell as the Minister must goe to the Pismire, if he be slouthfull and negligent in his office.
The Magistrate also aswell as the Minister must go to the Pismire, if he be slothful and negligent in his office.
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For they are called pastors, •nd shepheards in the scripture. For they Are called Pastors, •nd shepherds in the scripture.
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And therefore it is sayd of D•uid, That •e fed the people of the Lord according to the simpliciti• of his heart, And guided them by the discretion of his hands.
And Therefore it is said of D•uid, That •e fed the people of the Lord according to the simpliciti• of his heart, And guided them by the discretion of his hands.
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The reason was, because the Lord did choose him, and take him from the sheepfolds, for to feed his people in Iacob, and his inheritance in Israel:
The reason was, Because the Lord did choose him, and take him from the sheepfolds, for to feed his people in Iacob, and his inheritance in Israel:
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By which Magistrates may see what they should doe.
By which Magistrates may see what they should do.
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But if they be hot in their owne matters, like Naaman, who cha•ed because the Prophet would not come to him, when he sent for him;
But if they be hight in their own matters, like Naaman, who cha•ed Because the Prophet would not come to him, when he sent for him;
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& cold in Gods matters, like Ely, who let his children do what they list:
& cold in God's matters, like Ely, who let his children do what they list:
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then are they guiltie of no small negligence, & he is here reproued by this sillie, yet diligent creature.
then Are they guilty of no small negligence, & he is Here reproved by this silly, yet diligent creature.
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Therefore O sluggish Magistrate wheresoeuer or whosoeuer, go to the Pismire. There be many Gentlemen also that must be schollers to this schoolmaster:
Therefore Oh sluggish Magistrate wheresoever or whosoever, go to the Pismire. There be many Gentlemen also that must be Scholars to this Schoolmaster:
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for it is a common thing amongst thē to say, I can liue of my lands, for it is a Common thing among them to say, I can live of my Lands,
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as though his lands were onely to helpe him to liue, n••king no matter how he liue:
as though his Lands were only to help him to live, n••king no matter how he live:
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or as though any man were borne to himselfe, & not to the soc•eie and comfort of others.
or as though any man were born to himself, & not to the soc•eie and Comfort of Others.
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And what though they be able to liue of their lāds? yet God abhorreth this idlenes,
And what though they be able to live of their Lands? yet God abhorreth this idleness,
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and spending that they haue gotten, idlie, at play, & pastime:
and spending that they have got, idly, At play, & pastime:
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For when it shall bee sayd vnto them, Giue account of thy stewardship ▪ how hast thou spent that which I lent thee? What will they answer? I haue spent it in play, shall they say ▪ And will this go for pa•ment? God placed Adam in the garden of Eden, not to liue idly,
For when it shall be said unto them, Give account of thy stewardship ▪ how hast thou spent that which I lent thee? What will they answer? I have spent it in play, shall they say ▪ And will this go for pa•ment? God placed Adam in the garden of Eden, not to live idly,
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but to dresse it, and till it, &c. Adam was as well to liue as any gentlemā (for th• al was his) & yet he was not permitted to liue idlie.
but to dress it, and till it, etc. Adam was as well to live as any gentleman (for th• all was his) & yet he was not permitted to live idly.
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Let no gentlemā say, he hath no calling: for al haue a calling.
Let no gentleman say, he hath no calling: for all have a calling.
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If he hath no calling, he may busie himselfe in teaching his seruants & children to know God, as Ioshua did:
If he hath no calling, he may busy himself in teaching his Servants & children to know God, as Ioshua did:
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or in visiting and relieuing the poore, and distressed, in being an eye to the blind, a father to the fatherles, &c. as Iob was.
or in visiting and relieving the poor, and distressed, in being an eye to the blind, a father to the fatherless, etc. as Job was.
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And this is also for thē that spend their daies and reuenewes in voluptuousnes & carnal delights,
And this is also for them that spend their days and revenues in voluptuousness & carnal delights,
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as at cards & dice, hunting & hawking, and bowling, and dauncing, and chambering, and wantonnes, &c. smoking it out in the excessiue pride of apparell,
as At cards & dice, hunting & hawking, and bowling, and dancing, and chambering, and wantonness, etc. smoking it out in the excessive pride of apparel,
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and spending of other mens labours: Surely they must needes to schoole.
and spending of other men's labours: Surely they must needs to school.
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Therefore goe thou noble sluggard, or thou gentle sluggard, Goe to the Pismire, beholde her waies, and be wise.
Therefore go thou noble sluggard, or thou gentle sluggard, Go to the Pismire, behold her ways, and be wise.
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A number of Citizens likewise must be sent after the rest of their fellowes, for that they haue takē pains heretofore,
A number of Citizens likewise must be sent After the rest of their Fellows, for that they have taken pains heretofore,
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but now sit downe, and studie how to liue idlie with their families:
but now fit down, and study how to live idly with their families:
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some by vsurie, and some by brokerage, the one is the diuell himselfe, the other the diuels huntsman:
Some by Usury, and Some by brokerage, the one is the Devil himself, the other the Devils huntsman:
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some by promoting, & some by extortion, and all because of a more easie life, that it may bee sayd of them as it is sayd of Issachar, who seeing that ease was good,
Some by promoting, & Some by extortion, and all Because of a more easy life, that it may be said of them as it is said of Issachar, who seeing that ease was good,
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& the land pleasant, he became as a strong •sse couching downe betweene diuers burdens: that is, he gaue himselfe to ease, and let all alone.
& the land pleasant, he became as a strong •sse couching down between diverse burdens: that is, he gave himself to ease, and let all alone.
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So these men perceiuing that ease is good, & the gaine of vsurie, and iniquitie to bee pleasant, they are become very beasts,
So these men perceiving that ease is good, & the gain of Usury, and iniquity to be pleasant, they Are become very beasts,
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and are content to lye downe vnder diuers burdens:
and Are content to lie down under diverse burdens:
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that is, to let all their dueties be vnperformed, which they owe to God and the Common-wealth.
that is, to let all their duties be unperformed, which they owe to God and the Commonwealth.
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Now, for that idlenes and lazines hath drawne them to liue a monkish life, this Pismire shall stand vp to giue iudgement against them,
Now, for that idleness and laziness hath drawn them to live a monkish life, this Pismire shall stand up to give judgement against them,
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if they doe not the sooner goe to her Lecture, and learne to be wiser.
if they do not the sooner go to her Lecture, and Learn to be Wiser.
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Besides all these, the Pismire hath a great number of schollers moe, which if they should come altogether the schoole would not h•ld thē,
Beside all these, the Pismire hath a great number of Scholars more, which if they should come altogether the school would not h•ld them,
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& they are scattered abroad in euery coūtrie, some in euery shire, some in euery towne,
& they Are scattered abroad in every country, Some in every shire, Some in every town,
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and in euery village, in euery faire and market some, and in euery alehouse some, and vpon euery hie way some:
and in every village, in every fair and market Some, and in every alehouse Some, and upon every high Way Some:
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and therefore the Pismire hath set vp her schoole in euery field, and in euery wood, in euery pasture, in euery lane,
and Therefore the Pismire hath Set up her school in every field, and in every wood, in every pasture, in every lane,
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and in euery hie way almost through the world, that they might not miscarrie for want of teaching.
and in every high Way almost through the world, that they might not miscarry for want of teaching.
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And these bee idle Players, and Fidlers, and Rimers, and Iesters, and Couseners, and Alehouse-hunters,
And these be idle Players, and Fiddlers, and Rhymers, and Jesters, and Cozeners, and Alehouse-hunters,
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and whorehunters, and tiplers, and tospots, and Bearewards, and walking mates, with a number of counterfeit Souldiers,
and whorehunters, and tipplers, and tosspots, and Bearwards, and walking mates, with a number of counterfeit Soldiers,
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and Pedlers, and talebearers, with a companie of pratling gossips, & a crue of good fellowes, besides legions of idle Seruingmen,
and Pedlars, and talebearers, with a company of prattling gossips, & a crew of good Fellows, beside legions of idle Servingmen,
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and retainers, that be crept into Bishops houses, Noblemens houses, Knights houses, and Gentlemen• houses, which for any great busines that many of them haue to doe, might very well intend it to goe to the Sluggards schoole.
and retainers, that be crept into Bishops houses, Noblemen's houses, Knights houses, and Gentlemen• houses, which for any great business that many of them have to do, might very well intend it to go to the Sluggards school.
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Now to euery one of these is this spoken: Go to the Pismire O sluggard, &c. that is, vp, and away to schoole.
Now to every one of these is this spoken: Go to the Pismire Oh sluggard, etc. that is, up, and away to school.
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Me thinkes ▪ I heare them all called at schoole by their names, and some bodie answering for them to excuse their absence:
Me thinks ▪ I hear them all called At school by their names, and Some body answering for them to excuse their absence:
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Some (sayth he) I saw on the stage at midnight, teaching youth and seruants,
some (say he) I saw on the stage At midnight, teaching youth and Servants,
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and all that came how to play the Cousener, the Lecherer, the Bawde, the Th•e•e, the Traitor,
and all that Come how to play the Cozener, the Lecherer, the Bawd, the Th•e•e, the Traitor,
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and how to scorne and deride the preacher, and religion, and how to practise all kinde of impietie and wickedne••e,
and how to scorn and deride the preacher, and Religion, and how to practise all kind of impiety and wickedne••e,
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and all to maintaine a poore liuing. Some are at the Alehouses set at tables, that they cannot come yet:
and all to maintain a poor living. some Are At the Alehouses Set At tables, that they cannot come yet:
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and besides that, they are so filled with drinke, and so emptied of wit and reason, that if they should be brought to schoole, (for come alone they cannot) yet they should not be able to learne any thing,
and beside that, they Are so filled with drink, and so emptied of wit and reason, that if they should be brought to school, (for come alone they cannot) yet they should not be able to Learn any thing,
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for they would fall fast asleep at the Antheape before the Pismire, as they doe at Church before the preacher. Then others were called:
for they would fallen fast asleep At the Antheape before the Pismire, as they do At Church before the preacher. Then Others were called:
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but answer was made againe, that some are gone to the faire, and some to market to cut purses,
but answer was made again, that Some Are gone to the fair, and Some to market to Cut purses,
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and some are keeping the hie way to take mens purses from them, that they might not bee robbed before they come home:
and Some Are keeping the high Way to take men's purses from them, that they might not be robbed before they come home:
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Some are at the Tauerne drinking with their friends: some are stept aside to diuide the spoyle, and therefore they cannot come.
some Are At the Tavern drinking with their Friends: Some Are stepped aside to divide the spoil, and Therefore they cannot come.
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Then another was called, and one answered for him and sayd, agr•tat, he is sicke of the dropsie,
Then Another was called, and one answered for him and said, agr•tat, he is sick of the dropsy,
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or layd of the new disease, called the French disease, and so is she too, his beloued companion.
or laid of the new disease, called the French disease, and so is she too, his Beloved Companion.
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Then others were called, and answer was made, that they would come, but they cannot:
Then Others were called, and answer was made, that they would come, but they cannot:
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for some of them bee in prison, and some bee at the Barre to answere for themselues,
for Some of them be in prison, and Some be At the Bar to answer for themselves,
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and some bee fast in the stockes, some bee vpon the pillorie, some be dauncing about the market before the whip; and therefore cannot come yet:
and Some be fast in the stocks, Some be upon the pillory, Some be dancing about the market before the whip; and Therefore cannot come yet:
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and some are executed at the gallowes, and therefore neuer looke ▪ for their comming. So they were discharged ▪ a•d others came in their stead.
and Some Are executed At the gallows, and Therefore never look ▪ for their coming. So they were discharged ▪ a•d Others Come in their stead.
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Now these we see haue their excuses when they are sent to schoole:
Now these we see have their excuses when they Are sent to school:
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like the worldling• in the Gospell, who (being called to the feast of the Gospell) could not come,
like the worldling• in the Gospel, who (being called to the feast of the Gospel) could not come,
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because of their farmes, or their oxen, or their plough, or their wiues, or some what els,
Because of their farms, or their oxen, or their plough, or their wives, or Some what Else,
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and therefore were shut out when they would haue come.
and Therefore were shut out when they would have come.
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And yet though they could not, that is, would not come to the feast, the feast was furnished with other guests:
And yet though they could not, that is, would not come to the feast, the feast was furnished with other guests:
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so though this crue of good fellowes cannot, that is, will not goe to the Pismire,
so though this crew of good Fellows cannot, that is, will not go to the Pismire,
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yet her schoole is furnished with other schollers.
yet her school is furnished with other Scholars.
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And the summe of all her reading is this, All that thy band shall finde to doe, doe it with al• thy power:
And the sum of all her reading is this, All that thy band shall find to do, do it with al• thy power:
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for there is neither works, nor inuention, nor knowledge, nor wisedome in the graue, whither thou goest. for there is neither works, nor invention, nor knowledge, nor Wisdom in the graven, whither thou goest.
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The Second Sermon.
The Second Sermon.
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AS this diligence and painfulnes in the Pismire doth reprooue those that liue idlie, for want of a calling, and negligently in their calling:
AS this diligence and painfulness in the Pismire does reprove those that live idly, for want of a calling, and negligently in their calling:
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so dooth it also speciallie and generallie condemne all of vs for the contempt of the Worde, and the neglect of the glorious meanes of our saluation, which the Lord offereth most kindly,
so doth it also specially and generally condemn all of us for the contempt of the Word, and the neglect of the glorious means of our salvation, which the Lord Offereth most kindly,
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and graciously vnto vs. Now is the market of our spirituall foode, and the haruest of our soules, wherein euery one may and ought to prouide against the time of penurie.
and graciously unto us Now is the market of our spiritual food, and the harvest of our Souls, wherein every one may and ought to provide against the time of penury.
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And that we should not thinke it a matter of libertie, God hath commanded vs to redeeme the time, that is, to raunsome the time that we haue lost, with some losse of pleasure,
And that we should not think it a matter of liberty, God hath commanded us to Redeem the time, that is, to ransom the time that we have lost, with Some loss of pleasure,
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and profite, and ease, that wee might not alwaies be behind hand like bankeroupts in religion.
and profit, and ease, that we might not always be behind hand like bankeroupts in Religion.
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But we sell away the time, and trueth and al, in stead of redeeming it.
But we fell away the time, and truth and all, in stead of redeeming it.
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And is not this worse prophanenes then that of Esaw? for he sold his birthright for hunger:
And is not this Worse profaneness then that of Esau? for he sold his birthright for hunger:
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wee sell away ours for a winke of sleepe, or a game at bowles, or cards,
we fell away ours for a wink of sleep, or a game At bowls, or cards,
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or tables, or any thing els.
or tables, or any thing Else.
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Nay, wee are more ▪ base-minded then Iudas: for he would not sell Christ vnder 30. pence ▪ wee are content to let him go for 30. halfepence,
Nay, we Are more ▪ baseminded then Iudas: for he would not fell christ under 30. pence ▪ we Are content to let him go for 30. halfpence,
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or three halfepence, or a peniworth of pleasure, or profite.
or three halfpence, or a pennyworth of pleasure, or profit.
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We are commanded to preach in season, and out of season, and yet some thinke they are not bound to heare so often,
We Are commanded to preach in season, and out of season, and yet Some think they Are not bound to hear so often,
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but thinke that wee ought to wait and attend their leisure:
but think that we ought to wait and attend their leisure:
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whereas indeed if we come at any time, they should leaue all, and come and heare in season,
whereas indeed if we come At any time, they should leave all, and come and hear in season,
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& out of season, as they account it.
& out of season, as they account it.
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The Israelites were commended for gathering Manna in the morning, because if they tarried till the sunne was vp it did melt. The Israelites were commended for gathering Manna in the morning, Because if they tarried till the sun was up it did melt.
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If the sunne be vp once, I meane if hot persecution come, that wee can not,
If the sun be up once, I mean if hight persecution come, that we can not,
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nor dare not goe to heare the Word, and will not heare it now while wee may in the coole of the day:
nor Dare not go to hear the Word, and will not hear it now while we may in the cool of the day:
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shall not the Pismire stand vp in iudgement against vs, & condemne vs? Our Sauiour Christ sayd, I must worke the works of him that sent me, while it is day:
shall not the Pismire stand up in judgement against us, & condemn us? Our Saviour christ said, I must work the works of him that sent me, while it is day:
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the night commeth when no man can worke. the night comes when no man can work.
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Then it were best for vs to heare the word of God while it is day:
Then it were best for us to hear the word of God while it is day:
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for we haue more neede then he had, that is, while wee haue peace, for the night commeth, it is to be feared, when no mq̄ can heare:
for we have more need then he had, that is, while we have peace, for the night comes, it is to be feared, when no mq can hear:
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and as the night succeed•th the day, so persecution commonly succeedeth peace, to sco•re off the ruft that men gather in time of peace.
and as the night succeed•th the day, so persecution commonly succeedeth peace, to sco•re off the ruft that men gather in time of peace.
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Some vse this as a reason to hinder reformation, and going forward in religion:
some use this as a reason to hinder Reformation, and going forward in Religion:
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for say they, the time may come when we shall be called to account for putting downe Images,
for say they, the time may come when we shall be called to account for putting down Images,
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for desacing idolatrie and superstition, and for going to sermons, &c. The feare of these men that doe thus reason, is like the hope of Esaw, if it bee not the very same:
for desacing idolatry and Superstition, and for going to Sermons, etc. The Fear of these men that do thus reason, is like the hope of Esau, if it be not the very same:
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for Esaw sayd, The daies of mourning for my father Isaac will co•• shortly, and then I will kill my brother Iacob.
for Esau said, The days of mourning for my father Isaac will co•• shortly, and then I will kill my brother Iacob.
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So say they, the daies of mourning for Queene Elizabeth will come one day, and then we may be called to an account for al the idolatrie that we haue defaced,
So say they, the days of mourning for Queen Elizabeth will come one day, and then we may be called to an account for all the idolatry that we have defaced,
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and for all the profession that wee haue made of the Gospell. But as Iacob needed not feare Esaw, so long as his father Isaac liued:
and for all the profession that we have made of the Gospel. But as Iacob needed not Fear Esau, so long as his father Isaac lived:
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so (thankes be to God) wee neede not feare the threatnings of such ill affected men,
so (thanks be to God) we need not Fear the threatenings of such ill affected men,
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so long as our mother Elizabeth raigneth.
so long as our mother Elizabeth Reigneth.
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The Lord prolong her daies as the daies of heauen, (if it be his blessed will) to the vtter rooting out of all idolatri•,
The Lord prolong her days as the days of heaven, (if it be his blessed will) to the utter rooting out of all idolatri•,
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and impietie, and to the further aduancement of his Gospel. And happie are we, that haue such golden opportunitie.
and impiety, and to the further advancement of his Gospel. And happy Are we, that have such golden opportunity.
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As Salomon therfore builded the Temple in his rest, so God giue vs grace to build his Church in our peace.
As Solomon Therefore built the Temple in his rest, so God give us grace to built his Church in our peace.
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Our Sauiour, the Lord Iesus, did not teach vs to reason so.
Our Saviour, the Lord Iesus, did not teach us to reason so.
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Yet if he had been of worldlings mindes, he would haue sayd, The night co•••th when no man can work•:
Yet if he had been of worldlings minds, he would have said, The night co•••th when no man can work•:
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yea the night commeth when I shall answere that which I haue done, therefore it is best to let all a••ne & saue one.
yea the night comes when I shall answer that which I have done, Therefore it is best to let all a••ne & save one.
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But he frameth his argument cleane contrarie: I must doe the workes of him that s••t me, while it is day:
But he frameth his argument clean contrary: I must do the works of him that s••t me, while it is day:
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for the night commeth when no man can works. for the night comes when no man can works.
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And if these daies should alter, what then? Yet then shall wee hau• comfort in the obedience of our faith.
And if these days should altar, what then? Yet then shall we hau• Comfort in the Obedience of our faith.
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And a good conscience (sayth Salomon) in the daies of affliction is a continuall feast. And a good conscience (say Solomon) in the days of affliction is a continual feast.
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Therefore in these matters, let vs bee resolute with H•ster, who knowing the goodnes of her cause, sayd If I p•rish ▪ I perish:
Therefore in these matters, let us be resolute with H•ster, who knowing the Goodness of her cause, said If I p•rish ▪ I perish:
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so say we, If I lose, I lose ▪ if I answere, I answere, I must looke to lose more then this,
so say we, If I loose, I loose ▪ if I answer, I answer, I must look to loose more then this,
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and to answere for more then this, but I shall lose nothing by it in the end Therefore now while wee may, let vs bee gathering store of knowledge,
and to answer for more then this, but I shall loose nothing by it in the end Therefore now while we may, let us be gathering store of knowledge,
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and comfort, or els the Pismire shall condemne vs:
and Comfort, or Else the Pismire shall condemn us:
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For she 〈 … 〉 go•ernor, nor ruler, gathereth her 〈 ◊ 〉, &c. Wee haue both guides, &c. God make vs wise to take the benefit of them whil• we haue them.For she 〈 … 〉 go•ernor, nor ruler, gathereth her 〈 ◊ 〉, etc. we have both guides, etc. God make us wise to take the benefit of them whil• we have them.
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Ios•ph being warned before hand of a dearth that should come vpon the land of Egypt, made prouision before the dearth came: Ios•ph being warned before hand of a dearth that should come upon the land of Egypt, made provision before the dearth Come:
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so would we doe also to saue our bodies: so would we do also to save our bodies:
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but the soule which is the most precious thing ▪ yea the Ladie and mistris of the bodie,
but the soul which is the most precious thing ▪ yea the Lady and mistress of the body,
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as though she were dead, and liued not in vs, is not regarded, no m•n makes any prouisiō for her:
as though she were dead, and lived not in us, is not regarded, no m•n makes any provision for her:
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although the Prophet Amos hath told vs that we must look •or a famme, and that of the word of the Lord, in so much as men shall goe from sea to sea, that is, from one part of the world to another, and shall not finde it.
although the Prophet Amos hath told us that we must look •or a famme, and that of the word of the Lord, in so much as men shall go from sea to sea, that is, from one part of the world to Another, and shall not find it.
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Ioseph proui•••g in time of plentie had to serue his turne, and to comfort many moe withal in time of scarcitie,Ioseph proui•••g in time of plenty had to serve his turn, and to Comfort many more withal in time of scarcity,
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and what did Ioseph lose by that? So if we prouide foode for our soules now in time of plentie, we shall haue comfort in store both for our selues and many others when scarcitie come,
and what did Ioseph loose by that? So if we provide food for our Souls now in time of plenty, we shall have Comfort in store both for our selves and many Others when scarcity come,
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or when persecution come, or when temptations come, or when olde age come, or whe• sicknes come,
or when persecution come, or when temptations come, or when old age come, or whe• sickness come,
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or when death come, or when al come ▪ and what shall we lose by that? 〈 ◊ 〉 sayd, The word of God was his comfort in his affl•ction, or els he had perished:
or when death come, or when all come ▪ and what shall we loose by that? 〈 ◊ 〉 said, The word of God was his Comfort in his affl•ction, or Else he had perished:
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So let vs say, (for we may bee sure of it) if the word of God bee not our comfort,
So let us say, (for we may be sure of it) if the word of God be not our Comfort,
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when affliction come, or whē sicknes, or death, or persecution come, we •hal perish, we shall despayre, and goe to hell.
when affliction come, or when sickness, or death, or persecution come, we •hal perish, we shall despair, and go to hell.
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And how shall it bee our comfort then, if we prouide not store of it now while we may? Therefore let vs prouide,
And how shall it be our Comfort then, if we provide not store of it now while we may? Therefore let us provide,
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and gather, and lay vp now as much as we can, & all will be little enough, if not too little:
and gather, and lay up now as much as we can, & all will be little enough, if not too little:
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for as there is a time of 〈 ◊ 〉, so there will be a time of spending,
for as there is a time of 〈 ◊ 〉, so there will be a time of spending,
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and we cannot gather so much doe what wee ca•, as we shall spend.
and we cannot gather so much doe what we ca•, as we shall spend.
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But seeing as wee are now come to 〈 ◊ 〉 with the spiritual Sluggard, who hath as much neede to bee to wsed as any other, that he may be awakened indeed, we will take this cours•:
But seeing as we Are now come to 〈 ◊ 〉 with the spiritual Sluggard, who hath as much need to be to wsed as any other, that he may be awakened indeed, we will take this cours•:
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first, I wil shew what must be gathered for the soule: secondly, when it is to be gathered.
First, I will show what must be gathered for the soul: secondly, when it is to be gathered.
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But what is it that wee must gather in summer, which cannot be had in winter? The Pismire telleth vs, it is meate,
But what is it that we must gather in summer, which cannot be had in winter? The Pismire Telleth us, it is meat,
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or food, that is, matter of nourishment for the 〈 ◊ 〉 to feed vpo•,
or food, that is, matter of nourishment for the 〈 ◊ 〉 to feed vpo•,
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and to prese•ue the life of God in the soule, and that is another poynt to bee obserued in 〈 ◊ 〉 Emmots Lecture to the Sluggard.
and to prese•ue the life of God in the soul, and that is Another point to be observed in 〈 ◊ 〉 Emmots Lecture to the Sluggard.
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Many gather, but it is not meate 〈 … 〉, but not of foode for the soule:
Many gather, but it is not meat 〈 … 〉, but not of food for the soul:
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which 〈 ◊ 〉 the Prophet Esay found out and condemned in his time:
which 〈 ◊ 〉 the Prophet Isaiah found out and condemned in his time:
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Wherefore doe y• lay out 〈 ◊ 〉 and not for bread? and your labour without be••g satisfied? he arken diligently vnto me, Wherefore do y• lay out 〈 ◊ 〉 and not for bred? and your labour without be••g satisfied? he arken diligently unto me,
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and 〈 … 〉 which is good, and let your soul• delight 〈 … 〉. Encline your •ares, and come vnto me:
and 〈 … 〉 which is good, and let your soul• delight 〈 … 〉. Incline your •ares, and come unto me:
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〈 … 〉 your soules shall line. 〈 … 〉 your Souls shall line.
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To shewe that a man may labour and be neuer the more satisfied, he may eate and his soule bee neuer the fatter,
To show that a man may labour and be never the more satisfied, he may eat and his soul be never the fatter,
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but lye pining and languishing for all that in the shadowe of death.
but lie pining and languishing for all that in the shadow of death.
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S. Paul sheweth Titus in what things the Minister must chiefly labour, and the people must bee most carefull to follow•,
S. Paul shows Titus in what things the Minister must chiefly labour, and the people must be most careful to follow•,
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and that is faith in God, and good workes amongst men. His reason is, because these things are profitable.
and that is faith in God, and good works among men. His reason is, Because these things Are profitable.
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But foolish questions, 〈1 page〉 〈1 page〉 〈1 page〉 want her meate and food.
But foolish questions, 〈1 page〉 〈1 page〉 〈1 page〉 want her meat and food.
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There be many that be masters in Israel, and will take vpon them to knowe much,
There be many that be Masters in Israel, and will take upon them to know much,
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as the Laodicians tooke themselues to be rich, and to haue need of nothing, when in trueth they were poore, and blind, and naked:
as the Laodiceans took themselves to be rich, and to have need of nothing, when in truth they were poor, and blind, and naked:
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& in many grounds of Christian religion, are as grosse as Nicodemus, who thought that a man could not be borne againe;
& in many grounds of Christian Religion, Are as gross as Nicodemus, who Thought that a man could not be born again;
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except hee went into his mothers wombe againe.
except he went into his mother's womb again.
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And deale with them in any of the Principles, as of regeneration, or mortification, or sanctification,
And deal with them in any of the Principles, as of regeneration, or mortification, or sanctification,
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or iustification, or faith and repentance, or about the vse of the lawe, or the meaning of any Commaundement,
or justification, or faith and Repentance, or about the use of the law, or the meaning of any Commandment,
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or Article of faith, and many things more most necessarie to be knowne and practised; and they are to seek, yea so strange they are vnto them;
or Article of faith, and many things more most necessary to be known and practised; and they Are to seek, yea so strange they Are unto them;
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that sometime they are driuen to answer, as the Disciples at Ephesus answered Paul, when he asked thē if they had receiued the holie Ghost:
that sometime they Are driven to answer, as the Disciples At Ephesus answered Paul, when he asked them if they had received the holy Ghost:
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they sayd, We haue not so much as heard whether there be an holy Ghost.
they said, We have not so much as herd whither there be an holy Ghost.
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But some have heard something, and doe knowe more then others, and bee as it were awakened, & a little enlightened:
But Some have herd something, and do know more then Others, and be as it were awakened, & a little enlightened:
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Like Agrippa that was almost a Christian:
Like Agrippa that was almost a Christian:
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and now they thinke themselues safe enough, like Micah, who thought that he could not do amisse whē he had a Leuite in his house.
and now they think themselves safe enough, like micah, who Thought that he could not do amiss when he had a Levite in his house.
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And then they cast off all care of vsing holie meanes for the encreasing of their faith,
And then they cast off all care of using holy means for the increasing of their faith,
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or knowledge, or zeale, or rep•ntance: but giue their mindes to toyes and •anities, and to idlenes, and pleasures.
or knowledge, or zeal, or rep•ntance: but give their minds to toys and •anities, and to idleness, and pleasures.
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But these men doe fearefully deceiu• themselues: for the house well built, will fa•l to the ground, except it be continually repaired:
But these men do fearfully deceiu• themselves: for the house well built, will fa•l to the ground, except it be continually repaired:
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and the field well tilled and sowen, (if it be not still weeded, and manured) will proue barren:
and the field well tilled and sown, (if it be not still weeded, and manured) will prove barren:
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so will the soule proue ruinous & barren in the graces of Gods spirit, if it be not continually sed, with the solide• and wholesome meate of Christian doctrine:
so will the soul prove ruinous & barren in the graces of God's Spirit, if it be not continually said, with the solide• and wholesome meat of Christian Doctrine:
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and the talent not vsed to encrease, shal be taken quite away ▪ Therefore as Christ sayd, when he had reuiued Iairus his daughter which was dead, giue her meate:
and the talon not used to increase, shall be taken quite away ▪ Therefore as christ said, when he had revived Jairus his daughter which was dead, give her meat:
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he sayd not ▪ giue her musicke but 〈 ◊ 〉 her meate, least she dye againe. he said not ▪ give her music but 〈 ◊ 〉 her meat, lest she die again.
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So, when the Lord hath put his life into thy soule, which wa• dead before,
So, when the Lord hath put his life into thy soul, which wa• dead before,
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and hath in some measure quickened thee in faith, in repentance, in loue ▪ in zeale, in patience, &c. giue thy soule meate ••musicke; sound foode, not fond fancies.
and hath in Some measure quickened thee in faith, in Repentance, in love ▪ in zeal, in patience, etc. give thy soul meat ••musicke; found food, not found fancies.
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And as Paul sayd to Timothie, Stirre vp the gifts of the holie Ghost in thee,
And as Paul said to Timothy, Stir up the Gifts of the holy Ghost in thee,
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least in the ende tho• leese thy store, with stock and all, till thy sou• proue bankeroupt in all the graces of the hol• Ghost.
lest in the end tho• lose thy store, with stock and all, till thy sou• prove bankeroupt in all the graces of the hol• Ghost.
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And withall let vs know that there 〈 ◊ 〉 in euery one of vs a maine streame of natu••• corruption:
And withal let us know that there 〈 ◊ 〉 in every one of us a main stream of natu••• corruption:
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against which if we doe not 〈 ◊ 〉 continually, but stand at a stay, it will carri• 〈 ◊ 〉 away, and all our marchandize:
against which if we do not 〈 ◊ 〉 continually, but stand At a stay, it will carri• 〈 ◊ 〉 away, and all our merchandise:
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as a 〈 ◊ 〉 standing loose vpon the riuer is carried bac•ward, if it be not rowed forward.
as a 〈 ◊ 〉 standing lose upon the river is carried bac•ward, if it be not rowed forward.
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Some are of minde, that if they gather to encrease their owne store, they haue done well:
some Are of mind, that if they gather to increase their own store, they have done well:
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but for their families they take no care, whether they sinke or swim, whether they knowe God or be ignorant of his waies, pray or pray not,
but for their families they take no care, whither they sink or swim, whither they know God or be ignorant of his ways, pray or pray not,
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or whether their soules be clothed or goe naked, goe to hell or to heaven, it is no matter, they neuer remember their wants:
or whither their Souls be clothed or go naked, go to hell or to heaven, it is no matter, they never Remember their Wants:
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Like Pharaohs Butler, who thought himselfe safe when he was out of prison, but neuer regarded the affliction of Ioseph his fellowe prisoner.
Like Pharaohs Butler, who Thought himself safe when he was out of prison, but never regarded the affliction of Ioseph his fellow prisoner.
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If a man should demaund the food of knowledge and vnderstanding at their hands for their seruants and children, or other their friends:
If a man should demand the food of knowledge and understanding At their hands for their Servants and children, or other their Friends:
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they will answere as Nabal did, when Dauids seruants requested somethin• of him for Dauid and his companie when they were wearied with trauailing, Who is Dauid? and who is the s••ne of Is•ai? there bee many seruants now a daies that breake away from their masters.
they will answer as Nabal did, when David Servants requested somethin• of him for David and his company when they were wearied with travailing, Who is David? and who is the s••ne of Is•ai? there be many Servants now a days that break away from their Masters.
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Shall I then take my bread, and my water, and my flesh that I ha•e killed for my sheerers,
Shall I then take my bred, and my water, and my Flesh that I ha•e killed for my shearers,
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and giue it vnto men, whom I know not whence they be? So say many masters,and give it unto men, whom I know not whence they be? So say many Masters,
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and householders, who is my seruant, and what is my familie? there are many now a daies leaue their worke,
and householders, who is my servant, and what is my family? there Are many now a days leave their work,
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and fall too much to the scriptures.
and fallen too much to the Scriptures.
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Shall I then take my •nowledge, and my learning, and my notes, & giue to them? Shall I hinder my worke to feed their humour, who• I know not whence they are? or what reason there is for it? It should seeme that if Nabal had knowne Dauid, hee would haue giuen him some part with him.
Shall I then take my •nowledge, and my learning, and my notes, & give to them? Shall I hinder my work to feed their humour, who• I know not whence they Are? or what reason there is for it? It should seem that if Nabal had known David, he would have given him Some part with him.
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S• if thou knewest who are thy seruants, and children, or thy neighbour, or friend;
S• if thou Knewest who Are thy Servants, and children, or thy neighbour, or friend;
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or Christian acquaintance, it may bee thou wouldest giue them part with thee of thy gifts,
or Christian acquaintance, it may be thou Wouldst give them part with thee of thy Gifts,
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and suffer thē to worke by thy pattterne, and to light their candles at thine.
and suffer them to work by thy pattterne, and to Light their Candles At thine.
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But doest thou not knowe, who they be? Are they not thy brethren aswel as thy seruants? Are they not fellow members of Christ his body with thee, aswell as they are thy seruants? Haue not they and thou all one father, all one master,
But dost thou not know, who they be? are they not thy brothers aswell as thy Servants? are they not fellow members of christ his body with thee, aswell as they Are thy Servants? Have not they and thou all one father, all one master,
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and all one Sauiour in heauen? Hath not the Lord Iesus shed as many drops of his precious heart bloud for them as for thee? and d•est thou not knowe what they are, that thou shouldest haue a care to prouide meate for their soules? If thou keepest a beast, thou wilt giue him that which is necessarie for this life:
and all one Saviour in heaven? Hath not the Lord Iesus shed as many drops of his precious heart blood for them as for thee? and d•est thou not know what they Are, that thou Shouldst have a care to provide meat for their Souls? If thou Keepest a beast, thou wilt give him that which is necessary for this life:
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and are those of thy familie no better then beasts, that thou shouldest prouide no more for them then thou doest for thy beast? When the Disciples wished (without all mercie) to haue fire come from heauen vpon the Samaritanes;
and Are those of thy family no better then beasts, that thou Shouldst provide no more for them then thou dost for thy beast? When the Disciples wished (without all mercy) to have fire come from heaven upon the Samaritans;
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the Lord Iesus told thē that they knewe not of what spirit they were ▪ So when men (without all mercie and co•passion) suffer their families to runne into th• fire of hell: the Lord Iesus told them that they knew not of what Spirit they were ▪ So when men (without all mercy and co•passion) suffer their families to run into th• fire of hell:
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saying, if they perish ▪ they perish what is that to me, so I haue my worke don• ▪ We may say they know not of what spirit they are.
saying, if they perish ▪ they perish what is that to me, so I have my work don• ▪ We may say they know not of what Spirit they Are.
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If the Disciples were 〈 ◊ 〉 reproued, the• these are most iustly condemned:
If the Disciples were 〈 ◊ 〉 reproved, the• these Are most justly condemned:
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for they had yet some •loake for their desire of so seuere a reuenge, because the Samaritanes refused •ost v•kindly and cōtemptuously to let their Lord and master, the Lord Iesus our Sauiour ▪ into their citie;
for they had yet Some •loake for their desire of so severe a revenge, Because the Samaritans refused •ost v•kindly and contemptuously to let their Lord and master, the Lord Iesus our Saviour ▪ into their City;
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But for the careles crueltie, & cruell carelesness of these men, there is no pretence:
But for the careless cruelty, & cruel carelessness of these men, there is no pretence:
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for their seruants doe not shut them out of their doores, as the Samaritanes shut Christ out of the citie:
for their Servants do not shut them out of their doors, as the Samaritans shut christ out of the City:
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but they receiue them, and labour for them.
but they receive them, and labour for them.
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And if they did offer thee such vnkindnes (which God forbid) yet is it not lawfull for thee so to be reuenged, by suffering them to perish in their sinnes,
And if they did offer thee such unkindness (which God forbid) yet is it not lawful for thee so to be revenged, by suffering them to perish in their Sins,
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but to pray for them rather. The spirit of God doth not vse to speake on that manner:
but to pray for them rather. The Spirit of God does not use to speak on that manner:
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for that is a spirite of loue, and l•ue (sayth the Apostle) seeketh not her owne things:
for that is a Spirit of love, and l•ue (say the Apostle) seeks not her own things:
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that is, it is not all for it selfe:
that is, it is not all for it self:
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but as it is carefull to edifie it selfe in the most holy faith, by vsing such meanes as are appointed by God to that purpose:
but as it is careful to edify it self in the most holy faith, by using such means as Are appointed by God to that purpose:
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so hath it also cōpassion of others, as S. Iude saith, labouring in all holie wisedome to pul others out of the fire.
so hath it also compassion of Others, as S. Iude Says, labouring in all holy Wisdom to pull Others out of the fire.
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But these are all for themselues, therefore they haue not true loue: they haue not true loue, therefore not true faith:
But these Are all for themselves, Therefore they have not true love: they have not true love, Therefore not true faith:
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for faith worketh by loue, as Saint Paul teacheth the Galathians.
for faith works by love, as Saint Paul Teaches the Galatians.
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If they haue neither faith not loue, thē haue they not the spirit of God in them ▪ if they haue not the spirit of 〈 ◊ 〉 them, th•• are they 〈 … 〉 children of GOD,
If they have neither faith not love, them have they not the Spirit of God in them ▪ if they have not the Spirit of 〈 ◊ 〉 them, th•• Are they 〈 … 〉 children of GOD,
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but hypocrites, 〈 ◊ 〉 themselues, and so consequently they neither prouide for their own soules, 〈 … 〉 of other:
but Hypocrites, 〈 ◊ 〉 themselves, and so consequently they neither provide for their own Souls, 〈 … 〉 of other:
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but as they suffer their 〈 ◊ 〉 soules to perish for want of the meate & 〈 ◊ 〉 which they should haue;
but as they suffer their 〈 ◊ 〉 Souls to perish for want of the meat & 〈 ◊ 〉 which they should have;
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so doe they suffer their owne soules likewise to perish, for want of that which they suppose they haue, but haue it not indeed.
so do they suffer their own Souls likewise to perish, for want of that which they suppose they have, but have it not indeed.
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That wee may bee throughly moued with that which hath been sayd, and touched with compassion towards our owne soules,
That we may be thoroughly moved with that which hath been said, and touched with compassion towards our own Souls,
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and the •oules of others that depend vpo• vs:
and the •oules of Others that depend vpo• us:
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it shall not bee amisse to hearken a little vnto the piteous moane and crie of the godlie, in behalfe of their soules.
it shall not be amiss to harken a little unto the piteous moan and cry of the godly, in behalf of their Souls.
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Dauid •ayth, his soule 〈 ◊ 〉 after God, as the Hart braieth for the riuers o• water: David •ayth, his soul 〈 ◊ 〉 After God, as the Heart braieth for the Rivers o• water:
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to shew that our soules are as it were i• a continuall chase, and therefore must haue prouided for them the liuing waters of Gods word, or els they will perish.
to show that our Souls Are as it were i• a continual chase, and Therefore must have provided for them the living waters of God's word, or Else they will perish.
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In another place he sayth, that his soule thirsted after God in • drie and barren land where no water was.
In Another place he say, that his soul thirsted After God in • dry and barren land where no water was.
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This moane did Dauid make to God for his soule, and yet he had more abundance of Gods g••ces then ot hers haue:
This moan did David make to God for his soul, and yet he had more abundance of God's g••ces then It hers have:
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to shew, that if we had a• good prouisiō for the keeping, and strengthening, & defending,
to show, that if we had a• good provision for the keeping, and strengthening, & defending,
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and cōforting of our poore soules, as Dauid had, yet all is too little:
and comforting of our poor Souls, as David had, yet all is too little:
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for still they lie thirsting and panting for more grace, for more •aith, for more zeale,
for still they lie thirsting and panting for more grace, for more •aith, for more zeal,
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for more repentance for more loue, for more knowledge, and for more vnderstanding, &c. for the temptations and assaults of the soule are so many,
for more Repentance for more love, for more knowledge, and for more understanding, etc. for the temptations and assaults of the soul Are so many,
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so continuall, so strong, so mightie, and so hot, that it is not a little prouision of knowledge,
so continual, so strong, so mighty, and so hight, that it is not a little provision of knowledge,
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or vnderstanding, or •aith, or patience, that will serue the turne to make resistance: for the •••ell shooteth his darts thicke, and burning for they befierie darts.
or understanding, or •aith, or patience, that will serve the turn to make resistance: for the •••ell shoots his darts thick, and burning for they befierie darts.
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But as souldiers in a ca•tle besieged, must haue day •e a newe supplie of powder and sho•, of men,
But as Soldiers in a ca•tle besieged, must have day •e a new supplie of powder and sho•, of men,
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and munition, of money and victuall, or els they will yeeld vp the castle:
and munition, of money and victual, or Else they will yield up the castle:
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so must our soules haue a daily supplie of the graces of Gods spirit from the word of God,
so must our Souls have a daily supplie of the graces of God's Spirit from the word of God,
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or els they wil faint, and yeeld vp their h•ld: For the soule fighteth aswell as the bodie.
or Else they will faint, and yield up their h•ld: For the soul fights aswell as the body.
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And therfore Deborah sayd, her soule had marched valiantly:
And Therefore Deborah said, her soul had marched valiantly:
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to shewe that there is a marching, and a fighting of the soule aswell as of the bodie:
to show that there is a marching, and a fighting of the soul aswell as of the body:
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and therefore there must be good prouision made for that as well as for the body,
and Therefore there must be good provision made for that as well as for the body,
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or els it will not march valiantly, but fight faintly, and yeeld most cowardly, and perish most miserablie.
or Else it will not march valiantly, but fight faintly, and yield most cowardly, and perish most miserably.
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Which daily and wofully appeareth by that fearefull staggering and yeelding of so many, when any scoffing Papist doth but as it were breathe vpon them.
Which daily and woefully appears by that fearful staggering and yielding of so many, when any scoffing Papist does but as it were breath upon them.
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And what els doth this shewe but a great emptines in the knowledge? there is no preseruatiue of the word against the infection.
And what Else does this show but a great emptiness in the knowledge? there is no preservative of the word against the infection.
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Besides that, in regard of thy brethren thou shouldest labour to store thy selfe with the co forts and counsels of Gods word,
Beside that, in regard of thy brothers thou Shouldst labour to store thy self with the counterfeit forts and Counsels of God's word,
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and to bee strong in the heauenly graces of Gods spirit ▪ for such a famine of the foode of soules may come, that one man may bee glad to seeks to another for counsell and comfort.
and to be strong in the heavenly graces of God's Spirit ▪ for such a famine of the food of Souls may come, that one man may be glad to seeks to Another for counsel and Comfort.
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And if thy house be emptie, or haue but a little, thou wilt bee readie to say to thy neighbour,
And if thy house be empty, or have but a little, thou wilt be ready to say to thy neighbour,
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as the widowe of Sarepta sayd to Eliyah, when he asked, a morsell of bread of her in the great famine that was in Israel, I ha•e not a cake but a handfull of meale in a barrell,
as the widow of Sarepta said to Elijah, when he asked, a morsel of bred of her in the great famine that was in Israel, I ha•e not a cake but a handful of meal in a barrel,
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and a little •yle in a cruse, and beholde I am gathering of stickes•to dresse it,
and a little •yle in a cruse, and behold I am gathering of stickes•to dress it,
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for me and my sonne, that wee may eat• thereof, and die. for me and my son, that we may eat• thereof, and die.
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So if any man troubled in conscience, come to thee for comfort and resolution of his doubts, thou wilt say,
So if any man troubled in conscience, come to thee for Comfort and resolution of his doubts, thou wilt say,
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Alas, I haue not for you, I am no Diuine, I am troubled aswell as you, I haue nothing but the Lordes prayer,
Alas, I have not for you, I am no Divine, I am troubled aswell as you, I have nothing but the lords prayer,
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and the Beleefe, and the Commaundements by heart, but I vnderstand none of thē, and some good prayers and lessons I haue in a booke beside:
and the Belief, and the commandments by heart, but I understand none of them, and Some good Prayers and Lessons I have in a book beside:
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And if those will not serue my turne when the tempte• commeth, I may goe hang my selfe,
And if those will not serve my turn when the tempte• comes, I may go hang my self,
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or despayre, I must die, or do• as it please God.
or despair, I must die, or do• as it please God.
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Now what crueltie is this so carelesly to neglect the meanes of thy soules health, who was bred and brought vp with thee from thy conception,
Now what cruelty is this so carelessly to neglect the means of thy Souls health, who was bred and brought up with thee from thy conception,
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and hath in thy seruice spent her selfe, ministring strength and reliefe to thy bodie, to euery part of thy bodie,
and hath in thy service spent her self, ministering strength and relief to thy body, to every part of thy body,
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yea to euery member, to euery ioynt, to euery vaine and sinew in thy bodie. And more seruice then that too:
yea to every member, to every joint, to every vain and sinew in thy body. And more service then that too:
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for it hath made thee to differ from the beast, in that it hath ministred to thee ▪ both reason,
for it hath made thee to differ from the beast, in that it hath ministered to thee ▪ both reason,
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and vnderstanding, and iudgement, & memorie, and affections, (for it is a reasonable soule) which the beasts want:
and understanding, and judgement, & memory, and affections, (for it is a reasonable soul) which the beasts want:
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it hath taught thee to speake, and to speake sensible, & wiselie, and to conceiue things quicklie,
it hath taught thee to speak, and to speak sensible, & wisely, and to conceive things quickly,
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and to vse all other of Gods creatures comfortablie, and to rule ouer them all, which the beasts cannot doe:
and to use all other of God's creatures comfortably, and to Rule over them all, which the beasts cannot do:
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And wilt not thou oh sluggard finde so much leisure as to gather heauenly meate and foode for thy soule, that in the day of affliction and iudgement, it may saue both it selfe,
And wilt not thou o sluggard find so much leisure as to gather heavenly meat and food for thy soul, that in the day of affliction and judgement, it may save both it self,
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and thy bodie too? Nay further consider, how the Lord hath shut it vp in thy breast, that it might bee alwaies in a readines to supplie thy wants,
and thy body too? Nay further Consider, how the Lord hath shut it up in thy breast, that it might be always in a readiness to supply thy Wants,
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and wilt not thou be readie againe to supplie her wants? If it should depart from thee but a foote,
and wilt not thou be ready again to supply her Wants? If it should depart from thee but a foot,
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for a minute of an houre, it were present death vnto thee, how canst thou then misse her? nay,
for a minute of an hour, it were present death unto thee, how Canst thou then miss her? nay,
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how canst thou not in pi•ie & compassion prouide for her safetie? Nay further, that it might be alwaies readie to minister vnto thee, the Lord hath made her which is immortall,
how Canst thou not in pi•ie & compassion provide for her safety? Nay further, that it might be always ready to minister unto thee, the Lord hath made her which is immortal,
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and diuine, and spirituall, and heauenly, and the most principall commander of all, nay all in all,
and divine, and spiritual, and heavenly, and the most principal commander of all, nay all in all,
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and all in euery part of thee, to be enclosed within thee, as thy close prisoner,
and all in every part of thee, to be enclosed within thee, as thy close prisoner,
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and art not thou then bound to looke vnto her as her keeper? Say not as Cain sayd, Am I my brothers keeper? So, am I my soules keeper? for thy soule is thy prisoner, therefore thou art her keeper:
and art not thou then bound to look unto her as her keeper? Say not as Cain said, Am I my Brother's keeper? So, am I my Souls keeper? for thy soul is thy prisoner, Therefore thou art her keeper:
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& if thou either driue her out of thee ▪ or suffer her to perish within thee,
& if thou either driven her out of thee ▪ or suffer her to perish within thee,
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for want of good keeping, her bloud shall be required at thy hands. Take pitie then, O sluggard, vpon thy poore prisoner:
for want of good keeping, her blood shall be required At thy hands. Take pity then, Oh sluggard, upon thy poor prisoner:
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which maketh as pitifull a crie for her prouision, if it bee wanting, as any prisoners in the world.
which makes as pitiful a cry for her provision, if it be wanting, as any Prisoners in the world.
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In London, and other such places, it would moue a stonie heart to heare one crying vp and downe the streetes.
In London, and other such places, it would move a stony heart to hear one crying up and down the streets.
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Bread and meate, Bread and meate for the poore prisoners of Newgate, for Christ Iesus sake,
Bred and meat, Bred and meat for the poor Prisoners of Newgate, for christ Iesus sake,
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& the prisoners crying out of their grates and holes, one penie or halfepenie, for Christ his sake, to buy some bread, to buy some bread ▪ But thy poore soule lyeth in a worse prison thē Newgate, there is no Gatehouse,
& the Prisoners crying out of their grates and holes, one penny or halfpenny, for christ his sake, to buy Some bred, to buy Some bred ▪ But thy poor soul lies in a Worse prison them Newgate, there is no Gatehouse,
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nor Colehouse, no Bocardo, no Little ease, no Dungeō, no channell, nor Duckpit is so vile a prison for thy bodie,
nor Colehouse, no Bocardo, no Little ease, no Dungeon, no channel, nor Duckpit is so vile a prison for thy body,
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as thy bodie is for thy soule:
as thy body is for thy soul:
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480
for it is neither lightsome nor beautifull, but darke, and most dirtie, disquiet and •ustie, fraile,
for it is neither lightsome nor beautiful, but dark, and most dirty, disquiet and •ustie, frail,
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and filled vp with much venome, and venemous vipers, I meane it concerning our affections.
and filled up with much venom, and venomous vipers, I mean it Concerning our affections.
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482
By reason whereof the soules of Gods children haue been constrained to crye, lament, and bewaile their long being in it.
By reason whereof the Souls of God's children have been constrained to cry, lament, and bewail their long being in it.
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Oh (sayth Dauid) ha• long shall I lye in this prison? Rom. 7. 24. Oh wretch that I am (sayth Paul) who shall deliuer me out of this bodie of sinne? Oh that I were dissolued, and had out of this earthly and fraile tabernacle. O (say David) ha• long shall I lie in this prison? Rom. 7. 24. O wretch that I am (say Paul) who shall deliver me out of this body of sin? O that I were dissolved, and had out of this earthly and frail tabernacle.
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Now let thy seruant depart in peace, sayth Simeon. Take me vnto thee, (sayth Dauid againe) and bring my soule out of this prison, that it may giue thankes unto thee O Lord. Now let thy servant depart in peace, say Simeon. Take me unto thee, (say David again) and bring my soul out of this prison, that it may give thanks unto thee Oh Lord.
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For so long as it is in this bodie it cannot see the Lord, yea it is an heauy habitation,
For so long as it is in this body it cannot see the Lord, yea it is an heavy habitation,
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and presseth downe s•re the spirit from that familiaritie, which els it should 〈 ◊ 〉 with God.
and Presseth down s•re the Spirit from that familiarity, which Else it should 〈 ◊ 〉 with God.
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Now al this while there are none that go about to gather for these poore prisoners,
Now all this while there Are none that go about to gather for these poor Prisoners,
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but as the preachers crye out to men to remember their soules: but oftentimes they speake but to the bellie which hath no eares.
but as the Preachers cry out to men to Remember their Souls: but oftentimes they speak but to the belly which hath no ears.
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Oh that thy poore soule had but a grate to looke out at ▪ and leaue to speake for her selfe to those that passe by thee,
O that thy poor soul had but a grate to look out At ▪ and leave to speak for her self to those that pass by thee,
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then would it appeare how thou hast kept her, nay how thou hast starued her, oppressed her,
then would it appear how thou hast kept her, nay how thou hast starved her, oppressed her,
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and robbed her of her spiritual exercises, her heauenly comforts, and christian conference with her godly friends & acquaintance:
and robbed her of her spiritual exercises, her heavenly comforts, and christian conference with her godly Friends & acquaintance:
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nay, that she hath not been allowed a good meale in a yeare, but now and then a few colde, idle, sluggish prayers,
nay, that she hath not been allowed a good meal in a year, but now and then a few cold, idle, sluggish Prayers,
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or a little blowen milke from the breasts of an old Homely:
or a little blown milk from the breasts of an old Homely:
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and when any good matter was in hand indeede, thy poore soule was so oppressed with surfeting & ryot, that it was not able to receiue any comfort:
and when any good matter was in hand indeed, thy poor soul was so oppressed with surfeiting & riot, that it was not able to receive any Comfort:
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And yet thou wilt say, thou hast as good a soule to Godward as any bodie.
And yet thou wilt say, thou hast as good a soul to Godward as any body.
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But thy soule may say to thee, as Queene Elizabeth sayd to Sir Henry Bennifield her layler (as she called him) from such a keeper good Lord delitier me.
But thy soul may say to thee, as Queen Elizabeth said to Sir Henry Bennifield her layler (as she called him) from such a keeper good Lord delitier me.
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The third Sermon.
The third Sermon.
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BVt yet some will say (for all that hath been sayd) if there bee no remedie but the soule must haue prouision made for her, they will looke out for it:
But yet Some will say (for all that hath been said) if there be no remedy but the soul must have provision made for her, they will look out for it:
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but it shall be hereafter when they are olde, or sicke, or troubled, or imprisoned, or persecuted, it is time enough then:
but it shall be hereafter when they Are old, or sick, or troubled, or imprisoned, or persecuted, it is time enough then:
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and it is not good to bee too holie, or too religious betimes, for feare of young saints wee proue old diuels? Now all this is the diuels counsell,
and it is not good to be too holy, or too religious betimes, for Fear of young Saints we prove old Devils? Now all this is the Devils counsel,
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and who would thinke it that he should bee so carefull of men that they proue not diuels Now the effect of his coūsell is but thus much:
and who would think it that he should be so careful of men that they prove not Devils Now the Effect of his counsel is but thus much:
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Be not too hastie in these matters, it is enough if thou bee a Protesta•e at large,
Be not too hasty in these matters, it is enough if thou be a Protesta•e At large,
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and play the good fellow, and make prouision for thy soule when thou art full of paine,
and play the good fellow, and make provision for thy soul when thou art full of pain,
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when thy sences be gone, when thy body is dead, and thy soule bee in hell:
when thy Senses be gone, when thy body is dead, and thy soul be in hell:
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and then thou maiest crie for water to coole thy heate, then father Abraham, father Abraham,
and then thou Mayest cry for water to cool thy heat, then father Abraham, father Abraham,
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as the rich glutton in hell cryed:
as the rich glutton in hell cried:
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and then thy friends shall sing a Masse of Requ•em for thy soule, say the Papists,
and then thy Friends shall sing a Mass of Requ•em for thy soul, say the Papists,
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and then by thy good workes, and prayers of holy Church (if thou pay well for them) thou shalt bee redeemed out of hell well enough.
and then by thy good works, and Prayers of holy Church (if thou pay well for them) thou shalt be redeemed out of hell well enough.
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But (to let this popish trash goe) what is this but to shut the doore when the horse is stolen? or to fetch the Phisition when the partie is dead? or to seeke for oyle to thy lampes when the Bridegrome is past,
But (to let this popish trash go) what is this but to shut the door when the horse is stolen? or to fetch the physician when the party is dead? or to seek for oil to thy lamps when the Bridegroom is past,
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as the foolish Virgins did? and to seek for the blessing with teares, when there is no place to repent, as prophane Esaw did? and to crye for thy goods when they be lost, at fooles doe? Is this the wisedome of a Christian? Then what is that wisedome that sayth, Remember thy maker in the daies of thy youth? If he were a wiseman that sayd so,
as the foolish Virgins did? and to seek for the blessing with tears, when there is no place to Repent, as profane Esau did? and to cry for thy goods when they be lost, At Fools do? Is this the Wisdom of a Christian? Then what is that Wisdom that say, remember thy maker in the days of thy youth? If he were a Wiseman that said so,
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then are they but fooles that •ay ▪ In youth it is too soone.
then Are they but Fools that •ay ▪ In youth it is too soon.
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If thou be no wiser then so, goe thou sluggard to the Pismire, behold her waies and be wise ▪ 〈 ◊ 〉 she in summer,
If thou be no Wiser then so, go thou sluggard to the Pismire, behold her ways and be wise ▪ 〈 ◊ 〉 she in summer,
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513
and haruest, gathereth her food against winter time: to reach thee what a foole thou art if thou let passe the golde opportunitie,
and harvest, gathereth her food against winter time: to reach thee what a fool thou art if thou let pass the gold opportunity,
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& doest not prouide for thy soule in time. 〈1 page〉 want nothing: as husbandmen in the field to till it, and weede it:
& dost not provide for thy soul in time. 〈1 page〉 want nothing: as husbandmen in the field to till it, and weed it:
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as planters and waterers to set it, and dresse it: as pillars of brasse in Salomons temple, that are mightie to vphold thee:
as planters and waterers to Set it, and dress it: as pillars of brass in Solomon's temple, that Are mighty to uphold thee:
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as Elisha with his staffe readie to reuiue thee: as guides with their lights readie to conduct thee:
as Elisha with his staff ready to revive thee: as guides with their lights ready to conduct thee:
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and for thy safetie, and all their safetie, behold the Lord & his Angels attending vpon thee,
and for thy safety, and all their safety, behold the Lord & his Angels attending upon thee,
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and them too, seruing them which serue thee, and defending them which defend thee, and guiding them which guide thee:
and them too, serving them which serve thee, and defending them which defend thee, and guiding them which guide thee:
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& therefore doth he serue, and defend, and guide thē, that they in him, and by him, may serue thee,
& Therefore does he serve, and defend, and guide them, that they in him, and by him, may serve thee,
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and defend thee, and guide thee.
and defend thee, and guide thee.
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And as the Lord from heauen prouided for Ioseph, that Ioseph from Egypt might prouide for his father and his brethren in Chanaan:
And as the Lord from heaven provided for Ioseph, that Ioseph from Egypt might provide for his father and his brothers in Canaan:
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So doth the Lord still frō heauen minister to our Princes, & to our Magistrates,
So does the Lord still from heaven minister to our Princes, & to our Magistrates,
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& to our Preachers, and to our Captaines, and to al the friends & maintainers of his Gospell, that they in their places may prouide both for their owne soules, and thine too.
& to our Preachers, and to our Captains, and to all the Friends & maintainers of his Gospel, that they in their places may provide both for their own Souls, and thine too.
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So that now thou needest not goe in feare, nor heare in feare, nor reade in feare,
So that now thou Needest not go in Fear, nor hear in Fear, nor read in Fear,
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nor pray in feare, as they did in Queene Maries daies, when they could not reade a good book,
nor pray in Fear, as they did in Queen Mary's days, when they could not read a good book,
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but still they must be looking who came to see them:
but still they must be looking who Come to see them:
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like the sillie Hare and Conie, that at euery bit she taketh is still pricking vp her eares to heare if the dogges come:
like the silly Hare and Conie, that At every bit she Takes is still pricking up her ears to hear if the Dogs come:
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or rather like the Iewes which were faine to builde the wall of Ierusalem with their trowelles in one hand,
or rather like the Iewes which were feign to build the wall of Ierusalem with their trowelles in one hand,
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and their swords in the other hand, for feare of their enemies.
and their swords in the other hand, for Fear of their enemies.
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But now, if thou be not too sluggish, and fearefull of thy owne shadowe, thou maiest gather the food of thy soule in peace & security,
But now, if thou be not too sluggish, and fearful of thy own shadow, thou Mayest gather the food of thy soul in peace & security,
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& worke with both hands, because the Lord himselfe fighteth for thee, & watcheth for thee,
& work with both hands, Because the Lord himself fights for thee, & watches for thee,
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& keepeth thee while thou doest worke, and that thou maiest gather: As Salomon sayth, Hee preserueth the state of the righteous:
& Keepeth thee while thou dost work, and that thou Mayest gather: As Solomon say, He Preserveth the state of the righteous:
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he is a shield to them that walke vprightly, that they may keeps &c. Thou seest what blessed meanes and helps thou hast now for thy soules health. he is a shield to them that walk uprightly, that they may keeps etc. Thou See what blessed means and helps thou hast now for thy Souls health.
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Now consider with thy selfe (O sluggard) what monsterous and intollerable ingratitude thou committest,
Now Consider with thy self (Oh sluggard) what monstrous and intolerable ingratitude thou Committest,
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if thou giue the Lord leaue thus to waite and attende vpon thee, with all his seruants, in heauen and earth,
if thou give the Lord leave thus to wait and attend upon thee, with all his Servants, in heaven and earth,
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and with all his blessings ready for thee, and thou in the meane time lye downe and sleepe,
and with all his blessings ready for thee, and thou in the mean time lie down and sleep,
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and say with thy selfe, It is not yet time to goe, and gather.
and say with thy self, It is not yet time to go, and gather.
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Besides that, consider further how hard a thing it will be for thee (if not impossible) to make prouision for thy soule,
Beside that, Consider further how hard a thing it will be for thee (if not impossible) to make provision for thy soul,
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when all these meanes are gone, and this summer turned into winter.
when all these means Are gone, and this summer turned into winter.
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If thou wilt not plie it for thy soule in time of health & peace, what canst thou doe when thou are beset with troubles,
If thou wilt not ply it for thy soul in time of health & peace, what Canst thou do when thou Are beset with Troubles,
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and sicknes, and paine? when al thy mind shalbe of thy paine, and all thy wits and sences shall be taken vp,
and sickness, and pain? when all thy mind shall of thy pain, and all thy wits and Senses shall be taken up,
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and gathered together to deuise some remedie against thy disease, and to preuent, or to sustaine the pangs of death:
and gathered together to devise Some remedy against thy disease, and to prevent, or to sustain the pangs of death:
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yea nothing will be so fearfull vnto thee then (thou sluggard) as the remembrance of death,
yea nothing will be so fearful unto thee then (thou sluggard) as the remembrance of death,
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and all thy studie will be how to liue still, for feare of going to hell, if thou dye.
and all thy study will be how to live still, for Fear of going to hell, if thou die.
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Remember againe the prouerbe, When the bellie is full the •ones would be at rest, not at worke.
remember again the proverb, When the belly is full the •ones would be At rest, not At work.
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Now if the minde hath no list to work when thy bellie is full of meate and drinke,
Now if the mind hath no list to work when thy belly is full of meat and drink,
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& ease, I pray thee consider what mind thy soule shall haue of heauenely things,
& ease, I pray thee Consider what mind thy soul shall have of heauenely things,
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when thy bodie is full of paine, and griefe, and torment, if thou doest not prouide before hand spirituall and heauenly comfort? Therefore, Goe to the Pismire, O sluggard,
when thy body is full of pain, and grief, and torment, if thou dost not provide before hand spiritual and heavenly Comfort? Therefore, Go to the Pismire, Oh sluggard,
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behold her waies, and be wise: for she gathereth her meate in summer, and prouideth her food• in haruest. behold her ways, and be wise: for she gathereth her meat in summer, and Provideth her food• in harvest.
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But some will for all this still put off the euill day, and say as the euill seruant sayd in the Gospell, Tush, my master will not come yet:
But Some will for all this still put off the evil day, and say as the evil servant said in the Gospel, Tush, my master will not come yet:
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so the sluggard sayth, Tush, winter will not come yet, wee are yet but young, sayth the young sluggard.
so the sluggard say, Tush, winter will not come yet, we Are yet but young, say the young sluggard.
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And the olde sluggard sayth, What neede wee care for persecution, or feare our enemies, so long as Queene Elizabeth liueth.
And the old sluggard say, What need we care for persecution, or Fear our enemies, so long as Queen Elizabeth lives.
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And both of these, if they were sure that the winter time of persecution, and trouble:
And both of these, if they were sure that the winter time of persecution, and trouble:
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or that the stormes and tempests of sicknesses & common calamities were at hand, they would perhaps awake and get them to worke, that they might not bee without prouision at th•• time.
or that the storms and tempests of Sicknesses & Common calamities were At hand, they would perhaps awake and get them to work, that they might not be without provision At th•• time.
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But alas poore soules, what charter hath the former of his life:
But alas poor Souls, what charter hath the former of his life:
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or the latter of his peace? doe we not see young dye aswell as olde? and many both young and old die suddenly,
or the latter of his peace? do we not see young die aswell as old? and many both young and old die suddenly,
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when they thought to haue liued long? Some dropping downe in the streetes: some at boarde: some in bed: some at sea: some at worke: some at play:
when they Thought to have lived long? some dropping down in the streets: Some At board: Some in Bed: Some At sea: Some At work: Some At play:
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and some cut off by murther in frayes: some by theeues murthered in trauailing by the way:
and Some Cut off by murder in frays: Some by thieves murdered in travailing by the Way:
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& some sitting at table, are murthered with the meate in their mouthes.
& Some sitting At table, Are murdered with the meat in their mouths.
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Woe worth the time, and the trees that euer brought forth such fruites of sauage crueltie,
Woe worth the time, and the trees that ever brought forth such fruits of savage cruelty,
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and brutish barbarisme in the peaceable gouernment of England, vnder the Gospell of Christ.
and brutish barbarism in the peaceable government of England, under the Gospel of christ.
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And yet for al this, and many moe such like, thou are not warned, but thinkest thou shalt liue still:
And yet for all this, and many more such like, thou Are not warned, but Thinkest thou shalt live still:
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as though thou heldest thy life by Letters Patents from the Lord: and still thou forgettest:
as though thou heldest thy life by Letters Patents from the Lord: and still thou forgettest:
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[ Thou foole this night shal thy soule be fetched away from thee: [ Thou fool this night shall thy soul be fetched away from thee:
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] And wherefore hath the Lord left vs certain of our death, and vncertaine of the time of our death,] And Wherefore hath the Lord left us certain of our death, and uncertain of the time of our death,
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but that we should be alwaies readie for the comming of death?
but that we should be always ready for the coming of death?
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And as for this summer time of peace and plentie, which vnder the gouernment of our soueraigne Queene, the Lords handmaide, we enioy now, it cannot bee denied but it hath been, and is great, and wonderfull.
And as for this summer time of peace and plenty, which under the government of our sovereign Queen, the lords handmaid, we enjoy now, it cannot be denied but it hath been, and is great, and wonderful.
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And therefore great and fearefull will be the Sluggards iudgement, when the winter of trouble and penurie shall come, with the famine of the Worde into the land,
And Therefore great and fearful will be the Sluggards judgement, when the winter of trouble and penury shall come, with the famine of the Word into the land,
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because he hath not gathered any riches for his soule, but is bare, and barren in all the heauenly graces of Gods spirit,
Because he hath not gathered any riches for his soul, but is bore, and barren in all the heavenly graces of God's Spirit,
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yea in all this time, wherein any man might haue stored himselfe for many winters, and all weathers.
yea in all this time, wherein any man might have stored himself for many winter's, and all weathers.
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And when that time commeth, thou shalt lye and thinke vpon the time past, yea and burst thy heart with griefe,
And when that time comes, thou shalt lie and think upon the time past, yea and burst thy heart with grief,
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when thou shalt thinke how many golden occasions thou hast omitted:
when thou shalt think how many golden occasions thou hast omitted:
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how many sweete sermons thou hast lost for a little sleepe, or one vanitie or another.
how many sweet Sermons thou hast lost for a little sleep, or one vanity or Another.
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And the burden of thy dolefull and woful song will be then, the fooles Had I wist.
And the burden of thy doleful and woeful song will be then, the Fools Had I wist.
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But if we speake of Poperie and persecution, or alteration of religion, or comming of enemies, &c. some make a iest of that,
But if we speak of Popery and persecution, or alteration of Religion, or coming of enemies, etc. Some make a jest of that,
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as they doe of all the iudgements of God: No, no, say the secure sluggards, we shal neuer see those daies:
as they do of all the Judgments of God: No, no, say the secure sluggards, we shall never see those days:
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and if they should come, thousands and thousans would dye before they would turne:
and if they should come, thousands and thousans would die before they would turn:
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and as for the Spanyard, let him come when hee will, or when he durst, he shall be met withall I warrant him:
and as for the Spanyard, let him come when he will, or when he durst, he shall be met withal I warrant him:
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oh one Englishman will be too hard for ten Spanyards:
o one Englishman will be too hard for ten Spanyards:
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and if we all be ture amognst our selues and hold together, we need not care how many, or how mightie they bee.
and if we all be ture amognst our selves and hold together, we need not care how many, or how mighty they be.
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Thus we see how foolishly foolish men talke, and how vaine their confidence and hope is, which is builded onely vpon ifs, and ands.
Thus we see how foolishly foolish men talk, and how vain their confidence and hope is, which is built only upon ifs, and ands.
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As if one should say, If it doth not raine, it will hold vp:
As if one should say, If it does not rain, it will hold up:
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But is he sure it shall not raine? so, are they sure the enemies shall not come? or if they come, are they sure that al wil be true amongst our selues? or is it likely? And what reason haue any man to stande so much vpon the strength and valour of an Englishman,
But is he sure it shall not rain? so, Are they sure the enemies shall not come? or if they come, Are they sure that all will be true among our selves? or is it likely? And what reason have any man to stand so much upon the strength and valour of an Englishman,
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as that one should be too hard for ten outlandish mē? seeing God giueth strength,
as that one should be too hard for ten outlandish men? seeing God gives strength,
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and victory where it pleaseth him, and sometime armeth his enemies against his church, yea and the very flyes,
and victory where it Pleases him, and sometime armeth his enemies against his Church, yea and the very flies,
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and lice, and frogges, and caterpillers, & grashoppers, and all his creatures he can arme whē he pleaseth, to humble proud flesh,
and lice, and frogs, and caterpillars, & grasshoppers, and all his creatures he can arm when he Pleases, to humble proud Flesh,
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587
and to subdue the pride and power of Kings and kingdomes.
and to subdue the pride and power of Kings and kingdoms.
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588
Oh but God will neuer suffer them to preuaile so farre against vs (say some) they are most wicked Idolaters,
O but God will never suffer them to prevail so Far against us (say Some) they Are most wicked Idolaters,
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and wee professe his Gospell, &c. As if the Lord were more bound to vs, then to them:
and we profess his Gospel, etc. As if the Lord were more bound to us, then to them:
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or as though it were for our goodnes sake that the Lord had preserued vs hetherto,
or as though it were for our Goodness sake that the Lord had preserved us hitherto,
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and not for his owne name sake, because it was his pleasure to make vs his 〈 ◊ 〉.
and not for his own name sake, Because it was his pleasure to make us his 〈 ◊ 〉.
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Dauid was once of that minde, that th• Lord had made his hill so strong, that it should neuer bee moued: but that was Dauids error. David was once of that mind, that th• Lord had made his hill so strong, that it should never be moved: but that was David error.
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So we thinke that the Lord hath made our hill so strong, that it shall neuer bee moued: but that is our error.
So we think that the Lord hath made our hill so strong, that it shall never be moved: but that is our error.
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And pride was the mother of it both in Dauid, and in vs. But Dauid was moued,
And pride was the mother of it both in David, and in us But David was moved,
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and his kingdome sorely shaken as strong as he was: so we may bee moued, and shaken too, as strong as we are.
and his Kingdom sorely shaken as strong as he was: so we may be moved, and shaken too, as strong as we Are.
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596
But seeing as the sluggard hath sealed himselfe a quittance, and thereupon hath promised vnto himselfe a continuall peace:
But seeing as the sluggard hath sealed himself a quittance, and thereupon hath promised unto himself a continual peace:
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we will consider a little of these two poynts.
we will Consider a little of these two points.
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598
First, whether it be a thing likely or no, that after this long and blessed possessiō of the glorious Gospell of Christ, a winter time of trouble may come, or not come. First, whither it be a thing likely or no, that After this long and blessed possession of the glorious Gospel of christ, a winter time of trouble may come, or not come.
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Secondly, if it proue a thing likely, how wee may knowe whether it be farre off, or nigh at hand.
Secondly, if it prove a thing likely, how we may know whither it be Far off, or High At hand.
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And by that time, it may be the sluggard will awake.
And by that time, it may be the sluggard will awake.
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I dispute not of Gods power, and what he is able to doe, for he is almightie:
I dispute not of God's power, and what he is able to do, for he is almighty:
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nor of his mercie, and how he may renew it with vs still: for he is infinite in mercie, and his mercie is ouer all his workes:
nor of his mercy, and how he may renew it with us still: for he is infinite in mercy, and his mercy is over all his works:
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but what his iustice requireth to bee done, which is no way disanulled by his mercie.
but what his Justice requires to be done, which is no Way Disannulled by his mercy.
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And now the question is, what is likely to ensue, by all circumstances, and probable coniectures, in respect of the manifolde and wonderfull blessings which the Lord hath so long heaped vpon our nation with his Gospel;
And now the question is, what is likely to ensue, by all Circumstances, and probable Conjectures, in respect of the manifold and wonderful blessings which the Lord hath so long heaped upon our Nation with his Gospel;
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and the manifolde vnkindnesses, and daily rebellions which his maiestie hath receiued continually at our hands for the same:
and the manifold Unkindnesses, and daily rebellions which his majesty hath received continually At our hands for the same:
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And if his spirite should still striue with man, to put our sinnes out of his remembrance:
And if his Spirit should still strive with man, to put our Sins out of his remembrance:
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or for Noahs sake a while longer to spare the world:
or for Noahs sake a while longer to spare the world:
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or for some Lots sake to saue the citie from burning ▪ and to draw out the thred of our peace & happines yet longer:
or for Some Lots sake to save the City from burning ▪ and to draw out the thread of our peace & happiness yet longer:
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it is no more then his maiestie may doe, and can doe if it please him,
it is no more then his majesty may do, and can do if it please him,
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and (that it may so please him) we doe all most instantly beseech his diuine maiestie, for his mercies sake:
and (that it may so please him) we do all most instantly beseech his divine majesty, for his Mercies sake:
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which if he graunt, shall bee no lesse wonder, then to command the Sunne to stand still,
which if he grant, shall be no less wonder, then to command the Sun to stand still,
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and the Moone to goe backe againe, as in the daies of Amaleke: or to diuide the sea againe,
and the Moon to go back again, as in the days of Amalekites: or to divide the sea again,
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as in the daies of Pharaoh: or to forbid the fire to burne againe, as in the daies of Nabuchadnezzar. But this is not likely,
as in the days of Pharaoh: or to forbid the fire to burn again, as in the days of Nebuchadnezzar. But this is not likely,
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and therefore it shall be no part of wisedome for vs to presume vpon it. Now then let vs come to the poynt, and see why it is not likelie.
and Therefore it shall be no part of Wisdom for us to presume upon it. Now then let us come to the point, and see why it is not likely.
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We vse to saie, that after a great time of heate, there will come a cooler,
We use to say, that After a great time of heat, there will come a cooler,
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and it is so for the most part.
and it is so for the most part.
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And as it is in the state of times and seasons, so is it also in the state of the Church:
And as it is in the state of times and seasons, so is it also in the state of the Church:
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and therefore it is not vnlikely, that after this long time of peace and ease, there may come a cooler:
and Therefore it is not unlikely, that After this long time of peace and ease, there may come a cooler:
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for so it hath been commonly seene from the beginning, and not without cause: for if nature should not sometimes be corrected, it would in time bee wholly corrupted:
for so it hath been commonly seen from the beginning, and not without cause: for if nature should not sometime be corrected, it would in time be wholly corrupted:
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the standing water that is neuer troubled, we knowe by experience doth breede the most filth.
the standing water that is never troubled, we know by experience does breed the most filth.
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And if the ayre shoulde still bee calme, and neuer bee clensed by the windes, by thunder,
And if the air should still be Cam, and never be cleansed by the winds, by thunder,
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and lightning, it would proue infectious:
and lightning, it would prove infectious:
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the bodie that is not exercised, aboundeth most in ill humours, and the yron that is not scoured still gathereth rust,
the body that is not exercised, Aboundeth most in ill humours, and the iron that is not scoured still gathereth rust,
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and the childe that is continually fed, and hath whatsoeuer he craueth, and cryeth for, at last playeth with his meate,
and the child that is continually fed, and hath whatsoever he craveth, and Cries for, At last plays with his meat,
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and casteth it to the dogges: and therefore it is necessarie that sometime he should be abridged and pinched.
and Cast it to the Dogs: and Therefore it is necessary that sometime he should be abridged and pinched.
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And so doth the Lord also (by interrupting the peace and ease of his Church) purge the ill humours of pride and contempt growing in the bodie of his Church:
And so does the Lord also (by interrupting the peace and ease of his Church) purge the ill humours of pride and contempt growing in the body of his Church:
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so doth he vse to scoure off the rust of impatience, and distrustfulnes which growe vpon our yron hearts with the graces of Gods spirite.
so does he use to scour off the rust of impatience, and distrustfulness which grow upon our iron hearts with the graces of God's Spirit.
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So doth he by stormes and tempests, by thunderings, & lightnings of troubles and persecutions, clense the corrupt ayre of his Church,
So does he by storms and tempests, by thunderings, & lightnings of Troubles and persecutions, cleanse the corrupt air of his Church,
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least the good graces of faith and of repentance, and of loue, and of zeale,
lest the good graces of faith and of Repentance, and of love, and of zeal,
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and of patience, and of charitie, should through continuall calmenes be infected with infidelitie, or impenitenc•e,
and of patience, and of charity, should through continual calmenes be infected with infidelity, or impenitenc•e,
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or hardnes of heart, or profanenes, or pride, or vaineglorie, or selfe-loue, or coldenes, or Apostasie,
or hardness of heart, or profaneness, or pride, or vainglory, or Self-love, or coldness, or Apostasy,
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or with one spirituall disease or another:
or with one spiritual disease or Another:
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and so dooth the Lord vse to pinch, and abridge his Church of the foode of his heauenly worde,
and so doth the Lord use to pinch, and abridge his Church of the food of his heavenly word,
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now and then, and sometime for a long time, when it is loathed, and plaied withall,
now and then, and sometime for a long time, when it is loathed, and played withal,
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and trode vnder foote, and all this the Lord dooth in singular wisdome, because the worth of benefites is not so well knowne,
and trodden under foot, and all this the Lord doth in singular Wisdom, Because the worth of benefits is not so well known,
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as by the want of them.
as by the want of them.
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That our hearts and soules are cankred and rustie it is most euident, and therefore a scouring is to be thought vpon at the least:
That our hearts and Souls Are cankered and rusty it is most evident, and Therefore a scouring is to be Thought upon At the least:
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that there are many ill humours of vnthankfulnes, of pride, of contempt, of crueltie, and oppression, of swearing and forswearing, of whordomes,
that there Are many ill humours of unthankfulness, of pride, of contempt, of cruelty, and oppression, of swearing and forswearing, of whoredoms,
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and drunkennes, of al kind of profanenes and abominations abounding in the bodie of the Church, it is not to be denied.
and Drunkenness, of all kind of profaneness and abominations abounding in the body of the Church, it is not to be denied.
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And therefore a time of purging and exercise is to be thought vpon.
And Therefore a time of purging and exercise is to be Thought upon.
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That Manna is loathed, and the pure preaching of Gods most holy word despised, and the faithfull Prophets of the Lord hated,
That Manna is loathed, and the pure preaching of God's most holy word despised, and the faithful prophets of the Lord hated,
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and molested, for doing the Lords message, and the feete of the• which bring glad tidings counted most soule, which should bee esteemed as most beautifull, all this is too visible,
and molested, for doing the lords message, and the feet of the• which bring glad tidings counted most soul, which should be esteemed as most beautiful, all this is too visible,
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and palpable, and therefore Amos his famine is to be thought vpon, , if not to be looked for.
and palpable, and Therefore Amos his famine is to be Thought upon,, if not to be looked for.
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When the Lord had planted a vine in Israel, and watered it, and hedged it,
When the Lord had planted a vine in Israel, and watered it, and hedged it,
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and dressed it, hee looked for grapes b•• found none, but the wilde grapes of oppression and iniquitie.
and dressed it, he looked for grapes b•• found none, but the wild grapes of oppression and iniquity.
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But what then? Then hee purposed to take away the hedge thereof, to breake downe the wall thereof,
But what then? Then he purposed to take away the hedge thereof, to break down the wall thereof,
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and to laye it waste ▪ that it might be deuoured of wilde beastes:
and to say it waste ▪ that it might be devoured of wild beasts:
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but first hee tolde them that hee would deale th•• with them, and themselues should bee iudg•• whether hee did them any wrong or no. but First he told them that he would deal th•• with them, and themselves should be iudg•• whither he did them any wrong or no.
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Th•• the Lord hath done as much for his vineyard in England, as euer he did for his vineyard in Israel, (if not a great deale more) no indifferent bodie will denie:
Th•• the Lord hath done as much for his vineyard in England, as ever he did for his vineyard in Israel, (if not a great deal more) no indifferent body will deny:
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that the grapes of Englands vine bee as wilde, and as sower, as euer were the grapes of Israels vine (if not much worse) the branches themselues can testifie.
that the grapes of Englands vine be as wild, and as sour, as ever were the grapes of Israel's vine (if not much Worse) the branches themselves can testify.
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But what then? And is not now a breaking downe of the wall, a plucking vp of the hedge,
But what then? And is not now a breaking down of the wall, a plucking up of the hedge,
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and a laying waste of the vine in England to be thought vpon (O sluggard) if not to be looked for? Hath not the Lord tolde vs of his purpose and determination herein, againe,
and a laying waste of the vine in England to be Thought upon (Oh sluggard) if not to be looked for? Hath not the Lord told us of his purpose and determination herein, again,
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and againe? And are we not rather worse then better for all that? Now if these things come to passe, wee our selues shall bee iudges whether the Lord hath done vs any wrong or no.
and again? And Are we not rather Worse then better for all that? Now if these things come to pass, we our selves shall be judges whither the Lord hath done us any wrong or no.
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Now consider further with thy selfe (O sluggard) what priueledge hath England more then Israel had? How much is the Lord beholding to vs, more then to them? surely neither to them nor to vs,
Now Consider further with thy self (Oh sluggard) what privilege hath England more then Israel had? How much is the Lord beholding to us, more then to them? surely neither to them nor to us,
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nor to any was euer the Lord beholding, for if a man be righteous, he is righteous for himself, saith Iob. But what promise or warrant haue wee more then they had, or any Church from the beginning of the world? Hath there not been in nature a continuall intercourse and change of winter and sommer, of night and of daye, of fayre weather,
nor to any was ever the Lord beholding, for if a man be righteous, he is righteous for himself, Says Job But what promise or warrant have we more then they had, or any Church from the beginning of the world? Hath there not been in nature a continual intercourse and change of winter and summer, of night and of day, of fair weather,
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and of •owle wether, of colde and of heate, of the spring and the fall? And hast thou not obserued the like in the state of grace? Surely if thou haddest not closed vp thy eyes of purpose (O thou sluggard) thou couldest not ch•se but see the Lordes worke therein.
and of •owle weather, of cold and of heat, of the spring and the fallen? And hast thou not observed the like in the state of grace? Surely if thou Hadst not closed up thy eyes of purpose (Oh thou sluggard) thou Couldst not ch•se but see the lords work therein.
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Well, yet thou canst not denye, but that there haue beene many alterations, and sundry changes in the worlde,
Well, yet thou Canst not deny, but that there have been many alterations, and sundry changes in the world,
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and thy selfe sometime (betweene waking and sleeping, but without any feeling) wilt sitte and tell of them,
and thy self sometime (between waking and sleeping, but without any feeling) wilt sit and tell of them,
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and what thou hast seene in thy time, which shall bee sufficient to condemne thee: for it is more then a dreame that thou speakest of.
and what thou hast seen in thy time, which shall be sufficient to condemn thee: for it is more then a dream that thou Speakest of.
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But if thou wilt now (besides thy owne drousie experience) a little listen vnto the word of God,
But if thou wilt now (beside thy own drowsy experience) a little listen unto the word of God,
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and praye vnto God that hee may open thy eyes, thou shalt see that which yet thou diddest neuer so much as dreame of ▪ like the seruant of Elisha, which sawe 〈 ◊ 〉 mountaines couered with heauenly souldiers,
and pray unto God that he may open thy eyes, thou shalt see that which yet thou didst never so much as dream of ▪ like the servant of Elisha, which saw 〈 ◊ 〉 Mountains covered with heavenly Soldiers,
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when the Lord opened his eyes, which before hee sawe not.
when the Lord opened his eyes, which before he saw not.
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Marke it well I saye, and thou shalt see, both how often the Lorde hath turned,
Mark it well I say, and thou shalt see, both how often the Lord hath turned,
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and as it were wheeled about his Church, and the cause thereof to be still the Churches iniquitie.
and as it were wheeled about his Church, and the cause thereof to be still the Churches iniquity.
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And thou shalt see, if not confesse, that the continuall starting of men from GOD, hath broken the course of his grace, which otherwise had been continual•• The truth whereof may appeare almost from the beginning of the world. And thou shalt see, if not confess, that the continual starting of men from GOD, hath broken the course of his grace, which otherwise had been continual•• The truth whereof may appear almost from the beginning of the world.
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For first, when the true worship of God was in the cursed of spring of Caine almost vtterly decayed, 〈 ◊ 〉 Lord restored it againe in the dayes of Seth, and his sonne Enos, that it might thriue and florish in the world.
For First, when the true worship of God was in the cursed of spring of Cain almost utterly decayed, 〈 ◊ 〉 Lord restored it again in the days of Seth, and his son Enos, that it might thrive and flourish in the world.
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Now it was summer time with them:
Now it was summer time with them:
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but how long did it last? Surely not long, for scarce eight generations were passed,
but how long did it last? Surely not long, for scarce eight generations were passed,
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when all the posteritie of them whom God had separated for his owne children, did mingle themselues with the sonnes and daughters of men at their pleasure without the feare of GOD, throwing themselues in such wise into all manner of wickednes, that (hauing defiled themselues,
when all the posterity of them whom God had separated for his own children, did mingle themselves with the Sons and daughters of men At their pleasure without the Fear of GOD, throwing themselves in such wise into all manner of wickedness, that (having defiled themselves,
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and the whole world with their abhominations) the Lorde brought a floud vppon them, to destroye them all, that they which had drowned themselues in sinne, might bee also drowned in water:
and the Whole world with their abominations) the Lord brought a flood upon them, to destroy them all, that they which had drowned themselves in sin, might be also drowned in water:
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and so they were twise drowned; and now was winter come.
and so they were twice drowned; and now was winter come.
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When the Church was brought to eyght persons, it seemed then so purged, that the little seede which remained, should of it selfe bring forth nothing but pure holines:
When the Church was brought to eyght Persons, it seemed then so purged, that the little seed which remained, should of it self bring forth nothing but pure holiness:
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and yet anon after it diminished almost by the fourth parte.
and yet anon After it diminished almost by the fourth part.
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Afterwarde the Lorde renewed his couenant with Abraham and his seede, for whome hee wrought many wonderfull thinges:
Afterward the Lord renewed his Covenant with Abraham and his seed, for whom he wrought many wonderful things:
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for first, with a mightie hand and stretched out arme, hee brought them out of Aegypt: then hee led them through the red sea:
for First, with a mighty hand and stretched out arm, he brought them out of Egypt: then he led them through the read sea:
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then hee fed them with breade from heauen:
then he fed them with bread from heaven:
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then hee destroyed many Kinges for their sakes, and made their very name famous and fear•full full whatsoeuer it came,
then he destroyed many Kings for their sakes, and made their very name famous and fear•full full whatsoever it Come,
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and thus they we•• going towards the land of promise:
and thus they we•• going towards the land of promise:
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now, 〈 ◊ 〉 would not of such happie beginnings 〈 ◊ 〉 iudged that there should haue ensued a co••• nuance of a happie state? Notwithstanding the very same people, (in whose deliueranc• the Lord had shewed so manifest a proofe 〈 ◊ 〉 his power and mercie) did not cease contin•ally to prouoke the Lord with their impati••• murmurings,
now, 〈 ◊ 〉 would not of such happy beginnings 〈 ◊ 〉 judged that there should have ensued a co••• nuance of a happy state? Notwithstanding the very same people, (in whose deliueranc• the Lord had showed so manifest a proof 〈 ◊ 〉 his power and mercy) did not cease contin•ally to provoke the Lord with their impati••• murmurings,
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and vnkinde rebellions, vntill by fearefull, and horrible iudgements they were all destroyed in the wildernes.
and unkind rebellions, until by fearful, and horrible Judgments they were all destroyed in the Wilderness.
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At length the children of them tooke possession of the said• land, but yet such a possession as well neere in 600. yeares after, had no stabilitie, At length the children of them took possession of the said• land, but yet such a possession as well near in 600. Years After, had no stability,
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because they themselues through their owne falsenes, and inconstancie did continually trouble it:
Because they themselves through their own falseness, and inconstancy did continually trouble it:
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and still (by shaking off the yoke of God) they procured new mischiefes to thēselues.
and still (by shaking off the yoke of God) they procured new mischiefs to themselves.
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Moses had tolde them before, how it would come to passe, that when they were fatte and full, they would lift vp the heele, Moses had told them before, how it would come to pass, that when they were fat and full, they would lift up the heel,
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and forget the Lord ▪ And what dooth the storie of the Iudges rehearse, but continuall backslidings? When 〈 ◊ 〉 kingdome of Dauid was erected, there seemed a more certaine and grounded state of a church to haue bin established, for a long continuance.
and forget the Lord ▪ And what doth the story of the Judges rehearse, but continual backslidings? When 〈 ◊ 〉 Kingdom of David was erected, there seemed a more certain and grounded state of a Church to have been established, for a long Continuance.
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But that lamentable slaughter of the pestilēce, which for three daies space raged most mo•sterously in the worlde, did greatly abate 〈 ◊ 〉 felicitie.
But that lamentable slaughter of the pestilence, which for three days Molle raged most mo•sterously in the world, did greatly abate 〈 ◊ 〉 felicity.
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When Salomon came to the Crowne, summer came againe to the Church:
When Solomon Come to the Crown, summer Come again to the Church:
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for God gaue him great peace on euery side, and in his rest he builded the Temple of the Lord in Ierusalem.
for God gave him great peace on every side, and in his rest he built the Temple of the Lord in Ierusalem.
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But by and by, after the death of Salomon, the bodie of the realme was diuided, But by and by, After the death of Solomon, the body of the realm was divided,
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and the torne members ceased not afterward to bite one another.
and the torn members ceased not afterwards to bite one Another.
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And both the kingdomes, I meane of Israel, and Iudah, were miserably turmoyled by forraine warres.
And both the kingdoms, I mean of Israel, and Iudah, were miserably turmoiled by foreign wars.
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Shall wee say that this came vnto them by fortune and chaunce? Nay rather they themselues, through their sins enforced,
Shall we say that this Come unto them by fortune and chance? Nay rather they themselves, through their Sins Enforced,
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& hastened the vengeance of God:
& hastened the vengeance of God:
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for euen when they seemed most innocent, namely, while Dauid goeth through with nūbring of them,
for even when they seemed most innocent, namely, while David Goes through with numbering of them,
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because it was the peculiar fault of one man: yet the holie storie sayth plainlie, that God was wroth with them all.
Because it was the peculiar fault of one man: yet the holy story say plainly, that God was wroth with them all.
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At length followed that great euersion, little differing from vtter destruction, when al the whole nation was led captiue to Babilon: At length followed that great eversion, little differing from utter destruction, when all the Whole Nation was led captive to Babylon:
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but after 70. yeres they were restored home againe: which ioyfull returne was vnto them another birth.
but After 70. Years they were restored home again: which joyful return was unto them Another birth.
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Notwithstanding, so soone as they were returned home, straight waies forgetting so great a benefite, they degenerated againe into sundrie kinds of naughtines:
Notwithstanding, so soon as they were returned home, straight ways forgetting so great a benefit, they degenerated again into sundry Kinds of naughtiness:
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Some defiled themselues with heathen mariages: some defrauded the Lord of his tenths, and first fruites:
some defiled themselves with heathen marriages: Some defrauded the Lord of his tenths, and First fruits:
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othersome neglecting the building of the Temple, were whollie occupied in making of braue houses, and bestowed excessiue cost thereon:
Othersome neglecting the building of the Temple, were wholly occupied in making of brave houses, and bestowed excessive cost thereon:
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whi•• •oule vnthankfulnes of theirs was such, as euerie man must confesse (the Sluggard and all) that it ought not to escape vnpunished. Neither did it escape:
whi•• •oule unthankfulness of theirs was such, as every man must confess (the Sluggard and all) that it ought not to escape unpunished. Neither did it escape:
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for after that, the Lorde brought them in subiection to the Romanes, who burned their Temple, and made hauock• of all.
for After that, the Lord brought them in subjection to the Romans, who burned their Temple, and made hauock• of all.
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When Christ, the Prince of peace, and author of all good things, shewed himselfe to the world, men might sensiblie haue felt how certaine and well grounded the felicitie of his eternall kingdome is,
When christ, the Prince of peace, and author of all good things, showed himself to the world, men might sensibly have felt how certain and well grounded the felicity of his Eternal Kingdom is,
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if they would haue suffered him to rest among them:
if they would have suffered him to rest among them:
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but the worlde was neuer shaken with more cruell tempe•• of warre, nor neuer drowned in so deep a sinke of manifolde euils.
but the world was never shaken with more cruel tempe•• of war, nor never drowned in so deep a sink of manifold evils.
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But what was the cause? Surely when Christ was borne, there was singular peace and quietnes euery where.
But what was the cause? Surely when christ was born, there was singular peace and quietness every where.
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Abo•• 40. yeares after his Gospell was spred throug• diuers costes of the world:
Abo•• 40. Years After his Gospel was spread throug• diverse costs of the world:
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After it was published farre and neere, suddenly things began to be on a turmoyle euery where.
After it was published Far and near, suddenly things began to be on a turmoil every where.
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And whereof came so sudden alteration, but that God 〈 ◊ 〉 the contempt and refusall of his Gospell, wa• now bent to be reuenged of so great vnthankfulnes? and that most iustly.
And whereof Come so sudden alteration, but that God 〈 ◊ 〉 the contempt and refusal of his Gospel, wa• now bent to be revenged of so great unthankfulness? and that most justly.
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710
For when Kings and their people had despised the peace which God offered them, was it not right and reaso• that they should bee set together by the eares, that one of them might wound another to th• death? And what can continue in order amongst them, who refuse to submit themselues to God? I speake not onely of the open enemies, which haue wilfully striuen against the wholesome doctrine of godlines,
For when Kings and their people had despised the peace which God offered them, was it not right and reaso• that they should be Set together by the ears, that one of them might wound Another to th• death? And what can continue in order among them, who refuse to submit themselves to God? I speak not only of the open enemies, which have wilfully striven against the wholesome Doctrine of godliness,
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but also of them that haue professed themselues Christians.
but also of them that have professed themselves Christians.
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712
For how coldly, and disdainfully haue many of them, how falsely, and dissemblingly (like Iudas ) haue othersome kissed Christ? It is not vnknowne that Ierusalem was once the fountaine from whence saluation flowed into the vttermost bounds of the earth:
For how coldly, and disdainfully have many of them, how falsely, and dissemblingly (like Iudas) have Othersome kissed christ? It is not unknown that Ierusalem was once the fountain from whence salvation flowed into the uttermost bounds of the earth:
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but at the comming of Christ, it retained scarce a thinne shadowe of the ancient worthines:
but At the coming of christ, it retained scarce a thin shadow of the ancient worthiness:
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714
and within a while after, it not onely lost that that remained, but was vtterly cast downe also, and made a waste wildernesse:
and within a while After, it not only lost that that remained, but was utterly cast down also, and made a waste Wilderness:
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715
which made the Lord Iesus shed teares when he looked vpon the citie.
which made the Lord Iesus shed tears when he looked upon the City.
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716
What is the reason that no man trauaileth in seeking out the cause of so monsterous a ruine:
What is the reason that no man Travaileth in seeking out the cause of so monstrous a ruin:
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717
but that the desperate wickednes of that nation doth openly crye out that the same was the cause thereof?
but that the desperate wickedness of that Nation does openly cry out that the same was the cause thereof?
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Rome was neuer plagued with so manie cruell slaughters in so short a time, as it hath beene since the Gospell came thither.
Rome was never plagued with so many cruel slaughters in so short a time, as it hath been since the Gospel Come thither.
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But what was the cause thereof? Open thy eyes (sluggard) and thou shalt see the cause plaine enough, that when God brought the medicine of his Gospel thither,
But what was the cause thereof? Open thy eyes (sluggard) and thou shalt see the cause plain enough, that when God brought the medicine of his Gospel thither,
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as the vttermost remedie against so many deadly diseases of lawles lust, wicked partakings, and intollerable tyrannie which raigned in that citie, they (like persons that had sworne their own destruction) proudly reiected it,
as the uttermost remedy against so many deadly diseases of lawless lust, wicked partakings, and intolerable tyranny which reigned in that City, they (like Persons that had sworn their own destruction) proudly rejected it,
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and ceased not to fall from worse to worse.
and ceased not to fallen from Worse to Worse.
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The very selfe same thing wee may obserue in this our age, both in the kingdom of France, and elsewhere:
The very self same thing we may observe in this our age, both in the Kingdom of France, and elsewhere:
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For when the Church was as it were newe borne againe, and had a glorious beginning,
For when the Church was as it were new born again, and had a glorious beginning,
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like the rising of the Sunne, it hath been seene soone after to slide downe and carried backe againe.
like the rising of the Sun, it hath been seen soon After to slide down and carried back again.
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And yet before the Lorde layde those fearefull punishments vpon them, of ciuill dissentions, and of bloudie massacres, accompanied with many horrible mischiefes moe, the Gospell was seene diuers and sundry waies euery where filthilie abused:
And yet before the Lord laid those fearful punishments upon them, of civil dissensions, and of bloody massacres, accompanied with many horrible mischiefs more, the Gospel was seen diverse and sundry ways every where filthily abused:
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in so much that the sudden turning vp of things that happened, is not so greatly to bee wondered at,
in so much that the sudden turning up of things that happened, is not so greatly to be wondered At,
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as Gods long sufferance, in bearing with the prodigious wickednes of our time.
as God's long sufferance, in bearing with the prodigious wickedness of our time.
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And in England, amongst so many thousands as to outward appearāce had very gladlie denied the Pope, and professed themselues Gospellers:
And in England, among so many thousands as to outward appearance had very gladly denied the Pope, and professed themselves Evangelists:
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how fewe (I pray you) doe fall to amendment of their vices? Nay rather, what do the greater part pretend,
how few (I pray you) do fallen to amendment of their vices? Nay rather, what do the greater part pretend,
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but that when the yoke of superstition was shakē off, they might more licentiously giue themselues to all carnall libertie? And albeit they confesse the doctrine of the Gospell to bee true,
but that when the yoke of Superstition was shaken off, they might more licentiously give themselves to all carnal liberty? And albeit they confess the Doctrine of the Gospel to be true,
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yet where is there one among many that submitteth his necke vnto the yoke and discipline thereof? That Christ shall be abased for their aduancement, they are content:
yet where is there one among many that submitteth his neck unto the yoke and discipline thereof? That christ shall be abased for their advancement, they Are content:
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That he shall be pinched with pouertie and penurie to make them rich, they are content:
That he shall be pinched with poverty and penury to make them rich, they Are content:
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That Christ shall bee betrayed for them, if not by them too, they are also content:
That christ shall be betrayed for them, if not by them too, they Are also content:
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That Christ shall be whipped for them, and imprisoned for them, and buffered for them,
That christ shall be whipped for them, and imprisoned for them, and buffered for them,
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and mocked at for them, and crucified for them, they are very well content, and like it well:
and mocked At for them, and Crucified for them, they Are very well content, and like it well:
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but that Christ shall be the King of their soules, and rule them, and cēsure them,
but that christ shall be the King of their Souls, and Rule them, and censure them,
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and order them, by his owne lawes and ordinances, they will none of that; because that is against our pleasure ▪ and against our profite, and against our honours, and dignities:
and order them, by his own laws and ordinances, they will none of that; Because that is against our pleasure ▪ and against our profit, and against our honours, and dignities:
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Like the young man in the Gospell, that would doe any thing that Christ bad him, sauing selling away his goods for the vse of the poore:
Like the young man in the Gospel, that would do any thing that christ bade him, Saving selling away his goods for the use of the poor:
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but that he could not abide, because he was rich; and it was not for his profite.
but that he could not abide, Because he was rich; and it was not for his profit.
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Now then what is to be looked for, or likely to ensue, but a most sharpe punishment answerable to such wicked,
Now then what is to be looked for, or likely to ensue, but a most sharp punishment answerable to such wicked,
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& wilfull contempts? And if any thing be to be wondered at, here is the wonder, that (considering our great vnthankfulnes) any part of the worke remaineth which God hath begun.
& wilful contempts? And if any thing be to be wondered At, Here is the wonder, that (considering our great unthankfulness) any part of the work remains which God hath begun.
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And (to conclude this poynt) wee see how the Lord hath tossed and turned his Church from time to time:
And (to conclude this point) we see how the Lord hath tossed and turned his Church from time to time:
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how he hath from the beginning of the worlde both summered it, and wintered it, eased it,
how he hath from the beginning of the world both summered it, and wintered it, eased it,
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and pinched it, pardoned• it, and plagued it, for the abuse of his grace, and contempt of his worde• wee see the print of his steppes in all pla•••• before the floud, and since the floud:
and pinched it, pardoned• it, and plagued it, for the abuse of his grace, and contempt of his worde• we see the print of his steps in all pla•••• before the flood, and since the flood:
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in Israel, and in Iudah, and in Ierusalem, and in Rome, and in Chanaan, which is now Turkey,
in Israel, and in Iudah, and in Ierusalem, and in Room, and in Canaan, which is now Turkey,
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and in France, and in Scotland, and in Germanie, and in England too, which hath been ouerrunne sometime by the Danes,
and in France, and in Scotland, and in Germany, and in England too, which hath been overrun sometime by the Danes,
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and sometime by the Normanes, and somtime by the Britaines, and now inhabited with Englishmen, that can scarce tel of whom, or whence they came.
and sometime by the Normans, and sometime by the Britaines, and now inhabited with Englishmen, that can scarce tell of whom, or whence they Come.
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And in England we knowe what changes and alterations haue happened: one while Poperie, another while the Gospell: now peace, and ano• persecution:
And in England we know what changes and alterations have happened: one while Popery, Another while the Gospel: now peace, and ano• persecution:
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and like the sea, our peace still ebbing and flowing, but neuer certaine, and now more enuied,
and like the sea, our peace still ebbing and flowing, but never certain, and now more envied,
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and threatned, then •uer it was. This we see, I say, and this may the sluggard see if he will awake.
and threatened, then •uer it was. This we see, I say, and this may the sluggard see if he will awake.
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And seeing •his course which God hath continually thus taken, what reason hath the sluggard to lye still snorting and sleeping in his sinnes,
And seeing •his course which God hath continually thus taken, what reason hath the sluggard to lie still snorting and sleeping in his Sins,
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as he doth, both in the Court and countrey, in the cities & villages, and in euery place els,
as he does, both in the Court and country, in the cities & villages, and in every place Else,
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as he doth? And what reason hast thou (oh sluggard) to dreame still of a drie summer,
as he does? And what reason hast thou (o sluggard) to dream still of a dry summer,
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as it is in the Prouerbe, and not to thinke of a winter aswell as of a summer? What charter hast thou 〈 ◊ 〉 then thy fellowes that are gone before thee? 〈 ◊ 〉 thou better then they? I tell thee,
as it is in the Proverb, and not to think of a winter aswell as of a summer? What charter hast thou 〈 ◊ 〉 then thy Fellows that Are gone before thee? 〈 ◊ 〉 thou better then they? I tell thee,
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nay the Lord Iesus tels thee, thou art not better whatsoeuer thou art, but worse: Except thou repent 〈 ◊ 〉 shalt likewise perish.
nay the Lord Iesus tells thee, thou art not better whatsoever thou art, but Worse: Except thou Repent 〈 ◊ 〉 shalt likewise perish.
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756
Thinke no longer therefore with thy selfe, that thou shalt neuer be awakened:
Think no longer Therefore with thy self, that thou shalt never be awakened:
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for by all likelihoods and probable coniectures, a winter will come, with such stormes and tempests, that shall awake thee,
for by all likelihoods and probable Conjectures, a winter will come, with such storms and tempests, that shall awake thee,
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and pinch thee, & starue thee too, if thou prouide not in time for thy safetie.
and pinch thee, & starve thee too, if thou provide not in time for thy safety.
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And take this withall, that the longer it be in comming, she sharper will it bee when it commeth:
And take this withal, that the longer it be in coming, she sharper will it be when it comes:
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because, to whom much is giuen, of him much shall bee required. Therefore, Goe to the Pismire, O sluggard, b•hold her waits and be wise: for she &c.
Because, to whom much is given, of him much shall be required. Therefore, Go to the Pismire, Oh sluggard, b•hold her waits and be wise: for she etc.
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761
Whether this winter bee neere, hand, or farre off and how wee may know it. The fourth Sermon.
Whither this winter be near, hand, or Far off and how we may know it. The fourth Sermon.
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BVt all this will no awake the Sluggard.
But all this will not awake the Sluggard.
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〈 … 〉 with himselfe, 〈 … 〉 for though it 〈 … 〉 winter may come,
〈 … 〉 with himself, 〈 … 〉 for though it 〈 … 〉 winter may come,
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yet now it is summer, & winter will not come yet:
yet now it is summer, & winter will not come yet:
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Like the euill seruant in the Gospel that said, My master will not come yet and so fell to beating of his fellowes still,
Like the evil servant in the Gospel that said, My master will not come yet and so fell to beating of his Fellows still,
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as the sluggard falleth to sleepe still, and still puts off the day of his turning to God.
as the sluggard falls to sleep still, and still puts off the day of his turning to God.
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767
And it seemeth that this is no news deuise of the sluggard:
And it seems that this is no news devise of the sluggard:
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for he hath learned it of the scornefull men of Ierusalem, and it is a common answere of all sluggards that meane to dwell still in their sinnes:
for he hath learned it of the scornful men of Ierusalem, and it is a Common answer of all sluggards that mean to dwell still in their Sins:
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It will not come yet ▪ When the Lord by his Prophet sent worde to Ierusalem that a scourge was comming vpon them for their sinnes, they cared not for it:
It will not come yet ▪ When the Lord by his Prophet sent word to Ierusalem that a scourge was coming upon them for their Sins, they cared not for it:
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for they had made a couenant with death, and were at agreement with hell, that is, they had a shift for euery thing.
for they had made a Covenant with death, and were At agreement with hell, that is, they had a shift for every thing.
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771
And admit, say they, that a scourge do come, and runne ouer vs, and passe through vs,
And admit, say they, that a scourge do come, and run over us, and pass through us,
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772
yet it shall not come at vs: for We haue made falsehood our refuge, and vnder vanitie are wee hid.
yet it shall not come At us: for We have made falsehood our refuge, and under vanity Are we hid.
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A goodly refuge, and a couering sutable, and best beseeming the scornfull sluggard.
A goodly refuge, and a covering suitable, and best beseeming the scornful sluggard.
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And what other refuge, or couering haue all the sluggards of our time, but a refuge of falsehood,
And what other refuge, or covering have all the sluggards of our time, but a refuge of falsehood,
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775
and a couering of vanitie? that is a falfe refuge, and a vaine couering, which is as good as none at all.
and a covering of vanity? that is a false refuge, and a vain covering, which is as good as none At all.
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But because the sluggard is at that poynt, to thinke that it is yet a great way off:
But Because the sluggard is At that point, to think that it is yet a great Way off:
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777
like the foole in the Gospell, who told his soule of pulling downe his old barnes, and building bigger,
like the fool in the Gospel, who told his soul of pulling down his old Barns, and building bigger,
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778
and of liuing many yeares, euen that night whē his soule was to be fetched away from him:
and of living many Years, even that night when his soul was to be fetched away from him:
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wee will now goe a little further, and as wee haue proued it a thing very likely to 〈 ◊ 〉 a winter come after this fune-shine summer of the Gospell:
we will now go a little further, and as we have proved it a thing very likely to 〈 ◊ 〉 a winter come After this fune-shine summer of the Gospel:
pns12 vmb av vvi dt j av-jc, cc c-acp pns12 vhb vvn pn31 dt n1 av j pc-acp 〈 sy 〉 dt n1 vvb p-acp d j n1 pp-f dt n1:
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780
so wee will also proue, by the grace of God, that it is not farre off,
so we will also prove, by the grace of God, that it is not Far off,
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but very likely to come shortly vpon vs. I set neither houre, nor day, nor moneth, nor yeare:
but very likely to come shortly upon us I Set neither hour, nor day, nor Monn, nor year:
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782
but would haue the sluggard to knowe that it is at hand, and nor so farre off as he doth imagine.
but would have the sluggard to know that it is At hand, and nor so Far off as he does imagine.
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783
And let not this caueat be to dismay, or terrifie any man, except it bee the drowsie sluggard, whom nothing will awake:
And let not this caveat be to dismay, or terrify any man, except it be the drowsy sluggard, whom nothing will awake:
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but as a voyce going before the Bridegromes shoute, that they which now want oile for their lamps, may in time prouide against his comming.
but as a voice going before the Bridegroom's shout, that they which now want oil for their lamps, may in time provide against his coming.
cc-acp c-acp dt n1 vvg p-acp dt ng1 n1, cst pns32 r-crq av vvb n1 p-acp po32 n2, vmb p-acp n1 vvi p-acp po31 n-vvg.
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785
But how shall wee knowe that the winter stormes of trouble and persecution are approching, that we may make our prouisiō? Surely,
But how shall we know that the winter storms of trouble and persecution Are approaching, that we may make our provision? Surely,
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as Christ taught his Disciples to knowe when summer is at hand:
as christ taught his Disciples to know when summer is At hand:
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so by the same rule wee may learne to knowe when winter is at hand And by the figge tree both may bee learned:
so by the same Rule we may Learn to know when winter is At hand And by the fig tree both may be learned:
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Learne the parable of the fig tree (sayth Christ) when her bough is yet tender, Learn the parable of the fig tree (say christ) when her bough is yet tender,
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and it bringeth foorth leaues, ye knowe that summer is neere: Therefore by the rule of contraries, when the figge trees bough hath lost her tendernes,and it brings forth leaves, you know that summer is near: Therefore by the Rule of contraries, when the fig trees bough hath lost her tenderness,
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790
and cast her leaues, we may knowe that winter is neere.
and cast her leaves, we may know that winter is near.
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791
The figge tree shall be the Church of England, the boughes the members of the Church, or professors of the Gospell;
The fig tree shall be the Church of England, the boughs the members of the Church, or professors of the Gospel;
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792
the tendernes of the boughes, the loue of the Gosped; the leaues, the profession of the Gospell;
the tenderness of the boughs, the love of the Gosped; the leaves, the profession of the Gospel;
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793
the fruites of the tree, the fruites of the Gospell;
the fruits of the tree, the fruits of the Gospel;
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794
as loue, ioy, peace, long suffering, gētlenes, goodnes, meeknes, temperance, godlines, patience, charitie, sobrietie, faith, repentance, mortification of fleshly lusts, and such like, which are called in Scripture the fruites of the spirite:
as love, joy, peace, long suffering, gentleness, Goodness, meekness, temperance, godliness, patience, charity, sobriety, faith, Repentance, mortification of fleshly Lustiest, and such like, which Are called in Scripture the fruits of the Spirit:
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which should bee in all the true professors of the Gospell, because they are led by that spirit which is a spirite of loue,
which should be in all the true professors of the Gospel, Because they Are led by that Spirit which is a Spirit of love,
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796
and of ioy, and of vnderstanding, and of counsell, and of courage ▪ and of the feare of the Lord, as Esay sheweth:
and of joy, and of understanding, and of counsel, and of courage ▪ and of the Fear of the Lord, as Isaiah shows:
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797
The hardnes of the boughes may shewe the cōtempt of the Gospell, which argueth (where it is) a departing of the grace of God:
The hardness of the boughs may show the contempt of the Gospel, which argue (where it is) a departing of the grace of God:
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798
the fall of the leafe may resemble the falling away from the sincericie of the Gospell:
the fallen of the leaf may resemble the falling away from the sincericie of the Gospel:
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which Saint Paul calleth a departing from the faith: which he prophecied of to come in the latter ende of the world:
which Saint Paul calls a departing from the faith: which he prophesied of to come in the latter end of the world:
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which also argueth, that the end of the world is at hand.
which also argue, that the end of the world is At hand.
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801
Now, to know whether the fig tree hath any fruite, or be casting off of her fruite, leaues and all, great search need not to bee made with a candle,
Now, to know whither the fig tree hath any fruit, or be casting off of her fruit, leaves and all, great search need not to be made with a candle,
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802
as if it were a thing hidden in darknesse: for it is so euident that a man may see it a farre off.
as if it were a thing hidden in darkness: for it is so evident that a man may see it a Far off.
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803
When Ieremie was set to make search in Ierusalem for one righteous man, that it might be spared:
When Ieremie was Set to make search in Ierusalem for one righteous man, that it might be spared:
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804
he was not willed to stand stil in euery place that he came at, and narrowly to looke into euery corner,
he was not willed to stand still in every place that he Come At, and narrowly to look into every corner,
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805
as though he should els haue wanted matter: but to runne to and fro in the streetes, and it was enough:
as though he should Else have wanted matter: but to run to and from in the streets, and it was enough:
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806
for their wickednes was so openly professed, that a man might see it as he ranne.
for their wickedness was so openly professed, that a man might see it as he ran.
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807
So a man neede not stand prying into euery corner of England, and leisurely to take a narrow view of euery mans life, that were too much:
So a man need not stand prying into every corner of England, and leisurely to take a narrow view of every men life, that were too much:
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808
but let him runne to and fro in the streetes, and open places of the land, and it is enough:
but let him run to and from in the streets, and open places of the land, and it is enough:
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809
so openly is wickednesse professed, and so manifestly is our filthie nakednes laid open.
so openly is wickedness professed, and so manifestly is our filthy nakedness laid open.
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810
Ieremi• ranne through the streetes of Ierusalem, but he could not finde one that executed iudgement, and that sought the trueth:Ieremi• ran through the streets of Ierusalem, but he could not find one that executed judgement, and that sought the truth:
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811
So they that execute iudgement iustly, and seeke the trueth vnsainedly in the Church of England, are least in sight,
So they that execute judgement justly, and seek the truth unfeignedly in the Church of England, Are least in sighed,
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812
and must not doe it openly, least they be noted for Puritanes. Many say, the Lord liueth, yet sweare falsely:
and must not do it openly, lest they be noted for Puritanes. Many say, the Lord lives, yet swear falsely:
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813
there was swearing, and false swearing, and common swearing in the streets, and in the houses,
there was swearing, and false swearing, and Common swearing in the streets, and in the houses,
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814
and in the shops, and in the markets, and in the courts of Ierusalem:
and in the shops, and in the Markets, and in the Courts of Ierusalem:
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and the same is to bee •eene in England, and all vnder the cloake of religion too.
and the same is to be •eene in England, and all under the cloak of Religion too.
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816
And for these things the Lord hath striken vs, but we haue not sorrowed: and some hath he euen consumed to the terror of others:
And for these things the Lord hath stricken us, but we have not sorrowed: and Some hath he even consumed to the terror of Others:
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817
but neither they, nor others haue returned to the Lord.
but neither they, nor Others have returned to the Lord.
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818
If we goe along with Ieremie from the common people to the great men, what shall we finde? Surely they should know the way of the Lord,
If we go along with Ieremie from the Common people to the great men, what shall we find? Surely they should know the Way of the Lord,
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and the iudgement of their God should not be hidden from them.
and the judgement of their God should not be hidden from them.
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But alas, none more ignorant then many of them, they haue altogether broken the yoke of discipline,
But alas, none more ignorant then many of them, they have altogether broken the yoke of discipline,
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821
and burst the bandes of godlines.
and burst the bands of godliness.
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822
If a man looke into the Court, is not there also the fall of the leafe? for how els is the time spent? but (as the Apostle sayd of our forefathers) in sitting down to eate,
If a man look into the Court, is not there also the fallen of the leaf? for how Else is the time spent? but (as the Apostle said of our Forefathers) in sitting down to eat,
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823
and drinke, and rising againe to play, studying who shall exceede and excell others in vanicie;
and drink, and rising again to play, studying who shall exceed and excel Others in vanicie;
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824
pride, and brauerie, in flattering, and dissembling, in •••hing, and scoffing, in chambering, and wantonnes: but alas, there is no leisure to looke vpon the booke of God.
pride, and bravery, in flattering, and dissembling, in •••hing, and scoffing, in chambering, and wantonness: but alas, there is no leisure to look upon the book of God.
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825
If Amos the rough h•wen heardman come thither to preach, there is no place for him, he must go againe to Bethel, what should such a fellowe doe there to awake the sluggard,
If Amos the rough h•wen herdsman come thither to preach, there is no place for him, he must go again to Bethel, what should such a fellow do there to awake the sluggard,
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826
and trouble the diuel in his sleepe? As for the often preaching of the Word, which was wont to be there,
and trouble the Devil in his sleep? As for the often preaching of the Word, which was wont to be there,
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827
how is it eclipsed, and abridged? and that which remaineth, alas what is it for the most part,
how is it eclipsed, and abridged? and that which remains, alas what is it for the most part,
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828
but a swee•e pleasing song, to rocke them fast asleepe in their •innes, which were asleepe before? and happie were it for England if that kinde of preaching were not made a patterne for the most preachers in the land to followe.
but a swee•e pleasing song, to rock them fast asleep in their •innes, which were asleep before? and happy were it for England if that kind of preaching were not made a pattern for the most Preachers in the land to follow.
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But how els s•ould the people (when winter commeth) bee found frozen vp in their dr•gs (as the Prophe• speaketh?) how els shoulde •hey bee •ardenedhin their sinnes,
But how Else s•ould the people (when winter comes) be found frozen up in their dr•gs (as the Prophe• speaks?) how Else should •hey be •ardenedhin their Sins,
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830
and haue their condemnation sealed vp unto them? As for the Prelate, and great men of the Church, haue not their figge tree also lost her tender•es,
and have their condemnation sealed up unto them? As for the Prelate, and great men of the Church, have not their fig tree also lost her tender•es,
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831
and cast her leaues aswell as others? Verily it is to manifest, that it cannot be denied:
and cast her leaves aswell as Others? Verily it is to manifest, that it cannot be denied:
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832
or 〈 ◊ 〉 what is become of that ancient diligence and painfulnes in preaching, of that zeale and faithfulnes in professing, of that courage and boldnes in reprouing,
or 〈 ◊ 〉 what is become of that ancient diligence and painfulness in preaching, of that zeal and faithfulness in professing, of that courage and boldness in reproving,
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833
and of that louingnes 〈 ◊ 〉 lowlines in entertaining that was in many of them before they were exalted?
and of that louingnes 〈 ◊ 〉 lowliness in entertaining that was in many of them before they were exalted?
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834
Before 〈 ◊ 〉 was King of Aram, the Prophet Elisha looked earnestly vpon him, an• wept:
Before 〈 ◊ 〉 was King of Aram, the Prophet Elisha looked earnestly upon him, an• wept:
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& being asked of Hazael why he wept, he told him the cause, and that was because Hazael comming once to the kingdome, should doe much euill to Israel,
& being asked of hazael why he wept, he told him the cause, and that was Because hazael coming once to the Kingdom, should do much evil to Israel,
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836
and tolde him that he should burne their cities with fire, that hee should slaye their young men with the sworde, that hee should dashe their infants again•• 〈 ◊ 〉 stones,
and told him that he should burn their cities with fire, that he should slay their young men with the sword, that he should dash their Infants again•• 〈 ◊ 〉 stones,
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and rent in peeces their women with childe:
and rend in Pieces their women with child:
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838
which Hazael then tooke in such ill part, that hee asked the Prophet if hee thought him to be a dogge, that he should doe such vile things.
which hazael then took in such ill part, that he asked the Prophet if he Thought him to be a dog, that he should do such vile things.
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But yet when he was promoted to the kingdome he did it.
But yet when he was promoted to the Kingdom he did it.
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840
So if Elisha had come to some when they were students in the vniuersities, and afterwards zealous preache• else where in King Edwards day•s,
So if Elisha had come to Some when they were Students in the universities, and afterwards zealous preache• Else where in King Edwards day•s,
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841
and perhaps in our time too, and tolde them that they being then 〈 ◊ 〉 should lose their fatnes, that they should proue colde and negligent in preaching the word, that they should denye that which they then maintained, that they should silence,
and perhaps in our time too, and told them that they being then 〈 ◊ 〉 should loose their fatness, that they should prove cold and negligent in preaching the word, that they should deny that which they then maintained, that they should silence,
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842
and trouble their brethren, and strengthen the hands of the wicked, would they not haue been offended as Hazael was? but haue not promotion and preferment made i• prou• too true? Looke into the state of the Churche,
and trouble their brothers, and strengthen the hands of the wicked, would they not have been offended as hazael was? but have not promotion and preferment made i• prou• too true? Look into the state of the Church,
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and beholde her ministers and watchmen, ar• they not for a great part of them, either blinde and ignorant, of negligent,
and behold her Ministers and watchmen, ar• they not for a great part of them, either blind and ignorant, of negligent,
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or vnfaithfull, 〈 ◊ 〉 fearefull or rash and h•ady and 〈 ◊ 〉, or vngodly,
or unfaithful, 〈 ◊ 〉 fearful or rash and h•ady and 〈 ◊ 〉, or ungodly,
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and profane? And if any be otherwise, and approued for their learning, and painefulnes, and wisdome, and courage, and godlines:
and profane? And if any be otherwise, and approved for their learning, and painefulnes, and Wisdom, and courage, and godliness:
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846
is there be some such, and (thankes be to God many such) yet how are they hated,
is there be Some such, and (thanks be to God many such) yet how Are they hated,
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847
and molested and made wonderments to those that are rounde aboute them? If we come to the auncient prosessors of the Gospel, such as in Queene Maries dayes were zealous,
and molested and made wonderments to those that Are round about them? If we come to the ancient professors of the Gospel, such as in Queen Mary's days were zealous,
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and in the beginning of our Queenes raigne were forward to set vp the Gospel of Christ, what shall we finde but in the most of them through the land, a generall numbnes,
and in the beginning of our Queens Reign were forward to Set up the Gospel of christ, what shall we find but in the most of them through the land, a general numbness,
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849
and Apostasie, hauing put off the shoes of preparation for the Gospell, and put on the shoes of preparation for all kinde of vanitie, preferring playes before preachings, tables and cardes before the olde and new Testament, resoluing to be iust of the Kings religion,
and Apostasy, having put off the shoes of preparation for the Gospel, and put on the shoes of preparation for all kind of vanity, preferring plays before preachings, tables and cards before the old and new Testament, resolving to be just of the Kings Religion,
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850
and to stand to nothing for feare of alteration.
and to stand to nothing for Fear of alteration.
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851
These men haue been made so drunken with prosperitie and ease, that they are fallen fast a sleepe, not caring who standeth and laugheth at their nakednes, hauing nothing left but their beardes,
These men have been made so drunken with Prosperity and ease, that they Are fallen fast a sleep, not caring who Stands and Laugheth At their nakedness, having nothing left but their beards,
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852
and their budges, signes of gra•itie, like an Iuie bush at a Tauerne dore, where there is no wine:
and their budges, Signs of gra•itie, like an Ivy bush At a Tavern door, where there is no wine:
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853
but as for their loue, and zeale, and charitie, and pietie, and religiousnes, &c. the date of them is out long agoe, and their coppies altered.
but as for their love, and zeal, and charity, and piety, and religiousness, etc. the date of them is out long ago, and their copies altered.
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854
And if these things bee any where, are they not generallie resting in the younger sorte? Others there bee which of late yeares haue al•o made a glo••ous showe of zeale to the worde,
And if these things be any where, Are they not generally resting in the younger sort? Others there be which of late Years have al•o made a glo••ous show of zeal to the word,
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855
and o• lo•• to the ministers there of, which are also 〈 ◊ 〉 aside like a broken bowe:
and o• lo•• to the Ministers there of, which Are also 〈 ◊ 〉 aside like a broken bow:
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856
for as vntimely fruite they were •oone ripe, and soone rotten.
for as untimely fruit they were •oone ripe, and soon rotten.
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857
At the first so far in loue with the preachers, that they would builde their saluation vpon them.
At the First so Far in love with the Preachers, that they would build their salvation upon them.
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858
But by degrees (God cursing their pride, and preposterous zeale) they fell quite away, insolently condemning the church,
But by Degrees (God cursing their pride, and preposterous zeal) they fell quite away, insolently condemning the Church,
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859
for no church the min•stery for no ministery, the Sacraments for no Sacraments, but all to bee worse then naught,
for no Church the min•stery for no Ministry, the Sacraments for no Sacraments, but all to be Worse then nought,
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860
like the Barbarians, who one while tooke Paul for a murtherer, and another while esteemed him as a God.
like the Barbarians, who one while took Paul for a murderer, and Another while esteemed him as a God.
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861
And with their preposterous proceedings, haue both hurt themselues, and hindered the whole Church of many good things, which otherwise might haue been obtained, the Lorde laye it not to their charge.
And with their preposterous proceedings, have both hurt themselves, and hindered the Whole Church of many good things, which otherwise might have been obtained, the Lord say it not to their charge.
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862
Other some at the first comming of their pastors amongst them, haue (in shew) giuen forth good, testimonies of loue to the truth who afterward haue also lost their tendernes,
Other Some At the First coming of their Pastors among them, have (in show) given forth good, testimonies of love to the truth who afterwards have also lost their tenderness,
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863
& cast their leaues, (but fruit they neuer bare) To these men the preaching of the worde hath been acceptable at the first:
& cast their leaves, (but fruit they never bore) To these men the preaching of the word hath been acceptable At the First:
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864
and as a flashe of lightning did a little dazle their eyes for the present time,
and as a flash of lightning did a little dazzle their eyes for the present time,
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but after a while, when it began to rubbe vpon their beloued sinnes, and the mockes of the wicked began to encounter them, they gaue ouer:
but After a while, when it began to rub upon their Beloved Sins, and the mocks of the wicked began to encounter them, they gave over:
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866
and with Demas betooke thēsēues to the world againe, like men that repented thē of their bargaines.
and with Demas betook themsenues to the world again, like men that repented them of their bargains.
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And not staying there, haue proued the •orest and sharpest enemies to their power that might be against their ministers,
And not staying there, have proved the •orest and Sharpest enemies to their power that might be against their Ministers,
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and the holesome doctrine of the Gospel, in whō is fulfilled that fearfull saying in the Gospell:
and the wholesome Doctrine of the Gospel, in whom is fulfilled that fearful saying in the Gospel:
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869
From him that hath not, shall be taken away, euen that which he seemeth to haue. From him that hath not, shall be taken away, even that which he seems to have.
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870
I say nothing all this while of the infinite swarmes of Papists, & of Atheists, and of Neuters, and of Libertines, and of Epicures, and of Machiuels, and of Hypocrites,
I say nothing all this while of the infinite swarms of Papists, & of Atheists, and of Neuters, and of Libertines, and of Epicureans, and of Machiuels, and of Hypocrites,
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871
& timeseruers, and false brethren, and scoffers at Religion, & Protestants at large, & Schismatikes,
& Timeservers, and false brothers, and scoffers At Religion, & Protestants At large, & Schismatics,
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872
and worldlings, and priury whisperers, & backbiters, and ruffians, and couseners, & cutters, and many moe of that crue, besides whoremōgers and baudes,
and worldlings, and priury whisperers, & backbiters, and ruffians, and cozeners, & cutters, and many more of that crew, beside whoremongers and bawds,
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873
and theeues, and rogues, & a companie of rakehels which cannot be numbred, all which are permitted and suffered for money,
and thieves, and rogues, & a company of rakehels which cannot be numbered, all which Are permitted and suffered for money,
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874
& briberie, by baseminded vnder officers to iet it, & braue it vp & down in the land,
& bribery, by baseminded under Officers to jet it, & brave it up & down in the land,
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875
yea, with countenance & credite too, perhaps more then shall be aforded to better men. And where is he that dare speak almost against thē, much lesse bridle them:
yea, with countenance & credit too, perhaps more then shall be afforded to better men. And where is he that Dare speak almost against them, much less bridle them:
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for feare of many displeasures, and dangers? And is it not come to passe, that a man may with more saftie & credite commit sinne then control sinne, which is most lamentable? It was once said of Rome, (so far was it degenerate frō all grace & goodnes) that Omnia cum liceant, non licet esse bon••.
for Fear of many displeasures, and dangers? And is it not come to pass, that a man may with more safety & credit commit sin then control sin, which is most lamentable? It was once said of Room, (so Far was it degenerate from all grace & Goodness) that Omnia cum liceant, non licet esse bon••.
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〈 ◊ 〉 was lawfull to bee any bodie, and to doe any thing in Rome,
〈 ◊ 〉 was lawful to be any body, and to do any thing in Room,
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878
but not to bee a good man.
but not to be a good man.
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879
And is it not almost come to that passe in some places of England, that it is more tollerable for a man to bee what hee will, sauing a good man indeede? For that can hardly bee without some trouble.
And is it not almost come to that pass in Some places of England, that it is more tolerable for a man to be what he will, Saving a good man indeed? For that can hardly be without Some trouble.
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880
Doest thou see now how the poore Church of GOD is pestered, and ou••runne with weedes and wildernes? And 〈 ◊ 〉 thou not maruaile that the Lorde hath let it •lone so long? When thou seest the Church of God thus pained, (though in respect of others of her sisters very blessed) imagine thou seest Iob aliue againe, sitting downe vpon his ashe heape and breaking out with botches & sores, from the top to the toe, and his griefe encreasing so, that his friends begin to sit aloofe from him, being so grieued with the sight, that they know no• well what to say to his comfort.
Dost thou see now how the poor Church of GOD is pestered, and ou••runne with weeds and Wilderness? And 〈 ◊ 〉 thou not marvel that the Lord hath let it •lone so long? When thou See the Church of God thus pained, (though in respect of Others of her Sisters very blessed) imagine thou See Job alive again, sitting down upon his ash heap and breaking out with botches & sores, from the top to the toe, and his grief increasing so, that his Friends begin to fit aloof from him, being so grieved with the sighed, that they know no• well what to say to his Comfort.
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881
And what doth all this foreshew, but that the Lorde is hard at hand to visite the land with scourges,
And what does all this foreshow, but that the Lord is hard At hand to visit the land with scourges,
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882
and to feede his people with the breade of affliction?
and to feed his people with the bread of affliction?
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883
And further, it is to be obserued, how the enemies of the Gospell, and the Churche of Christ doe encrease,
And further, it is to be observed, how the enemies of the Gospel, and the Church of christ do increase,
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884
how bolde they growe, how disguisedly they goe, and how they can fitte themselues to the present time,
how bold they grow, how disguisedly they go, and how they can fit themselves to the present time,
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885
and frame themselues to euery companie, hauing change of sutes, and visards wherein they maske it at the•• pleasure, that the Church of Christ hath 〈 ◊ 〉 a doe to 〈 ◊ 〉 her friends and foes as••der:
and frame themselves to every company, having change of suits, and visards wherein they mask it At the•• pleasure, that the Church of christ hath 〈 ◊ 〉 a do to 〈 ◊ 〉 her Friends and foes as••der:
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neither doth she know with whom to 〈 ◊ 〉 for pietie, or whom to tr•st for safetie.
neither does she know with whom to 〈 ◊ 〉 for piety, or whom to tr•st for safety.
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All our comfort (vnder God, whose 〈 ◊ 〉 still watcheth ouer the righteous) •s, that our Mother is yet liuing, I meane her 〈 … 〉, on whose lappe the poore Church of the Lorde Iesus may lay her head, whose tender loue and care doth still •euiue the fainting spirits of Christs little ••ocke, which otherwise were euen readi• 〈 ◊ 〉 yeeld vp the ghost:
All our Comfort (under God, whose 〈 ◊ 〉 still watches over the righteous) •s, that our Mother is yet living, I mean her 〈 … 〉, on whose lap the poor Church of the Lord Iesus may lay her head, whose tender love and care does still •euiue the fainting spirits of Christ little ••ocke, which otherwise were even readi• 〈 ◊ 〉 yield up the ghost:
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but that their trust is in their great shepheard ▪ who will both keepe and defende them that they miscarrie not:
but that their trust is in their great shepherd ▪ who will both keep and defend them that they miscarry not:
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889
No not o•e of his will 〈 ◊ 〉 lose.
No not o•e of his will 〈 ◊ 〉 loose.
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890
This is some comfort yet, (God make vs truely thankfull for it to his diuine Maiestis) This is some comfort yet, I say, that our tender Mother is yet liuing amongst vs,
This is Some Comfort yet, (God make us truly thankful for it to his divine Majesty) This is Some Comfort yet, I say, that our tender Mother is yet living among us,
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891
and Lord, for thy mercies sake ▪ long prolong her daies •o the cōfort of 〈 ◊ 〉 Church.
and Lord, for thy Mercies sake ▪ long prolong her days •o the Comfort of 〈 ◊ 〉 Church.
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892
But yet in this bless•d comfort there appeareth s•fficient matter to hūble vs, and to make the sluggard looke about him:
But yet in this bless•d Comfort there appears s•fficient matter to humble us, and to make the sluggard look about him:
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893
For is not the Church now very sick, & weake? Is not her Mother, our gracious Soueraigne, in continuall danger of 〈 ◊ 〉 hangbies;
For is not the Church now very sick, & weak? Is not her Mother, our gracious Sovereign, in continual danger of 〈 ◊ 〉 hangbies;
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894
and bloudie traytors? Are not hollow hearted, and false hearted subiects a•mitted to her gracious •••sence many times ▪ more then she or her friends knowe of? But that the Lord hath still 〈 ◊ 〉 them,
and bloody Traitors? are not hollow hearted, and false hearted Subjects a•mitted to her gracious •••sence many times ▪ more then she or her Friends know of? But that the Lord hath still 〈 ◊ 〉 them,
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895
as cunni•gly as they masked it, (blessed be his name.) And doe not the bloudie Papists (for that is their brand) stād be 〈 ◊ 〉 the cloth as it were, with their swords draw••, readie euery houre to steppe vpon the stage & to play their parts? doe they not onely waite for a day,
as cunni•gly as they masked it, (blessed be his name.) And do not the bloody Papists (for that is their brand) stand be 〈 ◊ 〉 the cloth as it were, with their swords draw••, ready every hour to step upon the stage & to play their parts? do they not only wait for a day,
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896
like Esaw who purposed to kill his brother when his father was gone? Well, 〈 ◊ 〉 Lord is in heauen & laugheth them to scorne,
like Esau who purposed to kill his brother when his father was gone? Well, 〈 ◊ 〉 Lord is in heaven & Laugheth them to scorn,
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897
and knoweth how to dispose of their purposes and intents wel enough, and can preuent them if it please his Maiestie (as he hath done):
and Knoweth how to dispose of their Purposes and intents well enough, and can prevent them if it please his Majesty (as he hath done):
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898
but this may greatly humble vs, and awake vs. Againe, as we haue obserued in the preaching of the Word where it is, a great defect in respect of the manner which is too pleasing:
but this may greatly humble us, and awake us Again, as we have observed in the preaching of the Word where it is, a great defect in respect of the manner which is too pleasing:
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899
so also may we obserue (if our eyes be in our head•) some corruption in respect of the matter in many places,
so also may we observe (if our eyes be in our head•) Some corruption in respect of the matter in many places,
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900
though not so general as the former.
though not so general as the former.
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901
And that is not lightly to be passed ouer, but wee should learne in the feare of God to make some vse thereof.
And that is not lightly to be passed over, but we should Learn in the Fear of God to make Some use thereof.
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902
And let the sluggard consider well of it, that when any shall now in so great and cleere a light of the Gospell, popishly maintaine the 7. deadly sins:
And let the sluggard Consider well of it, that when any shall now in so great and clear a Light of the Gospel, popishly maintain the 7. deadly Sins:
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903
or call in question our iustification by faith in Christ alone: or denie to the Church the assura•c• of her saluation by Christ:
or call in question our justification by faith in christ alone: or deny to the Church the assura•c• of her salvation by christ:
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904
or discourage men 〈 ◊ 〉 the reading of the scriptures: we are to 〈 … 〉 of these things.
or discourage men 〈 ◊ 〉 the reading of the Scriptures: we Are to 〈 … 〉 of these things.
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905
Last of all (to conclude 〈 ◊ 〉 poynt) when any shall teach that we must beleeue as the Church beleeueth, without examining the doctrine by the word:
Last of all (to conclude 〈 ◊ 〉 point) when any shall teach that we must believe as the Church Believeth, without examining the Doctrine by the word:
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906
and if any man be deceiued, that it is sufficient for him to say before the Lord, that the Church deceiued him:
and if any man be deceived, that it is sufficient for him to say before the Lord, that the Church deceived him:
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907
as if it had been sufficient for, Adam to say, his wife deceiued him, and the serpent deceiued her.
as if it had been sufficient for, Adam to say, his wife deceived him, and the serpent deceived her.
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908
When thou Hearest (I say) of these things day them to heart, & take them as prognostications of further matters,
When thou Hearst (I say) of these things day them to heart, & take them as Prognostications of further matters,
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909
and forerunners of greater euils to ensue:
and forerunners of greater evils to ensue:
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910
especially seeing the people are as greedie to drinke, as othe•• 〈 … 〉 broach whatsoeuer it be.
especially seeing the people Are as greedy to drink, as othe•• 〈 … 〉 broach whatsoever it be.
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911
Therfore the 〈 … 〉 his rich mercie open our sluggish ey•• 〈 … 〉 of our 〈 … 〉 curitie.
Therefore the 〈 … 〉 his rich mercy open our sluggish ey•• 〈 … 〉 of our 〈 … 〉 curitie.
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912
And as Christ sayd, When you see the abomination of desolation stande in the holie place, let him that readeth consider:
And as christ said, When you see the abomination of desolation stand in the holy place, let him that readeth Consider:
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913
So I say, whē you see the corruption of sound doctrine, and the abomination of popish filth stand in the holie place, let him that heareth consider:
So I say, when you see the corruption of found Doctrine, and the abomination of popish filth stand in the holy place, let him that hears Consider:
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914
for it is Gods doing, though it bee the diuels suggestion, and that iustly ▪ for our sinnes.
for it is God's doing, though it be the Devils suggestion, and that justly ▪ for our Sins.
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915
Thus haue wee runne about the streetes, 〈 ◊ 〉 Ieremie did, and in casting our eyes here and there, wee haue found that which you see:
Thus have we run about the streets, 〈 ◊ 〉 Ieremie did, and in casting our eyes Here and there, we have found that which you see:
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916
much more is behind that we see not.
much more is behind that we see not.
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917
But this is suffici•n• to proue vnto the sluggards face, that as a winter is likely 〈 ◊ 〉 come:
But this is suffici•n• to prove unto the sluggards face, that as a winter is likely 〈 ◊ 〉 come:
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918
so (if God bee not exceeding mercifull) by all signes and •okens it is hard at hande:
so (if God be not exceeding merciful) by all Signs and •okens it is hard At hand:
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919
for the figge tree hath lost her tendernes, and there is generally a fall of the leafe in all places:
for the fig tree hath lost her tenderness, and there is generally a fallen of the leaf in all places:
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920
and wh•n wee see that, we may know for a certaine that winter is neere. Therefore (O Sluggard) put off the time no longer:
and wh•n we see that, we may know for a certain that winter is near. Therefore (Oh Sluggard) put off the time no longer:
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921
but while it is yet summer prouide against winter, least thou repent it too la•e.
but while it is yet summer provide against winter, lest thou Repent it too la•e.
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922
By this time the Sluggard might haue been awakened, but he sleepeth still ▪ and therfore now let vs heare the.
By this time the Sluggard might have been awakened, but he Sleepeth still ▪ and Therefore now let us hear thee.
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923
Lord calling 〈 ◊ 〉 him, and what answere hee will make when hee is called.
Lord calling 〈 ◊ 〉 him, and what answer he will make when he is called.
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924
The fift Sermon. 9 How long wilt thou sleepe, O sluggard wh•• 〈 ◊ 〉 thou arise out of thy sleepe 10 Yet a little sleepe, &c.
The fift Sermon. 9 How long wilt thou sleep, Oh sluggard wh•• 〈 ◊ 〉 thou arise out of thy sleep 10 Yet a little sleep, etc.
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925
THis question demau•ded of the Sluggard, doth most 〈 … 〉 set foorth his nature, which ••lighteth in sleeping long, which loueth ease and idlenes, which hat•th labour and diligence,
THis question demau•ded of the Sluggard, does most 〈 … 〉 Set forth his nature, which ••lighteth in sleeping long, which loves ease and idleness, which hat•th labour and diligence,
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926
and yet 〈 ◊ 〉 al 〈 … 〉 little though he hath been long idle• and finally ▪ is so farre stom amendme••, being admonished, that he resolueth still to 〈 … 〉 he began, excusing it by a little, and 〈 ◊ 〉.
and yet 〈 ◊ 〉 all 〈 … 〉 little though he hath been long idle• and finally ▪ is so Far stom amendme••, being admonished, that he resolveth still to 〈 … 〉 he began, excusing it by a little, and 〈 ◊ 〉.
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927
Whereby we may see, that whatsoeuer 〈 … 〉 sayd to the Sluggard, that wanteth the spirit of God to quicken him, is but as so much water powred on a Blackamoore, the water is spilt,
Whereby we may see, that whatsoever 〈 … 〉 said to the Sluggard, that Wants the Spirit of God to quicken him, is but as so much water poured on a Blackamoor, the water is spilled,
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928
and the Blackamoore is neuer the whiter.
and the Blackamoor is never the Whiter.
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929
In this demaund to the Sluggard, the Lord expostulateth the matter with all of vs for our dueties,
In this demand to the Sluggard, the Lord expostulateth the matter with all of us for our duties,
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930
& rowseth vs vp out of our dead sleep, to shewe that we are all too careles in our dueties commaunded of God:
& rouseth us up out of our dead sleep, to show that we Are all too careless in our duties commanded of God:
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931
So loth is the Lord to leaue vs vnto our selues, that when he hath called once, he calleth againe,
So loath is the Lord to leave us unto our selves, that when he hath called once, he calls again,
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932
and debateth with vs for our carelesnes, as he did with Israel his owne people for their vnkindnes and wilfulnes, in refusing the meanes of their saluatiō:
and debates with us for our carelessness, as he did with Israel his own people for their unkindness and wilfulness, in refusing the means of their salvation:
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933
saying, Why will you die O house of Iacob, why will you die? That both they and we might see the great goodnes of the Lord towards vs,
saying, Why will you die Oh house of Iacob, why will you die? That both they and we might see the great Goodness of the Lord towards us,
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934
and that the Lord might be iustified when wee are iudged, and cleered when we are condemned:
and that the Lord might be justified when we Are judged, and cleared when we Are condemned:
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935
because our destruction is of our selues, which sleepe on still when wee are called, and yet count all but a little.
Because our destruction is of our selves, which sleep on still when we Are called, and yet count all but a little.
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936
And this may serue as a notable patterne of loue for Christians to followe, in reclaiming their brethren that goe astray:
And this may serve as a notable pattern of love for Christians to follow, in reclaiming their brothers that go astray:
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937
whereby we are taught not to giue them ouer at the first:
whereby we Are taught not to give them over At the First:
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938
but when wee haue taught, to teach againe, and though we haue called once and often,
but when we have taught, to teach again, and though we have called once and often,
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939
yet to call againe, and not to leaue teaching, and instructing, and calling, and expostulating with them till they heare,
yet to call again, and not to leave teaching, and instructing, and calling, and expostulating with them till they hear,
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940
and returne, if there bee any sparke of hope left vnto vs:
and return, if there be any spark of hope left unto us:
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941
like those that blowe at a coale till it hath set al the wood a burning.
like those that blow At a coal till it hath Set all the wood a burning.
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942
And in dealing thus with our brethren, let vs but imagine that wee are labouring to fetch one againe that is fall•• into a swoune, who with often rubbing and chafing, with much pinching, boxing;
And in dealing thus with our brothers, let us but imagine that we Are labouring to fetch one again that is fall•• into a swoon, who with often rubbing and chafing, with much pinching, boxing;
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943
and wringing, may bee recouered againe, or els not.
and wringing, may be recovered again, or Else not.
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944
The former patterne of diligence in the Pismire was sufficient to cōtroll vs all, and to humble vs,
The former pattern of diligence in the Pismire was sufficient to control us all, and to humble us,
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for our slouthfulnes in our calling, (if we were wise indeede, for a word to a wise man is sufficient) and very effectuall is that doctrine which the Lord hath taught vs by it:
for our slothfulness in our calling, (if we were wise indeed, for a word to a wise man is sufficient) and very effectual is that Doctrine which the Lord hath taught us by it:
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yet it pleaseth God to goe on still in expostulating and debating the matter with vs (as we see) whereby we may learne, what a hard matter it is to awaken our sluggish nature,
yet it Pleases God to go on still in expostulating and debating the matter with us (as we see) whereby we may Learn, what a hard matter it is to awaken our sluggish nature,
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& when we are awake, as hard it is to keepe vs awake: for our eyes are no sooner open, but wee fall to nodding againe:
& when we Are awake, as hard it is to keep us awake: for our eyes Are no sooner open, but we fallen to nodding again:
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Like the Disciples of Christ, who slept on still, though their master called them, though he called them lowd,
Like the Disciples of christ, who slept on still, though their master called them, though he called them loud,
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and often, though the tempter were neere, and they in daunger of falling into the pit of temptations;
and often, though the tempter were near, and they in danger of falling into the pit of temptations;
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yet coulde they not watch so much as one houre, so heauie were they: And so is it with vs, if we bee as good as Christs disciples.
yet could they not watch so much as one hour, so heavy were they: And so is it with us, if we be as good as Christ Disciples.
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Now if the best bee so heauie and sleepie, what are the worst? The experience hereof we haue daily:
Now if the best bee so heavy and sleepy, what Are the worst? The experience hereof we have daily:
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Let vs goe but to the Temple where the word is preached, and there we shall see men no sooner set downe, but fast asleepe.
Let us go but to the Temple where the word is preached, and there we shall see men no sooner Set down, but fast asleep.
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And the like we finde at home in perfourming our spiritual exercises, whether it bee of prayer,
And the like we find At home in performing our spiritual exercises, whither it be of prayer,
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or reading, or singing Psalmes, or instructing our families, though Gods spirite doth sometime touch vs,
or reading, or singing Psalms, or instructing our families, though God's Spirit does sometime touch us,
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and awake vs, yet are we soone forgetfull, and sleepe creepeth on againe.
and awake us, yet Are we soon forgetful, and sleep creeps on again.
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Therefore the Lord giueth vs to vnderstand, that we haue neede of many words to rowse vs, and all little enough.
Therefore the Lord gives us to understand, that we have need of many words to rouse us, and all little enough.
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For sinne is stubborne, like a monster whose face is of brasse, whose necke is of yron,
For sin is stubborn, like a monster whose face is of brass, whose neck is of iron,
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and his heart as hard as an Adamant.
and his heart as hard as an Adamant.
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And therefore when the Prophets had to deale with the stubborne Iewes, the Lord told them they should deale with a stiffenecked people, whose necks had finewes of yron, and therefore would not easily bowe to the yoke,
And Therefore when the prophets had to deal with the stubborn Iewes, the Lord told them they should deal with a Stiffnecked people, whose necks had sinews of iron, and Therefore would not Easily bow to the yoke,
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and their faces were of brasse, and therefore would not blush at any thing, and their hearts were harder then the flint stone,
and their faces were of brass, and Therefore would not blush At any thing, and their hearts were harder then the flint stone,
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and therefore would not easilie relent. They were euen such as the preachers now adaies speake vnto.
and Therefore would not Easily relent. They were even such as the Preachers now adais speak unto.
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Paul sayth he spake often against belligods, which are enemies to the crosse of Christ, telling them that their glorie would be their shame, Paul say he spoke often against belligods, which Are enemies to the cross of christ, telling them that their glory would be their shame,
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and their end damnation, if they repented not: and yet they continued stil in their sinne, as if it had neuer been touched,
and their end damnation, if they repented not: and yet they continued still in their sin, as if it had never been touched,
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and Paul continued still in beating vpon them for it, as if hee had neuer touched them:
and Paul continued still in beating upon them for it, as if he had never touched them:
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to teach vs, that it is not enough to glaunce at sinne a farre off, (as the manner of many is) and to touch it lightly and away, a• some would haue it:
to teach us, that it is not enough to glance At sin a Far off, (as the manner of many is) and to touch it lightly and away, a• Some would have it:
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but to hammer him, and neuer to leaue beating and calling vpon him, til he made either to yeeld, or to flee:
but to hammer him, and never to leave beating and calling upon him, till he made either to yield, or to flee:
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which cannot be done with glancing, and touching: for he hath a thicke skinne, and hard scales, vnder which he lieth fast asleepe.
which cannot be done with glancing, and touching: for he hath a thick skin, and hard scales, under which he lies fast asleep.
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And this the seruants of God haue well vnderstood:
And this the Servants of God have well understood:
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therefore Dauid (being guiltie of his owne slouthfulnes in the seruice of God) made vowes,
Therefore David (being guilty of his own slothfulness in the service of God) made vows,
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and bound himselfe by band as it were, to a more constant course in the seruice of God:
and bound himself by band as it were, to a more constant course in the service of God:
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I ha•• swor•e (saith he in one place) and will perfor•• it, that I will keepe thy righteous iudgements. I ha•• swor•e (Says he in one place) and will perfor•• it, that I will keep thy righteous Judgments.
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I• another place, the Church prayeth God to ••member Dauid: that is, his couenant made with Dauid, and al his troubles:
I• Another place, the Church Prayeth God to ••member David: that is, his Covenant made with David, and all his Troubles:
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And amongst other speciall vertues that he is described by ▪ this is one, that he swore vnto the Lorde,
And among other special Virtues that he is described by ▪ this is one, that he swore unto the Lord,
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and vowed vnto the mightie God of Iacob, saying, and vowing, that he would not enter into the tabernacle of his house,
and vowed unto the mighty God of Iacob, saying, and vowing, that he would not enter into the tabernacle of his house,
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nor come vpon his p•lace, or bed, nor suffer his eyes to sleepe, not his eyelids to slumber,
nor come upon his p•lace, or Bed, nor suffer his eyes to sleep, not his eyelids to slumber,
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nor the temples of hi• head to take any rest vntil he found out a place for the Lord,
nor the Temples of hi• head to take any rest until he found out a place for the Lord,
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and an habitation for the mightie God of Iacob.
and an habitation for the mighty God of Iacob.
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Thus that holie man (perceiuing his zeale to faint) would binde himselfe in many obligations.
Thus that holy man (perceiving his zeal to faint) would bind himself in many obligations.
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And thus also in the exercise of prayer, the feruants of God doe vse many words, not because they delight in many words,
And thus also in the exercise of prayer, the Servants of God do use many words, not Because they delight in many words,
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and vaine babling, (as Pharisles and Papists, which labour it with their lips, thinking to be heard the sooner for their lip-labour) but thereby labouring to amplifie their griefe:
and vain babbling, (as Pharisles and Papists, which labour it with their lips, thinking to be herd the sooner for their lip-labour) but thereby labouring to amplify their grief:
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and because they doe not yet sufficientlie see the wants that be in themselues, therefore they vse many words,
and Because they do not yet sufficiently see the Wants that be in themselves, Therefore they use many words,
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as bellowes to blow vp their mindes, and to kindle their fainting spirits in zeale, and feruencie.
as bellows to blow up their minds, and to kindle their fainting spirits in zeal, and fervency.
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And for this cause likewise the seruants of God haue set themselues to their taske of reading,
And for this cause likewise the Servants of God have Set themselves to their task of reading,
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and praying, and studying, that so much they will reade (if God will) euery day,
and praying, and studying, that so much they will read (if God will) every day,
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and so often they will pray euery day, as Dauid and Daniel set themselues to pray three times a day at the least.
and so often they will pray every day, as David and daniel Set themselves to pray three times a day At the least.
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And thus Isay in these and all other things belonging both to their calling, and to their profession, they haue still tasked themselues,
And thus Saiah in these and all other things belonging both to their calling, and to their profession, they have still tasked themselves,
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and applied their taske through the grace of God, which (as S. Paul sayth) worketh and laboureth in them, fearing least otherwise they should doe but little or nothing.
and applied their task through the grace of God, which (as S. Paul say) works and Laboureth in them, fearing lest otherwise they should do but little or nothing.
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And in the doing of their taskes, it is a wonder to see how sluggish they are,
And in the doing of their tasks, it is a wonder to see how sluggish they Are,
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and what a number of lets, and lions lye in their way (as the Prouerbe sayth) that they bee constrained to pricke themselues forward,
and what a number of lets, and Lions lie in their Way (as the Proverb say) that they be constrained to prick themselves forward,
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and then they dragge their legges after them too.
and then they drag their legs After them too.
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In this demand we are (as we see) accused, and indited of making great delaies of those dueties which we owe to God.
In this demand we Are (as we see) accused, and Indited of making great delays of those duties which we owe to God.
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A matter surely very worthie to be expostulated:
A matter surely very worthy to be expostulated:
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for it is a true token of a soule that feareth not God, to driue off so long the doing of that which the Lord by his word requireth to be done: for it is a true token of a soul that fears not God, to driven off so long the doing of that which the Lord by his word requires to be done:
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for if they feared God, they would be more diligēt, knowing that God is able euery minute to cast them downe to hell,
for if they feared God, they would be more diligent, knowing that God is able every minute to cast them down to hell,
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and to presse them with his iudgements.
and to press them with his Judgments.
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Some goe on (for all this) and say, the time of their calling is not yet, they are not called yet:
some go on (for all this) and say, the time of their calling is not yet, they Are not called yet:
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although they heare the word, and knowe in their owne conscience that they doe euill,
although they hear the word, and know in their own conscience that they do evil,
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yet they goe on like desperate wretches, making a mock at the iudgements of the Lord,
yet they go on like desperate wretches, making a mock At the Judgments of the Lord,
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and say they are not called yet, whē they are most euidently conuicted in themselues, & by themselues.
and say they Are not called yet, when they Are most evidently convicted in themselves, & by themselves.
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And being tolde of it, they tell vs, that they must pray to God to be mercifull to them in that,
And being told of it, they tell us, that they must pray to God to be merciful to them in that,
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and so they continue still in their rebellion, bathing and rotting in their sinnes, like Naaman the Assyrian, who said, God be mercifull to me in this:
and so they continue still in their rebellion, bathing and rotting in their Sins, like Naaman the assyrian, who said, God be merciful to me in this:
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for though he knewe it to bee a sinne to goe into his Rimmon, yet he must goe in and do as his master did,
for though he knew it to be a sin to go into his Rimmon, yet he must go in and do as his master did,
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and God must dispense with him in that.
and God must dispense with him in that.
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Many such Naamans there are still, which haue one Rimmon or other that they knowe of,
Many such Naamans there Are still, which have one Rimmon or other that they know of,
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and yet they sleepe on still in their beloued sinnes:
and yet they sleep on still in their Beloved Sins:
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some in vsurie, some in whoring, some in stealing, some in swearing, some in oppressing the poore, some in deceiuing both poore and rich, some in scoffing at Religion, some in prophaning the Lordes sabbath, some in persecuting their brethen, some in their ambitious and vaineglorious attempts,
Some in Usury, Some in whoring, Some in stealing, Some in swearing, Some in oppressing the poor, Some in deceiving both poor and rich, Some in scoffing At Religion, Some in profaning the lords Sabbath, Some in persecuting their brethren, Some in their ambitious and vainglorious attempts,
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and some in one sinne, and some in another, euery one hath his Rimmon.
and Some in one sin, and Some in Another, every one hath his Rimmon.
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And thinketh in his base conceite, that the Lord is as negligent in punishing of their presumptuous rebellions,
And Thinketh in his base conceit, that the Lord is as negligent in punishing of their presumptuous rebellions,
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as they are in obeying his holy commaundements:
as they Are in obeying his holy Commandments:
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but let them take heed of dallying too long with his Maiestie, for hee will not bee mocked, though they bee deceiued.
but let them take heed of dallying too long with his Majesty, for he will not be mocked, though they be deceived.
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1011
The Children of God are commended (in the word) for their diligence in obeying the will of God,
The Children of God Are commended (in the word) for their diligence in obeying the will of God,
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1012
when once they know what was his pleasure:
when once they know what was his pleasure:
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1013
When Abraham was commanded to circumcise himselfe, and all the male that were in his familie, he might haue sought many toyes to driue off the time, When Abraham was commanded to circumcise himself, and all the male that were in his family, he might have sought many toys to driven off the time,
c-crq np1 vbds vvn pc-acp vvi px31, cc d dt j-jn cst vbdr p-acp po31 n1, pns31 vmd vhi vvn d n2 pc-acp vvi a-acp dt n1,
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1014
as that he had many soules in his house, himselfe was 99. yeres olde, but he circumcised them al presently that selfe same daye.
as that he had many Souls in his house, himself was 99. Years old, but he circumcised them all presently that self same day.
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1015
So when he was commanded to cast out his sonne Ismael ouer night, hee gate vp early in the morning, So when he was commanded to cast out his son Ishmael over night, he gate up early in the morning,
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1016
and did it, as hee was commaunded, which might bee a hooke to pull out his very bowels:
and did it, as he was commanded, which might be a hook to pull out his very bowels:
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to cast out his sonne was grieuous vnto him (as the storie sheweth) yet hee did neither deny,
to cast out his son was grievous unto him (as the story shows) yet he did neither deny,
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1018
nor delaye the dooing of it.
nor Delay the doing of it.
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1019
So in the 22. of Genesis we reade, that when he was commaunded to offer vp in sacrifice his onely sonne Isack, (which might haue cut his heart strings in peeces) yet hee delayed not the time,
So in the 22. of Genesis we read, that when he was commanded to offer up in sacrifice his only son Isaac, (which might have Cut his heart strings in Pieces) yet he delayed not the time,
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but rose vp early in the morning, and went speedily about it:
but rose up early in the morning, and went speedily about it:
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1021
I am perswaded that Abraham loued his sonnes, (and he had cause so to doe) as dearely as wee loue our sinnes,
I am persuaded that Abraham loved his Sons, (and he had cause so to do) as dearly as we love our Sins,
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1022
and yet when God commaunded him to cast out one, and to kill the other, he was readie to doe both:
and yet when God commanded him to cast out one, and to kill the other, he was ready to do both:
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1023
how ready then should we be to obeie the Lord when hee commaundeth vs to cast out, not our children,
how ready then should we be to obey the Lord when he commandeth us to cast out, not our children,
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1024
but our iniquities, and to sacrifice not ou• sonnes, but our sinnes, which else will cast vs out of Gods fauour,
but our iniquities, and to sacrifice not ou• Sons, but our Sins, which Else will cast us out of God's favour,
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1025
and sacrifice vs in the valley of Gehinnom, that is, in the pitte of hell fire? Surely,
and sacrifice us in the valley of Gehenna, that is, in the pit of hell fire? Surely,
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1026
if wee beleeued the promises of God, and feared the iudgements of God as Abraham did, we would no more sticke at the matter then he did.
if we believed the promises of God, and feared the Judgments of God as Abraham did, we would no more stick At the matter then he did.
cs pns12 vvd dt n2 pp-f np1, cc vvd dt n2 pp-f np1 p-acp np1 vdd, pns12 vmd av-dx av-dc vvi p-acp dt n1 cs pns31 vdd.
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1027
Many haue receiued as good a warrant from God and her Maiestie, both of Magistrates,
Many have received as good a warrant from God and her Majesty, both of Magistrates,
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1028
and Prelates, and Pastors, and people, for the casting out of many abuses and corruptions, both in the Church & commonwealth,
and Prelates, and Pastors, and people, for the casting out of many Abuses and corruptions, both in the Church & commonwealth,
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1029
and in their priuate families, as Abraham had for that which hee did, but they are not yet halfe so forward as Abraham was,
and in their private families, as Abraham had for that which he did, but they Are not yet half so forward as Abraham was,
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1030
nay would to GOD they were not backeward:
nay would to GOD they were not backward:
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1031
which sheweth, that though Abraham were the father of the faithfull, yet he is not their father, because they are vnfaithfull.
which shows, that though Abraham were the father of the faithful, yet he is not their father, Because they Are unfaithful.
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1032
If men cannot like that duetie which commeth slowly from vs, much lesse is it acceptable to God.
If men cannot like that duty which comes slowly from us, much less is it acceptable to God.
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1033
We must first serue our selues, and then obeye GOD, as he that would first goe home and burie his father, and then come and followe Christ.
We must First serve our selves, and then obey GOD, as he that would First go home and bury his father, and then come and follow christ.
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1034
But this obedience loseth the fauour of GOD, therefore what rewarde can •hey looke for, which haue a purpose indeede to leaue their sinne,
But this Obedience loses the favour of GOD, Therefore what reward can •hey look for, which have a purpose indeed to leave their sin,
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1035
but not till their sinne leaue them? That will serue, God, but that is when for want of abilitie,
but not till their sin leave them? That will serve, God, but that is when for want of ability,
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1036
or occasion they can serue the di•ell no longer? That will measure out the Lorde a parte,
or occasion they can serve the di•ell no longer? That will measure out the Lord a part,
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1037
but yet with a false ballance? That will giue the Lord the cuppe, but it shall be whe• the diuell hath drunke the best of it,
but yet with a false balance? That will give the Lord the cup, but it shall be whe• the Devil hath drunk the best of it,
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1038
and nothing is left but the dregges of old age in the bottome? Oh let vs consider what 〈 ◊ 〉 praie when we say:
and nothing is left but the dregs of old age in the bottom? O let us Consider what 〈 ◊ 〉 pray when we say:
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1039
Thy will be done in earth by vs, 〈 … 〉 A•gles doe it in heauen. Thy will be done in earth by us, 〈 … 〉 A•gles do it in heaven.
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1040
The Angels neuer 〈 ◊ 〉 their busines, but doe it 〈 ◊ 〉, and therefore the scripture doth gi•• 〈 … 〉 note their swiftnes: now if wee say• his:
The Angels never 〈 ◊ 〉 their business, but do it 〈 ◊ 〉, and Therefore the scripture does gi•• 〈 … 〉 note their swiftness: now if we say• his:
dt n2 av-x 〈 sy 〉 po32 n1, cc-acp vdb pn31 〈 sy 〉, cc av dt n1 vdz n1 〈 … 〉 vmdx po32 n1: av cs pns12 n1 png31:
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1041
〈 ◊ 〉 and doe not 〈 ◊ 〉 God 〈 ◊ 〉, •hat doe wee else 〈 … 〉 with his 〈 ◊ 〉 ▪
〈 ◊ 〉 and do not 〈 ◊ 〉 God 〈 ◊ 〉, •hat do we Else 〈 … 〉 with his 〈 ◊ 〉 ▪
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1042
How long wilt thou sleepe O Sluggard? How long shall God daunce attendance vpon thee? As the Lord in this demaund doth charge vs with delayes in his seruice,How long wilt thou sleep Oh Sluggard? How long shall God dance attendance upon thee? As the Lord in this demand does charge us with delays in his service,
c-crq av-j vm2 pns21 vvi uh n1? c-crq av-j vmb np1 vvi n1 p-acp pno21? p-acp dt n1 p-acp d n1 vdz vvi pno12 p-acp n2 p-acp po31 n1,
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1043
so in the same wordes he doth likew••e teach a way to redresse the same ▪ And that is to consider how long wee haue slept,
so in the same words he does likew••e teach a Way to redress the same ▪ And that is to Consider how long we have slept,
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1044
or •ow long wee haue made the Lorde to waite our leisure in euery thing.
or •ow long we have made the Lord to wait our leisure in every thing.
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1045
And in the Scripture wee shall finde that by this meanes the children of God haue been much stirred 〈 ◊ 〉 to doe their duetie.
And in the Scripture we shall find that by this means the children of God have been much stirred 〈 ◊ 〉 to do their duty.
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1046
In the 119. Psalme 〈 ◊ 〉 60. Dauid saith, He considered his wai••, 〈 ◊ 〉 then made haste to keepe the Comma••••ments of GOD, which hee did not befo•• he considered his waies, that is before he considered how long he had gone out of the rig•• waie,
In the 119. Psalm 〈 ◊ 〉 60. David Says, He considered his wai••, 〈 ◊ 〉 then made haste to keep the Comma••••ments of GOD, which he did not befo•• he considered his ways, that is before he considered how long he had gone out of the rig•• Way,
p-acp dt crd n1 〈 sy 〉 crd np1 vvz, pns31 vvd po31 n1, 〈 sy 〉 cs vvd n1 pc-acp vvi dt n2 pp-f np1, r-crq pns31 vdd xx n1 pns31 vvd po31 n2, cst vbz c-acp pns31 vvd c-crq av-j pns31 vhd vvn av pp-f dt n1 n1,
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1047
and wandred in his owne crooked 〈 ◊ 〉 to shew that the cause why we put off the k••ping of Gods commandements is,
and wandered in his own crooked 〈 ◊ 〉 to show that the cause why we put off the k••ping of God's Commandments is,
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1048
because we consider not how long wee haue dwelt in 〈 ◊ 〉 sinnes.
Because we Consider not how long we have dwelled in 〈 ◊ 〉 Sins.
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1049
But if we doe consider how long God hath forborne vs, and swallowed vp our si•nes in his mercies, this woulde make our 〈 ◊ 〉 hearts to relent,
But if we do Consider how long God hath forborn us, and swallowed up our si•nes in his Mercies, this would make our 〈 ◊ 〉 hearts to relent,
p-acp cs pns12 vdb vvi c-crq j np1 vhz vvn pno12, cc vvd a-acp po12 n2 p-acp po31 n2, d vmd vvi po12 〈 sy 〉 n2 pc-acp vvi,
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1050
except we were past all goodnes.
except we were passed all Goodness.
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1051
To consider (I say) how long the Lor•• hath spared vs when he might often most 〈 ◊ 〉 haue punished vs:
To Consider (I say) how long the Lor•• hath spared us when he might often most 〈 ◊ 〉 have punished us:
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1052
how hee hath euery •o•ning renewed his mercies with vs, when 〈 ◊ 〉 might haue consumed vs in our sinnes:
how he hath every •o•ning renewed his Mercies with us, when 〈 ◊ 〉 might have consumed us in our Sins:
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1053
& how long wee haue disobeyed him, and pro•oked his maiestie to wrath, except wee were desp•rate,
& how long we have disobeyed him, and pro•oked his majesty to wrath, except we were desp•rate,
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1054
and giuen vp to a reprobate minde, these things would wring bitter teares from 〈 ◊ 〉 eyes.
and given up to a Reprobate mind, these things would wring bitter tears from 〈 ◊ 〉 eyes.
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1055
He hath wooed vs, and besought vs this 36. yeares, by his worde, to bee ••conciled ••to him, and still we prouoke him.
He hath wooed us, and besought us this 36. Years, by his word, to be ••conciled ••to him, and still we provoke him.
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1056
Then let the sluggish Magistrates consider of this:
Then let the sluggish Magistrates Consider of this:
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1057
How long will they neglect the glorie of God to set vp their owne? How long by their euill examples shall the people stumble and fall into 〈 ◊ 〉 How long shall the poore crye out for iustice? How long will they continue in discountenauncing of good men and good causes,
How long will they neglect the glory of God to Set up their own? How long by their evil Examples shall the people Stumble and fallen into 〈 ◊ 〉 How long shall the poor cry out for Justice? How long will they continue in discountenancing of good men and good Causes,
c-crq av-j vmb pns32 vvi dt n1 pp-f np1 pc-acp vvi a-acp po32 d? c-crq av-j p-acp po32 j-jn n2 vmb dt n1 vvb cc vvi p-acp 〈 sy 〉 q-crq av-j vmb dt j n1 av p-acp n1? c-crq av-j vmb pns32 vvi p-acp vvg pp-f j n2 cc j n2,
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1058
and many fowle faultes moe would be considered of them, how long they haue continued? This is also for the slouthfull minister to thinke vpon:
and many fowl Faults more would be considered of them, how long they have continued? This is also for the slothful minister to think upon:
cc d j n2 dc vmd vbi vvn pp-f pno32, c-crq av-j pns32 vhb vvn? d vbz av p-acp dt j n1 pc-acp vvi p-acp:
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1059
How long will they keepe the doore of Heauen shut? For if they had preached diligently and faithfullie, it had been impossible for poperie to haue crept into so many mindes as it hath done.
How long will they keep the door of Heaven shut? For if they had preached diligently and faithfully, it had been impossible for popery to have crept into so many minds as it hath done.
c-crq av-j vmb pns32 vvi dt n1 pp-f n1 vvn? p-acp cs pns32 vhd vvn av-j cc av-j, pn31 vhd vbn j p-acp n1 pc-acp vhi vvn p-acp av d n2 c-acp pn31 vhz vdn.
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1060
How long will they betraye Gods cause, and let the people perish for want of instruction? So to the Adulterer also,
How long will they betray God's cause, and let the people perish for want of instruction? So to the Adulterer also,
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1061
how long shall the Lorde beare thy filthines, and how long wilt thou abuse thy body and thy •oule in his sight as thou doest? And how long will the Vsurer eate vp the Lordes people,
how long shall the Lord bear thy filthiness, and how long wilt thou abuse thy body and thy •oule in his sighed as thou dost? And how long will the Usurer eat up the lords people,
c-crq av-j vmb dt n1 vvb po21 n1, cc c-crq av-j vm2 pns21 vvi po21 n1 cc po21 n1 p-acp po31 n1 c-acp pns21 vd2? cc c-crq av-j vmb dt n1 vvb a-acp dt ng1 n1,
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1062
as o•e eateth bread, and grinde the faces of the poore like a milstone? This must also come to the quarreller,
as o•e Eateth bred, and grind the faces of the poor like a millstone? This must also come to the quarreller,
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1063
and malicious person to be considered of:
and malicious person to be considered of:
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1064
how long will they 〈 ◊ 〉 in their hatred, byting one of another? is there no end of their malice? will their rash iudging,
how long will they 〈 ◊ 〉 in their hatred, biting one of Another? is there no end of their malice? will their rash judging,
c-crq av-j vmb pns32 〈 sy 〉 p-acp po32 n1, vvg pi pp-f n-jn? vbz pc-acp dx n1 pp-f po32 n1? n1 po32 j vvg,
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1065
and condemning one of another neuer come to an ende? This is also spoken to Parents:
and condemning one of Another never come to an end? This is also spoken to Parents:
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how long shall the Lord call vpon you to bring vp your children in the feare of his name? How long will you suffer them to liue so wantonly,
how long shall the Lord call upon you to bring up your children in the Fear of his name? How long will you suffer them to live so wantonly,
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and so loosely as yee doe? How long shall they goe vp and downe the streetes with such filthie songes, othes and ribaldies in their mouthes to bewraie their filthie educatio• withall? Consider of this question also, yo• that bee seruants,
and so loosely as ye do? How long shall they go up and down the streets with such filthy songs, Oaths and ribaldies in their mouths to bewray their filthy educatio• withal? Consider of this question also, yo• that be Servants,
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How long shall the worlde complaine of your idle and vnfaithfull seruice? When will you begin to adorne the doct•in• of the Gospell, with your good conuersation? This is also for vnthriftie gentlemē, that spe•• their da•es in play, and •iotting:
How long shall the world complain of your idle and unfaithful service? When will you begin to adorn the doct•in• of the Gospel, with your good Conversation? This is also for unthrifty gentlemen, that spe•• their da•es in play, and •iotting:
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How long will you bee vnfaithfull 〈 ◊ 〉? how long shall the Lord waite for your conuersion? Thi• is also to occupiers, which liue by false othes, by false waights,
How long will you be unfaithful 〈 ◊ 〉? how long shall the Lord wait for your conversion? Thi• is also to occupiers, which live by false Oaths, by false weights,
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and false lights, & false 〈 ◊ 〉 how long shall the Lord daunce your at••ndance for the reformation of these abomin•tions? There be many mo• that are also to cōsider of this poynt:
and false lights, & false 〈 ◊ 〉 how long shall the Lord dance your at••ndance for the Reformation of these abomin•tions? There be many mo• that Are also to Consider of this point:
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but that which the Lord speaketh to one, he speaketh to euery one, 〈 ◊ 〉 long wilt thou sleepe O sluggard? Though 〈 ◊ 〉 woman of Samaria dallied and iested long 〈 ◊ 〉 the words of the Lord Iesus ▪ yet at the last, 〈 ◊ 〉 Christ tolde her what she did,
but that which the Lord speaks to one, he speaks to every one, 〈 ◊ 〉 long wilt thou sleep Oh sluggard? Though 〈 ◊ 〉 woman of Samaria dallied and jested long 〈 ◊ 〉 the words of the Lord Iesus ▪ yet At the last, 〈 ◊ 〉 christ told her what she did,
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and she per••iued him to be the Messias indeede, she beleeued, and ranne into the citie,
and she per••iued him to be the Messias indeed, she believed, and ran into the City,
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and called her neighbours to come and see.
and called her neighbours to come and see.
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Christ hath tolde vs all that we haue done, and al that we ought to doe,
christ hath told us all that we have done, and all that we ought to do,
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and yet we beleeue not his words: but put them off with scoffes and iest•: and those that would goe to Christ wee doe not further them, but hinder them.
and yet we believe not his words: but put them off with scoffs and iest•: and those that would go to christ we do not further them, but hinder them.
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Now, if wee continue at this stay, shall not the woman of Samari• condemne vs? In the 18. of Luke the 4. and 5. verses, we reade of a wicked Iudge, which feared neither God nor man:
Now, if we continue At this stay, shall not the woman of Samari• condemn us? In the 18. of Luke the 4. and 5. Verses, we read of a wicked Judge, which feared neither God nor man:
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yet when a poore woman was importunate with him, at the last he heard her.
yet when a poor woman was importunate with him, At the last he herd her.
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The Lord by his ministers (poore men I confesse) hath been importunate with vs to heare his suite,
The Lord by his Ministers (poor men I confess) hath been importunate with us to hear his suit,
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and to reforme our selues by his word, which is not for his good, but for our owne,
and to reform our selves by his word, which is not for his good, but for our own,
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as he sayth in Deut. Oh that there were such a heart in my people to heare me,
as he say in Deuteronomy O that there were such a heart in my people to hear me,
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and obey me, that it might goe well with them, & their children. But yet we heare him not.and obey me, that it might go well with them, & their children. But yet we hear him not.
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Now, if we still shall giue him the deafe eare, hardening our hearts when wee should heare his voyce, shall wee not showe our selues worse then he that feared neither God,
Now, if we still shall give him the deaf ear, hardening our hearts when we should hear his voice, shall we not show our selves Worse then he that feared neither God,
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nor man? When Christ forbad the diuell to torment and vexe a man, he trembled at his word, and obeyed his commandement.
nor man? When christ forbade the Devil to torment and vex a man, he trembled At his word, and obeyed his Commandment.
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There be many that deuise with themselues how to molest and vexe the children and seruants of God,
There be many that devise with themselves how to molest and vex the children and Servants of God,
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for professing the truth, and discharging a good conscience:
for professing the truth, and discharging a good conscience:
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The Lord Iesus hath often forbidden them, crying to them as he did to Saul: Saul, Saul, why persecutest thou me? thou doest but kicke against the pricke:
The Lord Iesus hath often forbidden them, crying to them as he did to Saul: Saul, Saul, why Persecutest thou me? thou dost but kick against the prick:
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and yet they still persist in their purpose.
and yet they still persist in their purpose.
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By which it should seeme that they haue lesse •eare of God in them then the diuell himselfe:
By which it should seem that they have less •eare of God in them then the Devil himself:
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and if they still continue so, shall not the veri• diuels of hell condenme them?
and if they still continue so, shall not the veri• Devils of hell condenme them?
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When the Lord spake the word, the flyes, and the lice came, and were obedient to his commaundement.
When the Lord spoke the word, the flies, and the lice Come, and were obedient to his Commandment.
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GOD hath spoken many words to vs, and yet wee obey not:
GOD hath spoken many words to us, and yet we obey not:
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therefore they also shal condemne vs. When God spake, the grashoppers came, and caterpillers innumerable vpon the land of Egypt,
Therefore they also shall condemn us When God spoke, the grasshoppers Come, and caterpillars innumerable upon the land of Egypt,
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and when he spake the worde, they went away too.
and when he spoke the word, they went away too.
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There bee many caterpillers come amongst vs, before they were called, and all the wordes in the world will not driue them away againe:
There be many caterpillars come among us, before they were called, and all the words in the world will not driven them away again:
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therefore the caterpillers of Egypt shall condemne the caterpillers of England, in the day of iudgement.
Therefore the caterpillars of Egypt shall condemn the caterpillars of England, in the day of judgement.
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Though Peter did three times denie his master:
Though Peter did three times deny his master:
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yet at the last, when Christ looked vpon him he remembred himselfe, and went out and wept bitterly. yet At the last, when christ looked upon him he remembered himself, and went out and wept bitterly.
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Wee haue oftner then three times denied our master, Christ hath both looked vpon vs, and spoken vnto vs, but yet we remember not our selues:
we have oftener then three times denied our master, christ hath both looked upon us, and spoken unto us, but yet we Remember not our selves:
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nay, we are so farre from weeping and grieuing at the matter, that we rather reioyce & laugh it out.
nay, we Are so Far from weeping and grieving At the matter, that we rather rejoice & laugh it out.
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Therefore if we stil so continue, what weeping and wailing will there bee at the last? For it is sayd in the Gospell, Woe be to them that laugh and reioyce now:
Therefore if we still so continue, what weeping and wailing will there be At the last? For it is said in the Gospel, Woe be to them that laugh and rejoice now:
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for they shall weepe and lament. for they shall weep and lament.
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When God had both warned Pharaoh to let Israel goe, and plagued him for detayning of them still:
When God had both warned Pharaoh to let Israel go, and plagued him for detaining of them still:
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at length he asked him this questiō, How long wilt thou refuse to humble thy selfe before me? So the Lord hath warned vs often to let our sinnes goe,
At length he asked him this question, How long wilt thou refuse to humble thy self before me? So the Lord hath warned us often to let our Sins go,
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and hath also in some measure plagued vs for keeping them still.
and hath also in Some measure plagued us for keeping them still.
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Now he asketh vs also the same question, How long will you refuse to humble your selues before the Lord? which argueth that we are growne as hard & as desperate as Pharaoh was, which is also a signe of greater plagues yet to ensue.
Now he asks us also the same question, How long will you refuse to humble your selves before the Lord? which argue that we Are grown as hard & as desperate as Pharaoh was, which is also a Signen of greater plagues yet to ensue.
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Now this is fearefull and grieuous, when the Lord commeth vpon vs with such questions:
Now this is fearful and grievous, when the Lord comes upon us with such questions:
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for that sheweth that he doth not onel• note our sinnes, but the long time that wee haue prouoked him by them,
for that shows that he does not onel• note our Sins, but the long time that we have provoked him by them,
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and that he is euen wearie in bearing them any longer, and mindeth to vnburthen himselfe of them, and to beare no longer.
and that he is even weary in bearing them any longer, and minds to unburthen himself of them, and to bear no longer.
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And commonly we may obserue in the scriptures, that when the Lord cōmeth with ( How long? and how often? ) there is some great iudgement following:
And commonly we may observe in the Scriptures, that when the Lord comes with (How long? and how often?) there is Some great judgement following:
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as in the 14. of Numbers the 11. verse, The Lord sayd t• Moses, How long will this people prouoke me,
as in the 14. of Numbers the 11. verse, The Lord said t• Moses, How long will this people provoke me,
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and how long will it be, ye• they beleeue me, for all the signes which I haue shewed amongst them? Then marke what followeth in the next verse, I will smite them with the pestilence,
and how long will it be, ye• they believe me, for all the Signs which I have showed among them? Then mark what follows in the next verse, I will smite them with the pestilence,
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and destroy them, &c. to shewe, that though the Lord beareth long, yet hee will not beare alwaies.and destroy them, etc. to show, that though the Lord bears long, yet he will not bear always.
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When Christ sayd, O Ierusalem, Ierusalem, how often would I haue gathered thee, as a henne g•thereth her young ones,
When christ said, Oh Ierusalem, Ierusalem, how often would I have gathered thee, as a hen g•thereth her young ones,
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and thou wouldest not? So great was his griefe conceiued with the remembrance of those mischiefes that were to come vpon Ierusalem, that hee could not vtter his speech without shedding of teares.and thou Wouldst not? So great was his grief conceived with the remembrance of those mischiefs that were to come upon Ierusalem, that he could not utter his speech without shedding of tears.
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Therefore when the Lord commeth, expostulating the matter with vs in this sort, with How long, and how often, &c. then let vs beware,
Therefore when the Lord comes, expostulating the matter with us in this sort, with How long, and how often, etc. then let us beware,
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if euer wee beware, whether it be spoken in generall to al, or in particular to any one man, that hath been often warned by the hand of God vpon him.
if ever we beware, whither it be spoken in general to all, or in particular to any one man, that hath been often warned by the hand of God upon him.
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Had not Moses prayed for the Israelites, they had perished oftentimes in their sinnes:
Had not Moses prayed for the Israelites, they had perished oftentimes in their Sins:
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so if some did not pray for vs, (whom yet wee can as hardly abide,
so if Some did not pray for us, (whom yet we can as hardly abide,
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as they could abide Moses when they would haue stoned him) surelie wee had perished yet this time.
as they could abide Moses when they would have stoned him) surely we had perished yet this time.
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When the Lord sware in his wrath that the Iewes should not enter into his rest, he set them downe the causes which moued him thereunto,
When the Lord sware in his wrath that the Iewes should not enter into his rest, he Set them down the Causes which moved him thereunto,
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and those were in number fiue: They tempted him, to trie what he could doe:
and those were in number fiue: They tempted him, to try what he could do:
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then they prouoked him by their often murmurings, &c. then they grieued him with their continuall vnkindnesses and rebellions:
then they provoked him by their often murmurings, etc. then they grieved him with their continual Unkindnesses and rebellions:
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then their hearts were filled with error.
then their hearts were filled with error.
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And how could it be otherwise? for they cared not for the knowledge of his waies.
And how could it be otherwise? for they cared not for the knowledge of his ways.
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And to aggrauate the matter, & make their sinne appeare in his full ripenes, he sets downe the time how long they had continued at that stay, saying, Fortie yeares long haue I been grieued with this generation, &c. Fortie houres had been much to grieue the Lord, but fortie yeares was intolerable.
And to aggravate the matter, & make their sin appear in his full ripeness, he sets down the time how long they had continued At that stay, saying, Fortie Years long have I been grieved with this generation, etc. Fortie hours had been much to grieve the Lord, but fortie Years was intolerable.
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Now the same sinnes are we also to be endited for: and if no Iurie will finde the inditement, our owne consciences will crie guiltie.
Now the same Sins Are we also to be endited for: and if not Jury will find the indictment, our own Consciences will cry guilty.
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And how long haue wee grieued, and tempted, and prouoked the Lord? Hath it not been euer since the Gospell came among vs? waxing euery day worse and worse? And what doth that now lacke of fortie yeares long, haue I been grieued with this generation? surely but a little.
And how long have we grieved, and tempted, and provoked the Lord? Hath it not been ever since the Gospel Come among us? waxing every day Worse and Worse? And what does that now lack of fortie Years long, have I been grieved with this generation? surely but a little.
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Thus the Lord we see marketh wel enough euery thing, not onely what we doe, and how we liue, and how we sinne:
Thus the Lord we see marks well enough every thing, not only what we do, and how we live, and how we sin:
av dt n1 pns12 vvb vvz av av-d d n1, xx av-j r-crq pns12 vdb, cc c-crq pns12 vvb, cc c-crq pns12 vvb:
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but how long we haue sinned, and how often we haue been warned, & how long we haue refused to returne, & to humble our selues:
but how long we have sinned, and how often we have been warned, & how long we have refused to return, & to humble our selves:
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yea the Lord marketh how many yeres, how many moneths, how many weeks, how many houres,
yea the Lord marks how many Years, how many months, how many weeks, how many hours,
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1131
how many sermons, & how many sentēces in euery sermon we haue passed ouer in careles cōtempt, without trembling at the word of the Lord, or profiting by his corrections.
how many Sermons, & how many sentences in every sermon we have passed over in careless contempt, without trembling At the word of the Lord, or profiting by his corrections.
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And according to the time of his lōg suffering & patience, & of our stubbornnes & disobedience, shall his iudgements be powred vpon vs,
And according to the time of his long suffering & patience, & of our stubbornness & disobedience, shall his Judgments be poured upon us,
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if wee doe not preuent them by true and speedie repentance. Long did the olde worlde sleepe in their sinnes:
if we do not prevent them by true and speedy Repentance. Long did the old world sleep in their Sins:
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long did Noah preach against their sins, and at last the floud came and awakened them to their cost.
long did Noah preach against their Sins, and At last the flood Come and awakened them to their cost.
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1135
Long did Sodom and Gomorrha sleepe, and long did they vexe the soule of righteous Lot amongst them,
Long did Sodom and Gomorrha sleep, and long did they vex the soul of righteous Lot among them,
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1136
& at last the fire of Gods wrath awakened them. Long slept Ierusalem in securitie, but at the last their enemies awaked them.
& At last the fire of God's wrath awakened them. Long slept Ierusalem in security, but At the last their enemies awaked them.
cc p-acp ord dt n1 pp-f npg1 n1 vvn pno32. j vvd np1 p-acp n1, p-acp p-acp dt vvi po32 n2 vvd pno32.
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1137
So Nabuchadnezzar heard his dreame as a dreame, and Daniel told him what would come of it long before it came,
So Nebuchadnezzar herd his dream as a dream, and daniel told him what would come of it long before it Come,
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but he fell a sleepe againe:
but he fell a sleep again:
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1139
and at last the Lord turned him out amongst the beast, and then he remembred himselfe:
and At last the Lord turned him out among the beast, and then he remembered himself:
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1140
but he was seuen yeares first in learning his lesson.
but he was seuen Years First in learning his Lesson.
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1141
And this is most certaine, The longer the blow be in fetching, the heauier will the woūd be when it commeth:
And this is most certain, The longer the blow be in fetching, the Heavier will the wound be when it comes:
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And the deeper the arrowe bee drawne in the bowe, the deeper it pearceth when it is let flie.
And the Deeper the arrow be drawn in the bow, the Deeper it pierceth when it is let fly.
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1143
Now in trueth, all this time the Lord hath forborne vs, he is but bending of his bowe,
Now in truth, all this time the Lord hath forborn us, he is but bending of his bow,
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1144
and whetting of his sword, and aiming at the marke:
and whetting of his sword, and aiming At the mark:
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and because he doth not yet let goe at vs, wee thinke there is no such matter.
and Because he does not yet let go At us, we think there is no such matter.
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1146
But we deale with the Lord (oh miserable wretches that wee are) as birds play with a skare-crowe standing in a corne field with a bowe and arrowe in his hands,
But we deal with the Lord (o miserable wretches that we Are) as Birds play with a skare-crowe standing in a corn field with a bow and arrow in his hands,
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1147
as though he would shoote, but doth not:
as though he would shoot, but does not:
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and therefore they euen waxe bolde by little and little, and at last euen flie to him,
and Therefore they even wax bold by little and little, and At last even fly to him,
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1149
and sit downe vpon him, and picke vpon him.
and fit down upon him, and pick upon him.
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In all holie reuerence of Gods vnspeakeable maiestie be this comparison made, which serueth onely to declare the base,
In all holy Reverence of God's unspeakable majesty be this comparison made, which serveth only to declare the base,
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1151
and brutish conceipt that the wicked haue of God, and his long suffering of them.
and brutish conceit that the wicked have of God, and his long suffering of them.
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1152
But who knoweth the force of the Lords wrath? (sayth the Psalmist) for after as a man feareth, so shal his wrath be:
But who Knoweth the force of the lords wrath? (say the Psalmist) for After as a man fears, so shall his wrath be:
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and when it commeth, it shall burne like mountaines of fire, which no sea of water shall be able to quench,
and when it comes, it shall burn like Mountains of fire, which no sea of water shall be able to quench,
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1154
if once his wrath be kindled, yea but a little.
if once his wrath be kindled, yea but a little.
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1155
And on the other side, (for the comfort of the godly and faithful, which haue a sanctified desire to awake out of their sleep,
And on the other side, (for the Comfort of the godly and faithful, which have a sanctified desire to awake out of their sleep,
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1156
and to serue the Lord at the last in all holie obedience, and careful diligence) though we haue long tempted the Lord, and tried him:
and to serve the Lord At the last in all holy Obedience, and careful diligence) though we have long tempted the Lord, and tried him:
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yet if now at the last we awake in trueth, we shall finde, that as he hath been long in suffering,
yet if now At the last we awake in truth, we shall find, that as he hath been long in suffering,
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so he will bee as rich in mercie.
so he will be as rich in mercy.
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1159
The prodigall childe was long absent, and at last (returning truely humbled) was welcome to his father, and ioyfully receiued:
The prodigal child was long absent, and At last (returning truly humbled) was welcome to his father, and joyfully received:
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1160
and so shall we be to our heauenly father, if wee make such a returne, and that betimes.
and so shall we be to our heavenly father, if we make such a return, and that betimes.
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1161
Therefore let none be so desperatly minded as to continue still his old course, as though there were no hope of grace at his returne.
Therefore let none be so desperately minded as to continue still his old course, as though there were no hope of grace At his return.
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1162
And let none be so discouraged with the remembrāce of his long sleepe, as to runne quite away from the Lord:
And let none be so discouraged with the remembrance of his long sleep, as to run quite away from the Lord:
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1163
for God will finde vs out wheresoeuer we become, as he did Adam when he had hidden himselfe (as hee thought) among the trees of the garden.
for God will find us out wheresoever we become, as he did Adam when he had hidden himself (as he Thought) among the trees of the garden.
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1164
The diuell indeed will be readie to shewe thee what a great way thou hast to goe backe againe, what a number of dueties neglected thou hast to repent of while thou didst lie asleepe,
The Devil indeed will be ready to show thee what a great Way thou hast to go back again, what a number of duties neglected thou hast to Repent of while thou didst lie asleep,
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1165
and how hard a thing, & impossible it is for thee to performe all this;
and how hard a thing, & impossible it is for thee to perform all this;
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and all to discourage thee, and to keepe thee still fast asleep, but beleeue him not:
and all to discourage thee, and to keep thee still fast asleep, but believe him not:
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1167
for wherefore doth the Lord els put thee in mind of the same things, but to haue thee awake and bee diligent in doing thy duetie hereafter? And wherfore els doth he thus reach forth the hand of his grace vnto thee,
for Wherefore does the Lord Else put thee in mind of the same things, but to have thee awake and be diligent in doing thy duty hereafter? And Wherefore Else does he thus reach forth the hand of his grace unto thee,
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1168
but to helpe thee vp, which canst not help vp thy selfe? Therefore giue ouer now at the last,
but to help thee up, which Canst not help up thy self? Therefore give over now At the last,
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1169
& be resolute in the worke of the Lord, and the Lord hath promised, that all that is past shall be forgotten.
& be resolute in the work of the Lord, and the Lord hath promised, that all that is past shall be forgotten.
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1170
Let vs therefore in the feare of God, leaue our delaying, and descanting, and lay this doctrine to our hearts, that it may appeare in our liues, that wee be truely awakened, and all will bee well:
Let us Therefore in the Fear of God, leave our delaying, and descanting, and lay this Doctrine to our hearts, that it may appear in our lives, that we be truly awakened, and all will be well:
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1171
if not, but our purpose bee to sleepe still, then the Lord by his Apostle doth giue vs to vnderstand, that custome of sinne will bree•e hardnes of heart,
if not, but our purpose be to sleep still, then the Lord by his Apostle does give us to understand, that custom of sin will bree•e hardness of heart,
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1172
and hardnes of heart will bring forth impenitencie in the end, that thou shalt not bee able to repent if thou wouldest.
and hardness of heart will bring forth impenitency in the end, that thou shalt not be able to Repent if thou Wouldst.
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1173
And thus haue wee heard the Lord calling to the Sluggard, and expostulating with him for his long sleeping.
And thus have we herd the Lord calling to the Sluggard, and expostulating with him for his long sleeping.
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Now wee will heare what answer the Sluggard maketh vnto the Lord.
Now we will hear what answer the Sluggard makes unto the Lord.
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The Sluggards answer.
The Sluggards answer.
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The sixt Sermon. 10. Yet a little sleepe, a little slumber, a little folding of the hands to sleepe.
The sixt Sermon. 10. Yet a little sleep, a little slumber, a little folding of the hands to sleep.
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IN this answer the spirite of God doth so liuelie describe the condition of the Sluggard, that he may know he is in his bosome, to shewe vs that hee can painte out our sinnes as plainely as we doe commit them:
IN this answer the Spirit of God does so lively describe the condition of the Sluggard, that he may know he is in his bosom, to show us that he can paint out our Sins as plainly as we do commit them:
p-acp d n1 dt n1 pp-f np1 vdz av av-j vvi dt n1 pp-f dt n1, cst pns31 vmb vvi pns31 vbz p-acp po31 n1, pc-acp vvi pno12 cst pns31 vmb vvi av po12 n2 c-acp av-j c-acp pns12 vdb vvi pno32:
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for hee is in our hearts, and waiteth vpon vs, and can tell what we doe,
for he is in our hearts, and waits upon us, and can tell what we do,
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and though the wicked cannot see them, because the diuell hath blinded their eyes, yet Gods spirite doth search them out,
and though the wicked cannot see them, Because the Devil hath blinded their eyes, yet God's Spirit does search them out,
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1180
because all things are open in his sight, bee they in respect of men neuer so secret.
Because all things Are open in his sighed, be they in respect of men never so secret.
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Now the Lorde in causing the Sluggard to speake for himselfe, doth make it knowne to all the world, that hee hath no wrong offered him,
Now the Lord in causing the Sluggard to speak for himself, does make it known to all the world, that he hath no wrong offered him,
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1182
because his owne mouth hath testified against himselfe, and openly shamed himselfe, and therefore his condemnation must needes bee when it commeth both great, and iust.
Because his own Mouth hath testified against himself, and openly shamed himself, and Therefore his condemnation must needs be when it comes both great, and just.
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For wheras other sinners being called to their answers, were both afraide of God and ash•med of themselues, the Sluggard cleane contrarie as a beast that is past all feare of God,
For whereas other Sinners being called to their answers, were both afraid of God and ash•med of themselves, the Sluggard clean contrary as a beast that is passed all Fear of God,
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and shame of the world, resolueth still to continue in his olde course, counting all but a little.
and shame of the world, resolveth still to continue in his old course, counting all but a little.
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When Adam and Eue sawe their nakednes they blushed, and feared, and ran away for feare,
When Adam and Eve saw their nakedness they blushed, and feared, and ran away for Fear,
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thus wrought their pride and disobedience:
thus wrought their pride and disobedience:
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when Caine sawe his wickednes, hee knew not what to doe, except despayre, but wished it vndone againe,
when Cain saw his wickedness, he knew not what to do, except despair, but wished it undone again,
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and thus did murther bestirre himselfe, when hee was awakened: when Dauid was roused for his adulterie and murther, he said that he had offended:
and thus did murder Bestir himself, when he was awakened: when David was roused for his adultery and murder, he said that he had offended:
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when Paul was called to his answer for persecuting Christ, hee fell to the grounde astonied, and tooke a new course:
when Paul was called to his answer for persecuting christ, he fell to the ground astonished, and took a new course:
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when Peter was awakened for denying his Master, hee went out and wept.
when Peter was awakened for denying his Master, he went out and wept.
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And thus wee see that when pride and disobedience haue been called, they haue feared the iudge,
And thus we see that when pride and disobedience have been called, they have feared the judge,
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and when murther and adulterie were called, they feared the iudge, when persecution and treason were called, they feared the iudge:
and when murder and adultery were called, they feared the judge, when persecution and treason were called, they feared the judge:
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And all other sinnes being roused out of their holes, haue startled at the call, seeking either how to yeelde, or how to flie.
And all other Sins being roused out of their holes, have startled At the call, seeking either how to yield, or how to fly.
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And being conuicted, haue all cryed like the prisoner at the barre, O my Lord be good vnto me now,
And being convicted, have all cried like the prisoner At the bar, Oh my Lord be good unto me now,
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and I will neuer do the like againe.
and I will never do the like again.
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But when slouth and negligence were called, and endited by the name of careles his children, they (in stead of submitting themselues to the mercie of the iudge,) stand to the defense of their faulte,
But when sloth and negligence were called, and endited by the name of careless his children, they (in stead of submitting themselves to the mercy of the judge,) stand to the defence of their fault,
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and like beastes both careles, shameles, and graceles, in stead of saying, pardon O Lorde that which is past,
and like beasts both careless, shameless, and graceless, in stead of saying, pardon Oh Lord that which is past,
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and wee will take a new course, they crye out to the wonder of all the world,
and we will take a new course, they cry out to the wonder of all the world,
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and the vtter shame of themselues, Yet a little more sleepe, and a little slumber, &c. We haue not enough yet,
and the utter shame of themselves, Yet a little more sleep, and a little slumber, etc. We have not enough yet,
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and all is but a little, so that shamefull was pride, and rebellion, and murther, and whoredome, and persecution, and treason, and all other sinnes, but shameles is the Sluggard,
and all is but a little, so that shameful was pride, and rebellion, and murder, and whoredom, and persecution, and treason, and all other Sins, but shameless is the Sluggard,
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and passeth them all in wickednes. Here then wee are taught to make a reckoning of our sluggishnes:
and passes them all in wickedness. Here then we Are taught to make a reckoning of our sluggishness:
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and it argueth that we count all too little, to giue vnto sinne and Sathan:
and it argue that we count all too little, to give unto sin and Sathan:
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as though they were two such deare friendes of ours, that wee coulde not doe too much for them.
as though they were two such deer Friends of ours, that we could not do too much for them.
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And the diuell on the other side who hath taken vp his lodging in the wicked,
And the Devil on the other side who hath taken up his lodging in the wicked,
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and gotten like a fawne ghest into the mindes of the godly, hee crieth still, a little more, a little longer,
and got like a fawn guessed into the minds of the godly, he cries still, a little more, a little longer,
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and though we haue suffered him with his impes to lye sleeping in our Churches, in our common wealths,
and though we have suffered him with his imps to lie sleeping in our Churches, in our Common wealths,
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and in our shoppes, and markets, in our houses, and families, and in our soules almost fortie yeares,
and in our shops, and Markets, in our houses, and families, and in our Souls almost fortie Years,
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and in some twise fortie yeares:
and in Some twice fortie Years:
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yet hee hath taught vs to say, yet a little, and a little, and still he must haue a little more,
yet he hath taught us to say, yet a little, and a little, and still he must have a little more,
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like Achsah in 15. of Ioshua: who when she had begged of her Father an inheritance of the South countries,
like Achsah in 15. of Ioshua: who when she had begged of her Father an inheritance of the South countries,
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then she must haue certaine grounds with wels and springs.
then she must have certain grounds with wells and springs.
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Such a shameles begger is sinne, and Sathan, that they neuer leaue begging, like hungrie courtiers,
Such a shameless beggar is sin, and Sathan, that they never leave begging, like hungry courtiers,
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and couetous worldlings, which will not sticke to beg their owne brethren for fooles, to haue their lands:
and covetous worldlings, which will not stick to beg their own brothers for Fools, to have their Lands:
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and not rest there neither, but would beg the garment from the Kings backe, and the King himselfe too, with a good will,
and not rest there neither, but would beg the garment from the Kings back, and the King himself too, with a good will,
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if they thought they might haue them for the begging; & yet count all but a little.
if they Thought they might have them for the begging; & yet count all but a little.
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So plaieth the diuell too, he will still haue a little, and a little, and neuer leaue till by little and a little he getteth both body and soule into hell.
So playeth the Devil too, he will still have a little, and a little, and never leave till by little and a little he gets both body and soul into hell.
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And so sweete hath he made s•n to the tast of the wicked, that they crie still a little more of it,
And so sweet hath he made s•n to the taste of the wicked, that they cry still a little more of it,
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and finde no fault with it: but that there is too little, and they cannot haue enough of it;
and find no fault with it: but that there is too little, and they cannot have enough of it;
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like little children which knowe not what is good for them:
like little children which know not what is good for them:
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if they beginne to tast hony once, they will not leaue eating by their good wils, till they bee sicke with eating.
if they begin to taste honey once, they will not leave eating by their good wills, till they be sick with eating.
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And so greedie of sleepe is the Sluggard, that as Esau would sell his birthright for a messe of pottage;
And so greedy of sleep is the Sluggard, that as Esau would fell his birthright for a mess of pottage;
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so hee will sell his soules right for a messe of sleepe, and a little more of sinne.
so he will fell his Souls right for a mess of sleep, and a little more of sin.
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But as for religion, and things pertaining to the worship and seruice of God:
But as for Religion, and things pertaining to the worship and service of God:
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as the knowledge of the waies of God, and the graces of the spirite of God:
as the knowledge of the ways of God, and the graces of the Spirit of God:
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they thinke that of such things they haue enough, when they haue nothing, like the luke-warme Laodiceans, who thought they were rich,
they think that of such things they have enough, when they have nothing, like the lukewarm Laodiceans, who Thought they were rich,
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and increased with goods, and had neede of nothing: when they were wretched, & miserable, & poore, & blind, & naked.
and increased with goods, and had need of nothing: when they were wretched, & miserable, & poor, & blind, & naked.
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And here now appeareth the difference betweene the wicked and the godly:
And Here now appears the difference between the wicked and the godly:
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for the seruants of God hauing a little mortified themselues through the grace of God, they are come to this point:
for the Servants of God having a little mortified themselves through the grace of God, they Are come to this point:
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that all they can doe is too little for the seruice of God, but are desirous still to serue him more,
that all they can do is too little for the service of God, but Are desirous still to serve him more,
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& better, & still to bring more and more knowledge, more faith, and more repentance,
& better, & still to bring more and more knowledge, more faith, and more Repentance,
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and more loue, and more zeale, and more holines, and more courage, and more good workes, to the glorifying of their heauenly father,
and more love, and more zeal, and more holiness, and more courage, and more good works, to the glorifying of their heavenly father,
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So free hearted are the true children of God, whome the sonne of God hath made free indeede, that they thinke they can neuer doe enough,
So free hearted Are the true children of God, whom the son of God hath made free indeed, that they think they can never do enough,
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like the free hearted Iewes, which still brought either golde or siluer, or silke, or haire,
like the free hearted Iewes, which still brought either gold or silver, or silk, or hair,
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or one thing or another to the building of the tabernacle, and as they left not bringing till they were stayed by proclamation:
or one thing or Another to the building of the tabernacle, and as they left not bringing till they were stayed by proclamation:
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So in building the spirituall tabernacle of the Lorde the children of God leaue not comming,
So in building the spiritual tabernacle of the Lord the children of God leave not coming,
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and going, to the ••ercises of religion, preaching and reading, and hearing, and meditating, and practising till they bee stayed by death:
and going, to the ••ercises of Religion, preaching and reading, and hearing, and meditating, and practising till they be stayed by death:
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for proclamations, and lawes, and statutes, haue been made; but all that could not staye them:
for Proclamations, and laws, and statutes, have been made; but all that could not stay them:
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nay it hath made them more diligent, and painefull like the Pismire, because they perceiued winter to approach:
nay it hath made them more diligent, and painful like the Pismire, Because they perceived winter to approach:
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yea they doe also encourage their owne soules, and their brethren with them, saying as Elia• said to Achab, Get thee vp, eate and drinke,
yea they do also encourage their own Souls, and their brothers with them, saying as Elia• said to Ahab, Get thee up, eat and drink,
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for there is a sound of much raine: so say they one to another, get thee vp, reade and studie, preach and praye,for there is a found of much rain: so say they one to Another, get thee up, read and study, preach and pray,
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and lose no time, for there is a sounde of much trouble: and all their feare is that they shall be stopped and stayed by the waie,
and loose no time, for there is a sound of much trouble: and all their Fear is that they shall be stopped and stayed by the Way,
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when troubles arise, as Eliah feared least he and Achab should bee stayed by the raine.
when Troubles arise, as Elijah feared lest he and Ahab should be stayed by the rain.
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They can scarcely haue any rest in their hearts, but are still panting with Dauid for breath, like the Harte in continuall chase.
They can scarcely have any rest in their hearts, but Are still panting with David for breath, like the Heart in continual chase.
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They thinke they haue done nothing, they can see nothing but their sinnes and wickednes, their rebellious motions,
They think they have done nothing, they can see nothing but their Sins and wickedness, their rebellious motions,
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and corrupt cogitations of their own false hearts, doe still appeare vnto them, and afright them:
and corrupt cogitations of their own false hearts, do still appear unto them, and affright them:
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they suspect all their dooings like Iob that holy man, who feared all his waies.
they suspect all their doings like Job that holy man, who feared all his ways.
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And when they haue done the best they can, they still condemne themselues for vnprofitable seruants, still crying out to their soules,
And when they have done the best they can, they still condemn themselves for unprofitable Servants, still crying out to their Souls,
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as Christ saide to the young man that was so forward in the Gospell ▪ yet one thing is wanting:
as christ said to the young man that was so forward in the Gospel ▪ yet one thing is wanting:
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so they say, yet my soule, either for the matter, or for the manner something is wanting.
so they say, yet my soul, either for the matter, or for the manner something is wanting.
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It is not then with the godly christian, as it is with the superstitious Papists, which thinke they may serue God enough, by their owne deuises,
It is not then with the godly christian, as it is with the superstitious Papists, which think they may serve God enough, by their own devises,
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and stintes of mattens & their euen songes, and their Orisons, and their Kyrileysons, and their Masses,
and stints of Mattens & their even songs, and their Orisons, and their Kyrileysons, and their Masses,
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and their Ladies psalters, and their Iesus psalters, and their often belabouring the name of Iesus,
and their Ladies Psalters, and their Iesus Psalters, and their often belabouring the name of Iesus,
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and their pattering of beades, besides their pipings, and singing, and perfuming, and aboundance of draffe more to fil vp the tubbe withall, that let the hogges come home neuer so hungry,
and their pattering of beads, beside their pipings, and singing, and perfuming, and abundance of draff more to fill up the tub withal, that let the hogs come home never so hungry,
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yet there is meate enough for them, and some to spare for their friendes that will giue any thing for it, which they cal works of supererogation.
yet there is meat enough for them, and Some to spare for their Friends that will give any thing for it, which they call works of supererogation.
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Now when their t•skes are done, all must be set vpon the sco••, and the Lorde must bee beholding to them for their deuotions,
Now when their t•skes Are done, all must be Set upon the sco••, and the Lord must be beholding to them for their devotions,
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and Heauen they must haue of dutie not of fauour:
and Heaven they must have of duty not of favour:
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like the meritmongers of Ierusalem, who going to Christ in the behalfe of the Centurions seruant that laye sicke, tolde him that hee had deserued to be healed at his hands,
like the meritmongers of Ierusalem, who going to christ in the behalf of the Centurions servant that say sick, told him that he had deserved to be healed At his hands,
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because the Centurion had b•ilded them a sinagogue.
Because the Centurion had b•ilded them a synagogue.
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And not much vnlike is the seruice of Atheists and Protestants at large, liuing vnder the Gospell,
And not much unlike is the service of Atheists and Protestants At large, living under the Gospel,
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though they defie poperie with open mouth, and wide throates, yet they are too popish in this poynt:
though they defy popery with open Mouth, and wide throats, yet they Are too popish in this point:
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for doe they not think that God is well serued of them, if they goe to Church when 〈 ◊ 〉 comes,
for doe they not think that God is well served of them, if they go to Church when 〈 ◊ 〉 comes,
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and heare a few cold prayers read, and after dinner spend the time at Cardes, or Tables, or Bowles, or Church alings, or in one ••nitie or other:
and hear a few cold Prayers read, and After dinner spend the time At Cards, or Tables, or Bowls, or Church alings, or in one ••nitie or other:
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but if they haue been at Church in the forenoone, though it were but to sleepe at the sermon, the Lord is much beholding to them.
but if they have been At Church in the forenoon, though it were but to sleep At the sermon, the Lord is much beholding to them.
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But to come at the beginning, and continue waking, & attentiue to the ending, both forenoone and afternoone, that they thinke may serue for a great while:
But to come At the beginning, and continue waking, & attentive to the ending, both forenoon and afternoon, that they think may serve for a great while:
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but to haue preaching euery Sabboth day, and in the weeke too, that is counted an vnreasonable seruing of God.
but to have preaching every Sabbath day, and in the Week too, that is counted an unreasonable serving of God.
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But the godly thinke they haue neuer enough of the seruice of God, and his worship:
But the godly think they have never enough of the service of God, and his worship:
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and for this cause haue they desired to liu• stil, not for feare of death, which indeede is a vantage vnto them:
and for this cause have they desired to liu• still, not for Fear of death, which indeed is a vantage unto them:
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but for that they haue not s••ued God enough, and in the graue they ca•not praise his name.
but for that they have not s••ued God enough, and in the graven they ca•not praise his name.
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So Dauid desired to liue still, that he might declare the workes of the Lord. So David desired to live still, that he might declare the works of the Lord.
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And in the 119. Psal. he saith, Let my soule li•• & it shall praise thee.
And in the 119. Psalm he Says, Let my soul li•• & it shall praise thee.
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This he craued, because he had not praised God enough.
This he craved, Because he had not praised God enough.
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And vpon this Paul discussed this question in his heart, For my selfe (sayth hee) it is better to dye:
And upon this Paul discussed this question in his heart, For my self (say he) it is better to die:
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but for 〈 ◊ 〉 (meaning the Church) it is better that I liue still: but for 〈 ◊ 〉 (meaning the Church) it is better that I live still:
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to shewe, that if we haue any desire to liue longer, it must be that the Church of God may bee the better for vs:
to show, that if we have any desire to live longer, it must be that the Church of God may be the better for us:
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for the godly are of that minde that they cannot doe enough for the good of the Church of God ▪ They are like Abraham, who when 〈 ◊ 〉 began to speake with God, would haue still one question more:
for the godly Are of that mind that they cannot do enough for the good of the Church of God ▪ They Are like Abraham, who when 〈 ◊ 〉 began to speak with God, would have still one question more:
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And like the Disciples, who when they heard Christ commend the bread of life, said Lord euermore giue •s of this bread.
And like the Disciples, who when they herd christ commend the bred of life, said Lord evermore give •s of this bred.
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Now if this be the affection of the godlie, all too little:
Now if this be the affection of the godly, all too little:
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then what shal we say to the wicked, which coūt all too much that is giuen to God? like I•das that grudged at the cost that was bestowed vpon Christ, coūting is more then needed.
then what shall we say to the wicked, which count all too much that is given to God? like I•das that grudged At the cost that was bestowed upon christ, counting is more then needed.
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But this was because I•das had the bagge and was a theefe to Christ:
But this was Because I•das had the bag and was a thief to christ:
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and so the wicked haue the bags, and would fill their bags with the spoyles of Christ and his Church.
and so the wicked have the bags, and would fill their bags with the spoils of christ and his Church.
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They say, they haue heard a sermon once in a yere:
They say, they have herd a sermon once in a year:
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what so many say they? heare one and follow that well, &c. This is the voyce of a wicked heart, that knoweth not what he oweth to God:
what so many say they? hear one and follow that well, etc. This is the voice of a wicked heart, that Knoweth not what he owes to God:
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If he knewe that he oweth him all his life, he would not speake in that sort.
If he knew that he owes him all his life, he would not speak in that sort.
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Concerning the things of the world, they play the Horseleach that lye sucking still, and neuer cryeth ho.
Concerning the things of the world, they play the Horseleech that lie sucking still, and never Cries ho.
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And they are of Achabs humor, when he had a kingdome, yet he wanted a vineyard,
And they Are of Ahab's humour, when he had a Kingdom, yet he wanted a vineyard,
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and a little was still wanting. So wordling professors of the Gospell, when they haue much, and that which they desired,
and a little was still wanting. So Worldling professors of the Gospel, when they have much, and that which they desired,
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yet they must haue a little more, another house, or another lease, or another Benefice:
yet they must have a little more, Another house, or Another lease, or Another Benefice:
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but as for the Lords part he shal haue the offall, or refuse of their crooked old age,
but as for the lords part he shall have the offal, or refuse of their crooked old age,
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when they can serue the diuell no longer: but then the Lord will none, except he giue them great repentance.
when they can serve the Devil no longer: but then the Lord will none, except he give them great Repentance.
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Therefore, seeing as the Lord is the beginner, and continuer, and ender of our life: let vs offer him al for a sacrifice, and yet say, we are •nprofitable seruants,
Therefore, seeing as the Lord is the beginner, and continuer, and endear of our life: let us offer him all for a sacrifice, and yet say, we Are •nprofitable Servants,
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and haue done but 〈 ◊ 〉 duetie. Againe, here we are to note further the cunning of the diuell:
and have done but 〈 ◊ 〉 duty. Again, Here we Are to note further the cunning of the Devil:
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for he bringeth men by degrees to the top of sinne: yet a little, and a little, sayth he, and al is but a little:
for he brings men by Degrees to the top of sin: yet a little, and a little, say he, and all is but a little:
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yet al these littles being layd together make a great deale.
yet all these littles being laid together make a great deal.
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And as a couetous man gathereth his fart•ings and his halfepenies together, till they come to a pound,
And as a covetous man gathereth his fart•ings and his halfepenies together, till they come to a pound,
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and so becommeth rich in the world:
and so becomes rich in the world:
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so the diuell teacheth the wicked, to gathe• now a little and then a little, till at last they become rich in sinne,
so the Devil Teaches the wicked, to gathe• now a little and then a little, till At last they become rich in sin,
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but bankerout in the grace of God:
but bankrupt in the grace of God:
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for there is neuer a sinne that is let in to the soule, but it lette•n out many graces of Gods spirit.
for there is never a sin that is let in to the soul, but it lette•n out many graces of God's Spirit.
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It is no dallying with the Lord:
It is no dallying with the Lord:
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for in Rom. 2. 5. the Apostle sayth, They that abuse the long suffering of God, doe in the hardnes of their heart heape vp vnto themselues wrath against the day of wrath.
for in Rom. 2. 5. the Apostle say, They that abuse the long suffering of God, do in the hardness of their heart heap up unto themselves wrath against the day of wrath.
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Therefore let vs take heede of this little:
Therefore let us take heed of this little:
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for by little and little the diuell creepeth vpon vs. The wicked goe scoffing at the children of God:
for by little and little the Devil creeps upon us The wicked go scoffing At the children of God:
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oh there goe Puritanes, and Precisians, &c. And, what? are you so precise? Why? this is but a little oth, a littl• meriment, a little of the fashion,
o there go Puritanes, and precisians, etc. And, what? Are you so precise? Why? this is but a little oath, a littl• merriment, a little of the fashion,
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& a little must bee borne withall, and still they goe on powring out themselues to all kinde of wickednes, till they bee so drunken with sinne, that they knowe not what they doe, nor where they bee.
& a little must be born withal, and still they go on Pouring out themselves to all kind of wickedness, till they be so drunken with sin, that they know not what they do, nor where they be.
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The diuell playeth the labourer that riueth wood, who hauing a great peece to cleaue, hath also diuers wedges for the purpose,
The Devil plays the labourer that riveth wood, who having a great piece to cleave, hath also diverse wedges for the purpose,
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and euery one bigger thē another, and entreth with the least first, and that maketh way for a bigger,
and every one bigger them Another, and entereth with the least First, and that makes Way for a bigger,
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and that againe for the biggest of all, and so by little and little the great tree is split in many small peeces,
and that again for the biggest of all, and so by little and little the great tree is split in many small Pieces,
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and made fit for the fire.
and made fit for the fire.
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So 〈 ◊ 〉 Sathan purposeth to make a spoyle of the graces of God in the soule, he hath diuers deuises for the purpose,
So 〈 ◊ 〉 Sathan Purposes to make a spoil of the graces of God in the soul, he hath diverse devises for the purpose,
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and euery one of them differing from another: for the lier he hath a packe ••ll of lyes:
and every one of them differing from Another: for the liar he hath a pack ••ll of lies:
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for the swearer he hath a packe full of others: and for the scoffer he hath a packe full of frumpes and floutes: and so for others:
for the swearer he hath a pack full of Others: and for the scoffer he hath a pack full of frumps and flouts: and so for Others:
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but he will enter with a little one in shew, as first to teach men to sweare by their faith and troth,
but he will enter with a little one in show, as First to teach men to swear by their faith and troth,
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or by cock and pie, or by some other counterfeit o••e, and tels them that it is nothing:
or by cock and pie, or by Some other counterfeit o••e, and tells them that it is nothing:
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and after, by little and little, when it is growne into a custome with thē, they come euen to blaspheme the most holie name of God,
and After, by little and little, when it is grown into a custom with them, they come even to Blaspheme the most holy name of God,
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like diuels incarnate, not being able to leaue it though they would. So doth 〈 ◊ 〉 draw 〈 ◊ 〉 to adulterie, and so to m••ther,
like Devils incarnate, not being able to leave it though they would. So does 〈 ◊ 〉 draw 〈 ◊ 〉 to adultery, and so to m••ther,
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and to •o drunkennes, by 〈 ◊ 〉 and a little: first, by circumstances a farre off, as of dalliance, and ••sting, & quarrelling, and carowsing,
and to •o Drunkenness, by 〈 ◊ 〉 and a little: First, by Circumstances a Far off, as of dalliance, and ••sting, & quarreling, and carousing,
cc pc-acp vdi n1, p-acp 〈 sy 〉 cc dt j: ord, p-acp n2 dt av-j a-acp, c-acp pp-f n1, cc vvg, cc vvg, cc vvg,
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and at last they grow to the very substance of the matt••.
and At last they grow to the very substance of the matt••.
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And so by little and little doth he drawe 〈 ◊ 〉 quite from hearing of the word, to schisme, & Apostasie:
And so by little and little does he draw 〈 ◊ 〉 quite from hearing of the word, to Schism, & Apostasy:
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1319
first, he breedeth in them a misliking of the preacher, for his plainnes, 〈 … 〉 roughnes,
First, he breeds in them a misliking of the preacher, for his plainness, 〈 … 〉 roughness,
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or his tediousnes, or his li••, or one thing or other, and then there is way made 〈 ◊ 〉 a loathing of the doctrine,
or his tediousness, or his li••, or one thing or other, and then there is Way made 〈 ◊ 〉 a loathing of the Doctrine,
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and at last they fall quite away from that sinceritie which they professed at the first, especially by meanes of such companie as the diuell can fit them withall for the purpose.
and At last they fallen quite away from that sincerity which they professed At the First, especially by means of such company as the Devil can fit them withal for the purpose.
cc p-acp ord pns32 vvb av av p-acp d n1 r-crq pns32 vvd p-acp dt ord, av-j p-acp n2 pp-f d n1 p-acp dt n1 vmb vvi pno32 av p-acp dt n1.
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And if one sinne creep••• into our conscience, it wil not leaue till it hath made a hole for the entring,
And if one sin creep••• into our conscience, it will not leave till it hath made a hold for the entering,
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and a place for the lodging of horrible and outragious sinnes.
and a place for the lodging of horrible and outrageous Sins.
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Then let vs say, that is great, which •hey call little, and aggrauate our •innes now, a•d condemne thē now, that they bee not made great,
Then let us say, that is great, which •hey call little, and aggravate our •innes now, a•d condemn them now, that they be not made great,
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1325
and condemned of the Lord at the last day. The diuell is contented with a little, and a little will please him:
and condemned of the Lord At the last day. The Devil is contented with a little, and a little will please him:
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he will (if he can) bring thee to all sinne:
he will (if he can) bring thee to all sin:
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but when he cannot doe so, he 〈 ◊ 〉 play at small game rather then sit our ▪ As if thou be a Protestant,
but when he cannot do so, he 〈 ◊ 〉 play At small game rather then fit our ▪ As if thou be a Protestant,
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and traua••est beyond the seas amongst Idolators and Massemongers, i• is sufficient for him if thou doe but salute the crosse as it is carried through the streetes,
and traua••est beyond the Seas among Idolaters and Massmongers, i• is sufficient for him if thou do but salute the cross as it is carried through the streets,
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or bow the knee to Baal, though thou doest 〈 ◊ 〉 them in thy hart.
or bow the knee to Baal, though thou dost 〈 ◊ 〉 them in thy heart.
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So, if thou be a Papist in England, and goe to Church according to lawe, it is no matter,
So, if thou be a Papist in England, and go to Church according to law, it is no matter,
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1331
so thy heart be at Rome, and thou keep thy conscience to thy selfe, thats enough for the diuell, and pleaseth him very well:
so thy heart be At Room, and thou keep thy conscience to thy self, thats enough for the Devil, and Pleases him very well:
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for by the outward gesture of the one, and by the inwarde affection of the other, he doth (as it were by the ring of the doore) take possession of the whole house, knowing that if hee hath the bodie, the soule will come too:
for by the outward gesture of the one, and by the inward affection of the other, he does (as it were by the ring of the door) take possession of the Whole house, knowing that if he hath the body, the soul will come too:
c-acp p-acp dt j n1 pp-f dt crd, cc p-acp dt j n1 pp-f dt n-jn, pns31 vdz (c-acp pn31 vbdr p-acp dt n1 pp-f dt n1) vvb n1 pp-f dt j-jn n1, vvg cst cs pns31 vhz dt n1, dt n1 vmb vvi av:
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for God will haue all or els none.
for God will have all or Else none.
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Worldly men will say now adaies, If they bee not notorious offenders, they are not Sathans prisoners:
Worldly men will say now adais, If they be not notorious offenders, they Are not Satan's Prisoners:
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1335
which is all one, as if a malefactor, being fastened with a chaine but by the foote to a poste in the street, should bragge that he is not the Iaylors priso•er,
which is all one, as if a Malefactor, being fastened with a chain but by the foot to a post in the street, should brag that he is not the Jailors priso•er,
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1336
because all his bodie is at libertie sauing his foote. Alas poore soules, how wise wee are to deceiue our owne soules.
Because all his body is At liberty Saving his foot. Alas poor Souls, how wise we Are to deceive our own Souls.
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1337
Though we can see nothing but great beames, yet that is not the way to bee discharged.
Though we can see nothing but great beams, yet that is not the Way to be discharged.
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1338
The Papists can see none but 7. deadly sinnes that will hurt them:
The Papists can see none but 7. deadly Sins that will hurt them:
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1339
but Dauid prayeth both against presumptuous sinnes, and secret sinnes, which would proue presumptuous in time.
but David Prayeth both against presumptuous Sins, and secret Sins, which would prove presumptuous in time.
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The Papists haue a question which cannot be answered, as they thinke:
The Papists have a question which cannot be answered, as they think:
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1341
Shew vs the time (say they) when Poperie came in, and when we sell away,
Show us the time (say they) when Popery Come in, and when we fell away,
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1342
if wee bee fallen from the trueth. Alas poore soules, they are not acquainted with the custome of Sathan:
if we be fallen from the truth. Alas poor Souls, they Are not acquainted with the custom of Sathan:
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for he commeth in by little and little.
for he comes in by little and little.
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1344
If then a Papist would know how Papistrie came in, I will say by 〈 ◊ 〉 custome of the diuell ▪ by little and little:
If then a Papist would know how Papistry Come in, I will say by 〈 ◊ 〉 custom of the Devil ▪ by little and little:
cs av dt njp vmd vvi c-crq n1 vvd p-acp, pns11 vmb vvi p-acp 〈 sy 〉 n1 pp-f dt n1 ▪ p-acp j cc j:
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for th• diuell will not get all at once.
for th• Devil will not get all At once.
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1346
The Apost•• Paul sayth, The mysterie of iniquitie began 〈 ◊ 〉 work in his daies,
The Apost•• Paul say, The mystery of iniquity began 〈 ◊ 〉 work in his days,
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& to creepe into the Church by little and little:
& to creep into the Church by little and little:
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1348
So for worshipping of Angels, the Apostle sayth, they worshipped Angels then, and thought it to be a part of insti••cation ▪ Also for will worship,
So for worshipping of Angels, the Apostle say, they worshipped Angels then, and Thought it to be a part of insti••cation ▪ Also for will worship,
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1349
and humane traditions, as taste not, touch not, eate not, and beating of the flesh, Paul spake of it in his time,
and humane traditions, as taste not, touch not, eat not, and beating of the Flesh, Paul spoke of it in his time,
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1350
and called it voluntarie religion, which had a shewe of wisedome and humblenes of mind•, but indeed were to no purpose.
and called it voluntary Religion, which had a show of Wisdom and humbleness of mind•, but indeed were to no purpose.
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1351
And the 〈 ◊ 〉 part of Poperie, namely, merits, and satisfactiō by our owne workes, began when Antichrist was borne:
And the 〈 ◊ 〉 part of Popery, namely, merits, and satisfaction by our own works, began when Antichrist was born:
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1352
for Paul spake of it, and against it in his Epistles to the Romanes, and the Galathians,
for Paul spoke of it, and against it in his Epistles to the Romans, and the Galatians,
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1353
and almost in all his Epistles.
and almost in all his Epistles.
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1354
So for fasting on their Saints ••ues, as they call them, their Ember daies, and their popish Lent•• fast, they haue made it a painted garment,
So for fasting on their Saints ••ues, as they call them, their Ember days, and their popish Lent•• fast, they have made it a painted garment,
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1355
and very ••••itorious, and so by little and little they haue made vp this monster of many coto••.
and very ••••itorious, and so by little and little they have made up this monster of many coto••.
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1356
So came in Idolatrie at the first into the Church: first, the images of the godly were o• a good intent brought into the Temples,
So Come in Idolatry At the First into the Church: First, the Images of the godly were o• a good intent brought into the Temples,
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1357
and afterwards superstition crept in like a Ringworms, and men fell to worship them, as in time the Israelites worshipped the brasen S•rpent in the wildernes.
and afterwards Superstition crept in like a Ringworms, and men fell to worship them, as in time the Israelites worshipped the brazen S•rpent in the Wilderness.
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1358
Then the supposed pictures of Christ were worshipped, wher of there grew to be very many,
Then the supposed pictures of christ were worshipped, where of there grew to be very many,
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1359
and neuer any one like another, but euen as it pleased master Painter:
and never any one like Another, but even as it pleased master Painter:
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1360
And then the Crosse by the hie waies side, and then the very letters of the name of Iesus:
And then the Cross by the high ways side, and then the very letters of the name of Iesus:
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1361
and whē the painter had made a picture like some foule Mawkine, or some foolish gameplayer in disguised colours,
and when the painter had made a picture like Some foul Mawkine, or Some foolish gameplayer in disguised colours,
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1362
and set it vp in a glasse windowe, or some stone wall, and a toy tooke ignorant men in the head (for strong is imagination) that must bee our Ladie forsooth, and so to be worshipped.
and Set it up in a glass window, or Some stone wall, and a toy took ignorant men in the head (for strong is imagination) that must be our Lady forsooth, and so to be worshipped.
cc vvd pn31 a-acp p-acp dt n1 n1, cc d n1 n1, cc dt n1 vvd j n2 p-acp dt n1 (c-acp j vbz n1) cst vmb vbi po12 n1 uh, cc av pc-acp vbi vvn.
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1363
Then further, when men began to neglect the most sacred scriptures of God, which are the onely pillar and ground of all trueth, they began to build vpon Councels,
Then further, when men began to neglect the most sacred Scriptures of God, which Are the only pillar and ground of all truth, they began to built upon Counsels,
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1364
and Fathers, and Doctors, and the interpretation of the Church, without any tri•ll of the same to be made by the scriptures:
and Father's, and Doctors, and the Interpretation of the Church, without any tri•ll of the same to be made by the Scriptures:
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1365
and at last the worde of God (which should haue sit as Iudge) was brought down,
and At last the word of God (which should have fit as Judge) was brought down,
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1366
and set at the barre to be iudged by men, yea by his enemies too.
and Set At the bar to be judged by men, yea by his enemies too.
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1367
And by little and little it came to this paste, that the Church could not erre in any thing:
And by little and little it Come to this past, that the Church could not err in any thing:
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1368
and that the Church of Rome must be that only priuiledged Church which could not erre.
and that the Church of Rome must be that only privileged Church which could not err.
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1369
And then they thrust vpon vs what they listed, as the Philistims made Sampson doe what they would,
And then they thrust upon us what they listed, as the philistines made Sampson do what they would,
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1370
when they had put out his eyes. But this was done by degrees: for first, the Bishops and teachers waxed rich and wealthie:
when they had put out his eyes. But this was done by Degrees: for First, the Bishops and Teachers waxed rich and wealthy:
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1371
then they grew to be proud and lordly: then couetous and greedie ▪ then idle and lazie:
then they grew to be proud and lordly: then covetous and greedy ▪ then idle and lazy:
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1372
and then cruell and bloudie, as also subtill and craftie, to couer all withall.
and then cruel and bloody, as also subtle and crafty, to cover all withal.
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1373
And when the starres thus began to fall from heauen, (that is, from the heauenly doctrine,
And when the Stars thus began to fallen from heaven, (that is, from the heavenly Doctrine,
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1374
and from heauenly conuersation, to become so carnall and earthlie minded) the sunne of righteousnes also the Lord Iesus Christ himselfe, that true light began to be darkened,
and from heavenly Conversation, to become so carnal and earthly minded) the sun of righteousness also the Lord Iesus christ himself, that true Light began to be darkened,
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1375
and his Gospell to be depraued, & then the Moone (that is) his Church must needes lose her light:
and his Gospel to be depraved, & then the Moon (that is) his Church must needs loose her Light:
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1376
for shee hath no light but from the sunne:
for she hath no Light but from the sun:
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1377
and then (as the Prophet Ioel speaketh) was the Church also turned into bloud:
and then (as the Prophet Joel speaks) was the Church also turned into blood:
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for vpon these things grewe most horrible persecutions in the Church, through the malice & crueltie of the Prelates,
for upon these things grew most horrible persecutions in the Church, through the malice & cruelty of the Prelates,
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1379
so that she failed both in light and life together.
so that she failed both in Light and life together.
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1380
And so it is to bee feared, that (for our sinnes) it may fall out againe:
And so it is to be feared, that (for our Sins) it may fallen out again:
cc av pn31 vbz pc-acp vbi vvn, cst (p-acp po12 n2) pn31 vmb vvi av av:
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1381
for as by little & little the candle goeth out: so by little & little darknes commeth in.
for as by little & little the candle Goes out: so by little & little darkness comes in.
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1382
And after the same manner came in such monsterous abuses in apparell, both in men and women, such excesse and riot in eating and drinking, such idlenes and prophanenes,
And After the same manner Come in such monstrous Abuses in apparel, both in men and women, such excess and riot in eating and drinking, such idleness and profaneness,
cc p-acp dt d n1 vvd p-acp d j n2 p-acp n1, av-d p-acp n2 cc n2, d n1 cc n1 p-acp vvg cc vvg, d n1 cc n1,
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1383
as is euery where to be seene: & so grewe tumults and rebellions in the common people:
as is every where to be seen: & so grew tumults and rebellions in the Common people:
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1384
so groweth stubbornnes in seruants, and disobedience in children, through sufferance and too much foolish cock•ring, till by little and little many of them come to shame and confusion.
so grows stubbornness in Servants, and disobedience in children, through sufferance and too much foolish cock•ring, till by little and little many of them come to shame and confusion.
av vvz n1 p-acp n2, cc n1 p-acp n2, p-acp n1 cc av d j n1, c-acp p-acp j cc av-j d pp-f pno32 vvi p-acp n1 cc n1.
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1385
And thus haue all ill customes growne vp from time to time, both in the Church,
And thus have all ill customs grown up from time to time, both in the Church,
cc av vhi d j-jn n2 vvn a-acp p-acp n1 p-acp n1, av-d p-acp dt n1,
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1386
and in the Common-wealth, & all by the custome of the diuell, that is, by little and by little:
and in the Commonwealth, & all by the custom of the Devil, that is, by little and by little:
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1387
yea, and that so softly and slilie he creepethinto men, that they can hardly either see him,
yea, and that so softly and slily he creepethinto men, that they can hardly either see him,
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or feele him when he commeth:
or feel him when he comes:
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As wee see the weedes growe vp amongst the corne while men sleepe, but so softly that no man can perceiue how they growe,
As we see the weeds grow up among the corn while men sleep, but so softly that no man can perceive how they grow,
c-acp pns12 vvb dt n2 vvb a-acp p-acp dt n1 cs n2 vvb, cc-acp av av-j cst dx n1 vmb vvi c-crq pns32 vvb,
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1390
or how much they growe at once:
or how much they grow At once:
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1391
but that they doe growe, and in time (if they be not plucked vp) ouergrow the corne, euery man may see that:
but that they do grow, and in time (if they be not plucked up) overgrow the corn, every man may see that:
cc-acp cst pns32 vdb vvi, cc p-acp n1 (cs pns32 vbb xx vvn a-acp) vvi dt n1, d n1 vmb vvi cst:
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1392
Or as the Iuie by little and little creepeth vpon the oke, till at last he doth ouergrowe and destroy the oke:
Or as the Ivy by little and little creeps upon the oak, till At last he does overgrow and destroy the oak:
cc c-acp dt n1 p-acp j cc av-j vvz p-acp dt n1, c-acp p-acp ord pns31 vdz vvb cc vvi dt n1:
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1393
So doth sinne by little and little get vp, and get the strongest and the mightiest men sometimes vnder him:
So does sin by little and little get up, and get the Strongest and the Mightiest men sometime under him:
av vdz n1 p-acp j cc av-j vvi a-acp, cc vvi dt js cc dt js n2 av p-acp pno31:
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1394
as it did Salomon, and Dauid, and Peter, and diuers others, for all their wisedome,
as it did Solomon, and David, and Peter, and diverse Others, for all their Wisdom,
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1395
and learning, and iudgement, and experience, which they had both of themselues, & of the world.
and learning, and judgement, and experience, which they had both of themselves, & of the world.
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1396
Now, to saue our selues from this vsurping and encroching enemie, it shall bee our best course still to pray vnto our God,
Now, to save our selves from this usurping and encroaching enemy, it shall be our best course still to pray unto our God,
av, pc-acp vvi po12 n2 p-acp d j-vvg cc j-vvg n1, pn31 vmb vbi po12 js n1 av pc-acp vvi p-acp po12 n1,
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1397
for the helpe of his grace, and holie spirit, and stil to perswade our soules and our friends by the word of God, to make resistance at the verie first entrie,
for the help of his grace, and holy Spirit, and still to persuade our Souls and our Friends by the word of God, to make resistance At the very First entry,
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1398
and continually to withstand the beginnings and first motions of Sathan vnto any sinne, lest by little and little now a stone and then a stone,
and continually to withstand the beginnings and First motions of Sathan unto any sin, lest by little and little now a stone and then a stone,
cc av-j pc-acp vvi dt n2 cc ord n2 pp-f np1 p-acp d n1, cs p-acp j cc av-j av dt n1 cc av dt n1,
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1399
now a basket full, and then a basketfull, he cast vp his mount, and fortifie himselfe against vs,
now a basket full, and then a basketfull, he cast up his mount, and fortify himself against us,
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vntill he hath battered and spoyled all the good things that were in our soules.
until he hath battered and spoiled all the good things that were in our Souls.
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1401
And that the daunger of these same littles may the better appeare vnto vs, let vs remember that sinne is like leauen, a little wherof will sower the whole lumpe of dowe:
And that the danger of these same littles may the better appear unto us, let us Remember that sin is like leaven, a little whereof will sour the Whole lump of dow:
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1402
It is like fire, whereof but one sparke is sufficient to kindle a great fire, and to burne down a whole citie:
It is like fire, whereof but one spark is sufficient to kindle a great fire, and to burn down a Whole City:
pn31 vbz j n1, c-crq p-acp crd n1 vbz j pc-acp vvi dt j n1, cc pc-acp vvi a-acp dt j-jn n1:
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1403
It is like a tree, whose stubbes remaining in the ground are enough to giue one a fall:
It is like a tree, whose stubs remaining in the ground Are enough to give one a fallen:
pn31 vbz av-j dt n1, rg-crq n2 vvg p-acp dt n1 vbr av-d pc-acp vvi pi dt n1:
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1404
It is like Iezabel that painted harlot, whose verie remnants, as the skul of her head,
It is like Jezebel that painted harlot, whose very remnants, as the skul of her head,
pn31 vbz av-j np1 cst j-vvn n1, rg-crq j n2, c-acp dt n1 pp-f po31 n1,
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1405
& the palmes of her hands, must be buried, least they infect the ayre.
& the palms of her hands, must be buried, lest they infect the air.
cc dt n2 pp-f po31 n2, vmb vbi vvn, cs pns32 vvb dt n1.
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1406
A mote in the Sunne is but a little thing, and yet enough to hinder the sight, to paine the eye,
A mote in the Sun is but a little thing, and yet enough to hinder the sighed, to pain the eye,
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1407
and to trouble the whole bodie. A haire is but a little thing, yet enough to stiffle a mā.
and to trouble the Whole body. A hair is but a little thing, yet enough to stifle a man.
cc pc-acp vvi dt j-jn n1. dt n1 vbz p-acp dt j n1, av av-d p-acp vvb dt n1.
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1408
The •lies of Egypt were but little things, yet none of the least plagues.
The •lies of Egypt were but little things, yet none of the least plagues.
dt n2 pp-f np1 vbdr p-acp j n2, av pix pp-f dt ds n2.
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1409
The lice were lesse then the flies, yet one of the greatest plagues that came vnto Egypt.
The lice were less then the flies, yet one of the greatest plagues that Come unto Egypt.
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1410
And such be our sinnes, which wee call little sinnes, and the Papists call them veniall sinnes, that may bee washed away with a little holie water, &c. we count them little and nothing,
And such be our Sins, which we call little Sins, and the Papists call them venial Sins, that may be washed away with a little holy water, etc. we count them little and nothing,
cc d vbb po12 n2, r-crq pns12 vvb j n2, cc dt njp2 vvb pno32 j n2, cst vmb vbi vvn av p-acp dt j j n1, av pns12 vvb pno32 j cc pix,
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1411
and not to bee stood vpon, nor once to bee touched:
and not to be stood upon, nor once to be touched:
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1412
but in time wee may proue them to bee the greatest plagues that will trouble vs,
but in time we may prove them to be the greatest plagues that will trouble us,
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1413
if securely & rashly we venture vpon them. For though the occasions and motions perhaps bee but small in respect of grosse sinnes,
if securely & rashly we venture upon them. For though the occasions and motions perhaps be but small in respect of gross Sins,
cs av-j cc av-j pns12 vvb p-acp pno32. p-acp cs dt n2 cc n2 av vbi p-acp j p-acp n1 pp-f j n2,
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1414
and hainous crimes, yet there is a hidden corruption in our nature, (whose very froth doth continually annoy the children of God) and that may threaten some hainous downfal in time to come:
and heinous crimes, yet there is a hidden corruption in our nature, (whose very froth does continually annoy the children of God) and that may threaten Some heinous downfall in time to come:
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1415
which hath made euen men of very good report and conuersation to hang downe their heads, still fearing their secret hypocrisie,
which hath made even men of very good report and Conversation to hang down their Heads, still fearing their secret hypocrisy,
r-crq vhz vvn av-j n2 pp-f av j n1 cc n1 pc-acp vvi a-acp po32 n2, av vvg po32 j-jn n1,
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1416
as that which may breake forth to the shame of all the former in time to come.
as that which may break forth to the shame of all the former in time to come.
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1417
In regard whereof, Gods children haue such a ielousie, that they tremble at the very first motions,
In regard whereof, God's children have such a jealousy, that they tremble At the very First motions,
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1418
and the least occasion to sinne that can be.
and the least occasion to sin that can be.
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1419
And the rather too, because they see many excellent men in gifts, and constant in profession,
And the rather too, Because they see many excellent men in Gifts, and constant in profession,
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1420
for a long time, whose ende hath not answered their beginnings.
for a long time, whose end hath not answered their beginnings.
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1421
And this is very true, whether wee looke into the word, 〈 ◊ 〉o the world,
And this is very true, whither we look into the word, 〈 ◊ 〉o the world,
cc d vbz av j, cs pns12 vvb p-acp dt n1, 〈 sy uh dt n1,
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1422
& is a thing that may much humble vs. For though wee may remember what we haue been,
& is a thing that may much humble us For though we may Remember what we have been,
cc vbz dt n1 cst vmb av-d vvi pno12 c-acp cs pns12 vmb vvi r-crq pns12 vhb vbn,
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1423
and what we are, yet who can tell what may come to him hereafter, especially if they yeeld to a little and a little.
and what we Are, yet who can tell what may come to him hereafter, especially if they yield to a little and a little.
cc r-crq pns12 vbr, av q-crq vmb vvi r-crq vmb vvi p-acp pno31 av, av-j cs pns32 vvb p-acp dt j cc dt j.
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1424
But alas there be some too venturous, which thinke it no masterie to offer themselues to ma•king,
But alas there be Some too venturous, which think it no mastery to offer themselves to ma•king,
cc-acp uh pc-acp vbi d av j, r-crq vvb pn31 dx n1 pc-acp vvi px32 p-acp vvg,
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1425
and minstrelsie, and dauncing, and wanton companie, nor to runne into quarrels, and brawles, and contentions,
and minstrelsy, and dancing, and wanton company, nor to run into quarrels, and brawls, and contentions,
cc n1, cc vvg, cc j-jn n1, ccx pc-acp vvi p-acp n2, cc n2, cc n2,
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1426
as though they had their ear•s, and their eyes, and their hands at command•ment:
as though they had their ear•s, and their eyes, and their hands At command•ment:
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1427
But Gods children are afrayd of these occasions, as knowing that their eyes may bee p•ouoked to lust, their eares may quickly listen• to vnchast delights,
But God's children Are afraid of these occasions, as knowing that their eyes may be p•ouoked to lust, their ears may quickly listen• to unchaste delights,
cc-acp npg1 n2 vbr j pp-f d n2, c-acp vvg cst po32 n2 vmb vbi vvn p-acp n1, po32 n2 vmb av-j n1 p-acp j n2,
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1428
and their handes may sodainly strike a deadly blo••• &c. Therefore both men and women are 〈 ◊ 〉 beware howe they venture vpon such small occasions,
and their hands may suddenly strike a deadly blo••• etc. Therefore both men and women Are 〈 ◊ 〉 beware how they venture upon such small occasions,
cc po32 n2 vmb av-j vvi dt j n1 av av d n2 cc n2 vbr 〈 sy 〉 vvb c-crq pns32 vvb p-acp d j n2,
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1429
for though thou meanest no su•• matter, yet for thy venturing without warr••• thou mayest be ouer thy shoes before thou b• aware.
for though thou Meanest no su•• matter, yet for thy venturing without warr••• thou Mayest be over thy shoes before thou b• aware.
c-acp cs pns21 vv2 dx n1 n1, av p-acp po21 n-vvg p-acp n1 pns21 vm2 vbi p-acp po21 n2 c-acp pns21 n1 j.
(8) sermon (DIV2)
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1430
And yet because vice is so neare vnto vertue, wee must also beware of superstition, fo• the enemie still laboureth either to make 〈 ◊ 〉 too hardie and venturous,
And yet Because vice is so near unto virtue, we must also beware of Superstition, fo• the enemy still Laboureth either to make 〈 ◊ 〉 too hardy and venturous,
cc av c-acp n1 vbz av av-j p-acp n1, pns12 vmb av vvi pp-f n1, n1 dt n1 av vvz d pc-acp vvi 〈 sy 〉 av j cc j,
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1431
or else to feare it to• superstitiously. And to these temptations our nature is very pliable.
or Else to Fear it to• superstitiously. And to these temptations our nature is very pliable.
cc av pc-acp vvi pn31 n1 av-j. cc p-acp d n2 po12 n1 vbz av j.
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1432
First to presumption, and ouer much hardines, as may appear•hy our common speech.
First to presumption, and over much hardiness, as may appear•hy our Common speech.
ord p-acp n1, cc p-acp d n1, c-acp vmb j po12 j n1.
(8) sermon (DIV2)
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1433
Tush the preacher i• but a man as I am, hee hath his infirmities as well as others:
Tush the preacher i• but a man as I am, he hath his infirmities as well as Others:
uh dt n1 n1 p-acp dt n1 c-acp pns11 vbm, pns31 vhz po31 n2 c-acp av c-acp n2-jn:
(8) sermon (DIV2)
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1434
we are no Angels, our nature is corrupt, we are but men, and I am sure you will not make vs Gods, a little is not so much,
we Are no Angels, our nature is corrupt, we Are but men, and I am sure you will not make us God's, a little is not so much,
pns12 vbr dx n2, po12 n1 vbz j, pns12 vbr p-acp n2, cc pns11 vbm j pn22 vmb xx vvi pno12 n2, dt j vbz xx av av-d,
(8) sermon (DIV2)
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1435
and if God were so hard as you would make him, that were hard indeede, &c. Thus Satha• commeth to tempt men vnto presumption:
and if God were so hard as you would make him, that were hard indeed, etc. Thus Satha• comes to tempt men unto presumption:
cc cs np1 vbdr av j c-acp pn22 vmd vvi pno31, cst vbdr j av, av av np1 vvz pc-acp vvi n2 p-acp n1:
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1436
but when hee would driue men to despayre ▪ then he apparelleth himselfe in another sute,
but when he would driven men to despair ▪ then he apparelleth himself in Another suit,
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1437
and then of a flie he maketh an Elephant, and of a moate a mountaine.
and then of a fly he makes an Elephant, and of a moat a mountain.
cc av pp-f dt n1 pns31 vvz dt n1, cc pp-f dt n1 dt n1.
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1438
If hee cannot bring men to make conscience where they should ▪ he will labour to bring them to make conscience where they should not.
If he cannot bring men to make conscience where they should ▪ he will labour to bring them to make conscience where they should not.
cs pns31 vmbx vvi n2 pc-acp vvi n1 c-crq pns32 vmd ▪ pns31 vmb vvi pc-acp vvi pno32 pc-acp vvi n1 c-crq pns32 vmd xx.
(8) sermon (DIV2)
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1439
As wee see the• maner of manie is either to be profane in thei• mirth, or to allow no mirth at all, either too gawish & new•angled in their attire,
As we see the• manner of many is either to be profane in thei• mirth, or to allow no mirth At all, either too gawish & new•angled in their attire,
c-acp pns12 vvb n1 n1 pp-f d vbz av-d pc-acp vbi j p-acp n1 n1, cc pc-acp vvi dx n1 p-acp d, av-d av j cc vvn p-acp po32 n1,
(8) sermon (DIV2)
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1440
or to allow no ornament at all, and so in many things •ce: he careth not, whether thou be remisse, or superstitious, so thou bee one.
or to allow no ornament At all, and so in many things •ce: he Careth not, whither thou be remiss, or superstitious, so thou be one.
cc pc-acp vvi dx n1 p-acp d, cc av p-acp d n2 av: pns31 vvz xx, cs pns21 vbb j, cc j, av pns21 vbb crd.
(8) sermon (DIV2)
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1441
Gods children therefore must labour for a measure, and that must bee sought for in the worde, which will guide them in the narrow way:
God's children Therefore must labour for a measure, and that must be sought for in the word, which will guide them in the narrow Way:
npg1 n2 av vmb vvi p-acp dt n1, cc cst vmb vbi vvn p-acp p-acp dt n1, r-crq vmb vvi pno32 p-acp dt j n1:
(8) sermon (DIV2)
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1442
shewing ••eu•ry thing what is the vertue, and what is the vice; what is the meane, and what is the extreame on either hand.
showing ••eu•ry thing what is the virtue, and what is the vice; what is the mean, and what is the extreme on either hand.
vvg av n1 r-crq vbz dt n1, cc r-crq vbz dt n1; q-crq vbz dt j, cc r-crq vbz dt j-jn p-acp d n1.
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In these extremi•ies, if any man hath beene ouertaken by little, and a little, (as who hath not) let him imagine himselfe to be sicke, either of a spirituall consumption, or a spirituall burning fe•er:
In these extremi•ies, if any man hath been overtaken by little, and a little, (as who hath not) let him imagine himself to be sick, either of a spiritual consumption, or a spiritual burning fe•er:
p-acp d n2, cs d n1 vhz vbn vvn p-acp j, cc dt j, (c-acp r-crq vhz xx) vvb pno31 vvi px31 pc-acp vbi j, av-d pp-f dt j n1, cc dt j j-vvg n1:
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1444
and let him from henceforth keepe that diet which is prescribed vnto him in the word,
and let him from henceforth keep that diet which is prescribed unto him in the word,
cc vvb pno31 p-acp av vvi d n1 r-crq vbz vvn p-acp pno31 p-acp dt n1,
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1445
and carefully abstaine from such occasions hereafter:
and carefully abstain from such occasions hereafter:
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1446
and by the grace of God he shall redouer himselfe againe, though not by and by,
and by the grace of God he shall redouer himself again, though not by and by,
cc p-acp dt n1 pp-f np1 pns31 vmb vvi px31 av, cs xx p-acp cc a-acp,
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1447
but by little and little, like the man that hath been very sicke, who first feeleth a stomacke to meate,
but by little and little, like the man that hath been very sick, who First feeleth a stomach to meat,
cc-acp p-acp j cc j, av-j dt n1 cst vhz vbn av j, r-crq ord vvz dt n1 p-acp n1,
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1448
and then hath some tast of his meat• which before was vnsauorie vnto him:
and then hath Some taste of his meat• which before was unsavoury unto him:
cc av vhz d n1 pp-f po31 n1 r-crq a-acp vbds j p-acp pno31:
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1449
and then he beginneth to sit vp in his bed, then to rise out of his bed,
and then he begins to fit up in his Bed, then to rise out of his Bed,
cc av pns31 vvz pc-acp vvi a-acp p-acp po31 n1, cs pc-acp vvi av pp-f po31 n1,
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1450
and then to walke in his chamber:
and then to walk in his chamber:
cc av pc-acp vvi p-acp po31 n1:
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1451
and after that abroad by a staffe, and by little and little, (through the blessing of God) commeth to his full strength againe.
and After that abroad by a staff, and by little and little, (through the blessing of God) comes to his full strength again.
cc c-acp cst av p-acp dt n1, cc p-acp j cc j, (p-acp dt n1 pp-f np1) vvz p-acp po31 j n1 av.
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1452
Neither let any willing mind be discouraged, by the hardnes of his hart, which he now feel•th wrought by the custome of Sathan:
Neither let any willing mind be discouraged, by the hardness of his heart, which he now feel•th wrought by the custom of Sathan:
av-d vvb d j n1 vbi vvn, p-acp dt n1 pp-f po31 n1, r-crq pns31 av vhz vvn p-acp dt n1 pp-f np1:
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1453
but let him plie the meanes appointed by God and he shall see, that as the water droppeth 〈 ◊ 〉 the flint vntill it be worne hollowe,
but let him ply the means appointed by God and he shall see, that as the water drops 〈 ◊ 〉 the flint until it be worn hollow,
cc-acp vvb pno31 vvi dt n2 vvn p-acp np1 cc pns31 vmb vvi, cst p-acp dt n1 vvz 〈 sy 〉 dt n1 c-acp pn31 vbb vvn j-jn,
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1454
so the w••ter of Gods grace shall be still dropping vpo• thy hard hart, vntill thou be recouered.
so the w••ter of God's grace shall be still dropping vpo• thy hard heart, until thou be recovered.
av dt n1 pp-f ng1 n1 vmb vbi av j-vvg n1 po21 j n1, c-acp pns21 vbb vvn.
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1455
And thus wee haue seene the custome of Sathan, and how it may be broken. Another note is this:
And thus we have seen the custom of Sathan, and how it may be broken. another note is this:
cc av pns12 vhb vvn dt n1 pp-f np1, cc c-crq pn31 vmb vbi vvn. j-jn n1 vbz d:
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1456
That the wicked doe still extenuate, and lessen their sinnes, crying: Yet a little, and it is but a little:
That the wicked do still extenuate, and lessen their Sins, crying: Yet a little, and it is but a little:
cst dt j vdb av vvi, cc vvi po32 n2, vvg: av dt j, cc pn31 vbz p-acp dt j:
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1457
but the children of God do say their sinnes are great, and cannot aggrauate them enough.
but the children of God do say their Sins Are great, and cannot aggravate them enough.
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1458
And this is their griefe, that they cannot lay out their sins enough: lob setteth blasphemie vpon the sins of his children, when they were banquetting together:
And this is their grief, that they cannot lay out their Sins enough: lob sets blasphemy upon the Sins of his children, when they were banqueting together:
cc d vbz po32 n1, cst pns32 vmbx vvi av po32 n2 av-d: np1 vvz n1 p-acp dt n2 pp-f po31 n2, c-crq pns32 vbdr vvg av:
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1459
and it might bee some idle word• or vnsauorie iesting might passe their lipp•• when they were set to bee merrie:
and it might be Some idle word• or unsavoury jesting might pass their lipp•• when they were Set to be merry:
cc pn31 vmd vbi d j n1 cc j n-vvg vmd vvi po32 n1 c-crq pns32 vbdr vvn pc-acp vbi j:
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1460
but lob g••ueth it no lesse name thē blaspheming of God. Christians in their feastinges and meeting•• ▪ powre out riuers of idle words:
but lob g••ueth it no less name them blaspheming of God. Christians in their feastings and meeting•• ▪ pour out Rivers of idle words:
cc-acp vvb vvz pn31 av-dx av-dc vvi pno32 vvg pp-f np1. np1 p-acp po32 n2-vvg cc n1 ▪ vvi av n2 pp-f j n2:
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1461
and if a ma• call them rebellion or blasphemie:
and if a ma• call them rebellion or blasphemy:
cc cs dt n1 vvb pno32 n1 cc n1:
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1462
what? th•• is too full mouth, wee must seeke some 〈 ◊ 〉 wordes to colour them withall:
what? th•• is too full Mouth, we must seek Some 〈 ◊ 〉 words to colour them withal:
r-crq? n1 vbz av j n1, pns12 vmb vvi d 〈 sy 〉 n2 pc-acp vvi pno32 av:
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1463
like the 〈 ◊ 〉 which will not say they stole it, but they tooke it.
like the 〈 ◊ 〉 which will not say they stole it, but they took it.
av-j dt 〈 sy 〉 r-crq vmb xx vvi pns32 vvd pn31, cc-acp pns32 vvd pn31.
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1464
If the Preacher shall labour to lay out the ouglesomenes of sinne, hee is called a rayl•• for his labour.
If the Preacher shall labour to lay out the ouglesomenes of sin, he is called a rayl•• for his labour.
cs dt n1 vmb vvi pc-acp vvi av dt n1 pp-f n1, pns31 vbz vvn dt n1 p-acp po31 n1.
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1465
Paul called himselfe a blasphemer, a persecuter, and the chiefe of sinner•;Paul called himself a blasphemer, a Persecutor, and the chief of sinner•;
np1 vvn px31 dt n1, dt n1, cc dt n-jn pp-f n1;
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1466
though hee were not so indeede, yet thus 〈 ◊ 〉 laboureth to beate downe himselfe,
though he were not so indeed, yet thus 〈 ◊ 〉 Laboureth to beat down himself,
cs pns31 vbdr xx av av, av av 〈 sy 〉 vvz pc-acp vvi a-acp px31,
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1467
and to 〈 ◊ 〉 humbled with true repentance, and hee had the spirite of God.
and to 〈 ◊ 〉 humbled with true Repentance, and he had the Spirit of God.
cc pc-acp 〈 sy 〉 vvn p-acp j n1, cc pns31 vhd dt n1 pp-f np1.
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1468
Therefore they that will not be launced, and haue sinne touched, it is a signe that they haue not the spirite of GOD.
Therefore they that will not be lanced, and have sin touched, it is a Signen that they have not the Spirit of GOD.
av pns32 cst vmb xx vbi vvn, cc vhb n1 vvn, pn31 vbz dt n1 cst pns32 vhb xx dt n1 pp-f np1.
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1469
The world calleth couetousnes good husbandrie: but the worde calles it idolatrie, and the •ote of all euill.
The world calls covetousness good Husbandry: but the word calls it idolatry, and the •ote of all evil.
dt n1 vvz n1 j n1: cc-acp dt n1 vvz pn31 n1, cc dt n1 pp-f d n-jn.
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1470
The world calleth pride clenlines and handsomnes, but the worde calles it fighting against God: The world calls pride cleanliness and handsomeness, but the word calls it fighting against God:
dt n1 vvz n1 n1 cc n1, cc-acp dt n1 vvz pn31 vvg p-acp np1:
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1471
the world calleth their painting of faces, the frisling of hayre, the wearing of false hayre,
the world calls their painting of faces, the frisling of hair, the wearing of false hair,
dt n1 vvz po32 n-vvg pp-f n2, dt j pp-f n1, dt n-vvg pp-f j n1,
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1472
and other such disguisinged deformities, and ougly inuentions, both seemely and comelie ornaments: the worde cals them whotish attire.
and other such disguisinged deformities, and ugly Inventions, both seemly and comely Ornament: the word calls them whotish attire.
cc j-jn d j-vvn n2, cc j n2, d j cc j n2: dt n1 vvz pno32 j n1.
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1473
The worlde calleth malice and hatred, manhood: the word cals it manslaughter. The worlde calleth excessiue eating and drinking, and ryoting and idlenes, and chambring, good fellowship: The world calls malice and hatred, manhood: the word calls it manslaughter. The world calls excessive eating and drinking, and rioting and idleness, and chambering, good fellowship:
dt n1 vvz n1 cc n1, n1: dt n1 vvz pn31 n1. dt n1 vvz j n-vvg cc vvg, cc vvg cc n1, cc j-vvg, j n1:
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81
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1474
the worde calleth them the sinnes of Sodome, and Gomorrha: the worlde saith that fornication is but a tricke of youth, and a common infirmitie:
the word calls them the Sins of Sodom, and Gomorrha: the world Says that fornication is but a trick of youth, and a Common infirmity:
dt n1 vvz pno32 dt n2 pp-f np1, cc np1: dt n1 vvz d n1 vbz p-acp dt n1 pp-f n1, cc dt j n1:
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1475
the word saith it is to make the members of Christ, the members of a harlot:
the word Says it is to make the members of christ, the members of a harlot:
dt n1 vvz pn31 vbz pc-acp vvi dt n2 pp-f np1, dt n2 pp-f dt n1:
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81
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1476
the world calleth that honest recreation, which the worde saithe, bringeth the wrath of GOD vppon the children of disobedience.
the world calls that honest recreation, which the word Saith, brings the wrath of GOD upon the children of disobedience.
dt n1 vvz d j n1, r-crq dt n1 vvz, vvz dt n1 pp-f np1 p-acp dt n2 pp-f n1.
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81
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1477
The worlde saithe they take but their fees, when the worde saith they play the theeues:
The world Saith they take but their fees, when the word Says they play the thieves:
dt n1 vvz pns32 vvb p-acp po32 n2, c-crq dt n1 vvz pns32 vvb dt n2:
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81
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1478
the world calleth that dutie, which the word calleth robberie. And so it is in many things moe.
the world calls that duty, which the word calls robbery. And so it is in many things more.
dt n1 vvz d n1, r-crq dt n1 vvz n1. cc av pn31 vbz p-acp d n2 av-dc.
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81
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1479
But as the worde speaketh of sinne, so doth the godly speake of sinne;
But as the word speaks of sin, so does the godly speak of sin;
cc-acp c-acp dt n1 vvz pp-f n1, av vdz dt j vvi pp-f n1;
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1480
for they speake 〈 ◊ 〉 the spirite of God, which is not contrarie 〈 ◊ 〉 the worde of God,
for they speak 〈 ◊ 〉 the Spirit of God, which is not contrary 〈 ◊ 〉 the word of God,
c-acp pns32 vvb 〈 sy 〉 dt n1 pp-f np1, r-crq vbz xx j-jn 〈 sy 〉 dt n1 pp-f np1,
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81
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1481
And thus we soe how very foule sinnes hauing gotten a liuerie of the•• Master the diuell,
And thus we so how very foul Sins having got a livery of the•• Master the Devil,
cc av pns12 av c-crq av j n2 vhg vvn dt n1 pp-f n1 n1 dt n1,
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81
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1482
and stolen the cloake of vertue, doe i•tte it, and braue i• vp 〈 ◊ 〉 downe,
and stolen the cloak of virtue, do i•tte it, and brave i• up 〈 ◊ 〉 down,
cc vvn dt n1 pp-f n1, vdb vvi pn31, cc j n1 a-acp 〈 sy 〉 a-acp,
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81
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1483
like fidlers, and players, vndernoble mens coates: which (when their coates are taken away) are butrogues by statute:
like fiddlers, and players, undernoble men's coats: which (when their coats Are taken away) Are butrogues by statute:
av-j n2, cc n2, j ng2 n2: r-crq (c-crq po32 n2 vbr vvn av) vbr n2 p-acp n1:
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1484
and the other when their coloured cloaks are taken 〈 ◊ 〉 way, are most foule,
and the other when their coloured cloaks Are taken 〈 ◊ 〉 Way, Are most foul,
cc dt j-jn c-crq po32 j-vvn n2 vbr vvn 〈 sy 〉 n1, vbr av-ds j,
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81
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1485
and ougly diuels by the worde of God: yet no man must say so, but at his perill.
and ugly Devils by the word of God: yet no man must say so, but At his peril.
cc j n2 p-acp dt n1 pp-f np1: av dx n1 vmb vvi av, cc-acp p-acp po31 n1.
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81
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1486
For the diuell when hee hath brought vp a fashion, will followe the fashion himselfe:
For the Devil when he hath brought up a fashion, will follow the fashion himself:
p-acp dt n1 c-crq pns31 vhz vvn a-acp dt n1, vmb vvi dt n1 px31:
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81
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1487
and the fashion is amongst hunters, that if any body doe call a hound or a spaniell by the name of a dogge, he must be punished,
and the fashion is among Hunters, that if any body do call a hound or a spaniel by the name of a dog, he must be punished,
cc dt n1 vbz p-acp n2, cst cs d n1 vdb vvi dt n1 cc dt n1 p-acp dt n1 pp-f dt n1, pns31 vmb vbi vvn,
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81
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1488
because the hauke hath no taile, but a traine, as if she were some state:
Because the hawk hath no tail, but a train, as if she were Some state:
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81
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1489
and two bee not a couple, but a cast, and a brase, and I knowe not what:
and two bee not a couple, but a cast, and a brase, and I know not what:
cc crd n1 xx dt n1, cc-acp dt n1, cc dt n1, cc pns11 vvb xx r-crq:
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81
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1490
So, if a man come when the diuell is at hunting, and call the wicked his dogges, by the name of hell hounds;
So, if a man come when the Devil is At hunting, and call the wicked his Dogs, by the name of hell hounds;
av, cs dt n1 vvb c-crq dt n1 vbz p-acp vvg, cc vvb dt j po31 n2, p-acp dt n1 pp-f n1 n2;
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81
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1491
as they are indeede, he must be punished: for they are neither dogs nor hel hounds, but good fellowes:
as they Are indeed, he must be punished: for they Are neither Dogs nor hell hounds, but good Fellows:
c-acp pns32 vbr av, pns31 vmb vbi vvn: c-acp pns32 vbr dx n2 ccx n1 n2, cc-acp j n2:
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81
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1492
and their hunting of vertue and godlines, is good fellowship: And hereupon a common harlot is commonly called a good fellowe.
and their hunting of virtue and godliness, is good fellowship: And hereupon a Common harlot is commonly called a good fellow.
cc po32 n-vvg pp-f n1 cc n1, vbz j n1: cc av dt j n1 vbz av-j vvn dt j n1.
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81
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1493
And still the diuell followeth the fashion:
And still the Devil follows the fashion:
cc av dt n1 vvz dt n1:
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81
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1494
for amōgst men of trade, & manuel occupations, they haue words of art belonging to euery toole and instrument in their shops:
for amongst men of trade, & manuel occupations, they have words of art belonging to every tool and Instrument in their shops:
c-acp p-acp n2 pp-f n1, cc fw-ge n2, pns32 vhb n2 pp-f n1 vvg p-acp d n1 cc n1 p-acp po32 n2:
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81
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1495
and if a man come into their shoppes, and doe but touch any of them,
and if a man come into their shops, and do but touch any of them,
cc cs dt n1 vvb p-acp po32 n2, cc vdb p-acp vvi d pp-f pno32,
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1496
or call them by other names then the occupation doth call them by, (as to cal a spade a spade a spade) is a forfeit called for by and by.
or call them by other names then the occupation does call them by, (as to call a spade a spade a spade) is a forfeit called for by and by.
cc vvb pno32 p-acp j-jn n2 av dt n1 vdz vvi pno32 p-acp, (c-acp pc-acp vvi dt n1 dt n1 dt n1) vbz dt n-jn vvn p-acp p-acp cc p-acp.
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81
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1497
So if a man come into the diuels warehouse, and doe but touch a piece, except it be to buy it;
So if a man come into the Devils warehouse, and do but touch a piece, except it be to buy it;
av cs dt n1 vvb p-acp dt ng1 n1, cc vdb p-acp vvi dt n1, c-acp pn31 vbb pc-acp vvi pn31;
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81
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1498
and doe but call his tooles and implements by other names then hee and the occupation doth call them:
and do but call his tools and implements by other names then he and the occupation does call them:
cc vdb p-acp vvi po31 n2 cc n2 p-acp j-jn n2 cs pns31 cc dt n1 vdz vvi pno32:
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81
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1499
as to cal a knaue a knaue, you shal straightway haue one or other at you for a forfet, which doe serue for nothing els,
as to call a knave a knave, you shall straightway have one or other At you for a forfeit, which do serve for nothing Else,
c-acp pc-acp vvi dt n1 dt n1, pn22 vmb av vhi crd cc n-jn p-acp pn22 p-acp dt vvi, r-crq vdb vvi p-acp pix av,
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1500
but to watch for such booties: and are as glad of them too as sumners are of citations:
but to watch for such booties: and Are as glad of them too as sumners Are of citations:
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81
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1501
or as quiristers in Cathedrall Churches, when they see a man come into the quire with his spurres on his heeles:
or as quiristers in Cathedral Churches, when they see a man come into the choir with his spurs on his heals:
cc c-acp n2 p-acp n1 n2, c-crq pns32 vvb dt n1 vvb p-acp dt n1 p-acp po31 n2 p-acp po31 n2:
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1502
because then they hope to get something to encrease their commons, by a law of their owne, such as Christ was put to death by,
Because then they hope to get something to increase their commons, by a law of their own, such as christ was put to death by,
c-acp cs pns32 vvb pc-acp vvi pi pc-acp vvi po32 n2, p-acp dt n1 pp-f po32 d, d c-acp np1 vbds vvn p-acp n1 p-acp,
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81
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1503
But that •oule that lieth so wide open that he cannot see his sinnes, but maketh great sinnes small,
But that •oule that lies so wide open that he cannot see his Sins, but makes great Sins small,
cc-acp cst n1 cst vvz av av-j j cst pns31 vmbx vvi po31 n2, cc-acp vvz j n2 j,
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81
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1504
and calleth sower sweete, and darknes light, as Esay speaketh, Woe bee vnto them saith the same Prophet:
and calls sour sweet, and darkness Light, as Isaiah speaks, Woe be unto them Says the same Prophet:
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81
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1505
They shall one day feele the greatnes of their sinnes to their cost and paine:
They shall one day feel the greatness of their Sins to their cost and pain:
pns32 vmb crd n1 vvi dt n1 pp-f po32 n2 p-acp po32 n1 cc n1:
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81
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1506
for it is a true •aying of Christ in the 5. of Mathew, Hee that breaketh the least of Gods Commandements,
for it is a true •aying of christ in the 5. of Matthew, He that breaks the least of God's commandments,
c-acp pn31 vbz dt j n-vvg pp-f np1 p-acp dt crd pp-f np1, pns31 cst vvz dt ds pp-f npg1 n2,
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1507
and teacheth men so to doe; shall bee the least in the kingdome of heauen: that is, he shall haue no place at all there:and Teaches men so to do; shall be the least in the Kingdom of heaven: that is, he shall have no place At all there:
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1508
for Christ speaketh of it, but according to that opinion ▪ which men had of it.
for christ speaks of it, but according to that opinion ▪ which men had of it.
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81
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1509
Thus haue wee spied the diuels craft in minsing of sinne, now let vs learne to make some vse of it.
Thus have we spied the Devils craft in mincing of sin, now let us Learn to make Some use of it.
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81
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1510
The Magistrate may learne hereby to take heede, that he yeeld not so much as a little to the wicked,
The Magistrate may Learn hereby to take heed, that he yield not so much as a little to the wicked,
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1511
because they watch at an inch for the least aduantage that can bee:
Because they watch At an inch for the least advantage that can be:
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1512
like the seruants of Benhadad King of Aram, when they were parling with Achab the King of Isra•ll about their master:
like the Servants of Benhadad King of Aram, when they were parling with Ahab the King of Isra•ll about their master:
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1513
of whome it is said in the holy historie, that they tooke diligent heede, if they could catch any thing of him:
of whom it is said in the holy history, that they took diligent heed, if they could catch any thing of him:
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1514
& when they heard Achab but call their master his brother, they made hast, and said thy brother Benhadad: to shewe how the Magistrate is watched:
& when they herd Ahab but call their master his brother, they made haste, and said thy brother Benhadad: to show how the Magistrate is watched:
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1515
& if the wicked perceiue any coldnes, or fearefulnes, or negligence in him, or heare but a word of comfort from his mouth that makes for them, they worke vpon that,
& if the wicked perceive any coldness, or fearfulness, or negligence in him, or hear but a word of Comfort from his Mouth that makes for them, they work upon that,
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1516
like the stream against a bācke, if there be but a little hole made through it.
like the stream against a bank, if there be but a little hold made through it.
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1517
Hereby the Minister also is taught to take heed how he straineth his conscience against the trueth in any thing,
Hereby the Minister also is taught to take heed how he straineth his conscience against the truth in any thing,
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1518
though neuer so small, lest in time hee swallow downe camels, as some doe steeples, and make shipwracke of all:
though never so small, lest in time he swallow down Camels, as Some do steeples, and make shipwreck of all:
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1519
like Demas, and Hermogenes, with their fellowe Phygellus, of whom Paul speaketh: and like Diotrephes, against whom Saint Iohn giu•th euidence.
like Demas, and Hermogenes, with their fellow Phygellus, of whom Paul speaks: and like Diotrephes, against whom Saint John giu•th evidence.
av-j np1, cc np1, p-acp po32 n1 np1, pp-f ro-crq np1 vvz: cc av-j np1, p-acp ro-crq n1 np1 av n1.
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1520
It is the policie of the world to lay baits and snares for the Ministers of Christ:
It is the policy of the world to lay baits and snares for the Ministers of christ:
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1521
it must bee therefore their wisedome to hould out the world at the swords point.
it must be Therefore their Wisdom to hold out the world At the swords point.
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1522
For couetousnes is like aquaf•rtis vpon steele, and if it take the hart once, it will not leaue till it hath eaten out the spirit of GOD there, and all goodnes there.
For covetousness is like aquaf•rtis upon steel, and if it take the heart once, it will not leave till it hath eaten out the Spirit of GOD there, and all Goodness there.
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1523
And therefore the Apostle doothe well call it the roote of all euill:
And Therefore the Apostle doth well call it the root of all evil:
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1524
for so it is, for wheresoeuer it taketh roote, it rooteth out all goodnes, causing to erre from the faith & pearceth the •oule through with many sorrowes:
for so it is, for wheresoever it Takes root, it roots out all Goodness, causing to err from the faith & pierceth the •oule through with many sorrows:
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1525
so doth she reward her master for giuing her lodging, like the viper that eateth out her mothers bellie,
so does she reward her master for giving her lodging, like the viper that Eateth out her mother's belly,
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1526
and so getteth his owne being with the destruction of another.
and so gets his own being with the destruction of Another.
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1527
Here also may parents learne not to feede their childrens humours too much, nor to suffer them ouer long,
Here also may Parents Learn not to feed their Children's humours too much, nor to suffer them over long,
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1528
as the manner of many is to doe, nor to inure them to such wantonnes, nicenes,
as the manner of many is to do, nor to inure them to such wantonness, niceness,
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1529
and pride, as we see in many: for they will grow to such things fast enough without teaching:
and pride, as we see in many: for they will grow to such things fast enough without teaching:
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1530
and by little and little it may turne them to shame, and their parents to smart and griefe,
and by little and little it may turn them to shame, and their Parents to smart and grief,
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1531
as too wofull experience dooth daily teach.
as too woeful experience doth daily teach.
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1532
As Absalom being suffered a little, first killed his brother Amnon: then abused his fathers concubines:
As Absalom being suffered a little, First killed his brother Amnon: then abused his Father's concubines:
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1533
then stole a way the hearts of his fathers subiects, and at last rose vp in armes,
then stole a Way the hearts of his Father's Subjects, and At last rose up in arms,
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1534
and droue his father out of his owne kingdome: and this came by little and little.
and drove his father out of his own Kingdom: and this Come by little and little.
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1535
And if the twigge bee suffered to grow crooked, it will be crooked when it is come to bea ••ee,
And if the twig be suffered to grow crooked, it will be crooked when it is come to bea ••ee,
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1536
and then it will sooner bee broken then •owed.
and then it will sooner be broken then •owed.
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1537
To some parents and masters it is a pastime to see their childrē and seruants runne colting about the streetes with open mouth, like a kennell of hounds:
To Some Parents and Masters it is a pastime to see their children and Servants run colting about the streets with open Mouth, like a kennel of hounds:
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1538
but to the godly and wise it is both a griefe, and a shame, because they know that by little and a little, they may proue impudent,
but to the godly and wise it is both a grief, and a shame, Because they know that by little and a little, they may prove impudent,
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1539
and shameles, and theeues, and harlots: for then doe such seede take deepest rooting.
and shameless, and thieves, and harlots: for then do such seed take Deepest rooting.
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1540
Hence may wo•ldlings also take warning, and learne to come to the word preached when they are called,
Hence may wo•ldlings also take warning, and Learn to come to the word preached when they Are called,
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1541
least if they listen but a little vnto the enchantments of worldly commoditie, they fall quite away:
lest if they listen but a little unto the enchantments of worldly commodity, they fallen quite away:
cs cs pns32 vvb p-acp dt j p-acp dt n2 pp-f j n1, pns32 vvb av av:
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1542
like the vnworthie guests in the Gospell, who trifled away the time so long with excuses, that at length they were quite excluded.
like the unworthy guests in the Gospel, who trifled away the time so long with excuses, that At length they were quite excluded.
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1543
And in the hearing of the word, take we heede how wee heare:
And in the hearing of the word, take we heed how we hear:
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1544
for then by little and by little the diuell will robbe vs of al, or fill our heads with so many toyes and by-matters, that we shall bee neuer the better, but the worse.
for then by little and by little the Devil will rob us of all, or fill our Heads with so many toys and by-matters, that we shall be never the better, but the Worse.
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1545
And lastly, he• let all Christians learne not to feede vpon v• kindnesses, least by little and little it grow to • mortall hatred,
And lastly, he• let all Christians Learn not to feed upon v• Kindnesses, lest by little and little it grow to • Mortal hatred,
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1546
and an vtter mislike one of 〈 ◊ 〉 other, without any likelihood of sound reconciliation for euer.
and an utter mislike one of 〈 ◊ 〉 other, without any likelihood of found reconciliation for ever.
cc dt j vvi crd pp-f 〈 sy 〉 n-jn, p-acp d n1 pp-f j n1 p-acp av.
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1547
And this that teacheth some, may teach all to beware of the diuels dangerous custome. But whosoeuer taketh warning the Sluggard will take none:
And this that Teaches Some, may teach all to beware of the Devils dangerous custom. But whosoever Takes warning the Sluggard will take none:
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1548
for he crieth still, Yet a little sleepe, a little slumber, and a little folding of the hands to sleepe:
for he cries still, Yet a little sleep, a little slumber, and a little folding of the hands to sleep:
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1549
therefore now let him hearken vnto his iudgement.
Therefore now let him harken unto his judgement.
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1550
The Sluggards iudgment.
The Sluggards judgement.
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1551
The seuenth Sermon. 11 Therefore thy pouertie commeth as one that tra•••leth by the way ▪ and thy necessitie like an armed man.
The Seventh Sermon. 11 Therefore thy poverty comes as one that tra•••leth by the Way ▪ and thy necessity like an armed man.
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1552
HEre is now the Sluggards iudgement, and the fruite of idlenes, and negligence. The wicked man (sayth Dauid ) trauelleth of mischiefe, and bringeth forth a lye.
Here is now the Sluggards judgement, and the fruit of idleness, and negligence. The wicked man (say David) travelleth of mischief, and brings forth a lie.
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1553
And the Sluggard (sayth Salomon) trauelleth of idlenes, & bringeth forth pouertie, and necessitie: two twinnes borne both at a burden,
And the Sluggard (say Solomon) travelleth of idleness, & brings forth poverty, and necessity: two twins born both At a burden,
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1554
but such ill fauoured ones, that euery one is out of loue with them so soone as they are borne.
but such ill favoured ones, that every one is out of love with them so soon as they Are born.
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1555
A poore, and a ne•die birth, without beautie, or comelines, o• shape, or strength, or any thing to liue vpon o• his owne.
A poor, and a ne•die birth, without beauty, or comeliness, o• shape, or strength, or any thing to live upon o• his own.
dt j, cc dt n1 n1, p-acp n1, cc n1, n1 n1, cc n1, cc d n1 pc-acp vvi p-acp n1 po31 d.
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1556
And surely a fit birth for the Sluggard to begge withall.
And surely a fit birth for the Sluggard to beg withal.
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1557
The sluggard and the sluggards birth, are faine to liue vpon other mens labours, and yet are still poore, and necdie:
The sluggard and the sluggards birth, Are feign to live upon other men's labours, and yet Are still poor, and necdie:
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1558
like Pharaohs seuen leane kine which ••uoured seuen fat kine, and yet were leane: now that was but a dreame, but this is a trueth. And n• •••uaile:
like Pharaohs seuen lean kine which ••uoured seuen fat kine, and yet were lean: now that was but a dream, but this is a truth. And n• •••uaile:
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1559
for it is iust and 〈 … 〉 which will not sowe in sommer, for feare of a shower, should beg in winter when showers doe fall.
for it is just and 〈 … 〉 which will not sow in summer, for Fear of a shower, should beg in winter when showers do fallen.
c-acp pn31 vbz j cc 〈 … 〉 r-crq vmb xx vvi p-acp n1, p-acp n1 pp-f dt n1, vmd vvi p-acp n1 c-crq n2 vdb vvi.
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1560
And he that will not worke when he may, and is able, must bee put from his meate when he would eate.
And he that will not work when he may, and is able, must be put from his meat when he would eat.
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1561
Therefore thy pouertie commeth, &c. As if he should say, thou art the cause of thy owne pouertie thy selfe, which is more then the sluggard would willingly confesse.Therefore thy poverty comes, etc. As if he should say, thou art the cause of thy own poverty thy self, which is more then the sluggard would willingly confess.
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1562
For by nature we would be rich, and idle too:
For by nature we would be rich, and idle too:
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1563
and when 〈 ◊ 〉 are most dissolute and careles, yet then 〈 ◊ 〉 looke to bee relieued aswell as if they had ••uer been the cause of their owne pouertie:
and when 〈 ◊ 〉 Are most dissolute and careless, yet then 〈 ◊ 〉 look to be relieved aswell as if they had ••uer been the cause of their own poverty:
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1564
〈 ◊ 〉 prophane reprobates, which looke to cometo heauen aswell as any bodie, and yet care not for the ordinarie meanes which God hath appoynted to bring men thither by.
〈 ◊ 〉 profane Reprobates, which look to cometo heaven aswell as any body, and yet care not for the ordinary means which God hath appointed to bring men thither by.
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1565
By this then wee may see what a hard matter it is for flesh and bloud to see what is the crue cause of Gods hand vpon men, especia••• when the fault is in our selues: for selfe-loue is blinde.
By this then we may see what a hard matter it is for Flesh and blood to see what is the crew cause of God's hand upon men, especia••• when the fault is in our selves: for Self-love is blind.
p-acp d cs pns12 vmb vvi r-crq dt j n1 pn31 vbz p-acp n1 cc n1 pc-acp vvi r-crq vbz dt n1 n1 pp-f npg1 n1 p-acp n2, n1 c-crq dt n1 vbz p-acp po12 n2: p-acp n1 vbz j.
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1566
And though we bee-plagued through our owne default, yet commonly we think not so: but wee make that the cause which is not the cause:
And though we bee-plagued through our own default, yet commonly we think not so: but we make that the cause which is not the cause:
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1567
sometime most wickedly accusing the Lord of harde dealing against vs, who is most iust in all his waies,
sometime most wickedly accusing the Lord of harden dealing against us, who is most just in all his ways,
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1568
and holie in all his workes: sometime crying out vpon the hardnes of the weather, and vnseasonablenes of the yeare:
and holy in all his works: sometime crying out upon the hardness of the weather, and unseasonableness of the year:
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1569
sometimes condemming others for wā• of charitie, and compassion, as is to bee seene when any dearth, or scarcitio commeth vpon vs:
sometime condemming Others for wan• of charity, and compassion, as is to be seen when any dearth, or scarcitio comes upon us:
av vvg n2-jn p-acp n1 pp-f n1, cc n1, c-acp vbz pc-acp vbi vvn c-crq d n1, cc fw-la vvz p-acp pno12:
(9) sermon (DIV2)
86
Page 128
1570
sometime with one thing, and sometime with another:
sometime with one thing, and sometime with Another:
av p-acp crd n1, cc av p-acp j-jn:
(9) sermon (DIV2)
86
Page 128
1571
but as for our selues we can neuer intende it, to search out the cause there:
but as for our selves we can never intend it, to search out the cause there:
cc-acp c-acp p-acp po12 n2 pns12 vmb av-x vvi pn31, pc-acp vvi av dt n1 a-acp:
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86
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1572
but still put it off from our selues, though indeede our owne sinnes haue moued the Lord to deale in this and that sort against vs. Wherein we shew our selues to be the right children of Adam 〈 ◊ 〉:
but still put it off from our selves, though indeed our own Sins have moved the Lord to deal in this and that sort against us Wherein we show our selves to be the right children of Adam 〈 ◊ 〉:
cc-acp av vvd pn31 a-acp p-acp po12 n2, cs av po12 d n2 vhb vvn dt n1 pc-acp vvi p-acp d cc d n1 p-acp pno12 c-crq pns12 vvb po12 n2 pc-acp vbi dt j-jn n2 pp-f np1 〈 sy 〉:
(9) sermon (DIV2)
86
Page 128
1573
for so playd they when the Lord came to examine them about the eating of the fo•bidden fruite:
for so played they when the Lord Come to examine them about the eating of the fo•bidden fruit:
c-acp av vvd pns32 c-crq dt n1 vvd pc-acp vvi pno32 p-acp dt n-vvg pp-f dt j-vvn n1:
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86
Page 128
1574
Adam layeth his fault vpon his wife, and his wife puts it off to the •erpent: Adam Layeth his fault upon his wife, and his wife puts it off to the •erpent:
np1 vvz po31 n1 p-acp po31 n1, cc po31 n1 vvz pn31 a-acp p-acp dt n1:
(9) sermon (DIV2)
86
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1575
but neither of 〈 ◊ 〉 would be knowne 〈 ◊ 〉int in fa〈 ◊ 〉.
but neither of 〈 ◊ 〉 would be known 〈 ◊ 〉int in fa〈 ◊ 〉.
cc-acp dx pp-f 〈 sy 〉 vmd vbi vvn 〈 sy n1 p-acp n1 sy 〉.
(9) sermon (DIV2)
86
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1576
So when any plague or calamitie came vpon the heathen, they cried out against the Christians,
So when any plague or calamity Come upon the heathen, they cried out against the Christians,
av c-crq d n1 cc n1 vvd p-acp dt j-jn, pns32 vvd av p-acp dt njpg2,
(9) sermon (DIV2)
86
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1577
and •ayd, that they were the cause of 〈 ◊ 〉, which indeede was 〈 … 〉:
and •ayd, that they were the cause of 〈 ◊ 〉, which indeed was 〈 … 〉:
cc vvd, cst pns32 vbdr dt n1 pp-f 〈 sy 〉, r-crq av vbds 〈 … 〉:
(9) sermon (DIV2)
86
Page 128
1578
for •od plagued the heathen, because they 〈 ◊ 〉 the Christians.
for •od plagued the heathen, Because they 〈 ◊ 〉 the Christians.
p-acp n1 vvd dt j-jn, c-acp pns32 〈 sy 〉 dt np1.
(9) sermon (DIV2)
86
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1579
By which wee may see 〈 ◊ 〉 heathenish tricke this is among 〈 ◊ 〉, to blame, oth•r• f•• that which themselues are the causers of:
By which we may see 〈 ◊ 〉 Heathenish trick this is among 〈 ◊ 〉, to blame, oth•r• f•• that which themselves Are the causers of:
p-acp r-crq pns12 vmb vvi 〈 sy 〉 j n1 d vbz p-acp 〈 sy 〉, pc-acp vvi, n1 n1 cst r-crq px32 vbr dt n2 pp-f:
(9) sermon (DIV2)
86
Page 136
1580
like Achab, who said that Eliah troubled Israel, when it was himselfe that troubled Israel, as Eli•• truely told him. like Ahab, who said that Elijah troubled Israel, when it was himself that troubled Israel, as Eli•• truly told him.
j np1, r-crq vvd cst np1 vvn np1, c-crq pn31 vbds px31 cst vvd np1, c-acp np1 av-j vvd pno31.
(9) sermon (DIV2)
86
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1581
Though Achab be dead, y•• his peeuish and peruerse opinion still liueth amongst vs, and the wicked keepe it fast,
Though Ahab be dead, y•• his peevish and perverse opinion still lives among us, and the wicked keep it fast,
cs np1 vbi j, n1 po31 j cc j n1 av vvz p-acp pno12, cc dt j vvi pn31 av-j,
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86
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1582
and pleade hard for it, as though it were Achabs legacie beq•eathed vnto them, which no man may take from them.
and plead hard for it, as though it were Ahab's legacy beq•eathed unto them, which no man may take from them.
cc vvi av-j p-acp pn31, c-acp cs pn31 vbdr ng1 n1 vvn p-acp pno32, r-crq dx n1 vmb vvi p-acp pno32.
(9) sermon (DIV2)
86
Page 136
1583
For when any bee fallen into decay, and proued bankeroupts, as many are through their owne follie:
For when any be fallen into decay, and proved bankeroupts, as many Are through their own folly:
p-acp c-crq d vbb vvn p-acp n1, cc vvn n2-jn, c-acp d vbr p-acp po32 d n1:
(9) sermon (DIV2)
86
Page 136
1584
as some by vn• aduised suretiship: some by play and gaming: some by feasting: some by negligence:
as Some by vn• advised suretyship: Some by play and gaming: Some by feasting: Some by negligence:
c-acp d p-acp n1 vvd n1: d p-acp n1 cc n-vvg: d p-acp vvg: d p-acp n1:
(9) sermon (DIV2)
86
Page 136
1585
some by cousening, and other vngo•ly practises:
Some by cosening, and other vngo•ly practises:
d p-acp vvg, cc j-jn j n2:
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86
Page 136
1586
Then they crie out vpon the preachers, or against the preaching of the worde, or again•• the professors of the Gospell, or against their creditors:
Then they cry out upon the Preachers, or against the preaching of the word, or again•• the professors of the Gospel, or against their creditors:
av pns32 vvb av p-acp dt n2, cc p-acp dt vvg pp-f dt n1, cc n1 dt n2 pp-f dt n1, cc p-acp po32 n2:
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86
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1587
like d•gges which barke at the Moone, when it giueth 〈 ◊ 〉, and n•ue• did hurt them, more then Eliah did hurt Achab, when perhaps he tolde him of his fa•••,
like d•gges which bark At the Moon, when it gives 〈 ◊ 〉, and n•ue• did hurt them, more then Elijah did hurt Ahab, when perhaps he told him of his fa•••,
av-j n2 r-crq n1 p-acp dt n1, c-crq pn31 vvz 〈 sy 〉, cc n1 vdd vvi pno32, av-dc cs np1 vdd vvi np1, c-crq av pns31 vvd pno31 pp-f po31 n1,
(9) sermon (DIV2)
86
Page 136
1588
and bad him looke to his soule. And being thus bewitched and besott•d, they sleepe 〈 ◊ 〉 out in all securitie,
and bade him look to his soul. And being thus bewitched and besott•d, they sleep 〈 ◊ 〉 out in all security,
cc vvd pno31 vvi p-acp po31 n1. np1 vbg av vvn cc vvn, pns32 vvb 〈 sy 〉 av p-acp d n1,
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86
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1589
and brauerie, •hrowding themselues vnder false pretences, and vaine •llegations:
and bravery, •hrowding themselves under false pretences, and vain •llegations:
cc n1, vvg px32 p-acp j n2, cc j n2:
(9) sermon (DIV2)
86
Page 136
1590
as l•nas did vnder the hatch••, when both himselfe and the wholeship were readie to petish with him.
as l•nas did under the hatch••, when both himself and the wholeship were ready to petish with him.
c-acp n2 vdd p-acp dt n1, c-crq av-d px31 cc dt n1 vbdr j p-acp j p-acp pno31.
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86
Page 136
1591
And so doe wi•• ked men lye still in their vnthriftines, and idlenes, and vaine life,
And so do wi•• ked men lie still in their unthriftiness, and idleness, and vain life,
cc av vdb n1 j n2 vvb av p-acp po32 n1, cc n1, cc j n1,
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86
Page 136
1592
when they bee readi• 〈 ◊ 〉 •ink themselues, and many others with 〈 ◊ 〉 Therefore the Lord doth here pul out the sluggard,
when they be readi• 〈 ◊ 〉 •ink themselves, and many Others with 〈 ◊ 〉 Therefore the Lord does Here pull out the sluggard,
c-crq pns32 vbb n1 〈 sy 〉 vvb px32, cc d n2-jn p-acp 〈 sy 〉 av dt n1 vdz av vvi av dt n1,
(9) sermon (DIV2)
86
Page 136
1593
and set both his sinne and the fruit thereof before his face, and telleth him plainly that himselfe is the cause of his owne pouertie,
and Set both his sin and the fruit thereof before his face, and Telleth him plainly that himself is the cause of his own poverty,
cc vvd d po31 n1 cc dt n1 av p-acp po31 n1, cc vvz pno31 av-j cst px31 vbz dt n1 pp-f po31 d n1,
(9) sermon (DIV2)
86
Page 136
1594
and miserie, and none but himselfe.
and misery, and none but himself.
cc n1, cc pix cc-acp px31.
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86
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1595
Againe, wee are to note that God doth not say •••plie [ pouertie shall come vpon thee ] but he sayth, [ Thy pouertie ] teaching vs thereby to distinguish of pouertie, and the causes thereof:
Again, we Are to note that God does not say •••plie [ poverty shall come upon thee ] but he say, [ Thy poverty ] teaching us thereby to distinguish of poverty, and the Causes thereof:
av, pns12 vbr p-acp n1 cst np1 vdz xx vvi av-j [ n1 vmb vvi p-acp pno21 ] cc-acp pns31 vvz, [ po21 n1 ] n-vvg pno12 av pc-acp vvi pp-f n1, cc dt n2 av:
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87
Page 136
1596
for sometimes good men are in pouertie, aswell as bad: Christ was poore in the world, bu• his pouertie was to make vs rich:
for sometime good men Are in poverty, aswell as bad: christ was poor in the world, bu• his poverty was to make us rich:
c-acp av j n2 vbr p-acp n1, av c-acp j: np1 vbds j p-acp dt n1, n1 po31 n1 vbds pc-acp vvi pno12 j:
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87
Page 136
1597
Iob was striken with pouertie, & yet a good man, fearing God, and painfull to doe any good that he could to all men:Job was stricken with poverty, & yet a good man, fearing God, and painful to do any good that he could to all men:
np1 vbds vvn p-acp n1, cc av dt j n1, vvg np1, cc j pc-acp vdi d j cst pns31 vmd p-acp d n2:
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87
Page 136
1598
but his pouertie was sent him to make tri•ll of his patience, and to set forth the riches of Gods spirit in him, which els could not haue so well appeared.
but his poverty was sent him to make tri•ll of his patience, and to Set forth the riches of God's Spirit in him, which Else could not have so well appeared.
cc-acp po31 n1 vbds vvn pno31 pc-acp vvi av pp-f po31 n1, cc pc-acp vvi av dt n2 pp-f npg1 n1 p-acp pno31, r-crq av vmd xx vhi av av vvd.
(9) sermon (DIV2)
87
Page 136
1599
Lazarus was poore, but his pouertie was to trie the rich mans charitie withall, and to make the hard hear••dnes of rich gluttons to appeare.Lazarus was poor, but his poverty was to try the rich men charity withal, and to make the hard hear••dnes of rich gluttons to appear.
np1 vbds j, cc-acp po31 n1 vbds pc-acp vvi dt j ng1 n1 av, cc pc-acp vvi dt j n1 pp-f j n2 pc-acp vvi.
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87
Page 136
1600
And as the blind• m•n in the Gospell, was made blinde, neither for his owne sinne,
And as the blind• m•n in the Gospel, was made blind, neither for his own sin,
cc c-acp dt n1 vvn p-acp dt n1, vbds vvn j, av-d p-acp po31 d n1,
(9) sermon (DIV2)
87
Page 136
1601
nor his parents sinne, but that the worke of God might bee made manifest in him:
nor his Parents sin, but that the work of God might be made manifest in him:
ccx po31 ng1 n1, cc-acp cst dt n1 pp-f np1 vmd vbi vvn j p-acp pno31:
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87
Page 136
1602
so some are made poore, neither through their owne fault, nor through their pa•ents fault,
so Some Are made poor, neither through their own fault, nor through their pa•ents fault,
av d vbr vvn j, av-dx p-acp po32 d n1, ccx p-acp po32 n2 n1,
(9) sermon (DIV2)
87
Page 136
1603
but that the work of God might appeare in them, as it did in Iob: and that in other• either the worke of God,
but that the work of God might appear in them, as it did in Job: and that in other• either the work of God,
cc-acp cst dt n1 pp-f np1 vmd vvi p-acp pno32, c-acp pn31 vdd p-acp np1: cc cst p-acp n1 av-d dt n1 pp-f np1,
(9) sermon (DIV2)
87
Page 136
1604
or els the work of the diuell may bee made manifest, while s•me shew compassion in relieuing the poore, and others shut vp all compassion from the poore.
or Else the work of the Devil may be made manifest, while s•me show compassion in relieving the poor, and Others shut up all compassion from the poor.
cc av dt n1 pp-f dt n1 vmb vbi vvn j, cs n1 vvb n1 p-acp vvg dt j, cc n2-jn vvn a-acp d n1 p-acp dt j.
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87
Page 138
1605
All men shall dye, but not all of one disease. Many haue suffered, but not al fo• one cause:
All men shall die, but not all of one disease. Many have suffered, but not all fo• one cause:
av-d n2 vmb vvi, cc-acp xx d pp-f crd n1. av-d vhb vvn, cc-acp xx d n1 crd n1:
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87
Page 138
1606
some haue suffered as cuill doers, and some for well doing: and true it is, that not the death, but the cause makes a martyr.
Some have suffered as cuill doers, and Some for well doing: and true it is, that not the death, but the cause makes a martyr.
d vhb vvn p-acp j n2, cc d c-acp av vdg: cc j pn31 vbz, cst xx dt n1, cc-acp dt n1 vvz dt n1.
(9) sermon (DIV2)
87
Page 138
1607
Therefore to make this poynt more plaine, wee will consider of two things. First, how many kinds of pouertie there be.
Therefore to make this point more plain, we will Consider of two things. First, how many Kinds of poverty there be.
av pc-acp vvi d n1 av-dc j, pns12 vmb vvi pp-f crd n2. ord, c-crq d n2 pp-f n1 pc-acp vbi.
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87
Page 138
1608
Secondly, what be the true causes of the sa••.
Secondly, what be the true Causes of the sa••.
ord, q-crq vbb dt j n2 pp-f dt n1.
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88
Page 138
1609
Of pouertie then we will make two 〈 ◊ 〉, according to the parts of man consisting of body and soule,
Of poverty then we will make two 〈 ◊ 〉, according to the parts of man consisting of body and soul,
pp-f n1 cs pns12 vmb vvi crd 〈 sy 〉, vvg p-acp dt n2 pp-f n1 vvg pp-f n1 cc n1,
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89
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1610
as by the same rule wee 〈 ◊ 〉 both the Sluggard temporall, and the Sluggard spirituall:
as by the same Rule we 〈 ◊ 〉 both the Sluggard temporal, and the Sluggard spiritual:
c-acp p-acp dt d n1 pns12 〈 sy 〉 av-d dt n1 j, cc dt n1 j:
(9) sermon (DIV2)
89
Page 138
1611
So that there is the 〈 ◊ 〉 of the bodie, and the pouertie of the soul•:
So that there is the 〈 ◊ 〉 of the body, and the poverty of the soul•:
av cst pc-acp vbz dt 〈 sy 〉 pp-f dt n1, cc dt n1 pp-f dt n1:
(9) sermon (DIV2)
89
Page 138
1612
••dily pouerty is bodily want, and that is when a man wanteth such necessaries as belong to this life,
••dily poverty is bodily want, and that is when a man Wants such necessaries as belong to this life,
av-j n1 vbz j n1, cc d vbz c-crq dt n1 vvz d n2-j p-acp vvi p-acp d n1,
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Page 138
1613
as health, and food, and apparel•, and money, and lodging, and houshould 〈 ◊ 〉, and sufficient to pay euery man his 〈 ◊ 〉.
as health, and food, and apparel•, and money, and lodging, and household 〈 ◊ 〉, and sufficient to pay every man his 〈 ◊ 〉.
c-acp n1, cc n1, cc n1, cc n1, cc n1, cc n1 〈 sy 〉, cc j pc-acp vvi d n1 po31 〈 sy 〉.
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Page 138
1614
And of this bodily pouertie there bee also two kinds: some belonging to the godly;
And of this bodily poverty there be also two Kinds: Some belonging to the godly;
cc pp-f d j n1 pc-acp vbi av crd n2: d vvg p-acp dt j;
(9) sermon (DIV2)
89
Page 138
1615
and some to the wicked, for both good and bad haue oftentimes their part in these wantes.
and Some to the wicked, for both good and bad have oftentimes their part in these Wants.
cc d p-acp dt j, c-acp d j cc j vhb av po32 n1 p-acp d n2.
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89
Page 138
1616
So that good men, and honest men may 〈 ◊ 〉 poore, and yet good and honest still:
So that good men, and honest men may 〈 ◊ 〉 poor, and yet good and honest still:
av cst j n2, cc j n2 vmb 〈 sy 〉 j, cc av j cc j av:
(9) sermon (DIV2)
89
Page 138
1617
for goodnes and hone•tie goeth not by riches, for oftentimes worldly riches are meanes to the wicked to make them worse and 〈 ◊ 〉, hauing wealth to corrupt themselues and others, authoritie to doe violence,
for Goodness and hone•tie Goes not by riches, for oftentimes worldly riches Are means to the wicked to make them Worse and 〈 ◊ 〉, having wealth to corrupt themselves and Others, Authority to do violence,
p-acp n1 cc n1 vvz xx p-acp n2, c-acp av j n2 vbr n2 p-acp dt j pc-acp vvi pno32 av-jc cc 〈 sy 〉, vhg n1 pc-acp vvi px32 cc n2-jn, n1 pc-acp vdi n1,
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Page 138
1618
and health makes them lustie to doe mischiefe.
and health makes them lusty to do mischief.
cc n1 vvz pno32 j pc-acp vdi n1.
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Page 138
1619
Neither doe dishonestie and wickednes alwaies go• by pouertie and want, though these thinges be counted the onely euils of this life:
Neither do dishonesty and wickedness always go• by poverty and want, though these things be counted the only evils of this life:
av-dx vdb n1 cc n1 av n1 p-acp n1 cc n1, cs d n2 vbb vvn dt j n2-jn pp-f d n1:
(9) sermon (DIV2)
89
Page 138
1620
yet we see sometime they are meanes to good men to make them better, as pouertie to bridle lust, basenes to humble them,
yet we see sometime they Are means to good men to make them better, as poverty to bridle lust, baseness to humble them,
av pns12 vvb av pns32 vbr n2 p-acp j n2 pc-acp vvi pno32 av-jc, c-acp n1 pc-acp vvi n1, n1 pc-acp vvi pno32,
(9) sermon (DIV2)
89
Page 138
1621
and incumbrances to driue them to God, and to teach them to succour others:
and encumbrances to driven them to God, and to teach them to succour Others:
cc n2 pc-acp vvi pno32 p-acp np1, cc pc-acp vvi pno32 pc-acp vvi n2-jn:
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89
Page 138
1622
by which we may see that the pouertie of La•arus is better then the riches of Diues: The sickenes of a wise man, with his wisedome, is better then the health of a foole with his follie.
by which we may see that the poverty of La•arus is better then the riches of Diues: The sickness of a wise man, with his Wisdom, is better then the health of a fool with his folly.
p-acp r-crq pns12 vmb vvi cst dt n1 pp-f np1 vbz jc cs dt n2 pp-f fw-la: dt n1 pp-f dt j n1, p-acp po31 n1, vbz jc cs dt n1 pp-f dt n1 p-acp po31 n1.
(9) sermon (DIV2)
89
Page 138
1623
And what goods soeuer a man hath, he cannot bee a good man so long as hee himselfe is euill:
And what goods soever a man hath, he cannot be a good man so long as he himself is evil:
cc q-crq n2-j av dt n1 vhz, pns31 vmbx vbi dt j n1 av av-j c-acp pns31 px31 vbz j-jn:
(9) sermon (DIV2)
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Page 138
1624
and if a man may be tearmed a good man for hauing riches, then a foole may bee tearmed a wise man when hee hath on a wise mans gowne.
and if a man may be termed a good man for having riches, then a fool may be termed a wise man when he hath on a wise men gown.
cc cs dt n1 vmb vbi vvn dt j n1 p-acp vhg n2, cs dt n1 vmb vbi vvn dt j n1 c-crq pns31 vhz p-acp dt j ng1 n1.
(9) sermon (DIV2)
89
Page 138
1625
The Scriptures speake much in the commendation of godly poore men, and preferreth them before vngodly rich men, as there is cause:
The Scriptures speak much in the commendation of godly poor men, and preferreth them before ungodly rich men, as there is cause:
dt n2 vvb av-d p-acp dt n1 pp-f j j n2, cc vvz pno32 p-acp j j n2, c-acp pc-acp vbz n1:
(9) sermon (DIV2)
89
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1626
ye see your calling (sayth the Apostle to the Corinthians) How that not many wisemen after the flesh, not many mightie, not many noble are called:
you see your calling (say the Apostle to the Corinthians) How that not many Wise men After the Flesh, not many mighty, not many noble Are called:
pn22 vvb po22 n1 (vvz dt n1 p-acp dt njp2) c-crq d xx d n2 p-acp dt n1, xx d j, xx d j vbr vvn:
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Page 138
1627
but God hath chosen the foolish things of the world, to confound the wise: and God hath chosen the weake thinges of the world to confound the mightie things:
but God hath chosen the foolish things of the world, to confound the wise: and God hath chosen the weak things of the world to confound the mighty things:
cc-acp np1 vhz vvn dt j n2 pp-f dt n1, pc-acp vvi dt j: cc np1 vhz vvn dt j n2 pp-f dt n1 pc-acp vvi dt j n2:
(9) sermon (DIV2)
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1628
and vile things of the world, and things which are despised, hath God chosen, &c. To shewe of what person• for the most part Gods Church doth consist:
and vile things of the world, and things which Are despised, hath God chosen, etc. To show of what person• for the most part God's Church does consist:
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now what greater preferment then to be chosen of God, and who are counted more foolish,
now what greater preferment then to be chosen of God, and who Are counted more foolish,
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and more weake, and more vile, and more despised in the world then the poore, especially whom God hath chosen,
and more weak, and more vile, and more despised in the world then the poor, especially whom God hath chosen,
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and set his marke vpon? Among other great matters which Christ sent to Iohn to shew the power of Christ;
and Set his mark upon? Among other great matters which christ sent to John to show the power of christ;
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this was one thing of speciall note, that the poore receiued the Gospell, which was as great a work, this was one thing of special note, that the poor received the Gospel, which was as great a work,
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& as much to be reioyced at as that the halt did walke, or that the leapers were clēsed,
& as much to be rejoiced At as that the halt did walk, or that the leapers were cleansed,
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or that the deafe did h•are.
or that the deaf did h•are.
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The rich were most boūd to receiue the Gospel, but the poore receiued it, & it was as much as if he had said, the poore are become rich,
The rich were most bound to receive the Gospel, but the poor received it, & it was as much as if he had said, the poor Are become rich,
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& the rich are poore, for the gospel is true riches.
& the rich Are poor, for the gospel is true riches.
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Salomon sayth, Better is the poore man that walketh in his vprightnes, then a rich man that peruerteth his w••es: Solomon say, Better is the poor man that walks in his uprightness, then a rich man that perverteth his w••es:
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to shewe that a poore man may bee an vpright man, and an vpright man may be a poore man,
to show that a poor man may be an upright man, and an upright man may be a poor man,
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and yet is to be preferred before the wicked rich man. And in an other place hee sayth, Better is a poore and a wise child,
and yet is to be preferred before the wicked rich man. And in an other place he say, Better is a poor and a wise child,
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then an old & a foolish King which wil••• more be admonished: then an old & a foolish King which wil••• more be admonished:
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to shew that wisedome and lowlines doe not alwaies goe by yeares and riches, though the riches of a king,
to show that Wisdom and lowliness do not always go by Years and riches, though the riches of a King,
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and that some mens pouertie is more blessed, then some mens riches: and as the poore which are godly, are more blessed then the vngodly rich:
and that Some men's poverty is more blessed, then Some men's riches: and as the poor which Are godly, Are more blessed then the ungodly rich:
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so are they in more account with the Lord, and alwaies more deare vnto him.
so Are they in more account with the Lord, and always more deer unto him.
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And therefore hath the Lord laid downe so many charges in his worde concerning the poore, which are as so many letters sent vnto the rich in their behalfe.
And Therefore hath the Lord laid down so many charges in his word Concerning the poor, which Are as so many letters sent unto the rich in their behalf.
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Remoue not the bounds of the fatherles, (sayth the Lord) for he that is more mightie will surely defend them. Remove not the bounds of the fatherless, (say the Lord) for he that is more mighty will surely defend them.
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And againe, •ob not the poore, because they are poore, neither oppresse the afficted in i•dgement,
And again, •ob not the poor, Because they Are poor, neither oppress the afflicted in i•dgement,
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for the Lord will, &c. To shewe that the poore haue as good frends to stand by thē, as the rich:for the Lord will, etc. To show that the poor have as good Friends to stand by them, as the rich:
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for the Lord himselfe doth promise to take their part, especially (as S. Paul saith) If they feare God, & be of the houshold of faith.
for the Lord himself does promise to take their part, especially (as S. Paul Says) If they Fear God, & be of the household of faith.
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And not without special cause in his singular wisdome hath his maiestie so ordained, that there shall alwaies be some poore mingled amōg the rich in this life, & one reason is:
And not without special cause in his singular Wisdom hath his majesty so ordained, that there shall always be Some poor mingled among the rich in this life, & one reason is:
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thereby to trie the rich mens charitie, as appeareth by the Lords owne testimonie, because there shall be euer some poore in the land, therefore I command thee, saying:
thereby to try the rich men's charity, as appears by the lords own testimony, Because there shall be ever Some poor in the land, Therefore I command thee, saying:
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Thou shalt open thy hand vnto thy brother, (that is, thou shalt bee liberal, Thou shalt open thy hand unto thy brother, (that is, thou shalt be liberal,
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and not close-fisted vnto thy brother) to thy needie, and to thy poore in thy laude:
and not close-fisted unto thy brother) to thy needy, and to thy poor in thy laud:
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calling them our poore, and our needie, &c. As if they were of our familie and charge, to be prouided for by vs. And to this doth the Son of God, the Lord Iesus also giue witnes:
calling them our poor, and our needy, etc. As if they were of our family and charge, to be provided for by us And to this does the Son of God, the Lord Iesus also give witness:
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The poore (saith he) you shall alwaies haue with you, but me you shall not haue, (meaning in bodily presence) and looke what 〈 ◊ 〉 would doe for me, doe it for them: The poor (Says he) you shall always have with you, but me you shall not have, (meaning in bodily presence) and look what 〈 ◊ 〉 would do for me, do it for them:
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to shew that if the poore were wanting, the rich should not haue whereupon to exercise the works of liberalitie, and christian compassion.
to show that if the poor were wanting, the rich should not have whereupon to exercise the works of liberality, and christian compassion.
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Another reason why there are poore in the world aswell as rich, is, that by such a differēce Gods bountifull liberalitie might appeare to the rich,
another reason why there Are poor in the world aswell as rich, is, that by such a difference God's bountiful liberality might appear to the rich,
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as he would haue the liberalitie of the rich appeare to the poore. God could haue made all alike, and enriched all alike, if it pleased him:
as he would have the liberality of the rich appear to the poor. God could have made all alike, and enriched all alike, if it pleased him:
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but hee sawe this inequalitie to bee more for his glorie;
but he saw this inequality to be more for his glory;
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wherein appeareth so many singular arguments of his vnspeakable wisdome, and power, and mercie, and goodnes towards all men, and all his creatures.
wherein appears so many singular Arguments of his unspeakable Wisdom, and power, and mercy, and Goodness towards all men, and all his creatures.
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For if al were head, where were the comelines of the bodie? And what doth shew the height of the mountaine but the valley that lieth vnder it? And if the rich consider well of the worke of God in this poynt, they shall finde great cause to loue the poore, and not to disdaine them.
For if all were head, where were the comeliness of the body? And what does show the height of the mountain but the valley that lies under it? And if the rich Consider well of the work of God in this point, they shall find great cause to love the poor, and not to disdain them.
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We see how proude and insolent many are if they get vp a gorgious house ouer their heads,
We see how proud and insolent many Are if they get up a gorgeous house over their Heads,
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or a veluet coate vpon their backes, or a golde chaine about their necks:
or a velvet coat upon their backs, or a gold chain about their necks:
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and as for their poore neighbours, they count them but as peasants and slaues in respect of themselues.
and as for their poor neighbours, they count them but as peasants and slaves in respect of themselves.
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1664
But alas poore soules, what is it that setteth out the brauerie of their building,
But alas poor Souls, what is it that sets out the bravery of their building,
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but the poore cottage that standeth by it? And in what estimation would their veluets and silkes bee had,
but the poor cottage that Stands by it? And in what estimation would their velvets and silks be had,
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1666
if some did not weare frize, and goe plainly apparelled? And againe, if none were vnlearned,
if Some did not wear freeze, and go plainly appareled? And again, if none were unlearned,
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1667
then who would reuerence the learned? or what account would there be of Artes and Scicoces,
then who would Reverence the learned? or what account would there be of Arts and Scicoces,
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1668
if the knowledge of them were equallie giuen to euery one? And where doth wisdome shine most in her glorious beautie,
if the knowledge of them were equally given to every one? And where does Wisdom shine most in her glorious beauty,
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1669
but in the middest of fooles? Therefore men should leaue admiring of themselues, and despising of others which come short of them,
but in the midst of Fools? Therefore men should leave admiring of themselves, and despising of Others which come short of them,
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1670
whether it be in the riches of the bodie, or in the riches of the minde,
whither it be in the riches of the body, or in the riches of the mind,
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1671
and learne to praise the wisedome and goodnes of the giuer and disposer of them,
and Learn to praise the Wisdom and Goodness of the giver and disposer of them,
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and in all humblenes of minde vse them to the glorie of the giuer, and the benefite of their brethren.
and in all humbleness of mind use them to the glory of the giver, and the benefit of their brothers.
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And further, how could the rich liue without the poore and baser sort of people, whom God hath made their seruants to supplie their wants? For as it is not meete the ploughman should weare the Crowne:
And further, how could the rich live without the poor and baser sort of people, whom God hath made their Servants to supply their Wants? For as it is not meet the ploughman should wear the Crown:
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so is it as vnfit for the King to holde the plough.
so is it as unfit for the King to hold the plough.
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And therefore as in the bodie naturall God placed diuers members, and all differing one from an other, that one might be seruiceable to an other:
And Therefore as in the body natural God placed diverse members, and all differing one from an other, that one might be serviceable to an other:
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so in the bodie politicall he hath in no lesse wisedome made diuers degrees & estates of men, that one might be seruiceable & helpfull vnto another.
so in the body political he hath in no less Wisdom made diverse Degrees & estates of men, that one might be serviceable & helpful unto Another.
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And thus wee see that for diuers causes the Lord will haue the poore still amongst the rich,
And thus we see that for diverse Causes the Lord will have the poor still among the rich,
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and that good men haue bin in pouertie aswell as bad:
and that good men have been in poverty aswell as bad:
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1679
and yet the Lo••• hath still supplied their wants, and not 〈 ◊ 〉 them to lacke what he sawe good for 〈 ◊ 〉 neither wil he,
and yet the Lo••• hath still supplied their Wants, and not 〈 ◊ 〉 them to lack what he saw good for 〈 ◊ 〉 neither will he,
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1680
but wil either giue them bread, or abate their hunger, or giue such a blesing with their little portion, that it shal go as fa••e,
but will either give them bred, or abate their hunger, or give such a blessing with their little portion, that it shall go as fa••e,
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and content them aswell as if it were gre•••, and withall makes them rich in the heauenly graces of his spirite, wherein many very 〈 ◊ 〉 rich men of the world are both bare and barren.
and content them aswell as if it were gre•••, and withal makes them rich in the heavenly graces of his Spirit, wherein many very 〈 ◊ 〉 rich men of the world Are both bore and barren.
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As there be good poore men, so be there also wicked poore men, which are become poore and miserable through their owne negligence, and slothfulnes:
As there be good poor men, so be there also wicked poor men, which Are become poor and miserable through their own negligence, and slothfulness:
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such are they 〈 ◊ 〉 Salomon speaketh vnto in my text.
such Are they 〈 ◊ 〉 Solomon speaks unto in my text.
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And to such persons, pouertie is both a reproch of men, and a iudgement of God:
And to such Persons, poverty is both a reproach of men, and a judgement of God:
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for as it is no shame to suffer, but to suffer for euill doing:
for as it is no shame to suffer, but to suffer for evil doing:
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so it is no shame to bee poore, but to become poore through our owne negligence and wilfulnes.
so it is no shame to be poor, but to become poor through our own negligence and wilfulness.
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1687
Of those that beare the burthen of pouertie in that sort there be some in the Church,
Of those that bear the burden of poverty in that sort there be Some in the Church,
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1688
and some in the common wealth: of Church men that bee in pouertie, some are of the popish and antichristian Church,
and Some in the Common wealth: of Church men that be in poverty, Some Are of the popish and Antichristian Church,
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and some of the christian Churches.
and Some of the christian Churches.
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1690
In the popish church there are a companie of idle Monkes and 〈 ◊ 〉 ers,
In the popish Church there Are a company of idle Monks and 〈 ◊ 〉 ers,
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1691
and hedge priests, and cloisterers, which professe wilfull pouertie, making the worlds beleeue that it is a step to happines,
and hedge Priests, and cloisterers, which profess wilful poverty, making the world's believe that it is a step to happiness,
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1692
and a degree of christian perfection, and if that be ••ue, what need the Sluggard care for such a iudgement? Nay then it is no iudgement at all,
and a degree of christian perfection, and if that be ••ue, what need the Sluggard care for such a judgement? Nay then it is no judgement At all,
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1693
but a blessing and a happines:
but a blessing and a happiness:
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1694
and so by that reckoning the Sluggard were a blessed and a happie man, and the Sluggards life were the onely happy life that could bee deuised in this world, but that cannot bee;
and so by that reckoning the Sluggard were a blessed and a happy man, and the Sluggards life were the only happy life that could be devised in this world, but that cannot be;
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1695
for here wee see pouertie and necessitie set vpon the Sluggard to punish him for his slothfulnes.
for Here we see poverty and necessity Set upon the Sluggard to Punish him for his slothfulness.
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1696
In our christian Church also we haue seene some both in the ministerie and otherwise, who liued in good estate:
In our christian Church also we have seen Some both in the Ministry and otherwise, who lived in good estate:
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1697
and yet afterward through their couetousnes and ambition haue fallen into great decay:
and yet afterwards through their covetousness and ambition have fallen into great decay:
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1698
for when they were not content with that which was conuenient for them, but still would haue more:
for when they were not content with that which was convenient for them, but still would have more:
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1699
it hath happened oftentimes to them as it did to the dogge, that hauing a piece of meate in his mouth, would snatch at the shadowe of the meate in the water,
it hath happened oftentimes to them as it did to the dog, that having a piece of meat in his Mouth, would snatch At the shadow of the meat in the water,
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1700
and so when he thought to haue both, hee lost both.
and so when he Thought to have both, he lost both.
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1701
In the scriptures there are diuers causes of pouertie set downe, and pouertie is made a punishment for diuers kindes of offenders,
In the Scriptures there Are diverse Causes of poverty Set down, and poverty is made a punishment for diverse Kinds of offenders,
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1702
and is a whip for the backe of many fooles:
and is a whip for the back of many Fools:
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1703
it is a whippe for the Sluggards backe, that in time will whip him to death if he repent not,
it is a whip for the Sluggards back, that in time will whip him to death if he Repent not,
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1704
for Salomon saith, The disire of the Sluggard •layeth him ▪ for his hands refus• to wor•e.
for Solomon Says, The disire of the Sluggard •layeth him ▪ for his hands refus• to wor•e.
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1705
It is also a scourge for the wasting vnthri•t, and prodigall spender, Luke 15. as may appeare in the example of the prodigall sonne, who hauing spent all, was driuen to feed among the swine. It is also a scourge for the wasting vnthri•t, and prodigal spender, Lycia 15. as may appear in the Exampl of the prodigal son, who having spent all, was driven to feed among the Swine.
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1706
When it hath scourged the vnthrift, it will also serue to scourge the niggard, that knoweth not how to vse his goods,
When it hath scourged the unthrift, it will also serve to scourge the niggard, that Knoweth not how to use his goods,
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1707
as appeareth by the parable of him that hid his talent, Luk. 19. 20. 26. and therefore had all taken from him in the ende, to shew that it is not the best way to thriue,
as appears by the parable of him that hid his talon, Luk. 19. 20. 26. and Therefore had all taken from him in the end, to show that it is not the best Way to thrive,
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1708
for a man to liue to himselfe. Pro. 11. 24. 25. And Salomon sayth, There is that scattereth and is more encreased,
for a man to live to himself. Pro 11. 24. 25. And Solomon say, There is that Scattereth and is more increased,
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1709
but hee that speaketh more then is right, shall surely come to pouertie.
but he that speaks more then is right, shall surely come to poverty.
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1710
The liberall person (sa••h he) shall haue plentie, and he that watereth shall haue raine.
The liberal person (sa••h he) shall have plenty, and he that Waters shall have rain.
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1711
When it hath punished the niggard, and the myser, it shall also punish the ••uell man, & the oppressour:
When it hath punished the niggard, and the myser, it shall also Punish the ••uell man, & the oppressor:
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1712
for it is set down by SalomonPro. 22. 16. as a definitiue sentence against him in this manner:
for it is Set down by SalomonPro. 22. 16. as a definitive sentence against him in this manner:
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1713
He that oppresseth the poore to enritch himselfe, and to giue to the rich, shall surely come to pouertie.
He that Oppresses the poor to enrich himself, and to give to the rich, shall surely come to poverty.
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1714
And the Prophet Esay as one in the same cōmission confirmeth the sentence, and goeth a little further and faith, Esa. 33. 1. 2. W•e hee to thee that spoylest and wast not spoi••,
And the Prophet Isaiah as one in the same commission confirmeth the sentence, and Goes a little further and faith, Isaiah 33. 1. 2. W•e he to thee that spoilest and wast not spoi••,
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1715
for when thou shalt cease spoiling of others, th•• shalt he spoiled by others, and when thou hast deals wickedly against others,
for when thou shalt cease spoiling of Others, th•• shalt he spoiled by Others, and when thou hast deals wickedly against Others,
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1716
then others shall deal• wickedly against thee.
then Others shall deal• wickedly against thee.
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1717
The trueth whereof i• not hard to bee seene in some that haue gotten vp by prises,
The truth whereof i• not hard to be seen in Some that have got up by prizes,
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1718
and many that haue liued by vsurie, brokerage, promooting, bribing, extorting, cousoning, and such like meanes.
and many that have lived by Usury, brokerage, promoting, bribing, extorting, cozening, and such like means.
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1719
As it punisheth the cruell oppressour, so will it also punish those which are rash and prophane in their affaires:
As it Punisheth the cruel oppressor, so will it also Punish those which Are rash and profane in their affairs:
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1720
as Esau, Heb. 12. 17. who (without any more adoe) when hee was hungrie, solde away his birthright for a messe of pottage,
as Esau, Hebrew 12. 17. who (without any more ado) when he was hungry, sold away his birthright for a mess of pottage,
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1721
and when it was gone, cried to haue it againe, but could not get it. The sentence is recorded by salomon thus: Prou. 21. •. The thoughts of the diligent dee surely bring abundance, but who soeuer is hastie, commeth surely to pouertie.
and when it was gone, cried to have it again, but could not get it. The sentence is recorded by Solomon thus: Prou. 21. •. The thoughts of the diligent dee surely bring abundance, but who soever is hasty, comes surely to poverty.
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1722
Which is also verified in many sureties which haue in a vaineglorious heate, passed their wordes,
Which is also verified in many sureties which have in a vainglorious heat, passed their words,
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1723
neither regarding for whom, nor for what, and after warde haue repented them too late:
neither regarding for whom, nor for what, and After ward have repented them too late:
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1724
and surely this is a point not vnfit for noble men, and great gentlemen to consider of, whome God hath blessed both with great liuings,
and surely this is a point not unfit for noble men, and great gentlemen to Consider of, whom God hath blessed both with great livings,
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1725
and also beautified with a liberall and free heart, lest being (as many are) attended vpon and haunted by hungrie horse leaches,
and also beautified with a liberal and free heart, lest being (as many Are) attended upon and haunted by hungry horse Leeches,
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1726
and fawning parasites, they impeach their estate and honour before they bee aware.
and fawning Parasites, they impeach their estate and honour before they be aware.
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1727
As it punisheth the rash and headie foole, so doth it also helpe to plague fornicatours and adulterous fooles:
As it Punisheth the rash and heady fool, so does it also help to plague fornicators and adulterous Fools:
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1728
as may appeare by that wofull complaint of such as haue beene brought into the fooles paradise by the alluring ba•tes of harlots.
as may appear by that woeful complaint of such as have been brought into the Fools paradise by the alluring ba•tes of harlots.
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1729
And therefore Salomon, Prou. 5. 8. 9. 10. that great man of experience, aduiseth all that feare God, to keepe their way farre from the harlot,
And Therefore Solomon, Prou. 5. 8. 9. 10. that great man of experience, adviseth all that Fear God, to keep their Way Far from the harlot,
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1730
& not to come neere the doores of her house, and giueth this as a reason:
& not to come near the doors of her house, and gives this as a reason:
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1731
lest (sayth he) thou giue thy honour vnto others, and thy yeares vnot the cruell:
lest (say he) thou give thy honour unto Others, and thy Years vnot the cruel:
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1732
and le•t the strangers bee filled with thy strength, and thy labours be found in the houses of strangers.
and le•t the Strangers be filled with thy strength, and thy labours be found in the houses of Strangers.
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1733
And last of all it is a piece of a punishment for the contemners of the worde,
And last of all it is a piece of a punishment for the contemners of the word,
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1734
and those that obstinately disobey the lawes of the almightie. and those that obstinately disobey the laws of the almighty.
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1735
For (saith Moses) If thou wilt not obey the voice of the Lord thy God, to keepe and to doe all his commandements, For (Says Moses) If thou wilt not obey the voice of the Lord thy God, to keep and to do all his Commandments,
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1736
and his or 〈 ◊ 〉, which I command thee this day, The hea••• shallbe brasse, and the earth iron:
and his or 〈 ◊ 〉, which I command thee this day, The hea••• shall brass, and the earth iron:
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1737
The Lord shall giue thee for the raine of thy land, dust and ashes, vntill thou be destroyed. The Lord shall give thee for the rain of thy land, dust and Ashes, until thou be destroyed.
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1738
So that pouertie and necessitie, bee like a common gallowes at the townes end, which hang vp both theeues,
So that poverty and necessity, be like a Common gallows At the Towns end, which hang up both thieves,
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1739
and murtherers, and traytors, and witches, and all that are brought to be executed.
and murderers, and Traitors, and Witches, and all that Are brought to be executed.
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1740
Then it is not a part of happines, nor a degree of perfection as papists holde,
Then it is not a part of happiness, nor a degree of perfection as Papists hold,
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1741
but a verie sore iudgement of God.
but a very soar judgement of God.
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1742
Here is now the Sluggards pouertie, and the niggards pouertie, and the vnthrifts pouertie, and the hastie mans pouerty,
Here is now the Sluggards poverty, and the niggards poverty, and the unthrifts poverty, and the hasty men poverty,
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1743
& the whoremongers pouertie, and the cruell mans pouertie, aud the vngodly mans pouertie, and pouertie is a whippe for them all.
& the whoremongers poverty, and the cruel men poverty, and the ungodly men poverty, and poverty is a whip for them all.
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1744
By which we are taught not to blame others (as many doe) if they bee fallen behinde hand,
By which we Are taught not to blame Others (as many do) if they be fallen behind hand,
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1745
but let euery man examine himselfe in these poyntes:
but let every man examine himself in these points:
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1746
and if thou canst cleere thy selfe of one, suspect thy selfe in another, and trie thy heart in all, till thou hast founde out the cause,
and if thou Canst clear thy self of one, suspect thy self in Another, and try thy heart in all, till thou hast found out the cause,
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1747
as thou wilt trie euery keye of the bunch vntill the locke bee opened.
as thou wilt try every key of the bunch until the lock be opened.
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1748
And saye to thy soule as Dauid saide to the woman of Tekoah, who came to the King about Absalom, Is not the hand of loab in all this? So is not the hand of flouth,
And say to thy soul as David said to the woman of Tekoah, who Come to the King about Absalom, Is not the hand of loab in all this? So is not the hand of flouth,
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1749
or negligence, or the hand of crueltie, or the hand of incontinencie, or of niggardlines,
or negligence, or the hand of cruelty, or the hand of incontinency, or of niggardliness,
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1750
or of rashnes, or of vngodlines in this my pouertie? And this may suffice for the pouertie of the bodie.
or of rashness, or of ungodliness in this my poverty? And this may suffice for the poverty of the body.
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1751
And nowe a little of spirituall pouertie.
And now a little of spiritual poverty.
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1752
Where of the Scriptures speake sometime in the better part, and sometime in the euill part:
Where of the Scriptures speak sometime in the better part, and sometime in the evil part:
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1753
in the better part it is attributed to the children of God to their great commendation,
in the better part it is attributed to the children of God to their great commendation,
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1754
and as a speciall ve•tue, and grace of God, and that is when they be humble & lowlie in their owne eyes,
and as a special ve•tue, and grace of God, and that is when they be humble & lowly in their own eyes,
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1755
and thinke poorely and basely of them themselues in respect of others.
and think poorly and basely of them themselves in respect of Others.
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1756
And this is that •pirituall po•ertie which our Sauiour 〈 ◊ 〉 speaketh of, and calleth it blessed po••itie, in Ma•th. 5. •. •hen hee saith:
And this is that •pirituall po•ertie which our Saviour 〈 ◊ 〉 speaks of, and calls it blessed po••itie, in Ma•th. 5. •. •hen he Says:
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1757
Blessed 〈 ◊ 〉 •oore in spirit, for theirs is the Kingdome of 〈 ◊ 〉: Blessed 〈 ◊ 〉 •oore in Spirit, for theirs is the Kingdom of 〈 ◊ 〉:
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1758
To shew that it is not onely a blessed, but a rich pouertie, because the kingdome of H•auen doth follow it.
To show that it is not only a blessed, but a rich poverty, Because the Kingdom of H•auen does follow it.
pc-acp vvi cst pn31 vbz xx av-j dt j-vvn, cc-acp dt j n1, c-acp dt n1 pp-f n1 vdz vvi pn31.
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1759
And this is a grace founde •swell in Kings and great rich men of this worlde sometimes,
And this is a grace found •swell in Kings and great rich men of this world sometime,
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1760
as in the pooret 〈 ◊ 〉 when God dooth sanctifie their hearts, and teach them to knowe themselues:
as in the pooret 〈 ◊ 〉 when God doth sanctify their hearts, and teach them to know themselves:
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1761
such a one was Abraham a rich 〈 ◊ 〉, and Iob a rich man and Dauid a King:
such a one was Abraham a rich 〈 ◊ 〉, and Job a rich man and David a King:
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1762
yet were they poore in 〈 ◊ 〉 rite, and therefore blessed:
yet were they poor in 〈 ◊ 〉 rite, and Therefore blessed:
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1763
the contrar•e whe•of is found in those that are wise in their own conceite, and wedded to their owne wai•r, whatsoeuer can bee said to the contrarie, whether they bee rich or poore, of such Sal〈 ◊ 〉 saith, There is more hope of a foole then of 〈 ◊ 〉
the contrar•e whe•of is found in those that Are wise in their own conceit, and wedded to their own wai•r, whatsoever can be said to the contrary, whither they be rich or poor, of such Sal〈 ◊ 〉 Says, There is more hope of a fool then of 〈 ◊ 〉
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1764
Againe to bee poore in spirite is sometime taken in the euill parte, not as a vertue, but 〈 ◊ 〉 fowle vice:
Again to be poor in Spirit is sometime taken in the evil part, not as a virtue, but 〈 ◊ 〉 fowl vice:
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1765
not as a grace but as a disgrace• and that is when men a bounde in their owne spirites,
not as a grace but as a disgrace• and that is when men a bound in their own spirits,
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1766
and in their owne iudgements, and ••ing altogether carnall, and 〈 ◊ 〉, are 〈 ◊ 〉 of the spirite of God,
and in their own Judgments, and ••ing altogether carnal, and 〈 ◊ 〉, Are 〈 ◊ 〉 of the Spirit of God,
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1767
and barren in the gr•t•• of the same spirite, abounding in pride, and ba•re• in humilitie, abounding in ma••ce,
and barren in the gr•t•• of the same Spirit, abounding in pride, and ba•re• in humility, abounding in ma••ce,
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1768
and barren in loue, abounding in ignorance, and barren in knowledge, abounding in 〈 ◊ 〉 •ie,
and barren in love, abounding in ignorance, and barren in knowledge, abounding in 〈 ◊ 〉 •ie,
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1769
but barren in 〈 ◊ 〉, and so i• the rest and yet thinke not so, • president of which pouerti• wee haue in theminister and 〈 ◊ 〉 of Laodicea, to whom Christ speaketh in 〈 ◊ 〉 sorte:
but barren in 〈 ◊ 〉, and so i• the rest and yet think not so, • president of which pouerti• we have in theminister and 〈 ◊ 〉 of Laodicea, to whom christ speaks in 〈 ◊ 〉 sort:
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1770
Thou saiest thou are rich and 〈 ◊ 〉 with goods, and bast needs of not •ing, and 〈 ◊ 〉 est not that thou art wr••••ed, and 〈 ◊ 〉 and poore, and blinde, and naked. Thou Sayest thou Are rich and 〈 ◊ 〉 with goods, and baste needs of not •ing, and 〈 ◊ 〉 est not that thou art wr••••ed, and 〈 ◊ 〉 and poor, and blind, and naked.
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1771
And in 〈 ◊ 〉 do the soule that is destitute of the heauenly 〈 ◊ 〉 c•s of the holy ghost, is a poore soule,
And in 〈 ◊ 〉 do the soul that is destitute of the heavenly 〈 ◊ 〉 c•s of the holy ghost, is a poor soul,
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1772
although he iette it vp and downe in his silkes and veluets: yea and in cloth of golde too.
although he jet it up and down in his silks and velvets: yea and in cloth of gold too.
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1773
But the soule that hath them is rich indeede, though otherwise for want of worldlie necessaries they bee constrained to lye begging in the streetes.
But the soul that hath them is rich indeed, though otherwise for want of worldly necessaries they be constrained to lie begging in the streets.
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1774
Therefore the holy ghost doubteth not to call them riches, saying that God sent the Gospell of his sonne amongst the gentiles that hee might shew thereby to the ages to come, the exceeding riches of his grace, through his kindenes towards vs in Christ lesus.
Therefore the holy ghost doubteth not to call them riches, saying that God sent the Gospel of his son among the Gentiles that he might show thereby to the ages to come, the exceeding riches of his grace, through his kindness towards us in christ Jesus.
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1775
To shew that the giftes of the holy ghost sanctified to the children of God, are riches,
To show that the Gifts of the holy ghost sanctified to the children of God, Are riches,
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1776
and more then riches, for they are exceeding riches.
and more then riches, for they Are exceeding riches.
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1777
And in the same Epistle, the Apostle saith, that he preached vnto the gētiles, the vnsearchable riches of Christ, to shew that whosoeuer hath Christ, is rich enough.
And in the same Epistle, the Apostle Says, that he preached unto the Gentiles, the unsearchable riches of christ, to show that whosoever hath christ, is rich enough.
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1778
Therefore is the Gospell of Christ compared to a pearle of inesti•nable value, which could not bee bought,
Therefore is the Gospel of christ compared to a pearl of inesti•nable valve, which could not be bought,
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1779
except a rich man solde all his substance to buie it, to shew how rich they are that haue that pearle.
except a rich man sold all his substance to buy it, to show how rich they Are that have that pearl.
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1780
Many rich men want these riches: Therefore let no man saye, oh I am rich and well increased in worldlie goods,
Many rich men want these riches: Therefore let no man say, o I am rich and well increased in worldly goods,
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1781
therefore I am not guiltie of the sluggards sinne, for through thy slouthfulnes thy soule may bee poore enough in the riches of Gods spirite,
Therefore I am not guilty of the sluggards sin, for through thy slothfulness thy soul may be poor enough in the riches of God's Spirit,
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1782
how rich soeuer thou bee in the things of this world.
how rich soever thou be in the things of this world.
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1783
And if any man woulde haue these riches, he must earnestly desire, and long after them:
And if any man would have these riches, he must earnestly desire, and long After them:
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1784
for the Lord filleth the 〈 ◊ 〉 grie with good things, but the rich, that is the full stomack, he sendeth emptie awaie. for the Lord fills the 〈 ◊ 〉 grie with good things, but the rich, that is the full stomach, he sends empty away.
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1785
In the 2. of Prou. Salomon propoundeth two thing• and sheweth what course must bee taken of those that will obtaine them.
In the 2. of Prou. Solomon propoundeth two thing• and shows what course must be taken of those that will obtain them.
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1786
The 〈 ◊ 〉 the vnderstanding of the feare of God, and the knowledge of God:
The 〈 ◊ 〉 the understanding of the Fear of God, and the knowledge of God:
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1787
the way to get them is to receiue the worde, and to hide it:
the Way to get them is to receive the word, and to hide it:
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1788
then he must hearken with his eares, and encline his heart, then to calland crie af•er them,
then he must harken with his ears, and incline his heart, then to calland cry af•er them,
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1789
as if they were going away, for feare they shuld not beint•• rained as they are worthie:
as if they were going away, for Fear they should not beint•• reigned as they Are worthy:
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1790
•nd if they cannot be had with calling and crying, then hee must fall to seeking,
•nd if they cannot be had with calling and crying, then he must fallen to seeking,
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1791
and searching, as if they sought for filuer, and searched for treasure.
and searching, as if they sought for filuer, and searched for treasure.
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1792
This being done, then shalt thou vnderstand, and fi••• &c. to shew that these things sent from God, must be earnestly sued vnto,
This being done, then shalt thou understand, and fi••• etc. to show that these things sent from God, must be earnestly sued unto,
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1793
and will not ma•rie, but with such as will vse them well, and 〈 ◊ 〉 count of them as speciall guests.
and will not ma•rie, but with such as will use them well, and 〈 ◊ 〉 count of them as special guests.
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1794
Vnto whi•• hunger and longing, must also be ioyned 〈 ◊ 〉 gence, and painefulnes:
Unto whi•• hunger and longing, must also be joined 〈 ◊ 〉 gence, and painefulnes:
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1795
for A slotfull 〈 ◊ 〉 (saith the holy Ghost) maketh poore, but 〈 ◊ 〉 hand of the diligent maketh rich:
for A slotfull 〈 ◊ 〉 (Says the holy Ghost) makes poor, but 〈 ◊ 〉 hand of the diligent makes rich:
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1796
So a slot〈 ◊ 〉 eare to heare, and a slothfull heart to bele••• maketh poore in heauenly things:
So a slot〈 ◊ 〉 ear to hear, and a slothful heart to bele••• makes poor in heavenly things:
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1797
but the eare and the heart of the diligent maketh rich.
but the ear and the heart of the diligent makes rich.
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1798
Some say they haue been diligent in hearing, &c. and yet are poore, and that may well 〈 ◊ 〉 for it is not our diligence,
some say they have been diligent in hearing, etc. and yet Are poor, and that may well 〈 ◊ 〉 for it is not our diligence,
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1799
but the blessing of God that maketh rich, which blessing is not giuen alwaies at the first,
but the blessing of God that makes rich, which blessing is not given always At the First,
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1800
but is promised to those, that in faith and patience, and by earnest prayer are continuall su〈 ◊ 〉 and seekers for the same, like lacob, who could not obtaine a blessing of the Angell, without great stri••ng and wrestling.
but is promised to those, that in faith and patience, and by earnest prayer Are continual su〈 ◊ 〉 and seekers for the same, like lacob, who could not obtain a blessing of the Angel, without great stri••ng and wrestling.
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1801
And sometime it is v•terly denied, and not giuen at all to some, because the Lorde seeth in them a false heart,
And sometime it is v•terly denied, and not given At all to Some, Because the Lord sees in them a false heart,
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1802
and a wicked affection that sette them a worke, and knoweth that if the wicked should haue those excellent graces and ie••els, they would abuse them filthilie and proudely, to the dishonour of the giuer,
and a wicked affection that Set them a work, and Knoweth that if the wicked should have those excellent graces and ie••els, they would abuse them filthily and proudly, to the dishonour of the giver,
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1803
like swine which trample pearles vnder their feet, and digge vp filth out of the dunghilk and to speake indifferently, what should the Lorde doe reucaling his secrets,
like Swine which trample Pearls under their feet, and dig up filth out of the dunghilk and to speak indifferently, what should the Lord do reucaling his secrets,
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1804
and his counsels to them that meane not to follow them? Of such kinde of seekers,
and his Counsels to them that mean not to follow them? Of such kind of seekers,
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1805
and gatherers of spirituall riches, is that speech of Saint Iames verified, which hee vseth against some, that seek fo• temporall riches:
and gatherers of spiritual riches, is that speech of Saint James verified, which he uses against Some, that seek fo• temporal riches:
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1806
Ye lust and haue not, ye 〈 ◊ 〉 others, yede fire 〈 ◊ 〉 derately, 〈 ◊ 〉 cannot obtai•e, yee •ight and •arr•, You lust and have not, you 〈 ◊ 〉 Others, yede fire 〈 ◊ 〉 derately, 〈 ◊ 〉 cannot obtai•e, ye •ight and •arr•,
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1807
and get •••hing, because ye aske not. Then to those that aske he saith: and get •••hing, Because you ask not. Then to those that ask he Says:
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1808
Ye aske and receiue not, because ye asks amisse, that you might laie the same out vpon your pleasures. You ask and receive not, Because you asks amiss, that you might lay the same out upon your pleasures.
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1809
So in seeking for heauenly riches, many 〈 ◊ 〉, and haue not, and no bodie doth pitty their longing,
So in seeking for heavenly riches, many 〈 ◊ 〉, and have not, and no body does pity their longing,
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1810
because they are not with child traueling, nor traueling in paine•• be deliuered as the true church doth.
Because they Are not with child traveling, nor traveling in paine•• be Delivered as the true Church does.
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1811
Again•• they enuie the giftes of other men, they des•• immoderately, they would attaine to gre• matters,
Again•• they envy the Gifts of other men, they des•• immoderately, they would attain to gre• matters,
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1812
but they cannot obtaine, they stri• and keepe a stirre and get nothing, because they aske not.
but they cannot obtain, they stri• and keep a stir and get nothing, Because they ask not.
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1813
And when they aske, they 〈 ◊ 〉 ceiue not, because they aske amisse, to spend their knowledge and their learning,
And when they ask, they 〈 ◊ 〉 ceiue not, Because they ask amiss, to spend their knowledge and their learning,
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1814
and the•• vtterance in maintaining of contentions, and quarrels, and in defending of superstitions, and sinne,
and the•• utterance in maintaining of contentions, and quarrels, and in defending of superstitions, and sin,
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1815
and in peruerting the straight wai• of the Lorde, and all at their owne pleasure, but nothing to the glorie of GOD, or to the good of Gods Church.
and in perverting the straight wai• of the Lord, and all At their own pleasure, but nothing to the glory of GOD, or to the good of God's Church.
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1816
Now it is well, if 〈 ◊ 〉 pouertie commeth not for want of diligence and painefulnes but then God may curse 〈 ◊ 〉 vnsanctified affections,
Now it is well, if 〈 ◊ 〉 poverty comes not for want of diligence and painefulnes but then God may curse 〈 ◊ 〉 unsanctified affections,
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1817
and his giftes that h•• gauevs may be giuen in his wrath, as Saul was to the Israelites,
and his Gifts that h•• gauevs may be given in his wrath, as Saul was to the Israelites,
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1818
and the wicked may peri•• with all their knowledge and excellent graces, for want of Gods grace,
and the wicked may peri•• with all their knowledge and excellent graces, for want of God's grace,
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1819
as the Iewes•• ed with the meate in their mouthes, for want of Gods blessing: and this may likewise 〈 ◊ 〉 fice for the matter of spirituall pouertie.
as the Iewes•• ed with the meat in their mouths, for want of God's blessing: and this may likewise 〈 ◊ 〉 fice for the matter of spiritual poverty.
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1820
Now further (to encrease the paine) besides poue•tie there commeth necessitie, to shew that the time willcome,
Now further (to increase the pain) beside poue•tie there comes necessity, to show that the time willcome,
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1821
when the sluggard shall be• glad of that which before he despised and ca•• away,
when the sluggard shall be• glad of that which before he despised and ca•• away,
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1822
and shall not get it, like the rich glutto• who while h•• liued amongst his delicates scorned to drinke water,
and shall not get it, like the rich glutto• who while h•• lived among his delicates scorned to drink water,
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1823
yea perhappes wind exceptit were the best, but being in hell, hee called for water: yea but for a droppe of water ▪ and could not get it.
yea perhaps wind exceptit were the best, but being in hell, he called for water: yea but for a drop of water ▪ and could not get it.
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1824
Or as the prodigall child, who was at last glad of pease hulles amongst the swine,
Or as the prodigal child, who was At last glad of peas hulles among the Swine,
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1825
whē in his fulnes he scorned bread And so is it in spirituall necessitie, the time wil come when many wil be glad to heare the meanest of those Sermons,
when in his fullness he scorned bred And so is it in spiritual necessity, the time will come when many will be glad to hear the Meanest of those Sermons,
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1826
and instructions, and bookes, which now they neglect, and lothe, and consure at their pleasure,
and instructions, and books, which now they neglect, and loath, and Censure At their pleasure,
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1827
and will thinke themselues happie too, if they may •••ue but a droppe of that water to drinke, which now they power downe the streetes and chanels,
and will think themselves happy too, if they may •••ue but a drop of that water to drink, which now they power down the streets and channels,
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1828
for God must needes bee reuen••d of such horrible contempts.
for God must needs be reuen••d of such horrible contempts.
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1829
Now for the manner of this iudgement, it •••ery fearefull, for it is saide in my text,
Now for the manner of this judgement, it •••ery fearful, for it is said in my text,
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1830
first, that it shall come vpon him as one that trauai••h by the way, which •eeteth with a thee•e on a sodaine,
First, that it shall come upon him as one that trauai••h by the Way, which •eeteth with a thee•e on a sudden,
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1831
before he looked for his cōming.
before he looked for his coming.
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1832
〈 ◊ 〉 hath 〈 ◊ 〉 out with •any dealers and •••upiers in the world, who for want of diligence,
〈 ◊ 〉 hath 〈 ◊ 〉 out with •any dealers and •••upiers in the world, who for want of diligence,
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1833
and carefull circumspection, haue gone 〈 ◊ 〉 still, as if they were on a iourney,
and careful circumspection, have gone 〈 ◊ 〉 still, as if they were on a journey,
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1834
and so••inely haue been ouertaken with pouertie, and set vpon by necessitie before they haue 〈 ◊ 〉 aware,
and so••inely have been overtaken with poverty, and Set upon by necessity before they have 〈 ◊ 〉 aware,
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1835
and where as they were taken before, to bee in very good case, it hath been •ounde, that when euery man hath taken his share, they haue been left very poore and naked.
and where as they were taken before, to be in very good case, it hath been •ounde, that when every man hath taken his share, they have been left very poor and naked.
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1836
And so shall Gods graces waste in v〈 ◊ 〉 one after another, if we suffer them to di〈 ◊ 〉 vs for want of renewing, and continual〈 ◊ 〉 payring:
And so shall God's graces waste in v〈 ◊ 〉 one After Another, if we suffer them to di〈 ◊ 〉 us for want of renewing, and continual〈 ◊ 〉 pairing:
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1837
And at the last when wee think•• haue the most vse of them, our faith will 〈 ◊ 〉 gone, and turned into infidelitie;
And At the last when we think•• have the most use of them, our faith will 〈 ◊ 〉 gone, and turned into infidelity;
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1838
our rep••• tance shall bee turned into impenitencie 〈 ◊ 〉 hardnes of heart, our zeale will be blasted, 〈 ◊ 〉 our loue wee shall finde abated,
our rep••• tance shall be turned into impenitency 〈 ◊ 〉 hardness of heart, our zeal will be blasted, 〈 ◊ 〉 our love we shall find abated,
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1839
and also 〈 ◊ 〉 ted vp, as if all the hogges in the tow•e 〈 ◊ 〉 been in our garden.
and also 〈 ◊ 〉 ted up, as if all the hogs in the tow•e 〈 ◊ 〉 been in our garden.
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1840
And then we shall 〈 ◊ 〉 and doe nothing but weepe for them, as 〈 ◊ 〉 chel wept for her children,
And then we shall 〈 ◊ 〉 and do nothing but weep for them, as 〈 ◊ 〉 chel wept for her children,
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1841
and shall not 〈 ◊ 〉 comforted because they are not, nor can••• be had or else we shall hardly kno• them, • take them againe,
and shall not 〈 ◊ 〉 comforted Because they Are not, nor can••• be had or Else we shall hardly kno• them, • take them again,
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1842
nay they will hardly know• vs, or take vs againe, we shall be so altered, 〈 ◊ 〉 if wee had r••ne away from out masters, 〈 ◊ 〉 lien long abroade in ditches,
nay they will hardly know• us, or take us again, we shall be so altered, 〈 ◊ 〉 if we had r••ne away from out Masters, 〈 ◊ 〉 lain long abroad in ditches,
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1843
or as though w•• had been newlie taken out of our sti•ck•• graues.
or as though w•• had been newly taken out of our sti•ck•• graves.
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1844
And lastly, as this execution shal be so•••• ly serued vpon the Sluggard, so shall it 〈 ◊ 〉 mightily assisted with necessitie, which shall come against him as an armed man:
And lastly, as this execution shall be so•••• lie served upon the Sluggard, so shall it 〈 ◊ 〉 mightily assisted with necessity, which shall come against him as an armed man:
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1845
so〈 ◊ 〉 no rescue or resistance can bee made. And 〈 ◊ 〉 the Sluggard then make any, it will not se••• his turne,
so〈 ◊ 〉 no rescue or resistance can be made. And 〈 ◊ 〉 the Sluggard then make any, it will not se••• his turn,
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1846
for he shall be so ouer matched, that he shall not be able to recouer himselfe, 〈 ◊ 〉 new supplie of strenght and grace come from God.
for he shall be so over matched, that he shall not be able to recover himself, 〈 ◊ 〉 new supplie of strength and grace come from God.
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1847
And this point may serue notably t•• uerthrow the folly of Papists, and secure gospe••ers, which thinke to commaund God,
And this point may serve notably t•• uerthrow the folly of Papists, and secure gospe••ers, which think to command God,
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1848
and to repent when they list, or beleeue, or heare, or worke when they list.
and to Repent when they list, or believe, or hear, or work when they list.
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1849
No, no, well maiest thou striue, but it shall bee against an armed man, and thy selfe naked:
No, no, well Mayest thou strive, but it shall be against an armed man, and thy self naked:
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1850
yea thou must then yeelde and confesle thy folly in spite of thy teeth.
yea thou must then yield and confesle thy folly in spite of thy teeth.
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1851
The Sluggards are of kinred to Isbachar, who seeing ease to be good, and the land pleasant, became secure, The Sluggards Are of kindred to Isbachar, who seeing ease to be good, and the land pleasant, became secure,
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1852
and careles, and like a strong asse cou•hing downe betweene diuers •••hens:
and careless, and like a strong Ass cou•hing down between diverse •••hens:
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1853
to shew that the Sluggards are like asses, which haue some strength indeed, but al their strength is in couching downe, but not in rising vp:
to show that the Sluggards Are like asses, which have Some strength indeed, but all their strength is in couching down, but not in rising up:
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1854
when hee goeth to sleepe, and betakes himself to idlenes, & slothfulnes, he shal finde himselfe strong enough:
when he Goes to sleep, and betakes himself to idleness, & slothfulness, he shall find himself strong enough:
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1855
but when hee thinketh to rise vp to worke, and to make resistance against pouerrie and necessitie, the Lords sergeants sent to arrest him;
but when he Thinketh to rise up to work, and to make resistance against pouerrie and necessity, the lords sergeants sent to arrest him;
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1856
hee shall then finde himselfe weake enough, and too weake.
he shall then find himself weak enough, and too weak.
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1857
For as the drun • ard drinketh till hee hath drunke all the money out of his purse,
For as the drun • ard Drinketh till he hath drunk all the money out of his purse,
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1858
and all the wit out of his head, and all goodnes out of his heart, that there is no difference betweene him and the beast, except it bee in this:
and all the wit out of his head, and all Goodness out of his heart, that there is no difference between him and the beast, except it be in this:
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1859
that the beast can goe and keepe his way which the drunkard cannot doe:
that the beast can go and keep his Way which the drunkard cannot do:
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1860
so the Sluggard sleepeth in all securitie, and neglecteth al his busines, and puts off all care,
so the Sluggard Sleepeth in all security, and neglecteth all his business, and puts off all care,
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1861
for doing of all his dueties, vntill he hath slept all thri•t out of his shop,
for doing of all his duties, until he hath slept all thri•t out of his shop,
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1862
and all his friends out of his 〈 ◊ 〉 panie, and all Gods gra••• out of his 〈 ◊ 〉 and all comfo•t out of his •oule ▪ & all 〈 ◊ 〉 out of his bodie,
and all his Friends out of his 〈 ◊ 〉 panie, and all God's gra••• out of his 〈 ◊ 〉 and all comfo•t out of his •oule ▪ & all 〈 ◊ 〉 out of his body,
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1863
and all conscience out of 〈 ◊ 〉 dealing, till his stocke be spent, and his 〈 ◊ 〉 pying decaied,
and all conscience out of 〈 ◊ 〉 dealing, till his stock be spent, and his 〈 ◊ 〉 pying decayed,
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1864
and his customers gone, 〈 ◊ 〉 Gods spirite gone, and all bee gone:
and his customers gone, 〈 ◊ 〉 God's Spirit gone, and all be gone:
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1865
and 〈 ◊ 〉 nothing be left but feare, and shame, with 〈 ◊ 〉 uertic,
and 〈 ◊ 〉 nothing be left but Fear, and shame, with 〈 ◊ 〉 uertic,
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1866
and penurie, and a bare head and 〈 ◊ 〉 ble shoulders to beare off the blowes.
and penury, and a bore head and 〈 ◊ 〉 ble shoulders to bear off the blows.
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1867
And in• word, til there be no difference betweene hi• and the asse, except it bee in this:
And in• word, till there be no difference between hi• and the Ass, except it be in this:
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1868
that the 〈 ◊ 〉 can rise againe when hee is downe, which th• Sluggard cannot doe:
that the 〈 ◊ 〉 can rise again when he is down, which th• Sluggard cannot do:
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For his pouertie is 〈 ◊ 〉 like one that trauaileth by the way, and his 〈 ◊ 〉 cessitie is set vpon him like an armed man. For his poverty is 〈 ◊ 〉 like one that Travaileth by the Way, and his 〈 ◊ 〉 cessitie is Set upon him like an armed man.
p-acp po31 n1 vbz 〈 sy 〉 av-j pi cst vvz p-acp dt n1, cc po31 〈 sy 〉 n1 vbz vvn p-acp pno31 av-j dt j-vvn n1.
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And thus haue you heard the Sluggardrowsed. If • hath roused any of vs, let vs thanke God for it if it hath not, let vs pray that it may,
And thus have you herd the Sluggardrowsed. If • hath roused any of us, let us thank God for it if it hath not, let us pray that it may,
cc av vhb pn22 vvn dt vvd. cs • vhz vvn d pp-f pno12, vvb pno12 vvi np1 p-acp pn31 cs pn31 vhz xx, vvb pno12 vvi cst pn31 vmb,
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and when wee are gone, let vs take heede wee fall not asleepe againe, lest a worse thing happen vnto vs. FINIS. Soli Deo gloria.
and when we Are gone, let us take heed we fallen not asleep again, lest a Worse thing happen unto us FINIS. Soli God gloria.
cc c-crq pns12 vbr vvn, vvb pno12 vvi n1 pns12 vvb xx j av, cs dt jc n1 vvi p-acp pno12 fw-la. np1 fw-la fw-la.
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