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THE STEVVARDS LAST ACCOVNT. The first Sermon. LVK. 16.1, 2. 1. There was a certaine rich man, which had a Steward, and he was accused vnto him that he wasted his goods.
THE STEWARDS LAST ACCOUNT. The First Sermon. LUK. 16.1, 2. 1. There was a certain rich man, which had a Steward, and he was accused unto him that he wasted his goods.
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2. And he called him, and said vnto him, How is it that I beare this of thee? Giue an accounts of thy stewardship:2. And he called him, and said unto him, How is it that I bear this of thee? Give an accounts of thy stewardship:
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for thou maist be no longer Steward.
for thou Mayest be no longer Steward.
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THese two verses, and the other following vnto the ninth verse, according to the plaine literall and verball sense and meaning, containe a parable spoken by our Sauiour Christ vnto his Disciples, concerning a certaine rich man which had a Steward, that dealt falsely with him, iniuriously scraped and raked together great store of worldly riches,
THese two Verses, and the other following unto the ninth verse, according to the plain literal and verbal sense and meaning, contain a parable spoken by our Saviour christ unto his Disciples, Concerning a certain rich man which had a Steward, that dealt falsely with him, injuriously scraped and raked together great store of worldly riches,
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and all that he could get from his Master by hooke and by crooke, by any meanes, were they neuer so vngodly, vniust,
and all that he could get from his Master by hook and by crook, by any means, were they never so ungodly, unjust,
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and wrongfull, that hee ill imployed, and wastfully spent in pleasures and sinfull courses of life.
and wrongful, that he ill employed, and wastefully spent in pleasures and sinful courses of life.
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Of which fraudulent dealing and wasting his goods, as soone as his Master had intelligence; hee called him, and reprehended him, saying:
Of which fraudulent dealing and wasting his goods, as soon as his Master had intelligence; he called him, and reprehended him, saying:
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How commeth it to passe that I heare this of thee? And presently calleth him to account,How comes it to pass that I hear this of thee? And presently calls him to account,
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and putteth him out of his Office.
and putteth him out of his Office.
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Which thing when the Steward perceiued, he knowing hee could not frame himselfe to painefull labours,
Which thing when the Steward perceived, he knowing he could not frame himself to painful labours,
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as to digge and delue, because in former times he had liued idly, and pleasantly, but yet in reputation;
as to dig and delve, Because in former times he had lived idly, and pleasantly, but yet in reputation;
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and therefore he was ashamed to begge;
and Therefore he was ashamed to beg;
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for that (as hee was perswaded) would much abase him, and make him contemptible:
for that (as he was persuaded) would much abase him, and make him contemptible:
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then he resolueth himselfe of a third way, which was, priuily to call his Masters debters together,
then he resolveth himself of a third Way, which was, privily to call his Masters debtors together,
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and to abate the debts which they owed him;
and to abate the debts which they owed him;
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and to one that owed his Master an hundred measures of Oyle, he parteth at halfe, and abates fifty.
and to one that owed his Master an hundred measures of Oil, he parts At half, and abates fifty.
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And another that owed his Master an hundred measures of Wheate, hee bids take his writing and write fourescore, cutting large thongs of another mans leather, thinking by these meanes to procure friends, that afterward when he was put out of his Office, might receiue him into their houses and maintaine him,
And Another that owed his Master an hundred measures of Wheat, he bids take his writing and write fourescore, cutting large thongs of Another men leather, thinking by these means to procure Friends, that afterwards when he was put out of his Office, might receive him into their houses and maintain him,
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thus carefully prouiding for the time to come.
thus carefully providing for the time to come.
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And the Lord not allowing falsehood and wrongfull dealing, (for he loueth righteousnesse) but to shewe that worldly men are more carefull to obtaine earthly things and prouide for this world,
And the Lord not allowing falsehood and wrongful dealing, (for he loves righteousness) but to show that worldly men Are more careful to obtain earthly things and provide for this world,
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then the children of God are desirous of heauenly treasures that inrich them in the world to come, (for the children of this world are wiser in their generation then the children of light) is said to commend the vniust Steward for dealing so wisely,
then the children of God Are desirous of heavenly treasures that enrich them in the world to come, (for the children of this world Are Wiser in their generation then the children of Light) is said to commend the unjust Steward for dealing so wisely,
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and so carefully prouiding for this world, wishing a farre greater care to the children of light to prouide for the world to come.
and so carefully providing for this world, wishing a Far greater care to the children of Light to provide for the world to come.
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Which thing we may see to be true, by the fit application of the parable, made by our Sauiour in the ninth verse, saying thus:
Which thing we may see to be true, by the fit application of the parable, made by our Saviour in the ninth verse, saying thus:
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And I say vnto you, Make you friends with the riches of iniquitie, that when yee shall want, they may receiue you into euerlasting habitations. And I say unto you, Make you Friends with the riches of iniquity, that when ye shall want, they may receive you into everlasting habitations.
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To bee yet somewhat more plaine:
To be yet somewhat more plain:
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The true sense, scope and purpose of the holy Ghost, as it were by way of comparison and resoluing vpon the best, is this;
The true sense, scope and purpose of the holy Ghost, as it were by Way of comparison and resolving upon the best, is this;
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The Steward of a certaine rich man is carefull what shall become of himselfe, when hee is put from his Office:
The Steward of a certain rich man is careful what shall become of himself, when he is put from his Office:
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much more therefore Christians who are Stewards vnto God in sundry gifts, should be carefull what shall befall them when they shall depart out of this life,
much more Therefore Christians who Are Stewards unto God in sundry Gifts, should be careful what shall befall them when they shall depart out of this life,
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and make their accounts vnto God for the same.
and make their accounts unto God for the same.
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But as the worldly Steward purchaseth him friends with the Mammon of vnrighteousnes, that may receiue and maintaine him when hee is remoued from his Office:
But as the worldly Steward purchases him Friends with the Mammon of unrighteousness, that may receive and maintain him when he is removed from his Office:
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So should Christian folke with their goods, gifts, and talents concredited vnto them, make the poore so beholding vnto them, that they by their prayers made to God for them, may receiue them into euerlasting habitations, as in the ninth verse.
So should Christian folk with their goods, Gifts, and Talents concredited unto them, make the poor so beholding unto them, that they by their Prayers made to God for them, may receive them into everlasting habitations, as in the ninth verse.
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This briefely is the sum of this present Gospell.
This briefly is the sum of this present Gospel.
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Howbeit, to the intent that it may minister more plentifull instruction to all Gods people, I will by the assistance of Gods holy spirit intreate of these two points.
Howbeit, to the intent that it may minister more plentiful instruction to all God's people, I will by the assistance of God's holy Spirit entreat of these two points.
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First, the persons mentioned in the parable, which are three: First, the rich man; in these words:
First, the Persons mentioned in the parable, which Are three: First, the rich man; in these words:
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There was a certaine rich man. Secondly, the Steward, in these words; which had a Steward. Thirdly, the accusers of the Steward, in these words: and he was accused, &c. The second point:There was a certain rich man. Secondly, the Steward, in these words; which had a Steward. Thirdly, the accusers of the Steward, in these words: and he was accused, etc. The second point:
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What the rich man did to his Steward, when hee found him false and vniust? in the second verse, in these words:
What the rich man did to his Steward, when he found him false and unjust? in the second verse, in these words:
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And hee called him, and said vnto him, How is it that I heare this of thee? Giue accounts of thy Stewardship: And he called him, and said unto him, How is it that I hear this of thee? Give accounts of thy Stewardship:
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for thou maiest bee no longer Steward. for thou Mayest be no longer Steward.
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In the first part, I will shew vnto you who the rich man is? who is the Steward? and who are the accusers? when I come to handle that point.
In the First part, I will show unto you who the rich man is? who is the Steward? and who Are the accusers? when I come to handle that point.
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In the second part, to wit, what the Lord did to his Steward when he proued him vntrue, is declared in foure points.
In the second part, to wit, what the Lord did to his Steward when he proved him untrue, is declared in foure points.
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First, hee called him, in these words: And hee called him. Secondly, he reprehended him, saying:
First, he called him, in these words: And he called him. Secondly, he reprehended him, saying:
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How is it that I heare this of thee? Thirdly, he calleth him to account, saying:How is it that I hear this of thee? Thirdly, he calls him to account, saying:
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Come render account of thy Stewardship, &c. Fourthly, he putteth him out of his Office: For thou maiest be no longer Steward. Come render account of thy Stewardship, etc. Fourthly, he putteth him out of his Office: For thou Mayest be no longer Steward.
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Of these in order, and first of the rich man.
Of these in order, and First of the rich man.
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The rich man is God, who is chiefe Emperour, Lord, King, true owner and possessor of all good things temporall and spirituall, earthly and heauenly.
The rich man is God, who is chief Emperor, Lord, King, true owner and possessor of all good things temporal and spiritual, earthly and heavenly.
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For of earthly things Dauid, Psalme 24. truly speaketh, saying:
For of earthly things David, Psalm 24. truly speaks, saying:
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The earth is the Lords, and all that therein is, the world and they that dwell therein. The earth is the lords, and all that therein is, the world and they that dwell therein.
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Againe, Psal. 50.10, 11, 12, verses, he saith, All the beasts of the forrest are mine,
Again, Psalm 50.10, 11, 12, Verses, he Says, All the beasts of the forest Are mine,
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and the beasts on a thousand mountaines. I know all the fowles of the mountaines; and the wilde beasts of the field are mine.
and the beasts on a thousand Mountains. I know all the fowls of the Mountains; and the wild beasts of the field Are mine.
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If I be hungry, I will not tell thee: for the world is mine, and all that therein is. If I be hungry, I will not tell thee: for the world is mine, and all that therein is.
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This is most plainely proued in the 115. Psal. verse, 16. where the Psalmist saith:
This is most plainly proved in the 115. Psalm verse, 16. where the Psalmist Says:
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The Heauens are the Lords, and the earth, which hee hath giuen to the sonnes of men. The Heavens Are the lords, and the earth, which he hath given to the Sons of men.
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Hee is rich also in spirituall and heauenly things, and so euery way rich, as Bernard 57. Sermon noteth:
He is rich also in spiritual and heavenly things, and so every Way rich, as Bernard 57. Sermon notes:
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Deus vndique diues, diues misericordia, magnifious in iustitia, munificus in gratia: Deus vndique dives, dives misericordia, magnifious in iustitia, munificus in Gratia:
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that is to say, God is rich euery way, rich in mercy, magnificent in iustice, liberall in Grace.
that is to say, God is rich every Way, rich in mercy, magnificent in Justice, liberal in Grace.
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Hee is rich in mercy, rich in glory, rich in wisedome, rich in grace: for he is called the God of all grace.
He is rich in mercy, rich in glory, rich in Wisdom, rich in grace: for he is called the God of all grace.
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All which graces and gifts he giueth vs in his Sonne Christ Iesus, the most plentifull fountaine of all goodnesse, in whom,
All which graces and Gifts he gives us in his Son christ Iesus, the most plentiful fountain of all Goodness, in whom,
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and by whom, all these and many other good gifts ineffable are conferred vnto vs, as Iohn well proueth, saying:
and by whom, all these and many other good Gifts ineffable Are conferred unto us, as John well Proves, saying:
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Of his fulnes haue all we receiued, and grace for grace: as if he should say, grace vpon grace, or graces heaped one vpon another.Of his fullness have all we received, and grace for grace: as if he should say, grace upon grace, or graces heaped one upon Another.
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The consideration of this doctrine should make vs in faith and full assurance to pray to this rich God, and to none other:
The consideration of this Doctrine should make us in faith and full assurance to pray to this rich God, and to none other:
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for vnto whom should wee pray? and of whom should wee craue for all good things,
for unto whom should we pray? and of whom should we crave for all good things,
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but of him which hath all to giue, and from whom euery good giuing and perfect gift commeth? who is able to helpe in all extremities: for hee is omnipotent;
but of him which hath all to give, and from whom every good giving and perfect gift comes? who is able to help in all extremities: for he is omnipotent;
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is present with vs, and neare vs, as hee is vnto all that call vpon him faithfully.
is present with us, and near us, as he is unto all that call upon him faithfully.
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And lastly, he is willing to helpe and saue, for hee would haue all to bee saued,
And lastly, he is willing to help and save, for he would have all to be saved,
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and to come to the knowledge of his truth.
and to come to the knowledge of his truth.
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And therefore our Sauiour Christ calleth all vnto him, promising vnto all that come vnto him in repentance and faith, refreshing, Math. 11.28. And Therefore our Saviour christ calls all unto him, promising unto all that come unto him in Repentance and faith, refreshing, Math. 11.28.
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He commands his Gospell to be freely preached vnto all, and he biddeth all to his great Supper, Luk. 14. O let vs in repentance and faith come vnto him, and pray vnto him continually: He commands his Gospel to be freely preached unto all, and he bids all to his great Supper, Luk. 14. O let us in Repentance and faith come unto him, and pray unto him continually:
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for he is the rich man here ment able to grant our requests.
for he is the rich man Here meant able to grant our requests.
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Againe, if all the good things we haue come from our rich God, it should make vs most thankfully to acknowledge him to be the giuer,
Again, if all the good things we have come from our rich God, it should make us most thankfully to acknowledge him to be the giver,
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and to returne all laude and praise to him, from whom the benefit commeth, for as all the waters come from the Sea, and returne thither againe:
and to return all laud and praise to him, from whom the benefit comes, for as all the waters come from the Sea, and return thither again:
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so all the benefits which we receiue, come from God, and by our thankes-giuing should returne to him againe.
so all the benefits which we receive, come from God, and by our thanksgiving should return to him again.
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O let vs be thankefull, and say with Dauid from our hearts, and speake to our owne soules as he did:
O let us be thankful, and say with David from our hearts, and speak to our own Souls as he did:
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Praise the Lord, O my soule, and all that is within mee, praise his holy name. Praise the Lord, Oh my soul, and all that is within me, praise his holy name.
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Praise the Lord, O my soule, and forget not all his benefits: which forgiueth all thy sinne, and healeth all thine infirmities:
Praise the Lord, Oh my soul, and forget not all his benefits: which forgives all thy sin, and heals all thine infirmities:
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which saueth thy life from destruction, and crowneth thee with mercy and louing kindnesse: which satisfieth thy mouth with good things, making thee young and lusty as an Eagle. which Saveth thy life from destruction, and Crowneth thee with mercy and loving kindness: which Satisfieth thy Mouth with good things, making thee young and lusty as an Eagl.
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Let vs praise God our selues, and exhort others to doe the like, for it is good and godly so to doe: And therefore the Prophet said:
Let us praise God our selves, and exhort Others to doe the like, for it is good and godly so to do: And Therefore the Prophet said:
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O praise the Lord: for it is a good thing to sing praises vnto our God; Oh praise the Lord: for it is a good thing to sing praises unto our God;
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yea, a ioyfull and pleasant thing it is to bee thankefull. Thus much concerning the person meant by the rich man, to wit, God. Now of his Steward. yea, a joyful and pleasant thing it is to be thankful. Thus much Concerning the person meant by the rich man, to wit, God. Now of his Steward.
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The iudgement of ancient Writers concerning this Steward (who he should be, & what should be his name?) haue been diuers, euery man hauing a seuerall opinion,
The judgement of ancient Writers Concerning this Steward (who he should be, & what should be his name?) have been diverse, every man having a several opinion,
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and speaking as he thought, quothomines, tot capita, tot sententiae: Look how many men, so many heads, so many opinions:
and speaking as he Thought, quothomines, tot capita, tot sententiae: Look how many men, so many Heads, so many opinions:
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which thing is to be deplored, that so many learned men, and famous in other matters, should in this point bee so much deceiued, as to restrict this parcell of Scripture written for all our learning, to one particular Man, People,
which thing is to be deplored, that so many learned men, and famous in other matters, should in this point be so much deceived, as to restrict this parcel of Scripture written for all our learning, to one particular Man, People,
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or Nation, it being also parabolically spoken.
or nation, it being also parabolically spoken.
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Whereas it deepely concernes vs all, and is to bee applyed particularly to euery seuerall man of vs. Some haue thought that Saint Paul was this Steward.
Whereas it deeply concerns us all, and is to be applied particularly to every several man of us some have Thought that Saint Paul was this Steward.
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For he was a bad one, vntill he was called of Iesus Christ: For he was a bad one, until he was called of Iesus christ:
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and of this iudgement was Theophilus, Bishop of Antiochia. Some affirmed that the Iewes were this Steward, and the Gentiles these Debtors.
and of this judgement was Theophilus, Bishop of Antiochia. some affirmed that the Iewes were this Steward, and the Gentiles these Debtors.
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Of this opinion was Tertullian, lib. de fuga, cap.
Of this opinion was Tertullian, lib. de fuga, cap.
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13. Gaudentius writing to Germinius, supposeth that this Steward was the Diuell, mis-implying all his gifts, his wit and power to tempt men to their destruction.
13. Gaudentius writing to Germinius, Supposeth that this Steward was the devil, mis-implying all his Gifts, his wit and power to tempt men to their destruction.
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Many others haue diuersly and strangely set downe their opinions, which I thinke more fit to omit,
Many Others have diversely and strangely Set down their opinions, which I think more fit to omit,
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then to fill my paper with friuolous matters. Let vs harken to them who come neerer to the scope of the place.
then to fill my paper with frivolous matters. Let us harken to them who come nearer to the scope of the place.
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In this number I place Ambrose in his Commentaries, Augustine in his Euangelicall questions:
In this number I place Ambrose in his Commentaries, Augustine in his Evangelical questions:
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Theophilact, & others, who affirme that this Steward is all mankind, & further say, that the word, OIKONOMOS, a Steward, doth signifie not only Villicum, a Bayly of Husbandry;Theophilact, & Others, who affirm that this Steward is all mankind, & further say, that the word, OIKONOMOS, a Steward, does signify not only Villicum, a Baily of Husbandry;
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but one to whom all manner of goods and possessions in a Farme, are concredited & committed to t•••, to wit, a generall Steward, best expressed by the word (dispensator) which signifieth an Officer laying out money for an houshold vnder another man.
but one to whom all manner of goods and possessions in a Farm, Are concredited & committed to t•••, to wit, a general Steward, best expressed by the word (dispensator) which signifies an Officer laying out money for an household under Another man.
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And therefore these reade the words following, (Render account of thy Stewardship, for thou mayest be no longer Steward.) Thus:
And Therefore these read the words following, (Render account of thy Stewardship, for thou Mayest be no longer Steward.) Thus:
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Redde rationem dispensationis tuae: non enim poteris amplius dispensare. So then this Steward is all mankinde.Red rationem dispensationis tuae: non enim poteris Amplius dispensare. So then this Steward is all mankind.
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For euery man hath receiued of God, the proper owner of all, one good gift or another in trust, which he ought to dispose and employ, not as he listeth,
For every man hath received of God, the proper owner of all, one good gift or Another in trust, which he ought to dispose and employ, not as he lists,
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but as God the proper owner of al would haue him, and must yeeld an account to him,
but as God the proper owner of all would have him, and must yield an account to him,
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euen as the earthly Steward doth to his earthly Master.
even as the earthly Steward does to his earthly Master.
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For this cause euery man must needs be a Steward, and a disposer of some good gift of God.
For this cause every man must needs be a Steward, and a disposer of Some good gift of God.
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Kings then are Stewards to the highest of all, & acknowledge their aduancements to come frō the Lord;
Kings then Are Stewards to the highest of all, & acknowledge their advancements to come from the Lord;
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and therefore in their stiles of Dignity, vse these words (by the grace of God.) Ministers are Stewards of the Lords House, which is the Church,
and Therefore in their stile of Dignity, use these words (by the grace of God.) Ministers Are Stewards of the lords House, which is the Church,
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and ought to breake the Bread of Life to their Flockes, to preach the Word in season,
and ought to break the Bred of Life to their Flocks, to preach the Word in season,
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and out of season, and must render an account.
and out of season, and must render an account.
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All Magistrates are Stewards of the common house, which is the weale publique, and ought to consider that they are set ouer the people, All Magistrates Are Stewards of the Common house, which is the weal public, and ought to Consider that they Are Set over the people,
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for the punishment of euill doers, and for the praise of them that doe well.
for the punishment of evil doers, and for the praise of them that do well.
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Masters are Stewards of their owne Houshold, and ought not onely to dispose all things in order,
Masters Are Stewards of their own Household, and ought not only to dispose all things in order,
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but especially to make this resolution, that they and their housholds will serue the Lord.
but especially to make this resolution, that they and their Households will serve the Lord.
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All men are Stewards of their owne bodies, and of the priuy closet of their own conscience, as Pontan hath. All men Are Stewards of their own bodies, and of the privy closet of their own conscience, as Pontan hath.
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There is none so mighty that is greater, or so meane and base, that is lesse then a Steward to the King of Kings, to the Highest of all;
There is none so mighty that is greater, or so mean and base, that is less then a Steward to the King of Kings, to the Highest of all;
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and what goods or goodnes he vseth, hee hath receiued them all of the Father of Lights.
and what goods or Goodness he uses, he hath received them all of the Father of Lights.
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For what hast thou, that thou hast not receiued? He it is that deliuereth to his Seruants his Talents to some more and to some lesse. For what hast thou, that thou hast not received? He it is that Delivereth to his Servants his Talents to Some more and to Some less.
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Which doctrine confuteth the Pelagians, and all such as ascribe all that they haue to their owne industry.
Which Doctrine confuteth the Pelagians, and all such as ascribe all that they have to their own industry.
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Whereas all that is good, commeth from God, as being infinitely rich in goodnesse and mercy towards all, and yet hath neuer the lesse himselfe:
Whereas all that is good, comes from God, as being infinitely rich in Goodness and mercy towards all, and yet hath never the less himself:
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for his riches and treasures are inexhaustable.
for his riches and treasures Are inexhaustable.
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All we therefore are Baylifes, Stewards, and Disposers vnder God, and should Minister the gifts which we receiue spirituall or temporall, as good Stewards and disposers of the manifold graces of God.
All we Therefore Are Bailiffs, Stewards, and Disposers under God, and should Minister the Gifts which we receive spiritual or temporal, as good Stewards and disposers of the manifold graces of God.
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And then a man proueth himselfe to bee a faithfull Disposer;
And then a man Proves himself to be a faithful Disposer;
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vvhich whosoeuer doth, is blessed of God, a most happy man, and if he doth not discharge his office of Stewardship and seruice well, of all men most vnhappy. which whosoever does, is blessed of God, a most happy man, and if he does not discharge his office of Stewardship and service well, of all men most unhappy.
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The Lord saith, Who is a faithfull, and wise, whom the Master shall make Ruler ouer his houshold, to giue them their portion of meat in due season? Blessed is that Seruant whom his Master when hee commeth, shall finde so doing. The Lord Says, Who is a faithful, and wise, whom the Master shall make Ruler over his household, to give them their portion of meat in due season? Blessed is that Servant whom his Master when he comes, shall find so doing.
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Of a truth, I say vnto you, that hee will make him Ruler ouer all that he hath.
Of a truth, I say unto you, that he will make him Ruler over all that he hath.
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But if that Seruant say in his heart, My Master doth defer his cōming, and shall begin to smite his Seruants,
But if that Servant say in his heart, My Master does defer his coming, and shall begin to smite his Servants,
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and Maidens, and to eat and drinke, & to be drunke, the Master of that Seruant will come in a day when he thinketh not,
and Maidens, and to eat and drink, & to be drunk, the Master of that Servant will come in a day when he Thinketh not,
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and at an houre when he is not ware of, and will cut him off, and giue him his portion with the vnbeleeuers. and At an hour when he is not aware of, and will Cut him off, and give him his portion with the unbelievers.
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Euery Christian man and woman, bee they neuer so high, or neuer so low; neuer so rich, or so poore;
Every Christian man and woman, be they never so high, or never so low; never so rich, or so poor;
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haue a threefold Farme committed vnto them, the fruits of which they ought to dispose wisely, and faithfully:
have a threefold Farm committed unto them, the fruits of which they ought to dispose wisely, and faithfully:
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and therefore good Stewards are called faithfull and wise, of our Sauiour before, Luke 12 42. It behooueth vs therefore to take heed what we doe, that we may make a good reckoning of our Stewardship, bee found true,
and Therefore good Stewards Are called faithful and wise, of our Saviour before, Lycia 12 42. It behooveth us Therefore to take heed what we do, that we may make a good reckoning of our Stewardship, be found true,
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and not false in gouerning these Farme-places, Mannors, and Mannor-houses, which are these three, as the Learned haue set them downe. Prima villa est mundus iste; secunda proprium Corpus, tertia anima.
and not false in governing these Farme-places, Manors, and Manor-houses, which Are these three, as the Learned have Set them down. Prima Villam est World iste; Secunda proprium Corpus, tertia anima.
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The first Farme-House is the world: the second, a mans owne body: the third, his soule.
The First Farme-House is the world: the second, a men own body: the third, his soul.
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Now in being a Steward in the first Farme, the world:
Now in being a Steward in the First Farm, the world:
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man must take heed that hee become not so great a friend vnto it, and be not so much in loue with it, that he become an enemy vnto God,
man must take heed that he become not so great a friend unto it, and be not so much in love with it, that he become an enemy unto God,
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an vntrue & false Steward vnto his Master:
an untrue & false Steward unto his Master:
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for he that will be a friend of this world, is made an enemy to God.
for he that will be a friend of this world, is made an enemy to God.
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For no man can serue two Masters.
For no man can serve two Masters.
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He may not looke to flowe in the treaasures and pleasures of the world, and raigne with Christ.
He may not look to flow in the treaasures and pleasures of the world, and Reign with christ.
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Augustine said, Nemo potest gaudere cum mundo, & regnare cum Christo: that is, no man can reioyce with the world, and raigne with Christ. And againe, he saith: Augustine said, Nemo potest Rejoice cum mundo, & Reign cum Christ: that is, no man can rejoice with the world, and Reign with christ. And again, he Says:
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Difficile, imo impossibile est, vt praesentibus & futuris quis fruatur bonis, vt hic ventrem, illic mentem impleat, vt à delicijs, ad delicias transeat, vt in vtro { que } faeculo primus sit, vt in terra, & in coelo, appareat gloriosus: Difficile, imo impossibile est, vt praesentibus & futuris quis fruatur bonis, vt hic ventrem, illic mentem impleat, vt à delicijs, ad Delicias Transit, vt in vtro { que } faeculo primus sit, vt in terra, & in coelo, appareat glorious:
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that is, it is an hard thing, yea, impossible, that any man should enioy the goods of this present world,
that is, it is an hard thing, yea, impossible, that any man should enjoy the goods of this present world,
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and also of the world to come: that heere hee should fill his belly, and there his soule:
and also of the world to come: that Here he should fill his belly, and there his soul:
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that hee should bee chiefe in both worlds; that he should be glorious in the earth, and in heauen.
that he should be chief in both world's; that he should be glorious in the earth, and in heaven.
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And this made Iohn so earnestly to disswade vs from the one, the world, and so louingly perswade and exhort vnto the loue of the other, the world to come.
And this made John so earnestly to dissuade us from the one, the world, and so lovingly persuade and exhort unto the love of the other, the world to come.
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Loue not the world, neither the things that are in the world: If any man loue the world, the loue of the Father is not in him. Love not the world, neither the things that Are in the world: If any man love the world, the love of the Father is not in him.
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For all that is in the world, (as the lust of the Flesh, the lust of the eyes,
For all that is in the world, (as the lust of the Flesh, the lust of the eyes,
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and the pride of life) is not of the Father, but of the world: and the world passeth away, and the lust thereof:
and the pride of life) is not of the Father, but of the world: and the world passes away, and the lust thereof:
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but he that fulfilleth the will of God, abideth for euer. but he that fulfilleth the will of God, Abideth for ever.
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The riches, treasures, and stocke of this Farme, are all goods Temporall, which being concredited to vs of this rich person, God, the true owner of them, we must take heed that we play not the bad Stewards with them:
The riches, treasures, and stock of this Farm, Are all goods Temporal, which being concredited to us of this rich person, God, the true owner of them, we must take heed that we play not the bad Stewards with them:
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and that is done foure wayes. First, in getting them wrongfully. Secondly, in setting our hearts on them idolatrously.
and that is done foure ways. First, in getting them wrongfully. Secondly, in setting our hearts on them idolatrously.
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Thirdly, in keeping them to our selues basely. Fourthly, in spending them vnlawfully, and sinfully. Of these foure in order,
Thirdly, in keeping them to our selves basely. Fourthly, in spending them unlawfully, and sinfully. Of these foure in order,
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First, wee placed of our great and good Lord and Master, Stewards in this Farme, the world, may not gaine goods through other mens hurts, building our houses,
First, we placed of our great and good Lord and Master, Stewards in this Farm, the world, may not gain goods through other men's hurts, building our houses,
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as the moth, in other mens cloth, & feeding our selues fat by hurting, biting, and spoiling others, as the moth is fatted by spoiling the cloth where she liueth.
as the moth, in other men's cloth, & feeding our selves fat by hurting, biting, and spoiling Others, as the moth is fatted by spoiling the cloth where she lives.
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Such men are very like to the filthy worme in a sheepe, which is made fat by eating and consuming the poore seely sheepe,
Such men Are very like to the filthy worm in a sheep, which is made fat by eating and consuming the poor silly sheep,
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and like Lice and Fleas, which fatte themselues by sucking mens bloud.
and like Lice and Fleas, which fat themselves by sucking men's blood.
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Such bad Stewards are the wicked couetous bad rich men, who are made full by deuouring the poore, and oppressing them by tyrannie. Such bad Stewards Are the wicked covetous bad rich men, who Are made full by devouring the poor, and oppressing them by tyranny.
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Good Christians are compared to Trees, which doe bring forth good fruit in due season, and help euery way:
Good Christians Are compared to Trees, which do bring forth good fruit in due season, and help every Way:
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For a good Tree will bring forth fruit to quench hunger and thirst, and it will put off the iniury and violence of the stormy weather;
For a good Tree will bring forth fruit to quench hunger and thirst, and it will put off the injury and violence of the stormy weather;
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but a bad tree, a Bryer, when the poore Sheepe flye vnto it for succour, scrapeth and scratcheth all the wooll from their backs, and pilleth them bare.
but a bad tree, a Bryer, when the poor Sheep fly unto it for succour, scrapeth and scratcheth all the wool from their backs, and pilleth them bore.
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Such trees are the mercilesse Stewards, the Tyrants of the world:
Such trees Are the merciless Stewards, the Tyrants of the world:
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which, when the poore fly vnto them for succour, they tye them, and wrap them in Bonds,
which, when the poor fly unto them for succour, they tie them, and wrap them in Bonds,
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like as the Bryer doth the sheepe, and then vnmercifully spoile them.
like as the Bryer does the sheep, and then unmercifully spoil them.
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The rich Steward Ahab could not rest, vnlesse he had poore Naboth his Vineyard, and he and his cursed wife Iezabel cared not how wrongfully and cruelly they came by it. The rich Steward Ahab could not rest, unless he had poor Naboth his Vineyard, and he and his cursed wife Jezebel cared not how wrongfully and cruelly they Come by it.
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Gregory reporteth, that such cruell and bad Stewards were denyed Christianorum Sepulturam: Christian mans buriall. Gregory Reporteth, that such cruel and bad Stewards were denied Christians Sepulturam: Christian men burial.
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And Glanuill writing of the Lawes and Customes of England, saith, that by the most ancient Lawes of England, the goods of an iniurious and defamed oppressour, dying without restitution, were escheated to the King,
And Glanuill writing of the Laws and Customs of England, Says, that by the most ancient Laws of England, the goods of an injurious and defamed oppressor, dying without restitution, were escheated to the King,
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and all his Lands to the Lord of the Towne.
and all his Lands to the Lord of the Town.
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And what becomes of himselfe? His flesh is giuen to the wormes, a right Cadauer. Looke to the sillables of that word,
And what becomes of himself? His Flesh is given to the worms, a right Cadaver. Look to the syllables of that word,
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and let ca, stand for caro, da, for datur, and ver for vermibus. It sheweth That mans flesh is giuen to wormes:
and let circa, stand for Caro, da, for datur, and for for vermibus. It shows That men Flesh is given to worms:
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and his soule to the Diuels, to bee tormented world without end.
and his soul to the Devils, to be tormented world without end.
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And therefore the ancient Father saith, Si haberes sapientiam Salomonis, si pulchritudinem Absalonis, si fortitudinem Samsonis, si longaeuitatem Enoch, si diuitias Croesi, si foelicitatem Octauiani, quid prosunt haec cùm tandem caro datur vermibus,
And Therefore the ancient Father Says, Si haberes sapientiam Salomonis, si pulchritudinem Absalon's, si fortitudinem Samsonis, si longaeuitatem Enoch, si Riches Croesi, si foelicitatem Octauiani, quid prosunt haec cùm tandem Caro datur vermibus,
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& anima daemonibus, cum diuete sinc fine crucianda? That is to say, If thou haddest the wisedome of Salomon, the beauty of Absalom, the strength of Samson, the long life of Enoch, the riches of Croesus, the felicity of Octauian, what doe these profit thee,& anima daemonibus, cum diuete sinc fine crucianda? That is to say, If thou Hadst the Wisdom of Solomon, the beauty of Absalom, the strength of samson, the long life of Enoch, the riches of Croesus, the felicity of Octavian, what do these profit thee,
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when at the last, thy flesh is giuen to the wormes, and thy soule to the Diuels, with the rich man to be tormented world without end? For what will it auaile a man to winne all the world,
when At the last, thy Flesh is given to the worms, and thy soul to the Devils, with the rich man to be tormented world without end? For what will it avail a man to win all the world,
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and to lose his owne soule? or what ransome shall a man giue for his soule?
and to loose his own soul? or what ransom shall a man give for his soul?
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2. Men placed Stewards in this world, & hauing the stock of the same at their disposition, play the bad Stewards, in setting their hearts vpon them idolatrously.
2. Men placed Stewards in this world, & having the stock of the same At their disposition, play the bad Stewards, in setting their hearts upon them idolatrously.
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From this vice and hainous sinne, Dauid dehorteth, when he said, If riches increase, set not your heart theron.
From this vice and heinous sin, David dehorteth, when he said, If riches increase, Set not your heart theron.
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And Paul commands them that be rich in this world, that they be not high-minded, neither put their trust in vncertaine riches, but in the liuing God.
And Paul commands them that be rich in this world, that they be not High-minded, neither put their trust in uncertain riches, but in the living God.
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In which place, hee yeeldeth a great reason to moue men not to trust to riches, adding a fit Epithite to riches, calling them vncertaine.
In which place, he yields a great reason to move men not to trust to riches, adding a fit Epithet to riches, calling them uncertain.
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For they ebbe, they flowe, they come, they goe, they are neuer certaine. Therefore the Wise man gaue good counsell, when as hee said: Trust not in vncertaine riches.
For they ebb, they flow, they come, they go, they Are never certain. Therefore the Wise man gave good counsel, when as he said: Trust not in uncertain riches.
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Ʋalerius said well to this purpose, Diuitiae istae in quibus summam foelicitatem consistere putant, sunt caducae, momentancae, crepundijs simillimae, affluunt subitò, subitò dilabuntur, nullo in loco, nullo in homine, nullo tempore sunt certae,
Ʋalerius said well to this purpose, Diuitiae Istae in quibus summam foelicitatem consistere Putant, sunt caducae, momentancae, crepundijs simillimae, affluunt subitò, subitò dilabuntur, nullo in loco, nullo in homine, nullo tempore sunt certae,
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sed incertissimo flatu fortunae huc illuc actae, quos in sublime sustulerunt subito casu deijciunt. sed incertissimo flatu Fortunae huc Illuc actae, quos in sublime sustulerunt subito casu deijciunt.
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That is to say, Those riches wherein men place their chiefe felicitie, are caduke, momentany, most like to gugawes, they come suddenly, and suddenly slide away:
That is to say, Those riches wherein men place their chief felicity, Are caduke, momentany, most like to gugawes, they come suddenly, and suddenly slide away:
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they are certain in no place, in no man, at no time, but tossed hither and thither by fortunes instabilitie, whom they haue exalted highly, they throw downe suddenly.
they Are certain in no place, in no man, At no time, but tossed hither and thither by fortune's instability, whom they have exalted highly, they throw down suddenly.
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This was one of the Philosophers reasons, why riches should not bee felicitie:
This was one of the Philosophers Reasons, why riches should not be felicity:
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quia fluunt, & refluunt, that is, they come speedily to a man, and hastily runne away,quia fluunt, & refluunt, that is, they come speedily to a man, and hastily run away,
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like the tyde of the Sea. So long as Troy flourished, it was said of King Priamus (quo nō foelicior alter) neuer was any more happy:
like the tIED of the Sea. So long as Troy flourished, it was said of King Priam (quo nō foelicior alter) never was any more happy:
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but when it was destroyed, so vncertaine was his state, and so vaine his former trust in riches (infoelix Priamus) so that this saying (Priami calamitates) became a common prouerbe spoken of all distressed persons.
but when it was destroyed, so uncertain was his state, and so vain his former trust in riches (infoelix Priam) so that this saying (Priami Calamities) became a Common proverb spoken of all distressed Persons.
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What a foolish thing it is for men to trust in riches, may appeare by the example of that rich Steward, who considering his great in-comes and friuts that were to come in, reasoned with himselfe, saying, What shall I doe,
What a foolish thing it is for men to trust in riches, may appear by the Exampl of that rich Steward, who considering his great incomes and friuts that were to come in, reasoned with himself, saying, What shall I do,
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because I haue no roome where I may lay vp my fruits? And he said, This will I doe, I will pull downe my Barnes,
Because I have no room where I may lay up my fruits? And he said, This will I do, I will pull down my Barns,
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and build greater, and therein will I gather in all my fruits, and my goods:
and built greater, and therein will I gather in all my fruits, and my goods:
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and I will say to my soule, Soule, thou hast much goods laid vp for many yeeres, liue at ease, eate, drinke, and take thy pastime. But God said vnto him:
and I will say to my soul, Soul, thou hast much goods laid up for many Years, live At ease, eat, drink, and take thy pastime. But God said unto him:
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O foole, this night will they fetch away thy Soule from thee, then whose shall those things bee which thou hast prouided? So is he that gathereth riches to himselfe,Oh fool, this night will they fetch away thy Soul from thee, then whose shall those things bee which thou hast provided? So is he that gathereth riches to himself,
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and is not rich towards God, which trusteth to vncertaine riches, and considereth not how deadly they sting in the end.
and is not rich towards God, which Trusteth to uncertain riches, and Considereth not how deadly they sting in the end.
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For as the Bee carrieth Hony in his mouth, and a sharpe sting in his tayle;
For as the Bee Carrieth Honey in his Mouth, and a sharp sting in his tail;
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euen so the couetous and cruell man trusting to his riches, hath pleasure in his life, but pain at his death:
even so the covetous and cruel man trusting to his riches, hath pleasure in his life, but pain At his death:
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Like to the example of the rich Glutton, whose pleasant life you may see whiles hee liued,
Like to the Exampl of the rich Glutton, whose pleasant life you may see while he lived,
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and his dolefull sorrows after death: from the 19. Verse to the end of this Chapter.
and his doleful sorrows After death: from the 19. Verse to the end of this Chapter.
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Thirdly, men play the bad Stewards in this Farme, this world, by keeping their goods to themselues basely,
Thirdly, men play the bad Stewards in this Farm, this world, by keeping their goods to themselves basely,
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and miserably, of which goods, the Lord is the true owner, and not themselues, but Stewards and Disposers of them;
and miserably, of which goods, the Lord is the true owner, and not themselves, but Stewards and Disposers of them;
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and therefore, O man, thou shouldest dispose them, and doe with them, as he would haue thee;
and Therefore, Oh man, thou Shouldst dispose them, and do with them, as he would have thee;
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for so ought euery one to doe that is a Steward and Bayliffe vnder another. Therefore be rich in good workes, glad to distribute.
for so ought every one to do that is a Steward and Bailiff under Another. Therefore be rich in good works, glad to distribute.
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For this is the true vse of riches in good men that vse them wel, to whom they are Gods blessings, and the ornaments of vertue.
For this is the true use of riches in good men that use them well, to whom they Are God's blessings, and the Ornament of virtue.
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But to the wicked that imploy them not to help others, but rather do hurt, they are sentina malorum, a sinke of euils.
But to the wicked that employ them not to help Others, but rather do hurt, they Are Sentina malorum, a sink of evils.
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Keepe not that to thy selfe basely, which God the true owner bids thee layout cheerefully to help others.
Keep not that to thy self basely, which God the true owner bids thee layout cheerfully to help Others.
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For if thou doest, thou art false to God in thy dealing.
For if thou dost, thou art false to God in thy dealing.
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If a rich man that hath a Bayliffe, a seruant vnder him, should say vnto him, Here is twenty shillings, pay this to such and such persons,
If a rich man that hath a Bailiff, a servant under him, should say unto him, Here is twenty shillings, pay this to such and such Persons,
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and it is as good as if thou payedst it vnto me.
and it is as good as if thou paidst it unto me.
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If this seruant should keepe this twenty shillings vnto himselfe, and not lay it out as his Master bids him,
If this servant should keep this twenty shillings unto himself, and not lay it out as his Master bids him,
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nor restore it, you will say with mee, that this were a bad seruant, a false Steward.
nor restore it, you will say with me, that this were a bad servant, a false Steward.
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God of his gracious goodnes bestoweth all that thou hast vpon thee, and bids thee giue vnto the poore, feede the hungry, cloath the naked, visit the sicke,
God of his gracious Goodness bestoweth all that thou hast upon thee, and bids thee give unto the poor, feed the hungry, cloth the naked, visit the sick,
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and imploy it to other good vses, and then thou giuest it to him.
and employ it to other good uses, and then thou givest it to him.
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If thou shouldest not doe this, thou art a false Steward, thou doest not repay that which thou hast receiued.
If thou Shouldst not do this, thou art a false Steward, thou dost not repay that which thou hast received.
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Thou a rich man carriest as it were the poore mans stocke; and therefore let them haue part with thee. Stips pauperum, thesaurus diuitum:
Thou a rich man carriest as it were the poor men stock; and Therefore let them have part with thee. Stips Pauperum, thesaurus diuitum:
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the rich treasure is the poore mans stocke, as said the good Emperour. God will haue no Begger in Israel. the rich treasure is the poor men stock, as said the good Emperor. God will have no Beggar in Israel.
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Nature suffereth nothing empty, and the Raine when it falleth downe, and runneth, filleth euery chinker and hole as it runneth,
Nature suffers nothing empty, and the Rain when it falls down, and Runneth, fills every chinker and hold as it Runneth,
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and leaueth still some moisture behinde it, to doe good, where need is. So doe you, ye rich Stewards of the weale publique:
and Leaveth still Some moisture behind it, to do good, where need is. So do you, you rich Stewards of the weal public:
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Lay out some goods for the maintenance of the Gospell, some for thy poore neighbours:
Lay out Some goods for the maintenance of the Gospel, Some for thy poor neighbours:
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that is done to Christ, that is a treasure in Heauen surely kept for thee, and hath a finall blessing, Math. 25. for the works of the godly follow them, to defend them,
that is done to christ, that is a treasure in Heaven surely kept for thee, and hath a final blessing, Math. 25. for the works of the godly follow them, to defend them,
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and reioyce them in the world to come.
and rejoice them in the world to come.
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But if thou art a false Steward, gettest thy goods by pilling, polling, grinding the faces of the poore,
But if thou art a false Steward, gettest thy goods by pilling, polling, grinding the faces of the poor,
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and selling them for hose and shooes, and keepest them basely to thy selfe, and thinkest at thy death to leaue them to thy wife and children:
and selling them for hose and shoes, and Keepest them basely to thy self, and Thinkest At thy death to leave them to thy wife and children:
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thou shalt vndoubtedly leaue behind thee for all thine, not a blessing, but a plague, and a curse, and so vtterly vndoe all thy posteritie.
thou shalt undoubtedly leave behind thee for all thine, not a blessing, but a plague, and a curse, and so utterly undo all thy posterity.
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De malè quaesitis vix gaudet tertius haeres.
De malè Quaesitis vix Gadet tertius haeres.
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God doth visit the sinnes of the fathers vpon the children, vnto the third and fourth generation of them that hate him. God does visit the Sins of the Father's upon the children, unto the third and fourth generation of them that hate him.
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And the Lord commaunded the cruell seruant himselfe, his wife and children, and all that hee had to be sold, Math. 18. inflicting the punishment not onely vpon himselfe,
And the Lord commanded the cruel servant himself, his wife and children, and all that he had to be sold, Math. 18. inflicting the punishment not only upon himself,
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but also vpon his wife and children. Therefore let men be not vniust and cruell, but true and mercifull:
but also upon his wife and children. Therefore let men be not unjust and cruel, but true and merciful:
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for as the holy father hath: Sola misericordia est comes defunctorum. Onely mercy accompanieth the dead:
for as the holy father hath: Sola misericordia est comes defunctorum. Only mercy accompanieth the dead:
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That a man shall carry away with him, and God in his mercy will reward mercy.
That a man shall carry away with him, and God in his mercy will reward mercy.
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Fourthly, men play the bad Stewards, when they receiue the Lords goods, and lay them, not out according to his will:
Fourthly, men play the bad Stewards, when they receive the lords goods, and lay them, not out according to his will:
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but spend them vnlawfully, wilfully, and wastfully: for which they are culpable and accusable, as this bad Steward was.
but spend them unlawfully, wilfully, and wastefully: for which they Are culpable and accusable, as this bad Steward was.
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The idolatrous person layeth out his riches vpon superstitious workes, as Ahab, and Iezabel. The quarrelsome man layeth out his goods vpon vnnecessary suites of law, hindering himselfe and his neighbours, as the Corinthians did.
The idolatrous person Layeth out his riches upon superstitious works, as Ahab, and Jezebel. The quarrelsome man Layeth out his goods upon unnecessary suits of law, hindering himself and his neighbours, as the Corinthians did.
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The vncleane person in chambering and wantonnesse, as Sardanapalus and Absalon, liuing altogether in carnalitie. The Epicure and belly God, in faring deliciously euery day, as the rich Glutton.
The unclean person in chambering and wantonness, as Sardanapalus and Absalom, living altogether in carnality. The Epicure and belly God, in faring deliciously every day, as the rich Glutton.
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Gam•ters, in gaming, as Octauius Augustus. To conclude, euery one which layeth out his goods in idle superfluous and vngodly courses of life, playeth the parts of an vnthrifty and vnfaithfull seruant, as the prodigall sonne.
Gam•ters, in gaming, as Octavius Augustus. To conclude, every one which Layeth out his goods in idle superfluous and ungodly courses of life, plays the parts of an unthrifty and unfaithful servant, as the prodigal son.
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And if a Preacher, Magistrate, or other Officer rebuke any of these for their vnfaithfull dealing, and prodigall swaggering:
And if a Preacher, Magistrate, or other Officer rebuke any of these for their unfaithful dealing, and prodigal swaggering:
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they will say, What haue they to doe with vs? we wast and spend but our owne money and goods: building vpon a base ground:
they will say, What have they to do with us? we wast and spend but our own money and goods: building upon a base ground:
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for no man is Lord and proper owner of his wealth, but onely a Steward for a time to the high Lord of all.
for no man is Lord and proper owner of his wealth, but only a Steward for a time to the high Lord of all.
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And as a great mans Bayliffe and Steward on earth, ought to lay out the goods of his Master as he commandeth,
And as a great men Bailiff and Steward on earth, ought to lay out the goods of his Master as he commands,
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and must render an account how he doth it:
and must render an account how he does it:
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euen so must euery man being made a Steward in this farme the world, employ the talents and gifts which he receiueth,
even so must every man being made a Steward in this farm the world, employ the Talents and Gifts which he receiveth,
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as the Lord of Lords, the high Master of all commandeth, and shall render an account, as hereafter followeth.
as the Lord of lords, the high Master of all commands, and shall render an account, as hereafter follows.
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The second Farme or Mannor-house, wherein man, a Steward vnder this rich man God, is to be employed,
The second Farm or Manor-house, wherein man, a Steward under this rich man God, is to be employed,
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and which he ought carefully to looke vnto, is his owne body;
and which he ought carefully to look unto, is his own body;
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the goods whereof, as health, power, and strength, are to be employed to the honour of God, to supply our owne necessary occasions, and to helpe our neighbour in all godly and honest affaires.
the goods whereof, as health, power, and strength, Are to be employed to the honour of God, to supply our own necessary occasions, and to help our neighbour in all godly and honest affairs.
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This Farme ought to be well and cleanly kept, that it may be a fit dwelling Place and Temple of the holy Ghost:
This Farm ought to be well and cleanly kept, that it may be a fit Dwelling Place and Temple of the holy Ghost:
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for if wee will adorne our houses, decke them, sweepe them, and euery way (as much as in vs lyeth) make them hansome and commodious for a great earthly person:
for if we will adorn our houses, deck them, sweep them, and every Way (as much as in us lies) make them handsome and commodious for a great earthly person:
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much more should wee haue a care to preserue from pollution, and keepe cleane our owne bodies;
much more should we have a care to preserve from pollution, and keep clean our own bodies;
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because they are the houses of the holy Ghost;
Because they Are the houses of the holy Ghost;
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and further, to giue our members instruments of righteousnesse vnto God, and to offer vp our bodies a quicke sacrifice, holy & acceptable vnto God, Rom. 12.1.
and further, to give our members Instruments of righteousness unto God, and to offer up our bodies a quick sacrifice, holy & acceptable unto God, Rom. 12.1.
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This Farme a good Steward should carefully looke vnto, lest death should enter through the ports and gates thereof to the soule, and worke the destruction thereof:
This Farm a good Steward should carefully look unto, lest death should enter through the ports and gates thereof to the soul, and work the destruction thereof:
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which ports and gates I will set open vnto you, making as much haste, as the Porter doth,
which ports and gates I will Set open unto you, making as much haste, as the Porter does,
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when his Master waiteth for him at the gate. The ports and gates of the body are these fiue:
when his Master waits for him At the gate. The ports and gates of the body Are these fiue:
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Hearing, Seeing, Talking, Tasting and Touching:
Hearing, Seeing, Talking, Tasting and Touching:
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Which gates should be heedfully watched, that nothing goe in or out, but that which pleaseth the Lord:
Which gates should be heedfully watched, that nothing go in or out, but that which Pleases the Lord:
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for as a great earthly man hath a Porter to keepe his gates, that no lewd, filthy nor contagious person should enter in to pollute his house,
for as a great earthly man hath a Porter to keep his gates, that no lewd, filthy nor contagious person should enter in to pollute his house,
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or infect his people, and so procure danger or death vnto thē, or otherwise disorder himselfe:
or infect his people, and so procure danger or death unto them, or otherwise disorder himself:
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Euen so euery Christian man should looke to the gates and doores of his body,
Even so every Christian man should look to the gates and doors of his body,
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lest sinne enter in by them, and death follow to the subuersion of body and soule.
lest sin enter in by them, and death follow to the subversion of body and soul.
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The first port and gate of the body is the care, the proper organ and instrument of hearing, it is the mouth of the soule which giues it nourishment,
The First port and gate of the body is the care, the proper organ and Instrument of hearing, it is the Mouth of the soul which gives it nourishment,
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and sendeth downe foode into it, and which makes it liuely and fructifie in all the rest of mans members.
and sends down food into it, and which makes it lively and fructify in all the rest of men members.
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Mans eares should be open to heare good things, as the Word, as our Sauiour would haue vs,
men ears should be open to hear good things, as the Word, as our Saviour would have us,
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and the Prophet Esay, verse 3. exhorteth vs so to doe, shewing the vtilitie thereof, saying:
and the Prophet Isaiah, verse 3. exhorteth us so to do, showing the utility thereof, saying:
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Incline your cares and draw neere: Heare and your soule shall liue. Incline your Cares and draw near: Hear and your soul shall live.
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This word is the sincere milke, whereby our soules are nourished, and receiue their spirituall growths:
This word is the sincere milk, whereby our Souls Are nourished, and receive their spiritual growths:
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it is a lanterne to carry light, and to direct:
it is a lantern to carry Light, and to Direct:
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it is a medicine to heale, a guide to conduct, a bit to restraine, a sword to defend, water to wash, fire to inflame, salt to season, wine to reioyce, raine to refresh, a treasure to inrich, a key to vnlocke heauen gates vnto vs,
it is a medicine to heal, a guide to conduct, a bit to restrain, a sword to defend, water to wash, fire to inflame, salt to season, wine to rejoice, rain to refresh, a treasure to enrich, a key to unlock heaven gates unto us,
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and by the merits of Christ Iesus to let vs into an inheritance immortall, and vndefiled, and that fadeth not away.
and by the merits of christ Iesus to let us into an inheritance immortal, and undefiled, and that fades not away.
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Now, beloued, seeing that mans eares are the instruments, & vessels to receiue this Word, let vs study to keepe them cleane,
Now, Beloved, seeing that men ears Are the Instruments, & vessels to receive this Word, let us study to keep them clean,
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and open to receiue the Word: but shut this gate against al blasphemous speeches, slanderous and filthy talking:
and open to receive the Word: but shut this gate against all blasphemous Speeches, slanderous and filthy talking:
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for euill words corrupt good manners.
for evil words corrupt good manners.
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The second port of the body is the eye, which must not let in bad sights, it must not couetously looke on his neighbours goods, lands or liuings, as Ahab did on poore Naboths vineyard,
The second port of the body is the eye, which must not let in bad sights, it must not covetously look on his neighbours goods, Lands or livings, as Ahab did on poor Naboth's vineyard,
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nor wantonly looke on his neighbours wife, as Dauid did vpon the wife of Ʋrie. This caused Iesus the sonne of Sirach in his ninth chapter, verse eight, to say, Turne away thy eyes from a beautifull woman,
nor wantonly look on his neighbours wife, as David did upon the wife of Ʋrie. This caused Iesus the son of Sirach in his ninth chapter, verse eight, to say, Turn away thy eyes from a beautiful woman,
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& looke not vpon others beauty; for many haue perished by the beauty of women: for through it loue is kindled as a fire. & look not upon Others beauty; for many have perished by the beauty of women: for through it love is kindled as a fire.
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What harmes enter in by this gate, it may appeare by the example of Putiphar his Lady and wife, who steadily beholding the beauty of Ioseph, after many dayes, at the last said, Come, lye with mee.
What harms enter in by this gate, it may appear by the Exampl of Potiphar his Lady and wife, who steadily beholding the beauty of Ioseph, After many days, At the last said, Come, lie with me.
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Let vs therefore take heed of wanton looking, sinfull lusting, and vngodly committing of sinne and wickednesse.
Let us Therefore take heed of wanton looking, sinful lusting, and ungodly committing of sin and wickedness.
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The third port and gate which letteth in sinne and death to the soule, is talking out of the mouth, executed by the tongue:
The third port and gate which lets in sin and death to the soul, is talking out of the Mouth, executed by the tongue:
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This should not be filthy, nor foolish, but good to edifie withall, that it may minister grace to the hearers.
This should not be filthy, nor foolish, but good to edify withal, that it may minister grace to the hearers.
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The tongue is the best member that a man hath, (if it be in tune, in good order;) but the worst member,
The tongue is the best member that a man hath, (if it be in tune, in good order;) but the worst member,
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if it is out of order.
if it is out of order.
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And therefore Anacharsis being demanded what was the best member of a man? and what the worst? The people looking for a double answere, vnto a double question:
And Therefore Anacharsis being demanded what was the best member of a man? and what the worst? The people looking for a double answer, unto a double question:
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He spake in one word and said, The tongue for the former reasons. Therefore the Poet said:
He spoke in one word and said, The tongue for the former Reasons. Therefore the Poet said:
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Est vitae, pariter ac ianua lingua necis. The tongue is the gate of life and also of death.Est vitae, pariter ac Gate lingua necis. The tongue is the gate of life and also of death.
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Therewith blesse we God, euen the Father, and therewith curse we men, which are made after the similitude of God.
Therewith bless we God, even the Father, and therewith curse we men, which Are made After the similitude of God.
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But let vs looke to the true vse of the tongue, and haue it still in our hearts and minds, which is first to glorifie God,
But let us look to the true use of the tongue, and have it still in our hearts and minds, which is First to Glorify God,
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and then to exhort our neighbour to goodnesse. This made Dauid to pray thus: O Lord, open thou my lippes, and my mouth shall shew forth thy praise:
and then to exhort our neighbour to Goodness. This made David to pray thus: Oh Lord, open thou my lips, and my Mouth shall show forth thy praise:
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and it made the Authour to the Hebrewes to giue this good counsell: Exhort one another daily, while it is called the day.
and it made the Author to the Hebrews to give this good counsel: Exhort one Another daily, while it is called the day.
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Lactantius writing of the tongue of man, setteth down these things to be considered, the Finall cause, the Materiall cause, the Formall, the circumstances,Lactantius writing of the tongue of man, sets down these things to be considered, the Final cause, the Material cause, the Formal, the Circumstances,
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and the manner how it is, wet and moistened. 1. The Finall cause: which although it is last in execution, yet is first in intention:
and the manner how it is, wet and moistened. 1. The Final cause: which although it is last in execution, yet is First in intention:
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and that is (as the Philosopher hath) to expresse the conceptions of the minde.
and that is (as the Philosopher hath) to express the conceptions of the mind.
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But the Scriptures tell vs, that the tongue was giuen to glorifie God, and to instruct one another.
But the Scriptures tell us, that the tongue was given to Glorify God, and to instruct one Another.
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2. The matter of the tongue:
2. The matter of the tongue:
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it is made of flesh and not of bones, that thou shouldest not bee stubborne and stiffe in thy speech,
it is made of Flesh and not of bones, that thou Shouldst not be stubborn and stiff in thy speech,
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but gentle and courteous, 1. Pet. 3.8. 3. The forme of the tongue: it is more long then broad: open aboue, and shut below.
but gentle and courteous, 1. Pet. 3.8. 3. The Form of the tongue: it is more long then broad: open above, and shut below.
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This shewes that it ought to be stretched out, and to reach on high to sound out the praises of God,
This shows that it ought to be stretched out, and to reach on high to found out the praises of God,
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but it ought not to be delighted to talke of things below. 4. The circumstances: Labia et dentes, the lippes, and the teeth.
but it ought not to be delighted to talk of things below. 4. The Circumstances: Labia et dentes, the lips, and the teeth.
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The lippes must speake to the glory of God, and the edification of our neighbour,
The lips must speak to the glory of God, and the edification of our neighbour,
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and the words (as hee saith) must bee examined dentibus examinationis, with strict examination,
and the words (as he Says) must be examined dentibus examinationis, with strict examination,
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and due consideration, before we speake. 5. The tongue is wet from the head: so our speech ought to be of Christ our head:
and due consideration, before we speak. 5. The tongue is wet from the head: so our speech ought to be of christ our head:
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it is wet also with our owne spittle:
it is wet also with our own spittle:
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so our talke should be of our owne filthines, of our owne sinnes, that wee may be ashamed of them, repent and amend, that we may be forgiuen.
so our talk should be of our own filthiness, of our own Sins, that we may be ashamed of them, Repent and amend, that we may be forgiven.
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The fourth gate of this Farme (the body) which letteth in sinne into it,
The fourth gate of this Farm (the body) which lets in sin into it,
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and hurts the soule also, is our tasting, our eating and drinking, which should be moderate to suffice nature,
and hurts the soul also, is our tasting, our eating and drinking, which should be moderate to suffice nature,
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and not to make the flesh proud and rebellious against the spirit, which a little will doe as the Philosopher thought.
and not to make the Flesh proud and rebellious against the Spirit, which a little will do as the Philosopher Thought.
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The Apostle would haue vs to walke honestly, as in the day, not in eating and drinking, meaning excesse of eating and drinking,
The Apostle would have us to walk honestly, as in the day, not in eating and drinking, meaning excess of eating and drinking,
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like to the sonnes of Eli, Iob, Baltazar, and the rich glutton: and thus the Apostle Saint Peter vnderstandeth it.
like to the Sons of Eli, Job, Balthazar, and the rich glutton: and thus the Apostle Saint Peter understandeth it.
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And our Sauiour giues vs a good caueat to beware of this excesse in eating and drinking.
And our Saviour gives us a good caveat to beware of this excess in eating and drinking.
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Take heed to your selues, lest at any time your hearts be oppressed with surfetting and drunkennesse. Take heed to your selves, lest At any time your hearts be oppressed with surfeiting and Drunkenness.
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Excessiue banquetting with costly meate and drinke, makes a man procline and prone to lust: Hierom. Ʋenter mer• aestuans, spumat in libidinem.
Excessive banqueting with costly meat and drink, makes a man procline and prove to lust: Hieronymus Ʋenter mer• aestuans, spumat in libidinem.
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Let vs therefore follow both the counsel and example of Paul. His counsell is, that wee should mortifie our flesh, our earthly members.
Let us Therefore follow both the counsel and Exampl of Paul. His counsel is, that we should mortify our Flesh, our earthly members.
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His example is laid down, 1. Cor. 9. where he saith, I tame my body, or I beate downe my body, that is, I bring it into seruitude.
His Exampl is laid down, 1. Cor. 9. where he Says, I tame my body, or I beat down my body, that is, I bring it into servitude.
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The last gate of this Farme, whereof wee are made Stewards, and which letteth in sinne and death to the body and soule, is Touching;
The last gate of this Farm, whereof we Are made Stewards, and which lets in sin and death to the body and soul, is Touching;
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the obiect whereof must be no vncleane thing, as the Apostle doth teach, 2. Cor. 6.17. In which place the Apostle bringeth in an exhortation taken out of Esay 52.11. where the Prophet saith:
the Object whereof must be no unclean thing, as the Apostle does teach, 2. Cor. 6.17. In which place the Apostle brings in an exhortation taken out of Isaiah 52.11. where the Prophet Says:
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Depart ye, depart ye, goe out from them, and touch no vncleane thing, &c. Which exhortation the Apostle bringeth in there to perswade the Corinthians, and all Christians, that for as much as they were the Temples of the holy Ghost, they should leaue the Temples of Idols, the prophanations of the Babylonians, and their filthy coinquinations: Depart you, depart you, go out from them, and touch no unclean thing, etc. Which exhortation the Apostle brings in there to persuade the Corinthians, and all Christians, that for as much as they were the Temples of the holy Ghost, they should leave the Temples of Idols, the profanations of the Babylonians, and their filthy coinquinations:
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for that which the Prophet speaketh of the peoples going out of Babylon into the Land of the Iewes, the same he transferreth from the type, to the thing signified, to wit, that all they which haue giuen their names to God, should forsake the wicked prophanations of the Gentiles, their haynous sinnes, their filthy kind of life, Haue no fellowship with the vnfruitfull workes of darkenes:
for that which the Prophet speaks of the peoples going out of Babylon into the Land of the Iewes, the same he transferreth from the type, to the thing signified, to wit, that all they which have given their names to God, should forsake the wicked profanations of the Gentiles, their heinous Sins, their filthy kind of life, Have no fellowship with the unfruitful works of darkness:
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yea, & they should be so farstrangers from an vncleane life, that they should not so much as touch any vncleane thing, lest they should be defiled:
yea, & they should be so farstrangers from an unclean life, that they should not so much as touch any unclean thing, lest they should be defiled:
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for he that toucheth pitch, shall be defiled. Which places may well be vnderstood of both ill company-keeping, and of vncleane liuing:
for he that touches pitch, shall be defiled. Which places may well be understood of both ill Company-keeping, and of unclean living:
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from both of these we are forbidden. But to speake a little of the former: Wee see by daily experience, that one mangie horse will infect another:
from both of these we Are forbidden. But to speak a little of the former: we see by daily experience, that one mangy horse will infect Another:
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& therefore when wee see in a close or stable such a one, wee will say, Wee will not put our horses there, lest they should be infected:
& Therefore when we see in a close or stable such a one, we will say, we will not put our Horses there, lest they should be infected:
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In like manner wee our selues will refraine the company of such as haue any contagious and and dangerous diseases,
In like manner we our selves will refrain the company of such as have any contagious and and dangerous diseases,
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as the Leprosie, or the plague; and we will desire the societies of such as are sound and healthy:
as the Leprosy, or the plague; and we will desire the societies of such as Are found and healthy:
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And why doe we not refraine the companies of the wicked, whose vile and lewd examples in speeches and liuing soone depraue vs,
And why do we not refrain the companies of the wicked, whose vile and lewd Examples in Speeches and living soon deprave us,
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and confirme vs in naughtinesse? And againe, Why do we not delight in the cōpany of the godly, knowing that of them we may learne goodnesse? for with the holy thou shalt be holy,
and confirm us in naughtiness? And again, Why do we not delight in the company of the godly, knowing that of them we may Learn Goodness? for with the holy thou shalt be holy,
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and with the froward thou shalt learne frowardnesse.
and with the froward thou shalt Learn frowardness.
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Let vs therefore detest, abhorre, and flee from naughtinesse, and wicked mens companies, as from the sting of a Serpent,
Let us Therefore detest, abhor, and flee from naughtiness, and wicked men's companies, as from the sting of a Serpent,
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and poyson of a Basiliske, (vnlesse it be in hope to conuert them) and let vs touch no vncleane thing,
and poison of a Basilisk, (unless it be in hope to convert them) and let us touch no unclean thing,
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but practise holinesse of life and conuersation.
but practise holiness of life and Conversation.
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For this is the will of God, euen our sanctification, and that we should abstaine from fornication, that euery one of vs should know how to possesse his vessell in holinesse and honour, For this is the will of God, even our sanctification, and that we should abstain from fornication, that every one of us should know how to possess his vessel in holiness and honour,
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and not in the lust of concupiscence, euen as the Gentiles which knowe not God: and God hath called vs not to vncleannesse, but vnto holinesse.
and not in the lust of concupiscence, even as the Gentiles which know not God: and God hath called us not to uncleanness, but unto holiness.
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O deare Christians, Christ hath made vs Priests vnto God, and St. Peter Ep. 2.5. saith, That we are an holy Priesthood, to offer vp spirituall sacrifices, acceptable to God by Iesus Christ and Paul beseecheth vs to giue vp our bodies a liuing sacrifice, holy, and acceptable vnto God. Oh deer Christians, christ hath made us Priests unto God, and Saint Peter Epistle 2.5. Says, That we Are an holy Priesthood, to offer up spiritual Sacrifices, acceptable to God by Iesus christ and Paul Beseecheth us to give up our bodies a living sacrifice, holy, and acceptable unto God.
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O let vs doe so, let vs doe so; let vs sleepe no longer in sinne, rocked and lulled in the cradle of securitie.
Oh let us do so, let us do so; let us sleep no longer in sin, rocked and lulled in the cradle of security.
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And thus much concerning the second Farme place, and the ports and gates of the same, which a carefull Steward should circumspectly and warily looke vnto.
And thus much Concerning the second Farm place, and the ports and gates of the same, which a careful Steward should circumspectly and warily look unto.
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The third farme, is the soule of man, which although it is created pure of God,
The third farm, is the soul of man, which although it is created pure of God,
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as the Angels are, yet being in the body, a foule and filthy prison, and yet part of man, (for man doth consist of a body and a soule) is polluted by this participation with the body, is tainted now with originall sinne,
as the Angels Are, yet being in the body, a foul and filthy prison, and yet part of man, (for man does consist of a body and a soul) is polluted by this participation with the body, is tainted now with original sin,
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and performes not many times good parts and offices. Now to speake somewhat more plainely to this purpose:
and performs not many times good parts and Offices. Now to speak somewhat more plainly to this purpose:
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Whereas there are two parts of mans soule, the Vnderstanding, and the Will:
Whereas there Are two parts of men soul, the Understanding, and the Will:
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The office of the intellect is, to discerne among obiects what is good to be allowed, or meet to de disalolwed:
The office of the intellect is, to discern among objects what is good to be allowed, or meet to de disalolwed:
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It is the office of the Will to chuse and follow that good which the intellect shall appoint,
It is the office of the Will to choose and follow that good which the intellect shall appoint,
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and to despise and refuse that which the vnderstanding shall disallow. If the former, (the intellect) faileth in discretion and iudgement:
and to despise and refuse that which the understanding shall disallow. If the former, (the intellect) Faileth in discretion and judgement:
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then the Will faileth also in chusing and following:
then the Will Faileth also in choosing and following:
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for the intellect is as it were the soules guide and gouernour, the Will euer expecteth iudgement from the intellect,
for the intellect is as it were the Souls guide and governor, the Will ever Expects judgement from the intellect,
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and is still at his becke. Now whereas man faileth many times in iudgement and vnderstanding;
and is still At his beck. Now whereas man Faileth many times in judgement and understanding;
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and the Will not onely couets, but chuseth that which is euill;
and the Will not only covets, but chooseth that which is evil;
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it commeth to passe that the soule is polluted, and in mans members performes wicked actions.
it comes to pass that the soul is polluted, and in men members performs wicked actions.
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And therefore man must craue the conduction of Gods holy Spirit, to be led by him,
And Therefore man must crave the conduction of God's holy Spirit, to be led by him,
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and the Word of God, which must be a lanterne to his feet, & a light to his pathes,
and the Word of God, which must be a lantern to his feet, & a Light to his paths,
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and then he shall goe well.
and then he shall go well.
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This soule of man should not be polluted with impure and vncleane thoughts, and bad choyces,
This soul of man should not be polluted with impure and unclean thoughts, and bad choices,
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and all the vertues and powers of it ought to be directed principally to the knowledge, loue, and honour of God.
and all the Virtues and Powers of it ought to be directed principally to the knowledge, love, and honour of God.
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The soule of man performeth diuers offices in man, and according to her seuerall performances takes diuers names, as Isiodorus writeth:
The soul of man Performeth diverse Offices in man, and according to her several performances Takes diverse names, as Isidore Writeth:
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Anima dum viuificat corpus, anima est: dum vult, animus est: dum scit, mens: dum recolit, memoria: dum rectum iudicat, ratio est: dum spirat, spiritus est: dum aliquid sentit, sensus est. Anima dum viuificat corpus, anima est: dum vult, animus est: dum scit, Mens: dum recolit, memoria: dum rectum iudicat, ratio est: dum spirat, spiritus est: dum Aliquid Sentit, sensus est.
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This is a point fit for the learned, and therefore I leaue the Englishing of it to them that can vnderstand it.
This is a point fit for the learned, and Therefore I leave the Englishing of it to them that can understand it.
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And so much of the third and last Farme-house, which Man, a Steward vnder God, must looke vnto,
And so much of the third and last Farmhouse, which Man, a Steward under God, must look unto,
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and haue an especiall care of: for it is immortall.
and have an especial care of: for it is immortal.
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By this which I haue spoken, it may appeare what a great burthen and charge lyeth vpon euery mans conscience, to looke vnto his wayes and pathes, his consultations, studies,
By this which I have spoken, it may appear what a great burden and charge lies upon every men conscience, to look unto his ways and paths, his Consultations, studies,
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and all his labours, and workes.
and all his labours, and works.
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For Almighty God, who by his Word and great power made all things, in his infinite wisedome created nothing vaine and idle.
For Almighty God, who by his Word and great power made all things, in his infinite Wisdom created nothing vain and idle.
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The glorious Angels are ministring spirits, Seruentes vnto God, his Messengers to do his wil,
The glorious Angels Are ministering spirits, Seruentes unto God, his Messengers to do his will,
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& sent for the good of the Church, to bring glad tidings, to comfort and help:
& sent for the good of the Church, to bring glad tidings, to Comfort and help:
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which the word AGGELOS teacheth Which thing the Author to the Hebrewes hath well obserued, saying, that they are sent from God to Minister for their sakes, which shall be heires of saluation.
which the word AGGELOS Teaches Which thing the Author to the Hebrews hath well observed, saying, that they Are sent from God to Minister for their sakes, which shall be Heirs of salvation.
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And therefore Gregory saith, Angeli ad ministerium pro nostra salute semper mittuntur: that is, the Angels are alwayes sent to serue for our saluation.
And Therefore Gregory Says, Angeli ad ministerium Pro nostra salute semper mittuntur: that is, the Angels Are always sent to serve for our salvation.
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The coruscant and glorious Sunne doth goe and accomplish his courses (as God hath appointed) by motions and operations.
The coruscant and glorious Sun does go and accomplish his courses (as God hath appointed) by motions and operations.
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Adam the first and principallest man, as soone as he was created, was placed in the Garden of Eden, to dresse, trim,Adam the First and principallest man, as soon as he was created, was placed in the Garden of Eden, to dress, trim,
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and keepe it, in a decent and good order, Gen. 2.15.
and keep it, in a decent and good order, Gen. 2.15.
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And yet this being before the fall, and before any weedes and trumperies that there might grow, there was no need to labour;
And yet this being before the fallen, and before any weeds and trumperies that there might grow, there was no need to labour;
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yet God appointing him to this worke, hereby doth shew how much he abhorred idlenes.
yet God appointing him to this work, hereby does show how much he abhorred idleness.
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Adam then was, as it were, the Lords labourer as well as his owne, euen before the fall, in the time of his integritie.Adam then was, as it were, the lords labourer as well as his own, even before the fallen, in the time of his integrity.
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But after the fall, labour was a punishment laid vpon Adam, and all his posterity. In the sweat of thy browes, or face, thou shalt get thy liuing. Now labour is paine:
But After the fallen, labour was a punishment laid upon Adam, and all his posterity. In the sweat of thy brows, or face, thou shalt get thy living. Now labour is pain:
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and therefore when we speak of a laborious man, we say, such a one taketh great paine,
and Therefore when we speak of a laborious man, we say, such a one Takes great pain,
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whether it be in Mechanicall crafts and occupations, or altogether in contemplation.
whither it be in Mechanical crafts and occupations, or altogether in contemplation.
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All men are Stewards, and must labour, the Word of God exempteth none, and God hath no respect of persons.
All men Are Stewards, and must labour, the Word of God exempteth none, and God hath no respect of Persons.
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Our Sauiour Mat. 20. will suffer none at any time to be idle, but sendeth them to labour in his Vineyard.
Our Saviour Mathew 20. will suffer none At any time to be idle, but sends them to labour in his Vineyard.
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Ministers are the Lords Stewards, and must labour, and therefore are called Labourers:
Ministers Are the lords Stewards, and must labour, and Therefore Are called Labourers:
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they are called workmen, and workers together, and should shew themselues to bee cunning workemen, rightly diuiding the Word of God.
they Are called workmen, and workers together, and should show themselves to be cunning workmen, rightly dividing the Word of God.
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They are the Lords Seruants, and receiue Talents: and therefore should make good vse of them. His Shepheards:
They Are the lords Servants, and receive Talents: and Therefore should make good use of them. His Shepherds:
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therefore must feede and ouersee his flockes. His Cryers: therefore must cry alowd and spare not: Therefore must feed and oversee his flocks. His Criers: Therefore must cry aloud and spare not:
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Tell the people their transgressions, and the House of Iacob their sinnes: they may not be dumbe. His Builders: Tell the people their transgressions, and the House of Iacob their Sins: they may not be dumb. His Builders:
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therefore should goe on in their worke. Fishers:
Therefore should go on in their work. Fishers:
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therefore ought to let slip their Nets, to take and winne soules, but cast their Angle to take money, as Peter did. Embassadours of the Lord:
Therefore ought to let slip their Nets, to take and win Souls, but cast their Angle to take money, as Peter did. ambassadors of the Lord:
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Therefore they ought to haue tongues, and sufficiency to doe the Lords message. Feeders: therefore ought to haue meat, and to distribute it. Sowers: Therefore they ought to have tongues, and sufficiency to do the lords message. Feeders: Therefore ought to have meat, and to distribute it. Sowers:
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therefore ought to scatter the Seed of the Word into mens hearts. His Leaders: therefore they should conduct their flockes in the way of the Lord.
Therefore ought to scatter the Seed of the Word into men's hearts. His Leaders: Therefore they should conduct their flocks in the Way of the Lord.
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His especiall Fighters against Sinne, the World, the Flesh, the Diuell, Heretikes, and all the enemies of Gods Truth,
His especial Fighters against Sin, the World, the Flesh, the devil, Heretics, and all the enemies of God's Truth,
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as Paul was, 2. Tim. 4.7.
as Paul was, 2. Tim. 4.7.
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By these, and many other like Appellations and Names we see, and may learne, that God vouchsafeth the helpe of Ministers, to execute his will,
By these, and many other like Appellations and Names we see, and may Learn, that God vouchsafeth the help of Ministers, to execute his will,
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and vseth them as meanes to saue his Sheepe from perishing; yea, they are the instruments to conuert the people.
and uses them as means to save his Sheep from perishing; yea, they Are the Instruments to convert the people.
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The Lord saued the Arke, but by Noah: He conuerted the Niniuites, but by Ionas; instructed the Eunuch, but by Philip: perswaded Cornelius, but by Peter: called Paul, but by Ananias. Paul must plant, Apollo water, and God giueth the increase.
The Lord saved the Ark, but by Noah: He converted the Niniuites, but by Ionas; instructed the Eunuch, but by Philip: persuaded Cornelius, but by Peter: called Paul, but by Ananias. Paul must plant, Apollo water, and God gives the increase.
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Albeit Christ is the light, yet Ministers beare witnesse of the light:
Albeit christ is the Light, yet Ministers bear witness of the Light:
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though he be the fountaine of liuing water, yet Ministers are the conduits to conuey them to the people:
though he be the fountain of living water, yet Ministers Are the conduits to convey them to the people:
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though he be the Physician, yet Ministers are the Apothecaries, to make the confection: though he be the cause efficient, yet Ministers are the instrument, euen helpers:
though he be the physician, yet Ministers Are the Apothecaries, to make the confection: though he be the cause efficient, yet Ministers Are the Instrument, even helpers:
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though hee be King, yet Ministers are his Embassadours;
though he be King, yet Ministers Are his ambassadors;
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yea, which is more, if more can bee, Paul telleth Timothy, that if hee take heede to himselfe,
yea, which is more, if more can be, Paul Telleth Timothy, that if he take heed to himself,
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and vnto doctrine, and continue therein, he shall saue both himselfe, and them that heare him:
and unto Doctrine, and continue therein, he shall save both himself, and them that hear him:
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and so Timothy should not onely be an Helper, but a Sauer in sort. Ministers then must bee good Stewards, carefull, and painefull.
and so Timothy should not only be an Helper, but a Savour in sort. Ministers then must be good Stewards, careful, and painful.
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Cura curarum regimen animarum: The gouernment of soules, is the care of all cares. Notwithstanding this office of the Ministery truely administred, bringeth honour:Cure curarum regimen animarum: The government of Souls, is the care of all Cares. Notwithstanding this office of the Ministry truly administered, brings honour:
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yea, it is worthy double honour.
yea, it is worthy double honour.
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For the Elders that rule well, are worthy double honour, specially they that labour in the Word and Doctrine.
For the Elders that Rule well, Are worthy double honour, specially they that labour in the Word and Doctrine.
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Many loue to rule, but they rule not well, neither labour in the Word and Doctrine:
Many love to Rule, but they Rule not well, neither labour in the Word and Doctrine:
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and therefore are not worthy double honour: for there is none due, but to the painefull, Steward;
and Therefore Are not worthy double honour: for there is none due, but to the painful, Steward;
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the labouring Minister, as Father Latimer well said in his fourth Sermon before King Edward the 6. Noblemen, Knights, and Gentlemen of great valour and worth are Stewards, and ought to employ some houres in the seruice of God, to please him;
the labouring Minister, as Father Latimer well said in his fourth Sermon before King Edward the 6. Noblemen, Knights, and Gentlemen of great valour and worth Are Stewards, and ought to employ Some hours in the service of God, to please him;
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as Iehosophat, Asa, Iosias, and Ezechias did.
as Iehosophat, Asa, Iosias, and Hezekiah did.
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They ought also to do good to the Commonwealth, not neglecting a reasonable and necessary care of their owne followers, and Families.
They ought also to do good to the Commonwealth, not neglecting a reasonable and necessary care of their own followers, and Families.
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Ancient Chronicles testifie, that Alphred King of England, and Founder of the Vniuersitie of Oxon, diuided the day and night into three parts: eight houres he spent in the seruice of God, eight houres vpon his Country,
Ancient Chronicles testify, that Alfred King of England, and Founder of the university of Oxford, divided the day and night into three parts: eight hours he spent in the service of God, eight hours upon his Country,
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and eight houres vpon his body, and the maintenance of his Family, letting no time to passe away vnprofitably, alwayes remembring, that whilest he had time, he should doe good.
and eight hours upon his body, and the maintenance of his Family, letting no time to pass away unprofitably, always remembering, that whilst he had time, he should do good.
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Ernestus Luneburgensis spent himselfe in doing good;Ernestus Luneburgensis spent himself in doing good;
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and therefore was represented by a golden Candlesticke, bearing a Torch in it, wherein were ingrauen these Letters in gold, shewing his good and charitable minde,
and Therefore was represented by a golden Candlestick, bearing a Torch in it, wherein were engraved these Letters in gold, showing his good and charitable mind,
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& deeds of charitie, proceeding from him. A. S. m. i. c. A stood for Alijs, S. for seruiens, m. for me, i. for ipsum, and c. for consumo. Set all together, the sentence will be, Alijs seruiens, meipsum consumo:
& Deeds of charity, proceeding from him. A. S. m. i. c. A stood for Alijs, S. for serviens, m. for me, i. for ipsum, and c. for consumo. Set all together, the sentence will be, Alijs seruiens, meipsum consumo:
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I consume my selfe, by seruing other mens turnes.
I consume my self, by serving other men's turns.
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It is a common speech among worldly men, when they are exhorted to help the poore beeing in distresse, to say, We will doe what we can for our neighbour, not hurting our selues;
It is a Common speech among worldly men, when they Are exhorted to help the poor being in distress, to say, We will do what we can for our neighbour, not hurting our selves;
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but wee will looke to our selues first.
but we will look to our selves First.
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O beloued, these men are louers of themselues, more then louers of God, or of their neighbours.
O Beloved, these men Are lovers of themselves, more then lovers of God, or of their neighbours.
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The old commandement giuen of God, was, and is: Thou shalt loue thy neighbour as thy selfe:
The old Commandment given of God, was, and is: Thou shalt love thy neighbour as thy self:
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and who doth so now? And yet our Sauiour in the New Testament presseth vs more nearely, teaching vs to loue one another, as hee loued vs:
and who does so now? And yet our Saviour in the New Testament Presseth us more nearly, teaching us to love one Another, as he loved us:
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now Christ loued vs better then himself:
now christ loved us better then himself:
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for if he had not, hee would haue harkened to Peter, disswading him from his suffrings for vs,
for if he had not, he would have hearkened to Peter, dissuading him from his sufferings for us,
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and perswading him to pity & fauour, himselfe:
and persuading him to pity & favour, himself:
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but hee would not follow his wicked counsell, but knowing it not to bee of God, said to him, Get thee behinde, Satan,
but he would not follow his wicked counsel, but knowing it not to be of God, said to him, Get thee behind, Satan,
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for thou art an offence vnto me, &c. Christians take their names of Christ, and should be of Christs minde,for thou art an offence unto me, etc. Christians take their names of christ, and should be of Christ mind,
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and reckon euery one an enemie vnto them, that disswadeth them from doing good to their neighbour,
and reckon every one an enemy unto them, that dissuadeth them from doing good to their neighbour,
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when they may, although it be to their owne losse, hurt, and hazzard not onely of goods, but also of life.
when they may, although it be to their own loss, hurt, and hazard not only of goods, but also of life.
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There is a great hatred betweene the Dragon, and the Pellican:
There is a great hatred between the Dragon, and the Pelican:
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the Dragon, when hee knoweth that the Pellican hath yong Birds, watcheth her when she goeth from her nest,
the Dragon, when he Knoweth that the Pelican hath young Birds, watches her when she Goes from her nest,
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and then commeth and poisoneth the yong ones.
and then comes and poisoneth the young ones.
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The Pellican returning, and finding her younglings dead, bewaileth the losse of their liues, sending our most dolefull and lamentable cryes and squeakings,
The Pelican returning, and finding her Younglings dead, bewaileth the loss of their lives, sending our most doleful and lamentable cries and squeakings,
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and at the last, forgetting al care of her selfe, and burning with a feruent loue towards them, she pecketh her owne brest, letteth out her owne bloud, which streaming out on them, reuiueth them.
and At the last, forgetting all care of her self, and burning with a fervent love towards them, she pecketh her own breast, lets out her own blood, which streaming out on them, reviveth them.
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In like manner, there was a great hostility betweene the great Red Dragon, the old Serpent, (I meane Satan) and all mankinde.
In like manner, there was a great hostility between the great Read Dragon, the old Serpent, (I mean Satan) and all mankind.
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He in Adam poysoned and killed vs all with sinne.
He in Adam poisoned and killed us all with sin.
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Our Sauiour Christ pittying our miserable case, and willing to help vs, shed his owne bloud for vs, and made vs aliue againe. Our Saviour christ pitying our miserable case, and willing to help us, shed his own blood for us, and made us alive again.
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Such a loue should be in vs, when we see our Christian brethren in extremitie, and can help. Such a love should be in us, when we see our Christian brothers in extremity, and can help.
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We ought to lay downe our liues for them, much more we should impart our goods,
We ought to lay down our lives for them, much more we should impart our goods,
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and bestow any labour and paine to doe them good.
and bestow any labour and pain to do them good.
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I write these things to you (you Honourable, Worshipfull, and rich men of the world) to moue you (if it please God that I may,) to be liberall,
I write these things to you (you Honourable, Worshipful, and rich men of the world) to move you (if it please God that I may,) to be liberal,
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and rich in good workes, and to lay vp treasures in heauen for your selues, by shewing workes of mercy.
and rich in good works, and to lay up treasures in heaven for your selves, by showing works of mercy.
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Which thing most of you are able to doe, and may doe without danger of life.
Which thing most of you Are able to do, and may do without danger of life.
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O then be willing to make performance, and God will heere on earth increase your basket and your store,
O then be willing to make performance, and God will Here on earth increase your basket and your store,
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as he did the Loaues and Fishes in the Disciples hands, distributing them, and hee will lengthen that which you haue,
as he did the Loaves and Fish in the Disciples hands, distributing them, and he will lengthen that which you have,
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as hee did the Meale and the Oyle of the poore Widdow of Sarephath:
as he did the Meal and the Oil of the poor Widow of Sarephath:
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you shall receiue mercy at the Lords hands in earth, and in Heauen at the last Day, an euerlasting blessing. you shall receive mercy At the lords hands in earth, and in Heaven At the last Day, an everlasting blessing.
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Therefore flatter not your selues, because of your high Places of Honour and Worship. For God priuiledgeth not you more then the poore, to be idle Stewards. Therefore flatter not your selves, Because of your high Places of Honour and Worship. For God privilegeth not you more then the poor, to be idle Stewards.
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There must bee no ciphers in Gods. Arithmetike, no mutes in his Grammar, no blankes in his Kalender, no Drones in his Bee-hiue, no loyterers in his Marketplace,
There must be no ciphers in God's Arithmetic, no mutes in his Grammar, no blanks in his Calendar, no Drones in his Beehive, no loiterers in his Marketplace,
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and Vineyard, no idle Stewards in his Farmes.
and Vineyard, no idle Stewards in his Farms.
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And so, my good Lords, and you Worshipfull Gentlemen, with all respectiue duties, I humbly take my leaue of you.
And so, my good lords, and you Worshipful Gentlemen, with all respective duties, I humbly take my leave of you.
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Lawiers are Stewards, and diligently and faithfully should examine their Clients causes, deale plainely and iustly with them;
Lawyers Are Stewards, and diligently and faithfully should examine their Clients Causes, deal plainly and justly with them;
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and not for gaine sake tell them a lye, and confirme them in errours, and make them pay for all, sowing the seeds of Sedition, which come vp euery Terme,
and not for gain sake tell them a lie, and confirm them in errors, and make them pay for all, sowing the seeds of Sedition, which come up every Term,
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when as louely compositions and agreements at home might better serue: and whereas their Clients are poore already, they in the end make them poorer.
when as lovely compositions and agreements At home might better serve: and whereas their Clients Are poor already, they in the end make them Poorer.
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Siluianus saith, Hac lege tueri pauperes videntur, vt spolient, hac lege defendunt miseros, vt miseriores faciant, defendendo: Siluianus Says, Hac lege tueri Paupers videntur, vt spolient, hac lege defendunt miseros, vt miseriores faciant, defendendo:
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that is to say, With this Law they seeme to defend the poore, that they may spoile them.
that is to say, With this Law they seem to defend the poor, that they may spoil them.
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With this same Law they defend poore wretches, to make them more miserable by their defending.
With this same Law they defend poor wretches, to make them more miserable by their defending.
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And yet for all this, who better rewarded then the Lawyer? A Preacher that speaketh the truth from God,
And yet for all this, who better rewarded then the Lawyer? A Preacher that speaks the truth from God,
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and vseth the meanes to win mens soules to God, hath many times for his paines, reproaches:
and uses the means to win men's Souls to God, hath many times for his pains, Reproaches:
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but Lawiers sometimes for pleading vniust causes, haue large fees:
but Lawyers sometime for pleading unjust Causes, have large fees:
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and when their Client is ouerthrowne, his cause lost, and his money spent, they blame the Client,
and when their Client is overthrown, his cause lost, and his money spent, they blame the Client,
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& say, He told me the best, but not the worst, we lacked good information But now what becomes of this poore man ouerthrowne? He perhaps hath maintained the suite with borrowed mony,
& say, He told me the best, but not the worst, we lacked good information But now what becomes of this poor man overthrown? He perhaps hath maintained the suit with borrowed money,
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and is become indebted vnto many, and new suites by his Creditors come vpon him, Baylifes (who liue & reioyce at poore mens fals) swarm about him like Caterpillers,
and is become indebted unto many, and new suits by his Creditors come upon him, Bailiffs (who live & rejoice At poor men's falls) swarm about him like Caterpillars,
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and the Flies of Egypt, they take him, and prey vpon him. Thus the vnmercifull feed vpon him when hee is downe, as Wolues, Dogs, Kites, Crowes,
and the Flies of Egypt, they take him, and prey upon him. Thus the unmerciful feed upon him when he is down, as Wolves, Dogs, Kites, Crows,
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and such like doe vpon a Sheepe that lyes in a Ditch, and is not able to rise.
and such like do upon a Sheep that lies in a Ditch, and is not able to rise.
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But this dangerous and hurtfull sore is commonly bred and maintained by the inferiour sort of Lawiers, who wringing out matter from poore silly men, bring it vp out of the countrey, to the better sort of Lawyers,
But this dangerous and hurtful soar is commonly bred and maintained by the inferior sort of Lawyers, who wringing out matter from poor silly men, bring it up out of the country, to the better sort of Lawyers,
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and worke them to vndertake businesses, concealing the truth many times from them, which these good Lawyers, whereof (God be thanked) we haue great store, learned and godly, skilfull in our Lawes, would neuer vndertake,
and work them to undertake businesses, concealing the truth many times from them, which these good Lawyers, whereof (God be thanked) we have great store, learned and godly, skilful in our Laws, would never undertake,
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if the truth at the first were deliuered vnto them.
if the truth At the First were Delivered unto them.
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O God, giue them knowledge of the truth and righteous causes, and make them maintainers and followers of the same. Amen.
O God, give them knowledge of the truth and righteous Causes, and make them maintainers and followers of the same. Amen.
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Husbandmen, Artificers, Trades-men, and all other workemen of occupation, and labourers whatsoeuer are Stewards, and ought trustily, and not deceitfully;
Husbandmen, Artificers, Tradesmen, and all other workmen of occupation, and labourers whatsoever Are Stewards, and ought trustily, and not deceitfully;
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diligently, and not idly labour and take paine early and late, lest pouerty come vpon them,
diligently, and not idly labour and take pain early and late, lest poverty come upon them,
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as one that trauelleth, and necessity like an armed man, Prou. 6.11. He that will not worke in Haruest, shall want at Christmas.
as one that travelleth, and necessity like an armed man, Prou. 6.11. He that will not work in Harvest, shall want At Christmas.
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The very Bees and Emmets, by the instinct of nature, labor diligently in Summer, to prouide for Winter.
The very Bees and Emmets, by the instinct of nature, labour diligently in Summer, to provide for Winter.
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So should poore labourers do to prouide for them, and theirs, that they may not proue worse then Infidels.
So should poor labourers do to provide for them, and theirs, that they may not prove Worse then Infidels.
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A slothfull hand, saith Salomon, maketh poore; but the hand of the diligent, maketh rich. He that gathereth in Summer, is a wise sonne;
A slothful hand, Says Solomon, makes poor; but the hand of the diligent, makes rich. He that gathereth in Summer, is a wise son;
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but hee that sleepeth in Haruest, is the sonne of confusion.
but he that Sleepeth in Harvest, is the son of confusion.
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Let euery man therefore in his place shew himselfe a good Steward, that he may eate the labours of his hands:
Let every man Therefore in his place show himself a good Steward, that he may eat the labours of his hands:
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which is a blessed thing, and then hee may eate with a good conscience. which is a blessed thing, and then he may eat with a good conscience.
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Salomon gaue good counsell, when he said, Drinke the waters of thine owne cisterne, and of the Riuers out of the mids of thine owne Well. Solomon gave good counsel, when he said, Drink the waters of thine own cistern, and of the rivers out of the mids of thine own Well.
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Get thee goods with thine own honest labours, and then eate with thanksgiuing; but if thou art idle, and labourest not:
Get thee goods with thine own honest labours, and then eat with thanksgiving; but if thou art idle, and labourest not:
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the Apostle thinketh thee vnworthy to eate.
the Apostle Thinketh thee unworthy to eat.
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The Heathens did hold, that no good thing could be had without labour and paines taking;
The heathens did hold, that no good thing could be had without labour and pains taking;
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and therefore spake of vertue and knowledge, thus: Virtutem posuere dij sudore parandam. Non iacet in molli venerandae scientia lecto Ipsa, sed assiduo parta labore venit. Man must depend vpon God;
and Therefore spoke of virtue and knowledge, thus: Virtutem posuere dij Sudore parandam. Non iacet in molli venerandae scientia lecto Ipsa, sed Assiduo Parta labour venit. Man must depend upon God;
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yet vse the meanes, and he will giue a blessing. Our Sauiour Christ Iesus could haue giuen fish vnto Peter, without casting out his net, but he would not;
yet use the means, and he will give a blessing. Our Saviour christ Iesus could have given Fish unto Peter, without casting out his net, but he would not;
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to teach him and the Church, that is to say, all the faithfull, by his example, to labour and to vse the meanes.
to teach him and the Church, that is to say, all the faithful, by his Exampl, to labour and to use the means.
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This doctrine teacheth vs, that all men of what Profession, Trade or occupation soeuer they are of, are Stewards vnder the high God, are seruants,
This Doctrine Teaches us, that all men of what Profession, Trade or occupation soever they Are of, Are Stewards under the high God, Are Servants,
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or at least-wise ought to be so vnto God, and therefore must needes serue, labour, and not loyter, and then they shall better auoide the baites and snares of Satan:
or At leastwise ought to be so unto God, and Therefore must needs serve, labour, and not loiter, and then they shall better avoid the baits and snares of Satan:
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for the Diuell hath neuer so fit opportunitie to sow Tares among the Wheat, as when men are asleepe, carelesse and idle:
for the devil hath never so fit opportunity to sow Tares among the Wheat, as when men Are asleep, careless and idle:
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for then hee hatcheth and breedeth many vices in vs:
for then he hatcheth and breeds many vices in us:
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for like as in a standing water wormes are ingendred and bred, and not in a sweet and swift current:
for like as in a standing water worms Are engendered and bred, and not in a sweet and swift current:
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So likewise in an idle, (and not in a labouring body) many idle and euill thoughts are bred, and fostered.
So likewise in an idle, (and not in a labouring body) many idle and evil thoughts Are bred, and fostered.
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In which lamentable estate, as long as man lyeth in, he is in the Diuels seruice, he is the Diuels labourer,
In which lamentable estate, as long as man lies in, he is in the Devils service, he is the Devils labourer,
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as Bernard writeth vpon the Canticles, saying: Qui in labore hominum honesto non sunt, in labore profectó daemonum erunt:
as Bernard Writeth upon the Canticles, saying: Qui in labour hominum honesto non sunt, in labour profectó Daemonum erunt:
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that is in effect, as if he should say: Men that are loyterers, are the Diuels labourers:
that is in Effect, as if he should say: Men that Are loiterers, Are the Devils labourers:
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and what is the wages and pay of the Diuell? Death and destruction, the wages of all sinne. and what is the wages and pay of the devil? Death and destruction, the wages of all sin.
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The Crab-fish (as Plinie saith) when he seeth the Oyster lye gaping against the Sunne-beames, priuily stealeth vpon him,
The Crabfish (as Pliny Says) when he sees the Oyster lie gaping against the Sunbeams, privily steals upon him,
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and putteth a pibble into the mouth of the Oyster, and so getteth out the fish,
and putteth a pebble into the Mouth of the Oyster, and so gets out the Fish,
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and leaueth nothing behind him but the shell, good for nothing:
and Leaveth nothing behind him but the shell, good for nothing:
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So likewise when we lie idle, rocked and lulled in the cradle of securitie, the Diuell stealeth into vs, getteth away our hearts,
So likewise when we lie idle, rocked and lulled in the cradle of security, the devil steals into us, gets away our hearts,
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and destroyeth our soules, and leaues nothing but a body subiect to sinne, which he also will haue at the last.
and Destroyeth our Souls, and leaves nothing but a body Subject to sin, which he also will have At the last.
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2. A man that laboureth, shall thereby the better be able with a good conscience to prouide for himselfe and his family, without making false reckonings to deceiue his Master, as this false steward did.
2. A man that Laboureth, shall thereby the better be able with a good conscience to provide for himself and his family, without making false reckonings to deceive his Master, as this false steward did.
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3. A painfull man shall the better be able to relieue and helpe others, and this is a Christian mans duty:
3. A painful man shall the better be able to relieve and help Others, and this is a Christian men duty:
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for as Plato de legibus hath, Non solùm nobis sumus nati, sed partem patria, partem parentes, partem amici vendicant, that is to say, We are borne onely for our selues,
for as Plato de legibus hath, Non solùm nobis sumus Nati, sed partem patria, partem Parents, partem Friends vendicant, that is to say, We Are born only for our selves,
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but our Countrey claimes part for her own, our parents part, and our friends part. We must doe good to all, but chiefely to the household of faith:
but our Country claims part for her own, our Parents part, and our Friends part. We must do good to all, but chiefly to the household of faith:
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Wee must doe good to all, I say:
we must do good to all, I say:
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yea, euen to our enemies that hate vs, following the example of our heauenly Father, who letteth his Sunne to shine,
yea, even to our enemies that hate us, following the Exampl of our heavenly Father, who lets his Sun to shine,
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and the raine to fall vpon the good mans ground and the bad. And this must a man doe with his true gotten goods:
and the rain to fallen upon the good men ground and the bad. And this must a man do with his true got goods:
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for the gift that is giuen, being truly gotten, maketh the almes more pleasing to God.
for the gift that is given, being truly got, makes the alms more pleasing to God.
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4. This sheweth the true end wherefore God maketh men rich Stewards, and deliuereth them his goods:
4. This shows the true end Wherefore God makes men rich Stewards, and Delivereth them his goods:
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not that they should lay them vp, and doe no good with them, nor put their trust in them,
not that they should lay them up, and do no good with them, nor put their trust in them,
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nor keepe them basely, nor spend them wastfully & sinfully;
nor keep them basely, nor spend them wastefully & sinfully;
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but that they should gladly distribute them, according to the good pleasure of the chiefe Owner, God;
but that they should gladly distribute them, according to the good pleasure of the chief Owner, God;
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to the benefiting of the Church, Gods faithfull people:
to the benefiting of the Church, God's faithful people:
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for as a sheepe beareth a fleece of wooll, not for himselfe, but for the necessitie and benefit of men:
for as a sheep bears a fleece of wool, not for himself, but for the necessity and benefit of men:
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Euen so the gifts of God which he giueth, either spirituall, or temporall, we are not to keepe onely for our selues,
Even so the Gifts of God which he gives, either spiritual, or temporal, we Are not to keep only for our selves,
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but to supply the necessities and wants of others:
but to supply the necessities and Wants of Others:
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for so the Apostle teacheth vs, saying, As euery man hath receiued the gift, let him minister the same one to another, at good disposers of the manifold graces of God.
for so the Apostle Teaches us, saying, As every man hath received the gift, let him minister the same one to Another, At good disposers of the manifold graces of God.
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Wee as feeling members one of another, ought to relieue and support one another:
we as feeling members one of Another, ought to relieve and support one Another:
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for as the Stagges when they swimme ouer a great riuer to feed in some meddow, swimme all on a row,
for as the Stags when they swim over a great river to feed in Some meadow, swim all on a row,
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and lay their heads one ouer anothers backe, carrying the waight of one anothers hornes,
and lay their Heads one over another's back, carrying the weight of one another's horns,
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and when the first is weary, another takes his roome, and so doe it by course:
and when the First is weary, Another Takes his room, and so do it by course:
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Euen so must we doe, beare one anothers burthen, helping and doing good one to another, til we haue passed the troublesome waues of this world,
Even so must we do, bear one another's burden, helping and doing good one to Another, till we have passed the troublesome waves of this world,
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and are come to the hauen of eternall saluation.
and Are come to the Haven of Eternal salvation.
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Then shall we approue our selues good Stewards, good seruants to our high Master the Lord God Almighty, we shall be found faithfull in our places,
Then shall we approve our selves good Stewards, good Servants to our high Master the Lord God Almighty, we shall be found faithful in our places,
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and shall haue the fruit thereof, an eternall blessing, as our Sauiour doth teach, saying, Who is a faithfull Steward and wise, whom the Master shall make ruler ouer his household, to giue them their portion of meate in season? Blessed is that seruant whom his Master when hee commeth shall find so doing: Of a truth!
and shall have the fruit thereof, an Eternal blessing, as our Saviour does teach, saying, Who is a faithful Steward and wise, whom the Master shall make ruler over his household, to give them their portion of meat in season? Blessed is that servant whom his Master when he comes shall find so doing: Of a truth!
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say vnto you, that he will make him ruler ouer all that he hath, that is, hee will make him an heire of eternall life:
say unto you, that he will make him ruler over all that he hath, that is, he will make him an heir of Eternal life:
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Hee shall inherit the Kingdome prepared from the beginning of the world. He shall inherit the Kingdom prepared from the beginning of the world.
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Hee shall walke with the Lord in white garments, that is, hee shall be glorified, and haue life euerlasting, and the glorious company of Christ: He shall walk with the Lord in white garments, that is, he shall be glorified, and have life everlasting, and the glorious company of christ:
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He shall be in Abrahams bosome, as Lazarus was, and eate of the tree of Life in the middest of the heauenly Paradise of God: He shall be in Abrahams bosom, as Lazarus was, and eat of the tree of Life in the midst of the heavenly Paradise of God:
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Hee shall haue the Crowne of glory: He shall have the Crown of glory:
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Hee shall be a pillar in the Temple of God, that is, hee shall be firme and stable in glory,
He shall be a pillar in the Temple of God, that is, he shall be firm and stable in glory,
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as a pillar irremoueable, &c. Eye hath not seene, neither eare heard; neither euer did enter into the heart of man, what good things the Lord hath prepared for them that loue him,
as a pillar irremoveable, etc. Eye hath not seen, neither ear herd; neither ever did enter into the heart of man, what good things the Lord hath prepared for them that love him,
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and serue him in holinesse and righteousnesse all the daies of their life.
and serve him in holiness and righteousness all the days of their life.
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Illud verum et summum gaudium est, saith Bernard in a Sermon, that is the true and greatest ioy:Illud verum et summum gaudium est, Says Bernard in a Sermon, that is the true and greatest joy:
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and therefore as it were rauished with a great loue thereof, cryed out, O beata regio Paradist! ó beata regio deliciarum! O blessed region of Paradise! O blessed region of delights!
and Therefore as it were ravished with a great love thereof, cried out, O Beata Regio Paradist! o Beata Regio deliciarum! Oh blessed region of Paradise! O blessed region of delights!
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And therefore hee exhorteth vs to bee out of loue with this world whiles we bee heere,
And Therefore he exhorteth us to be out of love with this world while we be Here,
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and to hasten thither, saying thus, Festinemus ad locum tutiorem, ad agrum vberiorem, ad pastum saniorem, vt habitemus sinè metu, abundemus sinè defectu, epulemur sinè fastidio, that is to say:
and to hasten thither, saying thus, Hasten ad locum tutiorem, ad agrum vberiorem, ad pastum saniorem, vt habitemus sinè metu, abundemus sinè defectu, Epulemur sinè Fastidious, that is to say:
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Let vs hasten to a more safe place, to a more fertile ground, to a more sound feeding, where wee may inhabit without feare, abound without defect, banquet without disdaine.
Let us hasten to a more safe place, to a more fertile ground, to a more found feeding, where we may inhabit without Fear, abound without defect, banquet without disdain.
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Here is the hauen, the blessed port of rest, and the liberall portion of the good and faithfull Steward.
Here is the Haven, the blessed port of rest, and the liberal portion of the good and faithful Steward.
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But the slothfull, wastfull, cruell and vnfaithfull Steward shall be cut off, or cut into pieces,
But the slothful, wasteful, cruel and unfaithful Steward shall be Cut off, or Cut into Pieces,
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and haue his portion with hypocrites, there shall bee weeping and gnashing of teeth, Math. 24.51.
and have his portion with Hypocrites, there shall be weeping and gnashing of teeth, Math. 24.51.
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Wherefore seeing that we all rather desire to be reputed, (yea, & be indeed) good Stewards then bad, to enioy a good place and portion, rather then a bad:
Wherefore seeing that we all rather desire to be reputed, (yea, & be indeed) good Stewards then bad, to enjoy a good place and portion, rather then a bad:
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let vs depart out of the Kingdome of sinne and Satan, and come to the Kingdome of light, let vs shew and approue our selues good Stewards, keeping our Farme places, the world, the body,
let us depart out of the Kingdom of sin and Satan, and come to the Kingdom of Light, let us show and approve our selves good Stewards, keeping our Farm places, the world, the body,
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and the soule well, and let vs not get our goods in the first mannor house, the world, wrongfully,
and the soul well, and let us not get our goods in the First manor house, the world, wrongfully,
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nor put our trust in them idolatrously, nor keepe them to our selues basely, nor spend them wastfully and vngodly,
nor put our trust in them idolatrously, nor keep them to our selves basely, nor spend them wastefully and ungodly,
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but lay them out for the maintenance of the Gospell, and helpe of the poore indigent members of Christ Iesus liberally.
but lay them out for the maintenance of the Gospel, and help of the poor indigent members of christ Iesus liberally.
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Againe, let vs looke to our second Farme place, and mannor house, (our bodie) that it be cleane,
Again, let us look to our second Farm place, and manor house, (our body) that it be clean,
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and fit for the chiefe Lord and Master of all, and his Sonne Iesus Christ, and the holy Ghost to come into.
and fit for the chief Lord and Master of all, and his Son Iesus christ, and the holy Ghost to come into.
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Let vs diligently watch the ports and gates of the same, our Hearing, Seeing, Talking, Tasting,
Let us diligently watch the ports and gates of the same, our Hearing, Seeing, Talking, Tasting,
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and Touching, that nothing goe in, nor come out, that may defile the body.
and Touching, that nothing go in, nor come out, that may defile the body.
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Lastly, let vs haue an especiall care of our principall part, the soule, the last mannor house.
Lastly, let us have an especial care of our principal part, the soul, the last manor house.
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Let repentance sweepe it cleane from impure thoughts, and wicked cogitations, let a good conscience be his bedding, let faith be euer looking to Christ Iesus,
Let Repentance sweep it clean from impure thoughts, and wicked cogitations, let a good conscience be his bedding, let faith be ever looking to christ Iesus,
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and cleansing, and let the graces and vertues of the holy Ghost be the ornaments of his lodging.
and cleansing, and let the graces and Virtues of the holy Ghost be the Ornament of his lodging.
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And in all things, and in all our places and charges, let vs proue our selues good, wise,
And in all things, and in all our places and charges, let us prove our selves good, wise,
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and faithfull Stewards, that it may be said vnto vs, & to euery one of vs, It is well done, good seruant, thou hast beene faithfull in little, I will make thee Ruler ouer much:
and faithful Stewards, that it may be said unto us, & to every one of us, It is well done, good servant, thou hast been faithful in little, I will make thee Ruler over much:
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enter in into thy Masters ioy. enter in into thy Masters joy.
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This approbation and allowance of our Stewardship, and vnspeakeable reward, giue and grant vs (O heauenly Father) not for our worthinesse (for we haue no merits) but for thy mercies and graces in Iesus Christ.
This approbation and allowance of our Stewardship, and unspeakable reward, give and grant us (Oh heavenly Father) not for our worthiness (for we have no merits) but for thy Mercies and graces in Iesus christ.
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Amen. The end of the first Sermon.Amen. The end of the First Sermon.
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THE SECOND SERMON. And the same was accused.THE SECOND SERMON. And the same was accused.
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AS all men are Stewards vnder God, & what good Talents & gifts so euer they haue, they receiue frō him the fountaine of all graces:
AS all men Are Stewards under God, & what good Talents & Gifts so ever they have, they receive from him the fountain of all graces:
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Euen so they ought to occupy & imploy the same, according to the good pleasure of him the Collator and Donator,
Even so they ought to occupy & employ the same, according to the good pleasure of him the Collator and Donator,
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as it is plaine in the Parable of the Talents, Math 25. And as S. Peter teacheth, 1. Epist. 4. saying,
as it is plain in the Parable of the Talents, Math 25. And as S. Peter Teaches, 1. Epistle 4. saying,
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As euery one hath receiued the gift, euen so minister the same, as good Stewards of the manifold graces of God:
As every one hath received the gift, even so minister the same, as good Stewards of the manifold graces of God:
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Whosoeuer doth this, is commended and rewarded of his high Lord and Master, with these words of grace to his comfort:
Whosoever does this, is commended and rewarded of his high Lord and Master, with these words of grace to his Comfort:
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O well done, thou good & faithfull Seruant, thou hast been faithfull ouer few things, I will make thee Ruler ouer many things: Oh well done, thou good & faithful Servant, thou hast been faithful over few things, I will make thee Ruler over many things:
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enter thou into the ioy of thy Lord, Mat. 25.21.enter thou into the joy of thy Lord, Mathew 25.21.
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But if a seruant haue much cōcredited vnto him, if it be but of an earthly Master,
But if a servant have much concredited unto him, if it be but of an earthly Master,
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and imploy it ill, spend it wastfully, eating and drinking with the Drunkards, participating with the Adulterers,
and employ it ill, spend it wastefully, eating and drinking with the Drunkards, participating with the Adulterers,
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and intreating his fellow-seruants hardly, and yet thinketh that his euill carriage and outragiousnesse shall not be knowne,
and entreating his Fellow servants hardly, and yet Thinketh that his evil carriage and outrageousness shall not be known,
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but that he shall escape with impunitie: O how this man deceiueth himselfe:
but that he shall escape with impunity: Oh how this man deceiveth himself:
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For the fellow-seruants will relate the treacheries, bad vsages, and cruelties of their fellowes to their Lord.
For the Fellow servants will relate the Treacheries, bad usages, and cruelties of their Fellows to their Lord.
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As those seruants did which saw their fellow-seruant so cruelly handled, Math. 18. And heere the bad Steward is accused to his Lord.
As those Servants did which saw their Fellow servant so cruelly handled, Math. 18. And Here the bad Steward is accused to his Lord.
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Now if wee see by dayly experiences, that bad Stewards to earthly Masters escape not alwayes free with their false dealings,
Now if we see by daily experiences, that bad Stewards to earthly Masters escape not always free with their false dealings,
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and other euill behauiours, but one or other will espy them, and disclose them, and giue their Master intelligence,
and other evil behaviours, but one or other will espy them, and disclose them, and give their Master intelligence,
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and then he reckoneth and accounteth with them, and displaceth them:
and then he Reckoneth and accounteth with them, and displaceth them:
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then we may much more assure our selues, that no cloud of darknes, no maske nor veile can be cast before the Lords eyes:
then we may much more assure our selves, that no cloud of darkness, no mask nor veil can be cast before the lords eyes:
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For hee that planted the eare, shall be not heare? Or he that made the eye, shall hee not see? God knoweth, noteth, seeth, ouerseeth al things; For he that planted the ear, shall be not hear? Or he that made the eye, shall he not see? God Knoweth, notes, sees, overseeth all things;
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yea, the very secrets of the heart: and yet if he were not so quicke of capacitie, of hearing, and seeing:
yea, the very secrets of the heart: and yet if he were not so quick of capacity, of hearing, and seeing:
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Yet there are many tell-tales, and pick-thankes in the Familie, which relate all our misdemeanours, and accuse vs vnto him, as in my Text;
Yet there Are many telltales, and pickthanks in the Family, which relate all our misdemeanours, and accuse us unto him, as in my Text;
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the false Steward is said to be accused.
the false Steward is said to be accused.
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And here beginneth a lamentable discourse, & a Tragicall Relation of the miserable estate of a bad Steward, laid down in my Text, in these points:
And Here begins a lamentable discourse, & a Tragical Relation of the miserable estate of a bad Steward, laid down in my Text, in these points:
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First, He is defamed, or accused, in these words: and the same was accused.
First, He is defamed, or accused, in these words: and the same was accused.
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Secondly, called: (and he called him.) Thirdly, reprehended, in these words, (How commeth it to passe that I heare this of thee?) Fourthly, he yeeldeth an account:
Secondly, called: (and he called him.) Thirdly, reprehended, in these words, (How comes it to pass that I hear this of thee?) Fourthly, he yields an account:
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Come render an account of thy Stewardsh. Fiftly, he is put out of his Office, in these words:Come render an account of thy Stewardsh. Fifty, he is put out of his Office, in these words:
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For thou mayest be no longer Steward. Of these in order: and first of his accusation.For thou Mayest be no longer Steward. Of these in order: and First of his accusation.
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Wherein we are to note, first, his Accusers: Secondly, the capitall and hainous crimes whereof he is accused.
Wherein we Are to note, First, his Accusers: Secondly, the capital and heinous crimes whereof he is accused.
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The Accusers or complainants are these: 1. Satan. 2. Angels. 3. Saints. 4. His owne Conscience. 5. Sinnes. 6. Creatures of God.
The Accusers or complainants Are these: 1. Satan. 2. Angels. 3. Saints. 4. His own Conscience. 5. Sinnes. 6. Creatures of God.
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The hainous crimes wherof the euill Steward is accused of, are these fiue: 1. Ʋnfaithfulnesse. 2. Cruelty. 3. Slothfulnesse. 4. Ill company-keeping. 5. Wastfulnesse.
The heinous crimes whereof the evil Steward is accused of, Are these fiue: 1. Ʋnfaithfulnesse. 2. Cruelty. 3. Slothfulness. 4. Ill Company-keeping. 5. Wastefulness.
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First, the euill, vnfaithfull, and vngracious Steward is accused of the Diuell.
First, the evil, unfaithful, and ungracious Steward is accused of the devil.
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For which cause hee is called, The accuser of the Brethren, which accuseth them before God day and night.
For which cause he is called, The accuser of the Brothers, which Accuseth them before God day and night.
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Hee accuseth our workes, words, and thoughts, as Gregory noteth, saying thus: Diabolus prima opera nostra, deinde verba, & tandem cogitationes accusat.
He Accuseth our works, words, and thoughts, as Gregory notes, saying thus: Diabolus prima opera nostra, Deinde verba, & tandem Cogitations accusat.
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He defameth man, accuseth him of wickednesses, reporteth them before God, calleth for vengeance and speedy death,
He defameth man, Accuseth him of Wickednesses, Reporteth them before God, calls for vengeance and speedy death,
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lest the thred of mans life should be drawne out along, and he should repent and obtaine eternall life.
lest the thread of men life should be drawn out along, and he should Repent and obtain Eternal life.
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If Satan was so impudent, that he blushed not to defame and accuse before God holy Iob, a man to whom there was none comparable in his time on the earth, a perfect and iust man, one that feared God, and eschewed euill: If Satan was so impudent, that he blushed not to defame and accuse before God holy Job, a man to whom there was none comparable in his time on the earth, a perfect and just man, one that feared God, and Eschewed evil:
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What is it that he will not alledge against a sinfull Nation, a people laden with iniquitie, a seed of the wicked, corrupt children, in whom, from the sole of the foote,
What is it that he will not allege against a sinful nation, a people laden with iniquity, a seed of the wicked, corrupt children, in whom, from the sole of the foot,
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vnto the head, there is nothing sound in them, but they draw wickednesse with cords of vanity,
unto the head, there is nothing found in them, but they draw wickedness with cords of vanity,
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and sinne as it were with a cart-rope? Secondly, an vniust Steward is defamed and accused of Angels, Iob 20.27. Reuelant coeli iniquitatem improbi. The Heauens reueale the iniquitie of a wicked man.
and sin as it were with a Cart rope? Secondly, an unjust Steward is defamed and accused of Angels, Job 20.27. Reuelant coeli iniquitatem Improbi. The Heavens reveal the iniquity of a wicked man.
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Per coelos, Angelos, qui in coelis sunt, accipe, saith the ancient Father: In Math. 18. The fellow-seruant told to the Lord the cruelty of his seruant.Per Coelos, Angels, qui in Coelis sunt, Receive, Says the ancient Father: In Math. 18. The Fellow servant told to the Lord the cruelty of his servant.
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Now the Angels are our fellow-seruants, as we may probably gather out of Iohn, Reu. 22. where he fell downe to worship the Angell, who said vnto him, See thou doe it not:
Now the Angels Are our Fellow servants, as we may probably gather out of John, Reu. 22. where he fell down to worship the Angel, who said unto him, See thou do it not:
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for I am thy fellow-seruant, and the fellow-seruant of thy Brethren the Prophets, which keepe the sayings of this Booke: Worship thou God. for I am thy Fellow servant, and the Fellow servant of thy Brothers the prophets, which keep the sayings of this Book: Worship thou God.
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Loe, the Angell said to Iohn, that he was his fellow-seruant, and not onely his, but of his Brethren the Prophets, which kept the sayings of Gods Booke.
Lo, the Angel said to John, that he was his Fellow servant, and not only his, but of his Brothers the prophets, which kept the sayings of God's Book.
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The Angels then tell God our faults as here.
The Angels then tell God our Faults as Here.
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Our prayers, holinesse, and righteousnesse, as in Tobie 12. Let vs therefore that liue in the presence of God,
Our Prayers, holiness, and righteousness, as in Tobie 12. Let us Therefore that live in the presence of God,
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and his Angels, carry our selues godly, and honestly, knowing that most pure eyes doe looke vpon vs.
and his Angels, carry our selves godly, and honestly, knowing that most pure eyes do look upon us
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Thirdly, a bad Steward is blamed and accused of Saints both triumphant which are in Heauen,
Thirdly, a bad Steward is blamed and accused of Saints both triumphant which Are in Heaven,
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and militant which liue on earth.
and militant which live on earth.
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Of Saints triumphant, whose bloud was shed on earth by cruell Tyrants and persecutors, for the Word of God, and testimonie which they had.
Of Saints triumphant, whose blood was shed on earth by cruel Tyrants and persecutors, for the Word of God, and testimony which they had.
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For these being in the blessed port of Heauen cry out against them that imbrued their hands in their bloud, saying, How long tarriest thou, O Lord, which art holy,
For these being in the blessed port of Heaven cry out against them that imbrued their hands in their blood, saying, How long tarriest thou, Oh Lord, which art holy,
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and true, to iudge and auenge our bloud on them that dwell on earth! and true, to judge and avenge our blood on them that dwell on earth!
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And that an vngracious Steward is accused before God of Saints, that are liuing in this mortall life, it is also most manifest.
And that an ungracious Steward is accused before God of Saints, that Are living in this Mortal life, it is also most manifest.
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Ieremy blamed and accused the Iewes vnto God, yea, and craued reuengement against them in these words:Ieremy blamed and accused the Iewes unto God, yea, and craved revengement against them in these words:
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O Lord of hosts, thou righteous iudge, thou that tryest the reines, and the hearts, let me be auenged of them. Oh Lord of hosts, thou righteous judge, thou that Triest the reins, and the hearts, let me be avenged of them.
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For vnto thee haue I committed my cause. For unto thee have I committed my cause.
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When Antiochus oppressed the Church of God with great tyrannie, Dauid accused him vnto God in these words;
When Antiochus oppressed the Church of God with great tyranny, David accused him unto God in these words;
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Remember this, O Lord, how the enemy hath rebuked, and the foolish people hath blasphemed thy Name. remember this, Oh Lord, how the enemy hath rebuked, and the foolish people hath blasphemed thy Name.
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Ieremy in like manner accused and blamed his persecutors vnto GOD, and craued him to reuenge him, saying, O Lord, thou knowest, remember me,
Ieremy in like manner accused and blamed his persecutors unto GOD, and craved him to revenge him, saying, Oh Lord, thou Knowest, Remember me,
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and visit me, and reuenge mee of my persecuters. and visit me, and revenge me of my persecuters.
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If the poore is oppressed of the rich, and make his mone vnto the Lord, accusing him and crying for reuengement:
If the poor is oppressed of the rich, and make his moan unto the Lord, accusing him and crying for revengement:
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The Lord respecting the deepe sighing of the poore, will awake as one out of sleepe,
The Lord respecting the deep sighing of the poor, will awake as one out of sleep,
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and as a Gyant refreshed with Wine, and will smite their enemies in the hinder parts,
and as a Giant refreshed with Wine, and will smite their enemies in the hinder parts,
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and put them to a perpetuall shame. True it is, and memorable, which Siracides hath, chapter 35. where he saith;
and put them to a perpetual shame. True it is, and memorable, which Sirach hath, chapter 35. where he Says;
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God hath no respect of persons against the poore, but doth heare the prayer of him that is wronged, hee will not neglect the prayer of the fatherlesse, God hath no respect of Persons against the poor, but does hear the prayer of him that is wronged, he will not neglect the prayer of the fatherless,
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nor the widdow, if she complaine.
nor the widow, if she complain.
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Doe not the widdowes teares goe downe her cheekes? and they cry out to God on high in Heauen, against him that hath caused the same? Now, beloued brethren,Do not the widow's tears go down her cheeks? and they cry out to God on high in Heaven, against him that hath caused the same? Now, Beloved brothers,
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and sisters, if wee should wrong an innocent and harmelesse man in a righteous cause vpon earth, we would be vnwilling,;
and Sisters, if we should wrong an innocent and harmless man in a righteous cause upon earth, we would be unwilling,;
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yea, we would tremble and quake to haue a complaint (we knowing our selues guilty) to bee made vnto a mighty Iudge or Potentate that can punish vs seuerely.
yea, we would tremble and quake to have a complaint (we knowing our selves guilty) to be made unto a mighty Judge or Potentate that can Punish us severely.
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How much more then should it grieue vs, and astonish vs, and cause vs to make recompence,
How much more then should it grieve us, and astonish us, and cause us to make recompense,
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and satisfaction to the parties whom we haue wronged, when wee know that the complaints and cryes of them that are iniured, doe sound in the eares of the Lord, that an accusation is made against vs, that an account must be giuen to the high Iudge,
and satisfaction to the parties whom we have wronged, when we know that the complaints and cries of them that Are injured, do found in the ears of the Lord, that an accusation is made against us, that an account must be given to the high Judge,
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and iustice without partialitie ministred?
and Justice without partiality ministered?
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Fourthly, the bad Steward is accused of his owne thoughts, and testified against of his owne conscience:
Fourthly, the bad Steward is accused of his own thoughts, and testified against of his own conscience:
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and this is as forcible to conuict a man, as a thousand witnesses:
and this is as forcible to convict a man, as a thousand Witnesses:
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and hereupon grew the prouerbe, Conscientia mille testes. When a mans Conscience is wronged, hee liueth as merry,
and hereupon grew the proverb, Conscientia mille testes. When a men Conscience is wronged, he lives as merry,
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as a Bird in a pitfall. For Conscientia laesa est nunquā secura, as Seneca writeth. Chrysostome writing vpon the 50. Psalme, saith, Conscientia peccati, formidinis mater:
as a Bird in a pitfall. For Conscientia laesa est nunquā Secure, as Senecca Writeth. Chrysostom writing upon the 50. Psalm, Says, Conscientia peccati, formidinis mater:
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that is to say, The Conscience or knowledge of sin, is the mother of feare. If a man feare any creature, Man, Beast, or Worme, he may auoid them;
that is to say, The Conscience or knowledge of since, is the mother of Fear. If a man Fear any creature, Man, Beast, or Worm, he may avoid them;
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but hee can neuer flee from his Conscience: she is a bird which hee alwayes carrieth in his bosome, pleasant as the Nightingale, if shee bee not violated;
but he can never flee from his Conscience: she is a bird which he always Carrieth in his bosom, pleasant as the Nightingale, if she be not violated;
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but being wronged, shee is like a Waspe, or Snake vnder a mans cloathes, or rather like the Bots in a Horse belly, which neuer suffereth him to be quiet,
but being wronged, she is like a Wasp, or Snake under a men clothes, or rather like the Bots in a Horse belly, which never suffers him to be quiet,
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but are still eating, and gnawing.
but Are still eating, and gnawing.
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And therefore Inuenal said, that this is the greatest punishment, (and we must needs all yeeld vnto it.) Nocte dieque suum gestare in pectore testem. And Therefore Invenal said, that this is the greatest punishment, (and we must needs all yield unto it.) Nocte dieque suum gestare in pectore Testimony.
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This griefe of Conscience is an inward tormenting of the soule, void of Faith, Hope,
This grief of Conscience is an inward tormenting of the soul, void of Faith, Hope,
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and Charitie, which Melancthon calleth Erinnys Conscientiae, that is to say, an hellish Hagge, or infernall Fury of the Conscience.
and Charity, which Melanchthon calls Erinnys Conscientiae, that is to say, an hellish Hag, or infernal Fury of the Conscience.
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A wronged Conscience is neuer quiet, neuer at rest, but makes her possessour to flee hither and thither,
A wronged Conscience is never quiet, never At rest, but makes her possessor to flee hither and thither,
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and seeke to depart from her, but he cannot.
and seek to depart from her, but he cannot.
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Augustine in his enarration of Psalme 45. saith, that he which hath a violated conscience, will flee, ab agro, ad cinitatem, à publico, ad domum, à domo, in cubiculum: Augustine in his enarration of Psalm 45. Says, that he which hath a violated conscience, will flee, ab Agro, ad cinitatem, à Publico, ad domum, à domo, in cubiculum:
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that is, he will flee out of field, into the City, out of the Citie, into his house, out of his house, into his Chamber:
that is, he will flee out of field, into the city, out of the city, into his house, out of his house, into his Chamber:
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and what there? Ecce hostem inuenit, quò fugiturus est, nempe seipsum: and there he finds the enemy that he would flee from, to wit, himselfe.
and what there? Ecce hostem inuenit, quò fugiturus est, nempe seipsum: and there he finds the enemy that he would flee from, to wit, himself.
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These torments are the most grieuous torments. And therefore Lucan truely (although mournefully) said of an afflicted conscience:
These torments Are the most grievous torments. And Therefore Lucan truly (although mournfully) said of an afflicted conscience:
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Heu quantum misero poenae mens conscia donat! Alas what punishment the filly wretch endureth by reason of his guilty conscience!
Heu quantum misero Poenae Mens conscia donat! Alas what punishment the filly wretch Endureth by reason of his guilty conscience!
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Such a one hath no peace. Such a one hath no peace.
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Let vs therefore with Paul endeuour, yea, exercise our selues to haue alwayes a cleere conscience towards God, and towards men.
Let us Therefore with Paul endeavour, yea, exercise our selves to have always a clear conscience towards God, and towards men.
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Let vs take the counsell that Paul gaue to Timothy, Fight, that is, earnestly striue, that we may haue Faith & a good conscience.
Let us take the counsel that Paul gave to Timothy, Fight, that is, earnestly strive, that we may have Faith & a good conscience.
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For quaenam summae boni? Mens quae sibi conscia recti.
For quaenam Summae boni? Mens Quae sibi conscia recti.
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A good Conscience is a continuall feast, the cheere, ioy in the Holy Ghost, and the Musicke such a peace with God, our neighbours, A good Conscience is a continual feast, the cheer, joy in the Holy Ghost, and the Music such a peace with God, our neighbours,
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and our selues, as passeth all vnderstanding, Rom. 14.17.
and our selves, as passes all understanding, Rom. 14.17.
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Fiftly, the very sinnes which a man committeth, are said in the Booke of God to accuse, reproue, and condemne him.
Fifty, the very Sins which a man Committeth, Are said in the Book of God to accuse, reprove, and condemn him.
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Ieremy in his second Chapter said vnto the Iewes, Thine owne wickednesse shall reproue thee, and thy turning away shall condemne thee. Ieremy in his second Chapter said unto the Iewes, Thine own wickedness shall reprove thee, and thy turning away shall condemn thee.
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For as the workes of the godly do follow them, ad defendendum, & exhilarandum, to defend and cheere them:
For as the works of the godly do follow them, ad defendendum, & exhilarandum, to defend and cheer them:
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so the workes of the wicked do follow them, ad accusandum & contristandum, to accuse, & make them sad.
so the works of the wicked do follow them, ad accusandum & contristandum, to accuse, & make them sad.
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Among the sinnes that cry vnto God against man, and most grieuously accuse him, there are foure detestable sinnes,
Among the Sins that cry unto God against man, and most grievously accuse him, there Are foure detestable Sins,
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as some will, but I reduce them to two.
as Some will, but I reduce them to two.
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First is the shedding of innocent bloud, the greatest wrong that can be wrought to humane nature, First is the shedding of innocent blood, the greatest wrong that can be wrought to humane nature,
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euen worse then the taking away of a mans goods; for they may bee restored, but mortall life neuer.
even Worse then the taking away of a men goods; for they may be restored, but Mortal life never.
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Besides this, as much as in the murtherer lyeth, he taketh away from the party killed, all time to dispose and set things in order,
Beside this, as much as in the murderer lies, he Takes away from the party killed, all time to dispose and Set things in order,
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and also to repent, that the man may obtaine remission of his sinnes. This is not a dormient and silent, but a crying sinne.
and also to Repent, that the man may obtain remission of his Sins. This is not a dormient and silent, but a crying sin.
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This sinne was in Cain that bloudy butcher, killing his godly and innocent brother Abel; vnto whom God said, Behold, the voice of thy Brothers bloud cryeth vnto mee out of the ground.
This sin was in Cain that bloody butcher, killing his godly and innocent brother Abel; unto whom God said, Behold, the voice of thy Brother's blood Cries unto me out of the ground.
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Secondly, the oppression of the poore lifting vp their voices vnto God their reuenger, who heareth & helpeth them. Secondly, the oppression of the poor lifting up their voices unto God their revenger, who hears & Helpeth them.
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As in the 12. Psalme, ver 5. At the crying of the poore, I will vp, saith the LORD.
As in the 12. Psalm, for 5. At the crying of the poor, I will up, Says the LORD.
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Siracides 30. God hath no respect of persons against the poore, but doth heare the prayer of him that is wronged, hee will not neglect the prayer of the fatherlesse,
Sirach 30. God hath no respect of Persons against the poor, but does hear the prayer of him that is wronged, he will not neglect the prayer of the fatherless,
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nor the widdow, if she complaine.
nor the widow, if she complain.
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Doe not the widdowes teares goe down her cheekes? but they cry out to God on high into Heauen, against him that hath caused the same. Do not the widow's tears go down her cheeks? but they cry out to God on high into Heaven, against him that hath caused the same.
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And such a sinne as this was that sinne of Pharaoh his exaction, imposition, and cruell oppression of the Israelites. And very aptly to this purpose, may be applyed the crying of hirelings defrauded of their hire by the rich, whereof Iames speaketh, saying, Behold, the hire of Labourers which haue reaped your fields (which is of you kept back by fraud) cryeth,
And such a sin as this was that sin of Pharaoh his exaction, imposition, and cruel oppression of the Israelites. And very aptly to this purpose, may be applied the crying of hirelings defrauded of their hire by the rich, whereof James speaks, saying, Behold, the hire of Labourers which have reaped your fields (which is of you kept back by fraud) Cries,
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and the cryes of them which haue reaped, are entred into the eares of the Lord of Hosts. and the cries of them which have reaped, Are entered into the ears of the Lord of Hosts.
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And of this sort, was the cry against Sodom and Gomorrha, whereof God speaketh, Gen. 18.21.
And of this sort, was the cry against Sodom and Gomorrha, whereof God speaks, Gen. 18.21.
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O beloued, beware of these hainous sinnes, and assure your selues, that neither these, nor other the least sinnes that we commit, shall goe vnpunished, without vnfained repentance,
O Beloved, beware of these heinous Sins, and assure your selves, that neither these, nor other the least Sins that we commit, shall go unpunished, without unfeigned Repentance,
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and quicke apprehension of the merits of Christ Iesus by a true and liuely faith. And so much of the two crying sinnes.
and quick apprehension of the merits of christ Iesus by a true and lively faith. And so much of the two crying Sins.
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Sixtly, the creatures abused not onely the sensible creature, groaning and trauelling in paine, till it be deliuered from the bondage of corruption and vanity, which against it will, it suffereth vnder the wicked;
Sixty, the creatures abused not only the sensible creature, groaning and travelling in pain, till it be Delivered from the bondage of corruption and vanity, which against it will, it suffers under the wicked;
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but euen the very senselesse creature.
but even the very senseless creature.
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The stone crying out of the wall, and the beame out of the timber answering it. The stone crying out of the wall, and the beam out of the timber answering it.
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The moth of the garment, and the rust of the cankred gold, witnessing against the couetous worldlings;
The moth of the garment, and the rust of the cankered gold, witnessing against the covetous worldlings;
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yea, the dead letter of the Bible cryeth and accuseth, as Christ sheweth in the Gospell.
yea, the dead Letter of the bible Cries and Accuseth, as christ shows in the Gospel.
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Doe not thinke (saith hee) that I will accuse you to my Father: Do not think (Says he) that I will accuse you to my Father:
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there is one that accuseth you, euen Moses in whom yee trust: that is, The law or writings of Moses shall accuse you, for playing the bad Stewards.there is one that Accuseth you, even Moses in whom ye trust: that is, The law or writings of Moses shall accuse you, for playing the bad Stewards.
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To conclude, the heauens shall declare his wickednesse, and the earch shall take part against him, as Zophar said, Iob 20.27. Let vs therefore not deceiue our selues, thinking that our abuses in our Stewardship will not be known to the Lord:
To conclude, the heavens shall declare his wickedness, and the earch shall take part against him, as Zophar said, Job 20.27. Let us Therefore not deceive our selves, thinking that our Abuses in our Stewardship will not be known to the Lord:
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for although he knoweth all things already, yet the Scriptures speaking after the manner of men, tell vs that many criminations,
for although he Knoweth all things already, yet the Scriptures speaking After the manner of men, tell us that many criminations,
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and accusations one after another will come out against vs, and be brought before the Lord, stirring him to reuengement:
and accusations one After Another will come out against us, and be brought before the Lord, stirring him to revengement:
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And yet alas, how carelesse man is in this point. He without any care or feare of God, abuseth his creatures;
And yet alas, how careless man is in this point. He without any care or Fear of God, abuseth his creatures;
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euen sensible and liuing things, that are subiect to vanitie, and the touching and abuses of him.
even sensible and living things, that Are Subject to vanity, and the touching and Abuses of him.
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Man, when hee hurteth any liuing creature, will laugh and reioyce at such times as he is willing to exhilarate himselfe withall,
Man, when he hurteth any living creature, will laugh and rejoice At such times as he is willing to exhilarate himself withal,
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when the creature it selfe (being subiect to vanitie, the touching and abuses of the wicked) doth grone for sorrow;
when the creature it self (being Subject to vanity, the touching and Abuses of the wicked) does groan for sorrow;
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and man at his pleasure will kill the same.
and man At his pleasure will kill the same.
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But yet hee considereth not, that for these his abuses, and other his wickednesses, (if he repent not) hee shall himselfe die eternally.
But yet he Considereth not, that for these his Abuses, and other his Wickednesses, (if he Repent not) he shall himself die eternally.
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O sinfull impietie, mercilesse cruelty, and carelesse securitie! from the which God deliuer vs. So much concerning the accusers of the bad Steward.
O sinful impiety, merciless cruelty, and careless security! from the which God deliver us So much Concerning the accusers of the bad Steward.
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The capitall and deadly faults, and haynous crimes, whereof the euill Steward is, and shall bee accused, are these 5. 1. Infidelitie. 2. Crueltie. 3. Slothfulnesse. 4. Ill company-keeping. 5. Wastfulnesse. First, vnfaithfulnesse and falsehood:
The capital and deadly Faults, and heinous crimes, whereof the evil Steward is, and shall be accused, Are these 5. 1. Infidelity. 2. Cruelty. 3. Slothfulness. 4. Ill Company-keeping. 5. Wastefulness. First, unfaithfulness and falsehood:
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for whereas faithfulnesse is required in the Lords disposers, and they should so carry themselues in their offices, that they may be called faithfull and wise:
for whereas faithfulness is required in the lords disposers, and they should so carry themselves in their Offices, that they may be called faithful and wise:
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and should so imploy and minister the gifts of God, as becommeth good Stewards of the manifold graces of God: and should so employ and minister the Gifts of God, as becomes good Stewards of the manifold graces of God:
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To bee briefe, should get their goods truly, and bestow them in godly affaires, and matters bountifully:
To be brief, should get their goods truly, and bestow them in godly affairs, and matters bountifully:
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may not he worthily be accused of infidelitie and falsehood, which maketh waste of his Masters goods when he is in office and seruice:
may not he worthily be accused of infidelity and falsehood, which makes waste of his Masters goods when he is in office and service:
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and when he knoweth that he shall out, will not study amendment, nor craue mercy,
and when he Knoweth that he shall out, will not study amendment, nor crave mercy,
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nor fauour, nor forgiuenes of his faults, but will perseuer in his naughtinesse, and study further to deceiue at the last, as this false Steward did;
nor favour, nor forgiveness of his Faults, but will persever in his naughtiness, and study further to deceive At the last, as this false Steward did;
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which being accused, and knowing that hee should goe out of his Office, to make vp the full measure of deceit, he compareth and complorreth with his Masters debters and abateth their sums, to this end, that they might maintaine him when he was put out of his Office? Occultum & insidiosū malum, est haec perfidia, this treachery is a secret and deceitfull euill.
which being accused, and knowing that he should go out of his Office, to make up the full measure of deceit, he compareth and complorreth with his Masters debtors and abateth their sums, to this end, that they might maintain him when he was put out of his Office? Occultum & insidiosū malum, est haec perfidia, this treachery is a secret and deceitful evil.
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Such fellowes shew themselues to be no true members of the Church: for euery one that is such, walketh vprightly, and doth the thing that is right,
Such Fellows show themselves to be no true members of the Church: for every one that is such, walks uprightly, and does the thing that is right,
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and speaketh the truth from his heart.
and speaks the truth from his heart.
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Such a wicked Steward commeth by riches, but not righteously, in the middest of his life must be leaue them behind him, and at the last be found a very foole:
Such a wicked Steward comes by riches, but not righteously, in the midst of his life must be leave them behind him, and At the last be found a very fool:
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Such a one was the rich man. Nothing crosseth the Lords loue more then this: for the righteous Lord loueth righteousnesse, his countenance doth behold the iust, Psal. 11.7.
Such a one was the rich man. Nothing Crosseth the lords love more then this: for the righteous Lord loves righteousness, his countenance does behold the just, Psalm 11.7.
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Secondly, the euill and naughty Steward is accused of crueltie, because hee beateth his fellow-seruants, that is, dealeth rigorously, cruelly,
Secondly, the evil and naughty Steward is accused of cruelty, Because he beats his Fellow servants, that is, deals rigorously, cruelly,
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and iniuriously with them, as the other seruant did to his fellow that ought him an hundred pence,
and injuriously with them, as the other servant did to his fellow that ought him an hundred pence,
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and was not able to pay him; and therefore fell down & be sought him, saying:
and was not able to pay him; and Therefore fell down & be sought him, saying:
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Refraine thine anger towards me, and I wil pay thee all:
Refrain thine anger towards me, and I will pay thee all:
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but the creditor would shew no mercy vpon him, but hauing caught him by the throat, ready to thrattle him, cast him into prison.
but the creditor would show no mercy upon him, but having caught him by the throat, ready to thrattle him, cast him into prison.
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O cruell pranke, rather agreeable to the nature of a beast (who wil huntch his fellow that is vnder him) thē the humane qualities that should be in a man, who should succour & relieue the poore that are next him:
O cruel prank, rather agreeable to the nature of a beast (who will huntch his fellow that is under him) them the humane qualities that should be in a man, who should succour & relieve the poor that Are next him:
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and not to be currish vnto them like churlish Nabal, nor cruell like Ahab, not suffering them to haue any thing neere them, nor any way to prosper;
and not to be currish unto them like churlish Nabal, nor cruel like Ahab, not suffering them to have any thing near them, nor any Way to prosper;
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but (the more is the pitty) as the high trees drop vpon the low, and hinder their growth:
but (the more is the pity) as the high trees drop upon the low, and hinder their growth:
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and as the mountaine Radish being planted neere the Vine, causeth it to starue, and wither away:
and as the mountain Radish being planted near the Vine, Causes it to starve, and wither away:
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So the great wicked ones of this world, being too neere the poore godly, make them to decay, and fall away to nothing:
So the great wicked ones of this world, being too near the poor godly, make them to decay, and fallen away to nothing:
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for where the hedge is lowest, the beasts will breake ouer, and it is vsually seene that the great fish wil eate vp the small.
for where the hedge is lowest, the beasts will break over, and it is usually seen that the great Fish will eat up the small.
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In the holy Booke of God we find that Eliah was fed by Rauens, Daniel not hurt among hungry Lions, and man indued with reason:
In the holy Book of God we find that Elijah was fed by Ravens, daniel not hurt among hungry Lions, and man endued with reason:
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and who should be led by Gods holy Spirit and his word (a asse for pitty) is many times neither charitable,
and who should be led by God's holy Spirit and his word (a Ass for pity) is many times neither charitable,
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nor mercifull to the poore, but most cruell and vnmercifull. So true is that saying of Cyprian lamenting this case: O detestandam humanae malitiae crudelitatem!
nor merciful to the poor, but most cruel and unmerciful. So true is that saying of Cyprian lamenting this case: O detestandam humanae malitiae crudelitatem!
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aues pascunt, ferae parcunt, homines saeuiunt: that is to say, O detestable cruelty, proceeding from the malice of man!aves pascunt, ferae parcunt, homines saeuiunt: that is to say, Oh detestable cruelty, proceeding from the malice of man!
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birds doe feed men, wild beasts spare men, but men doe rage one vpon another. But what becomes of the wicked, cruell, and vngodly Steward? They consume suddenly, perish,
Birds do feed men, wild beasts spare men, but men do rage one upon Another. But what becomes of the wicked, cruel, and ungodly Steward? They consume suddenly, perish,
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and come to a fearful end, although for a time they beare neuer so faire a shew in this world:
and come to a fearful end, although for a time they bear never so fair a show in this world:
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for as fire made of thornes burneth fiercely for a time, and keepeth a great noise and crackling,
for as fire made of thorns burns fiercely for a time, and Keepeth a great noise and crackling,
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but yet is speedily burnt out and consumed:
but yet is speedily burned out and consumed:
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So the attempts of the wicked are for a time violent, and dangerous, but God in his good time doth with speed extinguish and quench them.
So the attempts of the wicked Are for a time violent, and dangerous, but God in his good time does with speed extinguish and quench them.
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This Dauid doth proue by his owne experience, who speaking of his cruell aduersaries, saith;
This David does prove by his own experience, who speaking of his cruel Adversaries, Says;
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They came about me like Bees, and are extinct, euen as the fire among the Thornes: They Come about me like Bees, and Are extinct, even as the fire among the Thorns:
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For in the Name of the Lord I will destroy them. And therefore as the smoke vanisheth, and commeth to nothing:
For in the Name of the Lord I will destroy them. And Therefore as the smoke Vanishes, and comes to nothing:
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so the wicked and vngodly perish at the presence of God. So that they hurt themselues most, and therfore are little better then mad men.so the wicked and ungodly perish At the presence of God. So that they hurt themselves most, and Therefore Are little better then mad men.
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For as mad men & franticke, are wont to rent and teare themselues: So wicked and vngodly men inflict vpon themselues most deadly and incurable wounds:
For as mad men & frantic, Are wont to rend and tear themselves: So wicked and ungodly men inflict upon themselves most deadly and incurable wounds:
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yea, they are most wilfull murderers of their owne soules and bodies, and when they hurt a poore man a little, they most wrong themselues.
yea, they Are most wilful murderers of their own Souls and bodies, and when they hurt a poor man a little, they most wrong themselves.
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And so the rich Glutton in this Chapter, by his vnmercifulnes & cruelty towards poore Lazarus, did hurt himselfe more then he did the poore man:
And so the rich Glutton in this Chapter, by his unmercifulness & cruelty towards poor Lazarus, did hurt himself more then he did the poor man:
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For the poore man went presently to Heauen, and he to Hell.
For the poor man went presently to Heaven, and he to Hell.
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The cruelty of Pharaoh towards the Israelites, hurt himselfe and the Egyptians more then the Israelites,
The cruelty of Pharaoh towards the Israelites, hurt himself and the egyptians more then the Israelites,
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as their fearefull end most plainely shewed, when the Waters ouerwhelmed them in the Red Sea,
as their fearful end most plainly showed, when the Waters overwhelmed them in the Read Sea,
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so sodainly ouertaking and couering them, that no signes of true repentance could appeare.
so suddenly overtaking and covering them, that no Signs of true Repentance could appear.
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The griefe and torments of Cain his conscience, his feare and trembling, perfecting his miseries, with death of the body here,
The grief and torments of Cain his conscience, his Fear and trembling, perfecting his misery's, with death of the body Here,
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euen an end vnnaturall, and euerlasting torments afterward, must needs bee worse, then the onely vntimely death of the body to Abel, death being euer certaine, a misery incident to all flesh.
even an end unnatural, and everlasting torments afterwards, must needs be Worse, then the only untimely death of the body to Abel, death being ever certain, a misery incident to all Flesh.
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Adonibezec was a most vile and cruell Tyrant to many:Adonibezek was a most vile and cruel Tyrant to many:
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For he cut off the great Toes and Thumbes of seuenty Kings, and made them to gather bread vnder his Table:
For he Cut off the great Toes and Thumbs of seuenty Kings, and made them to gather bred under his Table:
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but at the last the iudgements of God laid on him were such, that hee was taken,
but At the last the Judgments of God laid on him were such, that he was taken,
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and his owne were cut off, and his owne conscience made him acknowledge his owne worthinesse of that punishment, and to say:
and his own were Cut off, and his own conscience made him acknowledge his own worthiness of that punishment, and to say:
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Seuenty Kings hauing the Thumbs of their hands, and of their feet cut off, gathered bread vnder my Table: Seuenty Kings having the Thumbs of their hands, and of their feet Cut off, gathered bred under my Table:
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as I haue done, so GOD hath rewarded mee. So they brought him to Ierusalem, and there he dyed.
as I have done, so GOD hath rewarded me. So they brought him to Ierusalem, and there he died.
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O beloued Christians, seeing that cruelty is a thing so hurtfull to your selues, and others;
Oh Beloved Christians, seeing that cruelty is a thing so hurtful to your selves, and Others;
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let me beseech you that are men of valour, might, and power, euen great and mighty Stewards, to lay aside the same,
let me beseech you that Are men of valour, might, and power, even great and mighty Stewards, to lay aside the same,
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and all wrath, the cause of the same, as Seneca counselleth, saying: Euitabis crudelitatem, & ministram crudelitatis iram:
and all wrath, the cause of the same, as Senecca counselleth, saying: Euitabis crudelitatem, & Minister crudelitatis iram:
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that is to say, Auoid cruelty, and anger a seruant of cruelty. And againe, Reijce crudelitatem, & matrem crudelitatis iram:
that is to say, Avoid cruelty, and anger a servant of cruelty. And again, Reijce crudelitatem, & matrem crudelitatis iram:
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that is, Reiect cruelty, and anger the mother of cruelty.
that is, Reject cruelty, and anger the mother of cruelty.
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Cassiodorus thinketh that Ambition, Pride, and desire of Riches make most men to be cruell vnto the poore;Cassiodorus Thinketh that Ambition, Pride, and desire of Riches make most men to be cruel unto the poor;
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and hee would haue great men of the world not to bee rigorous vnto the poore. His reasons are two:
and he would have great men of the world not to be rigorous unto the poor. His Reasons Are two:
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First, because poore men haue miserie and sorrow inough of themselues alreadie. Secondly, rich men reape, by hurting poore men, neither glory nor aboundance of riches.
First, Because poor men have misery and sorrow enough of themselves already. Secondly, rich men reap, by hurting poor men, neither glory nor abundance of riches.
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Thirdly, the euill Steward is accused of slouthfulnesse, and long continuance in the same, which made him vnwilling and vnable now to labour:
Thirdly, the evil Steward is accused of slothfulness, and long Continuance in the same, which made him unwilling and unable now to labour:
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for he plainely said, I cannot digge. Such an idle seruant was hee that had a talent deliuered vnto him,
for he plainly said, I cannot dig. Such an idle servant was he that had a talon Delivered unto him,
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and neuer made any good vse of it, but hid it in the ground.
and never made any good use of it, but hid it in the ground.
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Of this vice, all idle persons that haue good gifts, and vse them not, are guiltie,
Of this vice, all idle Persons that have good Gifts, and use them not, Are guilty,
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and so are all they that haue store of worldly riches, and imploy them not to the maintenance of the truth, the aduancement of Gods glory, the good of the Church, Gods faithfull people,
and so Are all they that have store of worldly riches, and employ them not to the maintenance of the truth, the advancement of God's glory, the good of the Church, God's faithful people,
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and their owne competent maintenance, and their families. Beloued Christians, high and low, rich and poore, young and old, all, one with another,
and their own competent maintenance, and their families. beloved Christians, high and low, rich and poor, young and old, all, one with Another,
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and euery one by himselfe, giue your selues to honest and godly exercises: for hereof commeth fruit and goodnesse.
and every one by himself, give your selves to honest and godly exercises: for hereof comes fruit and Goodness.
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Aurelius saith, Nullus fructus otij, imo magis dispendium: There comes no fruit of idlenesse, but rather losse. His example is:Aurelius Says, Nullus fructus otij, imo magis dispendium: There comes no fruit of idleness, but rather loss. His Exampl is:
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Otiosus Esau amisit primatus benedictionem, quia maluit cibū accipere quàm quaerere, that is, Idle Esau lost his primary blessing,Idle Esau amisit Primatus benedictionem, quia maluit cibū accipere quàm quaerere, that is, Idle Esau lost his primary blessing,
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because he had rather receiue meat, then get it by labour. The Diuell hath neuer so fit time to sow the seedes of wickednesse and mischiefe,
Because he had rather receive meat, then get it by labour. The devil hath never so fit time to sow the seeds of wickedness and mischief,
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as when men are idle, as appeareth by the Parable, Matth. 13. where it is shewed, that whiles men slept, that is, were idle, the Diuell came and sowed tares among the wheat.
as when men Are idle, as appears by the Parable, Matthew 13. where it is showed, that while men slept, that is, were idle, the devil Come and sowed tares among the wheat.
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The counsell therefore of Saint Hierom touching this matter, is very good: Aliquid operis facito, vt te Diabolus inueniat occupatum.
The counsel Therefore of Saint Hieronymus touching this matter, is very good: Aliquid operis facito, vt te Diabolus Inveniat occupatum.
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Non enim facilè capitur à Diabolo, qui bono vacat exercitio: that is, Doe some good worke, that the Diuell may finde thee busied:Non enim facilè capitur à Diabolo, qui Bono vacat exercitio: that is, Do Some good work, that the devil may find thee busied:
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for he is not easily taken of the Diuell, which is employed in good exercise. The Bees teach vs to labour:
for he is not Easily taken of the devil, which is employed in good exercise. The Bees teach us to labour:
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for no creature is more painfull then they:
for no creature is more painful then they:
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and if any become drones, and will not labour for hony and maintenance, they will draw him out of the hiue, that he may perish.
and if any become drones, and will not labour for honey and maintenance, they will draw him out of the hive, that he may perish.
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Beloued, it seemeth that these small irrationall creatures haue a greater care to punish this vice,
beloved, it seems that these small irrational creatures have a greater care to Punish this vice,
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then many Magistrates, Officers, masters, and parents.
then many Magistrates, Officers, Masters, and Parents.
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For innumerable loyterers are suffered to swagger, spend, and waste, they care not how much almost in euery towne,
For innumerable loiterers Are suffered to swagger, spend, and waste, they care not how much almost in every town,
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yea one such will spend more then two or three men of good gouernement, and yet these idle drones are suffered in many places without controlment of any, to liue euen how they list, hatching and breeding by their idlenesse and secure life, many inconueniences, and grieuous sinnes.
yea one such will spend more then two or three men of good government, and yet these idle drones Are suffered in many places without controlment of any, to live even how they list, hatching and breeding by their idleness and secure life, many inconveniences, and grievous Sins.
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For as by the pumpe of a ship, water doth oftentimes secretly get in and increaseth,
For as by the pump of a ship, water does oftentimes secretly get in and increases,
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so that through the negligence of the Mariner the ship is drowned:
so that through the negligence of the Mariner the ship is drowned:
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so by slouthfulnesse and a secure life, wicked thoughts and concupiscences are multiplied in our hearts, till at length our soules are in great danger.
so by slothfulness and a secure life, wicked thoughts and concupiscences Are multiplied in our hearts, till At length our Souls Are in great danger.
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Fourthly, the euill Steward is accused of ill company-keeping, for he eateth and drinketh with the drunken, Mat. 24.49.
Fourthly, the evil Steward is accused of ill Company-keeping, for he Eateth and Drinketh with the drunken, Mathew 24.49.
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If a man were honest before, yet the society and fellowship of such as are wicked, will hazard his reputation and conuersation,
If a man were honest before, yet the society and fellowship of such as Are wicked, will hazard his reputation and Conversation,
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and change his manners from good to euill.
and change his manners from good to evil.
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For as the Camelion is sometimes blacke, and sometimes greene, sometimes pale, and sometimes blue, (for he euer taketh his colour of what thing is set before him:) So men of all degrees are wont very much to imitate the nature, disposition,
For as the Chameleon is sometime black, and sometime green, sometime pale, and sometime blue, (for he ever Takes his colour of what thing is Set before him:) So men of all Degrees Are wont very much to imitate the nature, disposition,
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and maners of those, whose company they frequent, and whose counsell they follow, and whose familiaritie they vse:
and manners of those, whose company they frequent, and whose counsel they follow, and whose familiarity they use:
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for with the holy thou shalt be holy, and with the froward thou shalt learne frowardnesse.
for with the holy thou shalt be holy, and with the froward thou shalt Learn frowardness.
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Keepe company therefore with the godly, and refraine the sinfull delectations of the wicked. Saue your selues from this froward generation. Come out from among them:
Keep company Therefore with the godly, and refrain the sinful delectations of the wicked. Save your selves from this froward generation. Come out from among them:
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depart ye, depart ye, goe out from them, and touch no vncleane thing, for if ye do, ye will be infected, depart you, depart you, go out from them, and touch no unclean thing, for if you do, you will be infected,
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For if one shabed and scabbed sheepe will infect a whole flocke, then what will daily feeding and folding with many doe? Take the good counsell of Salomon: Enter not into the way of the wicked,
For if one shabed and scabbed sheep will infect a Whole flock, then what will daily feeding and folding with many do? Take the good counsel of Solomon: Enter not into the Way of the wicked,
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and walke not in the way of euill men: Auoid it, and goe not by it:
and walk not in the Way of evil men: Avoid it, and go not by it:
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turne from it, and passe by.
turn from it, and pass by.
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For they cannot sleepe, except they haue done euill, and their sleepe departeth, except they cause some to fall.
For they cannot sleep, except they have done evil, and their sleep departeth, except they cause Some to fallen.
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For they eate the bread of wickednesse, and drinke the wine of violence. Goe not therefore the broad way with the wicked which leadeth to destruction:For they eat the bred of wickedness, and drink the wine of violence. Go not Therefore the broad Way with the wicked which leads to destruction:
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Fashion not your selues like to the world, the wicked ones of the world, for the Diuell is their Prince, and tyrannically ruleth them:
Fashion not your selves like to the world, the wicked ones of the world, for the devil is their Prince, and tyrannically Ruleth them:
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Hee is their god and Master, and badly payeth them their wages.
He is their god and Master, and badly payeth them their wages.
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Death and destruction is their paiment, which in the end of their seruice they receiue from him.
Death and destruction is their payment, which in the end of their service they receive from him.
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O keepe not company then with the wicked (vnlesse your desires and endeuours are to conuert them) but as occasion and opportunitie shall serue, delight the fellowship of the godly.
O keep not company then with the wicked (unless your Desires and endeavours Are to convert them) but as occasion and opportunity shall serve, delight the fellowship of the godly.
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And this Saint Peter would haue vs to doe, saying;
And this Saint Peter would have us to do, saying;
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Loue brotherly fellowship: And the Apostle Paul agreeth hereunto, exhorting vs not to forsake the fellowship that wee haue among our selues. Love brotherly fellowship: And the Apostle Paul agreeth hereunto, exhorting us not to forsake the fellowship that we have among our selves.
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For to forsake the company of the good, is hurtfull, as it may appeare by the example of Iudas, who forsooke the company of the Apostles and perished:
For to forsake the company of the good, is hurtful, as it may appear by the Exampl of Iudas, who forsook the company of the Apostles and perished:
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and of Thomas, who was not with the other ten Apostles, when Christ appeared to them after his Resurrection:
and of Thomas, who was not with the other ten Apostles, when christ appeared to them After his Resurrection:
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and therefore seeing him not with the rest, doubted. To conclude this point: As a Bird leauing her nest and Egges, neuer hatcheth her yong ones:
and Therefore seeing him not with the rest, doubted. To conclude this point: As a Bird leaving her nest and Eggs, never hatcheth her young ones:
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but the Eggs rot, and the fruit must needs perish:
but the Eggs rot, and the fruit must needs perish:
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Euen so, euery one which forsaketh his first loue, leaueth the way of truth, departeth from the societie of the good, remaineth not in the vnity of the Church,
Even so, every one which Forsaketh his First love, Leaveth the Way of truth, departeth from the society of the good, remains not in the unity of the Church,
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but goeth in the way of Cain: euen this man with the froward, becommeth froward, is corrupted in the errour of Balaam, becommeth abominable in his studies,
but Goes in the Way of Cain: even this man with the froward, becomes froward, is corrupted in the error of balaam, becomes abominable in his studies,
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and perisheth in the gaine-saying of Corah.
and Perishes in the gainsaying of Corah.
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5. Last of all, the bad Steward is accused of wastefulnesse, quòd dissiparet bona ipsius. A Learned man writing vpon this place, hath these words:
5. Last of all, the bad Steward is accused of wastefulness, quòd dissiparet Bona Himself. A Learned man writing upon this place, hath these words:
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Dissipare, hoc loco est, non ad honorem Dei & vtilitatem suam, & proximorum, vti rebus concessis, Dissipare, hoc loco est, non ad Honor Dei & vtilitatem suam, & proximorum, vti rebus concessis,
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sed ad profanos, malos, & odibiles vsus eas detorquere. sed ad profanos, Malos, & odibiles vsus eas detorquere.
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To waste or to scatter abroad (for so the word doth properly signifie) is not to vse things granted to the honour of God, to a mans owne profit, and his neighbours:
To waste or to scatter abroad (for so the word does properly signify) is not to use things granted to the honour of God, to a men own profit, and his neighbours:
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but to wrest them to prophane, euill, and detestable vses. The Prodigall Sonne was such a Steward:
but to wrest them to profane, evil, and detestable uses. The Prodigal Son was such a Steward:
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for he craued his portion of goods which belonged to him, and got it of his Father:
for he craved his portion of goods which belonged to him, and god it of his Father:
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and not many dayes after, when he had gathered all that he could together, hee tooke his iourney into a farre Country,
and not many days After, when he had gathered all that he could together, he took his journey into a Far Country,
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& there he wasted his goods with ryotous liuing.
& there he wasted his goods with riotous living.
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Euery man that hath good gifts giuen him of God, and doth mis-imploy them, is guilty of this sinne of wastefulnesse.
Every man that hath good Gifts given him of God, and does Misemploy them, is guilty of this sin of wastefulness.
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And so much concerning the hainous crimes whereof the bad Steward is accused. The end of the second Sermon.
And so much Concerning the heinous crimes whereof the bad Steward is accused. The end of the second Sermon.
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THE THIRD SERMON. NOw next, of his calling, in these words: And he called him. God may bee said to call a man many wayes.
THE THIRD SERMON. NOw next, of his calling, in these words: And he called him. God may be said to call a man many ways.
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Sometimes he louingly inuiteth, inticeth, and calleth vs vnto him by his benefits, shewing himselfe very bountifull vnto vs, and patient;
Sometime he lovingly Inviteth, enticeth, and calls us unto him by his benefits, showing himself very bountiful unto us, and patient;
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to draw vs hereby, (as the Father doth his Child, with an Apple, or some pleasing thing) to repentance.
to draw us hereby, (as the Father does his Child, with an Apple, or Some pleasing thing) to Repentance.
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And thus kindely God dealt with the Iewes: but all the Lords louing kindnesses towards them were lost, the people were so vnthankefull.
And thus kindly God dealt with the Iewes: but all the lords loving Kindnesses towards them were lost, the people were so unthankful.
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Againe, the Israelites were thus called, and inuited.
Again, the Israelites were thus called, and invited.
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For they had Moses and Aaron to declare the Law of God vnto them, to guide them,
For they had Moses and Aaron to declare the Law of God unto them, to guide them,
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and which by prayers put away all hurtfull things from them, and by the same obtained all necessarie things for them, euen Manna from Heauen:
and which by Prayers put away all hurtful things from them, and by the same obtained all necessary things for them, even Manna from Heaven:
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but they like wanton and vndutifull children, abused the goodnesse and lenitie of God towards them.
but they like wanton and undutiful children, abused the Goodness and lenity of God towards them.
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And thus the Lord calleth and inuiteth vs. For what singular blessings hath the Lord bestowed vpon vs, not onely common and generall to all his people:
And thus the Lord calls and Inviteth us For what singular blessings hath the Lord bestowed upon us, not only Common and general to all his people:
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as our Election, Redemption, Vocation, Iustification, and other spirituall and perfect good things; but priuate also, which other Nations want.
as our Election, Redemption, Vocation, Justification, and other spiritual and perfect good things; but private also, which other nations want.
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For wee haue a most gracious, learned, godly, and vertuous King, peace and all other good things vnder him, which other Nations doe lacke.
For we have a most gracious, learned, godly, and virtuous King, peace and all other good things under him, which other nations do lack.
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For which the Lord make vs thankefull.
For which the Lord make us thankful.
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God calleth man by castigations, and the Rod of correction, which are arguments of Gods loue to his children, and proceed from it.
God calls man by castigations, and the Rod of correction, which Are Arguments of God's love to his children, and proceed from it.
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The Lord saith, Whom I loue, I correct.
The Lord Says, Whom I love, I correct.
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And againe, My sonne, despise not thou the chastening of the Lord, neither faint when thou art rebuked of him.
And again, My son, despise not thou the chastening of the Lord, neither faint when thou art rebuked of him.
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For whom the Lord loueth he chastneth, and he scourgeth euery sonne that he receiueth. For whom the Lord loves he Chasteneth, and he scourges every son that he receiveth.
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Afflictions are the rod which our louing Father taketh in his hand, and wherewith he whippeth his children round, to make them repent, and obey his calling:
Afflictions Are the rod which our loving Father Takes in his hand, and wherewith he whippeth his children round, to make them Repent, and obey his calling:
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and this may be a great comfort to Gods children, that their heauinesse and afflictions are but short, they haue a prosperous issue, a speedy deliuerance:
and this may be a great Comfort to God's children, that their heaviness and afflictions Are but short, they have a prosperous issue, a speedy deliverance:
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for heauinesse endureth for a night, and ioy commeth in the morning. As after stormes and tempests comes sunne-shining weather:
for heaviness Endureth for a night, and joy comes in the morning. As After storms and tempests comes sunshining weather:
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and after a bloudy and red euen, a faire bright morning:
and After a bloody and read even, a fair bright morning:
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Euen so, after momentanie afflictions patiently endured, the Children of God shall haue a farre more excellent and an eternall waight of glory.
Even so, After momentary afflictions patiently endured, the Children of God shall have a Far more excellent and an Eternal weight of glory.
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Hereby the Children of God are bettered in this life. For as iron is more bright, when the rust is scowred from it: Hereby the Children of God Are bettered in this life. For as iron is more bright, when the rust is scoured from it:
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Wheat more pure, when the Chaffe is blowne from it, and the Weeds sifted out: and Gold when it is tryed in the fire is more precious;
Wheat more pure, when the Chaff is blown from it, and the Weeds sifted out: and Gold when it is tried in the fire is more precious;
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So are the Children of God when they are tryed in the fiery furnace of afflictions, and found faithfull.
So Are the Children of God when they Are tried in the fiery furnace of afflictions, and found faithful.
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This makes them to repent, to seeke vnto God, to pray vnto him, to hope for deliuerance from him:
This makes them to Repent, to seek unto God, to pray unto him, to hope for deliverance from him:
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and to end, as it were in a word, is the plaine high way to Heauen.
and to end, as it were in a word, is the plain high Way to Heaven.
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For through many tribulations wee must enter into the Kingdome of Heauen. For through many tribulations we must enter into the Kingdom of Heaven.
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Wherefore (all yee that suffer in a good cause) take the comfortable exhortation of Saint Iames: My brethren, count it exceeding ioy,
Wherefore (all ye that suffer in a good cause) take the comfortable exhortation of Saint James: My brothers, count it exceeding joy,
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when yee fall into diuers tentations: knowing, that the trying of your Faith, bringeth forth patience;
when ye fallen into diverse tentations: knowing, that the trying of your Faith, brings forth patience;
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and let patience haue her perfect worke, that yee may bee perfect, and entire, lacking nothing. and let patience have her perfect work, that ye may be perfect, and entire, lacking nothing.
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God calleth man by his Word: and this calling is two-fold: Generall. Speciall.
God calls man by his Word: and this calling is twofold: General. Special.
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The Generall calling, is an inuitation and bidding of all good and bad, tagge and ragge, to come from the kingdome of Satan, sinne and darknesse, to the Kingdome of Christ, of grace,
The General calling, is an invitation and bidding of all good and bad, tag and rag, to come from the Kingdom of Satan, sin and darkness, to the Kingdom of christ, of grace,
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and light, executed by the outward preaching, and reading of the Word.
and Light, executed by the outward preaching, and reading of the Word.
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For God which is rich in mercy, and would haue all men to be saued, and to come to the knowledge of his Truth, vouchsafeth his meanes to all, would haue his Gospel to be preached to all, that all might beleeue, yeeld their obedience, and bee saued:
For God which is rich in mercy, and would have all men to be saved, and to come to the knowledge of his Truth, vouchsafeth his means to all, would have his Gospel to be preached to all, that all might believe, yield their Obedience, and be saved:
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or else, wilfully contemning their calling, be left inexcusable.
or Else, wilfully contemning their calling, be left inexcusable.
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This we may see to be true, by his bountifull feast, and the liberall inuitation which he made,
This we may see to be true, by his bountiful feast, and the liberal invitation which he made,
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and appointed, Luk 14. This is, and hath been euen from the beginning the administration of the Lords Kingdome. Thus God called Adam, saying;
and appointed, Luk 14. This is, and hath been even from the beginning the administration of the lords Kingdom. Thus God called Adam, saying;
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Adam, Where art thou? Thus hee called the people in Noah his time, by Noah himselfe:Adam, Where art thou? Thus he called the people in Noah his time, by Noah himself:
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and so the people in the Prophets time, by the Prophets themselues.
and so the people in the prophets time, by the prophets themselves.
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So he called them in the New Testament by Iohn Baptist: Yea, Christ himselfe so called, saying:
So he called them in the New Testament by John Baptist: Yea, christ himself so called, saying:
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Come vnto me, all ye that trauell, and are heauy laden, &c. And hee commanded the Apostles so to doe, giuing them their message, saying:Come unto me, all you that travel, and Are heavy laden, etc. And he commanded the Apostles so to do, giving them their message, saying:
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Goe ye, and teach all Nations, &c. And now Ministers doe it, yea, and shall doe it in Christs stead, to the end of the world. Go you, and teach all nations, etc. And now Ministers do it, yea, and shall do it in Christ stead, to the end of the world.
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Now then (saith the Apostle) are wee Messengers for Christ; euen as though God did beseech you through vs; Now then (Says the Apostle) Are we Messengers for christ; even as though God did beseech you through us;
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so pray we you in Christs stead, that yee be reconciled vnto God.
so pray we you in Christ stead, that ye be reconciled unto God.
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But (alas) this generall Calling, this bountifull offering of Grace, takes no place among the wicked, moues their hearts nothing at all.
But (alas) this general Calling, this bountiful offering of Grace, Takes no place among the wicked, moves their hearts nothing At all.
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For although their soules are almost famished, and they are euen sicke vnto death: yet they refuse all Physicke, and reliefe:
For although their Souls Are almost famished, and they Are even sick unto death: yet they refuse all Physic, and relief:
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and therefore are left inexcusable, and worthily perish.
and Therefore Are left inexcusable, and worthily perish.
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Meritò perit aegrotus, qui medicum non solùm, non vocat, sed vltrò venientem recusat, that is, the sicke man worthily perisheth, which not onely refuseth to call a Physician,Meritò perit Sick, qui Physician's non solùm, non vocat, sed vltrò venientem recusat, that is, the sick man worthily Perishes, which not only Refuseth to call a physician,
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but when hee is come, repelleth him. Some being called, say, as the rebellious Iewes said:
but when he is come, repelleth him. some being called, say, as the rebellious Iewes said:
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The word that thou hast spoken vnto vs in the Name of the Lord, we will not heare it of thee: The word that thou hast spoken unto us in the Name of the Lord, we will not hear it of thee:
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But wee will doe whatsoeuer thing goeth out of our owne mouth, as to burne incense to the Queene of Heauen, &c. Others are persecuters of them that call them:But we will do whatsoever thing Goes out of our own Mouth, as to burn incense to the Queen of Heaven, etc. Others Are persecuters of them that call them:
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as they that were bidden to the great wedding, who tooke the Kings seruants, and intreated them sharpely, and slue them.
as they that were bidden to the great wedding, who took the Kings Servants, and entreated them sharply, and slew them.
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Such a one was Herod to Iohn Baptist, who could not abide him, calling him from his filthy incestuous sinne with Herodias his brother Philips Wife:
Such a one was Herod to John Baptist, who could not abide him, calling him from his filthy incestuous sin with Herodias his brother Philips Wife:
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but as soone as he was reprooued, tooke a light occasion, instigated by the curtizan, to put him to death. but as soon as he was reproved, took a Light occasion, instigated by the courtesan, to put him to death.
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But now (God be thanked) the Lawes are so well established, and executed, that no man dareth to lay violent hands vpon his Minister;
But now (God be thanked) the Laws Are so well established, and executed, that no man dareth to lay violent hands upon his Minister;
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but yet the wicked will hurt him with their slanderous tongue many times, and keepe his dues from him, sometimes priuily, that hee shall not know it:
but yet the wicked will hurt him with their slanderous tongue many times, and keep his dues from him, sometime privily, that he shall not know it:
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And if hee doth know it, then many times they will plead a custome, their custome to deceiue:
And if he does know it, then many times they will plead a custom, their custom to deceive:
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yea, they will say, Our custome is an ancient custome. Whereas, Mala consuetudo est erroris vetustas:
yea, they will say, Our custom is an ancient custom. Whereas, Mala consuetudo est Error Vetustas:
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that is, An euill custome is the antiquity of an errour.
that is, an evil custom is the antiquity of an error.
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Some when they are called, are somewhat more Formall, Morall, and mannerly, then the former were.
some when they Are called, Are somewhat more Formal, Moral, and mannerly, then the former were.
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For although they are meere Worldlings, and preferre earthly things, before heauenly;
For although they Are mere Worldlings, and prefer earthly things, before heavenly;
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yet they couer their affections, and make comely excuses, and reasonable, as they thinke, and will say,
yet they cover their affections, and make comely excuses, and reasonable, as they think, and will say,
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when they are absent from a Sermon, Wee were hindred by such and such meanes that wee could not be at it;
when they Are absent from a Sermon, we were hindered by such and such means that we could not be At it;
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very like to them that were bidden to the great Supper, and made seuerall excuses: One said, I haue bought a Farme, and I goe to see it:
very like to them that were bidden to the great Supper, and made several excuses: One said, I have bought a Farm, and I go to see it:
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Another said, I haue bought fiue yoke of Oxen, and I goe to proue them: and the third said, I haue married a Wife, and therefore I cannot come.
another said, I have bought fiue yoke of Oxen, and I go to prove them: and the third said, I have married a Wife, and Therefore I cannot come.
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But none of these excuses pleased the Lord, the maker of the Feast.
But none of these excuses pleased the Lord, the maker of the Feast.
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For hee being angry with these, said, None of these shall taste of my Supper, of my spirituall and heauenly dish-meates, and of my costly banquet.
For he being angry with these, said, None of these shall taste of my Supper, of my spiritual and heavenly dish-meates, and of my costly banquet.
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What greater ingratitude and churlishnesse could any shew? Nay, what greater sottishnesse can the whole world bewray,
What greater ingratitude and churlishness could any show? Nay, what greater sottishness can the Whole world bewray,
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then to preferre Chaffe, before pure Wheat; rust, before Iron; Lead, before Siluer, Copper, before pure Gold;
then to prefer Chaff, before pure Wheat; rust, before Iron; Led, before Silver, Copper, before pure Gold;
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earthly and fraile things, before heauenly, and eternall good things? And yet so foolish are we, and ignorant;
earthly and frail things, before heavenly, and Eternal good things? And yet so foolish Are we, and ignorant;
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yea, so void of discretion, and piety, that we will still pretend and alledge one cause or another to hinder our comming,
yea, so void of discretion, and piety, that we will still pretend and allege one cause or Another to hinder our coming,
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when we are called, thinking that we thereby help our selues, when we most of all hurt our owne soules.
when we Are called, thinking that we thereby help our selves, when we most of all hurt our own Souls.
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We pretend lets, as that man did, who when our Sauiour called him, said: Suffer me first to goe and bury my Father:
We pretend lets, as that man did, who when our Saviour called him, said: Suffer me First to go and bury my Father:
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and we are worse then hee that would goe and bid them that were of his houshold, Farewell, and then resolued to come.
and we Are Worse then he that would go and bid them that were of his household, Farewell, and then resolved to come.
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For many neuer resolue to obey their calling at any time, but stand backe with wily shifts, good for nothing but to beguile themselues. So truely spake Christ.
For many never resolve to obey their calling At any time, but stand back with wily shifts, good for nothing but to beguile themselves. So truly spoke christ.
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No man commeth to me (saith he) vnlesse the Father draw him. No man comes to me (Says he) unless the Father draw him.
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Marke the word, (draw) as though a man were holden backe of some Tyrant (as of Satan:) or were of himselfe so vnwilling to come, that he must be drawne and haled along.
Mark the word, (draw) as though a man were held back of Some Tyrant (as of Satan:) or were of himself so unwilling to come, that he must be drawn and haled along.
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Let vs make excuses no longer, but pray vnto God to giue vs both to will, and power to performe:
Let us make excuses no longer, but pray unto God to give us both to will, and power to perform:
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for in him it is to performe both. for in him it is to perform both.
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The speciall and effectuall calling (a benefit proper to Gods Children,) hath euer election going before it (for it is the first fruit of it,
The special and effectual calling (a benefit proper to God's Children,) hath ever election going before it (for it is the First fruit of it,
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and comes next from it) and therefore Paul sets our falling next to predestination.
and comes next from it) and Therefore Paul sets our falling next to predestination.
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This speciall and effectuall calling takes place onely in them that are elect, when as God doth by the preaching of the Gospel, call vs out of the kingdome of Satan and sinne, This special and effectual calling Takes place only in them that Are elect, when as God does by the preaching of the Gospel, call us out of the Kingdom of Satan and sin,
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and (as it were) out of this world of wickednesses, to the kingdome of Christ, of grace,
and (as it were) out of this world of Wickednesses, to the Kingdom of christ, of grace,
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and of light, to be of the number of his children, to be sheepe of his fold.
and of Light, to be of the number of his children, to be sheep of his fold.
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And here we are to note, that God doth not call vs all at one time,
And Here we Are to note, that God does not call us all At one time,
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but at sundry times, as it shall please him to dispense his grace vnto vs, as we may see by his sending of labourers at seuerall houres into his Vineyard.
but At sundry times, as it shall please him to dispense his grace unto us, as we may see by his sending of labourers At several hours into his Vineyard.
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Some are sanctified in their mothers wombe, and speedily called and sent to their offices, as Iohn Baptist in his youth, Peter when hee was of ripe age, Paul somewhat late, some Are sanctified in their mother's womb, and speedily called and sent to their Offices, as John Baptist in his youth, Peter when he was of ripe age, Paul somewhat late,
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and the theefe when he was readie to be crucified.
and the thief when he was ready to be Crucified.
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Before the time of their calling they wander in the vast solitude and wildernesse of this world, nothing differing from other men in outward shape,
Before the time of their calling they wander in the vast solitude and Wilderness of this world, nothing differing from other men in outward shape,
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but in qualities and maners, and they being Christs sheepe are so saued and guided by him, that they cannot bee taken from him, neither runne into the pit of destruction.
but in qualities and manners, and they being Christ sheep Are so saved and guided by him, that they cannot be taken from him, neither run into the pit of destruction.
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This effectuall calling is wrought by the preaching of the Word, and by these three meanes:
This effectual calling is wrought by the preaching of the Word, and by these three means:
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First, God openeth and prepareth the eares, which are the mouthes of the soule:
First, God Openeth and Prepareth the ears, which Are the mouths of the soul:
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the bodie hath but one mouth to receiue corporall nutriment, to sustaine it, but the soule being the better part of man, hath two mouths, (I meane, his two eares) to receiue in food for it, which God openeth to that purpose:
the body hath but one Mouth to receive corporal nutriment, to sustain it, but the soul being the better part of man, hath two mouths, (I mean, his two ears) to receive in food for it, which God Openeth to that purpose:
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as Dauid doth teach vs by his owne example, saying, Sacrifice and offerings thou didst not desire,
as David does teach us by his own Exampl, saying, Sacrifice and offerings thou didst not desire,
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for mine eares hast thou prepared. Secondly, attendance is giuen to that which is preached and taught:for mine ears hast thou prepared. Secondly, attendance is given to that which is preached and taught:
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for he that hath cares to heare, is commanded to heare.
for he that hath Cares to hear, is commanded to hear.
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And the Prophet Esay craueth and calleth for this attendance, saying, Encline your eares, and draw neere, heare, and your soules shall liue. And the Prophet Isaiah craveth and calls for this attendance, saying, Incline your ears, and draw near, hear, and your Souls shall live.
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Thirdly, there followeth this preaching, eares opening, and good attendance giuen, a wonderfull compunction and pricking of the heart,
Thirdly, there follows this preaching, ears opening, and good attendance given, a wonderful compunction and pricking of the heart,
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as it may appeare by the example of those people that heard the Sermon of Peter, who said vnto Peter and the other Apostles, Men and brethren, What shall we doe? Well, Peter followed them so earnestly (when he saw them comming) with good doctrine and exhortation, that he did win them,
as it may appear by the Exampl of those people that herd the Sermon of Peter, who said unto Peter and the other Apostles, Men and brothers, What shall we do? Well, Peter followed them so earnestly (when he saw them coming) with good Doctrine and exhortation, that he did win them,
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and there was added to the Church about three thousand soules.
and there was added to the Church about three thousand Souls.
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But (beloued) note this, that there is euer much adoe, before that the Law, compared to an hammer, can breake the knottie affections of the heart,
But (Beloved) note this, that there is ever much ado, before that the Law, compared to an hammer, can break the knotty affections of the heart,
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and so currie and make the ground of mans heart fit to receiue the seede of the Gospel,
and so curry and make the ground of men heart fit to receive the seed of the Gospel,
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and there plant faith that may purifie it.
and there plant faith that may purify it.
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But here (perhaps) some may desire to know, by what characters, markes, and signes a man may assure his soule, that hee is predestinated to eternall life, that he may take comfort by this doctrine. But Here (perhaps) Some may desire to know, by what characters, marks, and Signs a man may assure his soul, that he is predestinated to Eternal life, that he may take Comfort by this Doctrine.
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For resolution, marke this, which I haue penned for thy good.
For resolution, mark this, which I have penned for thy good.
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If thou seest thy sinnes, and perceiuest Gods wrath and anger ready to fall on thee for them, dislikest them, art grieued for them, bewailest them,
If thou See thy Sins, and perceivest God's wrath and anger ready to fallen on thee for them, dislikest them, art grieved for them, bewailest them,
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and heartily crauest pardon for them, and beginnest to become a new man, continuest with increase in the faith of Iesus Christ,
and heartily cravest pardon for them, and beginnest to become a new man, Continuest with increase in the faith of Iesus christ,
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and doest seeke after the kingdome of God, then no doubt thou art elected, and effectually called.
and dost seek After the Kingdom of God, then no doubt thou art elected, and effectually called.
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Moreouer, if thou art readie, as it were, with an Eccho, to answere to euery thing that the Spirit of God shall endite,
Moreover, if thou art ready, as it were, with an Echo, to answer to every thing that the Spirit of God shall endite,
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and the Preacher shall speake truly out of Gods Booke, then thou art effectually called.
and the Preacher shall speak truly out of God's Book, then thou art effectually called.
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Looke to Dauids example, Psal. 40. In the volume (or rolle) of thy booke, it is written of me, that I should doe thy will, O my God:
Look to David Exampl, Psalm 40. In the volume (or roll) of thy book, it is written of me, that I should do thy will, Oh my God:
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I am content to doe it, or, I am delighted with it, yea thy Law is in my heart.
I am content to do it, or, I am delighted with it, yea thy Law is in my heart.
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Againe, God said to Dauid, Seeke ye my face: Dauids spirit, heart and soule did answere, Thy face, Lord, will I seeke.
Again, God said to David, Seek you my face: David Spirit, heart and soul did answer, Thy face, Lord, will I seek.
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Many goe to the Church to auoide the danger of the Lawes, that they may not be presented to the spirituall courts,
Many go to the Church to avoid the danger of the Laws, that they may not be presented to the spiritual Courts,
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or come into the danger of the temporall Lawes, or be noted of their neighbours to be house-lurdins at home:
or come into the danger of the temporal Laws, or be noted of their neighbours to be house-lurdins At home:
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but not moued with religion, pietie, or any good deuotion, to pray, or any godly preparation to receiue the holy Communion.
but not moved with Religion, piety, or any good devotion, to pray, or any godly preparation to receive the holy Communion.
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O carelesse securitie, and blind impietie!
O careless security, and blind impiety!
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from the which the Lord deliuer vs. I feare much, that there are many temporizers, that goe to the Church to free themselues from the danger of the Lawes, or for company sake.
from the which the Lord deliver us I Fear much, that there Are many temporizers, that go to the Church to free themselves from the danger of the Laws, or for company sake.
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These men are so farre from their effectuall calling, as the East is from the West.
These men Are so Far from their effectual calling, as the East is from the West.
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For euery one that is but in the way to this, carrieth this resolution, that whatsoeuer he heareth truly taught out of Gods Booke, he will follow.
For every one that is but in the Way to this, Carrieth this resolution, that whatsoever he hears truly taught out of God's Book, he will follow.
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He will not be an idle hearer, but a doer of the Word. He will walke after the Lord, keepe his commandements, as much as in him lieth, He will not be an idle hearer, but a doer of the Word. He will walk After the Lord, keep his Commandments, as much as in him lies,
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and his Statutes with all his heart, as the people consented to do, that heard Iosias the king reade the Lawe vnto them.
and his Statutes with all his heart, as the people consented to do, that herd Iosias the King read the Law unto them.
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This good resolution did the people make, which when Moses had told them all the words of the Lord, said: This good resolution did the people make, which when Moses had told them all the words of the Lord, said:
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All the things which the Lord hath said, will we doe. And so ought euery man and woman be resolued: All the things which the Lord hath said, will we do. And so ought every man and woman be resolved:
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In which good resolution, O God, settle vs all for thy mercies sake.
In which good resolution, Oh God, settle us all for thy Mercies sake.
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But here it may be (O Christian Reader) that you desire to know, what maner of calling this Steward had, which was so grieuously accused to his Master. To this I answere:
But Here it may be (Oh Christian Reader) that you desire to know, what manner of calling this Steward had, which was so grievously accused to his Master. To this I answer:
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His calling was neither of the former, but fearefull, and very disconsolate, a sudden, and vnexpected calling to reckoning after manifest crimes,
His calling was neither of the former, but fearful, and very disconsolate, a sudden, and unexpected calling to reckoning After manifest crimes,
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and false dealings against his Master;
and false dealings against his Master;
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and vpon the same an account taken, and he found faultie, expulsion, and finall departure from his office for euer following.
and upon the same an account taken, and he found faulty, expulsion, and final departure from his office for ever following.
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This Stewards Master dealt with him after the order and fashion of great men in this world, which when they find their seruants vniust, will presently call them to account, and set them packing.
This Stewards Master dealt with him After the order and fashion of great men in this world, which when they find their Servants unjust, will presently call them to account, and Set them packing.
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This is a great losse to poore seruants, that haue nothing but their seruice to trust vnto.
This is a great loss to poor Servants, that have nothing but their service to trust unto.
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But this Stewards losse went beyond all common seruants losses: for it was of seruice, goods, life present, and the life to come:
But this Stewards loss went beyond all Common Servants losses: for it was of service, goods, life present, and the life to come:
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from all which wicked men depart, as the rich man, Luk. 12. and the rich Glutton, Luk 16. Thus much of his calling.
from all which wicked men depart, as the rich man, Luk. 12. and the rich Glutton, Luk 16. Thus much of his calling.
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Next, of his reprehension or increpation, in these words: How commeth it to passe, that I heare this of thee?
Next, of his reprehension or increpation, in these words: How comes it to pass, that I hear this of thee?
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These words giue singular instructions to all sorts of people, taken literally and plainely, or Allegorically.
These words give singular instructions to all sorts of people, taken literally and plainly, or Allegorically.
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If you take them plainely, as the words are, and vnderstand by the rich man, any Magistrate whatsoeuer:
If you take them plainly, as the words Are, and understand by the rich man, any Magistrate whatsoever:
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and by the Steward or seruant, the subiect: Or by the rich man, any great Master;
and by the Steward or servant, the Subject: Or by the rich man, any great Master;
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and by the seruant, them that serue in his house. They giue foure instructions and informations to these great men of authoritie.
and by the servant, them that serve in his house. They give foure instructions and informations to these great men of Authority.
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First, that they may not couer sinnes and enormious offences, but ought to reproue and correct them,
First, that they may not cover Sins and enormous offences, but ought to reprove and correct them,
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neither spare the rod, and sword, and deale too gently, like old Eli, when faults are committed.
neither spare the rod, and sword, and deal too gently, like old Eli, when Faults Are committed.
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For Magistrates are set ouer the people, for the punishment of euill doers, and for the praise of them that doe well. For Magistrates Are Set over the people, for the punishment of evil doers, and for the praise of them that do well.
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Secondly, they ought to enquire out the truth of the same, and examine the matter diligently.
Secondly, they ought to inquire out the truth of the same, and examine the matter diligently.
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Which thing we are taught by the example of the best, euen God himselfe, concerning the cry,
Which thing we Are taught by the Exampl of the best, even God himself, Concerning the cry,
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and exceeding grieuous sinne of Sodom and Gomorrha: for thus the Lord said, I will go down now,
and exceeding grievous sin of Sodom and Gomorrha: for thus the Lord said, I will go down now,
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and see whether they haue done altogether according to that cry which is come vnto me;
and see whither they have done altogether according to that cry which is come unto me;
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and if not, that I may know. This Iob reported that he did:and if not, that I may know. This Job reported that he did:
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I was a father (saith he) vnto the poore, and when I knew not the cause, I sought it out diligently. I was a father (Says he) unto the poor, and when I knew not the cause, I sought it out diligently.
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Thirdly, the accusers of the true bringers of the newes, (when the truth is knowne) are not alwaies to be disclosed and vttered to them that are accused,
Thirdly, the accusers of the true bringers of the news, (when the truth is known) Are not always to be disclosed and uttered to them that Are accused,
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for feare of dissention and debate. For here he saith not: This man or that man told me:
for Fear of dissension and debate. For Here he Says not: This man or that man told me:
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but he spake indefinitely, saying, How commeth it to passe, that I heare this of thee? He would not set the fellow seruants together by the eares,
but he spoke indefinitely, saying, How comes it to pass, that I hear this of thee? He would not Set the fellow Servants together by the ears,
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but would maintaine charitie, the bond of all perfection, Col. 3.14.
but would maintain charity, the bound of all perfection, Col. 3.14.
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Fourthly, he discloseth not openly to others, the principall point whereof the Steward was accused, to cause murmuring,
Fourthly, he discloseth not openly to Others, the principal point whereof the Steward was accused, to cause murmuring,
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but calleth him, vnto him priuily, and telleth him priuately of the euill report that went of him, saying, How commeth it to passe that I heare this of thee? following the sweet, charitable,
but calls him, unto him privily, and Telleth him privately of the evil report that went of him, saying, How comes it to pass that I hear this of thee? following the sweet, charitable,
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and wholesome counsel and aduice of our Sauiour, teaching vs thus:
and wholesome counsel and Advice of our Saviour, teaching us thus:
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If thy brother trespasse against thee, goe and tell him his fault betweene thee and him alone: If thy brother trespass against thee, go and tell him his fault between thee and him alone:
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if he heare thee, thou hast wonne thy brother. How commeth it to passe that I heare this of thee? if he hear thee, thou hast won thy brother. How comes it to pass that I hear this of thee?
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These words (as I said before) being taken allegorically, containing aliud verbis, aliud sensu, speaking of a rich man, and yet meaning God;
These words (as I said before) being taken allegorically, containing Aliud verbis, Aliud sensu, speaking of a rich man, and yet meaning God;
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and speaking of a rich mans Steward, and yet vnderstanding all mankind, a large collectiue or Nowne of multitude, doe giue vs to note two things worthy all godly mens considerations:
and speaking of a rich men Steward, and yet understanding all mankind, a large collective or Noun of multitude, do give us to note two things worthy all godly men's considerations:
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First, that our faults are not hid from the Lord. Secondly, that the Lord is displeased with them.
First, that our Faults Are not hid from the Lord. Secondly, that the Lord is displeased with them.
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Mans faults are not hid from the Lord:
men Faults Are not hid from the Lord:
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but although man worketh them neuer so secretly and closely, which wicked men still affect, (for which cause their workes are called the workes of darknesse, because they proceed from the darknesse of mans vnderstanding, are done in darknesse,
but although man works them never so secretly and closely, which wicked men still affect, (for which cause their works Are called the works of darkness, Because they proceed from the darkness of men understanding, Are done in darkness,
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and leade men to extreme darkenesse) yet all are knowne of the omniscient God, the all-seeing God, the searcher of the heart and reines, who is totus animi, totus animae, knowing, seeing, and foreseeing all things.
and lead men to extreme darkness) yet all Are known of the omniscient God, the All-seeing God, the searcher of the heart and reins, who is totus animi, totus Spirits, knowing, seeing, and Foreseeing all things.
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Which thing who will be so mad as to deny? seeing that the Psalmograph truly and reuerendly telleth God so, saying, O Lord, thou hast searched me out and knowne me, thou knowest my downe-sitting and mine vprising, thou vnderstandest my thoughts long before, and that is most of all.
Which thing who will be so mad as to deny? seeing that the Psalmograph truly and reverendly Telleth God so, saying, Oh Lord, thou hast searched me out and known me, thou Knowest my downsit and mine uprising, thou Understandest my thoughts long before, and that is most of all.
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He holdeth on in his speech, and speaketh further, saying, Thou art about my path, and about my bed, and spéest out all my wayes.
He holds on in his speech, and speaks further, saying, Thou art about my path, and about my Bed, and spéest out all my ways.
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He seeth euery thing that is done on the face of the earth: For his eyes are like a flame of fire, they are most cleare and bright, and neuer sleepe.
He sees every thing that is done on the face of the earth: For his eyes Are like a flame of fire, they Are most clear and bright, and never sleep.
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Hee looketh downe vpon the children of men, to see if there were any that would vnderstand and seeke after God. He looks down upon the children of men, to see if there were any that would understand and seek After God.
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He seeth both good and euill:
He sees both good and evil:
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for as Dauid hath, The eyes of the Lord are ouer the righteous, and his eares are open vnto their prayers.
for as David hath, The eyes of the Lord Are over the righteous, and his ears Are open unto their Prayers.
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Againe, The face of the Lord is against them that doe euill, to cut off their remembrance from off the earth.
Again, The face of the Lord is against them that do evil, to Cut off their remembrance from off the earth.
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And this we may perswade our selues to be true, because he is the onely true Vbiquitarie, present euery where with his Spirit,
And this we may persuade our selves to be true, Because he is the only true Ubiquitary, present every where with his Spirit,
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and from whose presence no man can flie. And therefore the Psalmist by way of interrogation speaketh thus vnto God:
and from whose presence no man can fly. And Therefore the Psalmist by Way of interrogation speaks thus unto God:
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Whither shall I goe then from thy Spirit? or whither shall I goe then from thy presence? If I climbe vp into heauen, thou art there; Whither shall I go then from thy Spirit? or whither shall I go then from thy presence? If I climb up into heaven, thou art there;
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if I goe downe to hell, thou art there also:
if I go down to hell, thou art there also:
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If I take the wings of the morning, and remaine in the vttermost parts of the sea,
If I take the wings of the morning, and remain in the uttermost parts of the sea,
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euen there also shall thine hand leade me, and thy right hand shall hold me.
even there also shall thine hand lead me, and thy right hand shall hold me.
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If I say, peraduenture the darknesse shall couer mee, then shall my night be turned to day,
If I say, Peradventure the darkness shall cover me, then shall my night be turned to day,
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yea the darkenesse is no darknesse with thee, but the night is as cleare as the day;
yea the darkness is no darkness with thee, but the night is as clear as the day;
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the darknesse and light to thee are both alike. No man then can hide himselfe from the Lord, no place is fit:the darkness and Light to thee Are both alike. No man then can hide himself from the Lord, no place is fit:
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For though they digge downe to hell, saith the Lord, thence shall my hand take them; For though they dig down to hell, Says the Lord, thence shall my hand take them;
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though they climbe vp to the heauens, thence will I bring them downe;
though they climb up to the heavens, thence will I bring them down;
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though they hide themselues in the top of Carmel, I will search them, and take them out thence;
though they hide themselves in the top of Mount carmel, I will search them, and take them out thence;
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though they be hid from my sight in the bottome of the sea, thence will I command the serpent, and he shall bite them. though they be hid from my sighed in the bottom of the sea, thence will I command the serpent, and he shall bite them.
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The wicked Steward cannot then flee from the Lord, his cause must come to the hearing of his Master, he must endure sharpe reprehension, strict examination,
The wicked Steward cannot then flee from the Lord, his cause must come to the hearing of his Master, he must endure sharp reprehension, strict examination,
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and come to an account, as after.
and come to an account, as After.
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If the vniust Steward, the euill man, the theefe, adulterer, and such like offenders, were perswaded that God did heare of their misdemeanors,
If the unjust Steward, the evil man, the thief, adulterer, and such like offenders, were persuaded that God did hear of their misdemeanors,
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and euill carriages, or that he did looke vpon them, when they perpetrated their wickednesses, me thinkes it should be a great terrour and shame vnto them.
and evil carriages, or that he did look upon them, when they perpetrated their Wickednesses, me thinks it should be a great terror and shame unto them.
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If an earthly Prince, a Noble man, a Master, or a Magistrate should looke vpon a man,
If an earthly Prince, a Noble man, a Master, or a Magistrate should look upon a man,
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and see him deale falsely and vniustly, or otherwise to play the filthy adulterer, would it not make man to tremble, feare,
and see him deal falsely and unjustly, or otherwise to play the filthy adulterer, would it not make man to tremble, Fear,
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and to be ashamed? How much more then to consider, that the King of kings,
and to be ashamed? How much more then to Consider, that the King of Kings,
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and Lord of lords, the high Master, Magistrate and Iudge of all doth heare of his sinnes,
and Lord of Lords, the high Master, Magistrate and Judge of all does hear of his Sins,
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and looke vpon his sinfull and filthie facts.
and look upon his sinful and filthy facts.
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Let vs all bee ashamed to commit sinne, and not be like Absolom, who shamed not to lie with his fathers concubines in the open Sunne, in the top of the house,
Let us all be ashamed to commit sin, and not be like Absalom, who shamed not to lie with his Father's concubines in the open Sun, in the top of the house,
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euen in the sight of all Israel: for the Lord heareth, seeth, and knoweth all the sins of man.
even in the sighed of all Israel: for the Lord hears, sees, and Knoweth all the Sins of man.
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This wicked Steward before he was accused, called, and reprehended, and brought to account, was perswaded that the Lord had not intelligence of his falshood:
This wicked Steward before he was accused, called, and reprehended, and brought to account, was persuaded that the Lord had not intelligence of his falsehood:
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but how much was he deceiued? For here the Lord saith, How commeth it to passe that I heare this of thee? There are three foolish and vaine conceits suggested of Satan, which embolden a wicked man in the perpetration of his wickednesses: 1. They thinke that the Lord neither seeth,
but how much was he deceived? For Here the Lord Says, How comes it to pass that I hear this of thee? There Are three foolish and vain conceits suggested of Satan, which embolden a wicked man in the perpetration of his Wickednesses: 1. They think that the Lord neither sees,
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nor knoweth their wickednesses. 2. Hee punisheth not straight, but either delayeth long, or punisheth not at all. 3. If the Lord knoweth mans faults, yet he concealeth them, &c.
nor Knoweth their Wickednesses. 2. He Punisheth not straight, but either delayeth long, or Punisheth not At all. 3. If the Lord Knoweth men Faults, yet he concealeth them, etc.
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Concerning the first vaine conceit, concerning the Lords not seeing, and not knowing their sinnes, how friuolous and impious it is, this place doth proue:
Concerning the First vain conceit, Concerning the lords not seeing, and not knowing their Sins, how frivolous and impious it is, this place does prove:
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for here the Lord saith, How commeth it to passe that I heare this of thee? The Master therefore heard it, and had notice of all.
for Here the Lord Says, How comes it to pass that I hear this of thee? The Master Therefore herd it, and had notice of all.
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Although (I hope) that I haue spoken sufficiently of this point, yet I beseech you hearken to two examples, to ground you throughly in this point.
Although (I hope) that I have spoken sufficiently of this point, yet I beseech you harken to two Examples, to ground you thoroughly in this point.
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The first is, of Dauid, which committed adulterie and murther, and presently the Lord saw it, knew it,
The First is, of David, which committed adultery and murder, and presently the Lord saw it, knew it,
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and it was euill in his sight, and sent Nathan the Prophet to reproue him, who boldly layd his great sinnes to his charge.
and it was evil in his sighed, and sent Nathan the Prophet to reprove him, who boldly laid his great Sins to his charge.
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The second example, of Ahab that vile king of Israel, and Iezabel his queene, worse then himselfe,
The second Exampl, of Ahab that vile King of Israel, and Jezebel his queen, Worse then himself,
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an instigatrix of his euils: (as Eua was to Adam ) when they had wrought poore Naboths death, the Lord knew it,
an instigatrix of his evils: (as Eve was to Adam) when they had wrought poor Naboth's death, the Lord knew it,
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and sent Elias to rebuke him. To end this point in a word:
and sent Elias to rebuke him. To end this point in a word:
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The Lord did bid Iohn write to the Angels, that is to say, the Ministers of the seuen Churches: I know thy workes. The Lord did bid John write to the Angels, that is to say, the Ministers of the seuen Churches: I know thy works.
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The second vaine conceit suggested of Satan, is, The Lord punisheth not straight, nor presently, but suffereth the vngodly Steward to flourish. To which I answere:
The second vain conceit suggested of Satan, is, The Lord Punisheth not straight, nor presently, but suffers the ungodly Steward to flourish. To which I answer:
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That the pleasures of the wicked beeing taken with euill consciences, neither are, nor can be durable;
That the pleasures of the wicked being taken with evil Consciences, neither Are, nor can be durable;
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they flourish but for a time, and in the middest of them are taken away.
they flourish but for a time, and in the midst of them Are taken away.
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Dauid, a man after Gods owne heart, saw that by his owne experience, and therefore said, I my selfe haue seene the vngodly in great prosperity, David, a man After God's own heart, saw that by his own experience, and Therefore said, I my self have seen the ungodly in great Prosperity,
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and flourishing like a greene bay tree, and I went by, and loe, he was gone, I sought him,
and flourishing like a green bay tree, and I went by, and lo, he was gone, I sought him,
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and his place could no where be found.
and his place could no where be found.
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Therefore fret not thy selfe because of the vngodly, neither be thou enuious against the euil doers:
Therefore fret not thy self Because of the ungodly, neither be thou envious against the evil doers:
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for he shall soone be cut downe like the greene grasse, and be withered like the greene herbe.
for he shall soon be Cut down like the green grass, and be withered like the green herb.
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For the Lord doth set them in slippery places, and at last casteth them downe to desolation, suddenly doe they consume, perish,
For the Lord does Set them in slippery places, and At last Cast them down to desolation, suddenly do they consume, perish,
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and come to a fearefull end. and come to a fearful end.
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What plainer example, to this purpose, can bee produced, then that of the rich man, who in the middest of his prosperitie and worldly pleasures, heard this dolefull voice:
What plainer Exampl, to this purpose, can be produced, then that of the rich man, who in the midst of his Prosperity and worldly pleasures, herd this doleful voice:
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Thou foole, this night will they fetch away frō thee thy soule: Thou fool, this night will they fetch away from thee thy soul:
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then whose shall those things be which thou hast prouided? So that, whereas they haue been fed fat in the great and large greene pastures of pleasures, wasting their Masters goods,then whose shall those things be which thou hast provided? So that, whereas they have been fed fat in the great and large green pastures of pleasures, wasting their Masters goods,
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as this bad Steward did, yet all endeth in sorrow, euen as the fat Oxe, after his pleasant feeding, commeth to the slaughter;
as this bad Steward did, yet all Endeth in sorrow, even as the fat Ox, After his pleasant feeding, comes to the slaughter;
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and the end of these is confusion.
and the end of these is confusion.
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For euen as a Snayle by little and a little, creepeth vp from the root of an Hearbe,
For even as a Snail by little and a little, creeps up from the root of an Herb,
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vnto the top, and as she goeth, consumeth the Leaues, and leaueth her nothing but foule and filthy slimy steps:
unto the top, and as she Goes, consumeth thee Leaves, and Leaveth her nothing but foul and filthy slimy steps:
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so likewise lust and pleasure, if wee consent vnto them, will creepe into our soules,
so likewise lust and pleasure, if we consent unto them, will creep into our Souls,
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and will depriue them of all ornaments of vertue, and will leaue behinde nothing, but a foule filthy conscience,
and will deprive them of all Ornament of virtue, and will leave behind nothing, but a foul filthy conscience,
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& reproach, to vs and our posteritie. The third vaine conceit, suggested of Satan, is the Lords taciturnitie.
& reproach, to us and our posterity. The third vain conceit, suggested of Satan, is the lords taciturnity.
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For although he knoweth euery sinne, when the world doth not;
For although he Knoweth every sin, when the world does not;
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yet for a time hee holdeth his peace, and it commeth not out to the eyes of the world.
yet for a time he holds his peace, and it comes not out to the eyes of the world.
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The impure person sinneth, and so doth the Theefe and other offenders;
The impure person Sinneth, and so does the Thief and other offenders;
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the Lord heareth of it, and seeth it, and yet for a time (it may be) neither speaketh, nor punisheth. But this silence is temporarie.
the Lord hears of it, and sees it, and yet for a time (it may be) neither speaks, nor Punisheth. But this silence is temporary.
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And therefore the Psalmist truely said, Our Lord will come, and will not keep silence. And the time also will come, that euery mans worke shall be made manifest.
And Therefore the Psalmist truly said, Our Lord will come, and will not keep silence. And the time also will come, that every men work shall be made manifest.
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And the Lord will lighten the hidden things of darknesse, and open the counsels of the heart, And the Lord will lighten the hidden things of darkness, and open the Counsels of the heart,
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and then the madnes of the wicked shall be manifested to all men.
and then the madness of the wicked shall be manifested to all men.
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This doctrine teacheth vs, that the time will come, when all things shall be made knowne:
This Doctrine Teaches us, that the time will come, when all things shall be made known:
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although Satan, in the meane time, worke neuer so cunningly, to deceiue men;
although Satan, in the mean time, work never so cunningly, to deceive men;
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and sets counterfet colours, and false shewes vpon euery sinfull action of man, being more skilfull herein,
and sets counterfeit colours, and false shows upon every sinful actium of man, being more skilful herein,
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then any Dyer is, in setting colours vpon his cloth.
then any Dyer is, in setting colours upon his cloth.
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For wee haue but few Dyers that can set any Dye or colour vpon a cloth,
For we have but few Dyers that can Set any Die or colour upon a cloth,
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and please the owner in the colour that he hath most minde vnto: the Diuell can doe it in suggesting sinne to a wicked man.
and please the owner in the colour that he hath most mind unto: the devil can do it in suggesting sin to a wicked man.
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First, he plūmeth, soundeth, & findeth mans nature, vnto what sinne he is most inclined,
First, he plummeth, soundeth, & finds men nature, unto what sin he is most inclined,
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and offereth the same sinne vnto man, and then he sets another colour vpon the same sinne.
and Offereth the same sin unto man, and then he sets Another colour upon the same sin.
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As for example, if a man is inclined to adultery and vncleannesse, hee calleth the same, touches and prankes incident to youth;
As for Exampl, if a man is inclined to adultery and uncleanness, he calls the same, touches and pranks incident to youth;
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and couetousnesse, he calleth honest prouision for a mans selfe and his.
and covetousness, he calls honest provision for a men self and his.
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Cyprian saith, Diabolus, quando decipere quenquam quaerit, priùs naturam vniuscuiusque intendit, & inde applicat, vnde aptum hominem ad peccandum inspexerit: Cyprian Says, Diabolus, quando decipere quenquam Query, priùs naturam vniuscuiusque intendit, & inde Application, vnde aptum hominem ad peccandum inspexerit:
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that is, When the Diuell goeth about to deceiue any man, first he findeth out his nature,
that is, When the devil Goes about to deceive any man, First he finds out his nature,
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and then ministreth vnto him that sinne, whereunto he findes him most inclined. and then Ministereth unto him that sin, whereunto he finds him most inclined.
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When the Diuell went about to deceiue our first Parents, he told them that they should be as gods, knowing but good and euill, pretending friendship vnto them, When the devil went about to deceive our First Parents, he told them that they should be as God's, knowing but good and evil, pretending friendship unto them,
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and offering a pleasant fruit withall. Dauid hee deceiued with his pleasing sinne, wantonnesse: Ahab vvith couetousnesse:
and offering a pleasant fruit withal. David he deceived with his pleasing sin, wantonness: Ahab with covetousness:
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Pharaoh his heart hee hardened with lying words: The Heathens with vniuersalities, and antiquities.Pharaoh his heart he hardened with lying words: The heathens with Universalities, and antiquities.
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To conclude, no shifts, no crafts, no deceits, but they are knowne vnto him, and put in practice by him,
To conclude, no shifts, no crafts, no Deceits, but they Are known unto him, and put in practice by him,
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and in the cunningest fashion that may be.
and in the cunningest fashion that may be.
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How commeth it to passe that I heare this of thee? These words, as I said, doe also teach that the Lord is displeased with the sinnes of a bad Steward, a wicked and sinfull man.How comes it to pass that I hear this of thee? These words, as I said, do also teach that the Lord is displeased with the Sins of a bad Steward, a wicked and sinful man.
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For they secretly, and openly doe include and carry a kinde of reprehension, and increpation,
For they secretly, and openly do include and carry a kind of reprehension, and increpation,
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as though hee should say, Why hast thou dealt falsely in thy Stewardship, and gotten thee so ill a report? Thou are worthy to be blamed for thy perfidiousnesse and treacherie.
as though he should say, Why hast thou dealt falsely in thy Stewardship, and got thee so ill a report? Thou Are worthy to be blamed for thy perfidiousness and treachery.
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The consideration whereof, should make vs to flee from sinne and wickednes, as from the sting and poison of a Serpent.
The consideration whereof, should make us to flee from sin and wickedness, as from the sting and poison of a Serpent.
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For who would perpetrate & commit those things which displease his Lord and Master: The Psalmograph saith, The Lord doth abhorre both the bloud-thirsty and deceitfull man. Againe hee saith:
For who would perpetrate & commit those things which displease his Lord and Master: The Psalmograph Says, The Lord does abhor both the bloodthirsty and deceitful man. Again he Says:
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I hate the sinnes of vnfaithfulnesse, there shall no such cleaue vnto me. I hate the Sins of unfaithfulness, there shall no such cleave unto me.
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These foure things may perswade vs that God most perfectly hateth sinne, and all manner of naughtinesse. 1. Comminations and threatnings in the Scriptures.
These foure things may persuade us that God most perfectly hates sin, and all manner of naughtiness. 1. Comminations and threatenings in the Scriptures.
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2. Sinne breaketh friendship between God and Man. 3. God neuer made sinne, hee neuer procured it, he desireth it not, nor alloweth it.
2. Sin breaks friendship between God and Man. 3. God never made sin, he never procured it, he Desires it not, nor alloweth it.
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4. The Lords punishments inflicted vpon sinners. As touching the first, the Lords threatnings and comminations:
4. The lords punishments inflicted upon Sinners. As touching the First, the lords threatenings and comminations:
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wee may easily perswade our selues that God detesteth sinne;
we may Easily persuade our selves that God detesteth sin;
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because he so horribly, and fearfully thundereth out most dreadfull sentences against sinners, such as these.
Because he so horribly, and fearfully Thundereth out most dreadful sentences against Sinners, such as these.
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Now also is the Axe put to the roote of the Trees: Now also is the Axe put to the root of the Trees:
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therefore Euery Tree which bringeth not forth good fruit, is hewne downe, and cast into the fire:
Therefore Every Tree which brings not forth good fruit, is hewed down, and cast into the fire:
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Againe, The soule that sinneth, shall dye the death. And that saying of Paul. The reward of sinne, is death.
Again, The soul that Sinneth, shall die the death. And that saying of Paul. The reward of sin, is death.
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Tribulation and anguish shall bee vpon the soule of euery one that doth euill. Tribulation and anguish shall be upon the soul of every one that does evil.
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All which, and many other such terrible sayings are true, and in force, against all impenitent faithlesse persons.
All which, and many other such terrible sayings Are true, and in force, against all impenitent faithless Persons.
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Secondly, sinne breaketh friendship betweene God and Man: and therefore must needs be most displeasing vnto God.
Secondly, sin breaks friendship between God and Man: and Therefore must needs be most displeasing unto God.
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If two are deare friends, and loue one another entirely, and are loth to liue at variance:
If two Are deer Friends, and love one Another entirely, and Are loath to live At variance:
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If these fall at variance, then we make no doubt but that, that which breaketh friendship, is most displeasing vnto him, which forsaketh his old friend.
If these fallen At variance, then we make no doubt but that, that which breaks friendship, is most displeasing unto him, which Forsaketh his old friend.
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Now God is most louing, kinde, gracious, and mercifull vnto man, till sinne doth domineere and raigne in his body,
Now God is most loving, kind, gracious, and merciful unto man, till sin does domineer and Reign in his body,
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and then man breaking, and treacherously dealing, sinning, and offending his God, there is a present separation, as Esay doth testifie.
and then man breaking, and treacherously dealing, sinning, and offending his God, there is a present separation, as Isaiah does testify.
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Behold, saith he, the hand of the Lord is not so shortned, but that it can saue, Behold, Says he, the hand of the Lord is not so shortened, but that it can save,
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nor his eare so dull, but that it can heare: But your iniquities doe make a separation betweene you and your God;
nor his ear so dull, but that it can hear: But your iniquities do make a separation between you and your God;
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and your sinnes doe make him to hide his face from you, and not heare; for your hands are defiled with bloud, and your fingers with cruelty;
and your Sins do make him to hide his face from you, and not hear; for your hands Are defiled with blood, and your fingers with cruelty;
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your lips do speake that which is false, and your tongue doth speake frowardnesse. your lips do speak that which is false, and your tongue does speak frowardness.
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Note, I beseech you, the cause of the breach of friendship, and falling out betweene God and the people: Their sinnes, their iniquities.
Note, I beseech you, the cause of the breach of friendship, and falling out between God and the people: Their Sins, their iniquities.
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This is also proued by those speeches that Samuel vsed to Saul. Thou hast (said he) cast away the words of the Lord:
This is also proved by those Speeches that Samuel used to Saul. Thou hast (said he) cast away the words of the Lord:
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therefore the Lord hath cast away thee. Therefore the Lord hath cast away thee.
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Where it is proued, that the cause of Sauls abiection, was his owne wilfull reiection of God and his Word first. Thirdly, God neuer made sinne:
Where it is proved, that the cause of Saul's abjection, was his own wilful rejection of God and his Word First. Thirdly, God never made sin:
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For he saw all things that he had made, & loe they were very good.
For he saw all things that he had made, & lo they were very good.
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He approueth it not, nor alloweth the perpetration of it, but threatneth destruction to the Lyer and Doer of wickednes: He approveth it not, nor alloweth the perpetration of it, but threatens destruction to the Liar and Doer of wickedness:
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For his heart abhorreth such, Psal. 5.4, 5, 6. where the Prophet speaketh vnto God, thus:
For his heart abhorreth such, Psalm 5.4, 5, 6. where the Prophet speaks unto God, thus:
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Thou art not a God that loueth wickednesse: neither shall euill dwell with thee. The foolish shall not stand in thy sight: Thou art not a God that loves wickedness: neither shall evil dwell with thee. The foolish shall not stand in thy sighed:
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for thou hatest all them that worke iniquity. Thou shalt destroy them that speake lyes: the Lord will abhorre the bloudy man and deceitfull. for thou Hatest all them that work iniquity. Thou shalt destroy them that speak lies: the Lord will abhor the bloody man and deceitful.
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As hee is righteous, and void of iniquitie: So hee alloweth righteousnesse, and hateth sinne in euery place and person.
As he is righteous, and void of iniquity: So he alloweth righteousness, and hates sin in every place and person.
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Fourthly, the iust iudgements and punishments which GOD inflicteth vpon the wicked for sinne, manifestly proue that he is displeased with the same.
Fourthly, the just Judgments and punishments which GOD inflicteth upon the wicked for sin, manifestly prove that he is displeased with the same.
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Hee spared not Dauid a King and a Prophet for Adultery and Murther;
He spared not David a King and a Prophet for Adultery and Murder;
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neither the Sichemites and Beniamites, for rauishing Dina the Daughter of Iacob, nor Absalom for treason,
neither the Sichemites and Benjaminites, for ravishing Dinah the Daughter of Iacob, nor Absalom for treason,
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nor Saul for tyrannie, nor Rehoboam, Iereboam, Sennacherib for cruelty: Herod, Nebuchadnezzar, Lucifer for pride: Pharaoh for incredulitie and hardnesse of his heart.
nor Saul for tyranny, nor Rehoboam, Jeroboam, Sennacherib for cruelty: Herod, Nebuchadnezzar, Lucifer for pride: Pharaoh for incredulity and hardness of his heart.
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Hee pardoned not Adam and Eua for eating a forbidden fruit, and making by the same all mankinde sinners by tainture,
He pardoned not Adam and Eve for eating a forbidden fruit, and making by the same all mankind Sinners by tainture,
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but cast them out of Paradise: he spared not the poore wretch for gathering stickes on the Sabbath day:
but cast them out of Paradise: he spared not the poor wretch for gathering sticks on the Sabbath day:
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Hee spared not Ananias and Saphira for lying and with-holding part of their owne goods from the Apostles:
He spared not Ananias and Sapphira for lying and withholding part of their own goods from the Apostles:
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He spared not Hierusalem, no nor the very Angels that sinned, but cast them downe, and deliuered them into chaines of darknesse, to bee kept vnto iudgement.
He spared not Jerusalem, no nor the very Angels that sinned, but cast them down, and Delivered them into chains of darkness, to be kept unto judgement.
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To conclude, hee spared not Christ Iesus his deare Sonne, but our sinnes beeing imputed to him, he laid the punishment also vpon him, both in his body,
To conclude, he spared not christ Iesus his deer Son, but our Sins being imputed to him, he laid the punishment also upon him, both in his body,
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and also his soule, whose bloudy wounds and paines were sufficient to saue all, but efficient,
and also his soul, whose bloody wounds and pains were sufficient to save all, but efficient,
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and effectuall onely, to redeeme all the soules and bodies of his elect and faithfull.
and effectual only, to Redeem all the Souls and bodies of his elect and faithful.
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Therefore seeing that we know that he left no sinne vnpunished in the vnrepentant in all former ages:
Therefore seeing that we know that he left no sin unpunished in the unrepentant in all former ages:
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but seeing, hearing, and knowing them all, as wel the offenders, as their offences, straightwayes armed himselfe with iustice and iudgement, and punished them most seuerely.
but seeing, hearing, and knowing them all, as well the offenders, as their offences, straightways armed himself with Justice and judgement, and punished them most severely.
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We may assure our selues, that he hauing perfect knowledge and notice of all our misdemeanours,
We may assure our selves, that he having perfect knowledge and notice of all our misdemeanours,
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and manifold transgressions, perpetrated against his diuine Maiestie, will not spare vs, but will reprehend vs,
and manifold transgressions, perpetrated against his divine Majesty, will not spare us, but will reprehend us,
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and say vnto euery vnrepentant and bad Steward:
and say unto every unrepentant and bad Steward:
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How commeth it to passe that I heare this of thee? and presently will call vs to account.How comes it to pass that I hear this of thee? and presently will call us to account.
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Which is the fourth point, wherein the lamentable estate of a bad Steward, a wicked man consisteth.
Which is the fourth point, wherein the lamentable estate of a bad Steward, a wicked man Consisteth.
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The end of the third Sermon.
The end of the third Sermon.
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THE FOVRTH SERMON. Come render account, &c.THE FOURTH SERMON. Come render account, etc.
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AS the benefits which our good GOD bestoweth vpon the good Stewards, are in number infinite, in dignity excellent, and in measure incomprehensible:
AS the benefits which our good GOD bestoweth upon the good Stewards, Are in number infinite, in dignity excellent, and in measure incomprehensible:
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and as the ancient Father hath, Beneficia Dei omnibus horis consideranda.
and as the ancient Father hath, Benefices Dei omnibus horis consideranda.
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For who is able to expresse to the full, the happy state of that Steward, to whom it is said of him that neuer dissembleth,
For who is able to express to the full, the happy state of that Steward, to whom it is said of him that never dissembleth,
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nor deludeth? O well done, thou good and faithfull seruant, thou hast beene faithfull in little, I will make thee Ruler ouer much: enter into thy Masters ioy.
nor deludeth? Oh well done, thou good and faithful servant, thou hast been faithful in little, I will make thee Ruler over much: enter into thy Masters joy.
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So on the contrary, no man can expresse to the full, the lamentable estate of an euill Steward, So on the contrary, no man can express to the full, the lamentable estate of an evil Steward,
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and vnprofitable seruant, to whom it will be said of the true Iudge: Cast that vnprofitable seruant into vtter darknesse:
and unprofitable servant, to whom it will be said of the true Judge: Cast that unprofitable servant into utter darkness:
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there shall bee weeping and gnashing of teeth: two bad dishes to come in at the last;there shall be weeping and gnashing of teeth: two bad Dishes to come in At the last;
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where the first dish is weeping, and the second gnashing of teeth. And to this passe is this bad Steward come:
where the First dish is weeping, and the second gnashing of teeth. And to this pass is this bad Steward come:
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before him is praecipitium, a place to fall downe forward: behinde him is, occipitium, a place to fall downe backward:
before him is praecipitium, a place to fallen down forward: behind him is, occipitium, a place to fallen down backward:
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on the one side, Scilla; on the other side, Charybdis, so that he can flee no way without great danger.
on the one side, Scilla; on the other side, Charybdis, so that he can flee no Way without great danger.
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He must needs stand still, and indure all hazzards and perils, and come to his account, to the true audit.
He must needs stand still, and endure all hazards and perils, and come to his account, to the true audit.
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For now hee must take his vltimum vale, his last farewell, and sing his dolefull and euerlasting euen song.
For now he must take his vltimum vale, his last farewell, and sing his doleful and everlasting even song.
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Such a great and horrible day is come, as the Prophet speaketh of: Yea the day shall burne like an Ouen.
Such a great and horrible day is come, as the Prophet speaks of: Yea the day shall burn like an Oven.
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But first the account shall be taken:
But First the account shall be taken:
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For as a Prince and Nobleman, when he taketh a dislike of his Steward, first reckoneth with him,
For as a Prince and Nobleman, when he Takes a dislike of his Steward, First Reckoneth with him,
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and then putteth him out of his Office.
and then putteth him out of his Office.
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So this Rich man is here said to deale with his Steward, and Christ with all, at the last day,
So this Rich man is Here said to deal with his Steward, and christ with all, At the last day,
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yea, his account shall bee more exactly and accurately taken, then of any other in this world.
yea, his account shall be more exactly and accurately taken, then of any other in this world.
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For he is God the Searcher of the heart, and according to the same hee will iudge righteously, hauing no respect nor regard to any mans person.
For he is God the Searcher of the heart, and according to the same he will judge righteously, having no respect nor regard to any men person.
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For before him the King and the Begger is all one, when he shall come to take an account,
For before him the King and the Beggar is all one, when he shall come to take an account,
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and iudge, then Scepters and Shepheards shall be all one; Princes and Pesants; noble, and ignoble;
and judge, then Sceptres and Shepherds shall be all one; Princes and Peasants; noble, and ignoble;
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yea, the very King and the Begger shall be fellowes: no better regarded shall bee the highest then the lowest:
yea, the very King and the Beggar shall be Fellows: no better regarded shall be the highest then the lowest:
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but as when men put gold and siluer into a bagge, many pieces are shuffled together and yet the best may be the lowest:
but as when men put gold and silver into a bag, many Pieces Are shuffled together and yet the best may be the lowest:
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So will it bee at this generall audit. If the greatest men of this world are the worst in faith, and godly life,
So will it be At this general audit. If the greatest men of this world Are the worst in faith, and godly life,
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and conuersation, there will be no partiality vsed by the Iudge, but they shall be tumbled to the bottome of the pit,
and Conversation, there will be no partiality used by the Judge, but they shall be tumbled to the bottom of the pit,
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as soone as the poorest delinquent in the world.
as soon as the Poorest delinquent in the world.
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For when our Lord shall come with his holy Angels, to take an account, and iudge the world, all are alike.
For when our Lord shall come with his holy Angels, to take an account, and judge the world, all Are alike.
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For if great men and meane persons are in the same sinne, they shall be bound together,
For if great men and mean Persons Are in the same sin, they shall be bound together,
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and cast as a faggot into hell-fire.
and cast as a faggot into hell-fire.
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The glorious Angels at the great Haruest shall first gather the Tares, separating them from the Wheat:
The glorious Angels At the great Harvest shall First gather the Tares, separating them from the Wheat:
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which is, poena damni, that is, the punishment of that a man loseth, a plaine priuation of God, which is, poena damn, that is, the punishment of that a man loses, a plain privation of God,
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and all that is good, Angels, Saints, Friends; and then they shall binde them in Sheaues to be burnt:
and all that is good, Angels, Saints, Friends; and then they shall bind them in Sheaves to be burned:
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which is, poena sensus: the sense of punishment, as it were a possession of Hell, and all that is euill.
which is, poena sensus: the sense of punishment, as it were a possession of Hell, and all that is evil.
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Ludolphus thinketh that they shall not bee bound all in one, but in many Faggots.Ludolphus Thinketh that they shall not be bound all in one, but in many Faggots.
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An Adulterer with an Adulteresse shall make one Faggot, a Drunkard with a Drunkard another faggot, &c. Hee thinketh that they shall not bee bound together that haue commited distinct and seuerall sinnes,
an Adulterer with an Adulteress shall make one Faggot, a Drunkard with a Drunkard Another faggot, etc. He Thinketh that they shall not be bound together that have committed distinct and several Sins,
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neither according to the greatnesse of their Persons, as King and King together, rich and rich, base and base.
neither according to the greatness of their Persons, as King and King together, rich and rich, base and base.
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But as there are seuerall sinnes, so seuerall Sheaues: and all this shall bee done without respect of person.
But as there Are several Sins, so several Sheaves: and all this shall be done without respect of person.
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This account shall bee taken not onely of externall things, but also of internall: that is to say, both of bodies and soules.
This account shall be taken not only of external things, but also of internal: that is to say, both of bodies and Souls.
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No man can excuse himselfe, or vse any cunning to deceiue, as before an earthly Iudge;
No man can excuse himself, or use any cunning to deceive, as before an earthly Judge;
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but euery man shall appeare rightly as he is.
but every man shall appear rightly as he is.
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For Christ (to whom the Father hath giuen all iudgement) will respect no man for his purse sake, nor friends.
For christ (to whom the Father hath given all judgement) will respect no man for his purse sake, nor Friends.
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Therefore let vs deale sincerely towards God and Man, knowing that we shall be called to account most strictly, Therefore let us deal sincerely towards God and Man, knowing that we shall be called to account most strictly,
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and accurately, for euery idle word, much more for euery wicked deed: and because a good conscience is a perpetuall and best supersedeas in this point:
and accurately, for every idle word, much more for every wicked deed: and Because a good conscience is a perpetual and best supersedeas in this point:
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let vs follow the example of Paul, who said, that in this hee exercised himselfe, that he might haue a good conscience towards God and men.
let us follow the Exampl of Paul, who said, that in this he exercised himself, that he might have a good conscience towards God and men.
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Tremble and quake (O sinner) at the cogitation of these things. Repent, reuert, and turne vnto the Lord.
Tremble and quake (Oh sinner) At the cogitation of these things. repent, revert, and turn unto the Lord.
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For what art thou to stand in the presence of this Iudge;
For what art thou to stand in the presence of this Judge;
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being fraile, vaine, weake, naked miserable, filthy, and horrible? A man that hath imperfections in his eyes, cannot looke on the brightnesse of the Sunne.
being frail, vain, weak, naked miserable, filthy, and horrible? A man that hath imperfections in his eyes, cannot look on the brightness of the Sun.
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And how canst thou be perswaded, that thou being an Infidell, fraile, and full of blemishes, shalt looke vpon the Sunne of righteousnesse Christ Iesus? Repent,
And how Canst thou be persuaded, that thou being an Infidel, frail, and full of blemishes, shalt look upon the Sun of righteousness christ Iesus? repent,
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and beleeue, and thou shalt look vpon him, otherwise thou shalt be reiected. For as the Eagle, when she hath yong ones, taketh them out of the nest,
and believe, and thou shalt look upon him, otherwise thou shalt be rejected. For as the Eagl, when she hath young ones, Takes them out of the nest,
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and such as can looke on the Sunne, them she keepeth; and such as cannot, she casteth away;
and such as can look on the Sun, them she Keepeth; and such as cannot, she Cast away;
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Euen so, they that with the eyes of their Faith, looke on Iesus Christ, shall bee preserued at this generall and great Assize,
Even so, they that with the eyes of their Faith, look on Iesus christ, shall be preserved At this general and great Assize,
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and they that cannot, shall bee tumbled downe to the pit of perdition.
and they that cannot, shall be tumbled down to the pit of perdition.
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But because secure and carelesse men, Epicures and Atheists, deny this great and strict account that shall bee taken at the last Day, according to Saint Peters prediction, which telleth vs, that in the last dayes, there shall come mockers of Christs cōming to Iudgement to take this account;
But Because secure and careless men, Epicureans and Atheists, deny this great and strict account that shall be taken At the last Day, according to Saint Peter's prediction, which Telleth us, that in the last days, there shall come mockers of Christ coming to Judgement to take this account;
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And these are the last dayes, in which wee see by many workes of the wicked, liuing in Atheisme and Epicurisme, that they are so perswaded,
And these Are the last days, in which we see by many works of the wicked, living in Atheism and Epicurism, that they Are so persuaded,
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and differ nothing (as appeareth) from the wicked iudgement of Paulus Tertius the Pope, who when there was a speech made vnto him of this account at the last Iudgement, said vnto Cardinall Bembus: O Bembe, Bembe, quantum nobis profuit fabula de Christo!
and differ nothing (as appears) from the wicked judgement of Paulus Tertius the Pope, who when there was a speech made unto him of this account At the last Judgement, said unto Cardinal Bembus: Oh Bembe, Bembe, quantum nobis profuit fabula de Christ!
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making this doctrine a fabulous thing.
making this Doctrine a fabulous thing.
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Therefore (the more is the pitty) the question (An sit?) whether there is any last iudgement, is most necessary to bee discussed, and spoken of.
Therefore (the more is the pity) the question (an fit?) whither there is any last judgement, is most necessary to be discussed, and spoken of.
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Which whiles I endeuour affirmatiuely to proue, I beseech you without partialitie, lend mee your yeelding resolutions vnto the truth, as it shall be proued.
Which while I endeavour affirmatively to prove, I beseech you without partiality, lend me your yielding resolutions unto the truth, as it shall be proved.
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And — Si tu quid rectius istis, Candidus imperti, si non, his vtere mecum.
And — Si tu quid rectius istis, Candidus imperti, si non, his vtere mecum.
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If better then these, thou hast in store, Let vs haue part, and say no more:
If better then these, thou hast in store, Let us have part, and say no more:
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But if thine owne doe thee not please, Vse that I haue, and rest at ease.
But if thine own doe thee not please, Use that I have, and rest At ease.
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The first proofe is the Word of God, an eternall an infallible truth, as our Sauiour doth witnesse, speaking thus to his Father a maintainer of it: The First proof is the Word of God, an Eternal an infallible truth, as our Saviour does witness, speaking thus to his Father a maintainer of it:
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Sermo tuus est veritas, thy Word is the Truth. Sermon Thy est veritas, thy Word is the Truth.
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Enoch the seuenth from Adam prophesied, prophesied of this day of the Lords comming to take an account, saying, Behold, the Lord commeth with thousands of Saints, to giue iudgement against all men, Enoch the Seventh from Adam prophesied, prophesied of this day of the lords coming to take an account, saying, Behold, the Lord comes with thousands of Saints, to give judgement against all men,
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and to rebuke all that are vngodly among them, of all their wicked deeds, which they haue vngodlily committed:
and to rebuke all that Are ungodly among them, of all their wicked Deeds, which they have ungodlily committed:
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and of all their cruell speakings, which vngodly sinners haue spoken against him. In which place, the Lords comming to iudgement is plainely foretold:and of all their cruel speakings, which ungodly Sinners have spoken against him. In which place, the lords coming to judgement is plainly foretold:
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and because it is a thing certaine and sure to be, therefore hee speaketh in the present Tense, and said: Behold, the Lord commeth.
and Because it is a thing certain and sure to be, Therefore he speaks in the present Tense, and said: Behold, the Lord comes.
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And so the high Iudge himselfe speaketh, saying, Behold, I come as a Theefe, speaking in the present Tense (as before) and not in the future Tense, saying, I will come. And Peter reporteth, that the high Iudge, our Sauiour Iesus Christ, commanded him,
And so the high Judge himself speaks, saying, Behold, I come as a Thief, speaking in the present Tense (as before) and not in the future Tense, saying, I will come. And Peter Reporteth, that the high Judge, our Saviour Iesus christ, commanded him,
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and the other Apostles, to preach vnto the people, and to testifie, that it is he, that is ordained of God, a Iudge of quicke and dead.
and the other Apostles, to preach unto the people, and to testify, that it is he, that is ordained of God, a Judge of quick and dead.
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And Paul prepareth men by repentance against that Day, saying: Now hee admonisheth all men euery where to repent;
And Paul Prepareth men by Repentance against that Day, saying: Now he Admonisheth all men every where to Repent;
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because hee hath appointed a day, in the which he will iudge the world in righteousnesse, &c. The same Paul assureth vs, that wee all must appeare before the Iudgement seat of Christ, that euery man may receiue the things which are done in his body, according to that he hath done,
Because he hath appointed a day, in the which he will judge the world in righteousness, etc. The same Paul assureth us, that we all must appear before the Judgement seat of christ, that every man may receive the things which Are done in his body, according to that he hath done,
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whether it bee good or euill.
whither it be good or evil.
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The same Apostle most plainely setteth downe the order and manner of the Lords descension from Heauen to doe this weighty businesse,
The same Apostle most plainly sets down the order and manner of the lords descension from Heaven to do this weighty business,
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when as he saith, The Lord himselfe shall descend from Heauen with a shout, and with the voice of the Archangell,
when as he Says, The Lord himself shall descend from Heaven with a shout, and with the voice of the Archangel,
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and with the Trumpet of God: And the dead in Christ shal rise first:
and with the Trumpet of God: And the dead in christ shall rise First:
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then we which liue & remaine, shall bee caught vp with them also in the clouds, to meet the Lord in the Aire:
then we which live & remain, shall be caught up with them also in the Clouds, to meet the Lord in the Air:
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and so shall we euer be with the Lord. and so shall we ever be with the Lord.
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This comming of our Sauiour to iudge, and to take this account, was foretold of the Angels, who standing by him when hee ascended into Heauen,
This coming of our Saviour to judge, and to take this account, was foretold of the Angels, who standing by him when he ascended into Heaven,
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and seeing the men of Galilee gazing after him, said, This Iesus which is taken vp from you, shall so come,
and seeing the men of Galilee gazing After him, said, This Iesus which is taken up from you, shall so come,
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as ye haue seene him goe into heauen.
as you have seen him go into heaven.
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And how can we doubt hereof, seeing that our Sauiour himselfe, euen the high Iudge, foresheweth the same? And Saint Mathew setteth downe the order and maner of this Iudgement so plainely, that no man, led by the Spirit of God, can once mutter against his doctrine.
And how can we doubt hereof, seeing that our Saviour himself, even the high Judge, foreshoweth the same? And Saint Matthew sets down the order and manner of this Judgement so plainly, that no man, led by the Spirit of God, can once mutter against his Doctrine.
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The second proofe is taken from the end vnto which mankind was made of God. God necessarily obtaineth his end.
The second proof is taken from the end unto which mankind was made of God. God necessarily obtaineth his end.
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And this was the end for which he made mankind, that he might be his Image,
And this was the end for which he made mankind, that he might be his Image,
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and his eternall Temple wherein he might and should be celebrated: to whom he might communicate himselfe, his chiefe wisedome, goodnesse, righteousnesse, and felicitie;
and his Eternal Temple wherein he might and should be celebrated: to whom he might communicate himself, his chief Wisdom, Goodness, righteousness, and felicity;
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which felicitie is part of the Image of God, but this is destroyed and defaced of the Deuill:
which felicity is part of the Image of God, but this is destroyed and defaced of the devil:
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Therefore God, which is stronger then the Deuill, will restore it.
Therefore God, which is Stronger then the devil, will restore it.
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And although the end for which man was made, is hindred diuers wayes in this life,
And although the end for which man was made, is hindered diverse ways in this life,
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yet the Lord once will attaine vnto it.
yet the Lord once will attain unto it.
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Wherefore there must of necessitie once be a change, and an adiudging vnto the same end.
Wherefore there must of necessity once be a change, and an adjudging unto the same end.
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And here it is admirable to consider, how like a Diuine the learned Philosopher aymed and leuelled at this marke and matter:
And Here it is admirable to Consider, how like a Divine the learned Philosopher aimed and leveled At this mark and matter:
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For thus hee said, Ʋerisimile est hominem ad has miserias non esse conditum, sed & longè verissimum est, praestantissimam creaturam omnium, ad meliorem finem conditam esse:
For thus he said, Ʋerisimile est hominem ad has miserias non esse conditum, sed & long verissimum est, praestantissimam creaturam omnium, ad meliorem finem conditam esse:
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That is to say, It is like to be true, that man was not made to endure these miseries,
That is to say, It is like to be true, that man was not made to endure these misery's,
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but rather it is farre most true, that the most excellent creature of all was made to a better end.
but rather it is Far most true, that the most excellent creature of all was made to a better end.
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The third proofe is taken from the righteousnesse of God, his goodnesse and diuine truth, which require that the godly should be perfectly well,
The third proof is taken from the righteousness of God, his Goodness and divine truth, which require that the godly should be perfectly well,
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and the wicked perfectly euill, and this falleth not out so many times in this life.
and the wicked perfectly evil, and this falls not out so many times in this life.
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For here we see the wicked many times flourish with all worldly prosperitie, according to Dauids report,
For Here we see the wicked many times flourish with all worldly Prosperity, according to David report,
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and the example of the rich Glutton.
and the Exampl of the rich Glutton.
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Therefore there must be another life, wherein this iustice of God may appeare, that both bodies and soules,
Therefore there must be Another life, wherein this Justice of God may appear, that both bodies and Souls,
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as they haue beene ioynt partakers of good actions and bad, may haue either ioy and comfort, or paine, terrour, and discomforts;
as they have been joint partakers of good actions and bad, may have either joy and Comfort, or pain, terror, and discomforts;
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the wicked may haue tribulation, the godly, rest. And the inchoation of this, shall be at this day and time:
the wicked may have tribulation, the godly, rest. And the inchoation of this, shall be At this day and time:
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as Paul prooueth, where he comforteth the Church of the Thessalonians, shewing, that their persecuters shall be afflicted,
as Paul proveth, where he comforts the Church of the Thessalonians, showing, that their persecuters shall be afflicted,
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and euerlastingly punished at this day and time, and the godly rewarded. The words are these:
and everlastingly punished At this day and time, and the godly rewarded. The words Are these:
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It is a righteous thing with God, to recompence tribulation to them that trouble you, It is a righteous thing with God, to recompense tribulation to them that trouble you,
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and to you which are troubled, rest with vs, when the Lord Iesus shall shew himselfe from heauen, with his mighty Angels, in flaming fire, rendring vengeance to them that doe not know God,
and to you which Are troubled, rest with us, when the Lord Iesus shall show himself from heaven, with his mighty Angels, in flaming fire, rendering vengeance to them that do not know God,
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and which obey not the Gospel of our Lord Iesus Christ, which shall be punished with euerlasting perdition, from the presence of the Lord,
and which obey not the Gospel of our Lord Iesus christ, which shall be punished with everlasting perdition, from the presence of the Lord,
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and from the glory of his power, when he shall come to be glorified in his Saints,
and from the glory of his power, when he shall come to be glorified in his Saints,
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and to be made marueilous in all them that beleeue.
and to be made marvelous in all them that believe.
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Abraham, in his conference which hee had with the rich Glutton tormented in hell, speaketh to this purpose when he said:Abraham, in his conference which he had with the rich Glutton tormented in hell, speaks to this purpose when he said:
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Remember that thou in thy life time receiuedst thy pleasures, and likewise Lazarus paines, now therefore is he comforted, and thou art tormented. remember that thou in thy life time Received thy pleasures, and likewise Lazarus pains, now Therefore is he comforted, and thou art tormented.
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The fourth reason standing for a proofe, may be drawne from Christs glory: that as he was dishonoured at his first comming in the flesh, wonderfully abased, disgraced, and humbled:
The fourth reason standing for a proof, may be drawn from Christ glory: that as he was dishonoured At his First coming in the Flesh, wonderfully abased, disgraced, and humbled:
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so at his second comming, hee shall appeare in glorie, Matth. 25.31. The fift reason which the ancient Father setteth down in stead of a proofe, is probable;
so At his second coming, he shall appear in glory, Matthew 25.31. The fift reason which the ancient Father sets down in stead of a proof, is probable;
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and it is taken from the Rainbow: in which are two colours, ceruleus, seu aqueus color;
and it is taken from the Rainbow: in which Are two colours, ceruleus, seu aqueus colour;
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& purpureus, seu igneus color, The gray and watrie colour, and the purple or fiery colour.& purpureus, seu Igneous colour, The grey and watery colour, and the purple or fiery colour.
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Ceruleus seu aqueus color, indicat mundum aquis diluvij perijsse; & eo modo nunquam deinceps deleturum iri. Ceruleus seu aqueus colour, indicat Mundum aquis diluvij perijsse; & eo modo Never deinceps deleturum iri.
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That is, the gray or watry colour doth shew, that the world perished with the waters of the Flood,
That is, the grey or watery colour does show, that the world perished with the waters of the Flood,
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and neuer after shall be destroyed after that manner.
and never After shall be destroyed After that manner.
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That is proued, Gen. 9. where it is said, That God set the Rainbow in the skie,
That is proved, Gen. 9. where it is said, That God Set the Rainbow in the sky,
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as a true externall signe, that the earth shall neuer be ouerflowne againe with the waters of a Floud.
as a true external Signen, that the earth shall never be overflown again with the waters of a Flood.
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Now the other colour, purpureus seu igneus color significat mundum deinceps in extremo iudicio igne transiturum:
Now the other colour, purpureus seu Igneous colour significat Mundum deinceps in extremo Judicio Ignite transiturum:
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That is to say, The purple or fierie colour doth shew vnto vs, that the world hereafter in the last Iudgement shall passe away, and be purged with fire.
That is to say, The purple or fiery colour does show unto us, that the world hereafter in the last Judgement shall pass away, and be purged with fire.
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And this is proued, and will fall out true, 2. Pet. 3.7. The sixt, is the horrible promulgation of the Law in mount Sinai, in thundring, lightning,
And this is proved, and will fallen out true, 2. Pet. 3.7. The sixt, is the horrible Promulgation of the Law in mount Sinai, in thundering, lightning,
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and flames of fire, threatning most horrible punishment to the offendours, and inforce withall the maledictions and tortures denounced in the same, against all impenitent persons and infidels:
and flames of fire, threatening most horrible punishment to the offenders, and enforce withal the maledictions and tortures denounced in the same, against all impenitent Persons and Infidels:
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which doth proue, that there is a day of Iudgement and account. For whereas these wicked ones rather flourish here, then receiue punishment:
which does prove, that there is a day of Judgement and account. For whereas these wicked ones rather flourish Here, then receive punishment:
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there must needes bee a iudgement and account taken of these delinquents, and another life, that those things that God hath spoken, may take true effect, that the fulfillers of the Law (which are the faithfull in Christ) may haue life,
there must needs be a judgement and account taken of these delinquents, and Another life, that those things that God hath spoken, may take true Effect, that the fulfillers of the Law (which Are the faithful in christ) may have life,
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and the impenitent transgressours, death eternall.
and the impenitent transgressors, death Eternal.
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For the Lord knoweth how to deliuer the godly out of temptation, and to reserue the vniust vnto the day of iudgement for to bee punished.
For the Lord Knoweth how to deliver the godly out of temptation, and to reserve the unjust unto the day of judgement for to be punished.
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And according to this, a mans conscience doth minister many times feare, or hope vnto him, according as his deedes haue beene.
And according to this, a men conscience does minister many times Fear, or hope unto him, according as his Deeds have been.
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Conscia mens vt cuiquè sua est, ita concipit intra Pectora, pro meritis spem { que } metum { que } suis. Conscia Mens vt cuiquè sua est, ita concipit intra Pectora, Pro Meritis spem { que } metum { que } suis.
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Lastly, diuers signes and tokens of the last Iudgement, which were foretold of the Prophets, of Christ,
Lastly, diverse Signs and tokens of the last Judgement, which were foretold of the prophets, of christ,
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and the Apostles, that should goe before this Day, and time of account, are accomplished.
and the Apostles, that should go before this Day, and time of account, Are accomplished.
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And therefore there is a day of Iudgement and an account, and it is at hand.
And Therefore there is a day of Judgement and an account, and it is At hand.
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These predictions and foresignes are most set downe, Math. 24. where it is shewed, that there shall be many false Christs,
These predictions and foresignes Are most Set down, Math. 24. where it is showed, that there shall be many false Christ,
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and false prophets, many heresies, errours and sects.
and false Prophets, many heresies, errors and Sects.
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Which we see to be true, not onely among the Romanists and Rhemists, but euen (the more is the pitie) many sectaries,
Which we see to be true, not only among the Romanists and Rhemists, but even (the more is the pity) many sectaries,
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and factious persons arise among our selues. Againe, we haue had warres and rumours of warres.
and factious Persons arise among our selves. Again, we have had wars and rumours of wars.
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Moreouer, there haue beene famines, pestilences, and earthquakes, and that within our times that are now liuing;
Moreover, there have been famines, pestilences, and earthquakes, and that within our times that Are now living;
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wee need not seeke for further proofes nor examples; for if wee would, we might haue many.
we need not seek for further proofs nor Examples; for if we would, we might have many.
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To speake of signes in the Sunne, Moone, or Starres, coldnesse of charitie, and the rest, would make me too tedious:
To speak of Signs in the Sun, Moon, or Stars, coldness of charity, and the rest, would make me too tedious:
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therefore I will leaue them, and many other foretellings, as apparent truthes already fulfilled, and yeelded vnto of all them that are true and settled Christians.
Therefore I will leave them, and many other foretellings, as apparent truths already fulfilled, and yielded unto of all them that Are true and settled Christians.
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Onely let me begge of you that are Readers of this Treatise, to hearken to the vse of my doctrine, wherein I will be so briefe, that my beginning and end shall almost be knit together.
Only let me beg of you that Are Readers of this Treatise, to harken to the use of my Doctrine, wherein I will be so brief, that my beginning and end shall almost be knit together.
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First, this doctrine auaileth to confute Epicures, and Atheists, and mockers of this doctrine of Christes comming to Iudgement to take this accompt, who say,
First, this Doctrine avails to confute Epicureans, and Atheists, and mockers of this Doctrine of Christ's coming to Judgement to take this account, who say,
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as the Apostle hath, 2. Pet. 3. Where is the promise of his comming? For since the Fathers died, all things continue alike from the beginning of the Creation.
as the Apostle hath, 2. Pet. 3. Where is the promise of his coming? For since the Father's died, all things continue alike from the beginning of the Creation.
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These the Apostle ouerthroweth by two reasons; First, in that the false mockers say, that all things continue alike since the Creation: These the Apostle Overthroweth by two Reasons; First, in that the false mockers say, that all things continue alike since the Creation:
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hee proueth it to be false by the Floud in the daies of Noah. For this they know not (saith he) and that wilfully,
he Proves it to be false by the Flood in the days of Noah. For this they know not (Says he) and that wilfully,
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how that the heauens were of old, and the earth consisting of the water, and by the water, by the Word of God:
how that the heavens were of old, and the earth consisting of the water, and by the water, by the Word of God:
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by the which thing the world that then was perished, being then ouerrunne with water.
by the which thing the world that then was perished, being then overrun with water.
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Secondly, he sheweth the manner of the purging of the world in the day of Iudgement by fire, saying,
Secondly, he shows the manner of the purging of the world in the day of Judgement by fire, saying,
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But the heauens and the earth which are now, be kept by his Word in store,
But the heavens and the earth which Are now, be kept by his Word in store,
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and reserued vnto fire against the day of iudgement, and perdition of vngodly men. Therefore all things haue not, neither will continue alwaies alike, and yet these wicked Atheists,
and reserved unto fire against the day of judgement, and perdition of ungodly men. Therefore all things have not, neither will continue always alike, and yet these wicked Atheists,
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as heretofore, so still perseuere in their wicked course of life, and incourage one another to securitie and pleasures, they say, Come, let vs take wine,
as heretofore, so still persevere in their wicked course of life, and encourage one Another to security and pleasures, they say, Come, let us take wine,
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and we will fill our selues with strong drinke, and to morrow shal be as this day, and much more abundant. They say, Come, and let vs enioy the pleasures that are present,
and we will fill our selves with strong drink, and to morrow shall be as this day, and much more abundant. They say, Come, and let us enjoy the pleasures that Are present,
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and let vs cheerfully vse the creatures as in youth;
and let us cheerfully use the creatures as in youth;
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let vs fill our selues with costly wine and oyntments, and let not the flower of life passe by vs. Let vs crowne our selues with Rose-buds before they be withered:
let us fill our selves with costly wine and ointments, and let not the flower of life pass by us Let us crown our selves with Rosebuds before they be withered:
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Let vs be partakers of our wantonnesse, let vs leaue some tokens of our pleasures in euery place:
Let us be partakers of our wantonness, let us leave Some tokens of our pleasures in every place:
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for that is our portion, and this is our lot. for that is our portion, and this is our lot.
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These men liue rocked and lulled in the cradle of securitie, as though there were no death certaine, no account to bee made, no hell at all.
These men live rocked and lulled in the cradle of security, as though there were no death certain, no account to be made, no hell At all.
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Which thing the Poet lamented, when he said euen mournfully, Eheu sic viuunt homines tanquam mors nulla sequatur, Et veluti infernus fabula vana foret.
Which thing the Poet lamented, when he said even mournfully, Eheu sic viuunt homines tanquam mors nulla sequatur, Et Veluti Infernus fabula Vana foret.
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But let these men consider, that (as it is in holy Writ) it is appointed to all men to die once; and after death commeth iudgement: But let these men Consider, that (as it is in holy Writ) it is appointed to all men to die once; and After death comes judgement:
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and that the carelesse and bad Steward must come to reckoning.
and that the careless and bad Steward must come to reckoning.
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And as the Wise man hath, God will call man to account for all these things;
And as the Wise man hath, God will call man to account for all these things;
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for all these fooleries and sinnes. Secondly, this doctrine auaileth to comfort the godly afflicted: Erit olim viciscitudo, there wil once be a change:
for all these fooleries and Sins. Secondly, this Doctrine avails to Comfort the godly afflicted: Erit Once viciscitudo, there will once be a change:
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Their sorrow will once bee turned into ioy eternall. All teares once shall be wiped from their eyes.
Their sorrow will once be turned into joy Eternal. All tears once shall be wiped from their eyes.
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When we are in extremity, let vs consider, yea and comfort our selues with that consolation which the Lord gaue to the Church of Philadelphia, saying, Behold, I come shortly:
When we Are in extremity, let us Consider, yea and Comfort our selves with that consolation which the Lord gave to the Church of Philadelphia, saying, Behold, I come shortly:
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and so hee comforted the other Churches.
and so he comforted the other Churches.
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And the like ioy and consolation may we all conceiue in all our tribulations and miseries.
And the like joy and consolation may we all conceive in all our tribulations and misery's.
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Let vs euer consider, that the Lord will come quickly, and that he that endureth temptation is blessed,
Let us ever Consider, that the Lord will come quickly, and that he that Endureth temptation is blessed,
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and shall at the last receiue the crowne of glorie, which the Lord hath promised to them that loue him. The third vse.
and shall At the last receive the crown of glory, which the Lord hath promised to them that love him. The third use.
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We should, by the knowledge and remembrance of this day, keepe vs in the feare of God,
We should, by the knowledge and remembrance of this day, keep us in the Fear of God,
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and care to doe our duties. And this Saint Peter teacheth vs to doe, saying:
and care to do our duties. And this Saint Peter Teaches us to do, saying:
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The end of all things is at hand, be ye therefore sober, and watching in prayer. The end of all things is At hand, be you Therefore Sobrium, and watching in prayer.
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But aboue all things, haue feruent loue among you: for loue couereth the multitude of sinnes. But above all things, have fervent love among you: for love Covereth the multitude of Sins.
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The same Apostle declaring the fearefulnelsse of this day, to wit, how it shall come as a theefe in the night;
The same Apostle declaring the fearefulnelsse of this day, to wit, how it shall come as a thief in the night;
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and that the heauens shall passe away with a noyse, and the Elements shall melt with heate,
and that the heavens shall pass away with a noise, and the Elements shall melt with heat,
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and the earth with the works that are therein shall be burnt vp, maketh this vse,
and the earth with the works that Are therein shall be burned up, makes this use,
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thus concluding of his former doctrines.
thus concluding of his former doctrines.
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Seeing therefore, that all these things must be dissolued, what manner persons ought ye to be in holy conuersation and godlines,
Seeing Therefore, that all these things must be dissolved, what manner Persons ought you to be in holy Conversation and godliness,
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& c? As though he should say, You ought to be most religious, most godly, of a most pure life and conuersation.
& c? As though he should say, You ought to be most religious, most godly, of a most pure life and Conversation.
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And me thinkes we should haue a care to be most holy without spot and vndefiled, euen blamelesse; And me thinks we should have a care to be most holy without spot and undefiled, even blameless;
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because wee shall, at that day, stand before the righteous and vncorrupt Iudge, and shall stand openly in the sight of the holy Angels.
Because we shall, At that day, stand before the righteous and uncorrupt Judge, and shall stand openly in the sighed of the holy Angels.
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S. Augustine writing vpon these words, (And I saw the dead both small and great stand before God, &c.) hath these words;
S. Augustine writing upon these words, (And I saw the dead both small and great stand before God, etc.) hath these words;
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Rogo vos (fratres) vt quotidiè cogitemus, quales esse debemus in die iudicij, purissimis Angelorum conspectibus offerendi, Ask vos (Brothers) vt quotidiè Cogitemus, quales esse debemus in die iudicij, purissimis Angels conspectibus offerendi,
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& aeterno Iudici rationem de libris conscientiae reddituri: & aeterno Iudici rationem de Books conscientiae reddituri:
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that is, O brethren, I beseech you, let vs consider what maner of persons we ought to be in the last day of iudgement, that shall be presented to the most pure sight of Angels,
that is, Oh brothers, I beseech you, let us Consider what manner of Persons we ought to be in the last day of judgement, that shall be presented to the most pure sighed of Angels,
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and that shall render an account to the most high Iudge, of the bookes of our conscience.
and that shall render an account to the most high Judge, of the books of our conscience.
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It seemed that the good Father kept himselfe in good order, in the feare of God,
It seemed that the good Father kept himself in good order, in the Fear of God,
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and in his Christian dutie, with the daily cogitation of this Day, and serious meditation how to make a good reckoning at the last day,
and in his Christian duty, with the daily cogitation of this Day, and serious meditation how to make a good reckoning At the last day,
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and that hee exhorted others to the like vigilance and carefulnesse.
and that he exhorted Others to the like vigilance and carefulness.
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Hierom reporteth, that whatsoeuer he did, he alwaies bore in mind this Day, and thought that he was going to Iudgement: Hieronymus Reporteth, that whatsoever he did, he always boar in mind this Day, and Thought that he was going to Judgement:
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Siue comedam, siue hibam, siue aliquid aliud agam, semper videtur vox illa sonare in auribus, Surgite mortui, & venite ad iudicium: Siue comedam, siue hibam, siue Aliquid Aliud Agam, semper videtur vox illa sonare in auribus, Surgite Deads, & venite ad iudicium:
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that is to say, Whether I eate, or drinke, or doe any thing else, me thinkes I alwaies heare this speech ring in my eares:
that is to say, Whither I eat, or drink, or do any thing Else, me thinks I always hear this speech ring in my ears:
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Rise ye dead, and come to Iudgement;
Rise you dead, and come to Judgement;
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and so by this meanes he kept himselfe in awe, and refreinad to commit sinne and wickednesse.
and so by this means he kept himself in awe, and refreinad to commit sin and wickedness.
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As the Lord would haue vs to know, that there is a day of iudgement for his owne glory, our owne comfort, the confutation of Epicures and Atheists,
As the Lord would have us to know, that there is a day of judgement for his own glory, our own Comfort, the confutation of Epicureans and Atheists,
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and to keepe vs in our duties:
and to keep us in our duties:
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so he hath concealed from vs the certaine time when it shall be, as it may be proued out of the sacred Scriptures, these two wayes: 1. By plaine sayings and sentences. 2. By Parables or similitudes.
so he hath concealed from us the certain time when it shall be, as it may be proved out of the sacred Scriptures, these two ways: 1. By plain sayings and sentences. 2. By Parables or Similitudes.
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First, by plaine speeches, such as these: First, by plain Speeches, such as these:
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Watch, for yee know neither the day, nor the houre when the Sonne of man will come. Watch, for ye know neither the day, nor the hour when the Son of man will come.
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Againe, Watch ye therefore, for ye know not, when the Master of the house will come, at euen, Again, Watch you Therefore, for you know not, when the Master of the house will come, At even,
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or at midnight, at the cocke crowing, or in the dawning, lest if he come suddenly, hee should find you sleeping:
or At midnight, At the cock crowing, or in the dawning, lest if he come suddenly, he should find you sleeping:
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And those things that I say vnto you, I say vnto all men, Watch. Note the words: And those things that I say unto you, I say unto all men, Watch. Note the words:
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Watch ye therefore, for ye know not the day, nor the houre, &c. And to this purpose speaketh Saint Augustine, writing to Hesychius, Tempora computare, hoc est, CHRONOS vt sciamus, quando sit huius saeculi finis, vel aduentus Domini, nihil mihi aliud videtur, quàm scire, velle, quod Christus ait, Scire neminem. Watch you Therefore, for you know not the day, nor the hour, etc. And to this purpose speaks Saint Augustine, writing to Hesychius, Tempora computare, hoc est, CHRONOS vt sciamus, quando sit Huius Saeculi finis, vel Advent Domini, nihil mihi Aliud videtur, quàm Scire, velle, quod Christus ait, Scire neminem.
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That is to say, To count times, that is, to know the seasons, when shall be the end of this world,
That is to say, To count times, that is, to know the seasons, when shall be the end of this world,
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or the comming of the Lord, this seemeth to me, that a man is willing to know no other thing,
or the coming of the Lord, this seems to me, that a man is willing to know no other thing,
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but that which Christ saith, No man shall know.
but that which christ Says, No man shall know.
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And why should a man diue into the Lords secrets, which hee is not willing to reueale vnto vs, and which it is not expedient for vs to know.
And why should a man dive into the lords secrets, which he is not willing to reveal unto us, and which it is not expedient for us to know.
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Our Sauiour said vnto the Apostles;
Our Saviour said unto the Apostles;
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It is not for you to know the times or the seasons, which the Father hath put in his owne power. It is not for you to know the times or the seasons, which the Father hath put in his own power.
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Hee hath not reuealed this secret to Man, nor Angell, Math. 24.36.He hath not revealed this secret to Man, nor Angel, Math. 24.36.
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Secondly, this is proued by Parables, as of the ten Virgins that went to meet the Bridegroome, these slept, and suddenly at midnight,
Secondly, this is proved by Parables, as of the ten Virgins that went to meet the Bridegroom, these slept, and suddenly At midnight,
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when they looked not for him, there was a cry that the Bridegroome came, and these words were vttered; Goe out to meet him.
when they looked not for him, there was a cry that the Bridegroom Come, and these words were uttered; Go out to meet him.
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Note the words I beseech you:
Note the words I beseech you:
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(and sodainly at midnight, when they looked not for him.) This proueth that the Lords comming to Iudgement shall be sudden,(and suddenly At midnight, when they looked not for him.) This Proves that the lords coming to Judgement shall be sudden,
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and that hee shall finde the vvicked ones secure and carelesse.
and that he shall find the wicked ones secure and careless.
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Againe, the Parable of the Talents doth admonish vs to be watchfull, because the day and time of the Lords comming to take an account, is vncertaine, and vnknowne.
Again, the Parable of the Talents does admonish us to be watchful, Because the day and time of the lords coming to take an account, is uncertain, and unknown.
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For as the deliuerer of the Talents, going into a strange Countrey, gaue the receiuers of them a charge to occupy them till he came,
For as the deliverer of the Talents, going into a strange Country, gave the Receivers of them a charge to occupy them till he Come,
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and did not tell when he would come;
and did not tell when he would come;
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but yet after a long season came to reckon with them, and to call them to account,
but yet After a long season Come to reckon with them, and to call them to account,
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and to reward them in his mercy, according to their seuerall imployments:
and to reward them in his mercy, according to their several employments:
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Euen so, our Sauiour beeing gone as it were into a strange countrey, into Heauen, where he neuer was in body before, hath deliuered vnto sundry and seuerall persons excellent gifts, which he would haue them vse to his glory,
Even so, our Saviour being gone as it were into a strange country, into Heaven, where he never was in body before, hath Delivered unto sundry and several Persons excellent Gifts, which he would have them use to his glory,
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and the good of his Church;
and the good of his Church;
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and hee will come after a season, (he telleth not when, and therefore no man knoweth the time) to take a strict account of all the receiuers of them.
and he will come After a season, (he Telleth not when, and Therefore no man Knoweth the time) to take a strict account of all the Receivers of them.
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The sodainenesse and vncertaintie of his comming, is compared to the comming of a Thiefe which giues no warning, to lightening that giues a sodaine flash,
The sodainenesse and uncertainty of his coming, is compared to the coming of a Thief which gives no warning, to lightning that gives a sudden flash,
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and lighteneth out of the one part vnder Heauen, and shineth vnto the other part vnder Heauen;
and lighteneth out of the one part under Heaven, and shines unto the other part under Heaven;
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to the dayes of Noah, wherein the carelesse people did eate and drinke, married wiues,
to the days of Noah, wherein the careless people did eat and drink, married wives,
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and gaue in marriage, vnto the day that Noah went into the Arke, and the Floud came and destroyed them all,
and gave in marriage, unto the day that Noah went into the Ark, and the Flood Come and destroyed them all,
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euen sodainely when they neuer thought, much lesse knew of the certaine and prescript time.
even suddenly when they never Thought, much less knew of the certain and prescript time.
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For the same reason, those dayes wherein Christ shal come, are compared to the daies of Lot. These similitudes doe tell and teach vs, that the Lords comming to Iudgement is vnknowne, and shall bee sodaine.
For the same reason, those days wherein christ shall come, Are compared to the days of Lot. These Similitudes do tell and teach us, that the lords coming to Judgement is unknown, and shall be sudden.
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For to this purpose, the Euangelist most aptly applyeth this doctrine, Luk. 17.30. saying, After these ensamples shall it be in the day, when the Sonne of Man is reuealed.
For to this purpose, the Evangelist most aptly Applieth this Doctrine, Luk. 17.30. saying, After these ensamples shall it be in the day, when the Son of Man is revealed.
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Augustine writing to Hesichius, hath an excellent saying to this purpose, Ego namque de Saluatoris aduentu, qui expectatur in fine, tempora dinumerare non audeo, Augustine writing to Hesychius, hath an excellent saying to this purpose, Ego namque de Savior aduentu, qui expectatur in fine, tempora dinumerare non audeo,
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nec aliquem propheta, de hac re numerum annorum existimo praefinsse, that is to say, I dare not number the times of the comming of our Sauiour, which in the end is looked for;nec aliquem Propheta, de hac re Numerum Annorum existimo praefinsse, that is to say, I Dare not number the times of the coming of our Saviour, which in the end is looked for;
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neither do I thinke that any Prophet hath determined the number of yeeres. I therefore conclude this point, thus:
neither do I think that any Prophet hath determined the number of Years. I Therefore conclude this point, thus:
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Man knoweth not that day and houre, nor the Angels;
Man Knoweth not that day and hour, nor the Angels;
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Nay (which is most of all) not the Sonne, as touching his humanity and mediatorship, but the Father onely and yet I stand assured, that in his Godhead hee knoweth this time.
Nay (which is most of all) not the Son, as touching his humanity and mediatorship, but the Father only and yet I stand assured, that in his Godhead he Knoweth this time.
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3. Reasons wherefore the Lord concealeth the times of his comming. 1. It is not expedient for vs to know them.
3. Reasons Wherefore the Lord concealeth the times of his coming. 1. It is not expedient for us to know them.
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2. That wee might exercise our faith and patience. 3. To make vs more vigilant, &c.
2. That we might exercise our faith and patience. 3. To make us more vigilant, etc.
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First, it is not expedient nor meet for vs to know these things; I meane those secrets which the Father hath kept in his owne power.
First, it is not expedient nor meet for us to know these things; I mean those secrets which the Father hath kept in his own power.
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The Apostles asked our Sauiour Iesus Christ, whether hee at that time would restore the Kingdome to Israel, that is to say, to his old ancient state? Hee answered, It is not for you to know the times and seasons, which the Father hath put in his owne power: The Apostles asked our Saviour Iesus christ, whither he At that time would restore the Kingdom to Israel, that is to say, to his old ancient state? He answered, It is not for you to know the times and seasons, which the Father hath put in his own power:
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as though he should say, it belongeth not to you to know the moments of times,
as though he should say, it belongeth not to you to know the moments of times,
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and occasions of abstruse, secret and mysticall things, not reuealed in the Word: as what houre a man shall dye;
and occasions of abstruse, secret and mystical things, not revealed in the Word: as what hour a man shall die;
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what houre the Lord will come to Iudgement; when he will vtterly destroy the kingdome of Satan;
what hour the Lord will come to Judgement; when he will utterly destroy the Kingdom of Satan;
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at what moment hee will bring his subiects into the Kingdome of his Father.
At what moment he will bring his Subjects into the Kingdom of his Father.
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There is a time when these things shall bee performed, but hid from vs, and therefore we ought to beleeue them:
There is a time when these things shall be performed, but hid from us, and Therefore we ought to believe them:
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for they are true, and in their due times shall truely be performed, but wee ought not curiously pry into these secrets.
for they Are true, and in their due times shall truly be performed, but we ought not curiously pry into these secrets.
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For this (as Hugo hath) is curiositas superflua, inuestigatio rerum ad se non pertinentium;
For this (as Hugo hath) is curiositas superflua, inuestigatio rerum ad se non pertinentium;
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that is, this is superfluous curiositie, a searching out of matters that doe not belong to vs. This is no doctrine of the Spirit.
that is, this is superfluous curiosity, a searching out of matters that do not belong to us This is no Doctrine of the Spirit.
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For (as Bernard writing vpon the Canticles hath) Doctrina spiritus non curiositatem acuit, sed charitatem accendit:
For (as Bernard writing upon the Canticles hath) Doctrina spiritus non curiositatem acuit, sed charitatem accendit:
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The doctrine of the Spirit doth not whet on curiositie, but inflameth charitie.
The Doctrine of the Spirit does not whet on curiosity, but inflames charity.
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Therefore let vs learne to refraine from curious questions, as the Apostle teacheth Timothy and Titus: let vs not search and diue too deepe in dangerous whirlepooles, lest we should be drowned.
Therefore let us Learn to refrain from curious questions, as the Apostle Teaches Timothy and Titus: let us not search and dive too deep in dangerous whirlpools, lest we should be drowned.
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This is good for the Teacher, and profitable for the Hearer.
This is good for the Teacher, and profitable for the Hearer.
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And this good counsell Augustine giueth in his eightieth Epistle, answering Hesychius; and in his doctrine;
And this good counsel Augustine gives in his eightieth Epistle, answering Hesychius; and in his Doctrine;
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teaching men not curiously to search into the times and seasons:
teaching men not curiously to search into the times and seasons:
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but to study the Death and Resurrection of Christ, that is to say, matters of saluation.
but to study the Death and Resurrection of christ, that is to say, matters of salvation.
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Secondly, Christ concealeth this day and houre, to exercise mens faith, and patience. And to this purpose Iames giueth this good exhortation:
Secondly, christ concealeth this day and hour, to exercise men's faith, and patience. And to this purpose James gives this good exhortation:
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Bee patient, brethren, vnto the comming of the Lord, &c. In which place he doth comfort the poore, oppressed of the rich, warning them to wait for the Lords comming patiently, who will reuenge the iniuries which the rich men doe to them,be patient, brothers, unto the coming of the Lord, etc. In which place he does Comfort the poor, oppressed of the rich, warning them to wait for the lords coming patiently, who will revenge the injuries which the rich men do to them,
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and giue vnto them, waiting in Faith and Hope, and yeelding patience, a prosperous issue and deliuerance;
and give unto them, waiting in Faith and Hope, and yielding patience, a prosperous issue and deliverance;
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and in the meane time, when a man is in misery, patience will make the griefe lighter and easier to bee borne. This made the Poet say:
and in the mean time, when a man is in misery, patience will make the grief lighter and Easier to be born. This made the Poet say:
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Durum, sed leuius fit patientia, quicquid corrigere est nefas. Durum, sed More mainstream fit patientia, quicquid corrigere est nefas.
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It is hard, I confesse, that thou canst not redresse, yet lighter through patience, if quietly thou beare it.
It is hard, I confess, that thou Canst not redress, yet lighter through patience, if quietly thou bear it.
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Thirdly, the Lord telleth vs not when hee will come to call vs to account, that wee assured of his comming,
Thirdly, the Lord Telleth us not when he will come to call us to account, that we assured of his coming,
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and not knowing when, should at all times be vigilant, watchfull, and carefull to doe our duties, to haue all things in a godly and good order at our Lord and Masters comming.
and not knowing when, should At all times be vigilant, watchful, and careful to do our duties, to have all things in a godly and good order At our Lord and Masters coming.
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As good domesticall seruants, when their Master is gone from them, assuring themselues that hee will come againe vnto them, and not knowing when:
As good domestical Servants, when their Master is gone from them, assuring themselves that he will come again unto them, and not knowing when:
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and that he will call them to an account, (if they haue any care) will at all times haue all things in readinesse,
and that he will call them to an account, (if they have any care) will At all times have all things in readiness,
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and good order, that their earthly Master may not come vpon them vnawares, and finde them idle,
and good order, that their earthly Master may not come upon them unawares, and find them idle,
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and ill occupied, and all things out of right course: So we, seruants to Christ Iesus our Sauiour;
and ill occupied, and all things out of right course: So we, Servants to christ Iesus our Saviour;
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and knowing that hee is gone from vs into Heauen, and standing assured that hee will come to take a reckoning of vs, of our liues and conuersations, and not knowing when;
and knowing that he is gone from us into Heaven, and standing assured that he will come to take a reckoning of us, of our lives and conversations, and not knowing when;
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should at all times haue our accounts straight, haue all things in readinesse and good order, that our heauenly Iudge and Master,
should At all times have our accounts straight, have all things in readiness and good order, that our heavenly Judge and Master,
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when he commeth to iudge the quicke and the dead, may not come vpon vs vnawares at the last Day,
when he comes to judge the quick and the dead, may not come upon us unawares At the last Day,
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and finde vs idle, or ill occupied, and all things out of good order. And to this purpose tendeth that exhortation of our Sauiour Christ:
and find us idle, or ill occupied, and all things out of good order. And to this purpose tendeth that exhortation of our Saviour christ:
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Let your loynes bee girt, and your lights burning, and yee your selues like vnto men, that wait for their Master when he will returne from the wedding, that when hee commeth and knocketh, they may open vnto him immediately. Let your loins be girded, and your lights burning, and ye your selves like unto men, that wait for their Master when he will return from the wedding, that when he comes and knocketh, they may open unto him immediately.
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Blessed are those seruants, whom the Lord, when he commeth, shall finde waking, &c. And Paul giueth the like godly exhortation:Blessed Are those Servants, whom the Lord, when he comes, shall find waking, etc. And Paul gives the like godly exhortation:
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But of the times and seasons, Brethren, yee haue no neede that I write vnto you: But of the times and seasons, Brothers, ye have no need that I write unto you:
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for yee your selues know perfectly, that the Day of the Lord shall come, euen as a Thiefe in the night.
for ye your selves know perfectly, that the Day of the Lord shall come, even as a Thief in the night.
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For when they shall say, Peace, and safety, then shall come vpon them sodaine destruction, as the trauell vpon a woman with childe, and they shall not escape. For when they shall say, Peace, and safety, then shall come upon them sudden destruction, as the travel upon a woman with child, and they shall not escape.
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But ye, brethren, are not in darknesse, that that day should come on you, as it were a Thiefe.
But you, brothers, Are not in darkness, that that day should come on you, as it were a Thief.
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Yee are all the children of light, and the children of the day: wee are not of the night, neither of darknesse.
Ye Are all the children of Light, and the children of the day: we Are not of the night, neither of darkness.
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Therefore let vs not sleepe as doe others, but let vs watch, and bee sober.
Therefore let us not sleep as doe Others, but let us watch, and be Sobrium.
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And what plainer exhortation can there bee deliuered to this purpose, then that which the blessed Euangelist Matthew setteth downe, saying, Wake therefore: for ye know not what houre your Master will come.
And what plainer exhortation can there be Delivered to this purpose, then that which the blessed Evangelist Matthew sets down, saying, Wake Therefore: for you know not what hour your Master will come.
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Many other exhortations we haue to moue, incite, and stirre vs to a godly life, drawne from this day of Iudgement:
Many other exhortations we have to move, incite, and stir us to a godly life, drawn from this day of Judgement:
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as that of Paul, Act. 17.30, 31. verses, where hee preached against idolatry, and told the idolatrous people, that God admonished all men euery where now to repent:
as that of Paul, Act. 17.30, 31. Verses, where he preached against idolatry, and told the idolatrous people, that God admonished all men every where now to Repent:
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Because hee hath appointed a day wherein hee will iudge the world in righteousnesse, &c. Let the recordation hereof make vs to be sober,
Because he hath appointed a day wherein he will judge the world in righteousness, etc. Let the recordation hereof make us to be Sobrium,
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and watch, and haue feruent loue, as Saint Peter exhorted the faithfull, 1. Pet. 4.7, 8. saying, Now the end of all things is at hand:
and watch, and have fervent love, as Saint Peter exhorted the faithful, 1. Pet. 4.7, 8. saying, Now the end of all things is At hand:
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be ye therefore sober, and watching in Prayer: But aboue all things, haue feruent loue among your selues. be you Therefore Sobrium, and watching in Prayer: But above all things, have fervent love among your selves.
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Watch therefore, beloued, and againe I say, Watch. Take instruction of the Hare, who not knowing when her enemy may come vpon her,
Watch Therefore, Beloved, and again I say, Watch. Take instruction of the Hare, who not knowing when her enemy may come upon her,
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yet fearing the worst, sleepeth with her eyes open, and by that meanes seeth the least glimpse of her enemy that may steale vpon her.
yet fearing the worst, Sleepeth with her eyes open, and by that means sees the least glimpse of her enemy that may steal upon her.
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The Nightingale fearing lest she should be deuoured of a Serpent, setteth her brest against a sharpe Thorne,
The Nightingale fearing lest she should be devoured of a Serpent, sets her breast against a sharp Thorn,
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or some hard thing, that when she, oppressed which sleepe, noddeth, shee may by and by be awaked,
or Some hard thing, that when she, oppressed which sleep, noddeth, she may by and by be awaked,
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and then shee will sing most cheerefully & melodiously.
and then she will sing most cheerfully & melodiously.
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So doe you, deare brethren, sleepe as the Hare doth, with her eyes open, that you may awake,
So do you, deer brothers, sleep as the Hare does, with her eyes open, that you may awake,
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& sodainly auoid, when your enemy, Satan, with his alluring temptations, would steale vpon you.
& suddenly avoid, when your enemy, Satan, with his alluring temptations, would steal upon you.
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Sleepe also when you are heauy and drowsie, as the Nightingale doth, with some sharp thing at your brest (I meane sorrow for sin at your heart) that though against your wil, you nodde sometimes with sleepe,
Sleep also when you Are heavy and drowsy, as the Nightingale does, with Some sharp thing At your breast (I mean sorrow for since At your heart) that though against your will, you nod sometime with sleep,
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yet you may with the Nightingale speedily awake, and sing melodious, but yet spiritual songs; I meane Psalmes of thanksgiuing vnto the Lord;
yet you may with the Nightingale speedily awake, and sing melodious, but yet spiritual songs; I mean Psalms of thanksgiving unto the Lord;
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as Dauid doth exhort vs, saying, Sing wee merrily vnto our Lord God, make a cheerefull noise vnto the God of Iacob.
as David does exhort us, saying, Sing we merrily unto our Lord God, make a cheerful noise unto the God of Iacob.
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O let vs be mindfull of our latter end, of death, and this last account;
O let us be mindful of our latter end, of death, and this last account;
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which that we may the better doe, let vs call to minde diuers domesticall and familiar things, dayly conuersant before our eyes, that they may put vs in minde of our latter end,
which that we may the better do, let us call to mind diverse domestical and familiar things, daily conversant before our eyes, that they may put us in mind of our latter end,
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and all circumstances touching the same, all antecedents, coniuncts, and consequents. Our beds may bring to our remembrances, our graues;
and all Circumstances touching the same, all antecedents, conjuncts, and consequents. Our Beds may bring to our remembrances, our graves;
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our sheetes that we lye in, our winding sheete;
our sheets that we lie in, our winding sheet;
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our sleepe, death: (for vnto the same Death is compared) the very Flea that bites vs, the worme of Conscience, that shall gnaw the wicked:
our sleep, death: (for unto the same Death is compared) the very Flay that bites us, the worm of Conscience, that shall gnaw the wicked:
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the crowing of the Cocke that awaketh vs out of sleepe, and warneth vs of the passing away of the night, may presage vnto vs the Trumpe of the Lord, the sweet Bels of Aaron sounding out and ringing alowd, to call vs to the Church, the societie of the faithfull, to knowledge, faith,
the crowing of the Cock that awakes us out of sleep, and warneth us of the passing away of the night, may presage unto us the Trump of the Lord, the sweet Bells of Aaron sounding out and ringing aloud, to call us to the Church, the society of the faithful, to knowledge, faith,
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and a godly life here in this world, yea, and our awaking out of the sleepe of death at the last Day, the last audit and account at the time of the Resurrection.
and a godly life Here in this world, yea, and our awaking out of the sleep of death At the last Day, the last audit and account At the time of the Resurrection.
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Therefore (beloued) giue mee leaue for your good, to shake you out of the cradle of your sleepe, securitie and carelesnesse:
Therefore (Beloved) give me leave for your good, to shake you out of the cradle of your sleep, security and carelessness:
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be lulled and rocked therein no longer.
be lulled and rocked therein no longer.
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For then you are said to bee asleepe in the Scriptures, when all the powers of the minde and senses are so ouercome with the sound and dead sleepe of sinne, that you cannot heare when Christ calleth;
For then you Are said to be asleep in the Scriptures, when all the Powers of the mind and Senses Are so overcome with the found and dead sleep of sin, that you cannot hear when christ calls;
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nor see him when he commeth vnto you; nor feele him, when he knocketh at your hearts;
nor see him when he comes unto you; nor feel him, when he knocketh At your hearts;
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nor taste him how gracious hee is, when ye come to receiue the Sacraments, but only to your condemnation,
nor taste him how gracious he is, when you come to receive the Sacraments, but only to your condemnation,
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when ye doe not smell him whether hee bee a sauour of life vnto life,
when you do not smell him whither he be a savour of life unto life,
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or death vnto death, so that yee cannot know the day of your visitation, when such darknesse ouershaddoweth you, that you cannot comprehend Christ the light,
or death unto death, so that ye cannot know the day of your Visitation, when such darkness ouershaddoweth you, that you cannot comprehend christ the Light,
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when he commeth among his owne.
when he comes among his own.
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On the contrary, then are we said to watch, when all our senses are apt to all godly exercises;
On the contrary, then Are we said to watch, when all our Senses Are apt to all godly exercises;
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when our eares are open to heare Christ our Master;
when our ears Are open to hear christ our Master;
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when we continue our watch and ward, neuer putting off our armour, or betaking our selues to our rest, least Death, the Lords Bayliffe, should sodainly arrest vs,
when we continue our watch and ward, never putting off our armour, or betaking our selves to our rest, least Death, the lords Bailiff, should suddenly arrest us,
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or our Sauiour the high Iudge comming to Iudgement, when wee least thinke of his comming, (and therefore it's compared to the comming of a Thiefe, who giues no warning) should sodainly (we vnprouided,
or our Saviour the high Judge coming to Judgement, when we least think of his coming, (and Therefore it's compared to the coming of a Thief, who gives no warning) should suddenly (we unprovided,
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and not looking for him) steale vpon vs. And this is the reason that my Text giueth mee occasion to presse you with now.
and not looking for him) steal upon us And this is the reason that my Text gives me occasion to press you with now.
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The speciall exercise that we are to vse in our Watch and Ward, is Prayer.
The special exercise that we Are to use in our Watch and Ward, is Prayer.
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And because wee know not the certaine time of the Lords comming to take this account, we should bee the more vigilant and watchfull, hauing on our spirituall armour, whereof Paul speaketh. And Because we know not the certain time of the lords coming to take this account, we should be the more vigilant and watchful, having on our spiritual armour, whereof Paul speaks.
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Watch therefore (good Christians) whiles it is the time of light, the time of grace,
Watch Therefore (good Christians) while it is the time of Light, the time of grace,
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before the night of death commeth, wherein no man can worke out his saluation, Ezek 7. Augustine yeeldeth a reason,
before the night of death comes, wherein no man can work out his salvation, Ezekiel 7. Augustine yields a reason,
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why man knoweth not the time of his death, nor the Day of Iudgement. His words are these:
why man Knoweth not the time of his death, nor the Day of Judgement. His words Are these:
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Magna Dei misericordia monuit, vt rectè viuamus, & ideo diem mortis, & extremi Iudicij nobis abscondit, Magna Dei misericordia monuit, vt rectè viuamus, & ideo diem mortis, & extremi Iudicij nobis Abscondit,
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ne nobis in futurum aliquid promittamus: ne nobis in Future Aliquid promittamus:
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that is, the great mercy of God hath taught vs to liue well, and for this cause he hath kept vs from the day of our death,
that is, the great mercy of God hath taught us to live well, and for this cause he hath kept us from the day of our death,
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and of the last Iudgement, that wee might not promise any thing to our selues afterwards.
and of the last Judgement, that we might not promise any thing to our selves afterwards.
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The same saith, Latet vltimus dies, vt obseruentur omnes dies: that is to say, the last day is vnknowne, that we should obserue all dayes. The same Says, Latet Last dies, vt obseruentur omnes dies: that is to say, the last day is unknown, that we should observe all days.
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Therefore, I say, Watch, for you are not certaine to liue one houre: & I wil tell you how I would haue you watch:
Therefore, I say, Watch, for you Are not certain to live one hour: & I will tell you how I would have you watch:
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Ʋigilate rectè credendo, firmiter sperando, sincere Deum & proximum diligendo, mandata Dei custodiendo, sanctè, piè & iustè viuendo, Ʋigilate rectè credendo, firmiter Sperando, sincere God & Proximum diligendo, Commandments Dei custodiendo, sanctè, piè & just viuendo,
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sine intermissione orando, in patientia Deo in omnibus bonis operibus fructificando, quae edificationis sunt, vbique sectando, in omni bonitate vsque in finem permanendo, that is to say, Watch,sine intermission Praying, in patientia God in omnibus bonis operibus fructificando, Quae edificationis sunt, vbique sectando, in omni bonitate vsque in finem permanendo, that is to say, Watch,
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truely beleeuing, stedfastly hoping, sincerely louing God and our neighbour, keeping the commandements of God, liuing holily, godly,
truly believing, steadfastly hoping, sincerely loving God and our neighbour, keeping the Commandments of God, living holily, godly,
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and iustly, praying without ceasing, in patience fructifying to GOD in all good workes, following in euery place those things that tend to edification, continuing in all goodnesse to the end.
and justly, praying without ceasing, in patience fructifying to GOD in all good works, following in every place those things that tend to edification, Continuing in all Goodness to the end.
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If thou doest these things, thou shalt neuer perish, neither in this world, nor in the world to come.
If thou dost these things, thou shalt never perish, neither in this world, nor in the world to come.
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The doctrine of the vncertainty of the day of Iudgement, ouerthroweth all the coniecturall and doubtfull opinions of them which haue gone about to set downe the certaine time of Christs comming to Iudgement,
The Doctrine of the uncertainty of the day of Judgement, Overthroweth all the conjectural and doubtful opinions of them which have gone about to Set down the certain time of Christ coming to Judgement,
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and the purging of the world by fire.
and the purging of the world by fire.
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Elias, whether the Prophet, or rather some other Elias of the Rabbins, because it is not found in the sacred Scriptures,Elias, whither the Prophet, or rather Some other Elias of the Rabbis, Because it is not found in the sacred Scriptures,
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but in the Thalmud of the Iewes, hath set downe his opinion thus: Sex millia annorum mundus durabit, & deinde conflagratio:
but in the Thalmud of the Iewes, hath Set down his opinion thus: Sex millia Annorum World durabit, & Deinde conflagratio:
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that is, The world shall continue sixe thousand yeeres, and then burning makes an end of it.
that is, The world shall continue sixe thousand Years, and then burning makes an end of it.
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And because of sinnes which shall be many and great, some yeeres shall be wanting. Irenaeus the Martyr was of the same mind:
And Because of Sins which shall be many and great, Some Years shall be wanting. Irnaeus the Martyr was of the same mind:
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these are his wordes, Quot diebus factus est hic mundus, tot millenarijs consummabitur, (nam mille anni apud Dominum quasi dies vnus) Psal. 90. and 2. Pet. 3.8.
these Are his words, Quot diebus factus est hic World, tot millenarijs consummabitur, (nam mille anni apud Dominum quasi dies vnus) Psalm 90. and 2. Pet. 3.8.
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Now all things were finished perfectly in sixe dayes, and the seuenth day was a time of rest.
Now all things were finished perfectly in sixe days, and the Seventh day was a time of rest.
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Therefore the consummation of all those things shall be in the seuen thousandth yere the perpetuall Sabbath, the euerlasting rest.
Therefore the consummation of all those things shall be in the seuen thousandth year the perpetual Sabbath, the everlasting rest.
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This is their fallible collection and conclusion, altogether repugnant to the Scriptures.
This is their fallible collection and conclusion, altogether repugnant to the Scriptures.
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The greatest reason, or rather shew of reason, that made Elias and Ireneus, and their followers to erre, was,
The greatest reason, or rather show of reason, that made Elias and Irenaeus, and their followers to err, was,
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for that they vpon these words, (A thousand yeeres are with the Lord as one day) doe say, that the world was made in sixe dayes,
for that they upon these words, (A thousand Years Are with the Lord as one day) do say, that the world was made in sixe days,
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and the seuenth day was a day of rest:
and the Seventh day was a day of rest:
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therefore the world shal stand and continue sixe thousand yeeres, and in the seuenth thousand shall be the consummation and end of all.
Therefore the world shall stand and continue sixe thousand Years, and in the Seventh thousand shall be the consummation and end of all.
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In very deed I must needs confesse, that these men were learned. But Bernardus non vidit omnia, neither these men:
In very deed I must needs confess, that these men were learned. But Bernard non vidit omnia, neither these men:
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for in my opinion herein they were deceiued, in that they thought, that in eternall life, in the world to come with God, were spaces of times, yeeres, dayes,
for in my opinion herein they were deceived, in that they Thought, that in Eternal life, in the world to come with God, were spaces of times, Years, days,
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and houres, as well as with men in this mortall life; which is not true:
and hours, as well as with men in this Mortal life; which is not true:
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for in heauen (I meane not the aereum Coelum, ayrie heauen, conteining the space from vs vnto the Firmament,
for in heaven (I mean not the Aereum Coelum, airy heaven, containing the Molle from us unto the Firmament,
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nor coelum coelatum, the engrauen heauen;
nor coelum coelatum, the engraved heaven;
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which I so call, because it is as it were ingrauen, and enameled with glorious lights, the Sunne, the Moone,
which I so call, Because it is as it were engraved, and enameled with glorious lights, the Sun, the Moon,
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and the Starres) but the heauen which is called of the Philosopher Empyreum, but by Diuines in Scripture, the glorious Heauen of heauens,
and the Stars) but the heaven which is called of the Philosopher Empyreum, but by Divines in Scripture, the glorious Heaven of heavens,
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or Heauen aboue the visible heauens, wherein is our Sauiour, the Angels, and glorified Saints. In this are no spaces, nor seasons of yeeres, dayes, moneths, houres, or other times:
or Heaven above the visible heavens, wherein is our Saviour, the Angels, and glorified Saints. In this Are no spaces, nor seasons of Years, days, months, hours, or other times:
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which thus I proue, because there is no Sun, nor Moone, nor Stars, nor no vse, need,
which thus I prove, Because there is no Sun, nor Moon, nor Stars, nor no use, need,
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nor necessitie of any of them. For the claritie and brightnesse of the Lord shineth there:
nor necessity of any of them. For the clarity and brightness of the Lord shines there:
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There is no night, no Clockes, nor Dyals, nor Watches.
There is no night, no Clocks, nor Dials, nor Watches.
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How then is it possible for a man to know the spaces of times there? Wherefore in the life to come, a thousand yeeres are as one day,
How then is it possible for a man to know the spaces of times there? Wherefore in the life to come, a thousand Years Are as one day,
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and one day as a thousand yeeres.
and one day as a thousand Years.
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The Psalmist therefore well said, A thousand yeeres in thy sight are but as yesterday, seeing that is past as a watch in the night.
The Psalmist Therefore well said, A thousand Years in thy sighed Are but as yesterday, seeing that is passed as a watch in the night.
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Againe, there is so much ioy in heauen, that for the greatnesse and pleasantnesse thereof, a thousand yeeres seeme to be but one day.
Again, there is so much joy in heaven, that for the greatness and pleasantness thereof, a thousand Years seem to be but one day.
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But in no wise can it be hereby gathered, that, because in sixe dayes the world was made,
But in no wise can it be hereby gathered, that, Because in sixe days the world was made,
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and in the seuenth was rest, that therefore the world shall continue sixe thousand yeeres,
and in the Seventh was rest, that Therefore the world shall continue sixe thousand Years,
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and in the seuenth shall be a perpetuall rest, and Sabboth, and an end of all,
and in the Seventh shall be a perpetual rest, and Sabbath, and an end of all,
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and so a certaine time knowne.
and so a certain time known.
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Besides the maintainers of the opinion abouesaid, there are others, which haue taken vpon them to ghesse at the yeere when there should be an end of all things.
Beside the maintainers of the opinion abovesaid, there Are Others, which have taken upon them to guess At the year when there should be an end of all things.
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In this number are they which thought, that the end of the world shall be in the yeere from Christs birth, 1656. because there were so many yeeres from the creation of Adam vnto the Flood:
In this number Are they which Thought, that the end of the world shall be in the year from Christ birth, 1656. Because there were so many Years from the creation of Adam unto the Flood:
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and the rather they haue so supposed, because our Sauiour and Saint Peter doe compare the times of the Floud, and of the fire in the last day together.
and the rather they have so supposed, Because our Saviour and Saint Peter do compare the times of the Flood, and of the fire in the last day together.
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Wheras therefore from the Creation of Adam vnto the Deluge, were 1656. yeeres and sixe dayes, they collect, that there shall be so many yeeres vnto the last Iudgement,
Whereas Therefore from the Creation of Adam unto the Deluge, were 1656. Years and sixe days, they collect, that there shall be so many Years unto the last Judgement,
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when the World shall bee purged by fire.
when the World shall be purged by fire.
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Some thought that it should bee in the yeere 1588. among which number was Regiomantanus, who left to the world certain Verses, shewing his too farre reaching opinion. Which Verses are these following.
some Thought that it should be in the year 1588. among which number was Regiomantanus, who left to the world certain Verses, showing his too Far reaching opinion. Which Verses Are these following.
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Post mille expletos à partu Virginis annos, Et post quingentos rursus ab orbe datos, Octo gesimus octauus mirabilis annus Ingruet, is secum iristia fata trahet.
Post mille expletos à partu Virginis annos, Et post quingentos Rursus ab orbe datos, Octo gesimus Octavus mirabilis annus Ingruet, is secum iristia fata trahet.
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Si non hoc anno totus malus occidet orbis, Si non in nihilum terra fretumque ruent: Cuncta tamen mundi sursum ibu•t atque deorsum Imperia, & luctus vndique grandis erit.
Si non hoc Anno totus malus Occidet Orbis, Si non in nihilum terra fretumque ruent: Everything tamen mundi Sursum ibu•t atque deorsum Imperia, & Luctus vndique grandis erit.
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After one thousand yeeres, full explere & ended, And fiue hundred more vpon the same, And eightie eight iust added From the Virgins birth without all staine, A wonderfull yeere shall come vpon,
After one thousand Years, full explere & ended, And fiue hundred more upon the same, And Eighty eight just added From the Virgins birth without all stain, A wonderful year shall come upon,
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And dolefull deaths shall follow on. If not this euill world this yeere With Land and Sea decay:
And doleful death's shall follow on. If not this evil world this year With Land and Sea decay:
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Yet all the Empires euery where Assuredly shall sway, And mourning much will follow.
Yet all the Empires every where Assuredly shall sway, And mourning much will follow.
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Albeit (beloued Christians) there was some shew of alteration that yeere, yet many that are here, liued then;
Albeit (Beloved Christians) there was Some show of alteration that year, yet many that Are Here, lived then;
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and all can speake by experience, that in this matter of the last Iudgement, Regiomontanus was deceiued, as vvell as others:
and all can speak by experience, that in this matter of the last Judgement, Regiomontanus was deceived, as well as Others:
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and although there were some shew of troubles, yet GOD bee thanked, the feares were greater then the harmes,
and although there were Some show of Troubles, yet GOD be thanked, the fears were greater then the harms,
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and we that liue, can relate the same to Gods glory, who mercifully and miraculously protected vs, making the Seas and Windes to fight for vs,
and we that live, can relate the same to God's glory, who mercifully and miraculously protected us, making the Seas and Winds to fight for us,
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and to get the conquest, that all the praise might be the Lords.
and to get the conquest, that all the praise might be the lords.
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Some would haue the time to be certainely knowne, or very neerely pointed at, because our Sauiour saith, Behold the Figge-tree and all the trees, when they shoot forth their buds, yee beholding, know of your owne selues, that Summer is then nie at hand:
some would have the time to be Certainly known, or very nearly pointed At, Because our Saviour Says, Behold the Fig tree and all the trees, when they shoot forth their buds, ye beholding, know of your own selves, that Summer is then High At hand:
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So likewise yee, when yee see these things come to passe, bee yee sure that the Kingdome of GOD is nigh. So likewise ye, when ye see these things come to pass, be ye sure that the Kingdom of GOD is High.
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This similitude teacheth, that as when vvee see Trees begin to budde, then we know assuredly that Summer is nigh:
This similitude Teaches, that as when we see Trees begin to bud, then we know assuredly that Summer is High:
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So when wee see and know these things performed, that the Euangelists haue by the Spirit of GOD penned,
So when we see and know these things performed, that the Evangelists have by the Spirit of GOD penned,
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and set downe, and our Sauiour foretold, and which Daniel prophesied of, then wee may assure our selues, that the day and time is neere at hand:
and Set down, and our Saviour foretold, and which daniel prophesied of, then we may assure our selves, that the day and time is near At hand:
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but we cannot out of these words gather the particular and certaine time.
but we cannot out of these words gather the particular and certain time.
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Againe, men should consider that our Sauiour spake by a similitude, which illustrateth, but proueth not any set time knowne to man.
Again, men should Consider that our Saviour spoke by a similitude, which illustrateth, but Proves not any Set time known to man.
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In very truth, I confesse that the time of the last Iudgement may be knowne, quod ad genus, that is, that certainely it will come,
In very truth, I confess that the time of the last Judgement may be known, quod ad genus, that is, that Certainly it will come,
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but it cannot bee knowne, quod ad speciem, to wit, as touching the houre, day, moneth and certaine yeere.
but it cannot be known, quod ad Specimen, to wit, as touching the hour, day, Monn and certain year.
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I therefore assure my selfe, and I beseech you all bee so perswaded, that no man knoweth the certaine time, the very day nor houre of the Lords comming;
I Therefore assure my self, and I beseech you all be so persuaded, that no man Knoweth the certain time, the very day nor hour of the lords coming;
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no, nor the Angels in Heauen: nay, which is most of all, not our Sauiour Iesus Christ in his humanitie;
no, nor the Angels in Heaven: nay, which is most of all, not our Saviour Iesus christ in his humanity;
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but in his Deitie knoweth all. And let this worke in vs all a serious kinde of watchfulnesse.
but in his Deity Knoweth all. And let this work in us all a serious kind of watchfulness.
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Bee yee ready (saith our Sauiour) for the Sonne of Man will come at an houre when yee thinke not. be ye ready (Says our Saviour) for the Son of Man will come At an hour when ye think not.
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The end of the fourth Sermon.
The end of the fourth Sermon.
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THE FIFTH SERMON.
THE FIFTH SERMON.
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God in his inscrutable wisedome, and infinite goodnes towards man, deferreth this day of iudgement for 3 reasons. 1. To stirre vp in vs a vigilant expectance,
God in his inscrutable Wisdom, and infinite Goodness towards man, deferreth this day of judgement for 3 Reasons. 1. To stir up in us a vigilant expectance,
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and a patient waiting for his appearance. 2. That his Church, his flocke, may be increased. and a patient waiting for his appearance. 2. That his Church, his flock, may be increased.
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3. To grant all men time & space to repent. AS touching the first, Iames teacheth vs to performe the same, by precept and patterne:
3. To grant all men time & Molle to Repent. AS touching the First, James Teaches us to perform the same, by precept and pattern:
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by precept, in the beginning of the seuenth Verse, where hee saith, Bee patient vnto the comming of the Lord;
by precept, in the beginning of the Seventh Verse, where he Says, be patient unto the coming of the Lord;
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and hee in effect repeateth the same doctrine in the eighth Verse, saying; Bee ye also patient therefore, and settle your hearts:
and he in Effect repeateth the same Doctrine in the eighth Verse, saying; be you also patient Therefore, and settle your hearts:
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for the comming of the Lord draweth neere. for the coming of the Lord draws near.
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His example is taken from Husbandmen, who patiently wait for the precious fruit of the earth,
His Exampl is taken from Husbandmen, who patiently wait for the precious fruit of the earth,
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vntill they receiue the former and the latter raine. His words seruing for doctrine, and example, are these:
until they receive the former and the latter rain. His words serving for Doctrine, and Exampl, Are these:
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Bee patient therefore vnto the comming of the Lord: be patient Therefore unto the coming of the Lord:
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Behold, the Husbandman waiteth for the precious fruit of the earth, and hath long patience for it,
Behold, the Husbandman waits for the precious fruit of the earth, and hath long patience for it,
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vntill he receiue the former and the latter raine. Be ye also patient therefore, and settle your hearts:
until he receive the former and the latter rain. Be you also patient Therefore, and settle your hearts:
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for the comming of the Lord draweth neere. He that waiteth in Faith, hope, and patience for the Lords comming, is blessed: for the coming of the Lord draws near. He that waits in Faith, hope, and patience for the lords coming, is blessed:
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for hee shall appeare the second time without sinne vnto them that looke for him vnto saluation,
for he shall appear the second time without sin unto them that look for him unto salvation,
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as we may see, Heb. 9. the last Verse.
as we may see, Hebrew 9. the last Verse.
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Secondly, the Lord deferreth his comming to Iudgement, that all the Elect may bee gathered together to his Church, may be effectually called, be of the Lords flocke, who although they are the Lords already in his eternall Decree,
Secondly, the Lord deferreth his coming to Judgement, that all the Elect may be gathered together to his Church, may be effectually called, be of the lords flock, who although they Are the lords already in his Eternal decree,
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yet there is a time wherein they are called.
yet there is a time wherein they Are called.
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The Lord would haue them heare the Word, and by the same to be born againe, vnto which time is required:
The Lord would have them hear the Word, and by the same to be born again, unto which time is required:
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and therefore that they may haue time, the Lord delayeth his comming;
and Therefore that they may have time, the Lord delayeth his coming;
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for their sakes the world consisteth, and for them all the good things on the earth are prepared.
for their sakes the world Consisteth, and for them all the good things on the earth Are prepared.
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For the vngodly vse them as Robbers and Theeues. The Apostle saith, God hath prepared meates to bee receiued of the faithfull with thanksgiuing,
For the ungodly use them as Robbers and Thieves. The Apostle Says, God hath prepared Meats to be received of the faithful with thanksgiving,
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and of such as know the Truth. The like place the Apostle hath, speaking to this purpose, thus:
and of such as know the Truth. The like place the Apostle hath, speaking to this purpose, thus:
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Vnto the pure all things are pure, but vnto them that are defiled, and vnbeleeuing, is nothing pure: Unto the pure all things Are pure, but unto them that Are defiled, and unbelieving, is nothing pure:
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but euen the minde and conscience of them is defiled. but even the mind and conscience of them is defiled.
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The third reason why the Lord is so long before hee come to take this account, is very like to the former reason,
The third reason why the Lord is so long before he come to take this account, is very like to the former reason,
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and it is to grant all men time and space to repent, that they may bee saued, which the godly will not pretermit nor neglect.
and it is to grant all men time and Molle to Repent, that they may be saved, which the godly will not pretermit nor neglect.
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The Lord (saith the Apostle) that hath promised is not slacke, as some men count slacknesse, The Lord (Says the Apostle) that hath promised is not slack, as Some men count slackness,
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but is patient towards vs, for as much as he would haue no man lost, but would receiue all men to repentance. but is patient towards us, for as much as he would have no man lost, but would receive all men to Repentance.
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Vnto which purpose hee speaketh after in the 15. Verse. Suppose (saith he) that the long suffering of the Lord is saluation.
Unto which purpose he speaks After in the 15. Verse. Suppose (Says he) that the long suffering of the Lord is salvation.
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This time & space to repent, and prepare themselues for this account, the godly will neuer let slip vnprofitably.
This time & Molle to Repent, and prepare themselves for this account, the godly will never let slip unprofitably.
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Contrarily, the wicked neglect time, and therefore by the same are made inexcusable, making a fuller measure of their sinne, in that they despise the goodnes and bountifulnesse of the Lord, calling them to repentance.
Contrarily, the wicked neglect time, and Therefore by the same Are made inexcusable, making a fuller measure of their sin, in that they despise the Goodness and bountifulness of the Lord, calling them to Repentance.
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These wicked ones are afraid of this Iudgement, and therefore neuer wish for it:
These wicked ones Are afraid of this Judgement, and Therefore never wish for it:
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but the godly desire it, because at that time they shall be deliuered from the miseries wherein they liue in this world.
but the godly desire it, Because At that time they shall be Delivered from the misery's wherein they live in this world.
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O wretched man that I am (saith the Apostle) who shall deliuer me from the body of this death? In Reuelation 22. The Brideman, Oh wretched man that I am (Says the Apostle) who shall deliver me from the body of this death? In Revelation 22. The Brideman,
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and Bridewoman say, Come, Lord Iesu, Come: which they say not, that are not ready to entertaine the Lord.
and Bridewoman say, Come, Lord Iesu, Come: which they say not, that Are not ready to entertain the Lord.
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Hauing before proued, that there is a day of Iudgement, and that God would haue vs to know it, and the reasons wherefore:
Having before proved, that there is a day of Judgement, and that God would have us to know it, and the Reasons Wherefore:
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and also hauing shewed that the certain time, the yeere, moneth, weekes, dayes, and houres are vnknowne,
and also having showed that the certain time, the year, Monn, weeks, days, and hours Are unknown,
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and the reasons also of the same; with a confutation of the gaine-sayers, and the vse of both:
and the Reasons also of the same; with a confutation of the gainsayers, and the use of both:
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And lastly, hauing yeelded reasons, why the Lord delayeth this Day:
And lastly, having yielded Reasons, why the Lord delayeth this Day:
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In the rest, I will bee as compendious and short as I may bee, so as I may lay downe the truth with perspicuitie.
In the rest, I will be as compendious and short as I may be, so as I may lay down the truth with perspicuity.
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Which that I may the better doe, obserue with mee these points, which I thinke fittest to bee spoken of:
Which that I may the better do, observe with me these points, which I think Fittest to be spoken of:
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And first, hauing before manifested that there is a day of Iudgement and account-taking; next, it wil be most profitable to shew, First, what this Iudgement is.
And First, having before manifested that there is a day of Judgement and account-taking; next, it will be most profitable to show, First, what this Judgement is.
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Secondly, the terrible signes, and dreadfull preparations for the wicked.
Secondly, the terrible Signs, and dreadful preparations for the wicked.
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Thirdly, the manner and comming of the Iudge, and settling him in his Throne, and raising of the dead to come to Iudgement.
Thirdly, the manner and coming of the Judge, and settling him in his Throne, and raising of the dead to come to Judgement.
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Fourthly, the tryall of the sinner by Accusers and Witnesses. Fiftly, the Booke and touchstone of the sinners tryall at the last Day.
Fourthly, the trial of the sinner by Accusers and Witnesses. Fifty, the Book and touchstone of the Sinners trial At the last Day.
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Sixtly, the lamentable case of the sinner condemned. Seuenthly, the sentence giuen of both godly and vngodly. First, what this Iudgement is.
Sixty, the lamentable case of the sinner condemned. Seuenthly, the sentence given of both godly and ungodly. First, what this Judgement is.
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First, it is that Iudgement which God will exercise in the end of the World by Christ, which shall come downe from Heauen into the Clouds visibly, in great glory and Maiestie, and will take this account:
First, it is that Judgement which God will exercise in the end of the World by christ, which shall come down from Heaven into the Clouds visibly, in great glory and Majesty, and will take this account:
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and by him all men shall bee raised vp, which haue beene dead from the beginning of the world, euen to the end:
and by him all men shall be raised up, which have been dead from the beginning of the world, even to the end:
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the rest then being aliue, shall be suddenly changed, and all shall stand before the Tribunall Seat of Christ, who shall giue sentence of all,
the rest then being alive, shall be suddenly changed, and all shall stand before the Tribunal Seat of christ, who shall give sentence of all,
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and will cast the euill with the Diuels into eternall punishment;
and will cast the evil with the Devils into Eternal punishment;
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and will take the godly to him, that with him, and the blessed Angels, they may in Heauen enioy eternall felicitie.
and will take the godly to him, that with him, and the blessed Angels, they may in Heaven enjoy Eternal felicity.
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This long description is taken out of the knowne Scriptures:
This long description is taken out of the known Scriptures:
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and therefore if I should labour to proue it, I should hold vp a Candle to lighten the Sun. I will therefore leaue this matter as yeelded vnto,
and Therefore if I should labour to prove it, I should hold up a Candle to lighten the Sun. I will Therefore leave this matter as yielded unto,
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and hasten to the next point, to wit, what shall be done at that time, at that fearefull time of reckoning:
and hasten to the next point, to wit, what shall be done At that time, At that fearful time of reckoning:
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that men warned of the dangers, may be danted and discouraged from doing euill, and walking any longer securely in the broad way that leadeth to destruction;
that men warned of the dangers, may be daunted and discouraged from doing evil, and walking any longer securely in the broad Way that leads to destruction;
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and by serious repentance be brought to the narrow way that leadeth to saluation.
and by serious Repentance be brought to the narrow Way that leads to salvation.
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Secondly, at this Day of Iudgement, when this strict reckoning shall be taken, there shall be such terrible signes,
Secondly, At this Day of Judgement, when this strict reckoning shall be taken, there shall be such terrible Signs,
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and dreadfull preparations for the wicked, that they shall bee at their wits ends;
and dreadful preparations for the wicked, that they shall be At their wits ends;
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their hearts shall faile them for feare, and they shall wish that the Hils may couer them.
their hearts shall fail them for Fear, and they shall wish that the Hills may cover them.
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For it shall be at midnight, when men commonly are asleepe.
For it shall be At midnight, when men commonly Are asleep.
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The Trumpet, the Word of the Lord, compared to a Trumpet, because of the fearefull, shrill, The Trumpet, the Word of the Lord, compared to a Trumpet, Because of the fearful, shrill,
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and lowd sound thereof, shall sound out a most dreadfull taratantara. (Surgite mortui, & venite ad Iudicium,) that is, Rise ye dead, and come to Iudgement.
and loud found thereof, shall found out a most dreadful taratantara. (Surgite Deads, & venite ad Iudicium,) that is, Rise you dead, and come to Judgement.
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At which voice, these dreadfull and terrible effects shall follow:
At which voice, these dreadful and terrible effects shall follow:
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The Sea and the Waters shall roare, the Hils shall moue out of their places, the Earth shake, the Sunne shall be darke, the Moone shall not giue her light, the Starres shall fall from Heauen, the whole Element shiuer in pieces, the world shall bee in a consuming fire, the Graues shall open, The Sea and the Waters shall roar, the Hills shall move out of their places, the Earth shake, the Sun shall be dark, the Moon shall not give her Light, the Stars shall fallen from Heaven, the Whole Element shiver in Pieces, the world shall be in a consuming fire, the Graves shall open,
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and yeeld forth the bodies lying in them, yea, and the Sea, and all other places also: and yield forth the bodies lying in them, yea, and the Sea, and all other places also:
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they that then shall be aliue, shall with a sudden mutation be renued, and all corruption wiped from their bodies, and all mortalitie remoued, they shall be made incorruptible, they that then shall be alive, shall with a sudden mutation be renewed, and all corruption wiped from their bodies, and all mortality removed, they shall be made incorruptible,
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and immortall (which changing shall be instead of death vnto them) and all shal come to meete the Lord in the Aire, as thick as swarmes of Bees.and immortal (which changing shall be instead of death unto them) and all shall come to meet the Lord in the Air, as thick as swarms of Bees.
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The Angels shall separate the good from the bad, the Tares from the Wheat, the Sheepe from the Goates, The Angels shall separate the good from the bad, the Tares from the Wheat, the Sheep from the Goats,
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and euery one shal receiue according to that he hath done in this life, whether good or bad. The World, Heauen and Earth shall bee dissolued by fire: and every one shall receive according to that he hath done in this life, whither good or bad. The World, Heaven and Earth shall be dissolved by fire:
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there shall bee a change of this present state, and a purging of the Creatures, and not an vtter consumption.
there shall be a change of this present state, and a purging of the Creatures, and not an utter consumption.
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Thirdly, the Iudge himselfe, euen Christ Iesus, the Sonne of God (to whom the Father hath giuen all iudgement) shall bee seene comming in the Clouds of Heauen, in his very humane Nature;
Thirdly, the Judge himself, even christ Iesus, the Son of God (to whom the Father hath given all judgement) shall be seen coming in the Clouds of Heaven, in his very humane Nature;
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not in poore and base state and sort, as at his first comming in the flesh, which was to good purpose, to giue vs an example of true humilitie, of true lowlinesse;
not in poor and base state and sort, as At his First coming in the Flesh, which was to good purpose, to give us an Exampl of true humility, of true lowliness;
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but in glory and great power, waited on, not with mortall and sinfull men; but with the immortall and holy Angels.
but in glory and great power, waited on, not with Mortal and sinful men; but with the immortal and holy Angels.
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And then hee beeing most Regall, maiesticall, and powerfull, and being also vpright and pure, will ascend into his great white Throne, most beseeming his Imperiall and immaculate person.
And then he being most Regal, majestical, and powerful, and being also upright and pure, will ascend into his great white Throne, most beseeming his Imperial and immaculate person.
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And this Iohn saw plainly in a vision reuealed vnto him by Christ Iesus, Re. 20.11. where he thus reporteth:
And this John saw plainly in a vision revealed unto him by christ Iesus, Re. 20.11. where he thus Reporteth:
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And I saw a great white Throne, &c. The greatnesse of this Throne sheweth his might & Maiestie.And I saw a great white Throne, etc. The greatness of this Throne shows his might & Majesty.
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For he is a King, hauing on his head a golden crown. The whitenes of it, his purity and holines.
For he is a King, having on his head a golden crown. The whiteness of it, his purity and holiness.
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For he is a Priest and a Iudge, holy, innocent, vndefiled, separate from sinners, and made higher then the Heauens. For he is a Priest and a Judge, holy, innocent, undefiled, separate from Sinners, and made higher then the Heavens.
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When this Regall, mighty, and vncorrupt Iudge, hath setled himselfe in his Tribunall Seat;
When this Regal, mighty, and uncorrupt Judge, hath settled himself in his Tribunal Seat;
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then at the shrill sound of the Trumpet, all that are dead shall rise, euen in the same state and forme as they were when they dyed, couered againe with the same skinne,
then At the shrill found of the Trumpet, all that Are dead shall rise, even in the same state and Form as they were when they died, covered again with the same skin,
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and hauing the same flesh, shall also behold God, not with other, but with the same eyes as they had when they departed out of this life:
and having the same Flesh, shall also behold God, not with other, but with the same eyes as they had when they departed out of this life:
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and all this shall come to passe, although a man is burnt to ashes.
and all this shall come to pass, although a man is burned to Ashes.
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For God who is Omnipotent, and made man of nothing, is much more able of ashes to reedifie and make man againe,
For God who is Omnipotent, and made man of nothing, is much more able of Ashes to re-edify and make man again,
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then a simple man of ashes can make a beautifull glasse. And if a Goldsmith, or a Pewterer, of a melted vessell, can make another againe:
then a simple man of Ashes can make a beautiful glass. And if a Goldsmith, or a Pewterer, of a melted vessel, can make Another again:
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then much more God, of a man returned to dust, can make a man againe. He made man (I say) at the first of nothing:
then much more God, of a man returned to dust, can make a man again. He made man (I say) At the First of nothing:
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therefore much more is able to make him againe of something, and to bring together all parts and pieces of him, wheresoeuer they bee scattered and dispersed.
Therefore much more is able to make him again of something, and to bring together all parts and Pieces of him, wheresoever they be scattered and dispersed.
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An excellent example and demonstration whereof we haue in Ezechiel 37. where the Prophet foreshewing the bringing againe of the people, being in captiuitie, telleth how the Lord set him downe in the middest of a field which was full of dry bones,
an excellent Exampl and demonstration whereof we have in Ezechiel 37. where the Prophet foreshowing the bringing again of the people, being in captivity, Telleth how the Lord Set him down in the midst of a field which was full of dry bones,
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and led him round about by them, and said vnto him, Sonne of Man, can these bones liue? And the Prophet answered, O Lord God, thou knowest.
and led him round about by them, and said unto him, Son of Man, can these bones live? And the Prophet answered, Oh Lord God, thou Knowest.
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Then the Lord proceeded further, and said vnto the bones, Behold, I will cause breath to enter into you,
Then the Lord proceeded further, and said unto the bones, Behold, I will cause breath to enter into you,
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and you shall liue, and I will lay sinnewes vpon you, and make flesh grow vpon you,
and you shall live, and I will lay sinews upon you, and make Flesh grow upon you,
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and couer you with skinne, and put breath in you that ye may liue. And as soone as the Lord spake the word, all this was done:and cover you with skin, and put breath in you that you may live. And as soon as the Lord spoke the word, all this was done:
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shewing plainely vnto vs our restauration to life at the Resurrection in the last Day. All that are dead shall liue, shall rise againe and come to be iudged:
showing plainly unto us our restauration to life At the Resurrection in the last Day. All that Are dead shall live, shall rise again and come to be judged:
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for the dead shall liue, they shall rise againe with their body: Awake and sing, ye that sleepe in the dust:
for the dead shall live, they shall rise again with their body: Awake and sing, you that sleep in the dust:
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for thy dew is as the dew of Hearbs, and the earth shall cast out the dead. for thy due is as the due of Herbs, and the earth shall cast out the dead.
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Let vs therefore resolue our selues, that the houre shall come, in the which all that are in their graues, shall heare Christs voice, and they shall come forth that haue done good, vnto the Resurrection of life:
Let us Therefore resolve our selves, that the hour shall come, in the which all that Are in their graves, shall hear Christ voice, and they shall come forth that have done good, unto the Resurrection of life:
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but they that haue done euill, vnto the resurrection of condemnation. but they that have done evil, unto the resurrection of condemnation.
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Martha therefore truely said to Christ of Lazarus, I know that hee shall rise againe at the last Day. Martha Therefore truly said to christ of Lazarus, I know that he shall rise again At the last Day.
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Martha knew this to bee true, and so did Iob: and in this point let vs all be resolued:Martha knew this to be true, and so did Job: and in this point let us all be resolved:
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for as truely as Elizeus called to life a dead Boy: for as truly as Elisha called to life a dead Boy:
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Christ the Widdowes sonne in Naim, and Iairus Daughter, and Lazarus: so wee shall be raised againe to life,
christ the Widow's son in Nain, and Jairus Daughter, and Lazarus: so we shall be raised again to life,
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and stand before this high Iudge, sitting in his Imperiall Throne of Maiestie. I pray God that wee may appeare before him cloathed with his holinesse and righteousnesse.
and stand before this high Judge, sitting in his Imperial Throne of Majesty. I pray God that we may appear before him clothed with his holiness and righteousness.
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Now although some shall be aliue at the last Day, yet they shall not preuent them that sleepe:
Now although Some shall be alive At the last Day, yet they shall not prevent them that sleep:
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for they shall bee caught vp with them also in the Clouds, to meet the Lord in the Aire, and shall come to Iudgement: for they shall be caught up with them also in the Clouds, to meet the Lord in the Air, and shall come to Judgement:
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that both the dead, and they that then shall bee liuing, may receiue the things that are done in their bodies, according to that which they haue done,
that both the dead, and they that then shall be living, may receive the things that Are done in their bodies, according to that which they have done,
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whether it be good or bad. For God by his Sonne Christ Iesus, will Iudge the world in righteousnesse. whither it be good or bad. For God by his Son christ Iesus, will Judge the world in righteousness.
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It shall therefore goe well with the righteous, the godly, but ill with the wicked.
It shall Therefore go well with the righteous, the godly, but ill with the wicked.
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It shall be with the godly and the wicked at the Resurrection in the last Day, as it was with Pharaoh his seruants, his chiefe Butler, and his chiefe Baker.
It shall be with the godly and the wicked At the Resurrection in the last Day, as it was with Pharaoh his Servants, his chief Butler, and his chief Baker.
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Both of them were taken out of Prison;
Both of them were taken out of Prison;
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the one to be restored to his Office, to minister before the King, but the other to be put to torments and cruell death.
the one to be restored to his Office, to minister before the King, but the other to be put to torments and cruel death.
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In like maner shall it bee with the Elect, and Reprobate; faithfull, and vnfaithfull; the godly and the wicked at this generall and great Assize:
In like manner shall it be with the Elect, and Reprobate; faithful, and unfaithful; the godly and the wicked At this general and great Assize:
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both shall arise out of their close prison (I meane their Graues) but the one sort to be euer with the Lord,
both shall arise out of their close prison (I mean their Graves) but the one sort to be ever with the Lord,
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and to be euer in a continuall ioyfull practice, ministring praises, and Songs of Thanksgiuing:
and to be ever in a continual joyful practice, ministering praises, and Songs of Thanksgiving:
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saying, Saluation, and glory, and honour bee to the Lord our God, &c. The other to bee banished from the presence of the Lord,
saying, Salvation, and glory, and honour be to the Lord our God, etc. The other to be banished from the presence of the Lord,
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and to bee finally adiudged to euerlasting fire and torments.
and to be finally adjudged to everlasting fire and torments.
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Therefore (O godly man) hold on and goe forward in a godly course of life.
Therefore (Oh godly man) hold on and go forward in a godly course of life.
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Thou shalt haue comfort and ioy at the last, euen a solace sempiterne and perpetuall.
Thou shalt have Comfort and joy At the last, even a solace sempiterne and perpetual.
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For eye hath not seene, eare hath not heard, neither hath it entred into the heart of man, what good things the Lord hath prepared for them that loue him:
For eye hath not seen, ear hath not herd, neither hath it entered into the heart of man, what good things the Lord hath prepared for them that love him:
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and the inheritance of Gods Children is incorruptible, vndefiled, and neuer fadeth away, But if thou art a wicked man,
and the inheritance of God's Children is incorruptible, undefiled, and never fades away, But if thou art a wicked man,
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and hast walked in the broad way that leadeth to destruction, and continuest in thy wicked life without repentance,
and hast walked in the broad Way that leads to destruction, and Continuest in thy wicked life without Repentance,
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then thou shalt rise in the last Day, but to iudgement, to torment, to bee cast into the lake of fire and brimstone, where are paines endlesse, caselesse, and remedilesse.
then thou shalt rise in the last Day, but to judgement, to torment, to be cast into the lake of fire and brimstone, where Are pains endless, caseless, and remediless.
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Looke to the example of the rich Glutton.
Look to the Exampl of the rich Glutton.
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At this day and time of account, Kings, Queenes, Princes, Earles, Barons and Baronets, Knights, Esquires, Gentlemen, Yeomen, rich and poore, young and old, all, one as well as another, shall bee demanded,
At this day and time of account, Kings, Queens, Princes, Earls, Barons and Baronets, Knights, Esquires, Gentlemen, Yeomen, rich and poor, young and old, all, one as well as Another, shall be demanded,
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how they haue occupied their Talents, as wee may gather by the Parable. The Virgins that expect the Bridegroome with Oyle and Lampes prepared, shall be blessed.
how they have occupied their Talents, as we may gather by the Parable. The Virgins that expect the Bridegroom with Oil and Lamps prepared, shall be blessed.
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The wicked shall be sifted with straight examination, and shall giue an account of a thousand matters, whereof they would haue scorned to haue been told of in this life, by Minister, or Magistrate:
The wicked shall be sifted with straight examination, and shall give an account of a thousand matters, whereof they would have scorned to have been told of in this life, by Minister, or Magistrate:
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as how they haue spent their time? whether they haue fought against the world, the Flesh,
as how they have spent their time? whither they have fought against the world, the Flesh,
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and the Diuell? Of which, and many other things, they must giue an account of, yea, of euery idle word.
and the devil? Of which, and many other things, they must give an account of, yea, of every idle word.
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And heere wee are to note, that as when persons are tryed at our Assizes, vpon matters of life and death, there are vsually accusers and witnesses, written and printed Lawes and Bookes, by which men are tryed: (for no man is condemned vpon a bare accusation, without testimonie, some apparant proofe,
And Here we Are to note, that as when Persons Are tried At our Assizes, upon matters of life and death, there Are usually accusers and Witnesses, written and printed Laws and Books, by which men Are tried: (for no man is condemned upon a bore accusation, without testimony, Some apparent proof,
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or at leastwise some great probabilitie that cannot bee spoken against, and the breach of the some branch of the Lawes:) So the Scriptures speaking after the manner of men, proue, that there shal be both accusers and witnesses against a false Steward, a wicked man at this great Assize.
or At leastwise Some great probability that cannot be spoken against, and the breach of the Some branch of the Laws:) So the Scriptures speaking After the manner of men, prove, that there shall be both accusers and Witnesses against a false Steward, a wicked man At this great Assize.
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The accusers are a mans owne thoughts, after which sort the thoughts of the Gentiles are said to accuse them,
The accusers Are a men own thoughts, After which sort the thoughts of the Gentiles Are said to accuse them,
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or excuse them, at the day when God shall iudge the secrets of men by Iesus Christ.
or excuse them, At the day when God shall judge the secrets of men by Iesus christ.
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A mans wicked thoughts then, are sinnes; and, vnlesse a man repent him of them, deserue death.
A men wicked thoughts then, Are Sins; and, unless a man Repent him of them, deserve death.
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And therefore Peter bad Simon Magus pray to God, if perhaps the thoughts of his heart may bee forgiuen him.
And Therefore Peter bad Simon Magus pray to God, if perhaps the thoughts of his heart may be forgiven him.
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And for this cause our Sauiour speaking of an euill heart, saith, that out of it proceede euill thoughts:
And for this cause our Saviour speaking of an evil heart, Says, that out of it proceed evil thoughts:
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from these wicked thoughts, come many euill and wicked words, whereof the sinner must giue an account, from these wicked thoughts, come many evil and wicked words, whereof the sinner must give an account,
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yea, many sinnes and wickednesses that shall correct a man, and many turnings backe that shall reprooue him.
yea, many Sins and Wickednesses that shall correct a man, and many turnings back that shall reprove him.
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Our thoughts therefore may well bee said to accuse vs at this day of reckoning. Our thoughts Therefore may well be said to accuse us At this day of reckoning.
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And here it is strange to see, how wonderfully worldly men are deceiued in this point:
And Here it is strange to see, how wonderfully worldly men Are deceived in this point:
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they will say, Thought is free; as though it were lawfull for them to thinke at pleasure without sinning, or punishment.
they will say, Thought is free; as though it were lawful for them to think At pleasure without sinning, or punishment.
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It is true, that man may thinke what he will, freed from mans knowledge and punishment.
It is true, that man may think what he will, freed from men knowledge and punishment.
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For as it is true, that no man knoweth the thoughts of man;
For as it is true, that no man Knoweth the thoughts of man;
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so it is as true, that no man can iustly inflict punishment vpon man for his thoughts: for he knoweth not them.
so it is as true, that no man can justly inflict punishment upon man for his thoughts: for he Knoweth not them.
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Onely God, the searcher of the hearts and reynes, knoweth mans thoughts, and punisheth them if they are wicked, and that deseruedly.
Only God, the searcher of the hearts and reins, Knoweth men thoughts, and Punisheth them if they Are wicked, and that deservedly.
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For euill thoughts defile man, and therefore worthily are condemned, Zech. 8.17. The witnesses against man, are foure. 1. God. 2. Heauen and Earth. 3. Rust of the Gold and Siluer of wicked rich men. 4. A mans Conscience.
For evil thoughts defile man, and Therefore worthily Are condemned, Zechariah 8.17. The Witnesses against man, Are foure. 1. God. 2. Heaven and Earth. 3. Rust of the Gold and Silver of wicked rich men. 4. A men Conscience.
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First, God is a witnesse, who knoweth all things, yea, the very secrets of the heart;
First, God is a witness, who Knoweth all things, yea, the very secrets of the heart;
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therefore the truest and best witnesse. This is proued, Malachy 3.5.
Therefore the Truest and best witness. This is proved, Malachy 3.5.
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I will (said he) come neere to you in iudgement, and I will be a swift witnesse against the Southsayers, I will (said he) come near to you in judgement, and I will be a swift witness against the Soothsayers,
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and against the Adulterers, and against false swearers, and against those that wrongfully keepe backe the hirelings wages,
and against the Adulterers, and against false swearers, and against those that wrongfully keep back the hirelings wages,
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and vex the widdow and the fatherlesse, and oppresse the stranger, and feare not mee, saith the Lord. and vex the widow and the fatherless, and oppress the stranger, and Fear not me, Says the Lord.
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This righteous Lord, and true witnesse, will set before mans face, the things that hee hath done.
This righteous Lord, and true witness, will Set before men face, the things that he hath done.
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Hee vvill bring to light the hidden things of darknes, & make manifest the counsels of the heart, that euery one that thinketh well,
He will bring to Light the hidden things of darkness, & make manifest the Counsels of the heart, that every one that Thinketh well,
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and doth well, may haue praise of God:
and does well, may have praise of God:
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and he that thinketh not well, nor doth well, may bee cast into euerlasting fire, prepared for the Diuell and his Angels.
and he that Thinketh not well, nor does well, may be cast into everlasting fire, prepared for the devil and his Angels.
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The second witnesse, Heauen and earth. The Lord saith to Israel: The second witness, Heaven and earth. The Lord Says to Israel:
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when thou shalt beget children, and childrens children, and shalt haue remained long in the land,
when thou shalt beget children, and Children's children, and shalt have remained long in the land,
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if yee corrupt your selues, and make any grauen image, or likenesse of any thing,
if ye corrupt your selves, and make any graven image, or likeness of any thing,
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and worke euill in the sight of the Lord thy God, to prouoke him to anger, I call Heauen and Earth to record against you this day, that yee shall shortly perish from the land whereunto ye goe ouer Iordan to possesse it:
and work evil in the sighed of the Lord thy God, to provoke him to anger, I call Heaven and Earth to record against you this day, that ye shall shortly perish from the land whereunto you go over Iordan to possess it:
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yee shall not prolong your dayes therein, but shall vtterly bee destroyed. The like place we haue, Deut. 30.19.
ye shall not prolong your days therein, but shall utterly be destroyed. The like place we have, Deuteronomy 30.19.
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Where the Lord calleth Heauen and Earth to witnesse against them, saying, that he had set before them life, Where the Lord calls Heaven and Earth to witness against them, saying, that he had Set before them life,
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and death, a blessing, and a curse, and bids them chuse life, that they may liue with their seed.
and death, a blessing, and a curse, and bids them choose life, that they may live with their seed.
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Beloued Christians, let vs take heed what we doe heere on the earth. For our sayings & doings are knowne and seene from aboue:
beloved Christians, let us take heed what we do Here on the earth. For our sayings & doings Are known and seen from above:
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and the earth, vpon which our sinnes are committed, can beare witnesse of the same against vs,
and the earth, upon which our Sins Are committed, can bear witness of the same against us,
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if our words and deeds are euill.
if our words and Deeds Are evil.
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Thirdly, the rust of the gold and siluer of couetous worldlings, shall be a witnesse against them, which hath beene layd vp till it rusted,
Thirdly, the rust of the gold and silver of covetous worldlings, shall be a witness against them, which hath been laid up till it rusted,
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for want of vsing and well employing to the vse of the poore. And as their gold and siluer is eaten vp and fretted with rust:
for want of using and well employing to the use of the poor. And as their gold and silver is eaten up and fretted with rust:
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so they, for not vsing their treasure well, shall be eaten vp and deuoured with the fire of hell, that is, they shall be tormented with euerlasting flames of fire.
so they, for not using their treasure well, shall be eaten up and devoured with the fire of hell, that is, they shall be tormented with everlasting flames of fire.
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This doth Iames teach vs, saying, Goe to now, ye rich men: weepe and howle for your miseries that shall come vpon you: your riches are corrupt; and your garments are moth-eaten:
This does James teach us, saying, Go to now, you rich men: weep and howl for your misery's that shall come upon you: your riches Are corrupt; and your garments Are moth-eaten:
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your gold and siluer is cankred, and the rust of them shall be a witnesse against you,
your gold and silver is cankered, and the rust of them shall be a witness against you,
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and shall eate your flesh as it were fire. Ye haue heaped vp treasures for the last dayes. and shall eat your Flesh as it were fire. You have heaped up treasures for the last days.
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How foolish then are greedie couetous men, which heape vp wrath against the day of wrath,
How foolish then Are greedy covetous men, which heap up wrath against the day of wrath,
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and of the declaration of the iust iudgement of God? How much better were it for them to lay vp treasures, not vpon earth, where the rust and moth doth corrupt,
and of the declaration of the just judgement of God? How much better were it for them to lay up treasures, not upon earth, where the rust and moth does corrupt,
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and where theeues breake thorow and steale; but rather to lay vp treasures in heauen;
and where thieves break thorough and steal; but rather to lay up treasures in heaven;
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where neither rust nor moth doth corrupt, and where theeues doe not breake thorow nor steale?
where neither rust nor moth does corrupt, and where thieves do not break thorough nor steal?
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1657
Fourthly, a mans conscience shall witnesse with him or against him, as the Apostle doth testifie, speaking thus of the Gentiles:
Fourthly, a men conscience shall witness with him or against him, as the Apostle does testify, speaking thus of the Gentiles:
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1658
When the Gentiles (saith he) which haue not the Law, doe of nature the things conteined in the Law, they hauing not the Law are a law vnto themselues, which shew the effect of the Law, written in their hearts;
When the Gentiles (Says he) which have not the Law, doe of nature the things contained in the Law, they having not the Law Are a law unto themselves, which show the Effect of the Law, written in their hearts;
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their conscience also bearing witnesse, and their thoughts accusing one another or excusing, at the day when God shall iudge the secrets of men by Iesus Christ according to my Gospel.
their conscience also bearing witness, and their thoughts accusing one Another or excusing, At the day when God shall judge the secrets of men by Iesus christ according to my Gospel.
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Note (I beseech you) the Apostles words: He saith, That the conscience of the Gentiles shall beare witnesse:
Note (I beseech you) the Apostles words: He Says, That the conscience of the Gentiles shall bear witness:
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and he telleth when she shall doe this;
and he Telleth when she shall do this;
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to wit, when God shall iudge the secrets of men by Iesus Christ, meaning, the day of Iudgement.
to wit, when God shall judge the secrets of men by Iesus christ, meaning, the day of Judgement.
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But that I may speake more plainely, note, I beseech you (beloued Christians) that as mens doings are two-fold: good, or bad:
But that I may speak more plainly, note, I beseech you (Beloved Christians) that as men's doings Are twofold: good, or bad:
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They are good which proceed from faith, and are agreeable to the Law of God:
They Are good which proceed from faith, and Are agreeable to the Law of God:
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and they are euill, which proceed from infidelitie, and are repugnant to the Lawes of God:
and they Are evil, which proceed from infidelity, and Are repugnant to the Laws of God:
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So the motions of mens hearts are two-fold; either ioyfull, which concomitate good deedes; or sorrowfull, which alwayes accompany euill deedes.
So the motions of men's hearts Are twofold; either joyful, which concomitate good Deeds; or sorrowful, which always accompany evil Deeds.
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Hereupon it commeth to passe, that one Conscience may bee called good, another bad.
Hereupon it comes to pass, that one Conscience may be called good, Another bad.
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Now a good conscience, is a ioyfull motion of the heart, arising from a certaine knowledge of wel-doing: Now a good conscience, is a joyful motion of the heart, arising from a certain knowledge of welldoing:
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or it is the iudgement of the mind, grounded vpon knowledge concerning a mans good deeds, ministring ioy vnto him.
or it is the judgement of the mind, grounded upon knowledge Concerning a men good Deeds, ministering joy unto him.
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Hereupon Paul said, Our reioycing is this, the testimonie of a good conscience.
Hereupon Paul said, Our rejoicing is this, the testimony of a good conscience.
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Paul bended his wit, and will, and laboured earnestly to haue a good conscience towards God and man; Paul bent his wit, and will, and laboured earnestly to have a good conscience towards God and man;
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and he had such an one, and with it could truly say, I am pure from the blood of all men.
and he had such an one, and with it could truly say, I am pure from the blood of all men.
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And further, at his end, his conscience so comforted, strengthened, and emboldened him, that he without any scruple or hesitation, said, I haue fought a good fight, I haue finished my course, I haue kept the faith, &c. A good conscience makes a merrie heart,
And further, At his end, his conscience so comforted, strengthened, and emboldened him, that he without any scruple or hesitation, said, I have fought a good fight, I have finished my course, I have kept the faith, etc. A good conscience makes a merry heart,
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whiles wee liue, makes vs to sleepe more quietly, then if we layd our heades on a Doune-pillow:
while we live, makes us to sleep more quietly, then if we laid our Heads on a Doune-pillow:
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and when death approcheth, she causeth man not to feare to die;
and when death Approaches, she Causes man not to Fear to die;
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and then will not forsake him, when all worldly vanities and shadowes vanish & fade away:
and then will not forsake him, when all worldly vanities and shadows vanish & fade away:
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and yet she wil doe him the best seruice that she can; shee will plead for him, and witnesse with him.
and yet she will do him the best service that she can; she will plead for him, and witness with him.
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O what a treasure is a good conscience!
O what a treasure is a good conscience!
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She is as it were mount Tabor, a glimpse of glory vpon earth, a comfortresse of thy heart at the houre of death,
She is as it were mount Tabor, a glimpse of glory upon earth, a comfortress of thy heart At the hour of death,
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and a faithfull friend and witnesse, to stand by thee at the day of Iudgement, when thou shalt haue most need.
and a faithful friend and witness, to stand by thee At the day of Judgement, when thou shalt have most need.
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But an euill conscience is in this world, as it were, an hellish Hagge, an infernall Furie, euer tormenteth man, followeth him;
But an evil conscience is in this world, as it were, an hellish Hag, an infernal Fury, ever torments man, follows him;
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she alwayes keepeth a true record of all mans euill thoughts, words, and workes, troubleth man with direfull suggestions and temptations;
she always Keepeth a true record of all men evil thoughts, words, and works, Troubles man with direful suggestions and temptations;
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she is neuer at peace and quietnesse;
she is never At peace and quietness;
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she bringeth man to destruction, as it may appeare by the examples of Cain, Iudas, Arrius, and many others:
she brings man to destruction, as it may appear by the Examples of Cain, Iudas, Arius, and many Others:
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and yet she hath not done, but continuing an enemy, at the last Day will witnesse against a man all his sinnes:
and yet she hath not done, but Continuing an enemy, At the last Day will witness against a man all his Sins:
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his swearing, forswearing, lying, stealing, iniuries, oppressions, and all other his workes of the flesh and darknesse.
his swearing, forswearing, lying, stealing, injuries, oppressions, and all other his works of the Flesh and darkness.
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She will not, nor cannot forget them.
She will not, nor cannot forget them.
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For all mens faults are so perfectly knowne vnto her, and so firmely impressed in her, that shee is compared to a booke;
For all men's Faults Are so perfectly known unto her, and so firmly impressed in her, that she is compared to a book;
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a booke of remembrance, wherein all things are so perfectly recorded, that they cannot be forgotten.
a book of remembrance, wherein all things Are so perfectly recorded, that they cannot be forgotten.
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Iob saith, Thou hast sealed vp our sinnes in a bagge: Job Says, Thou hast sealed up our Sins in a bag:
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to shew the exact and strict kind of keeping of them against that Day of account:
to show the exact and strict kind of keeping of them against that Day of account:
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So that not an euill thought, not an euil word, not an euill deed, can be forgotten, they are all so surely recorded;
So that not an evil Thought, not an evil word, not an evil deed, can be forgotten, they Are all so surely recorded;
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and the time of opening this booke, and reading them ouer to the hearing of the world, is the day of Iudgement.
and the time of opening this book, and reading them over to the hearing of the world, is the day of Judgement.
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For then all mens faults shall be knowne, and in them that haue offended, they shall be punished.
For then all men's Faults shall be known, and in them that have offended, they shall be punished.
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1695
Foolish men and women think, that all their wicked thoughts, all their idle and euill words passe away with the wind: but it is not so:
Foolish men and women think, that all their wicked thoughts, all their idle and evil words pass away with the wind: but it is not so:
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1696
for in this booke they are written and recorded; and once the booke shall be opened, and thy secret sinnes discouered.
for in this book they Are written and recorded; and once the book shall be opened, and thy secret Sins discovered.
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1697
Now if we come to the liues of men and women, alasse, they are most wicked;
Now if we come to the lives of men and women, alas, they Are most wicked;
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1698
they are nothing else but a continuall practice of sinne.
they Are nothing Else but a continual practice of sin.
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1699
Well, let vs labour to keepe a good conscience, an vnblotted, and vnblurred booke, and then we shall preuent and escape the danger.
Well, let us labour to keep a good conscience, an unblotted, and vnblurred book, and then we shall prevent and escape the danger.
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1700
The booke and touchstone of the triall, whereby all our thoughts, words, and workes shall be examined and tried, is the Word of God:
The book and touchstone of the trial, whereby all our thoughts, words, and works shall be examined and tried, is the Word of God:
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1701
it is (I say) the Rule and Line, by which they ought to be leuelled, squared, and wrought by.
it is (I say) the Rule and Line, by which they ought to be leveled, squared, and wrought by.
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1702
The Apostle Paul saith, That at the day of Iudgement, God shall iudge the secrets of men by Iesus Christ, according to his Gospel:
The Apostle Paul Says, That At the day of Judgement, God shall judge the secrets of men by Iesus christ, according to his Gospel:
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1703
he meaneth that Gospel whereof he was a preacher, not an authour. Our thoughts, words, and workes must be tryed by the Word of God.
he means that Gospel whereof he was a preacher, not an author. Our thoughts, words, and works must be tried by the Word of God.
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1704
If therefore our thoughts, words, and workes are not agreeable to the Word of God, to Gods rules and commandements, they are as odious, distastefull,
If Therefore our thoughts, words, and works Are not agreeable to the Word of God, to God's rules and Commandments, they Are as odious, distasteful,
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1705
and vnpleasing vnto the Lord, as the offering vp of brused things were in the time of the Law.
and unpleasing unto the Lord, as the offering up of Bruised things were in the time of the Law.
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1706
Therefore let the Word of God (O man) be a lanterne to thy feet,
Therefore let the Word of God (Oh man) be a lantern to thy feet,
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1707
and a light vnto thy pathes, that thou mayest not wander out of the old ancient wayes of the Lord,
and a Light unto thy paths, that thou Mayest not wander out of the old ancient ways of the Lord,
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1708
but goe the straight wayes to Heauen, alwayes directing thy steps by this Word of God.
but go the straight ways to Heaven, always directing thy steps by this Word of God.
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1709
When the poore wretched sinner, accused by his own thoughts, is found culpable in his words and workes,
When the poor wretched sinner, accused by his own thoughts, is found culpable in his words and works,
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1710
and is conuicted by euident and plaine testimonies (as before) because he made no conscience of his wayes,
and is convicted by evident and plain testimonies (as before) Because he made no conscience of his ways,
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1711
and neuer directed his goings according to the Word of God: behold in what lamentable case he shall stand in:
and never directed his goings according to the Word of God: behold in what lamentable case he shall stand in:
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1712
For aboue him he shall haue the Iudge offended for his wickednesse: beneath him, the burning pit of Hell open, and boyling, ready to swallow him vp: For above him he shall have the Judge offended for his wickedness: beneath him, the burning pit of Hell open, and boiling, ready to swallow him up:
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1713
on his right hand, his sinnes accusing:
on his right hand, his Sins accusing:
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1714
on his left hand, the Diuels, as it were Iaylors, and Executioners, ready to execute Gods Sentence vpon him:
on his left hand, the Devils, as it were Jailors, and Executioners, ready to execute God's Sentence upon him:
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1715
within him, his conscience shall gnaw him, paine him, grieue him, and testifie against him: before him, iudgement without mercy; behinde him, his euill life:
within him, his conscience shall gnaw him, pain him, grieve him, and testify against him: before him, judgement without mercy; behind him, his evil life:
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1716
on euery side, all damned soules bewailing, and which way soeuer you cast your eyes, you shall behold a burning fire.
on every side, all damned Souls bewailing, and which Way soever you cast your eyes, you shall behold a burning fire.
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1717
O consider this, ye that forget God, lest hee teare you in pieces, and there be none to deliuer you. Oh Consider this, you that forget God, lest he tear you in Pieces, and there be none to deliver you.
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1718
The iust Iudge will pronounce sentence righteously, both of the Sheepe on his right hand, and Goates on his left hand, of both godly, and vngodly; iust, and vniust; faithfull, and vnfaithfull. The just Judge will pronounce sentence righteously, both of the Sheep on his right hand, and Goats on his left hand, of both godly, and ungodly; just, and unjust; faithful, and unfaithful.
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1719
Sentence shall bee giuen of the godly, according to the Gospel, not onely offering, but now giuing saluation to Gods faithfull children, by the merits of Iesus Christ.
Sentence shall be given of the godly, according to the Gospel, not only offering, but now giving salvation to God's faithful children, by the merits of Iesus christ.
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1720
And the sentence will bee a kinde inuitation, or rather receiuing to ioy, in these words.
And the sentence will be a kind invitation, or rather receiving to joy, in these words.
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1721
Come ye blessed of my Father, inherite the Kingdome prepared for you from the beginning of the world, &c. Come you blessed of my Father, inherit the Kingdom prepared for you from the beginning of the world, etc.
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1722
On the contrary, sentence shall be giuen of the Goates, of the wicked and vngodly on the Iudges left hand, according to the rigour of the Law, with all it maledictions, tortures,
On the contrary, sentence shall be given of the Goats, of the wicked and ungodly on the Judges left hand, according to the rigour of the Law, with all it maledictions, tortures,
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1723
and torments, then presently to be put in execution against a lewd liuer: these shall then indure their deserued endlesse punishments.
and torments, then presently to be put in execution against a lewd liver: these shall then endure their deserved endless punishments.
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1724
The Sentence against these is, Depart ye cursed, into euerlasting fire, prepared for the Diuell and his Angels, &c. All this is ratified with a clause of an irreuocable sentence, to wit, These shall goe into euerlasting paine, &c. Of these paines of Hell,
The Sentence against these is, Depart you cursed, into everlasting fire, prepared for the devil and his Angels, etc. All this is ratified with a clause of an irrevocable sentence, to wit, These shall go into everlasting pain, etc. Of these pains of Hell,
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1725
as also of the ioyes of Heauen, I had thought to haue written:
as also of the Joys of Heaven, I had Thought to have written:
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1726
that by the consideration of the one, the wicked may bee deterred from sinning, and so auoid the punishment;
that by the consideration of the one, the wicked may be deterred from sinning, and so avoid the punishment;
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1727
and by the consideration of the other, they may be allured to well doing, to seeke those things that are aboue,
and by the consideration of the other, they may be allured to well doing, to seek those things that Are above,
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1728
and tread the straight way that leadeth to euerlasting life.
and tread the straight Way that leads to everlasting life.
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1729
But hauing spent so much time already, as I could well spare, I will end for this present, promising (if my labours are accepted,
But having spent so much time already, as I could well spare, I will end for this present, promising (if my labours Are accepted,
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1730
and God granteth time of life to performe it) that I will write of the same at some other conuenient time.
and God grants time of life to perform it) that I will write of the same At Some other convenient time.
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1731
I will therefore now end, praying all Christians to listen to the exhortation following: Beloued, let vs prepare our selues for this iudgement dayly and euery moment.
I will Therefore now end, praying all Christians to listen to the exhortation following: beloved, let us prepare our selves for this judgement daily and every moment.
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1732
Let the commandement of the Lord stirre vs vp to watch, prouide, and be in a readinesse.
Let the Commandment of the Lord stir us up to watch, provide, and be in a readiness.
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1733
Let your loynes bee girded about, and your lights burning, and yee your selues like vnto men that wait for their Master when he will returne from the wedding, that when he commeth and knocketh, they may open vnto him immediately. Let your loins be girded about, and your lights burning, and ye your selves like unto men that wait for their Master when he will return from the wedding, that when he comes and knocketh, they may open unto him immediately.
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1734
Blessed are those seruants, whom the Lord when he commeth, shall finde waking, &c. Let the example of the sudden floud proposed by Peter, strike a care into vs, Blessed Are those Servants, whom the Lord when he comes, shall find waking, etc. Let the Exampl of the sudden flood proposed by Peter, strike a care into us,
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1735
and make vs afraid to be secure.
and make us afraid to be secure.
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1736
Let the consideration of the High Iudge, which iudgeth with iustice and equitie all men of euery order, age and kinde, make vs prepare our selues against this day.
Let the consideration of the High Judge, which Judgeth with Justice and equity all men of every order, age and kind, make us prepare our selves against this day.
vvb dt n1 pp-f dt j n1, r-crq vvz p-acp n1 cc n1 d n2 pp-f d n1, n1 cc n1, vvb pno12 vvi po12 n2 p-acp d n1.
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1737
Let the signes now accomplished, and fulfilled, make vs fully resolued that the Day is at hand,
Let the Signs now accomplished, and fulfilled, make us Fully resolved that the Day is At hand,
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1738
and strike a care into vs to bee prepared against the Lords comming.
and strike a care into us to be prepared against the lords coming.
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1739
Let the vncertaine houre to vs when it shall come, and yet certain that once it will come,
Let the uncertain hour to us when it shall come, and yet certain that once it will come,
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1740
and sooner then we thinke, make vs obseruant and watchfull.
and sooner then we think, make us observant and watchful.
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1741
To conclude, let the execution it selfe, to wit, euerlasting rewards, and euerlasting punishments, wanting all ease and mitigation of torments, strike a feare in vs not to offend,
To conclude, let the execution it self, to wit, everlasting rewards, and everlasting punishments, wanting all ease and mitigation of torments, strike a Fear in us not to offend,
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1742
and make vs carefull to please God.
and make us careful to please God.
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1743
For God, as the Apostle hath, will render vengeance in flaming fire, to them which know him not, For God, as the Apostle hath, will render vengeance in flaming fire, to them which know him not,
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1744
and that obey not the Gospel of our Lord Iesus Christ:
and that obey not the Gospel of our Lord Iesus christ:
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1745
Which shall bee punished with euerlasting damnation from the presence of the Lord, and from the glory of his power,
Which shall be punished with everlasting damnation from the presence of the Lord, and from the glory of his power,
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1746
when he shall come to be glorified in his Saints, and to be made maruellous in all them that beleeue. when he shall come to be glorified in his Saints, and to be made marvelous in all them that believe.
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1747
Let vs prepare our selues against that Day;
Let us prepare our selves against that Day;
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1748
wherein Mundi gloria finienda est, that is, the glory of the world must take his end: wherein Mundi gloria finienda est, that is, the glory of the world must take his end:
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1749
I say, against that day and time, which shall take tardy in deceitfull securitie many,
I say, against that day and time, which shall take tardy in deceitful security many,
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1750
and therefore compared to the comming in of the Floud, in the dayes of Noah; and to the comming of a Thiefe.
and Therefore compared to the coming in of the Flood, in the days of Noah; and to the coming of a Thief.
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1751
If a band of men should enter into a Citie, and begin to destroy with fire and sword, would not euery man tremble and quake? If we thus feare our mortall enemies,
If a band of men should enter into a city, and begin to destroy with fire and sword, would not every man tremble and quake? If we thus Fear our Mortal enemies,
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1752
and the hand of man, what shall wee doe, when as the fearefull Trumpet shall sound from Heauen,
and the hand of man, what shall we do, when as the fearful Trumpet shall found from Heaven,
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1753
and at that voice of the Archangell more cleere and shrill then any Trumpet;
and At that voice of the Archangel more clear and shrill then any Trumpet;
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1754
all the whole world shall rumble? when we shall see not weapons made with hands,
all the Whole world shall rumble? when we shall see not weapons made with hands,
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1755
but the whole powers of Heauen to be mooued, and to threaten vengeance vnto vs. If a man-slayer,
but the Whole Powers of Heaven to be moved, and to threaten vengeance unto us If a manslayer,
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1756
or any other wicked person, of whom punishment were to be taken by the iudgement of an earthly Iudge, will tremble,
or any other wicked person, of whom punishment were to be taken by the judgement of an earthly Judge, will tremble,
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1757
and quake, at the sight of the Iudge, and others standing about in iudgement, and at the bloudy hand of the Hangman,
and quake, At the sighed of the Judge, and Others standing about in judgement, and At the bloody hand of the Hangman,
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1758
or Tormenter, although he know that his end will bee but short:
or Tormenter, although he know that his end will be but short:
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1759
then (beloued) consider what shame, feare, dolour, and griefe will bee at the Day of Iudgement,
then (Beloved) Consider what shame, Fear, dolour, and grief will be At the Day of Judgement,
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1760
when all the euils and sorrowes, that can bee imagined and deuised, shall bee broached, and ready to be inflicted vpon the wicked men of this world.
when all the evils and sorrows, that can be imagined and devised, shall be broached, and ready to be inflicted upon the wicked men of this world.
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1761
These, and many other euils shall befall them which are holden with many cares of this world,
These, and many other evils shall befall them which Are held with many Cares of this world,
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1762
and thinke not of this last end of all things.
and think not of this last end of all things.
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1763
But we which repent, beleeue, and thinke of Christs comming, conceiue ioy, and wish for his comming,
But we which Repent, believe, and think of Christ coming, conceive joy, and wish for his coming,
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1764
as the certaine time of our Redemption, and reward, saying, Come, Lord Iesu, Come.
as the certain time of our Redemption, and reward, saying, Come, Lord Iesu, Come.
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1765
To this Lord Iesus, together with the Father and the Holy Ghost, three Persons, in one Essence, be rendered all honour,
To this Lord Iesus, together with the Father and the Holy Ghost, three Persons, in one Essence, be rendered all honour,
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1766
and glory, power, and seruice, in Heauen, and in Earth, henceforth and for euer. Amen. FINIS.
and glory, power, and service, in Heaven, and in Earth, henceforth and for ever. Amen. FINIS.
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