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Iob. 1.7.8.
Job 1.7.8.
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7 Then the Lord said vnto Satan, Whence commest thou? And Satan answered the Lord, saying, From compassing the earth to and fro, and from walking in it.
7 Then the Lord said unto Satan, Whence Comest thou? And Satan answered the Lord, saying, From compassing the earth to and from, and from walking in it.
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8 And the Lord said vnto Satan, Hast thou not considered my seruant Iob, how none is like him in the earth? an vpright man, one that feareth God and eschueth euill.
8 And the Lord said unto Satan, Hast thou not considered my servant Job, how none is like him in the earth? an upright man, one that fears God and eschueth evil.
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I Haue spoken of the question alredie, now of the answere, Compassing heere doth signifie tempting,
I Have spoken of the question already, now of the answer, Compassing Here does signify tempting,
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& the Earth doth signifie all the people of the earth: as if he should saie, I come from tempting all men.
& the Earth does signify all the people of the earth: as if he should say, I come from tempting all men.
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It is some vantage vnto vs to heare that the Spaniards are comming before they come,
It is Some vantage unto us to hear that the Spanish Are coming before they come,
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and what number they haue, and how they are appoynted, that wee may leuie our forces accordingly.
and what number they have, and how they Are appointed, that we may levy our forces accordingly.
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But beloued, there is a greater aduersarie then the Spaniarde, which brings in the Spaniards, your aduersarie the deuill.
But Beloved, there is a greater adversary then the Spaniard, which brings in the Spanish, your adversary the Devil.
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It is good for vs to heare when he comes, that wee may bee in a readines against him, as we prepare against them.
It is good for us to hear when he comes, that we may be in a readiness against him, as we prepare against them.
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Therefore this Scripture, and this time accord well. In Reuelation 12.10. the deuill is called an accuser, and now I am an accuser of the accuser:
Therefore this Scripture, and this time accord well. In Revelation 12.10. the Devil is called an accuser, and now I am an accuser of the accuser:
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he accuseth vs to God, & God accuseth him to vs, that when hee comes like an angell,
he Accuseth us to God, & God Accuseth him to us, that when he comes like an angel,
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yet wee may say to him like Christ, Auoide Satan. First geue me leaue to say vnto you as Christ said vnto his disciples, Take heed how you heare, for that which I am to speake vnto you of the deuill, the deuill would not haue you heare:
yet we may say to him like christ, Avoid Satan. First give me leave to say unto you as christ said unto his Disciples, Take heed how you hear, for that which I am to speak unto you of the Devil, the Devil would not have you hear:
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and therefore as hee is here called a Compasser, so hee will compasse your eyes with shewes,
and Therefore as he is Here called a Compasser, so he will compass your eyes with shows,
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and your eares with soundes, and your sences with sleepe, and your thoughtes with fansies,
and your ears with sounds, and your Senses with sleep, and your thoughts with fancies,
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and all to hinder you from hearing while the articles are against him, and after I haue spoken, hee will compasse you againe with businesse,
and all to hinder you from hearing while the Articles Are against him, and After I have spoken, he will compass you again with business,
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and cares, and pleasures, and quarrels, to make you forget that which you haue heard,
and Cares, and pleasures, and quarrels, to make you forget that which you have herd,
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as hee hath made you forgette that which ye haue heard before, or els to contemne it,
as he hath made you forget that which you have herd before, or Else to contemn it,
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as though you might doe well without it:
as though you might do well without it:
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as hee hath compassed them which doe walke in the streetes while the voice of God soundeth in the Churches as they passe by:
as he hath compassed them which do walk in the streets while the voice of God soundeth in the Churches as they pass by:
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therefore before euerie Sermon yee had neede to remember Christes lesson, Take heed how you heare. Now to the matter.
Therefore before every Sermon ye had need to Remember Christ's Lesson, Take heed how you hear. Now to the matter.
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Satan from whence commest thou? I come from compassing the earth. Here the deuill is called in like a Iayler, which keepes some in perpetuall prison,Satan from whence Comest thou? I come from compassing the earth. Here the Devil is called in like a Jailer, which keeps Some in perpetual prison,
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and some are bailed, and some returne to prison againe, and some are executed. They which sinne fearefullie, stay as it were about the Prison, but are not bounde:
and Some Are bailed, and Some return to prison again, and Some Are executed. They which sin fearfully, stay as it were about the Prison, but Are not bound:
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they which sinne wittinglie are vnder lock, they which sinne greedely, are vnder locke and boltes, they which die in their sin, are like them which are condemned, this is the bondage which we haue brought our selues vnto for a fair apple.
they which sin wittingly Are under lock, they which sin greedily, Are under lock and bolts, they which die in their since, Are like them which Are condemned, this is the bondage which we have brought our selves unto for a fair apple.
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When the tempter ouercame vs, we vvere remoued out of paradise, where we were seated:
When the tempter overcame us, we were removed out of paradise, where we were seated:
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when wee haue ouercome the tempter, wee shall bee translated into heauen, where hee was seated, heauen dore was wide,
when we have overcome the tempter, we shall be translated into heaven, where he was seated, heaven door was wide,
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and the vvaie vvas broade before the rebellion, but when weeknockt at the cannell doore,
and the Way was broad before the rebellion, but when weeknockt At the Channel door,
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then the good doore was shutte, heauen is large, but the vvaie to heauen muste bee narrovve,
then the good door was shut, heaven is large, but the Way to heaven must be narrow,
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therefore God hath set our enemies in the gate to fight vvith vs before wee enter, that this saying might be verified, The kingdome of heauen is caught by violence:
Therefore God hath Set our enemies in the gate to fight with us before we enter, that this saying might be verified, The Kingdom of heaven is caught by violence:
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so soone as vve rise in the morning vvee goe forth to fight vvith tvvo mightie giants, the vvorld and the deuill,
so soon as we rise in the morning we go forth to fight with tvvo mighty Giants, the world and the Devil,
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and vvhom doe vvee take vvith v• but a traitor? this brittle flesh vvhich i• readie to yeeld vs vp to the enimie at euerie assault, onely he vvhich sufferet• Satan to compasse vs, doeth staie him from destroying vs. When God asked Caine, vvhere is thy brother? Caine lyed and said, I cannot tell.
and whom doe we take with v• but a traitor? this brittle Flesh which i• ready to yield us up to the enemy At every assault, only he which sufferet• Satan to compass us, doth stay him from destroying us When God asked Cain, where is thy brother? Cain lied and said, I cannot tell.
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When God asked Sarah vvhy she laughed? Sarah lied and said, I laughed not:
When God asked Sarah why she laughed? Sarah lied and said, I laughed not:
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but vvhen God asked the deuil from whence he came, hee aunsvvered truely, I come from compassing the earth, and yet hee vvhich speaketh truth himselfe, taught them to lie,
but when God asked the Devil from whence he Come, he answered truly, I come from compassing the earth, and yet he which speaks truth himself, taught them to lie,
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as hee is called the father of liers, because hee teacheth all others to lie.
as he is called the father of liers, Because he Teaches all Others to lie.
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Hovve then? Was Caine vvorse then the deuill, because he lied and the other tolde truth.
How then? Was Cain Worse then the Devil, Because he lied and the other told truth.
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By this you may see that carnall men doe not knovv so much of God as the verie deuill knovveth,
By this you may see that carnal men do not know so much of God as the very Devil Knoweth,
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for he knevv that GOD could tell vvhere he had bin, but Caine doubted vvhether God could tel what he had done,
for he knew that GOD could tell where he had been, but Cain doubted whether God could tell what he had done,
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and therefore he made a lie.
and Therefore he made a lie.
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Thus, thus the deuill teacheth his schollers to doe worse sometimes then hee will do himselfe,
Thus, thus the Devil Teaches his Scholars to do Worse sometime then he will do himself,
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euen as he would bring them (if it were possible) into a worse plight then he is himselfe.
even as he would bring them (if it were possible) into a Worse plighted then he is himself.
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The deuils faith cannot saue vs, no more then it can saue him, the deuils knowledge cannot conuert vs, no more then it doth conuert him,
The Devils faith cannot save us, no more then it can save him, the Devils knowledge cannot convert us, no more then it does convert him,
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and yet he would not haue men beleeue, that which he beleeueth himselfe, nor haue vs vnderstand so much as he vnderstandeth him self:
and yet he would not have men believe, that which he Believeth himself, nor have us understand so much as he understandeth him self:
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for if Cain had vnderstood so much as he, that God knew whether hee lied or no, hee would haue answered God trulie,
for if Cain had understood so much as he, that God knew whither he lied or no, he would have answered God truly,
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as Satan did, but the deuill knew that there was no dissembling with God, who knowes what he asks before he asks,
as Satan did, but the Devil knew that there was no dissembling with God, who knows what he asks before he asks,
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therfore he told troth to God, though hee lie to man: for to lie vnto him which knoweth, is as if one should lie to himselfe,
Therefore he told troth to God, though he lie to man: for to lie unto him which Knoweth, is as if one should lie to himself,
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but Caine was not so wel learned, he thought peraduenture yet God might vnderstand his murther,
but Cain was not so well learned, he Thought Peradventure yet God might understand his murder,
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as a theese suspecteth in his heart that the iudge may know his theft:
as a these suspects in his heart that the judge may know his theft:
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but he douted whether God did know it, & therefore he denied it like one which is guiltie,
but he doubted whither God did know it, & Therefore he denied it like one which is guilty,
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but thinkes that if hee confesse, hee shal be hanged, and therfore though euidence and witnesse accuse them,
but thinks that if he confess, he shall be hanged, and Therefore though evidence and witness accuse them,
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yet you see many which will not accuse themselues.
yet you see many which will not accuse themselves.
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From compassing the earth. He which was called Satan before, which signifieth an aduersary, is here said to compas the earth:From compassing the earth. He which was called Satan before, which signifies an adversary, is Here said to compass the earth:
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which is to saie, beeing put together, an aduersarie compasseth the earth, and therfore let the earth beware like a Citie which is besieged with the aduersarie.
which is to say, being put together, an adversary Compasseth the earth, and Therefore let the earth beware like a city which is besieged with the adversary.
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The deuill hath mo names then anie Prince hath titles, some GOD hath giuen to him,
The Devil hath more names then any Prince hath titles, Some GOD hath given to him,
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and some hee hath giuen to himselfe:
and Some he hath given to himself:
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but this is to be noted in the deuils names, that hee neuer called himself a lier,
but this is to be noted in the Devils names, that he never called himself a liar,
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nor a tempter, nor an accuser, nor a slanderer, nor a deceiuer, nor a deuourer, nor a murderer, nor a master, nor an aduersarie, nor a viper, nor a lion,
nor a tempter, nor an accuser, nor a slanderer, nor a deceiver, nor a devourer, nor a murderer, nor a master, nor an adversary, nor a viper, nor a Lion,
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nor a dragon, nor a wolfe, nor a cockatrice, nor a serpent. But when Christ asked him his name, hee calleth himselfe Legion, which importes a multitude,
nor a dragon, nor a wolf, nor a cockatrice, nor a serpent. But when christ asked him his name, he calls himself Legion, which imports a multitude,
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as if hee shoulde bragge of his number, and here he cals himselfe in effect the compasser of the earth,
as if he should brag of his number, and Here he calls himself in Effect the compasser of the earth,
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as if he should brag of his power.
as if he should brag of his power.
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And in the fourth Chapter of Luke & sixt verse, hee calleth himselfe the possesser of the earth,
And in the fourth Chapter of Luke & sixt verse, he calls himself the possesser of the earth,
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as if hee should brag of his possessions, and in the same hee calleth himselfe the quier of the earth,
as if he should brag of his possessions, and in the same he calls himself the quire of the earth,
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as if should brag of his liberalitie.
as if should brag of his liberality.
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Thus he vvhich is euill it selfe, doth shun the name, because he would not be hated,
Thus he which is evil it self, does shun the name, Because he would not be hated,
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and therefore no maruell if men call euill good, and would bee counted honest, though they be neuer so lewd, for so vvill the deuill:
and Therefore no marvel if men call evil good, and would be counted honest, though they be never so lewd, for so will the Devil:
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but as God neuer called the deuill but by those names vvhich the deuil hated,
but as God never called the Devil but by those names which the Devil hated,
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so he neuer calleth sinners by those names which they call themselues, for if you obserue the Scripture, there is no name of the deuil,
so he never calls Sinners by those names which they call themselves, for if you observe the Scripture, there is no name of the Devil,
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but in some place of Scripture or other the wicked are caled by the same name, he is called a liar, & they are called liars:
but in Some place of Scripture or other the wicked Are called by the same name, he is called a liar, & they Are called liars:
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he is called a tempter, & they are called tempters: he is called a murderer, & they are called murderers:
he is called a tempter, & they Are called tempters: he is called a murderer, & they Are called murderers:
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he is called a slanderer, and they are called slanderers: he is called a viper, & they are called vipers:
he is called a slanderer, and they Are called slanderers: he is called a viper, & they Are called vipers:
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he is called a lion, & they are called lions: he is called a wolf and they are called vvolues:
he is called a Lion, & they Are called Lions: he is called a wolf and they Are called wolves:
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he is called a serpent, and they are called serpents.
he is called a serpent, and they Are called Serpents.
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Thus God wold they that shalbe damned shoulde haue the name of him which is damned, to put thē in minde.
Thus God would they that shall damned should have the name of him which is damned, to put them in mind.
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Now none of the deuils names are in the booke of life;
Now none of the Devils names Are in the book of life;
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and therefore liars, & tempters, and slanderers, and murderers, and defamers are not, therefore these are the deuils names.
and Therefore liars, & tempters, and slanderers, and murderers, and defamers Are not, Therefore these Are the Devils names.
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This I note to shevv you hovv deadly God doth hate sinne, that neither the deuill nor his followers coulde euer get a good name of him,
This I note to show you how deadly God does hate sin, that neither the Devil nor his followers could ever get a good name of him,
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for all his compassing, he could neuer compas this, to shuffle any praise of himself into this booke of life,
for all his compassing, he could never compass this, to shuffle any praise of himself into this book of life,
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for he doth not compasse heauen, but earth, though he would compas both, the deuil himselfe doth tel vs here, that he compasseth,
for he does not compass heaven, but earth, though he would compass both, the Devil himself does tell us Here, that he Compasseth,
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& he telleth vs not why hee compasseth, but his name Satan that went before, which hee spake not of, doth tell vs why he compasseth.
& he Telleth us not why he Compasseth, but his name Satan that went before, which he spoke not of, does tell us why he Compasseth.
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Because it signifies an aduersarie, it giueth vs to vnderstande that hee compasseth the earth like an aduersarie.
Because it signifies an adversary, it gives us to understand that he Compasseth the earth like an adversary.
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God doth compas the earth like a wall to defend it: the deuill compasseth the earth like an enemie to besiege it.
God does compass the earth like a wall to defend it: the Devil Compasseth the earth like an enemy to besiege it.
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For enemie is his name, he is enuie euen to the name. Three things I note:
For enemy is his name, he is envy even to the name. Three things I note:
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wherfore the deuill may bee saide to compasse the earth. First, because hee tempteth all men.
Wherefore the Devil may be said to compass the earth. First, Because he tempts all men.
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Secondly, because hee tempteth to all sinnes. Thirdly, because he tempteth by all meanes:
Secondly, Because he tempts to all Sins. Thirdly, Because he tempts by all means:
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So that whosoeuer sinneth, wherein soeuer he offendeth, whereby so euer hee is allured, the sin,
So that whosoever Sinneth, wherein soever he offends, whereby so ever he is allured, the since,
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and the sinner, and the baite, are compassed, and contriued by this Archpolitique, which calles himselfe a Compasser.
and the sinner, and the bait, Are compassed, and contrived by this Archpolitique, which calls himself a Compasser.
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Many haue their names for naught, because they doe nothing for them, like Labans images, which were called Gods, though they were but blocks:
Many have their names for nought, Because they do nothing for them, like Labans Images, which were called God's, though they were but blocks:
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but the deuill deserues his names, he is not called a tempter, and a lyer,
but the Devil deserves his names, he is not called a tempter, and a liar,
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and a slaunderer, and an accuser, and a deceiuer, and a murtherer, and a compasser in vaine,
and a slanderer, and an accuser, and a deceiver, and a murderer, and a compasser in vain,
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like Saint George. which is alwaies on horse-backe, and neuer rides: but hee would doe more then by his office hee is bound to.
like Saint George. which is always on horseback, and never rides: but he would do more then by his office he is bound to.
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Other are called officers because they haue an office: but hee is called enemie because he sheweth his enuie.
Other Are called Officers Because they have an office: but he is called enemy Because he shows his envy.
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Other are called Iusticers, because they should doe iustice: but hee is called a tempter because he practiseth temptations.
Other Are called Justicers, Because they should do Justice: but he is called a tempter Because he Practiseth temptations.
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Other are called pastors because they should feede: but he is called a deuourer because he doth deuour:
Other Are called Pastors Because they should feed: but he is called a devourer Because he does devour:
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and we call him a Compasser, because that he doth compasse.
and we call him a Compasser, Because that he does compass.
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Euer since hee fell from heauen hee hath liued like Cain, which cannot rest in a place,
Ever since he fell from heaven he hath lived like Cain, which cannot rest in a place,
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but is a runnagate ouer the earth, from dore to dore, from man to man, begging for sinnes as the starued soule begges for bread.
but is a runagate over the earth, from door to door, from man to man, begging for Sins as the starved soul begs for bred.
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He wold haue dwelt in heauen, and not been compassing the earth, he should haue sung with the Angels,
He would have dwelled in heaven, and not been compassing the earth, he should have sung with the Angels,
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& not bin quareling with mē, but he hath changed his calling, & is become a cōpasser, that is, to laie fetters vpō men,
& not been quarreling with men, but he hath changed his calling, & is become a compasser, that is, to lay fetters upon men,
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as God hath fettered him, left they should ascend to the place from whence he is fallen.
as God hath fettered him, left they should ascend to the place from whence he is fallen.
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Therefore in this the Lier spake trueth, when he said, I come from compassing the earth :
Therefore in this the Liar spoke truth, when he said, I come from compassing the earth:
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as if he shoulde say to God, I come from the slaughter of thy seruants, not to aske forgeuenes for all the soules which he hath slaine alredie,
as if he should say to God, I come from the slaughter of thy Servants, not to ask forgiveness for all the Souls which he hath slain already,
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but to get a commission that God would make him knight Marshal ouer the world, to slay and kil as many as he hated:
but to get a commission that God would make him knight Marshal over the world, to slay and kill as many as he hated:
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like the bramble, which sette it selfe on fire first, and then fiered all the wood.
like the bramble, which Set it self on fire First, and then fired all the wood.
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Peter describing the deuils walke, saith that he goeth about: The deuil saith that he goeth a compassing.Peter describing the Devils walk, Says that he Goes about: The Devil Says that he Goes a compassing.
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Peter puts in, seeking whom he may deuour : the deuil leaues out deuour, and sayth no more, but that he compasseth.Peter puts in, seeking whom he may devour: the Devil leaves out devour, and say no more, but that he Compasseth.
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This circular walke is particular to the deuill, and therefore may be called the deuils circuite.
This circular walk is particular to the Devil, and Therefore may be called the Devils circuit.
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All other creatures goe forward, but the diuil goeth about, which may well be applied to the craftie deuil,
All other creatures go forward, but the Devil Goes about, which may well be applied to the crafty Devil,
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because to goe about, is commonly taken to vndermine: when he meaneth he wil destroy you, then we say he will compasse you:
Because to go about, is commonly taken to undermine: when he means he will destroy you, then we say he will compass you:
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so when the deuil compasseth, then beware least he deuoure.
so when the Devil Compasseth, then beware lest he devour.
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For the deuill goeth about men, as the Fowler goeth about the larke, to snare her;
For the Devil Goes about men, as the Fowler Goes about the lark, to snare her;
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as the thief goeth about the house, to robbe it; as the iuie goeth about the oake, to kil it.
as the thief Goes about the house, to rob it; as the ivy Goes about the oak, to kill it.
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The deuils walk is a siege, which goeth about but to find an issue to goe in:
The Devils walk is a siege, which Goes about but to find an issue to go in:
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for he goeth about but vntill he can gette in to be a possessor. He is content to be a compasser.
for he Goes about but until he can get in to be a possessor. He is content to be a compasser.
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The first name the deuill hath in Scripture, is a Serpent, he is a Serpent, and so are his waies like a serpent, which windeth himselfe like a circle.
The First name the Devil hath in Scripture, is a Serpent, he is a Serpent, and so Are his ways like a serpent, which windeth himself like a circle.
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As God is said to make an hedge about men, so here the deuill is saide to make an hedge about men:
As God is said to make an hedge about men, so Here the Devil is said to make an hedge about men:
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but this is an hedge of temptations, and that is an hedge against temptations.
but this is an hedge of temptations, and that is an hedge against temptations.
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As Dauid saith the Angels compasse vs, so might he say the deuils compasse vs. Satan compasseth, and man is compassed.
As David Says the Angels compass us, so might he say the Devils compass us Satan Compasseth, and man is compassed.
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Satan is like the circumference, and man is, as it were, the Centre: that is, temptations goe round about him, and hee dwelleth in the middest of them. Thus much of Compassing: now what hee doeth compasse.
Satan is like the circumference, and man is, as it were, the Centre: that is, temptations go round about him, and he dwells in the midst of them. Thus much of Compassing: now what he doth compass.
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I come from Compassing the Earth. I come from Compassing the Earth.
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This is the diuils pilgrimage, from one end of the earth to the other, and then to the other againe,
This is the Devils pilgrimage, from one end of the earth to the other, and then to the other again,
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and then backe againe, like a wandering Marchant, which seeketh his trafficke where hee can speede cheapest.
and then back again, like a wandering Merchant, which seeks his traffic where he can speed cheapest.
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I haue hearde of some trauellers which haue gon about the earth, but I neuer heard of any that had seene all partes of the earth but this olde Pilgrime Satan, which hath beene in heauen,
I have heard of Some travellers which have gone about the earth, but I never herd of any that had seen all parts of the earth but this old Pilgrim Satan, which hath been in heaven,
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and in Paradise, and in the earth, and in the sea, and in hell, and yet hath not done his walke,
and in Paradise, and in the earth, and in the sea, and in hell, and yet hath not done his walk,
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but like the Sunne which courseth, about the earth euerie day: so there is no day but Satan seeth euerie man vpon earth:
but like the Sun which courseth, about the earth every day: so there is no day but Satan sees every man upon earth:
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as a compasse hath no end, so he makes no ende of compassing.
as a compass hath no end, so he makes no end of compassing.
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Because hee is such a compasser of the world, therefore Paul calleth him The God of this worlde, not a peece of the worlde,
Because he is such a compasser of the world, Therefore Paul calls him The God of this world, not a piece of the world,
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as Englande, or Irelande, or Fraunce, or Germanie, or Spaine, but of the world, that is, of al the countries,
as England, or Ireland, or France, or Germany, or Spain, but of the world, that is, of all the countries,
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and cities, and townes, and villages, & houses:
and cities, and Towns, and villages, & houses:
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The Pope talkes of his kingdome, how many prouinces are vnder his dominion, but the deuils circuit is greater then the Popes:
The Pope talks of his Kingdom, how many Provinces Are under his dominion, but the Devils circuit is greater then the Popes:
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one woulde think that he could neuer tende halfe his flock, because he is vicar of so great a monarchie,
one would think that he could never tend half his flock, Because he is vicar of so great a monarchy,
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and yet he is neuer non resident.
and yet he is never non resident.
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You may see his steps euerie where so brim and fresh, as thogh they were printed in ashes,
You may see his steps every where so brim and fresh, as though they were printed in Ashes,
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if God make you see your countrie naked, your temples desolate, your cities ruined, your houses spoiled, you will say the Spaniards haue been here:
if God make you see your country naked, your Temples desolate, your cities ruined, your houses spoiled, you will say the Spanish have been Here:
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so when you see your mindes corrupted, your hearts hardened, your willes peruerted, your charitie cooled, your iudges bribers, your rulers persecutors, your lawiers brablers, your marchantes vsurers, your landlords extortioners, your patrones symonistes, your pastors loyterers, you may say the deuill hath beene here.
so when you see your minds corrupted, your hearts hardened, your wills perverted, your charity cooled, your judges bribers, your Rulers persecutors, your Lawyers brabblers, your Merchants usurers, your landlords extortioners, your patroness Simonists, your Pastors loiterers, you may say the Devil hath been Here.
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Seeing then these weedes grow in euerie ground, you may beare the deuill witnes that hee doth compasse all the earth.
Seeing then these weeds grow in every ground, you may bear the Devil witness that he does compass all the earth.
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If a man loue his frend, he will say, I will goe an hundred miles to doe him good:
If a man love his friend, he will say, I will go an hundred miles to do him good:
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but if the deuill hate a man, he will goe a thousand miles to do him hurt.
but if the Devil hate a man, he will go a thousand miles to do him hurt.
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The deuil doth not goe his progresse like a king, onlie for delight, but all the way as he goeth, Peter saith, He seeketh whom he may deuour.
The Devil does not go his progress like a King, only for delight, but all the Way as he Goes, Peter Says, He seeks whom he may devour.
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The deuill goeth a visiting, hee will teach the sicke how they shall recouer their health, he will whisper the poore how they shall come by riches, he will tel the captiues how they shal redeeme their libertie:
The Devil Goes a visiting, he will teach the sick how they shall recover their health, he will whisper the poor how they shall come by riches, he will tell the captives how they shall Redeem their liberty:
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but to deuour is the end of his visitation.
but to devour is the end of his Visitation.
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Therfore Peter called him a Lion, and said that he went about, and tolde vs that he sought as he went:
Therefore Peter called him a lion, and said that he went about, and told us that he sought as he went:
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at last he saith, to deuour, & there he ends, shewing that deuouring is his end:
At last he Says, to devour, & there he ends, showing that devouring is his end:
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now you shall heare whom he compasseth, & to what he cōpasseth, & how he cōpasseth When it is said that the deuil compasseth the earth, it is meant that he compasseth the men of the earth:
now you shall hear whom he Compasseth, & to what he Compasseth, & how he Compasseth When it is said that the Devil Compasseth the earth, it is meant that he Compasseth the men of the earth:
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out of which I gather, first of all creatures he compasseth men: secondly, that he compasseth all men, and by consequence that he compasseth good men.
out of which I gather, First of all creatures he Compasseth men: secondly, that he Compasseth all men, and by consequence that he Compasseth good men.
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The deuil is like an Archer, and man is his marke, and temptations are his arows.
The Devil is like an Archer, and man is his mark, and temptations Are his arows.
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As Peter is called a fisher of men, so the deuil may be called a hunter of men:
As Peter is called a fisher of men, so the Devil may be called a hunter of men:
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for of al creatures his enuie is onelie to men, because man was made to serue God,
for of all creatures his envy is only to men, Because man was made to serve God,
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and inherite the ioyes which he hath lost, therfore he is called no slear, but a manslear.
and inherit the Joys which he hath lost, Therefore he is called no slear, but a manslear.
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When there are no men vpon earth, then the deuill will compasse the earth no more.
When there Are no men upon earth, then the Devil will compass the earth no more.
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Secondly, he assaulteth al men, like Ismael, which was against all.
Secondly, he assaulteth all men, like Ishmael, which was against all.
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It is saide of Saul and Dauid, Saul hath slain his thousand, and Dauid his tenne thousand :
It is said of Saul and David, Saul hath slave his thousand, and David his tenne thousand:
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but if you put in Satan, you may set vp the number, and say, Satan hath slayne his hundred thousand.
but if you put in Satan, you may Set up the number, and say, Satan hath slain his hundred thousand.
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As there is a legion of men, so there is a legion of deuils: that as they said Peters angell, so they may say Peters deuil:
As there is a legion of men, so there is a legion of Devils: that as they said Peter's angel, so they may say Peter's Devil:
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for Christ would not haue called Peter Satan, if Satan had not backed him: as death killeth al, so the deuil tempteth al:
for christ would not have called Peter Satan, if Satan had not backed him: as death kills all, so the Devil tempts all:
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whē he hath Eue, he hunteth for Adam : when he hath Adam, he hunteth for Cain :
when he hath Eve, he hunts for Adam: when he hath Adam, he hunts for Cain:
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as the father was tempted, so must the sonnes, as the mother was tempted, so must her daughters.
as the father was tempted, so must the Sons, as the mother was tempted, so must her daughters.
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Euery man but Christ may say, I haue bin ouercome, but Christ himselfe cannot say, I haue not bin tempted.
Every man but christ may say, I have been overcome, but christ himself cannot say, I have not been tempted.
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In the Spanish inquisitiō the protestants are examined, but the papists slip by:
In the Spanish inquisition the protestants Are examined, but the Papists slip by:
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but in the deuils inquisition papist, and protestant, and Atheist, and Puritan, & all are examined.
but in the Devils inquisition papist, and protestant, and Atheist, and Puritan, & all Are examined.
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He is not a captain of forties, nor of fifties, nor of sixties, nor of hundreds,
He is not a captain of forties, nor of fifties, nor of sixties, nor of hundreds,
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but he is general ouer al which fight not vnder Christs baner, he possessed the two Gergesites, which were men, he possessed Mary, which was a woman, he possessed the mans son, which was a child.
but he is general over all which fight not under Christ banner, he possessed the two Gergesites, which were men, he possessed Marry, which was a woman, he possessed the men son, which was a child.
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Nimrod is called a mightie Hunter which killed beastes, but this is a mightie hunter which killed Nimrod himselfe, God keep vs out of his chase.Nimrod is called a mighty Hunter which killed beasts, but this is a mighty hunter which killed Nimrod himself, God keep us out of his chase.
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Thirdly, he warreth against the righteous, euen because they are righteous, as God makes the barren fruitful,
Thirdly, he Warreth against the righteous, even Because they Are righteous, as God makes the barren fruitful,
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and the fruitful to bear more fruit:
and the fruitful to bear more fruit:
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so the deuill would haue them serue him, which serue him not, & they which serue him to serue him more:
so the Devil would have them serve him, which serve him not, & they which serve him to serve him more:
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and therfore as the Giant encountred with Dauid, so the deuil encoūtred with Dauid, and with Dauids Lord:
and Therefore as the Giant encountered with David, so the Devil encountered with David, and with David Lord:
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he which gaue him leaue here to tempt Iob, was after tempted himselfe, although the net brake, & the bird escaped:
he which gave him leave Here to tempt Job, was After tempted himself, although the net brake, & the bird escaped:
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yet as he tempted Christ thrise together, and as he desired to sift Peter more then other,
yet as he tempted christ thrice together, and as he desired to sift Peter more then other,
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so they that follow Christ, and are like Peter, are sifted more then other.
so they that follow christ, and Are like Peter, Are sifted more then other.
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For this viper is like the viper which ceased vpon Paul. Among many which stóode by the fire, the viper chose out Paul, & lighted vpō him before al the rest:
For this viper is like the viper which ceased upon Paul. Among many which stóode by the fire, the viper chosen out Paul, & lighted upon him before all the rest:
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so if one be holier then another, this viper will battayle with him, & there is great reason why the godly are tempted more then the wicked:
so if one be Holier then Another, this viper will battle with him, & there is great reason why the godly Are tempted more then the wicked:
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because the wicked are his fernants, and do tempt others. As he tempteth al men, so he tempteth to al sinnes:
Because the wicked Are his fernants, and do tempt Others. As he tempts all men, so he tempts to all Sins:
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for hel and the deuil, are alike, therfore as hel is neuer filled with sinners,
for hell and the Devil, Are alike, Therefore as hell is never filled with Sinners,
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so the deuil is neuer filled with sinnes, and therefore when thee had made Peter denie his master once, he made him deny him twise,
so the Devil is never filled with Sins, and Therefore when thee had made Peter deny his master once, he made him deny him twice,
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& when he had made him denie him twise, hee made him denie him thrise.
& when he had made him deny him twice, he made him deny him thrice.
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For this cause our sinnes are counted amongst those things which are infinit, because the deuil and our flesh meete together euerie day to ingender new sinnes.
For this cause our Sins Are counted among those things which Are infinite, Because the Devil and our Flesh meet together every day to engender new Sins.
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All the deuils riches is in baites, he hath a packful of othes for euery one which wil sweare, a pack ful of lies for euerie one which wil deceiue, a packe full of excuses for euerie one which wil dissemble.
All the Devils riches is in baits, he hath a packful of Oaths for every one which will swear, a pack full of lies for every one which will deceive, a pack full of excuses for every one which will dissemble.
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As he dooth goe through the streetes, into euerie shoppe he castes a short measure, or a false balance:
As he doth go through the streets, into every shop he Cast a short measure, or a false balance:
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as he passeth by the tauernes he sets dissention betwixt frends:
as he passes by the taverns he sets dissension betwixt Friends:
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as hee passeth by euery Inne he casts a paire of cards, and a paire of dice, and a paire of tables:
as he passes by every Inn he Cast a pair of cards, and a pair of dice, and a pair of tables:
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as he passeth by the courtes, and findes the Lawiers at the bar, he casts among them false euidences, forged writings, and counterset seales.
as he passes by the Courts, and finds the Lawyers At the bar, he Cast among them false evidences, forged writings, and counterset Seals.
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Thus in euerie place where hee comes (like a foggie mist) he leaues an euil sauour behind him.
Thus in every place where he comes (like a foggy missed) he leaves an evil savour behind him.
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The murmuring of Moses, the dissimulation of Abraham, the idolatrie of Aaron, the incest of Lot, the dronkennes of Noah, the adulterie of Dauid, the flight of Ionah, the deniall of Peter, name Satan,
The murmuring of Moses, the dissimulation of Abraham, the idolatry of Aaron, the Incest of Lot, the Drunkenness of Noah, the adultery of David, the flight of Jonah, the denial of Peter, name Satan,
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and thou hast named the verie spawne of al sinnes, which with his taile plucked downe the Starres from heauen.
and thou hast nam the very spawn of all Sins, which with his tail plucked down the Stars from heaven.
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How many hate their enemies, and frends too, and yet imbrace his enemies, because he kisseth when hee betrayeth,
How many hate their enemies, and Friends too, and yet embrace his enemies, Because he Kisses when he betrayeth,
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as thogh he would not betray. Auarice saith, I wil make thee amiable: tyrannie saith, I wil make thee dreadfull:
as though he would not betray. Avarice Says, I will make thee amiable: tyranny Says, I will make thee dreadful:
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sloth saith, I wil make thee beautiful: vanitie saith, I wil make thee merrie: prodigalitie saith, I wil make thee beloued:
sloth Says, I will make thee beautiful: vanity Says, I will make thee merry: prodigality Says, I will make thee Beloved:
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So the poore sinner standes distract how he may follow all sinnes at once, seeking grapes of thistles, and roses of thornes.
So the poor sinner Stands distract how he may follow all Sins At once, seeking grapes of thistles, and roses of thorns.
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As hee tempteth to al sinnes, so hee tempteth by all meanes: for the name of a compasser doth import a cunning tempter.
As he tempts to all Sins, so he tempts by all means: for the name of a compasser does import a cunning tempter.
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There is craft in compassing, the Hunter maketh a raile about the deere as though he would gard them,
There is craft in compassing, the Hunter makes a rail about the deer as though he would guard them,
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when he meaneth to take some of thē:
when he means to take Some of them:
c-crq pns31 vvz pc-acp vvi d pp-f pno32:
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the fouler goeth about the bird as if he did not see her, when he comes to snare her.
the Fowler Goes about the bird as if he did not see her, when he comes to snare her.
dt jc vvz p-acp dt n1 c-acp cs pns31 vdd xx vvi pno31, c-crq pns31 vvz pc-acp vvi pno31.
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If men haue so many sleightes to compasse their matters, how can the compasser himselfe hold his fingers:
If men have so many sleights to compass their matters, how can the compasser himself hold his fingers:
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if the serpents feed be so subtil, what do you think of the old serpent, who hath bin learning his trade euer since the creation? If mens trades may be called craftes, the deuils trade may be called craft? Herod is called a fox,
if the Serpents feed be so subtle, what do you think of the old serpent, who hath been learning his trade ever since the creation? If men's trades may be called crafts, the Devils trade may be called craft? Herod is called a fox,
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but this fox taught him his subtiltie:
but this fox taught him his subtlety:
cc-acp d n1 vvd pno31 po31 n1:
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this is he that prepared flaterers for Rehoboam, which prepared liers for Ahab, which prepared concubins for Salomon, which prepared sorcerers for Pharao, which prepared witches for Saul, which prepared wine for Benhadab, which prepared golde for Achan, which prepared a ship for Ionas, which prepared a rope for Haman, he goeth not about for nothing.
this is he that prepared Flatterers for Rehoboam, which prepared liers for Ahab, which prepared concubines for Solomon, which prepared sorcerers for Pharaoh, which prepared Witches for Saul, which prepared wine for Benhadab, which prepared gold for achan, which prepared a ship for Ionas, which prepared a rope for Haman, he Goes not about for nothing.
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But this is the first trick of hys compassing, he marks how euery man is inclined, what he loues, what he hateth, what he feares, & what he wants:
But this is the First trick of his compassing, he marks how every man is inclined, what he loves, what he hates, what he fears, & what he Wants:
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and when hee hath the measure of his foot, then he fits him. Aske what you wil, here is he which offered the whole world.
and when he hath the measure of his foot, then he fits him. Ask what you will, Here is he which offered the Whole world.
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What, shal Ionah stay for wante of a ship, nay here is a ship, goe and flie from the Lord:
What, shall Jonah stay for want of a ship, nay Here is a ship, go and fly from the Lord:
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shal Esau stay for want of broths, nay here is a messe of broth, go and sel thy birthright:
shall Esau stay for want of broths, nay Here is a mess of broth, go and sell thy birthright:
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shal Iudas stay for want of thirty pence, nay here are thirty pence, goe & betray thy master:
shall Iudas stay for want of thirty pence, nay Here Are thirty pence, go & betray thy master:
vmb np1 vvb p-acp n1 pp-f crd n2, uh-x av vbr crd n2, vvb cc vvi po21 n1:
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shal Pilat stay for want of an halter, nay here is an halter, goe and hang thy selfe.
shall Pilat stay for want of an halter, nay Here is an halter, go and hang thy self.
vmb zz vvb p-acp n1 pp-f dt n1, uh-x av vbz dt n1, vvb cc vvb po21 n1.
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The tyrant shal not want a flatterer, the wanton shal not want a mate, the vsurer shal not want a broker, the theef shal not want a receiuer:
The tyrant shall not want a flatterer, the wanton shall not want a mate, the usurer shall not want a broker, the thief shall not want a receiver:
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hee is a factor betweene the Marchant and the Mercer, and the gentleman and the tenant:
he is a factor between the Merchant and the Mercer, and the gentleman and the tenant:
pns31 vbz dt n1 p-acp dt n1 cc dt n1, cc dt n1 cc dt n1:
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he is a make-bate betweene the man and his wife, he is a talebearer between neighbor and neighbor.
he is a makebate between the man and his wife, he is a talebearer between neighbour and neighbour.
pns31 vbz dt n1 p-acp dt n1 cc po31 n1, pns31 vbz dt n1 p-acp n1 cc n1.
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Thus if you aske me what is the deuils trade or occupation, all the day long hee is making nets,
Thus if you ask me what is the Devils trade or occupation, all the day long he is making nets,
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and ginnes, and snares, to catch thee and me, which gape for the worme.
and begins, and snares, to catch thee and me, which gape for the worm.
cc vvz, cc n2, pc-acp vvi pno21 cc pno11, r-crq vvb p-acp dt n1.
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If then the deuill be such a busie-bodie, which medleth in euery mans matter, let vs remember what the wise man saith, a busie bodie is hated:
If then the Devil be such a busybody, which meddleth in every men matter, let us Remember what the wise man Says, a busy body is hated:
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the deuil is to be hated because he is a busie bodie:
the Devil is to be hated Because he is a busy body:
dt n1 vbz pc-acp vbi vvn c-acp pns31 vbz dt j n1:
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the Iewes could not abide the Publicans because they were like sumners, and takers, which carryed tole out of their coūtrie into another:
the Iewes could not abide the Publicans Because they were like sumners, and takers, which carried tole out of their country into Another:
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how then can we abide this great publican, which taketh tole ouer all the worlde? nay not tole of men, but men themselues:
how then can we abide this great publican, which Takes tole over all the world? nay not tole of men, but men themselves:
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he which compasseth the earth, compasseth vs, euen vs which stande here.
he which Compasseth the earth, Compasseth us, even us which stand Here.
pns31 r-crq vvz dt n1, vvz pno12, av-j pno12 r-crq n1 av.
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Therfore what shall I say, but as Christ said, When the theefe compasseth the house, shal not the owner gard the house:
Therefore what shall I say, but as christ said, When the thief Compasseth the house, shall not the owner guard the house:
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if the citie be compassed, & not defended, how should it stand: as the deuil runneth round about vs, so the armour must go round about vs,
if the City be compassed, & not defended, how should it stand: as the Devil Runneth round about us, so the armour must go round about us,
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& then though hee compasse vs, yet he shal not ouercome vs:
& then though he compass us, yet he shall not overcome us:
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but as the Israelites were safe though the water compassed about thē, as the children were safe though the flames compassed about them,
but as the Israelites were safe though the water compassed about them, as the children were safe though the flames compassed about them,
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as Daniel was safe though the lions compassed about him, so they which haue Christs armor, are safe,
as daniel was safe though the Lions compassed about him, so they which have Christ armour, Are safe,
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althogh the deuil compasse about them.
although the Devil compass about them.
cs dt n1 vvi p-acp pno32.
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I wil not fear, saith, Dauid, what man can do vnto me, nay I wil not feare what the deuil can do vnto me,I will not Fear, Says, David, what man can do unto me, nay I will not Fear what the Devil can do unto me,
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for he which is with me is greater then hee which is against me. Thus much of the deuil and his compassing.
for he which is with me is greater then he which is against me. Thus much of the Devil and his compassing.
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As the serpent compasseth, so doeth his seed: and therfore Salomon cals the waies of the wicked, croked wais.
As the serpent Compasseth, so doth his seed: and Therefore Solomon calls the ways of the wicked, crooked ways.
p-acp dt n1 vvz, av vdz po31 n1: cc av np1 vvz dt n2 pp-f dt j, j n2.
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This is the great compasser, there be little compassers beside, like the Pharisies, of whom it is said, that they cōpassed sea and land to make one like themselues.
This is the great compasser, there be little compass beside, like the Pharisees, of whom it is said, that they compassed sea and land to make one like themselves.
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In stead of these compassers wee haue Seminarie priests, which compasse frō Rome to Tiborn, to drawe one from Christ to Antichrist, I wil not name all compassers beside,
In stead of these compass we have Seminary Priests, which compass from Room to Tiborn, to draw one from christ to Antichrist, I will not name all compass beside,
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lest I be compassed my selfe, but this I speake within compasse, that there is a crafte of compassing,
lest I be compassed my self, but this I speak within compass, that there is a craft of compassing,
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and Satan is the craftes-master, & the rest are his prentises, or factors vnder him.
and Satan is the craftsmaster, & the rest Are his prentices, or Factors under him.
cc np1 vbz dt n1, cc dt n1 vbr po31 n2, cc n2 p-acp pno31.
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When hee hath compassed some men, he sets them to compasse other men, and so hee hath his compassers,
When he hath compassed Some men, he sets them to compass other men, and so he hath his compass,
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and spies in euerie Countrie, like continual Legers to folovv his busines for him, vvhich wil doe it as faithfully as himselfe.
and spies in every Country, like continual Legers to follow his business for him, which will do it as faithfully as himself.
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If he appoint them to lye, they wil lie as fast as he: if he appointe them to deceiue, they wil deceiue as cunninglie as he:
If he appoint them to lie, they will lie as fast as he: if he appoint them to deceive, they will deceive as cunningly as he:
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if he appoint them to slander, they wil slander as falsly as he: if he appoint them to flatter, they will flatter as smoothly as he:
if he appoint them to slander, they will slander as falsely as he: if he appoint them to flatter, they will flatter as smoothly as he:
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if he appoint them to mock, they wil mock as scornfully as he: if he appoint them to reuenge, they wil reuenge as spitefully as he:
if he appoint them to mock, they will mock as scornfully as he: if he appoint them to revenge, they will revenge as spitefully as he:
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if he appoint them to persecute, they vvil persecute as fully as he.
if he appoint them to persecute, they will persecute as Fully as he.
cs pns31 vvb pno32 pc-acp vvi, pns32 vmb vvi a-acp av-j c-acp pns31.
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So if he do but say let ther be an oth, straight there is an oath:
So if he do but say let there be an oath, straight there is an oath:
av cs pns31 vdb cc-acp vvb vvb pc-acp vbi dt n1, av pc-acp vbz dt n1:
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let ther be a lie, straight ther is a lie: let there be a flout, straight there is a floute:
let there be a lie, straight there is a lie: let there be a flout, straight there is a flout:
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let there bee a bribe, straight there is a bribe: let there bee a quarrel, straight there is a quarel:
let there be a bribe, straight there is a bribe: let there be a quarrel, straight there is a quarrel:
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therfore in this the lyer tolde the trueth, for hee hath compassed the earth indeed. Thus you see what the deuil answered, when GOD asked him from whence he came.
Therefore in this the liar told the truth, for he hath compassed the earth indeed. Thus you see what the Devil answered, when GOD asked him from whence he Come.
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Now if God should aske you, as he asked the deuill, from whence you came before you came hether to him,
Now if God should ask you, as he asked the Devil, from whence you Come before you Come hither to him,
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or rather whether you wil goe when ye departe from him, I doe verely thinke that some here did come from as bad exercises as the deuill himselfe:
or rather whither you will go when you depart from him, I do verily think that Some Here did come from as bad exercises as the Devil himself:
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and that when they doo depart from this place, they will returne to as badde exercises againe, as the Deuill did:
and that when they do depart from this place, they will return to as bad exercises again, as the devil did:
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Some vnto the Tauerns, and some vnto the Alehouses, and some vnto Stages, and some vnto Brothels,
some unto the Taverns, and Some unto the Alehouses, and Some unto Stages, and Some unto Brothels,
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and some vnto dicing, and some vnto quarrelling, and some vnto cosening.
and Some unto dicing, and Some unto quarreling, and Some unto cosening.
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I would faine knowe this, if the deuill came from tempting, and you from sinning, who was better occupied hee in commanding you,
I would feign know this, if the Devil Come from tempting, and you from sinning, who was better occupied he in commanding you,
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or you in obeying him, they which come to the Church and returne to their sins, come to the Lord as the deuill came, not to bee reformed of his euill,
or you in obeying him, they which come to the Church and return to their Sins, come to the Lord as the Devil Come, not to be reformed of his evil,
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but to haue a pasport to doe more euill:
but to have a passport to do more evil:
cc-acp pc-acp vhi dt n1 pc-acp vdi av-dc j-jn:
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if any such be here, he hath learned nothing, but goeth empty away, for they which come like Satan goe like Satan:
if any such be Here, he hath learned nothing, but Goes empty away, for they which come like Satan go like Satan:
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a little water is sprinkled vppon them, which fals off againe to the ground so soone as they are out of the Church doore, all which they learned is forgotten,
a little water is sprinkled upon them, which falls off again to the ground so soon as they Are out of the Church door, all which they learned is forgotten,
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like a perfume which sauoureth no longer then they abide in the house where it burneth,
like a perfume which savoureth no longer then they abide in the house where it burns,
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therefore as I warned you at first, Take heed how you heare, so I warne you now, take heed least this Compasser come and steale that which you haue heard,
Therefore as I warned you At First, Take heed how you hear, so I warn you now, take heed lest this Compasser come and steal that which you have herd,
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for when Iudas had receiued the Sacrament, the deuill entering into him after that, coulde neuer be driuen out againe:
for when Iudas had received the Sacrament, the Devil entering into him After that, could never be driven out again:
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so if the deuill enter into you, after you haue receiued this warning, hee will possesse you like Iudas, stronger then he did before,
so if the Devil enter into you, After you have received this warning, he will possess you like Iudas, Stronger then he did before,
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and euery word shall condemne you, as he which eateth the Sacrament vnworthilie, eateth his owne damnation,
and every word shall condemn you, as he which Eateth the Sacrament unworthily, Eateth his own damnation,
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so hee which heareth the word vnfruitfully, heareth his owne damnation, that is, the word which I haue spoken, saith Christ, shall iudge you in the last daie. FINIS.
so he which hears the word unfruitfully, hears his own damnation, that is, the word which I have spoken, Says christ, shall judge you in the last day. FINIS.
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1. Corinth. 10.12. 12 Let him that thinketh hee stand, take heed least he fall.
1. Corinth. 10.12. 12 Let him that Thinketh he stand, take heed lest he fallen.
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WHen you haue examined your selues by the touchstone which I gaue you, whether you bee in the faith or no,
WHen you have examined your selves by the touchstone which I gave you, whither you be in the faith or no,
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if you finde that you stand in the faith, let him which thinketh he standeth, take heed least he fall. Three sentences wee borrowed of Paul: in the first he exhorted vs to be Christians:
if you find that you stand in the faith, let him which Thinketh he Stands, take heed lest he fallen. Three sentences we borrowed of Paul: in the First he exhorted us to be Christians:
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in the second hee taught vs to know whether we be christians or no:
in the second he taught us to know whither we be Christians or no:
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in the last, he warneth vs, if we be, to perseuer and take heed least we fall.
in the last, he warneth us, if we be, to persever and take heed lest we fallen.
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Paul doth not teach vs these phrases to doubt of our saluation, or of the mercie of God,Paul does not teach us these phrases to doubt of our salvation, or of the mercy of God,
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as the Papists saie, but of our constancy in his seruice, not least we fall from our election,
as the Papists say, but of our constancy in his service, not lest we fallen from our election,
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but least we fall from our righteousnes, this is a godly feare, and blessed is he (saith Salomon ) not which standeth in feare of Gods mercy,
but lest we fallen from our righteousness, this is a godly Fear, and blessed is he (Says Solomon) not which Stands in Fear of God's mercy,
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but he which standeth in feare of his owne frailtie.
but he which Stands in Fear of his own frailty.
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Pro. 28.14. As Iob did, which feared all his works, Iob. 9.28. Wee must haue confidence towards God,Pro 28.14. As Job did, which feared all his works, Job 9.28. we must have confidence towards God,
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but diffidence towards our selues, for God will be true to vs, if we bee true to him:
but diffidence towards our selves, for God will be true to us, if we be true to him:
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this feare is not contrarie to faith, but cannot stande without it, therefore take heed least ye fall, is, take heed least ye sinne, as the Israelites sinned.
this Fear is not contrary to faith, but cannot stand without it, Therefore take heed lest you fallen, is, take heed lest you sin, as the Israelites sinned.
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An admonition gathered from the fall of the Iewes, to them which stand, or to them which thinke they stand, to take heed least they fall:
an admonition gathered from the fallen of the Iewes, to them which stand, or to them which think they stand, to take heed lest they fallen:
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as a Cronicler in a storie giues a watch worde by the waie, to admonish the reader of some speciall thing to bee marked:
as a Chronicler in a story gives a watch word by the Way, to admonish the reader of Some special thing to be marked:
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so the Apostle teaching vs to make vse of all that we heare or reade,
so the Apostle teaching us to make use of all that we hear or read,
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after he had shewed how the Israelites stood sometime, and how they fell after againe, which were the elect people of God, the becon of the world,
After he had showed how the Israelites stood sometime, and how they fell After again, which were the elect people of God, the becon of the world,
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& glorie of nations, vntill they crucified him, who wold haue saued them, ends with a sigh,
& glory of Nations, until they Crucified him, who would have saved them, ends with a sighs,
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as if he shuld saie, it greeues me to record their follie, and to discouer the nakednes of my countri-men, what should I rehearse anie more? if they fel thus? take them for a warning,
as if he should say, it grieves me to record their folly, and to discover the nakedness of my countrymen, what should I rehearse any more? if they fell thus? take them for a warning,
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and Let him that thinketh hee standeth, take heed least he fall.
and Let him that Thinketh he Stands, take heed lest he fallen.
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Here we are set to sinners schoole, to see what we canne learne of the wicked,
Here we Are Set to Sinners school, to see what we can Learn of the wicked,
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as the Bee doeth gather honie of weeds, for all which is written, is written for our instruction, Rom. 15: 4. These things (saith Paul ) are written to admonish vs, vppon whom the end of the world is come,
as the Bee doth gather honey of weeds, for all which is written, is written for our instruction, Rom. 15: 4. These things (Says Paul) Are written to admonish us, upon whom the end of the world is come,
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as if he should saie, we haue need to take more heed then they vnder the lawe,
as if he should say, we have need to take more heed then they under the law,
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because wee liue in the last and worst daies, when the Dragon is let loose,
Because we live in the last and worst days, when the Dragon is let lose,
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& hath great wrath, because his time is short, Reue. 12.12. Now if you would know how the Israelites fell, reade but from the sixt verse,
& hath great wrath, Because his time is short, Reue. 12.12. Now if you would know how the Israelites fell, read but from the sixt verse,
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and you shall see how they fleeted from sinne to sinne, like a flie which shifteth from sore to sore.
and you shall see how they fleeted from sin to sin, like a fly which shifteth from soar to soar.
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They tempted the Lord (sayth Paul ) they murmured, they lusted, they committed Idolatrie, they serued the flesh, they sate downe to eate, and rose vp to plaie:
They tempted the Lord (say Paul) they murmured, they lusted, they committed Idolatry, they served the Flesh, they sat down to eat, and rose up to play:
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Take heed (saith Paul ) ô ye Corinthians, least yee liue so too, you shall not doo euill because others doo so,
Take heed (Says Paul) o you Corinthians, lest ye live so too, you shall not do evil Because Others do so,
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but these things are written for your learning, therefore first you shall learne, that as they fell awaie,
but these things Are written for your learning, Therefore First you shall Learn, that as they fell away,
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so you may, and then by their fall you may learne to stand. Thus the Apostle warneth vs, that we are all in a house ready to fall,
so you may, and then by their fallen you may Learn to stand. Thus the Apostle warneth us, that we Are all in a house ready to fallen,
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and all in a ship readie to sinke, all in a bodie readie to sinne, who can saie what he will do when he is tried? Therefore Paul saith not, let him that standeth take heed least he fall,
and all in a ship ready to sink, all in a body ready to sin, who can say what he will do when he is tried? Therefore Paul Says not, let him that Stands take heed lest he fallen,
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but Let him that thinketh hee standeth, take heed least he fall: warning vs before that wee take heed of falling, and to examine how wee stand,
but Let him that Thinketh he Stands, take heed lest he fallen: warning us before that we take heed of falling, and to examine how we stand,
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whether wee stand or no, for when hee ma•es his speech of them which thinke they stand, not of them which stand, he intends that few stand in comparison of them which thinke they stand:
whither we stand or no, for when he ma•es his speech of them which think they stand, not of them which stand, he intends that few stand in comparison of them which think they stand:
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many thinke themselues wise that are fooles like other, many thinke themselues pure, which are prophane,
many think themselves wise that Are Fools like other, many think themselves pure, which Are profane,
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like other, as Salomon noteth, Pro. 30.12. There is a generation which are pure in their owne conceit,
like other, as Solomon notes, Pro 30.12. There is a generation which Are pure in their own conceit,
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and yet are not washed from their filthines: as though there were a generation or sect of such men.
and yet Are not washed from their filthiness: as though there were a generation or sect of such men.
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And againe Pro. 20.6. Many men will boast of their goodnes, but who can finde a faithfull man:
And again Pro 20.6. Many men will boast of their Goodness, but who can find a faithful man:
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so many seeme to stand which stand not, many thinke they beleue, which know not what faith meaneth, many loke to be saued, which cānot tell who should saue thē, no more then Nichodemus knew what it was to bee borne againe, the reason is, manie are afraid to sound too deepe,
so many seem to stand which stand not, many think they believe, which know not what faith means, many look to be saved, which cannot tell who should save them, no more then Nicodemus knew what it was to be born again, the reason is, many Are afraid to found too deep,
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and examine their conscience, least it should vpbraid them with the noisomnes of their sinnes.
and examine their conscience, lest it should upbraid them with the noisomnes of their Sins.
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Therefore like a fauourable Iudge, which would saue the malefactor, he wil aske him so cunningly, that he will answere for him to,
Therefore like a favourable Judge, which would save the Malefactor, he will ask him so cunningly, that he will answer for him to,
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& then he will saie, I find no fault in this man, let him paie his fees and be gone:
& then he will say, I find no fault in this man, let him pay his fees and be gone:
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so I finde no fault in this faith, mee thinkes it is a sound saith, me thinks it is a good vvhich vvhen hee is dovvne riseth no loue, me thinkes it is religious inough,
so I find no fault in this faith, me thinks it is a found Says, me thinks it is a good which when he is down Riseth no love, me thinks it is religious enough,
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when I come to the Church, and loue my neighbour, and obey my Prince, and giue euerie man his owne,
when I come to the Church, and love my neighbour, and obey my Prince, and give every man his own,
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& paie my tithes, and fast twice a weeke, as the Pharesie did, me thinks this is wel, what would you haue more? haue I not kept all the commandements.
& pay my Tithes, and fast twice a Week, as the Pharisee did, me thinks this is well, what would you have more? have I not kept all the Commandments.
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Lu. 18.18. No (saith Christ) there is one behinde, examine thy selfe, & stil thou shalt finde something behinde,Lu. 18.18. No (Says christ) there is one behind, examine thy self, & still thou shalt find something behind,
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like a cobweb in the top of an house when the floore is swept. Therefore vvell doth Paul saie, he vvhich thinketh that he stands, not he vvhich stands,
like a cobweb in the top of an house when the floor is swept. Therefore well does Paul say, he which Thinketh that he Stands, not he which Stands,
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for hee vvhich stands in Christ falleth not, but he vvhich thinketh he standes falleth sodenly,
for he which Stands in christ falls not, but he which Thinketh he Stands falls suddenly,
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an may finally, vnlesse hee stand vpon his vvatch, take heed is a good staffe to stay vpon,
an may finally, unless he stand upon his watch, take heed is a good staff to stay upon,
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and so often a man sinnes as he casts it from him, all goe astraie.
and so often a man Sins as he Cast it from him, all go astray.
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But this is the difference betvveen the sinnes of them vvhich haue faith, and them which haue no faith, they vvhich haue no faith, fall like an Elephant, which when he is downe riseth not againe:
But this is the difference between the Sins of them which have faith, and them which have no faith, they which have no faith, fallen like an Elephant, which when he is down Riseth not again:
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they which haue faith doe but trip and stumble, fall and rise againe, their fals doe teach them to stand, their weaknes doeth teach them strength, their sins doth teach them repentance, their frailnes teach them constancie,
they which have faith do but trip and Stumble, fallen and rise again, their falls doe teach them to stand, their weakness doth teach them strength, their Sins does teach them Repentance, their frailness teach them constancy,
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as Peter was better after his deniall then he was before.
as Peter was better After his denial then he was before.
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Iudas did neuer stand, but semed to stand, the Disciples knew not that he was a theefe and intended treason,
Iudas did never stand, but seemed to stand, the Disciples knew not that he was a thief and intended treason,
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for they asked, Is it I? is it I? Christ knew, as it appeareth,
for they asked, Is it I? is it I? christ knew, as it appears,
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when hee gaue him the sop and said, That which thou doest doe quickly: if euer he had stood, hee could not haue bin tearmed the sonne of perdition.
when he gave him the sop and said, That which thou dost do quickly: if ever he had stood, he could not have been termed the son of perdition.
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Many did seem to the world to go out of the Church, but Iohn saith, they were neuer of the Church, meaning that if they had ben of the Church, they coulde not haue gone out of it,
Many did seem to the world to go out of the Church, but John Says, they were never of the Church, meaning that if they had been of the Church, they could not have gone out of it,
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for the true vine coulde not leaue her grapes, nor the oliue her fatnesse, nor the fig tree her sweetnes:
for the true vine could not leave her grapes, nor the olive her fatness, nor the fig tree her sweetness:
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so they which stande in the faith, doe not fall awaie, but seeme to fall, as hypocrites seeme to stande.
so they which stand in the faith, do not fallen away, but seem to fallen, as Hypocrites seem to stand.
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The best men haue had their slips, but alwayes they rose againe, as though they had sinned to teach vs repentance,
The best men have had their slips, but always they rose again, as though they had sinned to teach us Repentance,
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therfore their sins are written, which els should haue bin concealed for their honour, for they were not registred in spight to disgrace them,
Therefore their Sins Are written, which Else should have been concealed for their honour, for they were not registered in spite to disgrace them,
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but to admonish vs that when we see such a field of bloud, lyke carcases, which the dragon hath slaine.
but to admonish us that when we see such a field of blood, like carcases, which the dragon hath slain.
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wee may feare to set vppon him vnarmed, least we be slaine like other, as Salomon beheld the fielde of the slothfull which was full of thistles and weedes, Prou. 24.30. So we must behold the sins of other to learne by them.
we may Fear to Set upon him unarmed, lest we be slain like other, as Solomon beheld the field of the slothful which was full of thistles and weeds, Prou. 24.30. So we must behold the Sins of other to Learn by them.
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I passed by (saith Salomon ) and considered it well, I looked vpon it and receiued instruction, this note is in the margent of your Bibles, that I might learne by another mans fault:
I passed by (Says Solomon) and considered it well, I looked upon it and received instruction, this note is in the margin of your Bibles, that I might Learn by Another men fault:
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so Salomon sheweth howe we should looke vpon other mens falts if we beholde and consider them,
so Solomon shows how we should look upon other men's Faults if we behold and Consider them,
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and looke vppon them to receiue instruction as Salomon did, then do wee behold and consider,
and look upon them to receive instruction as Solomon did, then do we behold and Consider,
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and looke vppon them well, or els as Abraham might see the smoake of Sodome,
and look upon them well, or Else as Abraham might see the smoke of Sodom,
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but Lot might not see it, so they which can make vse of sin may heare,
but Lot might not see it, so they which can make use of since may hear,
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and see, & speake of errors of men, yet is it not lawfull for thē, because they are as a spider which gathereth nothing but poison.
and see, & speak of errors of men, yet is it not lawful for them, Because they Are as a spider which gathereth nothing but poison.
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Did not many peruert the sins of the Patriarches, and applie them to themselues, as they shuld applie their doctrines? But these things (saith Paul ) are not written for our imitation,
Did not many pervert the Sins of the Patriarchs, and apply them to themselves, as they should apply their doctrines? But these things (Says Paul) Are not written for our imitation,
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but for our admonition that is, for a caue at least we do the like,
but for our admonition that is, for a cave At least we do the like,
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for they repented that which they did, and shall we do that which hey repented? Christ saith Followe me, without limites,
for they repented that which they did, and shall we do that which heigh repented? christ Says Follow me, without Limits,
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but Paul saith, Be ye followers of me as I follow Christ:
but Paul Says, Be you followers of me as I follow christ:
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so wee must followe the Patriarches, and Prophets, and Apostles, as they followed Christ, least following that which they repented, we sustain or suffer that which they escaped.
so we must follow the Patriarchs, and prophets, and Apostles, as they followed christ, least following that which they repented, we sustain or suffer that which they escaped.
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This is a lesson for all but Christ, Let him which thinketh he stande, take heed least he fall.
This is a Lesson for all but christ, Let him which Thinketh he stand, take heed lest he fallen.
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When Paul had distilled the capital sinnes of the Israelits, this is the quintescence, that is, all the profite which hee coulde wring out of them, Let them that thinke they stand take heed least they fal.
When Paul had distilled the capital Sins of the Israelites, this is the quintessence, that is, all the profit which he could wring out of them, Let them that think they stand take heed lest they fall.
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Who would haue said that Ierusalem would haue become an harlot:
Who would have said that Ierusalem would have become an harlot:
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that the chosen people should become the cutsedst vppon the earth? yet so it is, saith Paul,
that the chosen people should become the cutsedst upon the earth? yet so it is, Says Paul,
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thus & thus they haue done, and thus hath God forsaken them, that all the world may take heed how they stirre vp the lion of Iudah, which deuoureth the wicked like bread:
thus & thus they have done, and thus hath God forsaken them, that all the world may take heed how they stir up the Lion of Iudah, which devoureth the wicked like bred:
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Who wold haue thought when Lot was grieued with the sinnes of Sodome, that he would haue committed a worse sinne himselfe,
Who would have Thought when Lot was grieved with the Sins of Sodom, that he would have committed a Worse sin himself,
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first to drinke til he was dronke, then to lie with his own daughters? yet he did so.
First to drink till he was drunk, then to lie with his own daughters? yet he did so.
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Who would haue thought that Noe when he builded the Arke, because hee beleeued in God,
Who would have Thought that Noah when he built the Ark, Because he believed in God,
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& gaue example to all the world how they shuld saue themselues, when the floud was past, woulde haue giuen the first example of sinne to his ovvne sonnes? Who would haue thought that when he was persecuted for his godlynes in the desart, he vvould haue slaine the husband for the lust of the wife,
& gave Exampl to all the world how they should save themselves, when the flood was passed, would have given the First Exampl of sin to his own Sons? Who would have Thought that when he was persecuted for his godliness in the desert, he would have slain the husband for the lust of the wife,
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vvhen the blessinges of God did call him to thankfulnes? Who would haue thought that Salomon vvhen he praied in the temple,
when the blessings of God did call him to thankfulness? Who would have Thought that Solomon when he prayed in the temple,
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and was tearmed by God the wisest man in the world, would haue taken mo concubines vnto him than any heathen in the world? How are the mightie ouerthrowen, saith Dauid? 2. Sam. 1. Like Peter which said he would neuer forsake Christ: and forsoke him first. The straunge men are fallen.
and was termed by God the Wisest man in the world, would have taken more concubines unto him than any heathen in the world? How Are the mighty overthrown, Says David? 2. Sam. 1. Like Peter which said he would never forsake christ: and forsook him First. The strange men Are fallen.
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Euen Salomon himselfe, and Dauid, and Noah, and Lot, and Sampson, & Peter, the light of the world, fell like the starres of heauen:
Eve Solomon himself, and David, and Noah, and Lot, and Sampson, & Peter, the Light of the world, fell like the Stars of heaven:
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these tall souldiers, strong oakes, fayre pillers lie in the dust, whose tops glittered in the aire, that they which think they stand, may take heed least they fall.
these tall Soldiers, strong oaks, fair pillars lie in the dust, whose tops glittered in the air, that they which think they stand, may take heed lest they fallen.
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Can I loke vpon these ruines without compassion, or remember them without feare, vnles I be a reprobate,
Can I look upon these ruins without compassion, or Remember them without Fear, unless I be a Reprobate,
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& my heart of flint? Who am I that I should stand like a shrubbe,
& my heart of flint? Who am I that I should stand like a shrub,
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when these Caedars are blowen downe to the grounde, and shewed themselues but men, the best man is but a man, the worst are worse then beasts, no man is vntainted but Christ, they which had greater gifts then we, they which had deeper roots then we, they vvhich had stronger hearts then wee, they which had more props then vve, are fallen like a bird vvhich is vvearie of her flight,
when these Cedars Are blown down to the ground, and showed themselves but men, the best man is but a man, the worst Are Worse then beasts, no man is untainted but christ, they which had greater Gifts then we, they which had Deeper roots then we, they which had Stronger hearts then we, they which had more props then we, Are fallen like a bird which is weary of her flight,
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& turned back like the wind in the twinkling of an eie.
& turned back like the wind in the twinkling of an eye.
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2. Kin. 8.13. Who would haue mocked him, that shoulde haue said sometime as Elisha said to Hazael, vvhat vvickednes he should do in time to come, that he should slay and trample men, vvomen and children, Hazael blusht to heare thus of him,2. Kin. 8.13. Who would have mocked him, that should have said sometime as Elisha said to hazael, what wickedness he should do in time to come, that he should slay and trample men, women and children, hazael blushed to hear thus of him,
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and saide, Am I a dog that I should doe this, as if he would neuer doo it vvhile he vvere a man,
and said, Am I a dog that I should do this, as if he would never do it while he were a man,
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but count him a dog vvhen hee comes to that:
but count him a dog when he comes to that:
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so they which are changed like Hazael blush to heare thus of him, and would haue scorned somtime at him which should once haue saide when they were zealous and studious preachers,
so they which Are changed like hazael blush to hear thus of him, and would have scorned sometime At him which should once have said when they were zealous and studious Preachers,
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& persecuted for their preaching, that the time would come when they should be loiterers, time-seruers, louers of the world,
& persecuted for their preaching, that the time would come when they should be loiterers, timeservers, lovers of the world,
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& greedie wolues, deuourers of their flockes, and persecutors, they would haue saide, Am I a dog? Am I a beast? Am I a reprobate, that I should doo this? they would neuer beleeue this til it came to passe,
& greedy wolves, devourers of their flocks, and persecutors, they would have said, Am I a dog? Am I a beast? Am I a Reprobate, that I should do this? they would never believe this till it Come to pass,
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and being fallen, they saie they sinned lyke Hazael, which blusht before he sinned and was impudent after.
and being fallen, they say they sinned like hazael, which blushed before he sinned and was impudent After.
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Therefore let no man saie what he will be, before he haue examined what he is,
Therefore let no man say what he will be, before he have examined what he is,
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but run his course with a trembling feare, alwayes looking downe to the rubs which lie before him,
but run his course with a trembling Fear, always looking down to the rubs which lie before him,
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& the worthies which are slaine alreadie, and remember when anie spectacle of frailtie is in thine eie, this is my warning,
& the worthies which Are slain already, and Remember when any spectacle of frailty is in thine eye, this is my warning,
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for no man hath more priuiledge then another.
for no man hath more privilege then Another.
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This is the profite we should make of other mens faultes, like a pearle which is taken out of the serpent:
This is the profit we should make of other men's Faults, like a pearl which is taken out of the serpent:
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when wee see our brothers nakednes, it should moue vs to compassion of him, and a feare of our selues,
when we see our Brother's nakedness, it should move us to compassion of him, and a Fear of our selves,
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for when wee reioyce at others fall, like Cham, as the leprosie went from Naaman to Gehezi,
for when we rejoice At Others fallen, like Cham, as the leprosy went from Naaman to Gehazi,
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so God turneth his wrath from them, & it lighteth vpon vs, Prou. 24.18. and such as haue despised others without remorse, haue fallen in the like,
so God turns his wrath from them, & it lights upon us, Prou. 24.18. and such as have despised Others without remorse, have fallen in the like,
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or more shamefully themselues, and neuer rose again.
or more shamefully themselves, and never rose again.
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What shall we do then when we heare of other mens faults? not talke as vvee doo,
What shall we do then when we hear of other men's Faults? not talk as we do,
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but beware by them, and thinke, Am I better then hee? Am I stronger then Sampson? Am I wiser then Salomon? Am I chaster then Dauid? Am I soberer then Noah? Am I firmer then Peter,
but beware by them, and think, Am I better then he? Am I Stronger then Sampson? Am I Wiser then Solomon? Am I chaster then David? Am I Soberer then Noah? Am I firmer then Peter,
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if God should leaue mee to my selfe? if he should withdrawe his hand vvhich holdes mee? Into howe many gulfes haue I bin falling,
if God should leave me to my self? if he should withdraw his hand which holds me? Into how many gulfs have I been falling,
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when GOD hath preserued me of occasion, or delaied the temptation, or vvonderfully kept me from it, I knowe not hovv,
when GOD hath preserved me of occasion, or delayed the temptation, or wonderfully kept me from it, I know not how,
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for he deliuereth me from euill, as he deliuered Dauid from the hloud of Nabal, by Abigael, which came vnlooked for:
for he Delivereth me from evil, as he Delivered David from the hloud of Nabal, by Abigail, which Come unlooked for:
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So he hath preuented many wonderfully, whē they were assaulted so hardly, that they had thought to haue yeelded to the enemie.
So he hath prevented many wonderfully, when they were assaulted so hardly, that they had Thought to have yielded to the enemy.
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Sometime I may say there wanted a tempter, sometime I may say there wanted time, somtime I may say there wanted place, sometime the tempter was present,
Sometime I may say there wanted a tempter, sometime I may say there wanted time, sometime I may say there wanted place, sometime the tempter was present,
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& there wanted neither time nor place, but God helde me backe that I should not consent:
& there wanted neither time nor place, but God held me back that I should not consent:
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so neer we haue glided by sin, like a ship which rides vpon a rock,
so near we have glided by since, like a ship which rides upon a rock,
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and slips away, or a birde which scapes frō the fowler when the net is vpon her.
and slips away, or a bird which escapes from the Fowler when the net is upon her.
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There is no salte but may lose his saltnes, no wine but may lose his strength,
There is no salt but may loose his saltness, no wine but may loose his strength,
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nor flower but may lose his sent, no light but may bee eclipsed, no beau•ie but may bee stained, no fruite but as 〈 ◊ 〉 blasted,
nor flower but may loose his sent, no Light but may be eclipsed, no beau•ie but may be stained, no fruit but as 〈 ◊ 〉 blasted,
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nor soul but may bee 〈 ◊ 〉:
nor soul but may be 〈 ◊ 〉:
ccx n1 cc-acp vmb vbi 〈 sy 〉:
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wee stand all in a slipperie a nea• where it is easie to slide, & hard 〈 ◊ 〉 vp,
we stand all in a slippery a nea• where it is easy to slide, & hard 〈 ◊ 〉 up,
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like little children which ouerthrowe themselues with their clothes, now vp, now downe at a strawe,
like little children which overthrown themselves with their clothes, now up, now down At a straw,
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so soon wee fall from God, and slide from his word, and forget our resolutions, as though wee had neuer resolued.
so soon we fallen from God, and slide from his word, and forget our resolutions, as though we had never resolved.
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Man goeth forth in the morning, weake, naked, and vnarmed, to fight with powers, and principalities, the deuill, the world,
Man Goes forth in the morning, weak, naked, and unarmed, to fight with Powers, and principalities, the Devil, the world,
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& al their adherents, and whom doth he take with him but this flesh, a traitor, redie to yeld him vp at euerie assalt vnto the enemie.
& all their adherents, and whom does he take with him but this Flesh, a traitor, ready to yield him up At every assault unto the enemy.
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Thus man is set vpon the side of a hill, alwaies declining, and slipping:
Thus man is Set upon the side of a hill, always declining, and slipping:
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the flesh muffleth him to make him stumble, the world catcheth at him to make him fal, the deuill vndermineth him to make him sinke,
the Flesh muffleth him to make him Stumble, the world Catches At him to make him fall, the Devil undermineth him to make him sink,
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and crieth still, Cast thy selfe downe: and when he falleth, he goeth apace, as Peter, who denied thrise together:
and cries still, Cast thy self down: and when he falls, he Goes apace, as Peter, who denied thrice together:
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& when he is fallen is like a stumbling stone in the way for other, 〈 ◊ 〉 they may fall too:
& when he is fallen is like a stumbling stone in the Way for other, 〈 ◊ 〉 they may fallen too:
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Therefore 〈 … 〉 that thinketh hee standeth, take heed 〈 ◊ 〉 he fall.
Therefore 〈 … 〉 that Thinketh he Stands, take heed 〈 ◊ 〉 he fallen.
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So earnestlie must wee call 〈 ◊ 〉 our soules, that we be not weary of wel doing:
So earnestly must we call 〈 ◊ 〉 our Souls, that we be not weary of well doing:
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for happier are the childrē that neuer began, then Iudas, whose ende was worse then his beginning.
for Happier Are the children that never began, then Iudas, whose end was Worse then his beginning.
p-acp jc vbr dt n2 cst av-x vvd, av np1, rg-crq n1 vbds jc cs po31 n1.
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Wisdome and Righteousnesse are angrie with him that leaueth his goodnesse to become worse:
Wisdom and Righteousness Are angry with him that Leaveth his Goodness to become Worse:
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if thy spouse had committed fornication thou mightst haue diuorsed her, but he which leaueth his righteousnesse to liue in wickednesse, forsakes his spouse to committe fornication,
if thy spouse had committed fornication thou Mightest have divorced her, but he which Leaveth his righteousness to live in wickedness, forsakes his spouse to commit fornication,
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and is diuorced from Christ himselfe.
and is divorced from christ himself.
cc vbz vvn p-acp np1 px31.
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If thou were like the Vine, or the Oliue, or the Figge tree, they would not leaue their grapes,
If thou were like the Vine, or the Olive, or the Fig tree, they would not leave their grapes,
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or their fatnesse, or their sweetenesse, to get a kingdome; but the Bramble did:
or their fatness, or their sweetness, to get a Kingdom; but the Bramble did:
cc po32 n1, cc po32 n1, pc-acp vvi dt n1; cc-acp dt n1 vdd:
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If thou be like the Bramble, what wilte thou doe when the fire comes? As this is a memorandum to all,
If thou be like the Bramble, what wilt thou do when the fire comes? As this is a memorandum to all,
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so especiallie let him that ruleth, and him that teacheth, take heede least he fall:
so especially let him that Ruleth, and him that Teaches, take heed lest he fallen:
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for if the Pillers shrinke the Temple shakes, as when a great Tree is hewen downe, which is a shadowe to the beastes,
for if the Pillars shrink the Temple shakes, as when a great Tree is hewn down, which is a shadow to the beasts,
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and a neast to the birdes, many leaues, and bowes, and twigges fal with it: so many stand, and fall with them, whose lampes geue light to others:
and a nest to the Birds, many leaves, and bows, and twigs fall with it: so many stand, and fallen with them, whose lamps give Light to Others:
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Euen as Ieroboams sinne made Israel to sinne.
Even as Ieroboams sin made Israel to sin.
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Therfore Paul hath giuen you a watchword, which euerie one should write vpon his table, vpon his bed,
Therefore Paul hath given you a watchword, which every one should write upon his table, upon his Bed,
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and vpon his nailes, least he forget in one hower, for he which standes now, may fall before night.
and upon his nails, lest he forget in one hour, for he which Stands now, may fallen before night.
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Sinne is not long in comming, nor quickly gone, vnlesse God stop vs, as hee mette Balaam in his way,
Sin is not long in coming, nor quickly gone, unless God stop us, as he met balaam in his Way,
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and stay vs, as hee staied the womans sonne, when hee was a bearing to his graue:
and stay us, as he stayed the woman's son, when he was a bearing to his graven:
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we runne ouer Reason, and treade vppon Conscience, and fling by Councell, and goe by the Word,
we run over Reason, and tread upon Conscience, and fling by Council, and go by the Word,
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and poast to Death, as though we ran for a Kingdome, like a Lark, that falles to the ground sooner then she mounted vp:
and post to Death, as though we ran for a Kingdom, like a Lark, that falls to the ground sooner then she mounted up:
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at first she retires, as it were by steps, but when she commeth neerer the ground, she falles downe with a iumpe:
At First she retires, as it were by steps, but when she comes nearer the ground, she falls down with a jump:
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so we decline at first, and wauer lower and lower, til we be almost at the worst,
so we decline At First, and waver lower and lower, till we be almost At the worst,
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and then we runne headlong, as though we were sent poast to hell, from hotte to luke-warme, from luke-warme to key colde, from key-colde to starke dead:
and then we run headlong, as though we were sent post to hell, from hot to lukewarm, from lukewarm to key cold, from key-colde to stark dead:
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so the languishing soule bleedes to death, and seeth not his life goe till it be at the very last as pe.
so the languishing soul bleeds to death, and sees not his life go till it be At the very last as pe.
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Woe be vnto him that is guiltie of this murther, if the bloud of Abell cried for vengeaunce against his brother Cain which slewe his bodie, shall not God be reuenged for the death of the Soule.
Woe be unto him that is guilty of this murder, if the blood of Abel cried for vengeance against his brother Cain which slew his body, shall not God be revenged for the death of the Soul.
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Where is thy Brother (saith GOD?) Naye where is thy soule? hast thou slaine it, which was my Spouse, my Temple, mine owne Image? If the seruant which hidde his Talent was cast into darkenesse, what shall bee done vnto thee which hast lost thy Talent? For hee which falles from his righteousnesse, dooth not hide his Talent,
Where is thy Brother (Says GOD?) Nay where is thy soul? hast thou slain it, which was my Spouse, my Temple, mine own Image? If the servant which hid his Talon was cast into darkness, what shall be done unto thee which hast lost thy Talon? For he which falls from his righteousness, doth not hide his Talon,
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but more, hee dooth lose it.
but more, he doth loose it.
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Thus if you neuer knewe what good to make of euill, this you maie learne in the sinners Schoole:
Thus if you never knew what good to make of evil, this you may Learn in the Sinners School:
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let them which thinke they stande, take heede least they fall, and let them which are down, care to rise,
let them which think they stand, take heed lest they fallen, and let them which Are down, care to rise,
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and the Lord so direct our steppes, that we may rise againe. FINIS.
and the Lord so Direct our steps, that we may rise again. FINIS.
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