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THE FIRST SERMON OF the punishment of Ionah. Ionah. 1. 4. 5. 6 4
THE FIRST SERMON OF the punishment of Jonah. Jonah. 1. 4. 5. 6 4
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But the Lord sent out a great wind into the Sea, and there was a mightie tempest in the Sea,
But the Lord sent out a great wind into the Sea, and there was a mighty tempest in the Sea,
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so that the ship was like to be broken. 5
so that the ship was like to be broken. 5
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Then the Mariners were afraid, and cryed euery man vnto his God, and cast the wares that were in the ship into the sea, to lighten it of them,
Then the Mariners were afraid, and cried every man unto his God, and cast the wares that were in the ship into the sea, to lighten it of them,
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but Ionah was gone downe into the sides of the ship, and layd downe, and was a sleepe. 6
but Jonah was gone down into the sides of the ship, and laid down, and was a sleep. 6
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So the ship-maistr came to him, and said vnto him, what meanest thou, O sleeper? Arise,
So the ship-maistr Come to him, and said unto him, what Meanest thou, Oh sleeper? Arise,
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and call vpon thy God, if so be that God will thinke vpon vs, that we perish not.
and call upon thy God, if so be that God will think upon us, that we perish not.
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THE sinne is past, but punishment is to come: for after disobedience followeth wrath, the heauie companion of wickednesse.
THE sin is past, but punishment is to come: for After disobedience follows wrath, the heavy Companion of wickedness.
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For although shee loue not sinne yet shee will be alwayes where wicked nesse is? yea,
For although she love not sin yet she will be always where wicked ness is? yea,
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also full of strength like a Lyon which will not be tamed.
also full of strength like a lion which will not be tamed.
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Hee that made the windes, commanded them, and they obey his voyce, the windes and the waters obey him,
He that made the winds, commanded them, and they obey his voice, the winds and the waters obey him,
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but man will not obey him. Hee saith not that a winde arose, but saith, The Lord sent great winde.
but man will not obey him. He Says not that a wind arose, but Says, The Lord sent great wind.
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Therefore we see the cause of this tempest, and so of Ionahs punishment.
Therefore we see the cause of this tempest, and so of Jonahs punishment.
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The iust Iudge of the whole world may not suffer sinne vnpunished, therefore hee sends, the Lord sent out a mightie winde.
The just Judge of the Whole world may not suffer sin unpunished, Therefore he sends, the Lord sent out a mighty wind.
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Then it was not by chance, nor yet by witchcraft:
Then it was not by chance, nor yet by witchcraft:
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for the Mariners (notwithstanding they were infidels) were not so grosse as to ascribe it to any such cause,
for the Mariners (notwithstanding they were Infidels) were not so gross as to ascribe it to any such cause,
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but rather thought it to bee sent from some reuenging power, beeing prouoked to indignation by some particular person among them, that had committed some hainous fact:
but rather Thought it to be sent from Some revenging power, being provoked to Indignation by Some particular person among them, that had committed Some heinous fact:
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else why did they cast lots to know him and find him out that had sinned,
Else why did they cast lots to know him and find him out that had sinned,
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and whose sinnes did procure this tempest to bee sent: Though this winde had almost drowned Ionah, yet hee said, The Lord sent it:
and whose Sins did procure this tempest to be sent: Though this wind had almost drowned Jonah, yet he said, The Lord sent it:
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so the Lord sendeth wind to bring ships to land in safetie, and the same Lord sendeth winde to drowne,
so the Lord sends wind to bring ships to land in safety, and the same Lord sends wind to drown,
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and breake, and sinke other ships, Therfore Iob said when hee was bereft of all his substance at once,
and break, and sink other ships, Therefore Job said when he was bereft of all his substance At once,
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and left as poore as might bee, that the Lord had taken them from him, who had first giuen all to him, adding also thanksgiuing euen for the persecuting hand of God, which did so molest him.
and left as poor as might be, that the Lord had taken them from him, who had First given all to him, adding also thanksgiving even for the persecuting hand of God, which did so molest him.
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If some had so much losse by tempest as Iob, and such dangers as Ionah, they would surely say with Iob, blessed bee the name of the Lord for it:
If Some had so much loss by tempest as Job, and such dangers as Jonah, they would surely say with Job, blessed be the name of the Lord for it:
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But moe (it is to be feared) would say with Iobs wife, Curle God and die.
But more (it is to be feared) would say with Jobs wife, Curl God and die.
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And there was a great tempest in the Sea.
And there was a great tempest in the Sea.
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First, God spake gently to him, Arise, Ionah, goe to Niniuie, then he would not goe:
First, God spoke gently to him, Arise, Jonah, go to Nineveh, then he would not go:
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but seeing wordes would not serue, the Lord would take another way, and try whether that could make him obedient to his voyce.
but seeing words would not serve, the Lord would take Another Way, and try whither that could make him obedient to his voice.
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So the Lord caused a mightie tempest to arise in the Sea, like the messengers that were sent to compell folkes to come to the banquet, that seeing the commaundement could not, the tempest might beare rule.
So the Lord caused a mighty tempest to arise in the Sea, like the messengers that were sent to compel folks to come to the banquet, that seeing the Commandment could not, the tempest might bear Rule.
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For vnlesse it be an imperious crosse wee will not yeeld: so head-strong is sinne.
For unless it be an imperious cross we will not yield: so headstrong is sin.
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Therefore it is said, that God sent out a great winde, so that there was a mighty tempest, that sinne might haue the foile, and God the victorie.
Therefore it is said, that God sent out a great wind, so that there was a mighty tempest, that sin might have the foil, and God the victory.
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Hee that sayles to Tharshish, or whether hee is forbidden to goe, would haue as good wind as hee that sayles to Niniuie,
He that sails to tarshish, or whither he is forbidden to go, would have as good wind as he that sails to Nineveh,
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or whither hee is commanded to goe.
or whither he is commanded to go.
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But he that doth one thing for another, shall receiue one thing for another, as Achab did, who hoped according to the saying of foure hundred false Prophets, to goe vp and prosper but hee went vp and perished.
But he that does one thing for Another, shall receive one thing for Another, as Ahab did, who hoped according to the saying of foure hundred false prophets, to go up and prosper but he went up and perished.
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As surely as Ionah thought to arriue at Tarshish, so surely the Spaniards thought to arriue in England: but as Ionahs companie wondred at this tempest,
As surely as Jonah Thought to arrive At Tarshish, so surely the Spanish Thought to arrive in England: but as Jonahs company wondered At this tempest,
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so at these Spainards destruction, their fellowes at home wondred, yea were astonied, how their inuincible power could bee destroyed.
so At these Spainards destruction, their Fellows At home wondered, yea were astonished, how their invincible power could be destroyed.
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But God is strong enough for them that kicke against him, and disdaineth to bee crossed of dust and ashes.
But God is strong enough for them that kick against him, and disdains to be crossed of dust and Ashes.
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And there was a great tempest in the sea.
And there was a great tempest in the sea.
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The ship went on roundly for a time, the Prophet sleeping, the Mariners sporting, their sayles flaunting, the waters calming, the winds guiding,
The ship went on roundly for a time, the Prophet sleeping, the Mariners sporting, their sails flaunting, the waters calming, the winds guiding,
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so merrily sinne goes on before the tempest comes.
so merrily sin Goes on before the tempest comes.
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The winde blowes not yet, therefore goe on yet a little, and yet a little more,
The wind blows not yet, Therefore go on yet a little, and yet a little more,
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but suddenly the tempest rushes vpon them before they are aware of it, and tumbles them vp and downe,
but suddenly the tempest Rushes upon them before they Are aware of it, and tumbles them up and down,
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and suddenly all is like to be vndone.
and suddenly all is like to be undone.
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Hee came to the hauen, and paide the fare, and entred the ship, and hoist vp sayles,
He Come to the Haven, and paid the fare, and entered the ship, and hoist up sails,
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and went on forward, and all to flie from God, but now it appeares hee fled not from him,
and went on forward, and all to fly from God, but now it appears he fled not from him,
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but to him, Therefore Dauid sayth, If I take the mornings wings and flie aloft, loe, thou art there.
but to him, Therefore David say, If I take the morning's wings and fly aloft, lo, thou art there.
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If I goe into the neithermost depth, thy hande will finde me out:
If I go into the nethermost depth, thy hand will find me out:
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therefore whither shall I flye from thee? So that when we thinke that we flie from God, in running out of one place into another, wee doe but runne from one hand to the other,
Therefore whither shall I fly from thee? So that when we think that we fly from God, in running out of one place into Another, we do but run from one hand to the other,
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for there is no place where Gods hande is not, and whither soeuer a rebellious sinner doth runne, the hand of God will meete with him to crosse him,
for there is no place where God's hand is not, and whither soever a rebellious sinner does run, the hand of God will meet with him to cross him,
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and hinder his hoped fo• successe, although hee securely prophecieth neuer so much good vnto himselfe in his iourney.
and hinder his hoped fo• success, although he securely Prophesieth never so much good unto himself in his journey.
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What had hee offended the windes, or the waters, that they bare him such enmitie? The windes and the waters,
What had he offended the winds, or the waters, that they bore him such enmity? The winds and the waters,
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and all Gods creatures are to take Gods part against Ionah, or any rebellious sinner:
and all God's creatures Are to take God's part against Jonah, or any rebellious sinner:
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for though God in the beginning gaue power to man ouer all his creatures to rule them,
for though God in the beginning gave power to man over all his creatures to Rule them,
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yet when man sinnes, God giueth power & strength to his creatures to rule and bridle man.
yet when man Sins, God gives power & strength to his creatures to Rule and bridle man.
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Therefore hee that euen now was Lord ouer the waters, now the waters are Lords ouer him.
Therefore he that even now was Lord over the waters, now the waters Are lords over him.
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But if Ionah had thought that God would haue brought things to passe, he durst not haue beene so bold in this enterprise.
But if Jonah had Thought that God would have brought things to pass, he durst not have been so bold in this enterprise.
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Therefore wee may see that sinne hath no eyes while it is on doing, Tush (sayth the soole) it is faire weather yet,
Therefore we may see that sin hath no eyes while it is on doing, Tush (say the fool) it is fair weather yet,
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while he goeth to the stockes. So that the ship was like to be broken.
while he Goes to the stocks. So that the ship was like to be broken.
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Wee haue heard of the cause and greatnesse of this tempest, the effects follow, whereby the greatnesse of it is the better exprest.
we have herd of the cause and greatness of this tempest, the effects follow, whereby the greatness of it is the better expressed.
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First in the ship, then in the Mariners. The ship was like to be broken.
First in the ship, then in the Mariners. The ship was like to be broken.
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The ship was faire and goodly, so strong that it might haue encountred with instruments of warre,
The ship was fair and goodly, so strong that it might have encountered with Instruments of war,
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and so sure made that it might haue endured great tempestes, and made manie voyages.
and so sure made that it might have endured great tempests, and made many voyages.
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Yet now with one tempest, and at one voyage, it was so deformed, so weakned, in such a taking, that it was like to bee shiuered in pieces:
Yet now with one tempest, and At one voyage, it was so deformed, so weakened, in such a taking, that it was like to be shivered in Pieces:
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and all because Ionah was in it. Such strife is alwayes betwixt Gods wrath, and mans disobedience.
and all Because Jonah was in it. Such strife is always betwixt God's wrath, and men disobedience.
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When Gods word will not turne vs, Gods winds, and other instruments of his wrath must threaten to ouerturne vs. Then the Mariners were afraid,
When God's word will not turn us, God's winds, and other Instruments of his wrath must threaten to overturn us Then the Mariners were afraid,
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and cryed euery man to his God, and cast the wares out that were in the Ship, to lighten it thereof.
and cried every man to his God, and cast the wares out that were in the Ship, to lighten it thereof.
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The effects of this tempest in the Mariners were two. First, they were afraid, then vsed meanes to appease the tempest, and saue themselues. Then the Mariners were afraid.
The effects of this tempest in the Mariners were two. First, they were afraid, then used means to appease the tempest, and save themselves. Then the Mariners were afraid.
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Mariners liuing in the Sea, almost as fishes, hauing the waters as their necessariest element, are commonly men voyde of feare, venturous, and contemners of danger.
Mariners living in the Sea, almost as Fish, having the waters as their necessariest element, Are commonly men void of Fear, venturous, and contemners of danger.
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Yet now seeing the tempest so vehement on a sudden, that their goodly and tall ship was tost almost to a cocke boat,
Yet now seeing the tempest so vehement on a sudden, that their goodly and tall ship was tossed almost to a cock boat,
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and crackt so, that it was like to bee torne all to pieces, and thereby were fully perswaded it was no common nor ordinary storme,
and cracked so, that it was like to be torn all to Pieces, and thereby were Fully persuaded it was no Common nor ordinary storm,
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but a reuenging tempest, for some extraordinary cause, sent out vpon them by some great power prouoked:
but a revenging tempest, for Some extraordinary cause, sent out upon them by Some great power provoked:
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now they are afraid, they tremble for feare, like women that shrinke at euery stirre in the Whirrie,
now they Are afraid, they tremble for Fear, like women that shrink At every stir in the Whirrie,
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and like little children when they are frighted, least their ship breake or leake, and so sinke,
and like little children when they Are frighted, lest their ship break or leak, and so sink,
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and they loose their goods their ship, their liues and all.
and they lose their goods their ship, their lives and all.
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Now these nought-fearing fellowes, these high stomaked men, which desire danger are brought downe by danger, feare and quake like a yong souldier which starteth at the sound of a Gun. And cryed euery man vnto his God,
Now these nought-fearing Fellows, these high stomached men, which desire danger Are brought down by danger, Fear and quake like a young soldier which starts At the found of a Gun. And cried every man unto his God,
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and cast forth their wares into the Sea, &c. The meanes which the Mariners vse to saue themselues, are diuers.
and cast forth their wares into the Sea, etc. The means which the Mariners use to save themselves, Are diverse.
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First, they cry to their gods, then when that appeased not the tempest, they cast out then wares, They prayed. This is then a manifest signe, that the Heathen acknowledge there is a diuine power, seeing and gouerning the whole world:
First, they cry to their God's, then when that appeased not the tempest, they cast out then wares, They prayed. This is then a manifest Signen, that the Heathen acknowledge there is a divine power, seeing and governing the Whole world:
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for they would not haue prayed at all, but that they were conuinced, there was a God, who beheld the affaires of men,
for they would not have prayed At all, but that they were convinced, there was a God, who beheld the affairs of men,
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and could in extreamest danger deliuer whom hee would. Nature conuinced them, the workes of God made them to acknowledge it.
and could in Extremest danger deliver whom he would. Nature convinced them, the works of God made them to acknowledge it.
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For in man, though the Lampes be wasted since Adam consulted with the deuill to bee a God,
For in man, though the Lamps be wasted since Adam consulted with the Devil to be a God,
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yet there is some little light left which dwelleth in darkenesse like a sparke hid in the ashes, whereby the stately and most glorious frame of the world, with all the wonderfull varietie of the singular effects of all the excellent creatures therin considered, man cannot but acknowledge there is a God.
yet there is Some little Light left which dwells in darkness like a spark hid in the Ashes, whereby the stately and most glorious frame of the world, with all the wonderful variety of the singular effects of all the excellent creatures therein considered, man cannot but acknowledge there is a God.
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Yea his mightie power the blinded Gentiles saw so expressely in all the creatures, that they imagined it to bee impossible for one God to worke them all:
Yea his mighty power the blinded Gentiles saw so expressly in all the creatures, that they imagined it to be impossible for one God to work them all:
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therefore they thought that there were diuers Gods, as there were diuers seasons, diuers nations, diuers trades, diuers languages, diuers and sundrie kindes of all things:
Therefore they Thought that there were diverse God's, as there were diverse seasons, diverse Nations, diverse trades, diverse languages, diverse and sundry Kinds of all things:
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and so diuers nations worshipped diuers Gods, When the wicked see that all their inuentions will not bring their enterprises to passe according to their mind,
and so diverse Nations worshipped diverse God's, When the wicked see that all their Inventions will not bring their enterprises to pass according to their mind,
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but they are in extremitie and like to bee cast away for want of succour, then they flye vnto God, being driuen by compulsion as a beare vnto a stake,
but they Are in extremity and like to be cast away for want of succour, then they fly unto God, being driven by compulsion as a bear unto a stake,
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and they crouch and kneele, & make great shewes outwardly, of humiliation and pietie, all in hope of helpe from God,
and they crouch and kneel, & make great shows outwardly, of humiliation and piety, all in hope of help from God,
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and as it were thinking to deceiue him by their hypocrisie, Euery one vnto his God.
and as it were thinking to deceive him by their hypocrisy, Every one unto his God.
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This sheweth, that they were of diuers nations, for among the Gentiles euery nation had a seuerall God to worship, Chamos was the God of the Moabites,
This shows, that they were of diverse Nations, for among the Gentiles every Nation had a several God to worship, Chemosh was the God of the Moabites,
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and Beelzebub the God of the Ekronites, Dagon the God of the Philistines, and the Ephesians worshipped Diana. In our necessitie wee flie euerie one vnto his God:
and Beelzebub the God of the Ekronites, Dagon the God of the philistines, and the Ephesians worshipped Diana. In our necessity we fly every one unto his God:
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that is, in the time of necessitie euery one doth flye for ▪ helpe and ease vnto that which most feedeth his owne humour,
that is, in the time of necessity every one does fly for ▪ help and ease unto that which most feeds his own humour,
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or best pleaseth him, that wherein he reposeth most confidence, perswading themselues of sufficient reliefe from that:
or best Pleases him, that wherein he reposes most confidence, persuading themselves of sufficient relief from that:
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some runne to their coffers, thinking that there it is that is able to procure ease from any troubles:
Some run to their coffers, thinking that there it is that is able to procure ease from any Troubles:
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other some runne to their delights and wanton sports, supposing that there is no trouble so great,
other Some run to their delights and wanton sports, supposing that there is no trouble so great,
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but they will cause them to forget it:
but they will cause them to forget it:
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some to their glorious attires and costly iewels, imagining they will now as well reioyce their hearts, remedying their griefe,
Some to their glorious attires and costly Jewels, imagining they will now as well rejoice their hearts, remedying their grief,
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as at other times they haue delighted others eyes, pleasing their sight:
as At other times they have delighted Others eyes, pleasing their sighed:
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some to th daintie meates and some to their soft beds, and easie standing, hoping by those to feele reliefe.
Some to that dainty Meats and Some to their soft Beds, and easy standing, hoping by those to feel relief.
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In sicknesse wee cry, Come, Phisicke helpe mee: in heauinesse wee call, Come, musicke, cheare mee:
In sickness we cry, Come, Physic help me: in heaviness we call, Come, music, cheer me:
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in warre, we sound, Come, souldiers, succour me: in quarrels wee say, Come, Law, defend me:
in war, we found, Come, Soldiers, succour me: in quarrels we say, Come, Law, defend me:
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euermore leauing the Creator, which is all goodnesse, and powerfull in him selfe running to the creatures, which haue no goodnesse nor power,, saue that they receiue from him:
evermore leaving the Creator, which is all Goodness, and powerful in him self running to the creatures, which have no Goodness nor power,, save that they receive from him:
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neither by their goodnesse, can doe vs good, but by his blessings. And cryed euery man vnto his God.
neither by their Goodness, can do us good, but by his blessings. And cried every man unto his God.
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They did well in that they prayed, but they prayed not well? for they prayed every man vnto his God:
They did well in that they prayed, but they prayed not well? for they prayed every man unto his God:
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that is, vnto fained Gods, gods in name, but not in nature, and gods they were that could not helpe so much as themselues. Euery one to his God,
that is, unto feigned God's, God's in name, but not in nature, and God's they were that could not help so much as themselves. Every one to his God,
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Euerie of these mariners did now in their extremitie call vpon his God, euery one vpon that God, which hee thought most highly of,
Every of these Mariners did now in their extremity call upon his God, every one upon that God, which he Thought most highly of,
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and whome hee had in his prosperitie reposed most confidence in.
and whom he had in his Prosperity reposed most confidence in.
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Now while none could helpe but one, they cried to many, and by this meanes while they sought to lay the tempest, they stirred it more:
Now while none could help but one, they cried to many, and by this means while they sought to lay the tempest, they stirred it more:
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for their prayers being idolatrous, were so wicked, that the Lord had vtterly destroyd them, if his mercy had not bene wonderfull ouer all his workes.
for their Prayers being idolatrous, were so wicked, that the Lord had utterly destroyed them, if his mercy had not be wonderful over all his works.
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They prayed much like the Papists, which in extremitie crie out, some to one Saint, some to another, some to saints of this place others to Saints of that place, thinking as these Mariners did,
They prayed much like the Papists, which in extremity cry out, Some to one Saint, Some to Another, Some to Saints of this place Others to Saints of that place, thinking as these Mariners did,
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if one will not helpe, another will. They cryed. &c. They prayed, and their prayers did beate the skye, though they could not lay the tempest.
if one will not help, Another will. They cried. etc. They prayed, and their Prayers did beat the sky, though they could not lay the tempest.
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They were not as many of vs bee when wee pray vnto God, without a sence of their danger,
They were not as many of us be when we pray unto God, without a sense of their danger,
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or without great desire to obtaine their requests.
or without great desire to obtain their requests.
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What an hypocrisie is this that is common among vs, to haue vehement speeches, and loud cries,
What an hypocrisy is this that is Common among us, to have vehement Speeches, and loud cries,
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and long prayers, without liuely affection within? They cryed. Here is a distinction of crying to bee obserued:
and long Prayers, without lively affection within? They cried. Here is a distinction of crying to be observed:
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The righteous cry, and as well when they are in prosperitie, as when they be in calamitie, though many nothing so feruently:
The righteous cry, and as well when they Are in Prosperity, as when they be in calamity, though many nothing so fervently:
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but the vngodly then onely, when the hand of God is vpon them, and then also like beares without their prey, alwayes much doubting, sometimes disparing of helpe although they cry for it.
but the ungodly then only, when the hand of God is upon them, and then also like bears without their prey, always much doubting, sometime despairing of help although they cry for it.
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And therefore blessed is hee that hath the Lord for his God:
And Therefore blessed is he that hath the Lord for his God:
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and let them know that cry without faith, without confidence in God, they doe but cry in vaine.
and let them know that cry without faith, without confidence in God, they do but cry in vain.
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Let not the wauering minded man, think to receiue any good of the Lord. And cast the wares that were in the ship into the sea
Let not the wavering minded man, think to receive any good of the Lord. And cast the wares that were in the ship into the sea
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Here is the second meanes which they vsed to helpe themselues.
Here is the second means which they used to help themselves.
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Now the Mariners are content to cast their wares into the Sea, in hope of some furtherance to saue their liues thereby:
Now the Mariners Are content to cast their wares into the Sea, in hope of Some furtherance to save their lives thereby:
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for though many will venture their liues for riches, yet they rather part withall their riches, then with their liues.
for though many will venture their lives for riches, yet they rather part withal their riches, then with their lives.
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But they cast them out to appease the tempest, or lighten their ship: but it was sin that procured danger, and being cast away, would haue saued all:
But they cast them out to appease the tempest, or lighten their ship: but it was since that procured danger, and being cast away, would have saved all:
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which being retained, the tempest abating not, the shippe is not the safer, though it bee the lighter.
which being retained, the tempest abating not, the ship is not the safer, though it be the lighter.
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If I regard wickednesse in my heart, saith Dauid, the Lord will not heare mee.
If I regard wickedness in my heart, Says David, the Lord will not hear me.
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And Paul saith, Though I cast my life into the fire, if I haue no charitie,
And Paul Says, Though I cast my life into the fire, if I have no charity,
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if I retaine malice in my heart, it profiteth mee nothing:
if I retain malice in my heart, it profiteth me nothing:
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if I cast not away sinne, I cast away all Some will giue to the poore,
if I cast not away sin, I cast away all some will give to the poor,
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and yet vse extortion and vsurie to get money by:
and yet use extortion and Usury to get money by:
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but God saith to such, that if they regard wickednesse in their heartes, it profiteth nothing,
but God Says to such, that if they regard wickedness in their hearts, it profiteth nothing,
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though they part with all that they haue, and bestowe it vpon neuer so good actions, they doe but as the Mariners did, cast all away, their desire nothing satisfied:
though they part with all that they have, and bestow it upon never so good actions, they do but as the Mariners did, cast all away, their desire nothing satisfied:
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for though they thinke themselues beneficiall to the poore thereby, and hope for reward therefore,
for though they think themselves beneficial to the poor thereby, and hope for reward Therefore,
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yet God will accept of them but as hypocrites, hee will no•• of their oblations, hee abhorreth their very prayers.
yet God will accept of them but as Hypocrites, he will no•• of their Oblations, he abhorreth their very Prayers.
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Pro. 15. 8, vntill they haue humbled themselues, and reformed their owne heartes before him from such vncleannesse.Pro 15. 8, until they have humbled themselves, and reformed their own hearts before him from such uncleanness.
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They cast out the wares into the sea.
They cast out the wares into the sea.
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They would faine haue laid the tempest, that thus readily loose the wares, and cast out their very tackling into the sea:
They would feign have laid the tempest, that thus readily lose the wares, and cast out their very tackling into the sea:
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but the sea will not be satisfied, the waters must wash the sinner, or there is no safetie,
but the sea will not be satisfied, the waters must wash the sinner, or there is no safety,
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nay the danger is greater, the sea continually more and more troublesome, vexing them.
nay the danger is greater, the sea continually more and more troublesome, vexing them.
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But Ionah was no sooner cast into the Sea, but all was quiet, the winds are calme,
But Jonah was no sooner cast into the Sea, but all was quiet, the winds Are Cam,
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and the sea ceaseth from her raging. O that iustice were executed, and hee that troubleth the ship were in the sea!
and the sea ceases from her raging. O that Justice were executed, and he that Troubles the ship were in the sea!
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He that troubleth, not hee that against all reason is thought to trouble: then should all bee safe, yea peraduenture Ionah too.
He that Troubles, not he that against all reason is Thought to trouble: then should all be safe, yea Peradventure Jonah too.
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And they cast the wares that were in the ship into the sea.
And they cast the wares that were in the ship into the sea.
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Obserue here, that oftentimes many are punished for one mans sinne, as all the host of Israell were punished for the sinne of Achan, and here all the Mariners and owners of ship or wares for Ionahs sin, &c. to the ende that men may learne thereby to admonish one an other when they see them doe amisse, with loue,
Observe Here, that oftentimes many Are punished for one men sin, as all the host of Israel were punished for the sin of achan, and Here all the Mariners and owners of ship or wares for Jonahs since, etc. to the end that men may Learn thereby to admonish one an other when they see them do amiss, with love,
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and not to say with Caine, Am I the keeper of my brother? for hee that is not carefull to keepe his brother from sinne, is not carefull to keepe himselfe either from sinne or from sorrow:
and not to say with Cain, Am I the keeper of my brother? for he that is not careful to keep his brother from sin, is not careful to keep himself either from sin or from sorrow:
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therefore let vs take heed, that a wicked one be not found amongst vs vnadmonished.
Therefore let us take heed, that a wicked one be not found among us unadmonished.
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I would there were not many worse then Ionah among vs. Wil you know what I thinke of you? I thinke you are worse then Infidels, Turks or Pagans, that in this wonderfull yeare of wōderful mercies are not thankful beleeue not in God, trust not in him, glorifie not his name:
I would there were not many Worse then Jonah among us Will you know what I think of you? I think you Are Worse then Infidels, Turks or Pagans, that in this wonderful year of wondered Mercies Are not thankful believe not in God, trust not in him, Glorify not his name:
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but like Pharaohs sorcerers, who seeing the great workes of God which Moses wrought passing their skill, confessed, saying, Surely, this is the finger of God:
but like Pharaohs sorcerers, who seeing the great works of God which Moses wrought passing their skill, confessed, saying, Surely, this is the finger of God:
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for you confesse it is the great worke of God (as must needs) but where are the fruites it hath brought sorth in you? The captaine saith, I haue done nothing:
for you confess it is the great work of God (as must needs) but where Are the fruits it hath brought forth in you? The captain Says, I have done nothing:
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the souldier saith, I stirred not:
the soldier Says, I stirred not:
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but the Lord sent out a mighty tempest vpon them, and after that they escaped our handes, the Lord stretched out his mightie arme against them,
but the Lord sent out a mighty tempest upon them, and After that they escaped our hands, the Lord stretched out his mighty arm against them,
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and Pharap is drowned in the sea, so that he neuer attained the land of promise which he gaped for,
and Pharap is drowned in the sea, so that he never attained the land of promise which he gaped for,
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and made full account to possesse. Further, herein we may note, that extremitie is Gods opportunite:
and made full account to possess. Further, herein we may note, that extremity is God's opportunite:
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for when the wind had almost ouerturned all, & the waters had almost drowned all & destruction had almost deuoured all,
for when the wind had almost overturned all, & the waters had almost drowned all & destruction had almost devoured all,
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then, and notafore, was Gods opportunitie to set forth his glorie. First, they vsed prayer vnto the diuine powers for assistance:
then, and notafore, was God's opportunity to Set forth his glory. First, they used prayer unto the divine Powers for assistance:
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then they vsed such ordinary meanes as they knew best in such a time, by casting out their wares to lighten the ship of them, which order is necessary to be vsed of all Christians in their necessitie:
then they used such ordinary means as they knew best in such a time, by casting out their wares to lighten the ship of them, which order is necessary to be used of all Christians in their necessity:
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First, to seeke for aide & assistance at the hands of God & then to vse all such good means to helpe themselues,
First, to seek for aid & assistance At the hands of God & then to use all such good means to help themselves,
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as God shall enable them to, trusting that of his goodnes he will blesse their endeuours,
as God shall enable them to, trusting that of his Goodness he will bless their endeavours,
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or else may they goe ouer all the earth to seeke helpe & haue none, for there is no other way.
or Else may they go over all the earth to seek help & have none, for there is no other Way.
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God indeed is the last refuge, but he is also the first refuge which is to bee sought vnto:
God indeed is the last refuge, but he is also the First refuge which is to be sought unto:
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for hee will haue vs to acknowledge that man liueth not by bread onely, & a horse is but a vaine thing to saue a man,
for he will have us to acknowledge that man lives not by bred only, & a horse is but a vain thing to save a man,
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and except the Lord keepe the citie, the watch-man waketh but in vaine, no meanes can helpe without his blessing,
and except the Lord keep the City, the watchman waketh but in vain, no means can help without his blessing,
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But then he will not haue vs carelesse & negligent to vse lawful meanes:
But then he will not have us careless & negligent to use lawful means:
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for hee neuer or very seldome worketh without meanes, whē the meanes may be vsed by vs. Danger thē we haue seen made them to feare,
for he never or very seldom works without means, when the means may be used by us Danger them we have seen made them to Fear,
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but feare astonished them not, but gathered their wits together, for they vsed means with wisedome to saue themselues.
but Fear astonished them not, but gathered their wits together, for they used means with Wisdom to save themselves.
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But when the Lord sendeth calamitie vpon many of the vngodly, they haue so guiltie a conscience, that whilest they feele the great hand of God, they are euen distraught of their wits,
But when the Lord sends calamity upon many of the ungodly, they have so guilty a conscience, that whilst they feel the great hand of God, they Are even distracted of their wits,
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and madeas it were sencelesse, that they know not what they doe:
and madeas it were senseless, that they know not what they do:
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yea when troubles come, it makes them like a headlesse Bee, which buzzeth about she knowes not whither,
yea when Troubles come, it makes them like a headless Bee, which buzzeth about she knows not whither,
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or like the Swallow, which by cōpulsion of the wind, flieth backward and forward till it fall into the Sea:
or like the Swallow, which by compulsion of the wind, flies backward and forward till it fallen into the Sea:
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or like Came, whose head was fraught with feares, so that he knew not whither to goe, doubting to be slaine of euery one whom hee saw But whatsoeuer befalleth the child of God, hee hath euer matter of consolation,
or like Come, whose head was fraught with fears, so that he knew not whither to go, doubting to be slain of every one whom he saw But whatsoever befalls the child of God, he hath ever matter of consolation,
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and some moderation of minde to beare it withall, expecting a ioyfull issue of all, Therefore blessed is he that hath the Lord for his God.
and Some moderation of mind to bear it withal, expecting a joyful issue of all, Therefore blessed is he that hath the Lord for his God.
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But Ionah was gone downe into the sides of the ship, and layd downe, and was fast a sleepe.
But Jonah was gone down into the sides of the ship, and laid down, and was fast a sleep.
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They prayed vnto their gods, and their gods were now deafe while they were tossed, and Ionah is gone to sleepe when hee should haue beene better occupied.
They prayed unto their God's, and their God's were now deaf while they were tossed, and Jonah is gone to sleep when he should have been better occupied.
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We come hither to heare the word, and here we fall asleepe but it were farre better we were away:
We come hither to hear the word, and Here we fallen asleep but it were Far better we were away:
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for wee sleepe when we should heare, and so sleeping sinne, and sleepe in sinne:
for we sleep when we should hear, and so sleeping sin, and sleep in sin:
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therefore let them now giue eare that are asleepe, for wee are come to Ionahs sleeping:
Therefore let them now give ear that Are asleep, for we Are come to Jonahs sleeping:
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not that we should sleepe with him, but by his sleeping to be warned of our securitie,
not that we should sleep with him, but by his sleeping to be warned of our security,
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and wee shall see him waked, that wee may learne to wake with him.
and we shall see him waked, that we may Learn to wake with him.
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Ionahs fast sleeping is noted, to declare the occasion of the ship-maisters speech to Ionah: but chiefly to note the dead securitie of Ionah in his sinne,Jonahs fast sleeping is noted, to declare the occasion of the shipmasters speech to Jonah: but chiefly to note the dead security of Jonah in his sin,
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for as much as though the mariners cryed for feare, and cast out their goods,
for as much as though the Mariners cried for Fear, and cast out their goods,
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nay the very senslesse shippe seemed to feele the anger of God, and to cry to Ionah by rowling and cracking,
nay the very senseless ship seemed to feel the anger of God, and to cry to Jonah by rolling and cracking,
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yet Ionah was not once moued thereat, but lay still fast a sleepe.
yet Jonah was not once moved thereat, but lay still fast a sleep.
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So by Ionah his sleeping, wee see the nature of all the sonnes of Adam. when they listen to the Serpent, they are like changelings, they are cast into a dead sleepe:
So by Jonah his sleeping, we see the nature of all the Sons of Adam. when they listen to the Serpent, they Are like changelings, they Are cast into a dead sleep:
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for when they forget God and his word, and bid conscience adiewe, they sleepe in sinne,
for when they forget God and his word, and bid conscience adiewe, they sleep in sin,
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and that to death, like one sicke of the Lethargie. Ionah signifieth a Doue:
and that to death, like one sick of the Lethargy. Jonah signifies a Dove:
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Ionah therefore was nowe indeed Ionah: I meane, like the Doue which Noah sent forth of the Arke:Jonah Therefore was now indeed Jonah: I mean, like the Dove which Noah sent forth of the Ark:
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for as the Doue being gone out of the Arkecould finde no rest for the sole of her foote, till shee returned into the Arke againe:
for as the Dove being gone out of the Arkecould find no rest for the sole of her foot, till she returned into the Ark again:
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so when Ionah rose vp from the presence of the Lord, he could find no rest for his minde,
so when Jonah rose up from the presence of the Lord, he could find no rest for his mind,
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neither by Sea nor land, vntill hee returned againe vnto the Lord.
neither by Sea nor land, until he returned again unto the Lord.
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For the cause of Ionahs going downe to sleepe was, it seemeth, to ease his minde,
For the cause of Jonahs going down to sleep was, it seems, to ease his mind,
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for it was disquieted he felt it grieuously troubled, the conscience of his sinne tormented it:
for it was disquieted he felt it grievously troubled, the conscience of his sin tormented it:
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Therefore now, O that Ionah could sleepe till the tempest were past: but it will not be, for the tempest is sent purposely to wake him.
Therefore now, Oh that Jonah could sleep till the tempest were passed: but it will not be, for the tempest is sent purposely to wake him.
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And he was fast a sleepe. See how little Ionah is ashamed of his sinne: all the world smarted for it, and yet hee sleepes:
And he was fast a sleep. See how little Jonah is ashamed of his sin: all the world smarted for it, and yet he sleeps:
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as if hee should say, Neither the windes blowing, nor the waters roaring nor the ship reeling,
as if he should say, Neither the winds blowing, nor the waters roaring nor the ship reeling,
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nor the wares casting, nor the Mariners crying, with all the stirre, could moue him, waken him from his sleepe,
nor the wares casting, nor the Mariners crying, with all the stir, could move him, waken him from his sleep,
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or raile him from his sinn. Now Ionah might say, I was a sleepe, and all might haue perished for mee,
or rail him from his sin. Now Jonah might say, I was a sleep, and all might have perished for me,
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if one God had not helped more then all the rest:
if one God had not helped more then all the rest:
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for Ionah slept, but God waked, and called to the windes and the waters, saying, Tosse him,
for Jonah slept, but God waked, and called to the winds and the waters, saying, Toss him,
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but you shall not drowne him: feare him, but you shall not kill him:
but you shall not drown him: Fear him, but you shall not kill him:
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whip him, and when you haue whipt him, send him to mee, that I may send him to Niniuie.
whip him, and when you have whipped him, send him to me, that I may send him to Nineveh.
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Ionah was fast a sleepe, when the windes ouer him were blowing, the waters vnder him tossing the shippe about him reeling, the Mariners by him crying, the wares in ouer-boord casting, In all the stirre Ionah felt nothing,Jonah was fast a sleep, when the winds over him were blowing, the waters under him tossing the ship about him reeling, the Mariners by him crying, the wares in overboard casting, In all the stir Jonah felt nothing,
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but slept, as if there were no stirring Yet wee goe farre beyond Ionah in securitie,
but slept, as if there were no stirring Yet we go Far beyond Jonah in security,
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for the Lord causeth the tempest to blow downe houses beside vs, the heauens to thunder ouer vs, the earth quake vnder vs, the water to ouer-flow the land about vs the fire to consume all that wee haue before vs, the ayre with cold ready to kill vs,
for the Lord Causes the tempest to blow down houses beside us, the heavens to thunder over us, the earth quake under us, the water to overflow the land about us the fire to consume all that we have before us, the air with cold ready to kill us,
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and all things in an vproare round about against vs thereby, alwayes crossing vs one way or another,
and all things in an uproar round about against us thereby, always crossing us one Way or Another,
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and all to put vs in mind of our duetie, the neglect whereof is the cause of all these troubles which the Lorde doth send vs:
and all to put us in mind of our duty, the neglect whereof is the cause of all these Troubles which the Lord does send us:
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but wee sleepe more deadly then Ionah in our negligence, voyd of feeling, because wee consider not what wee haue done, wee looke not backe on our sinne yet euery crosse should cause vs to examine our selues throughly,
but we sleep more deadly then Jonah in our negligence, void of feeling, Because we Consider not what we have done, we look not back on our sin yet every cross should cause us to examine our selves thoroughly,
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and leaue no sinne vnviewed, that wee might liuely feele our wickednesse, and so duely repent it,
and leave no sin unviewed, that we might lively feel our wickedness, and so duly Repent it,
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and soone finde release of our miseries:
and soon find release of our misery's:
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therefore if wee sleepe still, and will not bee wakened, God will deale more roughly with vs then hee did with Ionah, for the Lord caused a Whale to swallow him,
Therefore if we sleep still, and will not be wakened, God will deal more roughly with us then he did with Jonah, for the Lord caused a Whale to swallow him,
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and afterward to cast him vp againe, but we shalbe swallowed of that serpent which neuer restoreth againe.
and afterwards to cast him up again, but we shall swallowed of that serpent which never restoreth again.
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Hee should haue beene their teacher, if hee had not bin asleepe, hee should haue taught them to pray aright,
He should have been their teacher, if he had not been asleep, he should have taught them to pray aright,
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if he had had any good feeling in him.
if he had had any good feeling in him.
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But all this while wee read not that Ionah once condemned his thoughts, nor so much as once said to himselfe, Ionah, take heed what thou doest, thou knowest how God may handle thee vpon the waters? though thou flie, hee can ouertake thee:
But all this while we read not that Jonah once condemned his thoughts, nor so much as once said to himself, Jonah, take heed what thou dost, thou Knowest how God may handle thee upon the waters? though thou fly, he can overtake thee:
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though thou hide thy selfe, he will find thee out:
though thou hide thy self, he will find thee out:
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though thou giue thy selfe to sleepe, hee shall giue thee no rest, and awake thee to thy greater woe.
though thou give thy self to sleep, he shall give thee no rest, and awake thee to thy greater woe.
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How should wee be strong, if a Prophet, and such a Prophet •s was the figure of Christ, could not withstand this one temptation,
How should we be strong, if a Prophet, and such a Prophet •s was the figure of christ, could not withstand this one temptation,
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but suffer himselfe to bee led away so farre, that when he should runne, hee lay still,
but suffer himself to be led away so Far, that when he should run, he lay still,
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and when hee should cry, he held his peace, and when he should zealously bestirre himselfe, hee is fast asleepe?
and when he should cry, he held his peace, and when he should zealously Bestir himself, he is fast asleep?
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In Ionah his sleeping, we obserue two things:
In Jonah his sleeping, we observe two things:
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the first is, that when wee thinke ourselfe most at rest, then wee are in greatest danger:
the First is, that when we think ourself most At rest, then we Are in greatest danger:
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when ship-wracke is most likely ▪ then Ionah is a sleepe, when Herod is vaunting, then he is stricken:
when shipwreck is most likely ▪ then Jonah is a sleep, when Herod is vaunting, then he is stricken:
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when Nabuchadnezzar is in his greatest pride, then he is turned out: when Balthazar is banquetting, the hand writ his condemnation:
when Nebuchadnezzar is in his greatest pride, then he is turned out: when Balthazar is banqueting, the hand writ his condemnation:
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when the rich man saith vnto his soule, Thou hast enough, then his soule is taken from him:
when the rich man Says unto his soul, Thou hast enough, then his soul is taken from him:
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when the Philistines are sporting, then the roofe is falling:
when the philistines Are sporting, then the roof is falling:
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so destruction ouertaketh sinners when they least thinke of it, like a Leopard which is taken while hee sleepeth,
so destruction overtaketh Sinners when they least think of it, like a Leopard which is taken while he Sleepeth,
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or a bird when she singeth: therefore suspect thy pleasures like a bait.
or a bird when she sings: Therefore suspect thy pleasures like a bait.
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The second note, is the nature of sinne, which is here expressed (while it is a doing) to be not bitter,
The second note, is the nature of sin, which is Here expressed (while it is a doing) to be not bitter,
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but sweete, not painefull, but pleasant, like a harlot which sheweth nothing but her brauery and beautie.
but sweet, not painful, but pleasant, like a harlot which shows nothing but her bravery and beauty.
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Adam swallowed the forbidden fruite with pleasure, Gehezie lyed for gold with gladnesse, Noah dranke his wine with mirth, Dauid committed whoredome with delight:Adam swallowed the forbidden fruit with pleasure, Gehazi lied for gold with gladness, Noah drank his wine with mirth, David committed whoredom with delight:
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so sinners go on merrily till wrath ouer-takes them at vnawares, like the foole, I wil sit a little longer,
so Sinners go on merrily till wrath overtakes them At unawares, like the fool, I will fit a little longer,
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and fold my hands together a little, yet a little and a little longer, till pouertie come as an armed man and Gods iust iudgements as the whirle-winde suddenly, vnresistably:
and fold my hands together a little, yet a little and a little longer, till poverty come as an armed man and God's just Judgments as the whirlwind suddenly, unresistably:
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then though thou hast gotten gold with Gehezie, or honours with Haman. or Naboths vineyard with Ahab, or all the delights of the world,
then though thou hast got gold with Gehazi, or honours with Haman. or Naboth's vineyard with Ahab, or all the delights of the world,
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if thou haue not an assurance of thine owne saluation, if sinne be still pleasant,
if thou have not an assurance of thine own salvation, if sin be still pleasant,
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if it bee not bitter in thy belly, though it bee sweete in thy mouth, deceiue not thy selfe, beleeue God, thy hope is but doubting, thy strongest confidence but a vaine trust.
if it be not bitter in thy belly, though it be sweet in thy Mouth, deceive not thy self, believe God, thy hope is but doubting, thy Strongest confidence but a vain trust.
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Then the Ship-maister came vnto him and said, what meanest thou, O sleeper? arise and call vpon thy God. Here Ionah is taken napping:
Then the Shipmaster Come unto him and said, what Meanest thou, Oh sleeper? arise and call upon thy God. Here Jonah is taken napping:
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sinne hath brought him asleepe, and now the ship-maister wakens him. The Mariners may doe him more good then the tempest.
sin hath brought him asleep, and now the shipmaster wakens him. The Mariners may do him more good then the tempest.
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Whom sinne should waken, perill can not waken:
Whom sin should waken, peril can not waken:
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the windes are not loude enough, nor the waters rough enough, therefore the ship-maister must waken him: else all shall bee indangered.
the winds Are not loud enough, nor the waters rough enough, Therefore the shipmaster must waken him: Else all shall be endangered.
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If the windes will not waken him, let the waues waken him: if the waues will not waken him, let the Manners waken him:
If the winds will not waken him, let the waves waken him: if the waves will not waken him, let the Manners waken him:
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if he will not be wakened, let him perish in his sleepe, and die in his sinne.
if he will not be wakened, let him perish in his sleep, and die in his sin.
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Now marke who is a sleepe, and who wakens him. Ionah is a sleepe, and the Mariners waken him, an Israelite, an Infidell:
Now mark who is a sleep, and who wakens him. Jonah is a sleep, and the Mariners waken him, an Israelite, an Infidel:
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what a thing is this, that he which is the sonne of Abraham, who is wiser then a thousand Mariners, is now wakened and told his dutie by a Mariner? This is a shame for Ionah, that hee which had taught Princes, should now be told his dutie by Mariners:
what a thing is this, that he which is the son of Abraham, who is Wiser then a thousand Mariners, is now wakened and told his duty by a Mariner? This is a shame for Jonah, that he which had taught Princes, should now be told his duty by Mariners:
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hee that long hath and should still wake others, needes oftentimes to be wakened by others:
he that long hath and should still wake Others, needs oftentimes to be wakened by Others:
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and he that should reprooue sinners, is often reproued of sinners.
and he that should reprove Sinners, is often reproved of Sinners.
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And thus the Lord sometimes shameth his seruantes, and doth vexe them with a foolish nation,
And thus the Lord sometime shameth his Servants, and does vex them with a foolish Nation,
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as he reproued Abraham by Amalech, and Balaam by an Asse. Now wee might aske Ionah, saying, Why didst thou write that thou fledst from God,
as he reproved Abraham by Amalek, and balaam by an Ass. Now we might ask Jonah, saying, Why didst thou write that thou fledst from God,
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or that when thou hadst most neede to pray, thou didst sleepe? If thou hadst not thus layed open thine owne shame, thou mightest haue beene reckoned as one of the best Prophetes:
or that when thou Hadst most need to pray, thou didst sleep? If thou Hadst not thus laid open thine own shame, thou Mightest have been reckoned as one of the best prophets:
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therefore why didst thou so? Ionah did it to this end, that in him we may see the reward of disobedience:
Therefore why didst thou so? Jonah did it to this end, that in him we may see the reward of disobedience:
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for as Paul sayth, Whatsoeuer is written, is written for our instruction: and Ionah would neuer haue written it had it not beene for our sakes.
for as Paul say, Whatsoever is written, is written for our instruction: and Jonah would never have written it had it not been for our sakes.
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If he haue done thus much for vs, which way shall we requite him? That which hee would haue vs to doe for him, is this, to be warned by him, to suppresse all euill motions not suffering them to take effect as he did.
If he have done thus much for us, which Way shall we requite him? That which he would have us to do for him, is this, to be warned by him, to suppress all evil motions not suffering them to take Effect as he did.
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What meanest thou, O sleeper? Arise.
What Meanest thou, Oh sleeper? Arise.
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As if they should say, O retchlesse, altogether carelesse, quite sencelesse man, art thou dead, that thou wakest not,
As if they should say, Oh retchless, altogether careless, quite senseless man, art thou dead, that thou wakest not,
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or benumd, that thou feelest not, or deafe, that thou hearest nothing, or carest thou not whether thou liue or die? Haue not the windes nor waters raging,
or benumbed, that thou Feel not, or deaf, that thou Hearst nothing, or Carest thou not whither thou live or die? Have not the winds nor waters raging,
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nor our loude cryes so long thundring wakened thee? Canst thou sleepe in all this stirre? Doe not our troubles,
nor our loud cries so long thundering wakened thee? Canst thou sleep in all this stir? Do not our Troubles,
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nor labours, nor losses, nor the common daunger mooue thee? What meanest thou? Why doest thou not come and labour with vs in this daungerous time? Is this a time to sleepe in,
nor labours, nor losses, nor the Common danger move thee? What Meanest thou? Why dost thou not come and labour with us in this dangerous time? Is this a time to sleep in,
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when we are all in perill of our liues? Shall wee cry and thou hold thy peace? Shall wee labour,
when we Are all in peril of our lives? Shall we cry and thou hold thy peace? Shall we labour,
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and thou rest? Shall wee cast away all our goods, and thou lye sleeping, caring for nothing? This is no time to sleepe, it is a time to pray vnto thy God for his assistance,
and thou rest? Shall we cast away all our goods, and thou lie sleeping, caring for nothing? This is no time to sleep, it is a time to pray unto thy God for his assistance,
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and to vse the meanes that may saue our liues:
and to use the means that may save our lives:
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vp, arise, helpe what thou canst, Ionah hearing this, did not snap like some currish Dogs,
up, arise, help what thou Canst, Jonah hearing this, did not snap like Some currish Dogs,
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and bite him that wakened him:
and bite him that wakened him:
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neither did he as in publike dangers most are wont, sit still, deuising with himselfe, to shift for himselfe, neglecting others,
neither did he as in public dangers most Are wont, fit still, devising with himself, to shift for himself, neglecting Others,
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but hee ariseth, he thanked him that waked him.
but he arises, he thanked him that waked him.
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Many of you come to heare the Word, and here you fall a sleepe when you haue most neede to be waking,
Many of you come to hear the Word, and Here you fallen a sleep when you have most need to be waking,
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but I am glad, I haue now gotten a text to waken you, for now.
but I am glad, I have now got a text to waken you, for now.
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I cannot reade my text but I must say, What meanest thou, O sleeper? Arise.
I cannot read my text but I must say, What Meanest thou, Oh sleeper? Arise.
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But I pray you, haue I not wakened you, and yet you sleepe againe;
But I pray you, have I not wakened you, and yet you sleep again;
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If you marke not what is sayd vnto you, you are a sleepe, though your eyes bee open:
If you mark not what is said unto you, you Are a sleep, though your eyes be open:
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but if you wereas wise as Ionah, you would not sleepe heere in the sight of all the people,
but if you wereas wise as Jonah, you would not sleep Here in the sighed of all the people,
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but would rather get you to sleepe in some corner, for Ionah went vnder the hatches to sleepe,
but would rather get you to sleep in Some corner, for Jonah went under the Hates to sleep,
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and would not sleepe in the sight of the Mariners.
and would not sleep in the sighed of the Mariners.
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If you were as wise as Ionah, you woulde thanke him that wakened you, as no doubt Ionah did.
If you were as wise as Jonah, you would thank him that wakened you, as no doubt Jonah did.
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Salomon sayth, that hee which reprooueth, shall haue more fauour of a wise man then hee which flattereth.Solomon say, that he which Reproveth, shall have more favour of a wise man then he which Flattereth.
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The Lord Iesus sayth, Woe be vnto that seruant, that when his maister commeth he shall find sleeping:
The Lord Iesus say, Woe be unto that servant, that when his master comes he shall find sleeping:
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canst thou not watch one houre, sayth hee to Peter? Can you not wake while I speake to you? You woulde all bee found in the Church when the Lorde commeth,
Canst thou not watch one hour, say he to Peter? Can you not wake while I speak to you? You would all be found in the Church when the Lord comes,
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but you would not bee found sleeping in the church.
but you would not be found sleeping in the Church.
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You are watched (I see you not below) and none of you can steale a nap and not bee espied,
You Are watched (I see you not below) and none of you can steal a nap and not be espied,
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but when your eyes bee most shut, and see least, then most eyes be vpon you:
but when your eyes be most shut, and see least, then most eyes be upon you:
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and I can as well stand in the pulpit vnseene, as you can sit and sleepe there and not be espied.
and I can as well stand in the pulpit unseen, as you can fit and sleep there and not be espied.
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I maruaile how you can sleepe, hauing so many eyes looking on you, so many clamours in your eares,
I marvel how you can sleep, having so many eyes looking on you, so many clamours in your ears,
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and God himselfe speaking vnto you.
and God himself speaking unto you.
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Shall I continue iogging till you bee wakened? How long shall I preach a fore I can conuert the vsurer, the extortioner, the drunkard,
Shall I continue jogging till you be wakened? How long shall I preach a before I can convert the usurer, the extortioner, the drunkard,
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or the blasphemer, seeing I speake thus long, & cannot conuert you from your sleeping? What would you doe if I reade some Homilies vnto you,
or the blasphemer, seeing I speak thus long, & cannot convert you from your sleeping? What would you do if I read Some Homilies unto you,
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whereas you cannot wake while I preach vnto you, and speake against you? if you should see a traytor sleepe on the hurdle,
whereas you cannot wake while I preach unto you, and speak against you? if you should see a traitor sleep on the hurdle,
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or if you should see men sleepe with meate in their mouthes, would ye not maruell? Yet euen so do you,
or if you should see men sleep with meat in their mouths, would you not marvel? Yet even so do you,
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while I denounce the great iudgements of God against you, and while I am feeding some of you, you fall asleepe,
while I denounce the great Judgments of God against you, and while I am feeding Some of you, you fallen asleep,
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and so I preach in vaine.
and so I preach in vain.
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There is a Country whereof it is said, that it is night with them, when it is day with vs. I thinke that Countrie bee here,
There is a Country whereof it is said, that it is night with them, when it is day with us I think that Country be Here,
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for how many are here that haue lost their eyes and their eares since they came hither? If all of you were,
for how many Are Here that have lost their eyes and their ears since they Come hither? If all of you were,
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as many of you bee (I meane a sleepe) the strangers which come hither to heare, would thinke that you were all dead,
as many of you be (I mean a sleep) the Strangers which come hither to hear, would think that you were all dead,
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and that I preached your funerall Sermon: therefore for shame leaue your sleeping.
and that I preached your funeral Sermon: Therefore for shame leave your sleeping.
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What meanest thou O sleeper? Arise sleepe no more, and I will waken you no more.
What Meanest thou Oh sleeper? Arise sleep no more, and I will waken you no more.
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Arise & call vpon thy God, if so be he will thinke vpon vs &c. This is another meanes which they vse, Ionah being wakened, to appease the tempest,Arise & call upon thy God, if so be he will think upon us etc. This is Another means which they use, Jonah being wakened, to appease the tempest,
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now that they see they cannot themselues allay the windes, nor asswage the waters, they desire, they exhort Ionah, to try what hee can doe by calling vpon his God, Arise call vpon thy God. &c.
now that they see they cannot themselves allay the winds, nor assuage the waters, they desire, they exhort Jonah, to try what he can do by calling upon his God, Arise call upon thy God. etc.
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After that the ship-master had wakened Ionah hee bids him call vpon his God, as if hee had said, Watch and pray:
After that the shipmaster had wakened Jonah he bids him call upon his God, as if he had said, Watch and pray:
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hee speakes like a Saint, yet hee is an Infidell he said not, Call vpon our gods: but call vpon thy God.
he speaks like a Saint, yet he is an Infidel he said not, Call upon our God's: but call upon thy God.
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The shipmaister would not call vpon his God:
The shipmaster would not call upon his God:
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but (saith he) Call vp on thy God and it may be he will helpe vs if hee had said Call vpon our God,
but (Says he) Call up on thy God and it may be he will help us if he had said Call upon our God,
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when he said, call vpon thy God:
when he said, call upon thy God:
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and if he had said, He will helpe vs, when he saide, if so hee will helpe vs then hee had shewed some sparke of faith.
and if he had said, He will help us, when he said, if so he will help us then he had showed Some spark of faith.
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Because he wanted helpe & comfort, he bids him arise, and because he was fearefull, hee bids him pray.
Because he wanted help & Comfort, he bids him arise, and Because he was fearful, he bids him pray.
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It may be (saith he) he will think vpon vs, that we perish not.
It may be (Says he) he will think upon us, that we perish not.
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As if he had said, Ionah, we know that thou hast a God as well as wee,
As if he had said, Jonah, we know that thou hast a God as well as we,
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and therefore we say, Call vpon thy God, for now euerie God is to bee tried,
and Therefore we say, Call upon thy God, for now every God is to be tried,
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therefore if euer thou didst pray in thy life fall to it now.
Therefore if ever thou didst pray in thy life fallen to it now.
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Thus Sathan leades men a blind way with zeale, in hope of some reliefe being in trouble.
Thus Sathan leads men a blind Way with zeal, in hope of Some relief being in trouble.
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They called vpon them for helpe, which were neither willing to assist them, nor able to heare them,
They called upon them for help, which were neither willing to assist them, nor able to hear them,
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and when they perceiued by woefull experience, that there was no kind of succour to bee had that way, they flie to God,
and when they perceived by woeful experience, that there was no kind of succour to be had that Way, they fly to God,
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and then Sathan laboureth to vndermine that confidence and expectation of helpe, and to place in stead thereof doubtfulnesse and infidelitie.
and then Sathan Laboureth to undermine that confidence and expectation of help, and to place in stead thereof doubtfulness and infidelity.
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Thus Sathan will be sure to lose nothing by this bargaine any way.
Thus Sathan will be sure to loose nothing by this bargain any Way.
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Ionah (say they) call vpon thy God, for if hee cannot helpe vs, we are all vndone and lost for wee haue called vpon all our gods, we haue laboured hard to amend our state, wee haue cast away our goods to lighten the ship,Jonah (say they) call upon thy God, for if he cannot help us, we Are all undone and lost for we have called upon all our God's, we have laboured hard to amend our state, we have cast away our goods to lighten the ship,
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but all in vaine, for wee are now!
but all in vain, for we Are now!
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it the better, like the woman which had spent all her substance about Physicke, yet all could not helpe her till Christ came.
it the better, like the woman which had spent all her substance about Physic, yet all could not help her till christ Come.
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So the Papistes while they are well, they pray not euery Saint and Angell for succour against the troublesome times,
So the Papists while they Are well, they pray not every Saint and Angel for succour against the troublesome times,
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but in extremitie, or at the point of death none of them can helpe, so that then they are faine to flye vnto God or bee destitute,
but in extremity, or At the point of death none of them can help, so that then they Are feign to fly unto God or be destitute,
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as like Idolaters, as one flye is like another: they are like the heathen, which worship Iuno, Venus, Neptune, Pallas, Iupiter, and the rest:
as like Idolaters, as one fly is like Another: they Are like the heathen, which worship Iuno, Venus, Neptune, Pallas, Iupiter, and the rest:
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some hold on the one, and some on the other.
Some hold on the one, and Some on the other.
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Some say, If Iohn bee with mee, I care not for all the pettie gods because I holde him chiefe:
some say, If John be with me, I care not for all the Petty God's Because I hold him chief:
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so another saith, If Saint Gabriel bee with mee, I care not for the rest:
so Another Says, If Saint Gabriel be with me, I care not for the rest:
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and some raise great disputations, whether this Saint or that Saint, this Angell or that Angell be better:
and Some raise great disputations, whither this Saint or that Saint, this Angel or that Angel be better:
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whether our Ladie of Bullen, or our Lady of Rome bee surest: whether Saint Iames of Callis, or Saint Iames of Compostella bee strongest:
whither our Lady of Bullen, or our Lady of Rome be Surest: whither Saint James of Callis, or Saint James of Compostela be Strongest:
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and so like beggers which run from doore to doore, they run from one Saint to another.
and so like beggars which run from door to door, they run from one Saint to Another.
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If one God will not helpe, another will, thinke these, as though the Gods were contrarie one to another,
If one God will not help, Another will, think these, as though the God's were contrary one to Another,
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and where the one bids the other forbids.
and where the one bids the other forbids.
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So some thought that Venus was a friend to the Troianes, and Pallas was not their friend;
So Some Thought that Venus was a friend to the Trojans, and Pallas was not their friend;
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as fooles thinke of Witches, one strikes, another heales. Call vpon thy God.
as Fools think of Witches, one strikes, Another heals. Call upon thy God.
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They bid him call vpon his God, before they knewe him but the faithfull would not worship a false God,
They bid him call upon his God, before they knew him but the faithful would not worship a false God,
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though they may bee helped by him.
though they may be helped by him.
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By the example of these mariners, if they thought that their God was the true God (& why els did they worship him:) we may learne the substance of euery temptation that doth vndermine vs,
By the Exampl of these Mariners, if they Thought that their God was the true God (& why Else did they worship him:) we may Learn the substance of every temptation that does undermine us,
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namely, that it will bid vs doe this euill, that good may come of it:
namely, that it will bid us do this evil, that good may come of it:
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Marke whensoeuer thou art motioned to euill, if it doe not promise thee some goodnesse to come of it.
Mark whensoever thou art motioned to evil, if it do not promise thee Some Goodness to come of it.
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But the seruants of God ought not to doe that which is euill, though they were sure to gaine all things that can bee wished by so doing:
But the Servants of God ought not to do that which is evil, though they were sure to gain all things that can be wished by so doing:
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for they haue learned their lesson, and how to answere Sathan at such times:
for they have learned their Lesson, and how to answer Sathan At such times:
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Why temptest thou me, Sathan? for it is written, Thou must not doe euill that good may come of it:
Why temptest thou me, Sathan? for it is written, Thou must not do evil that good may come of it:
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and this is the armour called Scriptum est, wherewith the Lord ouercame the deuill in the wildernesse.
and this is the armour called Scriptum est, wherewith the Lord overcame the Devil in the Wilderness.
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Heere also wee may see the difference betweene the faithfull and Infidels: for, Call vpon thy God, saith the shipmaster and the rest.
Here also we may see the difference between the faithful and Infidels: for, Call upon thy God, Says the shipmaster and the rest.
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The Mariners bid Ionah pray to his God in their behalfe: but Ionah sayth not to the mariners, Pray to your gods in my behalfe.
The Mariners bid Jonah pray to his God in their behalf: but Jonah say not to the Mariners, Pray to your God's in my behalf.
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And this is also manifest, that a Papist will say vnto a Protestant, and one that liues well, Pray for me:
And this is also manifest, that a Papist will say unto a Protestant, and one that lives well, Pray for me:
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but a Protestant if he be any thing zealous, will not say vnto a Papist, Pray thou for me:
but a Protestant if he be any thing zealous, will not say unto a Papist, Pray thou for me:
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knowing that when a Papist doth pray, hee doth it to Idols, Saints, or Angels,
knowing that when a Papist does pray, he does it to Idols, Saints, or Angels,
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or at least without faith, and therefore their prayers are abhominable in the sight of God,
or At least without faith, and Therefore their Prayers Are abominable in the sighed of God,
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and therefore they will not bid them doe it, because they will not doe euill, to the intent that good may come of it:
and Therefore they will not bid them do it, Because they will not do evil, to the intent that good may come of it:
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whereby it is manifest, that our religion is the true religion, our aduersaries themselues being iudges And so Pharao sayd to Moses, Pray for me:
whereby it is manifest, that our Religion is the true Religion, our Adversaries themselves being judges And so Pharaoh said to Moses, Pray for me:
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but Moses said not to Pharao, pray for me, Saul said to Samuell, pray thou for mee:
but Moses said not to Pharaoh, pray for me, Saul said to Samuel, pray thou for me:
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but Samuell said not to Saul, Pray thou for mee: therefore the Mariners had neede of Ionah to pray for them:
but Samuel said not to Saul, Pray thou for me: Therefore the Mariners had need of Jonah to pray for them:
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but Ionah had no neede of ignorant Idolaters to pray for him.
but Jonah had no need of ignorant Idolaters to pray for him.
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And why shoulde not all pray to Ionahs God, & Pharao pray to Moses God, seeing God hath sayd, call vpon mee in trouble, and I will heare thee:
And why should not all pray to Jonahs God, & Pharaoh pray to Moses God, seeing God hath said, call upon me in trouble, and I will hear thee:
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Call vpon thy God (say they.) When they had cryed & saw no helpe, they distrusted their Gods, they thought they would not helpe: indeede they could not:Call upon thy God (say they.) When they had cried & saw no help, they distrusted their God's, they Thought they would not help: indeed they could not:
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therefore they ran to another whom they knew not, hoping to bee helped by him, because they thought some God there was that could doe it.
Therefore they ran to Another whom they knew not, hoping to be helped by him, Because they Thought Some God there was that could do it.
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So the Papists run from one God to another, from S. Dominick to S. Francis: and why should they run from S. Dominick to S. Francis, but that they mistrusted Dominick? they thinke he will not heare them, and so they goe forward:
So the Papists run from one God to Another, from S. Dominick to S. Francis: and why should they run from S. Dominick to S. Francis, but that they Mistrusted Dominick? they think he will not hear them, and so they go forward:
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but in the end the vnknowne God is thought to be the best:
but in the end the unknown God is Thought to be the best:
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yet the Lorde taught not Peter one prayer and Iohn another, but taught them al one praier vnto one onely God,
yet the Lord taught not Peter one prayer and John Another, but taught them all one prayer unto one only God,
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and to wait still vpon him, praying still, with assurance he will be a helpe in due time.
and to wait still upon him, praying still, with assurance he will be a help in due time.
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If peraduenture hee will thinke vpon vs that we perish not. This if, perhaps, and peraduenture, cost Adam Paradise.
If Peradventure he will think upon us that we perish not. This if, perhaps, and Peradventure, cost Adam Paradise.
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God sayd to Adam, If thou doest eate of this tree, thou shalt surely die. Then Euah reported these words, thus: least peraduenture we die.
God said to Adam, If thou dost eat of this tree, thou shalt surely die. Then Eve reported these words, thus: lest Peradventure we die.
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The serpent seeing her in such a mind so carelesse or forgetfull of the commandement, hee came and quite changed the matter,
The serpent seeing her in such a mind so careless or forgetful of the Commandment, he Come and quite changed the matter,
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and said, You shall not dye. Thus sinne creepes vpon vs, while doubt fulnesse remaineth in vs:
and said, You shall not die. Thus sin creeps upon us, while doubt fullness remains in us:
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so God saith, You shall bee saued:
so God Says, You shall be saved:
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the trembling flesh saith, Peraduenture I shall, &c then commeth Sathan, and he saith, Thou shalt die:
the trembling Flesh Says, Peradventure I shall, etc. then comes Sathan, and he Says, Thou shalt die:
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so that if you will aske what is the faith of sinners, or if you would haue it defined, it is this: peraduenture yea, peraduenture no:
so that if you will ask what is the faith of Sinners, or if you would have it defined, it is this: Peradventure yea, Peradventure no:
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if you will aske mee whereupon this faith is grounded: it is vpon ifs and ands:
if you will ask me whereupon this faith is grounded: it is upon ifs and ands:
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this is the faith of the vngodly, to say, If so bee God will helpe vs:
this is the faith of the ungodly, to say, If so be God will help us:
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for they can not assure themselues of any helpe.
for they can not assure themselves of any help.
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But we may not doubt of our God, and say, It may bee, or, If peraduenture:
But we may not doubt of our God, and say, It may be, or, If Peradventure:
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for we may freely pray to our God with confidence, and may say, Our God,
for we may freely pray to our God with confidence, and may say, Our God,
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and the God of Ionah will surely helpe vs and hath helped vs. But yet let vs know that we haue sinned like Infidels,
and the God of Jonah will surely help us and hath helped us But yet let us know that we have sinned like Infidels,
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and doe deserue to bee punished like the Egyptians. If so be he will, &c. Thus if commeth in like a little leauen, which sowreth the whole lumpe of dow,
and do deserve to be punished like the egyptians. If so be he will, etc. Thus if comes in like a little leaven, which soureth the Whole lump of dow,
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and like the moth, which eateth the whole wedding garment, and this same littletheef hath stolen away all the Papists faith.
and like the moth, which Eateth the Whole wedding garment, and this same littletheef hath stolen away all the Papists faith.
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Therefore with them wickednesse lyeth sicke in bed, and calleth to euery one that commeth by, Call vpon thy God,
Therefore with them wickedness lies sick in Bed, and calls to every one that comes by, Call upon thy God,
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and pray for me if so bee hee will looke vpon vs and helpe vs:
and pray for me if so be he will look upon us and help us:
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and so their hope when the tempest commeth, is either an easelesse horrour, or a comfortlesse doubting If so he will thinke vpon vs. Our God thought vpon vs in the time of trouble:
and so their hope when the tempest comes, is either an easeless horror, or a comfortless doubting If so he will think upon us Our God Thought upon us in the time of trouble:
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he thought vpon vs, and layd the tempest when our enemies called vpon their Gods, Saints and Angels But what doe wee meane, beloued,
he Thought upon us, and laid the tempest when our enemies called upon their God's, Saints and Angels But what do we mean, Beloved,
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whē mercie is come, to send for iudgement? for though we bee saued with Israel, wee deserue to be plagued with Pharao, because wee are not thankefull for this,
when mercy is come, to send for judgement? for though we be saved with Israel, we deserve to be plagued with Pharaoh, Because we Are not thankful for this,
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namely, that the Lorde hath thought vpon vs in our distresse;
namely, that the Lord hath Thought upon us in our distress;
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for hee trauelleth with mercie, and laboureth till hee bee deliuered, hee goeth laden like a Bee, but wants a hiue.
for he travelleth with mercy, and Laboureth till he be Delivered, he Goes laden like a Bee, but Wants a hive.
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There are two hands, a hand to giue, & a hand to receiue: Gods hand to giue, and mans hand to receiue:
There Are two hands, a hand to give, & a hand to receive: God's hand to give, and men hand to receive:
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the hand of God is a bountifull and a mercifull hand, a hand loden with liberalitie, full of gracious gifts:
the hand of God is a bountiful and a merciful hand, a hand laden with liberality, full of gracious Gifts:
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therefore let vs stretch foorth the good hand to receiue it thankefully to embrace it, chearefully to entertaine it,
Therefore let us stretch forth the good hand to receive it thankfully to embrace it, cheerfully to entertain it,
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and carefully to keepe it, let vs receiue it by the hand of faith, the hand of loue,
and carefully to keep it, let us receive it by the hand of faith, the hand of love,
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and the hand of prayer for who so commeth with his hand, shall be filled,
and the hand of prayer for who so comes with his hand, shall be filled,
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and who so commeth without it, shall goe emptie away, because they haue despised the wayes of God:
and who so comes without it, shall go empty away, Because they have despised the ways of God:
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for when I instructed them, they would not heare, and what I taught them, they would not learne, saith the Lord.
for when I instructed them, they would not hear, and what I taught them, they would not Learn, Says the Lord.
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Ionah wakened thus, and thus exhorted to call vpon his God, soone no doubt perceiued his danger,Jonah wakened thus, and thus exhorted to call upon his God, soon no doubt perceived his danger,
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and partly with the horrour for his sinne, partly for feare of the deserued, and thus threatned drowning and other punishments, without question was grieuously vexed.
and partly with the horror for his sin, partly for Fear of the deserved, and thus threatened drowning and other punishments, without question was grievously vexed.
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For hee could not but see, that the very dumbe creatures were bent against him for his disobedience:
For he could not but see, that the very dumb creatures were bent against him for his disobedience:
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the wind blowes, as though it would ouerturne, all the waters roare as though they would drowne all, the ship tumbles as though shee were weary of all,
the wind blows, as though it would overturn, all the waters roar as though they would drown all, the ship tumbles as though she were weary of all,
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and albeit the Mariners had cryed, and cast out the wares, as though they would loose all,
and albeit the Mariners had cried, and cast out the wares, as though they would lose all,
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yet the tempest rageth still, their danger is greater then euer.
yet the tempest rages still, their danger is greater then ever.
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Wherefore now one might haue saide to Sathan, Sathan, thou perswadedst him to flie from his defence for his safetie,
Wherefore now one might have said to Sathan, Sathan, thou perswadedst him to fly from his defence for his safety,
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and madest him beleeue that hee would come safe to Tarshish, and there liue at libertie and ease, enioying all temporall benefits at his pleasure,
and Madest him believe that he would come safe to Tarshish, and there live At liberty and ease, enjoying all temporal benefits At his pleasure,
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but now thou hast brought him into the prison of the ship, and it is tost thus by this tempest likely to destroy him thou leauest him in the greatest danger,
but now thou hast brought him into the prison of the ship, and it is tossed thus by this tempest likely to destroy him thou Leavest him in the greatest danger,
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and reioycest that Ionah quaketh at the tempest, and hath his heart a king for feare of the danger thus threatned due to rebellion:
and reioycest that Jonah quaketh At the tempest, and hath his heart a King for Fear of the danger thus threatened due to rebellion:
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yea, seekest also to drowne him, and that also in hell, howsoeuer thou pretendest a desire to preserue him from troubles,
yea, Seekest also to drown him, and that also in hell, howsoever thou pretendest a desire to preserve him from Troubles,
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and procure him many pleasures, with much securitie:
and procure him many pleasures, with much security:
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O most wretched and deceitfull lyer, he that trusteth his enemie, and he that beleeueth thee, shall euer bee deceiued.
Oh most wretched and deceitful liar, he that Trusteth his enemy, and he that Believeth thee, shall ever be deceived.
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And now might Ionah say, Beware by mee, for thus hath the tempter deceiued me, he hath allured mee with flattring fantasies,
And now might Jonah say, Beware by me, for thus hath the tempter deceived me, he hath allured me with flattering fantasies,
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and perswaded me, that it was but an easie thing to flie from the presence of the Lord, that seeth alwayes all things,
and persuaded me, that it was but an easy thing to fly from the presence of the Lord, that sees always all things,
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and from whom no man, no nor secret lurking in any mans heart can be hid,
and from whom no man, no nor secret lurking in any men heart can be hid,
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but all are alwaies in his presence.
but all Are always in his presence.
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Hee made me beleeue that light could bee brought out of darknesse, that good may come of euill? for he assureth mee, that if I would set forth toward Tharshish: I should not onely shun the presence of the Lord,
He made me believe that Light could be brought out of darkness, that good may come of evil? for he assureth me, that if I would Set forth towards tarshish: I should not only shun the presence of the Lord,
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but should liue at ease like one vnknowne, both for my vocation, and also for my behauiour in the execution thereof,
but should live At ease like one unknown, both for my vocation, and also for my behaviour in the execution thereof,
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and so I might creepe into a familiaritie with these people, and enioy the benefite of thy societie.
and so I might creep into a familiarity with these people, and enjoy the benefit of thy society.
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Otherwise if I went to Niniuie as the Lord commanded, they would hate and persecute mee,
Otherwise if I went to Nineveh as the Lord commanded, they would hate and persecute me,
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yea, and so I should end my life in miserie, both because they being Gentiles,
yea, and so I should end my life in misery, both Because they being Gentiles,
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and I a Iewe, they cannot abide mee, for the one holdeth the other in contempt:
and I a Iewe, they cannot abide me, for the one holds the other in contempt:
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and also because of my message, namely, a prophecie of destruction, grounded vpon a reproofe of their vile and sinfull pleasures, Which message, Sathan perswaded mee, would be so hainously taken, that no death nor torment that they could deuise for mee, would bee thought sufficient,
and also Because of my message, namely, a prophecy of destruction, grounded upon a reproof of their vile and sinful pleasures, Which message, Sathan persuaded me, would be so heinously taken, that no death nor torment that they could devise for me, would be Thought sufficient,
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and so I should bee sure neuer to escape their hands aliue if I went:
and so I should be sure never to escape their hands alive if I went:
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as though the eternall and most glorious God, which sent me thither, were not able to defend mee from all euill when I came thither,
as though the Eternal and most glorious God, which sent me thither, were not able to defend me from all evil when I Come thither,
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as well as hee did Daniel in the Den of Lyons, and Christ in the wildernesse among the sauage beastes.
as well as he did daniel in the Den of Lyons, and christ in the Wilderness among the savage beasts.
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And when Sathan had thus perswaded mee.
And when Sathan had thus persuaded me.
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I beleeued him, and so tooke my iourney to flye from the presence of the Lord if I could haue performed my intention.
I believed him, and so took my journey to fly from the presence of the Lord if I could have performed my intention.
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But the Lord hath beheld the stubbournnesse and disobedience of my heart, and therfore followeth mee with great displeasure:
But the Lord hath beheld the stubbournnesse and disobedience of my heart, and Therefore follows me with great displeasure:
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hee hath sent out this tempest vpon the sea, whereby wee are like to be ouer whelmed,
he hath sent out this tempest upon the sea, whereby we Are like to be over whelmed,
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and so neere as we are to the water, so neere we are to death by all likely-hood.
and so near as we Are to the water, so near we Are to death by all likelihood.
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THE SECOND SERMON OF the punishment of Ionah. Ionah. 1. 7. Afterward they said euery one to his fellow, Come,
THE SECOND SERMON OF the punishment of Jonah. Jonah. 1. 7. Afterwards they said every one to his fellow, Come,
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and let vs cast lots, that we may know for whose cause this euill is come vpon vs,
and let us cast lots, that we may know for whose cause this evil is come upon us,
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So they cast lots, and the lot fell vpon Ionah. NOw followeth another meane which the Mariners vse to appease the tempest. They cast lots.
So they cast lots, and the lot fell upon Jonah. NOw follows Another mean which the Mariners use to appease the tempest. They cast lots.
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But first, they consult and consent to cast lots.
But First, they consult and consent to cast lots.
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The tempest was so strong that they concluded with themselues, it was the reuenging power of some angrie God,
The tempest was so strong that they concluded with themselves, it was the revenging power of Some angry God,
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for the sinne of somenotorious wretch that was amongest them.
for the sin of somenotorious wretch that was amongst them.
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Seeing therefore neither they, nor Ionah praying had appeased the tempest, but it was rather increased,
Seeing Therefore neither they, nor Jonah praying had appeased the tempest, but it was rather increased,
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and no man confessed hee was that sinner, they take counsell, and agree to find him out by lots Wherein let vs obserue first, neuer a one of them is of Dauids spirit, who when he saw the people plagued, said, Lord it is I: Euery man excuseth himselfe:
and no man confessed he was that sinner, they take counsel, and agree to find him out by lots Wherein let us observe First, never a one of them is of David Spirit, who when he saw the people plagued, said, Lord it is I: Every man excuseth himself:
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for euery man would extenuate his owne sinne, and diminish it, and euery one thinketh his sinne salued, when he hath excused himselfe.
for every man would extenuate his own sin, and diminish it, and every one Thinketh his sin salved, when he hath excused himself.
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Let Adam bee his owne iudge and hee will say, The woman tempted him to sinne:
Let Adam be his own judge and he will say, The woman tempted him to sin:
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and let the woman be her owne iudge, and she will say, Yonder Serpent perswaded her to it.
and let the woman be her own judge, and she will say, Yonder Serpent persuaded her to it.
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Let euery one be his owne iudge, and there will be such posting off of sinne, that neuer a one will be found guiltie.
Let every one be his own judge, and there will be such posting off of sin, that never a one will be found guilty.
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There is none that will bee so impudent as to say he hath no sinne at all,
There is none that will be so impudent as to say he hath no sin At all,
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yet fewe that will freely confesse they haue greiously sinned.
yet few that will freely confess they have greiously sinned.
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Therefore these here say euery man within himselfe, though he be a sinner, yet hee is no great sinner.
Therefore these Here say every man within himself, though he be a sinner, yet he is no great sinner.
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None are accounted sinners, vnlesse they bee openly detected of some notable and hainous crime.
None Are accounted Sinners, unless they be openly detected of Some notable and heinous crime.
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If they bee Dicers, swearers, drunkards, brawlers, pickers, flatterers, pro phaners of the Saboath, sleepers at Church,
If they be Dicers, swearers, drunkards, brawlers, pickers, Flatterers, Pro phaners of the Sabbath, sleepers At Church,
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and such like, they be not thought sinners: these actions are counted no sins, but rather recreations.
and such like, they be not Thought Sinners: these actions Are counted no Sins, but rather recreations.
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For the multitude count none sinners, vnlesse they be theeues, traitors, open and grosse Idolaters, and taken with such like capitall crimes:
For the multitude count none Sinners, unless they be thieves, Traitors, open and gross Idolaters, and taken with such like capital crimes:
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no nor these neither, were it not for feare of the law:
no nor these neither, were it not for Fear of the law:
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as none among the Iewes, but Publicans, were counted sinners, all the rest were good fellowes, and iust men.
as none among the Iewes, but Publicans, were counted Sinners, all the rest were good Fellows, and just men.
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The Papists say, Some thoughts, affections, words, and outward actions, not agreeing with the Law of God, are easily washt away with a little holy-water, &c. they are not deadly, they deserue not the wrath of God, they are but veniall.
The Papists say, some thoughts, affections, words, and outward actions, not agreeing with the Law of God, Are Easily washed away with a little Holy water, etc. they Are not deadly, they deserve not the wrath of God, they Are but venial.
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Did you euer read of these veniall sinnes in the Scripture? But thinke you they haue nothing but Scripture? Yes, they haue Decrees, they haue decretals, the Ceremonies whereof obserued, these veniall sinnes are soone pardoned,
Did you ever read of these venial Sins in the Scripture? But think you they have nothing but Scripture? Yes, they have Decrees, they have Decretals, the Ceremonies whereof observed, these venial Sins Are soon pardoned,
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and they haue a Pope that can forgiue any sinnes.
and they have a Pope that can forgive any Sins.
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Thus they lesson sinnes, thus they abate the price of sinnes, and they can buy our sinnes with money,
Thus they Lesson Sins, thus they abate the price of Sins, and they can buy our Sins with money,
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or redeeme them with Masses, and by a little shorte penance, purchase a large and long pardon.
or Redeem them with Masses, and by a little short penance, purchase a large and long pardon.
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And as the Mariners, euery man thought hee was no great sinner:
And as the Mariners, every man Thought he was no great sinner:
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so Ionah thought with himselfe, Though I bee a great sinner, yet am I not so greious a sinner as these Idolatrous heathens:
so Jonah Thought with himself, Though I be a great sinner, yet am I not so greious a sinner as these Idolatrous Heathens:
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or if hee throughly condemned himselfe, yet vnwilling to be knowne such a rebell, hee thought it may bee, it is most likely, they are many, I but one, peraduenture therefore the lot will not fall vpon mee,
or if he thoroughly condemned himself, yet unwilling to be known such a rebel, he Thought it may be, it is most likely, they Are many, I but one, Peradventure Therefore the lot will not fallen upon me,
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like a theefe, which notwithstanding in his owne heart hee acknowledge himselfe guiltie of that wherewithall hee is charged,
like a thief, which notwithstanding in his own heart he acknowledge himself guilty of that wherewithal he is charged,
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yet will not confesse, vntill the matter bee throughly sifted, and so clearely prooued to his owne face in such sort, that he cannot for shame (though with shame he confesse,) denie it.
yet will not confess, until the matter be thoroughly sifted, and so clearly proved to his own face in such sort, that he cannot for shame (though with shame he confess,) deny it.
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Therefore, if God had not sifted out this sinner the better, Ionah would not haue beene knowne the man,
Therefore, if God had not sifted out this sinner the better, Jonah would not have been known the man,
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and the Mariners would still haue contended who was the lesser sinner, therefore they consult to cast lots. Let vs cast lots.
and the Mariners would still have contended who was the lesser sinner, Therefore they consult to cast lots. Let us cast lots.
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They did not vse to cast lots, this was no custome among the Mariners: but the tempest was so wonderfull, that it made them seriously to thinke of God,
They did not use to cast lots, this was no custom among the Mariners: but the tempest was so wonderful, that it made them seriously to think of God,
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and willing to vse the meanes prescribed by god for the ending of doubt full matters, acknowledging that hee ordereth all,
and willing to use the means prescribed by god for the ending of doubt full matters, acknowledging that he Ordereth all,
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and the lot is the sentence of God: by the falling of the lot, he reuealeth the truth.
and the lot is the sentence of God: by the falling of the lot, he Revealeth the truth.
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These like worldlings neuer confesse God, but when he commeth in a tempest: they will not see his mercie, vntill his iustice appeare:
These like worldlings never confess God, but when he comes in a tempest: they will not see his mercy, until his Justice appear:
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they will not acknowledge Gods gouernement, before he bring on them some iudgement, like Pharaos sorcerers, who confessed not Gods Maiestie,
they will not acknowledge God's government, before he bring on them Some judgement, like Pharaohs sorcerers, who confessed not God's Majesty,
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while they liued at ease, but when the Lord plagued them, then cried out, This is the finger of God.
while they lived At ease, but when the Lord plagued them, then cried out, This is the finger of God.
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Let vs cast lots, that we may know for whose cause this euill is come vpon vs. Let us cast lots, that we may know for whose cause this evil is come upon us
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Why? what are they the better when they know him? what would they doe with him on whome the lot should fall? Surely they supposing,
Why? what Are they the better when they know him? what would they do with him on whom the lot should fallen? Surely they supposing,
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or rather clearely seeing this tempest to bee sent from some wrathfull power, and that for some one mans sinne amongst them, they determined hauing found him, to sacrifice him vnto the God that was so offended by him, God turneth euill into good,
or rather clearly seeing this tempest to be sent from Some wrathful power, and that for Some one men sin among them, they determined having found him, to sacrifice him unto the God that was so offended by him, God turns evil into good,
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but the deuill turneth good vnto euill.
but the Devil turns good unto evil.
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The Gentiles had a custom in the time of the common plague, to sacrifice one for the rest.
The Gentiles had a custom in the time of the Common plague, to sacrifice one for the rest.
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This custome they tooke by imitation of the Iewes, in offering beasts, & of Abraham in offering his son the deuill that father of lyes,
This custom they took by imitation of the Iewes, in offering beasts, & of Abraham in offering his son the Devil that father of lies,
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and schoolemaister of all mischiefe teaching them.
and Schoolmaster of all mischief teaching them.
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So the deuill tooke aduantage to doe euill by the seruice of God, in mouing the Gentiles to worke abhomination, by offering men, imitating the Iewes commaunded sacrifices,
So the Devil took advantage to do evil by the service of God, in moving the Gentiles to work abomination, by offering men, imitating the Iewes commanded Sacrifices,
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But if they had rightly known the true God, they would haue taken their sinnes by the throat, and haue sacrificed them. Come, let vs cast lots.
But if they had rightly known the true God, they would have taken their Sins by the throat, and have sacrificed them. Come, let us cast lots.
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The mariners were not so wise to preuent the tempest before it came, as they bee diligent to alay the tempest when it may not be layd.
The Mariners were not so wise to prevent the tempest before it Come, as they be diligent to allay the tempest when it may not be laid.
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wee ouertaken with Gods iust iudgements, are very carefull alwaies, to vse all meanes to bee rid of them.
we overtaken with God's just Judgments, Are very careful always, to use all means to be rid of them.
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But who keepeth a watch of his owne waies, and diligently laboureth to keepe himselfe free from that which necessarily draweth on it selfe Gods iudgement, who purgeth himselfe of his sinnes,
But who Keepeth a watch of his own ways, and diligently Laboureth to keep himself free from that which necessarily draws on it self God's judgement, who Purgeth himself of his Sins,
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least he bee sicke? who letteth or fetcheth out his corrupt bloud, of pride, lust, couetousnesse, least hee be sore:
lest he be sick? who lets or Fetches out his corrupt blood, of pride, lust, covetousness, lest he be soar:
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who keepeth a good dyet, and maketh his choyse of holy excercises, godly companions, religious conferences? &c. But knowe wee, hee is not safe that is not sound,
who Keepeth a good diet, and makes his choice of holy exercises, godly Sodales, religious conferences? etc. But know we, he is not safe that is not found,
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neither he sound that is intemperate. So they cast lots,
neither he found that is intemperate. So they cast lots,
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Whether it be lawfull to cast lots, it is not euident by this example, because they were Gentiles,
Whither it be lawful to cast lots, it is not evident by this Exampl, Because they were Gentiles,
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and therefore no president for vs:
and Therefore no president for us:
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but so farre may wee vse them, as the word doth lead vs, and no further.
but so Far may we use them, as the word does led us, and no further.
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There are two Goates brought to Aaron, that hee might cast lots, to see which Goate should bee killed, and which should not: these Goates signifie Christ:
There Are two Goats brought to Aaron, that he might cast lots, to see which Goat should be killed, and which should not: these Goats signify christ:
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for as hee dyed hee liued againe, and as hee was buryed, he rose againe.
for as he died he lived again, and as he was buried, he rose again.
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Againe the land of Canaan is parted by lots, to see what part each Tribe should inhabite.
Again the land of Canaan is parted by lots, to see what part each Tribe should inhabit.
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Againe, that theefe Achan is found out by lots, first by his Tribe, then by his Family and lastly, by his particular person.
Again, that thief achan is found out by lots, First by his Tribe, then by his Family and lastly, by his particular person.
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Againe it is said, that Saul was chosen king by lots: and least any should haue said, that it was his good lucke:
Again it is said, that Saul was chosen King by lots: and lest any should have said, that it was his good luck:
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his good lot or chance to bee King, therefore the Lord appointed that he should be annointed before he was chosen by lots. his good lot or chance to be King, Therefore the Lord appointed that he should be anointed before he was chosen by lots.
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Againe Matthias is chosen by lots to the Apostleship in stead of Iudas: so that it is lawfull in some causes to cast lots, Again Matthias is chosen by lots to the Apostleship in stead of Iudas: so that it is lawful in Some Causes to cast lots,
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so that they doe attribute nothing vnto them and acknowledge that the lot is cast into the lap,
so that they do attribute nothing unto them and acknowledge that the lot is cast into the lap,
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but the disposition thereof is from the Lord: for they must not say that it is their chance, fortune, or good lucke:
but the disposition thereof is from the Lord: for they must not say that it is their chance, fortune, or good luck:
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for so they make an Idole of it and rob God of the honour due vnto him.
for so they make an Idol of it and rob God of the honour due unto him.
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For it was not Saules fortune to be King, but Gods mercy: it was not Achans chaunce to bee caught, but Gods iudgement.
For it was not Saul's fortune to be King, but God's mercy: it was not Achans chance to be caught, but God's judgement.
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Lots may be vsed to preuent strife, when all other meanes haue beene vsed, and sometimes before al other meanes,
Lots may be used to prevent strife, when all other means have been used, and sometime before all other means,
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when in wisedome it is thought the bes• meanes.
when in Wisdom it is Thought the bes• means.
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Brethren often and godly at first deuide them inheritance by lots, as the Children of Israell deuided the land of Canaan.
Brothers often and godly At First divide them inheritance by lots, as the Children of Israel divided the land of Canaan.
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Therefore in the Church of Geneua there is an order, that in the time of plague, there should bee a house set apart for the sicke to lodge in,
Therefore in the Church of Geneva there is an order, that in the time of plague, there should be a house Set apart for the sick to lodge in,
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and least they should bee vncomforted, they chuse out a Minister by lots to doe it. So they cast lots,
and lest they should be uncomforted, they choose out a Minister by lots to do it. So they cast lots,
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Now wee are come to put vpour selues to the Court of Lawyers, to see if they will doe any thing for God,
Now we Are come to put vpour selves to the Court of Lawyers, to see if they will do any thing for God,
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for conscience, or for loue, viz that they would end mens suites quickly, and let the poore Clients haue equitie.
for conscience, or for love, videlicet that they would end men's suits quickly, and let the poor Clients have equity.
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Some say, that Lawyers bee good vntill they bee Counsellers, like Lyons, which will be gentle vntill their tallons grow:
some say, that Lawyers be good until they be Counsellers, like Lyons, which will be gentle until their talons grow:
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bee not offended, but amend, for malice speakes not.
be not offended, but amend, for malice speaks not.
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I am perswaded, that if the lots were cast to see who troubles the ship, it would fall vpon the Lawyers:
I am persuaded, that if the lots were cast to see who Troubles the ship, it would fallen upon the Lawyers:
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be not offended but amend, for malice speakes not. A poore Client commeth forth accusing one, and going home accuseth a hundred:
be not offended but amend, for malice speaks not. A poor Client comes forth accusing one, and going home Accuseth a hundred:
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for so many seeke to gaine by him, so few seeke to further him, and so many seeke to hinder him, that all his gaine is but labour and losse.
for so many seek to gain by him, so few seek to further him, and so many seek to hinder him, that all his gain is but labour and loss.
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For a small matter many will come to law, to striue for that which with reason might easily bee attained without such contention,
For a small matter many will come to law, to strive for that which with reason might Easily be attained without such contention,
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and others seeke to enrich themselues with contending for a small matter with their neighbours, yet in the end loose that they sought, and that they had beside:
and Others seek to enrich themselves with contending for a small matter with their neighbours, yet in the end lose that they sought, and that they had beside:
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and so they contend and striue about a thing commonly, till the Lawyer hath gayned more by them,
and so they contend and strive about a thing commonly, till the Lawyer hath gained more by them,
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then the thing which is in controuersie is worth.
then the thing which is in controversy is worth.
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These are like the Mouse and the Frog, which stroue so long about Marsh-ground, that at length the Kite came and tooke them both from it.
These Are like the Mouse and the Frog, which strove so long about Marsh-ground, that At length the Kite Come and took them both from it.
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Others will come vp to Law about a small matter, and therein so intangle themselues, that they cannot rid their handes of it,
Others will come up to Law about a small matter, and therein so entangle themselves, that they cannot rid their hands of it,
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vntill it haue almost vndone them like a silly sheepe that is hunting of a flie, which runneth from bush to bush,
until it have almost undone them like a silly sheep that is hunting of a fly, which Runneth from bush to bush,
c-acp pn31 vhb av vvn pno32 av-j dt j n1 cst vbz vvg pp-f dt n1, r-crq vvz p-acp n1 p-acp n1,
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and euery bush catcheth a locke of him, so that the poore sheepe is threed-bareere hee hath done,
and every bush Catches a lock of him, so that the poor sheep is threed-bareere he hath done,
cc d n1 vvz dt n1 pp-f pno31, av cst dt j n1 vbz j pns31 vhz vdn,
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and hath not a fleece left him to couer himselfe withall.
and hath not a fleece left him to cover himself withal.
cc vhz xx dt n1 vvd pno31 pc-acp vvi px31 av.
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So hee runs from Court to Court, to sue, to complaine, to plead, till he haue spent his cloke for his coate:
So he runs from Court to Court, to sue, to complain, to plead, till he have spent his cloak for his coat:
av pns31 vvz p-acp n1 pc-acp vvi, pc-acp vvi, pc-acp vvi, pc-acp vvi, c-acp pns31 vhb vvn po31 n1 p-acp po31 n1:
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were it not better to haue cast lots for the coate at first? for the law is like a Butlers boxe, play still on, till all come to the Candlesticke.
were it not better to have cast lots for the coat At First? for the law is like a Butlers box, play still on, till all come to the Candlestick.
vbdr pn31 xx jc pc-acp vhi vvn n2 p-acp dt n1 p-acp ord? p-acp dt n1 vbz av-j dt np1 n1, vvb av p-acp, c-acp d vvb p-acp dt n1.
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Therefore it is lawfull, to end any controuersie in a hard matter, to vse this meane.
Therefore it is lawful, to end any controversy in a hard matter, to use this mean.
av pn31 vbz j, pc-acp vvi d n1 p-acp dt j n1, pc-acp vvi d j.
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Now whether it be lawfull to cast dice, if lots may not bee vsed (as Solomons wordes, Prouerbes. 18. 18. The lot causeth contention to cease, compared with Heb. 6. 16. proue) but in hard matters and waightie causes,
Now whither it be lawful to cast dice, if lots may not be used (as Solomons words, Proverbs. 18. 18. The lot Causes contention to cease, compared with Hebrew 6. 16. prove) but in hard matters and weighty Causes,
av cs pn31 vbb j pc-acp vvi n2, cs n2 vmb xx vbi vvn (c-acp np1 n2, n2. crd crd dt n1 vvz n1 pc-acp vvi, vvn p-acp np1 crd crd vvi) cc-acp p-acp j n2 cc j n2,
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when the thing is doubtfull, and all good meanes are tryed before to auoyd strife:
when the thing is doubtful, and all good means Are tried before to avoid strife:
c-crq dt n1 vbz j, cc d j n2 vbr vvn a-acp pc-acp vvi n1:
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that question is decided, which none but voluptuous men make question of, namely, whether dice-play bee a meete exercise for a Christian soule.
that question is decided, which none but voluptuous men make question of, namely, whither diceplay be a meet exercise for a Christian soul.
cst n1 vbz vvn, r-crq pi p-acp j n2 vvb n1 pp-f, av, cs j vbb dt j n1 p-acp dt njp n1.
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Salomon sayth, the lot causeth contention to cease: therefore, lots are to end strife, but these lots make strife:Solomon say, the lot Causes contention to cease: Therefore, lots Are to end strife, but these lots make strife:
np1 vvz, dt n1 vvz n1 pc-acp vvi: av, n2 vbr pc-acp vvi n1, cc-acp d n2 vvb n1:
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for before thou takest the Dice, thou knowest thine owne, and no man striueth to take it from thee:
for before thou Takest the Dice, thou Knowest thine own, and no man strives to take it from thee:
c-acp c-acp pns21 vv2 dt n1, pns21 vv2 po21 d, cc dx n1 vvz pc-acp vvi pn31 p-acp pno21:
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but when thou castest the dice, thou doest (as it were) aske whether thine owne bee thine owne,
but when thou Chastest the dice, thou dost (as it were) ask whither thine own bee thine own,
cc-acp c-crq pns21 vv2 dt n1, pns21 vd2 (c-acp pn31 vbdr) vvi cs po21 d n1 po21 d,
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and makest a strife of no strife.
and Makest a strife of no strife.
cc vv2 dt n1 pp-f dx n1.
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Art thou not worthy to loose the giftes of God, which venturest to loose them when thou needest not? Doest thou not deserue to forget thine owne, which art so greedy of anothers, that thou wouldest haue his liuing for nothing but for turning of a die? Esau did not sell his birth right so lightly,
Art thou not worthy to lose the Gifts of God, which venturest to lose them when thou Needest not? Dost thou not deserve to forget thine own, which art so greedy of another's, that thou Wouldst have his living for nothing but for turning of a die? Esau did not fell his birth right so lightly,
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but he had somewhat for it which refreshed his hunger, but God hath giuen thee a liuing,
but he had somewhat for it which refreshed his hunger, but God hath given thee a living,
cc-acp pns31 vhd av c-acp pn31 r-crq vvd po31 n1, cc-acp np1 vhz vvn pno21 dt n-vvg,
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and thou spendest it for nothing. The Mariners did cast lots to finde out the sinner:
and thou spendest it for nothing. The Mariners did cast lots to find out the sinner:
cc pns21 vv2 pn31 p-acp pix. dt n2 vdd vvi n2 pc-acp vvi av dt n1:
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they did not cast dice to see who should winne, as Dicers doe:
they did not cast dice to see who should win, as Dicers do:
pns32 vdd xx vvi n1 pc-acp vvi r-crq vmd vvi, c-acp n2 vdb:
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for to whom the lot falles, hee taketh all, which deserues to loose all as well'as the other,
for to whom the lot falls, he Takes all, which deserves to lose all as well'as the other,
c-acp p-acp ro-crq dt n1 vvz, pns31 vvz d, r-crq vvz pc-acp vvi d c-acp ng1 dt n-jn,
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and hath no right vnto it by any lawe:
and hath no right unto it by any law:
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for God hath not allowed one man to take anothers goods for the tripping of a Die,
for God hath not allowed one man to take another's goods for the tripping of a Die,
c-acp np1 vhz xx vvn crd n1 pc-acp vvi ng1-jn n2-j p-acp dt vvg pp-f dt n1,
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but eyther they must be merited, or they must be giuen, or they must be bought,
but either they must be merited, or they must be given, or they must be bought,
cc-acp d pns32 vmb vbi vvn, cc pns32 vmb vbi vvn, cc pns32 vmb vbi vvn,
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or else it is vnlawfull, vngodly, vnconscionable to take them:
or Else it is unlawful, ungodly, unconscionable to take them:
cc av pn31 vbz j, j-u, j pc-acp vvi pno32:
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Besides the brawles, the cosenages, the othes annexed to this game, which would not agree with it,
Beside the brawls, the cozenages, the Oaths annexed to this game, which would not agree with it,
p-acp dt n2, dt n2, dt n2 vvn p-acp d n1, r-crq vmd xx vvi p-acp pn31,
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vnlesse it had been a meete companion for them.
unless it had been a meet Companion for them.
cs pn31 vhd vbn dt j n1 p-acp pno32.
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Thou takest another mans goods for nothing, whereas God hath appointed thee to get thy liuing with the sweate of thy browes,
Thou Takest Another men goods for nothing, whereas God hath appointed thee to get thy living with the sweat of thy brows,
pns21 vv2 j-jn ng1 n2-j p-acp pix, cs np1 vhz vvn pno21 pc-acp vvi po21 n-vvg p-acp dt n1 pp-f po21 n2,
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for thou takest away that which others sweat for, and whereas thou shouldest liue by working, thou seekest to liue by playing,
for thou Takest away that which Others sweat for, and whereas thou Shouldst live by working, thou Seekest to live by playing,
c-acp pns21 vv2 av d r-crq n2-jn vvb p-acp, cc cs pns21 vmd2 vvi p-acp vvg, pns21 vv2 pc-acp vvi p-acp vvg,
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like as the ape which liues by toying.
like as the ape which lives by toying.
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Doth any dicer thinke hee doth well? Tell mee what thinkest thou? for euery sinner doth condemne in his prayer to God, that which he excuseth before men:
Does any dicer think he does well? Tell me what Thinkest thou? for every sinner does condemn in his prayer to God, that which he excuseth before men:
vdz d n1 vvb pns31 vdz av? vvb pno11 r-crq vv2 pns21? p-acp d n1 vdz vvi p-acp po31 n1 p-acp np1, cst r-crq pns31 vvz p-acp n2:
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if they which are gamesters repent it, how can they which are gamesters defend it? Thou shouldest do nothing,
if they which Are gamesters Repent it, how can they which Are gamesters defend it? Thou Shouldst do nothing,
cs pns32 r-crq vbr n2 vvi pn31, q-crq vmb pns32 r-crq vbr n2 vvi pn31? pns21 vmd2 vdi pix,
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but that thou wouldest haue God finde thee doing if hee shoulde come to iudgement:
but that thou Wouldst have God find thee doing if he should come to judgement:
cc-acp cst pns21 vmd2 vhi np1 vvi pno21 vdg cs pns31 vmd vvi p-acp n1:
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wouldest thou haue him take thee at dice? I am sure thou wouldest not haue God see thee so vainely occupied:
Wouldst thou have him take thee At dice? I am sure thou Wouldst not have God see thee so vainly occupied:
vmd2 pns21 vhi pno31 vvi pno21 p-acp n1? pns11 vbm j pns21 vmd2 xx vhi np1 vvi pno21 av av-j vvn:
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neither canst thou thinke, that Christ or his prophets, or Apostles, or Euangelists were Dicers,
neither Canst thou think, that christ or his Prophets, or Apostles, or Evangelists were Dicers,
dx vm2 pns21 vvi, cst np1 cc po31 n2, cc n2, cc n2 vbdr n2,
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for no such lots are named in the holy Scripture, and yet the Lords day is most prophaned with this exercise, cards and dice,
for no such lots Are nam in the holy Scripture, and yet the lords day is most Profaned with this exercise, cards and dice,
c-acp dx d n2 vbr vvn p-acp dt j n1, cc av dt n2 n1 vbz av-ds vvn p-acp d n1, n2 cc n2,
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as though they kept all their vanities to celebrate holy daies, what hast thou to alledge for dice,
as though they kept all their vanities to celebrate holy days, what hast thou to allege for dice,
c-acp cs pns32 vvd d po32 n2 pc-acp vvi j n2, q-crq vh2 pns21 pc-acp vvi p-acp n1,
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now euidence is giuen vp against them? hast thou any patron to speake for them,
now evidence is given up against them? hast thou any patron to speak for them,
av n1 vbz vvn a-acp p-acp pno32? vh2 pns21 d n1 pc-acp vvi p-acp pno32,
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but thy vaine pleasure and filthy couetousnesse, which are condemned already, and therefore haue no voyce by lawe? take away these, and take away dice.
but thy vain pleasure and filthy covetousness, which Are condemned already, and Therefore have no voice by law? take away these, and take away dice.
cc-acp po21 j n1 cc j n1, r-crq vbr vvn av, cc av vhb dx n1 p-acp n1? vvb av d, cc vvb av n1.
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The patron condemnes the clients, when one voice condemnes another:
The patron condemns the Clients, when one voice condemns Another:
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if the exercise were lawfull, such patrons as pleasure and couetousnesse would not speake for it.
if the exercise were lawful, such Patrons as pleasure and covetousness would not speak for it.
cs dt n1 vbdr j, d n2 c-acp n1 cc n1 vmd xx vvi p-acp pn31.
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Take thy pleasure therefore in that which is good, and the Angels will reioyce with thee:
Take thy pleasure Therefore in that which is good, and the Angels will rejoice with thee:
vvb po21 n1 av p-acp d r-crq vbz j, cc dt n2 vmb vvi p-acp pno21:
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if this were good, God would prosper them better that vse it: but neither winners nor losers are gainers.
if this were good, God would prosper them better that use it: but neither winners nor losers Are gainers.
cs d vbdr j, np1 vmd vvi pno32 vvi cst vvb pn31: cc-acp dx n2 ccx n2 vbr n2.
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I know not how, but there is not so much wonne as lost, as though the Deuill did part stakes with them,
I know not how, but there is not so much won as lost, as though the devil did part stakes with them,
pns11 vvb xx c-crq, cc-acp pc-acp vbz xx av av-d vvn c-acp vvn, c-acp cs dt n1 vdd vvi n2 p-acp pno32,
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and drawe away with a blacke hand, when no man seeth, for the winner, saith he, hath not won halfe so much as the loser hath lost.
and draw away with a black hand, when no man sees, for the winner, Says he, hath not wone half so much as the loser hath lost.
cc vvi av p-acp dt j-jn n1, c-crq dx n1 vvz, p-acp dt n1, vvz pns31, vhz xx vvn av-jn av av-d c-acp dt n1 vhz vvn.
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One would thinke that some of them should flow, when so many ebbe:
One would think that Some of them should flow, when so many ebb:
pi vmd vvi cst d pp-f pno32 vmd vvi, c-crq av av-d vvi:
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there is neuer an ebbe without a flowing, neuer one looseth, but another winneth, but at dice.
there is never an ebb without a flowing, never one loses, but Another wins, but At dice.
pc-acp vbz av-x dt vvi p-acp dt j-vvg, av pi vvz, cc-acp j-jn vvz, cc-acp p-acp n2.
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What a cursed thing is this that turnes no man to good, which robs others,
What a cursed thing is this that turns no man to good, which robs Others,
q-crq dt j-vvn n1 vbz d cst vvz dx n1 p-acp j, r-crq vvz n2-jn,
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and beggars themselues? the schoole of deceit, the shop of oathes, and the field of vanities.
and beggars themselves? the school of deceit, the shop of Oaths, and the field of vanities.
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Thou doest not onely hazard thy money (in this game) but venturest thy saluation,
Thou dost not only hazard thy money (in this game) but venturest thy salvation,
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and castest dice with the Deuill, who shall haue thy soule.
and Chastest dice with the devil, who shall have thy soul.
cc vv2 n1 p-acp dt n1, r-crq vmb vhi po21 n1.
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For euery thing that commeth well to a man, hee giueth thankes, but for that which commeth by dice, hee is ashamed to giue thanks:
For every thing that comes well to a man, he gives thanks, but for that which comes by dice, he is ashamed to give thanks:
p-acp d n1 cst vvz av p-acp dt n1, pns31 vvz n2, cc-acp p-acp d r-crq vvz p-acp n1, pns31 vbz j pc-acp vvi n2:
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which sheweth, that in conscience that gaine is euill gotten, and that he sought it without God.
which shows, that in conscience that gain is evil got, and that he sought it without God.
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Can this be good when worst men vse it most? if it were good, the euill would like worse of it then the good:
Can this be good when worst men use it most? if it were good, the evil would like Worse of it then the good:
vmb d vbi j c-crq js n2 vvb pn31 av-ds? cs pn31 vbdr j, dt n-jn vmd av-j av-jc pp-f pn31 av dt j:
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but the more a man sauoureth of any goodnesse, the more hee begins to abhorre it,
but the more a man savoureth of any Goodness, the more he begins to abhor it,
cc-acp dt av-dc dt n1 vvz pp-f d n1, dt av-dc pns31 vvz pc-acp vvi pn31,
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and his conscience doth accuse him for it as for sin.
and his conscience does accuse him for it as for since.
cc po31 n1 vdz vvi pno31 p-acp pn31 p-acp p-acp n1.
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They which doubt whether God doe allow it, neede but looke how he doth prosper them that vse it:
They which doubt whither God do allow it, need but look how he does prosper them that use it:
pns32 r-crq n1 cs np1 vdb vvi pn31, vvb cc-acp vvb c-crq pns31 vdz vvi pno32 cst vvb pn31:
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but they trust not in God, (the termes of their occupation discrie) for they call all their casts, chances,
but they trust not in God, (the terms of their occupation descry) for they call all their Cast, chances,
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as though they relyed not vpon God, but vpon chaunce. Therefore if dice make strife without cause, if they take away others goods for nothing,
as though they relied not upon God, but upon chance. Therefore if dice make strife without cause, if they take away Others goods for nothing,
c-acp cs pns32 vvd xx p-acp np1, cc-acp p-acp n1. av cs n2 vvb n1 p-acp n1, cs pns32 vvb av ng2-jn n2-j p-acp pix,
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if wee may not liue by playing, but by labour, if they which haue beene dicers, repent it among their sins,
if we may not live by playing, but by labour, if they which have been Dicers, Repent it among their Sins,
cs pns12 vmb xx vvi p-acp vvg, cc-acp p-acp n1, cs pns32 r-crq vhb vbn n2, vvb pn31 p-acp po32 n2,
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if the holy men neuer vsed this recreation, but the worst most delight in it,
if the holy men never used this recreation, but the worst most delight in it,
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if thou wouldest not haue God see thee when thou playest at Dice, nor take thee at it when hee comes to iudgement,
if thou Wouldst not have God see thee when thou playest At Dice, nor take thee At it when he comes to judgement,
cs pns21 vmd2 xx vhi np1 vvi pno21 c-crq pns21 vv2 p-acp n1, ccx vvi pno21 p-acp pn31 c-crq pns31 vvz p-acp n1,
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if nothing but pleasure and couetousnesse speake for them, if they doe not prosper which take pleasure in it,
if nothing but pleasure and covetousness speak for them, if they do not prosper which take pleasure in it,
cs pix cc-acp n1 cc n1 vvb p-acp pno32, cs pns32 vdb xx vvi r-crq vvb n1 p-acp pn31,
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if they trust not vpon God, but relie vpon chaunce, if thou doest not onely venture thy money,
if they trust not upon God, but rely upon chance, if thou dost not only venture thy money,
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but hazard thy soule, then the best cast at dice is, to cast them quite away.
but hazard thy soul, then the best cast At dice is, to cast them quite away.
cc-acp vvb po21 n1, cs dt js n1 p-acp n1 vbz, pc-acp vvi pno32 av av.
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And the lot fell vpon Ionah.
And the lot fell upon Jonah.
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The lot fell vpon Ionah, not because he was the greatest sinner of them all, (for so is the opinion of the common people, to censure them worst whom they see most afflicted:
The lot fell upon Jonah, not Because he was the greatest sinner of them all, (for so is the opinion of the Common people, to censure them worst whom they see most afflicted:
dt n1 vvd p-acp np1, xx c-acp pns31 vbds dt js n1 pp-f pno32 d, (c-acp av vbz dt n1 pp-f dt j n1, pc-acp vvi pno32 av-js qo-crq pns32 vvb av-ds vvn:
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If any one be seene to beare his crosse, then many will say, This is a wicked man, If any one be seen to bear his cross, then many will say, This is a wicked man,
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and so thinke well of themselues, supposing that God is not bent against them to punish them as well, (but because Ionah should feele the hand of the Lord both punishing and preseruing him, and bee reformed:
and so think well of themselves, supposing that God is not bent against them to Punish them as well, (but Because Jonah should feel the hand of the Lord both punishing and preserving him, and be reformed:
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for God correcteth all his 〈 ◊ 〉 hee did his Sonne, to learne them obedience.
for God Correcteth all his 〈 ◊ 〉 he did his Son, to Learn them Obedience.
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But if iudgement begin with the house of God, what shall become of the vngodly? And the lot fell vpon Ionah.
But if judgement begin with the house of God, what shall become of the ungodly? And the lot fell upon Jonah.
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Now when the sinner that troubled the ship is taken, now Ionah can hide himselfe no longer.
Now when the sinner that troubled the ship is taken, now Jonah can hide himself not longer.
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Now hee might also feare to bee sacrificed by the mariners presently, For the mariners, partly for the paine they had endured, partly for the losses they had sustained, partly for the danger wherein they remained, were no doubt as the shee-Wolues robbed of their whelpes, out of measure furious and fully bent to sacrifice him on whome the lot fell, to appease the wrathfull God.
Now he might also Fear to be sacrificed by the Mariners presently, For the Mariners, partly for the pain they had endured, partly for the losses they had sustained, partly for the danger wherein they remained, were no doubt as the shee-Wolues robbed of their whelps, out of measure furious and Fully bent to sacrifice him on whom the lot fell, to appease the wrathful God.
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But God stayed, and restrained the rage of the mariners, and made them afterward willingly to abide the tempest a while,
But God stayed, and restrained the rage of the Mariners, and made them afterwards willingly to abide the tempest a while,
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and put themselues to more paine to saue him, endeuouring by rowing to recouer land.
and put themselves to more pain to save him, endeavouring by rowing to recover land.
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For hauing heard of the true God, and though they lost their goods, hauing found God who is all good, shall wee (say they) destroy him that hath saued vs? Shall wee giue him vp to death vnnecessarily, that hath brought vs to life,
For having herd of the true God, and though they lost their goods, having found God who is all good, shall we (say they) destroy him that hath saved us? Shall we give him up to death unnecessarily, that hath brought us to life,
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and assured vs to raigne with God in all glorie euerlastingly? Surely the thankelesse are gracelesse:
and assured us to Reign with God in all glory everlastingly? Surely the thankless Are graceless:
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especially they that loue not, and shew not forth the labour of loue for their gratious guide to God:
especially they that love not, and show not forth the labour of love for their gracious guide to God:
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but therefore wee may see that the hearts of men are in the hands of God,
but Therefore we may see that the hearts of men Are in the hands of God,
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and hee turneth them which way hee list, hee fashioneth their hearts euery one, yea euen kings hearts,
and he turns them which Way he list, he fashioneth their hearts every one, yea even Kings hearts,
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as riuers of water, doth hee turne, to water and make fruitfull his vine:
as Rivers of water, does he turn, to water and make fruitful his vine:
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to pittie and to persecute, to honour and to shame, to loue and hate his people:
to pity and to persecute, to honour and to shame, to love and hate his people:
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to deliuer their power to the beast, Reue. 17. 13. and againe to eate the whores fleshe,
to deliver their power to the beast, Reue. 17. 13. and again to eat the whores Flesh,
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and to burne her with fire 17. 16. 17. Therefore let vs neuer feare to performe our duties whatsoeuer, to whome soeuer:
and to burn her with fire 17. 16. 17. Therefore let us never Fear to perform our duties whatsoever, to whom soever:
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for hee formeth the hearts of all, who hath promised to honour them that honour him.
for he formeth the hearts of all, who hath promised to honour them that honour him.
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but to make them contemptible that doe despise him, Neither let vs put. confidence in man, nor in Princes;
but to make them contemptible that do despise him, Neither let us put. confidence in man, nor in Princes;
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for their hearts are riuers of water of them selues fleeting easely as they bee led following But especially let vs not forget chiefly to make praiers, supplications, intercessions,
for their hearts Are Rivers of water of them selves fleeting Easily as they be led following But especially let us not forget chiefly to make Prayers, supplications, intercessions,
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and to giue thankes for all those on the godlinesse, or prophanesse of whose hearts, the flourishing or defacing of the gospell of Christ Iesus,
and to give thanks for all those on the godliness, or profaneness of whose hearts, the flourishing or defacing of the gospel of christ Iesus,
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and the chosen of God doth most depend. And the lot fell vpon Ionah.
and the chosen of God does most depend. And the lot fell upon Jonah.
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Now Ionah could not deny he was that sinner, vnlesse hee would accuse God of vnrighteous iudgement:
Now Jonah could not deny he was that sinner, unless he would accuse God of unrighteous judgement:
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for the lot is cast into the lap, but the whole disposition there of is of the Lord.
for the lot is cast into the lap, but the Whole disposition there of is of the Lord.
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Now therefore he must needs confesse it The winds thundring.
Now Therefore he must needs confess it The winds thundering.
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the waues tumbling the ship cracking, the mariners quaking, vpon their gods crying, their wares forth casting, Ionahs prayers requested, to cast lots consulting, Ionah kept himselfe close, hee would not bee thought that sinner.
the waves tumbling the ship cracking, the Mariners quaking, upon their God's crying, their wares forth casting, Jonahs Prayers requested, to cast lots consulting, Jonah kept himself close, he would not be Thought that sinner.
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The wind said I will ouer turne thee: the water said, I will drowne thee: the ship said, I cannot hold thee:
The wind said I will over turn thee: the water said, I will drown thee: the ship said, I cannot hold thee:
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the mariners said, We cannot helpe thee:
the Mariners said, We cannot help thee:
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his prayers said, Wee cannot profit thee, his conscience within bleeding, and God at the doore of his heart knocking,
his Prayers said, we cannot profit thee, his conscience within bleeding, and God At the door of his heart knocking,
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and the lots now ready for casting, said threatningly, For thee the tempest is come, thoufugitiue, and wee will discouer thee.
and the lots now ready for casting, said threateningly, For thee the tempest is come, thoufugitiue, and we will discover thee.
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Yet Ionah conceales his sin, so much did heabhorre the shame of men, of strange men, a few men, fraile men,
Yet Jonah conceals his since, so much did heabhorre the shame of men, of strange men, a few men, frail men,
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or the feare of the furie of the fleshe, Therefore after the windes had roared,
or the Fear of the fury of the Flesh, Therefore After the winds had roared,
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and also the waues raged, and the ship reeled, and the mariners cryed, and the lot, his conscience,
and also the waves raged, and the ship reeled, and the Mariners cried, and the lot, his conscience,
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and God himselfe threatned him, the lot also condemned him, and the feare of being sacrificed by sinners to Sathan terrified him,
and God himself threatened him, the lot also condemned him, and the Fear of being sacrificed by Sinners to Sathan terrified him,
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so that he foorthwith repented throughly, he declared it openly, and confessed his sinne freely. Such a stir hath God before he can come by his owne:
so that he forthwith repented thoroughly, he declared it openly, and confessed his sin freely. Such a stir hath God before he can come by his own:
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hee must crosse vs, and set himselfe and all his creatures against vs:
he must cross us, and Set himself and all his creatures against us:
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hee must straine our bodies, or leaue our soules, and constraine vs to it, before wee will returne from our wicked wayes and throughly humble out selues to yeeld him due obedience.
he must strain our bodies, or leave our Souls, and constrain us to it, before we will return from our wicked ways and thoroughly humble out selves to yield him due Obedience.
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O the goodnesse of the great God? O long sufferance and bountifulnesse vnspeakeable, which not onely leadeth,
O the Goodness of the great God? O long sufferance and bountifulness unspeakable, which not only leads,
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but also in the chaines of loue draweth vs to true repentance? It was Gods great goodnesse to Ionah, that the mariners sacrificed him not: greater, that hee truly repented:
but also in the chains of love draws us to true Repentance? It was God's great Goodness to Jonah, that the Mariners sacrificed him not: greater, that he truly repented:
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that God continueth in his calling, and blesseth his (whose flying from God, deserued flinging to Sathan) not so much solemne preaching,
that God Continueth in his calling, and Blesses his (whose flying from God, deserved flinging to Sathan) not so much solemn preaching,
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as sudden confession, and short denuntiation of vengeance, yea made it so powerfull, that it conuerted Idolatrous heathens, most hardned Idolaters: first Mariners, then Niniuites.
as sudden Confessi, and short denunciation of vengeance, yea made it so powerful, that it converted Idolatrous Heathens, most hardened Idolaters: First Mariners, then Niniuites.
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For what a blessing felt Ionah, God vouchsafing him of this honour, to offer them a liuely, holy,
For what a blessing felt Jonah, God vouchsafing him of this honour, to offer them a lively, holy,
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& acceptable sacrifice to God, by whome hee presently before greatly feared to haue bene offered a dead, vnholy,
& acceptable sacrifice to God, by whom he presently before greatly feared to have be offered a dead, unholy,
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and so a delightfull sacrifice to Sathan.
and so a delightful sacrifice to Sathan.
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This feare banished, & that ioy possessing him, what a merey of the almighty did Ionah thinke it? But before he conuerted the Niniuities, he was more to be humbled, fuller to be strengthened, better euery way to bee prepared.
This Fear banished, & that joy possessing him, what a Mercy of the almighty did Jonah think it? But before he converted the Iniquities, he was more to be humbled, fuller to be strengthened, better every Way to be prepared.
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Therefore God would haue the sea to wash him, the Whale to fast him, and yet miraculously safe to preserue him, that being purified, hee might pray feruently,
Therefore God would have the sea to wash him, the Whale to fast him, and yet miraculously safe to preserve him, that being purified, he might pray fervently,
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and being deliuered, finde power, comfort, and courage aboundantly.
and being Delivered, find power, Comfort, and courage abundantly.
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Therefore when by lot being taken, and by his owne confession founde the man that procured the tempest, the Mariners in loue and compassion of him, had assayed by rowing to get to land,
Therefore when by lot being taken, and by his own Confessi found the man that procured the tempest, the Mariners in love and compassion of him, had assayed by rowing to get to land,
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but could not, the sea raging more and more, and Ionah himselfe professed hee knew the tempest was sent for his cause,
but could not, the sea raging more and more, and Jonah himself professed he knew the tempest was sent for his cause,
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and would be layd he being cast into the Sea. Ionah at length was cast out of the ship into the swelling purge of the tempestuous sea.
and would be laid he being cast into the Sea. Jonah At length was cast out of the ship into the swelling purge of the tempestuous sea.
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What hope of life then left? is there any? to swallow vp all, soone after hee is swallowed whole of a Whale.
What hope of life then left? is there any? to swallow up all, soon After he is swallowed Whole of a Whale.
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Here let vs marke, that after the tempest had terrified Ionah, the mariners reproued him: when they had reproued him, his conscience pricked him:
Here let us mark, that After the tempest had terrified Jonah, the Mariners reproved him: when they had reproved him, his conscience pricked him:
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when his conscience had pricked him, the consulting to cast lots griued him: after greife for consulting, their concluding to cast lots vexed him:
when his conscience had pricked him, the consulting to cast lots grieved him: After grief for consulting, their concluding to cast lots vexed him:
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vexed at their conclusion, the lot condemnes him:
vexed At their conclusion, the lot condemns him:
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the lot hauing condemned him, in what an agonie thinke we was Ionah? partly, that he should be held that notorious wretch that had brought this woe? partly,
the lot having condemned him, in what an agony think we was Jonah? partly, that he should be held that notorious wretch that had brought this woe? partly,
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least they in their raging griefe, for their great trouble of body, losse of goods,
lest they in their raging grief, for their great trouble of body, loss of goods,
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and danger of life, should forthwith kill him for a sacrifice, to appease the vnknowne angry God? But after this agonie, the terror of drowning followed,
and danger of life, should forthwith kill him for a sacrifice, to appease the unknown angry God? But After this agony, the terror of drowning followed,
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and after that the horror of the huge fish:
and After that the horror of the huge Fish:
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first, least it teare him in pieces, then least it melt him, afterward, least it poison him:
First, lest it tear him in Pieces, then lest it melt him, afterwards, lest it poison him:
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lastly, three dayes and three nights the comfortlesse horror of darkenesse, and noysome stincke in the fishes belly tormented him.
lastly, three days and three nights the comfortless horror of darkness, and noisome stink in the Fish belly tormented him.
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First then see, the windes could not further him, the waters could not beare him, the ship could not hold him, the Mariners could not helpe him:
First then see, the winds could not further him, the waters could not bear him, the ship could not hold him, the Mariners could not help him:
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and being cast out, least all for him be cast away, the Whale would not spare him, the stinch would ill feede him, the darkenesse would lesse glad him,
and being cast out, lest all for him be cast away, the Whale would not spare him, the stinch would ill feed him, the darkness would less glad him,
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and light might not visit him.
and Light might not visit him.
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Now see then what Ionah got by this iourney, notwithstanding all the promises of which Sathan assured him,
Now see then what Jonah god by this journey, notwithstanding all the promises of which Sathan assured him,
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and all the furtherances which the serpent procured him, hee lost his labour, lost his money, lost his ioy, lost his credit, lost his quiet,
and all the furtherances which the serpent procured him, he lost his labour, lost his money, lost his joy, lost his credit, lost his quiet,
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and saw no hope but to loose his life too, finding plentifully, and bitterly feeling dreadfull feares.
and saw no hope but to lose his life too, finding plentifully, and bitterly feeling dreadful fears.
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Hee trusted to the windes, the windes could not serue him: hee trusted to the ship, the ship could not keepe him:
He trusted to the winds, the winds could not serve him: he trusted to the ship, the ship could not keep him:
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he trusted to the mariners, the Mariners could not hold him: hee trusted to the lot, the lot would not spare him:
he trusted to the Mariners, the Mariners could not hold him: he trusted to the lot, the lot would not spare him:
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hee trusted to the waters, the waters could not beare him, neyther woulde the Whale forbeare him,
he trusted to the waters, the waters could not bear him, neither would the Whale forbear him,
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neither did any thing make shew of likelihood to saue him.
neither did any thing make show of likelihood to save him.
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Therefore wee may see in Ionah what it profiteth a man to fly from God, forsaking his calling,
Therefore we may see in Jonah what it profiteth a man to fly from God, forsaking his calling,
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and so practising the euill motions of Sathan in stead of the knowne will of God.
and so practising the evil motions of Sathan in stead of the known will of God.
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Assuredly, if wee follow his flatteries as Ionah did, wee shall haue as he had, accusing consciences, fearefull hearts,
Assuredly, if we follow his flatteries as Jonah did, we shall have as he had, accusing Consciences, fearful hearts,
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and the wrath of God vpon our heads.
and the wrath of God upon our Heads.
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For hee hath nothing to giue vs, although he promise and make vs beleeue he hath great kingdomes.
For he hath nothing to give us, although he promise and make us believe he hath great kingdoms.
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Yes indeed, hee hath horror of mind for all that obey him, and hell for the reward of his, which will make all their hearts ake which receiue it.
Yes indeed, he hath horror of mind for all that obey him, and hell for the reward of his, which will make all their hearts ache which receive it.
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See secondly in this punishment of Ionah, the iustice of God.
See secondly in this punishment of Jonah, the Justice of God.
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The Bee, when she hath once stung, doth leese her sting, so that shee can sting no more:
The Bee, when she hath once stung, does lose her sting, so that she can sting no more:
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so doth not Gods iustice punishing sinne: for it retaineth power, it hath store of stings to vexe still:
so does not God's Justice punishing sin: for it retaineth power, it hath store of stings to vex still:
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when one iudgement is executed, shee euer hath other inow ready, either of the same kinde, in another degree more sharpe, or of another sort:
when one judgement is executed, she ever hath other enough ready, either of the same kind, in Another degree more sharp, or of Another sort:
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for all the creatures with their seuerall powers, are Gods darts to strike vs when he commaunds.
for all the creatures with their several Powers, Are God's darts to strike us when he commands.
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Therefore if we be sicke sickenesse is not dead with vs: if wee bee poore, pouerty endeth not:
Therefore if we be sick sickness is not dead with us: if we be poor, poverty Endeth not:
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if wee bee in danger, danger is not therefore put downe for euer after: and if wee bee vexed, vexation hath not therefore left his sting:
if we be in danger, danger is not Therefore put down for ever After: and if we be vexed, vexation hath not Therefore left his sting:
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his darts, his weapons also are as sharpe now as they were at the first, and sharper too, be cause wee are sinfuller.
his darts, his weapons also Are as sharp now as they were At the First, and sharper too, be cause we Are sinfuller.
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For according to the sicknesse is the medicine, and wounds more dangerous, require more dolourous plasters.
For according to the sickness is the medicine, and wounds more dangerous, require more dolorous plasters.
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And if thou be disobedient, then hee will lead thee through them all, vntill he hath humbled thee,
And if thou be disobedient, then he will led thee through them all, until he hath humbled thee,
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and made thee to glorifie him with obedience, or vtterly destroyed thee.
and made thee to Glorify him with Obedience, or utterly destroyed thee.
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Thirdly, let vs not forget, neither lightly thinke of this, that God knoweth how to punish for sin,
Thirdly, let us not forget, neither lightly think of this, that God Knoweth how to Punish for since,
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yea most seuerely to correct his children, though repenting.
yea most severely to correct his children, though repenting.
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If our Prophet Ionah here may not keep thee some good while in a due meditation of it, let that man after Gods own hart the sweete Prophet of Israell come to thy minde,
If our Prophet Jonah Here may not keep thee Some good while in a due meditation of it, let that man After God's own heart the sweet Prophet of Israel come to thy mind,
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and in him see, whether God cockereth his entirest friends, or something sharply, if not bitterly, handleth them, setling themselues in their dregs, or securely seruing the Lord.
and in him see, whither God cockereth his entirest Friends, or something sharply, if not bitterly, handleth them, settling themselves in their dregs, or securely serving the Lord.
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Lastly, yet consider God is rich in mercy, and full of compassion, both to punish,
Lastly, yet Consider God is rich in mercy, and full of compassion, both to Punish,
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vnlesse to far prouoked, cōtēt to shake his rod ouer vs, to make vs feare onely,
unless to Far provoked, content to shake his rod over us, to make us Fear only,
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and keepe vs free from feeling his strokes, if that may haue his due worke in vs, that is, recall, reforme, and confirme vs:
and keep us free from feeling his Strokes, if that may have his due work in us, that is, Recall, reform, and confirm us:
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for as the windes could not ouerthrow Ionah, nor the waters drowne him: so neither could the whale consume, poyson, or annoy him, or ought but feare him, though it had swallowed him:
for as the winds could not overthrow Jonah, nor the waters drown him: so neither could the whale consume, poison, or annoy him, or ought but Fear him, though it had swallowed him:
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for Ionah remembring God, God shewed hee forgot not Ionah. Therefore when and where Ionah thought verily and speedily to haue perished,
for Jonah remembering God, God showed he forgotten not Jonah. Therefore when and where Jonah Thought verily and speedily to have perished,
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then and there God caused him to bee three dayes, and as many nights most safely preserued.
then and there God caused him to be three days, and as many nights most safely preserved.
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O power omnipotent, O goodnesse all sufficient, in all things, at all times. God then as well knoweth to deliuer his out of all distresse in due time,
O power omnipotent, Oh Goodness all sufficient, in all things, At all times. God then as well Knoweth to deliver his out of all distress in due time,
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as to reserue the wicked to the day of iudgement to bee punished.
as to reserve the wicked to the day of judgement to be punished.
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And in what danger shall wee despaire? In what extremities ought not wee to hope in our most mighty Sauiour, remembring Ionah in the whales belly, Ieremie in the mire of the deepe dungeon, Daniel among the fierce Lions, his three companions in the hot burning furnace, nay, 600000. men of warre,
And in what danger shall we despair? In what extremities ought not we to hope in our most mighty Saviour, remembering Jonah in the Whale's belly, Ieremie in the mire of the deep dungeon, daniel among the fierce Lions, his three Sodales in the hight burning furnace, nay, 600000. men of war,
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and three times as many moe, of men and women, young and old in the wildernesse, lacking now drinke, then meat,:
and three times as many more, of men and women, young and old in the Wilderness, lacking now drink, then meat,:
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and all these deliuered out of all danger, these last miraculously satisfied with drinke out of the roeke,
and all these Delivered out of all danger, these last miraculously satisfied with drink out of the roeke,
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and with meat abundantly from heauen. Secondly, though Ionah bee cast into the troublous sea, and swallowed of a huge whale,
and with meat abundantly from heaven. Secondly, though Jonah be cast into the troublous sea, and swallowed of a huge whale,
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yet hee must preach at Niniuie:
yet he must preach At Nineveh:
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though Moses flye out of Egypt, yet he must bee the leader of Gods people thence.
though Moses fly out of Egypt, yet he must be the leader of God's people thence.
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Ioseph is in prison, but hee must bee Lord of Egypt, & preserue the Church aliue Who would haue thought that Saul should become Paul, or forswearing Peter a faithfull Preacher? Suspend then thy iudgement and wonder at Gods workes, Ioseph is in prison, but he must be Lord of Egypt, & preserve the Church alive Who would have Thought that Saul should become Paul, or forswearing Peter a faithful Preacher? Suspend then thy judgement and wonder At God's works,
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whether of mercie, or iustice, and think not the worse of a man, though hee were cast out of the sea as Ionah, or basely brought vp as Amos, for the deliuerer of Israel was brought out of the flagges,
whither of mercy, or Justice, and think not the Worse of a man, though he were cast out of the sea as Jonah, or basely brought up as Amos, for the deliverer of Israel was brought out of the flags,
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and the conuerter of Niniuie out of a Whale, and the saluation of the whole world, out of a stall.
and the converter of Nineveh out of a Whale, and the salvation of the Whole world, out of a stall.
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And the lot fell vpon Ionah.
And the lot fell upon Jonah.
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The lot fell vpon Ionah, that hee might bee cast out of the ship, that as the ship was almost broken,
The lot fell upon Jonah, that he might be cast out of the ship, that as the ship was almost broken,
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but not altogether, so Ionah might bee almost drowned, but not altogether: almost consumed, almost poisoned in the bellie of the whale, but not altogether:
but not altogether, so Jonah might be almost drowned, but not altogether: almost consumed, almost poisoned in the belly of the whale, but not altogether:
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and that being in the double deepe duely humbled, and as gold in a furnace, fined and fit for Gods workes, hee might thence in a miraculous manner come foorth like Lazarus in his winding sheete, that hee might glorifie God once againe, and couragiously cry against Niniuie.
and that being in the double deep duly humbled, and as gold in a furnace, fined and fit for God's works, he might thence in a miraculous manner come forth like Lazarus in his winding sheet, that he might Glorify God once again, and courageously cry against Nineveh.
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And the lot fell vpon Ionah. The lot fallen vpon Ionah the iustice of God (both manifesting the truth incorruptly,
And the lot fell upon Jonah. The lot fallen upon Jonah the Justice of God (both manifesting the truth incorruptly,
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and chastising his disobedient seruant seuerely) did appeare:
and chastising his disobedient servant severely) did appear:
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but with all singular mercie shined, and the mariners mindes were mollified, in that they sacrificed him not to Sathan,
but with all singular mercy shined, and the Mariners minds were mollified, in that they sacrificed him not to Sathan,
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but much more, that hee by that meanes truely repented.
but much more, that he by that means truly repented.
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In so much that the old idolatrous mariners presently by him were conuerted, and hee cast into the Sea, was not drowned;
In so much that the old idolatrous Mariners presently by him were converted, and he cast into the Sea, was not drowned;
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swallowed of the Whale, and three daies continuing therein, perished not, but miraculously was preserued, and most graciously cast on land safe:
swallowed of the Whale, and three days Continuing therein, perished not, but miraculously was preserved, and most graciously cast on land safe:
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and lastly, crying against Niniuie, that sinfull Citie, had his preaching so mightily preuailing, that hee wonderfully humbled them all.
and lastly, crying against Nineveh, that sinful city, had his preaching so mightily prevailing, that he wonderfully humbled them all.
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This mercie was maruailous, this goodnesse of God to Ionah most glorious. For the Niniuites hearing;
This mercy was marvelous, this Goodness of God to Jonah most glorious. For the Niniuites hearing;
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Yet fortie daies, and Niniuie shall bee ouerthrowne, first as the mariners had before done, beleeued the word of God,
Yet fortie days, and Nineveh shall be overthrown, First as the Mariners had before done, believed the word of God,
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though they neuer heard it before.
though they never herd it before.
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If wee heard the word of God preached as the mariners and Niniuits did, with trembling harts in the sense of Gods Maiestie, it would not bee but we should feele the power of it liuely,
If we herd the word of God preached as the Mariners and Ninevites did, with trembling hearts in the sense of God's Majesty, it would not be but we should feel the power of it lively,
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and filled with all ioy in beleeuing speedily, but vneffectuall and fruitlesse is preaching, because there is nothing almost but vnreuerent and senselesse hearing.
and filled with all joy in believing speedily, but uneffectual and fruitless is preaching, Because there is nothing almost but unreverent and senseless hearing.
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And why should God teach the heedlesse to learne? Why should hee giue pearles to dung-hil cockes,
And why should God teach the heedless to Learn? Why should he give Pearls to dunghill cocks,
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nay to very swine? But they beleeued the word assoone as they heard it, though they neuer heard it before what doth that argue:
nay to very Swine? But they believed the word As soon as they herd it, though they never herd it before what does that argue:
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Surely it sheweth, that the floolish and simple are more diligent and ready, both to heare and receiue the word of God,
Surely it shows, that the floolish and simple Are more diligent and ready, both to hear and receive the word of God,
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then those that are wise in their owne conceit, or also in the view of the world.
then those that Are wise in their own conceit, or also in the view of the world.
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What saith Christ? The poore receiue the Gospell. What saith Paul? Not many rich, not many wise.
What Says christ? The poor receive the Gospel. What Says Paul? Not many rich, not many wise.
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For though we haue knowledge, if our knowledge bee like the Pharisies, that is in shew of sinceritie onely, in counterfeit holinesse,
For though we have knowledge, if our knowledge be like the Pharisees, that is in show of sincerity only, in counterfeit holiness,
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and hollow-hearted friendship through hypocrisie, it had bin better for vs that wee had bin ignorant,
and hollowhearted friendship through hypocrisy, it had been better for us that we had been ignorant,
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for it will but leaue vs, the more inexcusable, it will bee found insufficient to saue vs,
for it will but leave us, the more inexcusable, it will be found insufficient to save us,
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but sufficient the more fearefully to condemne vs because we know our maisters will and doe it not.
but sufficient the more fearfully to condemn us Because we know our masters will and do it not.
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There fore as Peter said to Simon Magus, Thy money perish with thee:
There before as Peter said to Simon Magus, Thy money perish with thee:
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so will the Lord say vnto such, Thy knowledge perish with thee, seeing it is fruitlesse.
so will the Lord say unto such, Thy knowledge perish with thee, seeing it is fruitless.
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But when Niniuie had beleeued God, what did they secondly? They speedily, they notably repented, they proclaimed a fast, they put on sack-cloth, they humbled themselues before the Lord, they earnestly besought him to turne away his wrath from this wofull Citie.
But when Nineveh had believed God, what did they secondly? They speedily, they notably repented, they proclaimed a fast, they put on Sackcloth, they humbled themselves before the Lord, they earnestly besought him to turn away his wrath from this woeful city.
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Ionah preaching at Niniuie, crying against it, seemeth to haue humbled them and that without a miracle (without which scant any doctrine is of credit among Gentiles) not onely within fortie but within foure dayes: Jonah preaching At Nineveh, crying against it, seems to have humbled them and that without a miracle (without which scant any Doctrine is of credit among Gentiles) not only within fortie but within foure days:
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much within fortie dayes, he conuerted Niniuie, ruffling Niniuie, old and idolatrous Niniuie, long before fortie dayes be ended, the seede is sowne, growne, increased mightily,
much within fortie days, he converted Nineveh, ruffling Nineveh, old and idolatrous Nineveh, long before fortie days be ended, the seed is sown, grown, increased mightily,
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and full ripe, in a soyle in reason most barren.
and full ripe, in a soil in reason most barren.
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Sow therefore, yee seedmen, where you are set, If yee sow cheerefully, yee shall reape plenteously in due time: Vaunt not:
Sow Therefore, ye seedmen, where you Are Set, If ye sow cheerfully, ye shall reap plenteously in due time: Vaunt not:
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say not, I haue a stonie, or a starued, or a thornie ground: Niniuie repents in sackcloth.
say not, I have a stony, or a starved, or a thorny ground: Nineveh repents in Sackcloth.
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In which willing submission of theirs, and speedy liuely repentance at the wordes of the Prophet,
In which willing submission of theirs, and speedy lively Repentance At the words of the Prophet,
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after hee had beene three dayes and three nights in the Whales bellie, the calling of the Gentiles by Christ,
After he had been three days and three nights in the Whale's belly, the calling of the Gentiles by christ,
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after hee had beene three dayes and three nights in the bowels of the earth, might well bee signified.
After he had been three days and three nights in the bowels of the earth, might well be signified.
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For they no lesse willingly then the Niniuits, submitted themselues to the Gospel preached: no lesse speedily, and peraduenture more truely repented.
For they no less willingly then the Ninevites, submitted themselves to the Gospel preached: no less speedily, and Peradventure more truly repented.
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For though now they thus wonderfully humbled thēselues not the fearefull multitude onely, but the richest and greatest, the nobles and king also, and so all escaped now: For though now they thus wonderfully humbled themselves not the fearful multitude only, but the Richest and greatest, the Nobles and King also, and so all escaped now:
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soone after they returned to their vomit, and neuer ceased to adde sin to sinne, till they were by open wars miserably wasted,
soon After they returned to their vomit, and never ceased to add since to sin, till they were by open wars miserably wasted,
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and at length fulfilling the prophecie of Nahū, vtterly consumed.
and At length fulfilling the prophecy of Nahun, utterly consumed.
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Therefore, first, for the comfort of the godly, since Ahab humbled himselfe before the Lord, Ahab, I say, that had done exceeding abhominably, infollowing Idols,
Therefore, First, for the Comfort of the godly, since Ahab humbled himself before the Lord, Ahab, I say, that had done exceeding abominably, infollowing Idols,
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and sold himselfe to worke wickednes in the sight of the Lord, submitted himselfe vnder the hand of GOD, fasting in sack-cloth,
and sold himself to work wickedness in the sighed of the Lord, submitted himself under the hand of GOD, fasting in Sackcloth,
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though he did all in hypocrisie, had not the euill threatned brought vpon him in his dayes, seeing Roboam, and the princes of Israel who had forsaken the Lord,
though he did all in hypocrisy, had not the evil threatened brought upon him in his days, seeing Rehoboam, and the Princes of Israel who had forsaken the Lord,
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and the whole tribe of Iudah, which wrought wickednes in the sight of the Lord,
and the Whole tribe of Iudah, which wrought wickedness in the sighed of the Lord,
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& prouoked him more with their sins, then all that their fathers had done hūbling thēselues before the Lord,
& provoked him more with their Sins, then all that their Father's had done humbling themselves before the Lord,
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and confessing him iust, had not the wrath of the Lord powred vpō them, by Shishak K. of Egypt were not destroyed,
and confessing him just, had not the wrath of the Lord poured upon them, by shishak K. of Egypt were not destroyed,
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but shortly deliuered, yea also thinges prospered in Iudah, though the Lorde had threatned to leaue them in the hands of Shishak, albeit they truely repented not:
but shortly Delivered, yea also things prospered in Iudah, though the Lord had threatened to leave them in the hands of shishak, albeit they truly repented not:
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lastly, for as much as Niniuie that bloudie cittie full of lies and robberie, the beautifull harlot, with multitude of fornications, that mistresse of witch-crafts, which sold the people through her whoredomes,
lastly, for as much as Nineveh that bloody City full of lies and robbery, the beautiful harlot, with multitude of fornications, that mistress of witchcrafts, which sold the people through her whoredoms,
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and the nations through her witch-crafts, humbling themselues with fasting, and putting on of sack-cloth, the Lord repented of the euill he had threatned them, and did it not:
and the Nations through her witchcrafts, humbling themselves with fasting, and putting on of Sackcloth, the Lord repented of the evil he had threatened them, and did it not:
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how assured may we bee, that whatsoeuer iudgement the Lord threatneth vs, and howsoeuer he threaten it, it shall not light on vs,
how assured may we be, that whatsoever judgement the Lord threatens us, and howsoever he threaten it, it shall not Light on us,
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when we vnfainedly humble our selues in true fasting, turning from our euill wayes, and from the heart vowing to serue God in all holinesse? For this is the cleare promise of the faithfull God:
when we unfeignedly humble our selves in true fasting, turning from our evil ways, and from the heart vowing to serve God in all holiness? For this is the clear promise of the faithful God:
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If I shut the heauen that there bee no raine, or if I commaund the grashopper to deuour the land, If I shut the heaven that there be no rain, or if I command the grasshopper to devour the land,
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or if I sende pestilence among my people: if my people, among whome my name is called vpon, doe humble themselues, and pray,
or if I send pestilence among my people: if my people, among whom my name is called upon, do humble themselves, and pray,
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and secke my presence, and turne from their wicked wayes:
and secke my presence, and turn from their wicked ways:
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then will I heare in heauen, and be mercifull to their sinne, and heale their land. then will I hear in heaven, and be merciful to their sin, and heal their land.
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Againe, as generally most plainely sayth iust Iehouah:
Again, as generally most plainly say just Jehovah:
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I will speake suddenly against a nation, or against a kingdome (saying) I will plucke it vp, I will speak suddenly against a Nation, or against a Kingdom (saying) I will pluck it up,
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and roote it out, and destroy it but if this nation against which I haue pronounced this, turne from their wickednesse, I will repent of the plague that I thought to bring vpon them. and root it out, and destroy it but if this Nation against which I have pronounced this, turn from their wickedness, I will Repent of the plague that I Thought to bring upon them.
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Let vs then, O beloued of the Lord, whosoeuer loue the Lord Iesus, bee carefull to fulfill the condition,
Let us then, Oh Beloved of the Lord, whosoever love the Lord Iesus, be careful to fulfil the condition,
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and then confident not doubting of the performance of the promise, by so much the more by how much the fewer wee bee,
and then confident not doubting of the performance of the promise, by so much the more by how much the fewer we be,
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and by how much the longer and clearer the Lord hath threatned most terrible iudgements.
and by how much the longer and clearer the Lord hath threatened most terrible Judgments.
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Now for the terror of the vngodly, as many of them as repent onely when Gods hand is vpon them,
Now for the terror of the ungodly, as many of them as Repent only when God's hand is upon them,
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& then humble themselues outwardly onely, & that but only when the fiercenesse of his wrath appeareth,
& then humble themselves outwardly only, & that but only when the fierceness of his wrath appears,
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or else after they haue escaped the feared iudgement, fall to their wonted wickednesse againe:
or Else After they have escaped the feared judgement, fallen to their wonted wickedness again:
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let them bee sure the strong and iust God, that consumed Niniuie slidden backe, will ouertake them also in wrath,
let them be sure the strong and just God, that consumed Nineveh slidden back, will overtake them also in wrath,
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and for euer turne them ouer to ceaselesse woe.
and for ever turn them over to ceaseless woe.
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For the greatnesse, the beauty, the strength, and riches of Niniuie, could not withstand the hande of God,
For the greatness, the beauty, the strength, and riches of Nineveh, could not withstand the hand of God,
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or keepe it from destruction, but rather furthered and hastened it.
or keep it from destruction, but rather furthered and hastened it.
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For with the more excellent ornaments that it was adorned by the Lord, the more hainous and grieuous in his sight was the abuse of them.
For with the more excellent Ornament that it was adorned by the Lord, the more heinous and grievous in his sighed was the abuse of them.
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Therefore the hugenesse, or the strength of this or any other Cittie cannot saue it from the iudgement of God, being sinfull in his sight. Great Sodome is destroyed: great Ierico is destroyed: great Niniuie is destroyed:
Therefore the hugeness, or the strength of this or any other city cannot save it from the judgement of God, being sinful in his sighed. Great Sodom is destroyed: great Jericho is destroyed: great Nineveh is destroyed:
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great Ierusalem is destroyed, and great Rome, the roome of all vncleane spirits, stayeth for her destruction,
great Ierusalem is destroyed, and great Room, the room of all unclean spirits, stays for her destruction,
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like a whore that stayeth for her punishment till shee bee deliuered:
like a whore that stays for her punishment till she be Delivered:
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and all these were and shall be punished for vnthankfulnesse and contempt of the word of God.
and all these were and shall be punished for unthankfulness and contempt of the word of God.
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Yet Niniuie, Ierico, Sodom, nor Rome, haue had halfe the preaching that wee haue had,
Yet Nineveh, Jericho, Sodom, nor Room, have had half thee preaching that we have had,
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yet wee are vnthankfull too, then what haue we to looke for, but when Sodom was burned, Zoar stood safe? when Ierusalem was destroyed, Bethelem stood still? so the Lord doth alwayes prouide for his people,
yet we Are unthankful too, then what have we to look for, but when Sodom was burned, Zoar stood safe? when Ierusalem was destroyed, bethlehem stood still? so the Lord does always provide for his people,
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though hee make neuer so great a slaughter and destruction amongst his enemies For the Lord because of his couenant doth alwayes prouide for his chosen,
though he make never so great a slaughter and destruction among his enemies For the Lord Because of his Covenant does always provide for his chosen,
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although they bee but a remnaut, like the gleaning after haruest, or like a cluster of grapes on the top of the vine after the vintage,
although they be but a remnaut, like the gleaning After harvest, or like a cluster of grapes on the top of the vine After the vintage,
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and though there bee neuer so great calamitie or trouble, as we see in the booke of Gen 45. chap. when there was a great time of dearth and scarcitie to come vpon the land where Iacob was, the Lord had sent Ioseph to prouide for his father Iacob, least he should want bread, hee,
and though there be never so great calamity or trouble, as we see in the book of Gen 45. chap. when there was a great time of dearth and scarcity to come upon the land where Iacob was, the Lord had sent Ioseph to provide for his father Iacob, least he should want bred, he,
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or any of his sonnes and folkes, and so ordered the matter, that Ioseph was treasurer ouer all the corne in Egypt.
or any of his Sons and folks, and so ordered the matter, that Ioseph was treasurer over all the corn in Egypt.
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And so among the Turkes, and Spaniards, and Infidels, the Lord will find meanes to doe them good, which vnfainedly loue him,
And so among the Turkes, and Spanish, and Infidels, the Lord will find means to do them good, which unfeignedly love him,
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and in the dungeon, in prison, & in bonds, yea and in death, the godly shall find God. FINIS.
and in the dungeon, in prison, & in bonds, yea and in death, the godly shall find God. FINIS.
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THE TRVMPET OF the Soule, sounding to Iudgement. By Henry Smith.
THE TRUMPET OF the Soul, sounding to Judgement. By Henry Smith.
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The Text. Ecclesiastes. 11. Chap. 9. verse.
The Text. Ecclesiastes. 11. Chap. 9. verse.
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Reioyce, O yong man, in thy youth, and let thy heart be merry in thy yong dayes, follow the wayes of thine owne heart,
Rejoice, Oh young man, in thy youth, and let thy heart be merry in thy young days, follow the ways of thine own heart,
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and the lustes of thine eyes: But remember for all these things thou come to iudgement.
and the lusts of thine eyes: But Remember for all these things thou come to judgement.
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WHen I should haue preached vnder the Crosse, I mused what text to take in hand to please all,
WHen I should have preached under the Cross, I mused what text to take in hand to please all,
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and to keepe my selfe out of danger:
and to keep my self out of danger:
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and musing, I could not finde any text in the Scripture that did not reproue sin,
and musing, I could not find any text in the Scripture that did not reprove since,
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vnlesse it were in the Apocrypha, which is not of the Scripture: this text bids them that be voluptuous be voluptuous still:
unless it were in the Apocrypha, which is not of the Scripture: this text bids them that be voluptuous be voluptuous still:
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let them that bee vaine glorious, be vaine glorious still: let them that be couetous, be couetous still:
let them that be vain glorious, be vain glorious still: let them that be covetous, be covetous still:
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let them that be drunkards, be drunkards still: let them that be swearers, be swearers still:
let them that be drunkards, be drunkards still: let them that be swearers, be swearers still:
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let them that be wantons, be wantons still: let them that be carelesse prelates, be carelesse still:
let them that be wantons, be wantons still: let them that be careless Prelates, be careless still:
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let them that be vsurers, be vsurers still:
let them that be usurers, be usurers still:
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but saith Salomon, Remember thy end, that thou shalt be called to iudgement at the last for altogether.
but Says Solomon, remember thy end, that thou shalt be called to judgement At the last for altogether.
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This is the counsell of Salomon the wisest then liuing: what a counsell is this for a wise man, such a one as was Salomon.
This is the counsel of Solomon the Wisest then living: what a counsel is this for a wise man, such a one as was Solomon.
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In the beginning of his booke he saith, All is vanitie, and in the end he saith, Feare God and keepe his Commandements:
In the beginning of his book he Says, All is vanity, and in the end he Says, fear God and keep his commandments:
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in the 12. Chapter he saith, Remember thy maker in the dayes of thy youth: But here hee saith, Reioyce, O yong man, in thy youth.
in the 12. Chapter he Says, remember thy maker in the days of thy youth: But Here he Says, Rejoice, Oh young man, in thy youth.
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Here he speaketh like an Epicure, which sayth, Eate, drinke, and bee merry: heere hee counseles, and heere hee mockes:
Here he speaks like an Epicure, which say, Eat, drink, and be merry: Here he Counsels, and Here he mocks:
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yet not after the manner of scorners, although they deserued it in shewing their foolishnesse,
yet not After the manner of Scorner's, although they deserved it in showing their foolishness,
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as it is in the first of the Prouerbes, Hee laughed at the wicked in derision, as in the second Psalme, God seeing vs follow our owne wayes.
as it is in the First of the Proverbs, He laughed At the wicked in derision, as in the second Psalm, God seeing us follow our own ways.
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For when he bids vs pray, wee play: and when he bids vs runne, wee stand still:
For when he bids us pray, we play: and when he bids us run, we stand still:
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and when he bids vs fast, wee feast, and send for vanities to make vs sport:
and when he bids us fast, we feast, and send for vanities to make us sport:
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then hee laughs at our destruction.
then he laughs At our destruction.
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Therefore when Salomon giueth a sharpe reproofe, and maketh you ashamed in a word, hee scoffingly bids you doe it againe,
Therefore when Solomon gives a sharp reproof, and makes you ashamed in a word, he scoffingly bids you do it again,
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like a Schoolemaister which beateth his Scholer for playing the truant, hee biddeth him play the truant againe.
like a Schoolmaster which beats his Scholar for playing the truant, he bids him play the truant again.
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O this is the bitterest reproofe of all.
O this is the Bitterest reproof of all.
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But least any Libertine should misconster Salomon, and say that hee bids vs be merry and make much of our selues,
But least any Libertine should misconstrue Solomon, and say that he bids us be merry and make much of our selves,
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therefore he shutteth vp with a watchword, and setteth a bridle before his lips, and reprooueth it as he speaketh it before hee goeth any further,
Therefore he shutteth up with a watchword, and sets a bridle before his lips, and Reproveth it as he speaks it before he Goes any further,
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and sayth, But remember that for all these things thou must come to iudgement.
and say, But Remember that for all these things thou must come to judgement.
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But if we will vnderstand his meaning, hee meaneth when hee saith Reioyce, O young man, Repent, O young man, in thy youth;
But if we will understand his meaning, he means when he Says Rejoice, Oh young man, repent, Oh young man, in thy youth;
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and when hee saith, Let thy heart cheare thee, Let thy sinnes greiue thee: for hee meaneth otherwise then he speaketh:
and when he Says, Let thy heart cheer thee, Let thy Sins grieve thee: for he means otherwise then he speaks:
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hee speaketh like Michai in the booke of Kings the second Chapter. Goe vp and prosper: or like as Ezechiel. Goe vp and serue other Gods:
he speaks like Michai in the book of Kings the second Chapter. Go up and prosper: or like as Ezechiel. Go up and serve other God's:
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or as Saint Iohn speaketh in the Reuelation, Let them that be wicked, bee wickea still But if there were no iudgement day, that were a merry world:
or as Saint John speaks in the Revelation, Let them that be wicked, be wickea still But if there were no judgement day, that were a merry world:
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therefore saith Salomon, when thou art in thy pleasures flaunting in the fields, and in thy braue ruffes,
Therefore Says Solomon, when thou art in thy pleasures flaunting in the fields, and in thy brave ruffs,
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and amongst thy Louers, with thy smiling lookes, thy wanton talke and merry iestes, with thy pleasant games and loftie lookes, Remember for all these things thou shalt come to iudgement.
and among thy Lovers, with thy smiling looks, thy wanton talk and merry jests, with thy pleasant games and lofty looks, remember for all these things thou shalt come to judgement.
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Whilest the theefe stealeth, the hempe groweth, and the hooke is couered within the baite: wee sit downe to eate, and rise vp to play, and from play to sleepe,
Whilst the thief steals, the hemp grows, and the hook is covered within the bait: we fit down to eat, and rise up to play, and from play to sleep,
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and a hundred yeares is counted little enough to sinne in:
and a hundred Years is counted little enough to sin in:
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but how many sinnes thou hast set on the score, so many kinds of punishments shall bee prouided for thee.
but how many Sins thou hast Set on the score, so many Kinds of punishments shall be provided for thee.
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Howe many yeeres of pleasure thou hast taken, so many yeeres of paine: how many drammes of delight, so many pounds of dolour:
Howe many Years of pleasure thou hast taken, so many Years of pain: how many drammes of delight, so many pounds of dolour:
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when iniqui tie hath plaid her part, vengance leapes vpon the stage, the Comedie is short, but the Tragedie is longer:
when iniqui tie hath played her part, vengeance leaps upon the stage, the Comedy is short, but the Tragedy is longer:
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the blacke gard shall attend vpon you, you shall eate at the table of sorrow,
the black guard shall attend upon you, you shall eat At the table of sorrow,
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and the crowne of death shall bee vpon your heads, many glistring faces looking on you,
and the crown of death shall be upon your Heads, many glistering faces looking on you,
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and this is the feare of sinners:
and this is the Fear of Sinners:
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when the deuill hath entised them to sinne, hee presumeth like the old Prophet in the booke of kings, who when he had entised the yong Prophet contrarie to the commaundement of God, to turne home with him,
when the Devil hath enticed them to sin, he Presumeth like the old Prophet in the book of Kings, who when he had enticed the young Prophet contrary to the Commandment of God, to turn home with him,
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and to eate and drinke, he cursed him for his labour, because he disobeyed the commaundement of the Lord,
and to eat and drink, he cursed him for his labour, Because he disobeyed the Commandment of the Lord,
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and so as a Lyon deuoured him by the way. The foolish virgins thinke that their oyle will neuer bee spent:
and so as a lion devoured him by the Way. The foolish Virgins think that their oil will never be spent:
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so Dina stragled abroad, whilest shee was defloured:
so Dinah straggled abroad, whilst she was deflowered:
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what a thing is this to say Reioyce, & then Repent? what a blanke to say.
what a thing is this to say Rejoice, & then repent? what a blank to say.
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Take thy pleasure, & then thou shalt come to iudgement? It is as if he should say, Steale and be hanged, steale and thou darest, strangle sin the cradle,
Take thy pleasure, & then thou shalt come to judgement? It is as if he should say, Steal and be hanged, steal and thou Darest, strangle since the cradle,
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for all the wisdome in the world will not helpe thee else:
for all the Wisdom in the world will not help thee Else:
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but thou shalt be in admiration like dreamers which dreame strange things, and knowe not how they come, He saith, Remember iudgement. If thou remember alwaies,
but thou shalt be in admiration like dreamers which dream strange things, and know not how they come, He Says, remember judgement. If thou Remember always,
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then thou shalt haue little list to sin:
then thou shalt have little list to since:
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if thou remember this, then thou sahtl haue little list to fall downe to the deuill,
if thou Remember this, then thou sahtl have little list to fallen down to the Devil,
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801
though hee would giue thee all the world, and the glorie thereof.
though he would give thee all the world, and the glory thereof.
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802
Salomon saith, The weede groweth from a weede to a cockle, from a cockle to a bramble, from a bramble to a brier, from a brier to a thorne, Lying breeds periury, periury breedes haughtines of heart haughtines of heart breeds contempt,:Solomon Says, The weed grows from a weed to a cockle, from a cockle to a bramble, from a bramble to a brier, from a brier to a thorn, Lying breeds perjury, perjury breeds haughtiness of heart haughtiness of heart breeds contempt,:
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contempt breedes obstinacie, and brings forth much euill.
contempt breeds obstinacy, and brings forth much evil.
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And this is the whole progresse of sin, he groweth from a lyer to a theefe, from a theefe to a murtherer,
And this is the Whole progress of since, he grows from a liar to a thief, from a thief to a murderer,
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and neuer leaueth vntil hee hath searched all the roome in hell, and yet hee is neuer satisfied, the more hee sinneth, the more hee searcheth to sin:
and never Leaveth until he hath searched all the room in hell, and yet he is never satisfied, the more he Sinneth, the more he Searches to since:
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806
when he hath deceiued, nay he hath not deceiued thee: assoone as hee hath that he desireth, hee hath not that hee desireth:
when he hath deceived, nay he hath not deceived thee: As soon as he hath that he Desires, he hath not that he Desires:
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807
when he hath left fighting, he goeth to fighting againe:
when he hath left fighting, he Goes to fighting again:
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808
yet a little and a little more, and so wee flit from one sinne to another,,
yet a little and a little more, and so we flit from one sin to Another,,
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809
While I preach, you heare iniquitie ingender within you, and will breake forth as soone as you are gone. So Christ wept, Ierusalem laughed:
While I preach, you hear iniquity engender within you, and will break forth as soon as you Are gone. So christ wept, Ierusalem laughed:
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810
Adam brake one, and wee breake ten: like children which laugh and cry, so, as if wee kept a shop of vices,Adam brake one, and we break ten: like children which laugh and cry, so, as if we kept a shop of vices,
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811
now this sinne, and then that, from one sinne to another. O remember thy end, saith Salomon, and that thou must come to iudgement.
now this sin, and then that, from one sin to Another. O Remember thy end, Says Solomon, and that thou must come to judgement.
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812
What shall become of them that haue tryed them most? Bee condemned most, Reioyce, O young man, in thy youth.
What shall become of them that have tried them most? Bee condemned most, Rejoice, Oh young man, in thy youth.
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813
But if thou marke Salomon, he harpes vpon one string hee doubles it againe and againe, to shew vs things of his owne experience,
But if thou mark Solomon, he harps upon one string he doubles it again and again, to show us things of his own experience,
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814
because wee are so forgetfull thereof in our selues, like the dreamer, that forgetteth his dreame, and the swearer his swearing.
Because we Are so forgetful thereof in our selves, like the dreamer, that forgetteth his dream, and the swearer his swearing.
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815
So wee begge of euery vncleane spirit, vntill wee haue bumbasted our selues vp to the throat, filling euery corner of our heartes withall vncleannesse,
So we beg of every unclean Spirit, until we have bumbasted our selves up to the throat, filling every corner of our hearts withal uncleanness,
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816
and then we are like the dogge that commeth out of the sinke, and maketh euery one as foule as himselfe:
and then we Are like the dog that comes out of the sink, and makes every one as foul as himself:
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817
therefore sayth Salomon, If any one will learne the way to hell, let him take his pleasure.
Therefore say Solomon, If any one will Learn the Way to hell, let him take his pleasure.
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818
Me thinke I see the Dialogue betweene the flesh and the Spirit.
Me think I see the Dialogue between the Flesh and the Spirit.
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the worst speaketh first, and the flesh sayth, Soule, take thine ease, eate, drinke, and goe braue, lye soft, what else should you doe but take your pleasure? thou knowest what a pleasant fellowe I haue beene vnto thee, thou knowest what delight thou hast had by my meanes:
the worst speaks First, and the Flesh say, Soul, take thine ease, eat, drink, and go brave, lie soft, what Else should you do but take your pleasure? thou Knowest what a pleasant fellow I have been unto thee, thou Knowest what delight thou hast had by my means:
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but the soule commeth in, burthened with that which hath beene spoken before, and sayth, I pray thee remember iudgement, thou must giue account for all these things,
but the soul comes in, burdened with that which hath been spoken before, and say, I pray thee Remember judgement, thou must give account for all these things,
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821
for vnlesse you repent, you shall surely perish,
for unless you Repent, you shall surely perish,
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822
No, sayth the fleshe, talke not of such graue matters, but tell mee of fine matters, of soft beddes and pleasant things,
No, say the Flesh, talk not of such graven matters, but tell me of fine matters, of soft Beds and pleasant things,
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823
and talke mee of braue pastimes, Apes, Beares, and Puppits, for I tell thee, the forbidden fruite is sweetest of all fruites:
and talk me of brave pastimes, Apes, Bears, and Puppets, for I tell thee, the forbidden fruit is Sweetest of all fruits:
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for I doe not like of your telling mee of iudgement:
for I do not like of your telling me of judgement:
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825
but take thou thy iewels, thy instrument, and all the strings of vanitie will strike at once,
but take thou thy Jewels, thy Instrument, and all the strings of vanity will strike At once,
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826
for the flesh loues to be braue, and tread vpon corks, it cannot tell what fashion to bee of,
for the Flesh loves to be brave, and tread upon corks, it cannot tell what fashion to be of,
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and yet to bee of the new fashion. Reioyce, O yong man in thy youth.
and yet to be of the new fashion. Rejoice, Oh young man in thy youth.
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O this goes braue, for while wickednesse hath cast his rubs, and vengeance castes his spurres,
Oh this Goes brave, for while wickedness hath cast his rubs, and vengeance Cast his spurs,
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829
and his foote, and thus shee reeles, and now she tumbles, and then shee falles: therefore this progresse is ended.
and his foot, and thus she reels, and now she tumbles, and then she falls: Therefore this progress is ended.
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830
Pleasure is but a spurre, riches but a thorne, glorie but a blast, beautie but a flowre, sinne is but an hypocrite, hony in thy mouth, and poyson in thy stomacke:
Pleasure is but a spur, riches but a thorn, glory but a blast, beauty but a flower, sin is but an hypocrite, honey in thy Mouth, and poison in thy stomach:
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therefore let vs come againe and aske Salomon in good sooth, whether hee meaneth in good earnest, when hee spake these words:
Therefore let us come again and ask Solomon in good sooth, whither he means in good earnest, when he spoke these words:
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832
O (sayth Salomon) It is the best life in the world to goe braue, lie soft,
Oh (say Solomon) It is the best life in the world to go brave, lie soft,
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833
and liue merrily, if there were no iudgement. and live merrily, if there were no judgement.
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But this iudgement marres all, it is like a dampe that puts out all the light,
But this judgement mars all, it is like a damp that puts out all the Light,
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835
and like a boxe that marreth all the oyntment:
and like a box that marreth all the ointment:
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836
for if this bee true, wee haue spunne a fayre threed, that wee must answere for all, that are not able to answere for one:
for if this be true, we have spun a fair thread, that we must answer for all, that Are not able to answer for one:
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837
why, Salomon maketh vs fooles, and giueth vs gawdes to play withall:
why, Solomon makes us Fools, and gives us gawdes to play withal:
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838
what then, shall wee not reioyce at all? Yes, there is a godly mirth and if wee could hit on it, which is called, Be merry and wise. Sara laughed, and was reprooued:
what then, shall we not rejoice At all? Yes, there is a godly mirth and if we could hit on it, which is called, Be merry and wise. Sarah laughed, and was reproved:
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839
Abraham laughed, and was not reprooued. And thus much for the first part. But remember, for all these things thou shalt come to iudgement.Abraham laughed, and was not reproved. And thus much for the First part. But Remember, for all these things thou shalt come to judgement.
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840
This Verse is as it were a Dialogue betwixt the fleshe and the spirite, as the two counsellers:
This Verse is as it were a Dialogue betwixt the Flesh and the Spirit, as the two Counsellers:
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841
the worst is first, and the fleshe speaketh proudly, but the spirite comes in burdened with that which hath beene spoken.
the worst is First, and the Flesh speaks proudly, but the Spirit comes in burdened with that which hath been spoken.
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842
The fleshe goeth laughing and singing to hell:
The Flesh Goes laughing and singing to hell:
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843
but the spirite casteth rubs in his way, and puts him in minde of iudgement, that for all these thinges,
but the Spirit Cast rubs in his Way, and puts him in mind of judgement, that for all these things,
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844
now ends reioyce, and heere comes in but: if this but were not, wee might reioyce still:
now ends rejoice, and Here comes in but: if this but were not, we might rejoice still:
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845
if young men must for all the sportes of youth, what then shall old men doe, being as they are now? Surely,
if young men must for all the sports of youth, what then shall old men do, being as they Are now? Surely,
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846
if Salomon liued to see our old men liue now, as heere hee saith of young men,
if Solomon lived to see our old men live now, as Here he Says of young men,
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847
so high as sinne rageth, yet vengeance sits aboue it, as high as high Babell.
so high as sin rages, yet vengeance sits above it, as high as high Babel.
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848
Mee thinkes I see a sword hang in the ayre by a twine threed, and all the sonnes of men labour to burst it in sunder.
Me thinks I see a sword hang in the air by a twine thread, and all the Sons of men labour to burst it in sunder.
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849
There is a place in hell where the couetous Iudge sitteth, the greedie Lawyer, the griping Landlord, the carelesse Byshop, the lusty youth, the wanton Dames, the theefe, the robbers of the Common-wealth, they are punished in this life because they euer sinne as long as they could,
There is a place in hell where the covetous Judge Sitteth, the greedy Lawyer, the gripping Landlord, the careless Bishop, the lusty youth, the wanton Dams, the thief, the robbers of the Commonwealth, they Are punished in this life Because they ever sin as long as they could,
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850
while mercie was offered vnto them: therefore, because they would we bee washed, they shall bee drowned.
while mercy was offered unto them: Therefore, Because they would we be washed, they shall be drowned.
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851
Now put together reioyce and remember: thou hast learned to bee merry, now learne to bee wise:
Now put together rejoice and Remember: thou hast learned to be merry, now Learn to be wise:
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852
nowe therefore turne ouer a new leafe, and take a new Lesson;
now Therefore turn over a new leaf, and take a new lesson;
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853
for now Salomon mocked not as hee did before, therefore, a checke to thy ruffes, a checke to thy cuffes, a checke to thy robes, a checke to thy gold, a checke to your riches, a checke to your beautie, a checke to your mucke, a checke to your graues:
for now Solomon mocked not as he did before, Therefore, a check to thy ruffs, a check to thy cuffs, a check to thy robes, a check to thy gold, a check to your riches, a check to your beauty, a check to your muck, a check to your graves:
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854
woe from aboue, woe from belowe, woe vnto all the stings of vanitie:
woe from above, woe from below, woe unto all the stings of vanity:
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855
doest thou not now maruell that thou hast not a feeling of sinne? for now thou seest Salomon saith true, thine owne heart can tell that it is wicked, but it cannot amend:
dost thou not now marvel that thou hast not a feeling of sin? for now thou See Solomon Says true, thine own heart can tell that it is wicked, but it cannot amend:
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856
therefore it is high time to amend: as Nathan commeth to Dauid after Belzebub, so commeth accusing conscience after sinne.
Therefore it is high time to amend: as Nathan comes to David After Belzebub, so comes accusing conscience After sin.
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857
Mee thinkes that euery one should have a feeling of sinne, though this day bee like yesterday,
Me thinks that every one should have a feeling of sin, though this day be like yesterday,
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858
and to morrowe like to day yet one day will come for all, and then woe, woe, woe and nothing but darkenesse:
and to morrow like to day yet one day will come for all, and then woe, woe, woe and nothing but darkness:
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859
and though God came not to Adam vntill the euening, yet hee came: although the fire came not vpon Sodom till the Euening, yet it came:
and though God Come not to Adam until the evening, yet he Come: although the fire Come not upon Sodom till the Evening, yet it Come:
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860
and so comes the Iudge, although hee bee not yet come, though hee haue leaden feete, hee hath iron hands, the arrowe slayeth and is not yet fallen, so is his wrath:
and so comes the Judge, although he be not yet come, though he have leaden feet, he hath iron hands, the arrow slays and is not yet fallen, so is his wrath:
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861
the pitte is digged, the fire kindled;
the pit is dug, the fire kindled;
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862
and all things are made readie and prepared against that day, onely the finall sentence is to come, which will not long tarrie.
and all things Are made ready and prepared against that day, only the final sentence is to come, which will not long tarry.
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863
You may not thinke to bee like to the theefe that stea leth and is not seene:
You may not think to be like to the thief that stea leth and is not seen:
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864
nothing can bee hid from him, and the Iudge followeth thee at thee heeles:
nothing can be hid from him, and the Judge follows thee At thee heals:
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865
and therefore whatsoeuer thou art, looke about thee, and doe nothing but that thou wouldest doe openly,
and Therefore whatsoever thou art, look about thee, and do nothing but that thou Wouldst do openly,
cc av r-crq pns21 vb2r, vvb p-acp pno21, cc vdb pix cc-acp cst pns21 vmd2 vdi av-j,
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866
for all things are opened vnto him: Sara may not thinke to laugh and not bee seene:
for all things Are opened unto him: Sarah may not think to laugh and not be seen:
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867
Gehezie may not thinke to lye and not be knowne: they that will not come to the banquet, must stand at the doore,Gehazi may not think to lie and not be known: they that will not come to the banquet, must stand At the door,
n1 vmb xx vvi pc-acp vvi cc xx vbi vvn: pns32 cst vmb xx vvi p-acp dt n1, vmb vvi p-acp dt n1,
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868
What, doe you thinke that God doth not remember our sinnes which wee doe not regard:
What, do you think that God does not Remember our Sins which we do not regard:
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(6) sermon (DIV2)
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869
for while we sin the sore runs on, and the Iudge setteth downe all in the table of remembrance,
for while we sin the soar runs on, and the Judge sets down all in the table of remembrance,
c-acp cs pns12 vvb dt av-j vvz a-acp, cc dt n1 vvz a-acp d p-acp dt n1 pp-f n1,
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870
and his sscrowle reacheth vp to heauen.
and his sscrowle reaches up to heaven.
cc po31 n1 vvz a-acp p-acp n1.
(6) sermon (DIV2)
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871
Item, for lending to Vsurie, Item, for racking of rents Item, for deceuing thy brethren, Item,
Item, for lending to Usury, Item, for racking of rends Item, for deceuing thy brothers, Item,
n1, p-acp vvg p-acp n1, n1, p-acp j-vvg pp-f n2 n1, p-acp n-vvg po21 n2, n1,
(6) sermon (DIV2)
94
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872
for falshood in wares, Item, for starching thy ruffes, Item, for curling thy haire. Item, for paynting thy face.
for falsehood in wares, Item, for starching thy ruffs, Item, for curling thy hair. Item, for painting thy face.
p-acp n1 p-acp n2, n1, p-acp vvg po21 n2, n1, p-acp vvg po21 n1. n1, p-acp vvg po21 n1.
(6) sermon (DIV2)
94
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873
Item, for for selling of benefices. Item, for staruing of soules. Item, for playing at cardes.
Item, for for selling of Benefices. Item, for starving of Souls. Item, for playing At cards.
n1, c-acp p-acp vvg pp-f n2. n1, p-acp j-vvg pp-f n2. n1, p-acp vvg p-acp n2.
(6) sermon (DIV2)
94
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874
Item, for sleeping in the Church. Item, for prophaning the Sabboth day:
Item, for sleeping in the Church. Item, for profaning the Sabbath day:
n1, p-acp vvg p-acp dt n1. n1, p-acp vvg dt n1 n1:
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94
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875
with a number more hath God to call to account, for euery one must answere for himselfe.
with a number more hath God to call to account, for every one must answer for himself.
p-acp dt n1 n1 vhz n1 pc-acp vvi pc-acp vvi, p-acp d pi vmb vvi p-acp px31.
(6) sermon (DIV2)
94
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876
The fornicator, for taking of filthy pleasure: O sonne, remember thou hast taken thy pleasure, take thy punishment.
The fornicator, for taking of filthy pleasure: Oh son, Remember thou hast taken thy pleasure, take thy punishment.
dt n1, p-acp vvg pp-f j n1: uh n1, vvb pns21 vh2 vvn po21 n1, vvb po21 n1.
(6) sermon (DIV2)
94
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877
The careles Prelate, for murthering so many thousand soules. The Landlord, for getting money from his poore Tenants by racking of his rents:
The careless Prelate, for murdering so many thousand Souls. The Landlord, for getting money from his poor Tenants by racking of his rends:
dt j n1, p-acp vvg av d crd n2. dt n1, p-acp vvg n1 p-acp po31 j n2 p-acp j-vvg pp-f po31 n2:
(6) sermon (DIV2)
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878
see the rest, all they shall come like a very sheep, when the trumpet shall sound,
see the rest, all they shall come like a very sheep, when the trumpet shall found,
vvb dt n1, d pns32 vmb vvi av-j dt j n1, c-crq dt n1 vmb vvi,
(6) sermon (DIV2)
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879
and the heauen and earth shall come to iudgement against them, when the heauens shall vanish like a scrole,
and the heaven and earth shall come to judgement against them, when the heavens shall vanish like a scroll,
cc dt n1 cc n1 vmb vvi p-acp n1 p-acp pno32, c-crq dt n2 vmb vvi av-j dt n1,
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880
and the earth shall consume like fire, and all the creatures standing against them:
and the earth shall consume like fire, and all the creatures standing against them:
cc dt n1 vmb vvi av-j n1, cc d dt n2 vvg p-acp pno32:
(6) sermon (DIV2)
94
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881
the rocks shall cleaue asunder, and the mountaines shake, and the foundation of the earth shall tremble,
the Rocks shall cleave asunder, and the Mountains shake, and the Foundation of the earth shall tremble,
dt n2 vmb vvi av, cc dt n2 vvb, cc dt n1 pp-f dt n1 vmb vvi,
(6) sermon (DIV2)
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882
and they shall say to the mountaines, Couer vs, fall vpon vs, and hide vs from the presence of his anger and wrath, whom wee haue not cared for to offend? but they shall not bee couered and hid:
and they shall say to the Mountains, Cover us, fallen upon us, and hide us from the presence of his anger and wrath, whom we have not cared for to offend? but they shall not be covered and hid:
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883
but then they shall goe the blacke way, to the Snakes and Serpents, to bee tormented of Deuils for euer: O paine vnspeakable:
but then they shall go the black Way, to the Snakes and Serpents, to be tormented of Devils for ever: Oh pain unspeakable:
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884
and yet the more I expresse it, the more horrible it is, when you thinke of torment passing all tormentes,
and yet the more I express it, the more horrible it is, when you think of torment passing all torments,
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885
and yet a torment passing all that: yet this torment is greater then them, and passing them all.
and yet a torment passing all that: yet this torment is greater then them, and passing them all.
cc av dt n1 vvg d cst: av d n1 vbz jc cs pno32, cc vvg pno32 d.
(6) sermon (DIV2)
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886
Imagine you see a sinner going to hell, and his sumner gape at him, his acquaintance looke at him, the Angels shoute at him,
Imagine you see a sinner going to hell, and his sumner gape At him, his acquaintance look At him, the Angels shout At him,
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887
and the Saintes laugh at him, and the deuils rayle at him, and many looke him in the face,
and the Saints laugh At him, and the Devils rail At him, and many look him in the face,
cc dt n2 vvb p-acp pno31, cc dt n2 vvb p-acp pno31, cc d vvb pno31 p-acp dt n1,
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888
and they that said they would liue and dye with him, forsake him, and leaue him to pay all the scores:
and they that said they would live and die with him, forsake him, and leave him to pay all the scores:
cc pns32 cst vvd pns32 vmd vvi cc vvi p-acp pno31, vvb pno31, cc vvi pno31 pc-acp vvi d dt n2:
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889
Then Iudas would restore his bribes: Esau would cast vp his pottage: Achan would cast downe his golde, and Gehezi would refuse his giftes: Nabuchadnezzar would bee humbler:
Then Iudas would restore his Bribes: Esau would cast up his pottage: achan would cast down his gold, and Gehazi would refuse his Gifts: Nebuchadnezzar would be humbler:
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890
Balam would bee faithfull, and the Prodigall would be tame.
Balaam would be faithful, and the Prodigal would be tame.
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891
Mee thinkes I see Achan running about, where shall I hide my golde that I haue stolne, that it might not bee seene nor stand to appeare for witnesse against mee?
Me thinks I see achan running about, where shall I hide my gold that I have stolen, that it might not be seen nor stand to appear for witness against me?
pno11 vvz pns11 vvb np1 vvg a-acp, c-crq vmb pns11 vvi po11 n1 cst pns11 vhb vvn, cst pn31 vmd xx vbi vvn ccx vvb pc-acp vvi p-acp n1 p-acp pno11?
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892
And Iudas running to the high Priests, saying, Hold, take againe your money, I will none of it, I haue betrayed the innocent bloud.
And Iudas running to the high Priests, saying, Hold, take again your money, I will none of it, I have betrayed the innocent blood.
cc np1 vvg p-acp dt j n2, vvg, vvb, vvb av po22 n1, pns11 vmb pix pp-f pn31, pns11 vhb vvn dt j-jn n1.
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893
And Esau crying for the blessing when it is too late, hauing sold his birthright for a messe of pottage.
And Esau crying for the blessing when it is too late, having sold his birthright for a mess of pottage.
cc np1 vvg p-acp dt n1 c-crq pn31 vbz av j, vhg vvn po31 n1 p-acp dt n1 pp-f n1.
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894
Woe, woe, woe, that euer wee were borne, O where is that Diues that would beleeue this,
Woe, woe, woe, that ever we were born, Oh where is that Diues that would believe this,
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895
before hee felt the fire in hell, or that would beleeue the poorest Lazarus in the world, to bee better then himselfe,
before he felt the fire in hell, or that would believe the Poorest Lazarus in the world, to be better then himself,
c-acp pns31 vvd dt n1 p-acp n1, cc cst vmd vvi dt js np1 p-acp dt n1, pc-acp vbi jc cs px31,
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896
before the dreadfull day come when they cannot helpe it, if they would neuer so faine,
before the dreadful day come when they cannot help it, if they would never so feign,
p-acp dt j n1 vvb c-crq pns32 vmbx vvi pn31, cs pns32 vmd av-x av av-j,
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897
when repentance is too late? Herod shall then wish that hee were Iohn Baptist.
when Repentance is too late? Herod shall then wish that he were John Baptist.
c-crq n1 vbz av j? np1 vmb av vvi cst pns31 vbdr np1 np1.
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898
Pharaoh would wish that hee were Moses, and Saul would wish that hee had bene Dauid.
Pharaoh would wish that he were Moses, and Saul would wish that he had be David.
np1 vmd vvi cst pns31 vbdr np1, cc np1 vmd vvi cst pns31 vhd vbn np1.
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899
Nabuchadnezzar, that hee had beene Daniel. Haman to haue beene Mardocheus: Esau would wish to bee Iacob, and Balam would wishe might die the death of the righteous:
Nebuchadnezzar, that he had been daniel. Haman to have been Mordecai: Esau would wish to be Iacob, and Balaam would wish might die the death of the righteous:
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900
then hee will say, I will giue more then Ezechias, crie more then Esau: fast more then Moses: pray more then Daniel: weepe more then Marie Magdalen: suffer more stripes then Paul: abide more imprisonments then Michai: abide more crueltie then any mortall man would doe, that it might bee, Ite, Goe yee cursed, might be come yee blessed.
then he will say, I will give more then Hezekiah, cry more then Esau: fast more then Moses: pray more then daniel: weep more then Marry Magdalen: suffer more stripes then Paul: abide more imprisonments then Michai: abide more cruelty then any Mortal man would do, that it might be, Item, Go ye cursed, might be come ye blessed.
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901
Yea, I would giue all the goods in the world that I might escape this dreadfull day of wrath and iudgement,
Yea, I would give all the goods in the world that I might escape this dreadful day of wrath and judgement,
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902
and that I might not stand amongst the goe. O that I might liue a begger all my life, and a Leaper:
and that I might not stand among the go. O that I might live a beggar all my life, and a Leaper:
cc cst pns11 vmd xx vvi p-acp dt vvb. sy cst pns11 vmd vvi dt n1 d po11 n1, cc dt n1:
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903
O that I might endure all plagues and sores from the top of the head, to the sole of my foote, sustaine all sicknesse & griefes, that I might escape this iudgement.
Oh that I might endure all plagues and sores from the top of the head, to the sole of my foot, sustain all sickness & griefs, that I might escape this judgement.
uh cst pns11 vmd vvi d n2 cc n2 p-acp dt n1 pp-f dt n1, p-acp dt j pp-f po11 n1, vvi d n1 cc n2, cst pns11 vmd vvi d n1.
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904
The guiltie conscience cannot abide this day. The silly sheepe when shee is taken will not bleate, but you may carry her,
The guilty conscience cannot abide this day. The silly sheep when she is taken will not bleat, but you may carry her,
dt j n1 vmbx vvi d n1. dt j n1 c-crq pns31 vbz vvn vmb xx vvb, cc-acp pn22 vmb vvi pno31,
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905
and doe what you will with her, and shee will bee subiect:
and do what you will with her, and she will be Subject:
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906
but the swine, if shee bee once taken, shee will roare and cry, and thinkes shee is neuer taken but to bee slaine? So of all things, the guiltie conscience cannot abide to heare of this day,
but the Swine, if she be once taken, she will roar and cry, and thinks she is never taken but to be slain? So of all things, the guilty conscience cannot abide to hear of this day,
cc-acp dt n1, cs pns31 vbb a-acp vvn, pns31 vmb vvi cc vvi, cc vvz pns31 vbz av-x vvn cc-acp pc-acp vbi vvn? np1 pp-f d n2, dt j n1 vmbx vvi pc-acp vvi pp-f d n1,
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907
for they know that when they heare of it, they heare of their owne condemnation.
for they know that when they hear of it, they hear of their own condemnation.
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908
I thinke if there were a generall collection made through the whole world, that there might bee no iudgement day,
I think if there were a general collection made through the Whole world, that there might be no judgement day,
pns11 vvb cs pc-acp vbdr dt j n1 vvn p-acp dt j-jn n1, cst a-acp vmd vbi dx n1 n1,
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909
then God would bee so rich, that the world would go a begging, & bee as waste wildernesse.
then God would be so rich, that the world would go a begging, & be as waste Wilderness.
cs np1 vmd vbi av j, cst dt n1 vmd vvi dt j-vvg, cc vbi a-acp j n1.
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910
Then the couetous Iudge would bring forth his bribes: then the craftie Lawyer would fetch out his bagges:
Then the covetous Judge would bring forth his Bribes: then the crafty Lawyer would fetch out his bags:
av dt j n1 vmd vvi av po31 n2: av dt j n1 vmd vvi av po31 n2:
(6) sermon (DIV2)
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911
the Vsurer would giue his gaine, and the idle seruant would digge vp his talent againe, and make a double thereof.
the Usurer would give his gain, and the idle servant would dig up his talon again, and make a double thereof.
dt n1 vmd vvi po31 n1, cc dt j n1 vmd vvi a-acp po31 n1 av, cc vvi dt j-jn av.
(6) sermon (DIV2)
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912
But all the money in the world will not serue for our sinne, but the Iudge must answere for his bribes hee that hath money, must answer how hee came by it,
But all the money in the world will not serve for our sin, but the Judge must answer for his Bribes he that hath money, must answer how he Come by it,
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913
& iust condemnation must come vpon euery soule of them:
& just condemnation must come upon every soul of them:
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914
then shall the sinner bee euery dy ing, and neuer dead, like the Salamander, that is euer in the fire and neuer consumed.
then shall the sinner be every die ing, and never dead, like the Salamander, that is ever in the fire and never consumed.
av vmb dt n1 vbb d po21 zz, cc av-x j, av-j dt n1, cst vbz av p-acp dt n1 cc av-x vvn.
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915
But if you come there, you may say as the Queene of Saba sayde of King Salomon, I beleeue the report that I heard of thee in mine owne Countrie,
But if you come there, you may say as the Queen of Saba said of King Solomon, I believe the report that I herd of thee in mine own Country,
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916
but the one halfe of thy wisedome was not tolde mee.
but the one half of thy Wisdom was not told me.
cc-acp dt crd n-jn pp-f po21 n1 vbds xx vvn pno11.
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917
If you came there to see what is done, you may say, Now I beleeue the report that was told mee in my owne countrie concerning this place,
If you Come there to see what is done, you may say, Now I believe the report that was told me in my own country Concerning this place,
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918
but the one halfe as now I feele, I haue not heard of: now chuse you whether you will reioyce, or remember:
but the one half as now I feel, I have not herd of: now choose you whither you will rejoice, or Remember:
cc-acp dt crd j-jn c-acp av pns11 vvb, pns11 vhb xx vvn pp-f: av vvb pn22 cs pn22 vmb vvi, cc vvi:
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919
whether you will stand amongst you blessed, or amongst you cursed:
whither you will stand among you blessed, or among you cursed:
cs pn22 vmb vvi p-acp pn22 vvn, cc p-acp pn22 vvn:
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920
whether you will enter while the gate is open, or knocke in vaine when the gate is shut:
whither you will enter while the gate is open, or knock in vain when the gate is shut:
cs pn22 vmb vvi cs dt n1 vbz j, cc vvi p-acp j c-crq dt n1 vbz vvn:
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921
whether you will seeke the Lord whilest he may be found, or be found of him when you would not bee sought, being run into the bushes with Adam to hide your selues:
whither you will seek the Lord whilst he may be found, or be found of him when you would not be sought, being run into the Bushes with Adam to hide your selves:
cs pn22 vmb vvi dt n1 cs pns31 vmb vbi vvn, cc vbi vvn pp-f pno31 c-crq pn22 vmd xx vbi vvn, vbg vvn p-acp dt n2 p-acp np1 pc-acp vvi po22 n2:
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922
whether you will take your heauen now here, or your hell then there:
whither you will take your heaven now Here, or your hell then there:
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923
or through tribulation to enter into the kingdome of God, and thus to take your hell now here,
or through tribulation to enter into the Kingdom of God, and thus to take your hell now Here,
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924
or your heauen then there in the life to come with the blessed Saintes and Angels,
or your heaven then there in the life to come with the blessed Saints and Angels,
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925
so that hereafter you may lead a new life, putting on Iesus Christ and his righteousnesse. FINIS.
so that hereafter you may led a new life, putting on Iesus christ and his righteousness. FINIS.
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926
THE SINFVLL MANS SEARCH. Iob. 8. 5 6. 7. 5 If thou wilt earely seeke vnto God, and pray vnto the Almightie.
THE SINFUL MANS SEARCH. Job 8. 5 6. 7. 5 If thou wilt early seek unto God, and pray unto the Almighty.
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927
6 If thou bee pure and vpright: then surely he will awake vnto thee, and make the habitation of thy righteousnesse prosperous.
6 If thou be pure and upright: then surely he will awake unto thee, and make the habitation of thy righteousness prosperous.
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7 And though the beginning be but small: yet thy latter end shall greatly increase.
7 And though the beginning be but small: yet thy latter end shall greatly increase.
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IN a sicke and euill affected body (dearly beloued) we vsually see preparatiues ministred, that the maladies may bee made more fit and pliable to receiue wholesome medicines.
IN a sick and evil affected body (dearly Beloved) we usually see preparatives ministered, that the maladies may be made more fit and pliable to receive wholesome medicines.
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The like, yea, and greater regard ought wee to haue of our soules, which being not crasie only,
The like, yea, and greater regard ought we to have of our Souls, which being not crazy only,
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or lightly affected with sinne, but sicke euen vnto death, had need to bee prepared with threates and exhortations, comforts and consolations, one way or other, that they may bee made fit, not to receiue the preparatiue,
or lightly affected with sin, but sick even unto death, had need to be prepared with Treats and exhortations, comforts and consolations, one Way or other, that they may be made fit, not to receive the preparative,
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but the perfection of happie saluation And for this cause haue I made choyse of this part of Scripture,
but the perfection of happy salvation And for this cause have I made choice of this part of Scripture,
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as of a light to shine vnto vs in darkenes a direction to our steps and a lanthorne to our pathes,
as of a Light to shine unto us in darkness a direction to our steps and a lanthorn to our paths,
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while wee wander through the boystrous waues of this wicked world. The text is plaine, and obiect to euery mans capacitie, naturally budding vnto blossomes.
while we wander through the boisterous waves of this wicked world. The text is plain, and Object to every men capacity, naturally budding unto blossoms.
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The first, containing our duetie which we are to performe towards God. The second, Gods promises, if wee performe this duetie.
The First, containing our duty which we Are to perform towards God. The second, God's promises, if we perform this duty.
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Our duetie towards God, is implyed in these three conditions. First, If thou wilt earely seeke vnto God.
Our duty towards God, is employed in these three conditions. First, If thou wilt early seek unto God.
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Secondly, If thou wilt pray vnto the Almightie. Thirdly, If thou be pure and vpright: so thot the whole consisteth on these three points:
Secondly, If thou wilt pray unto the Almighty. Thirdly, If thou be pure and upright: so thot the Whole Consisteth on these three points:
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First, what it is that God requireth, namely a diligent and speedy search, in these words, If thou wilt seeke earely Secondly,
First, what it is that God requires, namely a diligent and speedy search, in these words, If thou wilt seek early Secondly,
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how thy search is to bee made in prayer, in these words.
how thy search is to be made in prayer, in these words.
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If thou wilt pray to the Almightie Thirdly, what effect these things ought to worke in vs a puritie and sinceritie of life in these words:If thou wilt pray to the Almighty Thirdly, what Effect these things ought to work in us a purity and sincerity of life in these words:
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If thou be pure and vpright. If thou be pure and upright.
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As our duetie towards God consisteth in three points so Gods blessing toward vs, is also threefold answerable to the same.
As our duty towards God Consisteth in three points so God's blessing towards us, is also threefold answerable to the same.
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Frst, for seeking, hee promiseth, he will awake vnto thee. Secondly, for praying vnto him, hee will make the habitation of thy righteousnesse prosperous.
First, for seeking, he promises, he will awake unto thee. Secondly, for praying unto him, he will make the habitation of thy righteousness prosperous.
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Thirdly, for being pure and vpright, Hee will make thy latter ende encrease exceedingly: yea, though the beginning bee but small.
Thirdly, for being pure and upright, He will make thy latter end increase exceedingly: yea, though the beginning be but small.
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First therefore concerning the search, it is a worke both in desire and labour to bee ioyned to God.
First Therefore Concerning the search, it is a work both in desire and labour to be joined to God.
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In the Psalme this standeth for the burden of the song? They called vpon the Lord in the time of their trouble, and hee deliuered them.
In the Psalm this Stands for the burden of the song? They called upon the Lord in the time of their trouble, and he Delivered them.
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It is but, Aske and haue, seeke and find, knocke and it shall bee opened vnto you:
It is but, Ask and have, seek and find, knock and it shall be opened unto you:
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Sauing that here these things are to bee regarded, to wit, how, by whome, and when we must seeke the Lord. How; First faithfully:
Saving that Here these things Are to be regarded, to wit, how, by whom, and when we must seek the Lord. How; First faithfully:
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for if yee haue but asmuch as a graine of mustard-seede, and say vnto this mountaine, Remoue, it spall remoue,
for if ye have but as as a grain of Mustard seed, and say unto this mountain, Remove, it spall remove,
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and nothing shall bee impossible vnto you. and nothing shall be impossible unto you.
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Then next, humbly, for it is the humble petition that pearceth the skies, and that shewed the Publican to depart home to his house more iustified then the boasting Pharisie: Then next, humbly, for it is the humble petition that pierceth the skies, and that showed the Publican to depart home to his house more justified then the boasting Pharisee:
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and they alone that bee humble and meeke find rest for their soules. And last of all, continually:
and they alone that be humble and meek find rest for their Souls. And last of all, continually:
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for wee must not faint in well doing, because the reward is not promised to him that doeth, but to him that continueth to doe.
for we must not faint in well doing, Because the reward is not promised to him that doth, but to him that Continueth to do.
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But we may long seeke and neuer finde, except wee seeke the Father by the Sonne:
But we may long seek and never find, except we seek the Father by the Son:
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For no man knoweth the Father, but the Sonne, and he to whom the Sonne shall disclose him: For no man Knoweth the Father, but the Son, and he to whom the Son shall disclose him:
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he is the way, the truth, and the life, and no man commeth to the Father but by him.
he is the Way, the truth, and the life, and no man comes to the Father but by him.
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There is one God, and one mediator betwixt God and man, the man Christ Iesus. There is one God, and one Mediator betwixt God and man, the man christ Iesus.
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So that if wee sinne, we haue an aduocate, Iesus Christ the iust, and hee is the propitiation for our sins:
So that if we sin, we have an advocate, Iesus christ the just, and he is the propitiation for our Sins:
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only let vs seeke the Lord while he may be found.
only let us seek the Lord while he may be found.
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And to this end the word seeking is vsed in this place, that we may learne, that as the heauens and the planets,
And to this end the word seeking is used in this place, that we may Learn, that as the heavens and the planets,
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and the whole frame of nature were ordayned to finish their course by motions and operation:
and the Whole frame of nature were ordained to finish their course by motions and operation:
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so man, as hee was ordained to a most blessed and happy end, should attaine thereunto, not by sloth and idlenesse,
so man, as he was ordained to a most blessed and happy end, should attain thereunto, not by sloth and idleness,
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but by an earnest seeking of the same.
but by an earnest seeking of the same.
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The kingdome of heauen is like a treasure, which cannot bee found with out seeking and digging.
The Kingdom of heaven is like a treasure, which cannot be found with out seeking and digging.
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It is like the precious pearle, for which the wise Marchant was content not onely to seeke,
It is like the precious pearl, for which the wise Merchant was content not only to seek,
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but to sell all that hee had, to buy it.
but to fell all that he had, to buy it.
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GOD hath placed vs heere in this world as husbandmen, to plough vp the fallowe of our hearts:
GOD hath placed us Here in this world as husbandmen, to plough up the fallow of our hearts:
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as labourers to worke in the vineyarde:
as labourers to work in the vineyard:
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as trauellers to seeke a Countrie, as souldiers to fight the battell of the Lord, against the fleshe, the world, and the deuill.
as travellers to seek a Country, as Soldiers to fight the battle of the Lord, against the Flesh, the world, and the Devil.
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And for this purpose hath hee proposed vnto vs an vntilled lande, a vineyarde, a triple enemie to fight against:
And for this purpose hath he proposed unto us an untilled land, a vineyard, a triple enemy to fight against:
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that wee might remember, that wee must till the ground, if wee will reape the fruite:
that we might Remember, that we must till the ground, if we will reap the fruit:
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that wee must prune the vine, if wee will drinke of the grape: that wee must fight, if wee will ouercome.
that we must prune the vine, if we will drink of the grape: that we must fight, if we will overcome.
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Hee that tilleth the Land, (sayth the wiseman) shall be satisfied with bread, but hee that followeth idlenesse, shall bee filled with pouertie. He that Tilleth the Land, (say the Wiseman) shall be satisfied with bred, but he that follows idleness, shall be filled with poverty.
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Idlenesse is a moth or canker of the minde, and the fruites thereof are wicked cogitations, euill affections, and worse actions:
Idleness is a moth or canker of the mind, and the fruits thereof Are wicked cogitations, evil affections, and Worse actions:
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corrupt trees without fruit, twise dead, and pluckt vp by the rootes, engendring in the minde, a loathing of God and godlinesse. corrupt trees without fruit, twice dead, and plucked up by the roots, engendering in the mind, a loathing of God and godliness.
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Eschue therefore idlenesse, I beseech you, and by the want ye find in other, learne instructions for your selues.
Eschew Therefore idleness, I beseech you, and by the want you find in other, Learn instructions for your selves.
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Be not forgetfull how busie your enemie is, if hee find you idle: first, hee putteth you in minde of some vanitie: then offereth opportunitie to practise:
Be not forgetful how busy your enemy is, if he find you idle: First, he putteth you in mind of Some vanity: then Offereth opportunity to practise:
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then hee craueth consent, and if ye grant him that, hee triumpheth by adding practise: he leaueth no meanes vnattempted, whereby he may subuert and bring you to perdition.
then he craveth consent, and if you grant him that, he Triumpheth by adding practice: he Leaveth no means unattempted, whereby he may subvert and bring you to perdition.
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To one (as to Euah) he promiseth the knowledge of good and euil.
To one (as to Eve) he promises the knowledge of good and evil.
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Another he seduceth with lying speeches, as he did Pharao the King, whom hee deceiued by false Prophets.
another he seduceth with lying Speeches, as he did Pharaoh the King, whom he deceived by false prophets.
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To the Iewes he pretended the temple of the Lord. To the heathen hee sheweth vniuersalities and antiquities.
To the Iewes he pretended the temple of the Lord. To the heathen he shows Universalities and antiquities.
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And to other particulers, hee leaueth no more vnattempted, whereby hee may entangle the soule of the simple,
And to other particulars, he Leaveth no more unattempted, whereby he may entangle the soul of the simple,
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and wrappe them in the snares of death. Flye idlenesse therefore, and seeke vertue, and the way thereof:
and wrap them in the snares of death. Flee idleness Therefore, and seek virtue, and the Way thereof:
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seeke learning, as for a Iewell, make diligent search and inquisition after her:
seek learning, as for a Jewel, make diligent search and inquisition After her:
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seeke early, and seeke late, in the morning sow thy seede, and in the euening let not thy hand rest:
seek early, and seek late, in the morning sow thy seed, and in the evening let not thy hand rest:
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seeke him in the day of trouble, and hee will deliuer thee, and thou shalt glorifie him.
seek him in the day of trouble, and he will deliver thee, and thou shalt Glorify him.
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Seeke him, there is the commaundement: hee will deliuer thee, there is the promise: and thou shalt glorifie him, there is the condition.
Seek him, there is the Commandment: he will deliver thee, there is the promise: and thou shalt Glorify him, there is the condition.
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To disobey the commandement, is rebellion: to distrust his promise, is infidelitie: to refuse the condition, is vile ingratitude.
To disobey the Commandment, is rebellion: to distrust his promise, is infidelity: to refuse the condition, is vile ingratitude.
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Wherefore let vs seeke, and seeke earnestly, with a feruent spirite, and humblenesse of heart,
Wherefore let us seek, and seek earnestly, with a fervent Spirit, and humbleness of heart,
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and let vs perswade our selues, that there is no finding without seeking, no opening without knocking.
and let us persuade our selves, that there is no finding without seeking, no opening without knocking.
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The second circumstance to be considered in this point, is to whom we must seeke for these thinges.
The second circumstance to be considered in this point, is to whom we must seek for these things.
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Our direction is made vnto God, For euery good and perfect gift is from aboue, descending from the father of lights.
Our direction is made unto God, For every good and perfect gift is from above, descending from the father of lights.
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And as for many causes wee are to seeke God, and to God alone, so especially for these foure.
And as for many Causes we Are to seek God, and to God alone, so especially for these foure.
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First, because we haue nothing of our selues, nor of any other creature, but whatsoeuer we haue, we haue it of God:
First, Because we have nothing of our selves, nor of any other creature, but whatsoever we have, we have it of God:
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for what hast thou that thou hast not receiued? in him we liue, wee moue, and haue our being.
for what hast thou that thou hast not received? in him we live, we move, and have our being.
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Art thou wise in thine owne conceit? O remember, that the wisedome of the world is foolishnesse with God.
Art thou wise in thine own conceit? O Remember, that the Wisdom of the world is foolishness with God.
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O consider that the naturall man vnderstandeth not the thinges of God.
O Consider that the natural man understandeth not the things of God.
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These thinges are hid from the wise and prudent, and are reuealed to babes and sucklings. These things Are hid from the wise and prudent, and Are revealed to babes and sucklings.
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Alas, what were man if he were once left to himselfe? A map of misery, and a sinke of calamitie.
Alas, what were man if he were once left to himself? A map of misery, and a sink of calamity.
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Alas, how were he able to resist the fiery darts of the aduersary, who continually goeth about like a roaring Lion, seeking whom he may deuoure? Here yee may note first his malice,
Alas, how were he able to resist the fiery darts of the adversary, who continually Goes about like a roaring lion, seeking whom he may devour? Here ye may note First his malice,
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for he daily accuseth vs before the cheif Iudge of the Kings bench:
for he daily Accuseth us before the chief Judge of the Kings bench:
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when he cannot preuaile in this court, but seeth his billes of accusation repelled, then hee remoueth the matter to the court of our owne consciences, where on the one side he layeth the bookes of the Law and statutes made against sinne:
when he cannot prevail in this court, but sees his bills of accusation repelled, then he Removeth the matter to the court of our own Consciences, where on the one side he Layeth the books of the Law and statutes made against sin:
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on the other side, the billes of accusation brought in against vs out of the bookes of the Law, alleadging these strickt places against vs:
on the other side, the bills of accusation brought in against us out of the books of the Law, alleging these strict places against us:
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The soule that sinneth, shall die the death. Cursed is hee that abideth not in euery point of the law, to doe it. The soul that Sinneth, shall die the death. Cursed is he that Abideth not in every point of the law, to do it.
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On the other side, hee bringeth in our consciences to witnesse against vs, and then inferreth this hard conclusion:
On the other side, he brings in our Consciences to witness against us, and then infers this hard conclusion:
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Therefore there is no hope in saluation. Therefore there is no hope in salvation.
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Then if hee see that wee appeale from iustice to mercie, and say, At what time soeuer a sinner repenteth, the Iudge putteth all his wickednesse out of his remembrance, hee dealeth with vs,
Then if he see that we appeal from Justice to mercy, and say, At what time soever a sinner Repenteth, the Judge putteth all his wickedness out of his remembrance, he deals with us,
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as craftie worldings deale in matters of Lawe, who when they see their matters passe against them in higher Courtes, bring downe their case into the Countrey, to bee decided by the Neighbours:
as crafty Worldlings deal in matters of Law, who when they see their matters pass against them in higher Courts, bring down their case into the Country, to be decided by the Neighbours:
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who, either for their simplicitie cannot, or for their fauour dare not iudge of the truth of the matter.
who, either for their simplicity cannot, or for their favour Dare not judge of the truth of the matter.
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1 So our aduersarie, though God himselfe doe discharge vs, though our conscience doth testifie our innocencie:
1 So our adversary, though God himself do discharge us, though our conscience does testify our innocence:
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yet hee accuseth in the thirde court before men, where hee is bold to powre out his whole venome and poyson of his malice against vs,
yet he Accuseth in the Third court before men, where he is bold to pour out his Whole venom and poison of his malice against us,
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and to forge what lies, and slaunders, and libels he list, because he knoweth they shal be receiued as true.
and to forge what lies, and slanders, and libels he list, Because he Knoweth they shall be received as true.
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2 Thus hee accuseth Christ Iesus our blessed Lord and Sauiour before Pontius Pilate, and caused diuers false and vntrue witnesses to come in against him.
2 Thus he Accuseth christ Iesus our blessed Lord and Saviour before Pontius Pilate, and caused diverse false and untrue Witnesses to come in against him.
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But if hee were malicious onely to wish our destruction, and not mightie to wreake his malice, wee should haue little cause to feare.
But if he were malicious only to wish our destruction, and not mighty to wreak his malice, we should have little cause to Fear.
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but he is mightie, therefore he is tearmed a lion, the power of darknesse, a great Dragon, which drewe to the earth, the third part of the starres of heauen:
but he is mighty, Therefore he is termed a Lion, the power of darkness, a great Dragon, which drew to the earth, the third part of the Stars of heaven:
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that is, with earthly temptation to haue ouerthrowne them, which seemed to shine in the church of God as lampes and starres.
that is, with earthly temptation to have overthrown them, which seemed to shine in the Church of God as lamps and Stars.
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O then how easie is our ouerthrow, if the Lord did not hold vs vp, which shine not as starres in heauen but creep like wormes on earth.
O then how easy is our overthrow, if the Lord did not hold us up, which shine not as Stars in heaven but creep like worms on earth.
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3 Yet if hee were but malicious and mightie, it were better with vs, but hee is fierce,
3 Yet if he were but malicious and mighty, it were better with us, but he is fierce,
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and therefore called a roaring Lion, who laying waite for the bloud of the godly, stirreth vp bloud-thirstie persecutors to make themselues drunke with the bloud of Saintes:
and Therefore called a roaring lion, who laying wait for the blood of the godly, stirs up bloodthirsty persecutors to make themselves drunk with the blood of Saints:
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as most greiuously hee did from the time of Iohn Baptist, to the raigne of Maxentius the space of 294. yeares, slaying some by the sword, burning other with fire, hanging some on the gallowes, drowning some in riuers, stabbing some with forkes of yron, pressing others vnto death with stones deuouring many thousands of the tender lambs of Christs flocke.
as most grievously he did from the time of John Baptist, to the Reign of Maxentius the Molle of 294. Years, slaying Some by the sword, burning other with fire, hanging Some on the gallows, drowning Some in Rivers, stabbing Some with forks of iron, pressing Others unto death with stones devouring many thousands of the tender Lambs of Christ flock.
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4 To this malice, might and rage, is added his subtil policy, which he vseth in circumuenting the faithfull he doth not pitch his tents in any one place,
4 To this malice, might and rage, is added his subtle policy, which he uses in circumventing the faithful he does not pitch his tents in any one place,
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but walketh about from place to place to spie out his best aduantage, in the night hee soweth tares,
but walks about from place to place to spy out his best advantage, in the night he Soweth tares,
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and in the day hee hindreth the growth thereof.
and in the day he hindereth the growth thereof.
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5 He proceedeth after further, and addeth to his pollicy industrie, hee considereth our natures and dispositions,
5 He Proceedeth After further, and adds to his policy industry, he Considereth our nature's and dispositions,
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and to what sinnes wee doe most incline:
and to what Sins we do most incline:
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and thereunto hee applyeth himselfe, sometimes by flattery, sometimes by feare, sometimes by feeding our humours hee subtilly inticeth vs, sometimes by violence hee goeth about to enforce vs, sometimes by changing himselfe into an Angell of light, hee endeuoureth to betray our soules into his hands,
and thereunto he Applieth himself, sometime by flattery, sometime by Fear, sometime by feeding our humours he subtly enticeth us, sometime by violence he Goes about to enforce us, sometime by changing himself into an Angel of Light, he endeavoureth to betray our Souls into his hands,
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and in whatsoeuer estate hee findeth vs, hee thereby taketh occasion to lay siege to our soules.
and in whatsoever estate he finds us, he thereby Takes occasion to lay siege to our Souls.
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Thus ye see noted in a word, the force of our aduersarie:
Thus you see noted in a word, the force of our adversary:
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examine now yourselues, whether you haue any thing in your selues, and you shall find nothing but weaknesse and corruption.
examine now yourselves, whither you have any thing in your selves, and you shall find nothing but weakness and corruption.
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It is God that giueth strength to the mighty, wisedome to the prudent, and knowledge to the vnderstanding:
It is God that gives strength to the mighty, Wisdom to the prudent, and knowledge to the understanding:
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hee teacheth Dauids hand to fight, and his fingers to battle, hee giueth strength to his armes to breake abow, euen abow of steele:
he Teaches David hand to fight, and his fingers to battle, he gives strength to his arms to break abow, even abow of steel:
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wherefore let neither the wise man glorie in his wisedome, nor the strong man in his strength:
Wherefore let neither the wise man glory in his Wisdom, nor the strong man in his strength:
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but let him that glorieth, glorie in the Lord.
but let him that Glorieth, glory in the Lord.
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Secondly, wee are to seeke vnto God alone, because none is so present as hee for God,
Secondly, we Are to seek unto God alone, Because none is so present as he for God,
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because hee is Almighty and with his power filleth both heauen and earth, is present alwaies with them that feare him,
Because he is Almighty and with his power fills both heaven and earth, is present always with them that Fear him,
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and readie to succour them in distresse.
and ready to succour them in distress.
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The Lord is neare to all that call vpon him in truth, hee heareth our gronings & sighs and knoweth what things are necessarie for vs before wee aske.
The Lord is near to all that call upon him in truth, he hears our groanings & sighs and Knoweth what things Are necessary for us before we ask.
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The third reason why we must seeke vnto God is, none is so able to helpe as hee:
The third reason why we must seek unto God is, none is so able to help as he:
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but of this I shall haue particular occasion to speake when I come to this point, And pray vnto the Almighty.
but of this I shall have particular occasion to speak when I come to this point, And pray unto the Almighty.
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The fourth reason why we must seeke Christ alone is, because there is none so willing to helpe vs as hee.
The fourth reason why we must seek christ alone is, Because there is none so willing to help us as he.
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It is a great courage to vs to make suite, when wee are perswaded of the willingnesse of him to whome we make suite:
It is a great courage to us to make suit, when we Are persuaded of the willingness of him to whom we make suit:
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& I pray yee, who was euer more carefull for our saluation, and more watchfull ouer vs than the Lord? who euer put his trust in him,
& I pray ye, who was ever more careful for our salvation, and more watchful over us than the Lord? who ever put his trust in him,
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and was confounded? In this respect hee is called a Father, because as the father tendreth his sonne so the Lord doth all those that put their trust in him.
and was confounded? In this respect he is called a Father, Because as the father tendereth his son so the Lord does all those that put their trust in him.
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Can there bee any more willing to helpe vs than Christ, whose whole head was sicke,
Can there be any more willing to help us than christ, whose Whole head was sick,
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and whose heart was heauie for our sakes? yea, in whose bodie, from the sole of the foot to the crowne of the head, was nothing but wounds and swellings and sores? but alas, this was nothing to that hee suffered for our sakes, Hee was compassed about with feares and horrours, till his sweat was drops of bloud,
and whose heart was heavy for our sakes? yea, in whose body, from the sole of the foot to the crown of the head, was nothing but wounds and swellings and sores? but alas, this was nothing to that he suffered for our sakes, He was compassed about with fears and horrors, till his sweat was drops of blood,
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and his bones bruised in the flesh, hee was whipped and scourged, and chastised with sorrowes, till hee cryed out in the bitternesse of his soule, O Lord if it bee possible, let this cup passe from mee.
and his bones Bruised in the Flesh, he was whipped and scourged, and chastised with sorrows, till he cried out in the bitterness of his soul, Oh Lord if it be possible, let this cup pass from me.
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1047
The heauie hand of God was so grieuous vpon him, that hee brused his very bones, and rent his reynes asunder:
The heavy hand of God was so grievous upon him, that he Bruised his very bones, and rend his reins asunder:
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1048
hee could finde no health in his flesh, but was wounded, yea wounded to the death,
he could find no health in his Flesh, but was wounded, yea wounded to the death,
pns31 vmd vvi dx n1 p-acp po31 n1, cc-acp vbds vvn, uh vvn p-acp dt n1,
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1049
euen the most bitter death vppon the Crosse.
even the most bitter death upon the Cross.
av-j dt av-ds j n1 p-acp dt n1.
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1050
His tender fingers were nayled to the Crosse, his face was wrinkled with weeping and wayling, his sides imbrued and gored with his owne bloud, spurting and gushing fresh from his ribbes, the shaddow of death was vpon his eyes.
His tender fingers were nailed to the Cross, his face was wrinkled with weeping and wailing, his sides imbrued and gored with his own blood, spurting and gushing fresh from his ribs, the shadow of death was upon his eyes.
po31 j n2 vbdr vvn p-acp dt n1, po31 n1 vbds vvn p-acp vvg cc vvg, po31 n2 vvn cc j-vvn p-acp po31 d n1, vvg cc vvg av-j p-acp po31 n2, dt n1 pp-f n1 vbds p-acp po31 n2.
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1051
O what greife could bee like this, or what condemnation could bee so heauie, sith there was no wickednesse in his hands? sith he was the brightnesse of his fathers glorie,
Oh what grief could be like this, or what condemnation could be so heavy, sith there was no wickedness in his hands? sith he was the brightness of his Father's glory,
uh q-crq n1 vmd vbi av-j d, cc r-crq n1 vmd vbi av j, c-acp pc-acp vbds dx n1 p-acp po31 n2? c-acp pns31 vbds dt n1 pp-f po31 ng1 n1,
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1052
and the Sunne of righteousnesse that shined in the world, as to see his dayes at an ende, to see such throbbing sighs and carefull thoughts without cause of his,
and the Sun of righteousness that shined in the world, as to see his days At an end, to see such throbbing sighs and careful thoughts without cause of his,
cc dt n1 pp-f n1 cst vvd p-acp dt n1, c-acp pc-acp vvi po31 n2 p-acp dt n1, pc-acp vvi d j-vvg n2 cc j n2 p-acp n1 pp-f png31,
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1053
so deepely ingrauen in the tables of his brest? But was this all? No, my brethren,
so deeply engraved in the tables of his breast? But was this all? No, my brothers,
av av-jn vvn p-acp dt n2 pp-f po31 n1? cc-acp vbds d d? uh-dx, po11 n2,
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1054
sith his excellencie was such aboue all creatures, that the worlde was not worthy to giue him breath, it was a greater greife vnto him, to see himselfe made a worme,
sith his excellency was such above all creatures, that the world was not worthy to give him breath, it was a greater grief unto him, to see himself made a worm,
c-acp po31 n1 vbds d p-acp d n2, cst dt n1 vbds xx j pc-acp vvi pno31 n1, pn31 vbds dt jc n1 p-acp pno31, pc-acp vvi px31 vvd dt n1,
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1055
and not a man, ashame of men, and contempt of the people:
and not a man, ashame of men, and contempt of the people:
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1056
to see his life shut vp in shame and reproches, how could it but shake his bones out of ioynt,
to see his life shut up in shame and Reproaches, how could it but shake his bones out of joint,
pc-acp vvi po31 n1 vvn a-acp p-acp n1 cc n2, q-crq vmd pn31 cc-acp vvi po31 n2 av pp-f n1,
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1057
and make his heart melt in the middest of his bowels? who was euer so full of woe,
and make his heart melt in the midst of his bowels? who was ever so full of woe,
cc vvi po31 n1 vvi p-acp dt n1 pp-f po31 n2? q-crq vbds av av j pp-f n1,
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1058
and brought so low into the dust of death? vpon whom did the malice of Sathan euer get so great a conquest?
and brought so low into the dust of death? upon whom did the malice of Sathan ever get so great a conquest?
cc vvd av av-j p-acp dt n1 pp-f n1? p-acp qo-crq vdd dt n1 pp-f np1 av vvi av j dt n1?
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1059
This though it were exceeding, yet it was not all, no, it was but a taste of greife in comparison of the rest:
This though it were exceeding, yet it was not all, no, it was but a taste of grief in comparison of the rest:
d c-acp pn31 vbdr vvg, av pn31 vbds xx d, uh-dx, pn31 vbds p-acp dt n1 pp-f n1 p-acp n1 pp-f dt n1:
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1060
behold therefore (if your wearie eyes will suffer you to behold) the depth of all miseries yet behind:
behold Therefore (if your weary eyes will suffer you to behold) the depth of all misery's yet behind:
vvb av (cs po22 j n2 vmb vvi pn22 pc-acp vvi) dt n1 pp-f d n2 av a-acp:
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1061
the sinne that he hated, he must take vpon his owne body, and beare the wrath of his Father powred out against it.
the sin that he hated, he must take upon his own body, and bear the wrath of his Father poured out against it.
dt n1 cst pns31 vvd, pns31 vmb vvi p-acp po31 d n1, cc vvi dt n1 pp-f po31 n1 vvd av p-acp pn31.
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1062
This is the fulnesse of all paines that compassed him round about, which no tongue is able to vtter, or heart conceiue:
This is the fullness of all pains that compassed him round about, which no tongue is able to utter, or heart conceive:
d vbz dt n1 pp-f d n2 cst vvd pno31 av-j a-acp, r-crq dx n1 vbz j pc-acp vvi, cc n1 vvb:
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1063
the anger of the Father burned in him, euen to the bottome of hell, and deepe sinke of confusion:
the anger of the Father burned in him, even to the bottom of hell, and deep sink of confusion:
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1064
it wrapped him in the chaines of eternall death:
it wrapped him in the chains of Eternal death:
pn31 vvd pno31 p-acp dt n2 pp-f j n1:
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1065
it crucified him, and threwe him downe into the bottomlesse pit of calamitie, and made his soule by weeping and wayling to melt into these bitter teares trickling from his eyes:
it Crucified him, and threw him down into the bottomless pit of calamity, and made his soul by weeping and wailing to melt into these bitter tears trickling from his eyes:
pn31 vvd pno31, cc vvd pno31 a-acp p-acp dt j n1 pp-f n1, cc vvd po31 n1 p-acp vvg cc vvg pc-acp vvi p-acp d j n2 vvg p-acp po31 n2:
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1066
O God my God, why hast thou forsaken me? Oh God my God, why hast thou forsaken me?
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1067
O that my head were a well of water, and a fountaine of teares, that I might weepe day and night at the remembrance heereof:
O that my head were a well of water, and a fountain of tears, that I might weep day and night At the remembrance hereof:
fw-fr cst po11 n1 vbdr dt n1 pp-f n1, cc dt n1 pp-f n2, cst pns11 vmd vvi n1 cc n1 p-acp dt n1 av:
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1068
but least I linger too long about one flower, while I haue many to gather, I will conclude this one point in a word.
but lest I linger too long about one flower, while I have many to gather, I will conclude this one point in a word.
cc-acp cs pns11 vvb av av-j p-acp crd n1, cs pns11 vhb d pc-acp vvi, pns11 vmb vvi d crd n1 p-acp dt n1.
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1069
Sith Christ hath suffered these, and an infinite number more such like torments for our sakes, it is blasphemous once to dreame or imagine any to bee more willing to helpe vs then hee:
Sith christ hath suffered these, and an infinite number more such like torments for our sakes, it is blasphemous once to dream or imagine any to be more willing to help us then he:
c-acp np1 vhz vvn d, cc dt j n1 dc d j n2 p-acp po12 n2, pn31 vbz j a-acp pc-acp vvi cc vvi d pc-acp vbi av-dc j pc-acp vvi pno12 cs pns31:
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1070
nay, hee is more ready to heare our prayers, then we to offer them vnto him, insomuch as hee complayneth by the Prophet Esay: I haue beene found of them which sought mee not:
nay, he is more ready to hear our Prayers, then we to offer them unto him, insomuch as he Complaineth by the Prophet Isaiah: I have been found of them which sought me not:
uh-x, pns31 vbz av-dc j pc-acp vvi po12 n2, cs pns12 pc-acp vvi pno32 p-acp pno31, av c-acp pns31 vvz p-acp dt n1 np1: pns11 vhb vbn vvn pp-f pno32 r-crq vvd pno11 xx:
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1071
all the day long haue I stretched out my hand vnto a rebellious people which walked in a way that was not good, euen after their owne imaginations. all the day long have I stretched out my hand unto a rebellious people which walked in a Way that was not good, even After their own Imaginations.
d dt n1 av-j vhb pns11 vvn av po11 n1 p-acp dt j n1 r-crq vvd p-acp dt n1 cst vbds xx j, av-j p-acp po32 d n2.
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1072
And vnto Ierusalem he saith, O Ierusalem, Ierusalem, how often would I haue gathered thee together,
And unto Ierusalem he Says, Oh Ierusalem, Ierusalem, how often would I have gathered thee together,
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1073
as the Hen gathereth the chickens, but ye would not! Whereforeto ende this poynt: as the Hen gathereth the chickens, but you would not! Whereforeto end this point:
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1074
Seeke for knowledge as for a treasure, and for wisedome, as for the wedge of gold of Ophir. No mention shall bee made in comparison of it, of Corall, Gabish, or that precious Onix:
Seek for knowledge as for a treasure, and for Wisdom, as for the wedge of gold of Ophir. No mention shall be made in comparison of it, of Coral, Garbish, or that precious Onix:
vvb p-acp n1 c-acp p-acp dt n1, cc p-acp n1, c-acp p-acp dt n1 pp-f n1 pp-f np1. dx n1 vmb vbi vvn p-acp n1 pp-f pn31, pp-f n1, j, cc cst j n1:
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1075
For wisedome is more precious then pearles. But aboue all things, seeke it where it may bee found: For Wisdom is more precious then Pearls. But above all things, seek it where it may be found:
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1076
and where is the place of vnderstanding? Surely, man knoweth not the path thereof. The deepe sayth, It is not in mee:
and where is the place of understanding? Surely, man Knoweth not the path thereof. The deep say, It is not in me:
cc q-crq vbz dt n1 pp-f n1? np1, n1 vvz xx dt n1 av. dt j-jn vvz, pn31 vbz xx p-acp pno11:
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1077
the sea sayth, It is not in mee: death and destruction say, Wee haue heard the fame thereof with our eares:
the sea say, It is not in me: death and destruction say, we have herd the fame thereof with our ears:
dt n1 vvz, pn31 vbz xx p-acp pno11: n1 cc n1 vvb, pns12 vhb vvn dt n1 av p-acp po12 n2:
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1078
all creatures say, It is not with vs: but God vnderstandeth the way thereof: and vnto man hee saith, The feare of the Lord is the beginning of wisedome,
all creatures say, It is not with us: but God understandeth the Way thereof: and unto man he Says, The Fear of the Lord is the beginning of Wisdom,
d n2 vvb, pn31 vbz xx p-acp pno12: cc-acp np1 vvz dt n1 av: cc p-acp n1 pns31 vvz, dt n1 pp-f dt n1 vbz dt n1 pp-f n1,
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1079
and to depart from euill, s vnderstanding. The third circumstance is, when wee must seeke vnto God: and to depart from evil, s understanding. The third circumstance is, when we must seek unto God:
cc pc-acp vvi p-acp n-jn, zz n1. dt ord n1 vbz, c-crq pns12 vmb vvi p-acp np1:
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1080
and holy Dauid answereth, Earely, euen in a time when hee may bee found.
and holy David Answers, Early, even in a time when he may be found.
cc j np1 vvz, av-j, av-j p-acp dt n1 c-crq pns31 vmb vbi vvn.
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1081
Let vs redeeme the day, which wee haue foreslowed so many dayes, wherein wee haue so long hardened our heartes:
Let us Redeem the day, which we have foreslowed so many days, wherein we have so long hardened our hearts:
vvb pno12 vvi dt n1, r-crq pns12 vhb vvn av d n2, c-crq pns12 vhb av av-j vvn po12 n2:
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1082
let vs take vp this day, and make it the day of our repentance:
let us take up this day, and make it the day of our Repentance:
vvb pno12 vvi a-acp d n1, cc vvi pn31 dt n1 pp-f po12 n1:
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1083
let vs make it a day of newnesse of life, as it is the first day of the newe yeare let euen this moment bee the last of a sinfull life,
let us make it a day of newness of life, as it is the First day of the new year let even this moment be the last of a sinful life,
vvb pno12 vvi pn31 dt n1 pp-f n1 pp-f n1, c-acp pn31 vbz dt ord n1 pp-f dt j n1 vvb av d n1 vbi dt ord pp-f dt j n1,
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1084
and the first day to godlinesse. And as the wise man saith, Make no long tarrying to turke vnto the Lord,
and the First day to godliness. And as the wise man Says, Make no long tarrying to Turk unto the Lord,
cc dt ord n1 p-acp n1. cc c-acp dt j n1 vvz, vvb dx j n-vvg p-acp np1 p-acp dt n1,
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1085
and put not off from day to day: for suddenly shall the Lords wrath breake, & in thy securitie thou shalt bee destroyed,
and put not off from day to day: for suddenly shall the lords wrath break, & in thy security thou shalt be destroyed,
cc vvd xx a-acp p-acp n1 p-acp n1: p-acp av-j vmb dt n2 n1 vvi, cc p-acp po21 n1 pns21 vm2 vbi vvn,
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1086
and shalt perish in the time of vengeance and shalt perish in the time of vengeance
cc vm2 vvi p-acp dt n1 pp-f n1
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1087
Art thou a Magistrate, placed in high roome and authoritie, and seated in the throne of dignitie? Then vse not this thy might to wrong and oppression, grinde not the face of the poore, swell not with pride, despising his lowe estate:
Art thou a Magistrate, placed in high room and Authority, and seated in the throne of dignity? Then use not this thy might to wrong and oppression, grind not the face of the poor, swell not with pride, despising his low estate:
vb2r pns21 dt n1, vvn p-acp j n1 cc n1, cc vvn p-acp dt n1 pp-f n1? av vvb xx d po21 n1 pc-acp vvi cc n1, vvi xx dt n1 pp-f dt j, vvb xx p-acp n1, vvg po31 j n1:
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1088
Sell not thy righteousnesse for siluer, preferring the marchants of Babylon, before the Cittizens of Ierusalem.Fell not thy righteousness for silver, preferring the Merchants of Babylon, before the Citizens of Ierusalem.
vvb xx po21 n1 p-acp n1, vvg dt n2 pp-f np1, p-acp dt n2 pp-f np1.
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1089
Art thou a priuate labouring man? Doe thy dutie truly, bee subiect, and liue in dread to displease the good Magistrate. Art thou a private labouring man? Do thy duty truly, be Subject, and live in dread to displease the good Magistrate.
n1 pns21 dt j j-vvg n1? vdb po21 n1 av-j, vbb j-jn, cc vvi p-acp j pc-acp vvi dt j n1.
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1090
Art thou olde, and hast consumed the flower of thy youth in wantonnesse? Breake off thy course, Art thou old, and hast consumed the flower of thy youth in wantonness? Break off thy course,
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1091
and frame thy selfe to sobrietie: giue the water no passage, no not a little: for if it haue neuer so little issue, it will ouer-flowe thee:
and frame thy self to sobriety: give the water no passage, no not a little: for if it have never so little issue, it will overflow thee:
cc vvb po21 n1 p-acp n1: vvb dt n1 dx n1, uh-dx xx dt j: c-acp cs pn31 vhb av av j n1, pn31 vmb j pno21:
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1092
and if thou doe slacke the reines neuer so little, thy sinnes will cary thee (like a wild horse) thorow brambles and bushes,
and if thou do slack the reins never so little, thy Sins will carry thee (like a wild horse) thorough brambles and Bushes,
cc cs pns21 vdb vvi dt n2 av av j, po21 n2 vmb vvi pno21 (vvb dt j n1) p-acp n2 cc n2,
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1093
and will leaue no soundnes in thy flesh:
and will leave no soundness in thy Flesh:
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1094
worke this reformation in thy selfebetimes, euen to day, euen this first day of the newe yeare:
work this Reformation in thy selfebetimes, even to day, even this First day of the new year:
vvb d n1 p-acp po21 n2, av p-acp n1, av d ord n1 pp-f dt j n1:
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1095
If you will heare my voyce harden not your hearts. If you will hear my voice harden not your hearts.
cs pn22 vmb vvi po11 n1 vvb xx po22 n2.
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1096
Art thou young, and doest begin to flourish like the young palme tree? O consider, that the onely way to retaine the blossomes of thy beautie,
Art thou young, and dost begin to flourish like the young palm tree? O Consider, that the only Way to retain the blossoms of thy beauty,
vb2r pns21 j, cc vd2 vvi pc-acp vvi av-j dt j n1 n1? sy vvb, cst dt j n1 pc-acp vvi dt n2 pp-f po21 n1,
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1097
and to keepe thy flower from withering, and thy life from fading away, is to seeke earely vnto God,
and to keep thy flower from withering, and thy life from fading away, is to seek early unto God,
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1098
and to apply thy mind to vnderstanding, to preuent the morning watches, and to giue thy body to bee moystened of the morning dewe.
and to apply thy mind to understanding, to prevent the morning watches, and to give thy body to be moistened of the morning dew.
cc pc-acp vvi po21 n1 p-acp n1, pc-acp vvi dt n1 vvz, cc pc-acp vvi po21 n1 pc-acp vbi vvn pp-f dt n1 n1.
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1099
For beside the good houres that are well imployed in some good studie and holy exercise, earely rising bringing health to thy body,
For beside the good hours that Are well employed in Some good study and holy exercise, early rising bringing health to thy body,
p-acp p-acp dt j n2 cst vbr av vvn p-acp d j n1 cc j n1, av-j vvg vvg n1 p-acp po21 n1,
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1100
and increaseth the number of thy dayes.
and increases the number of thy days.
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1101
Seeke therefore, and seeke earely, consecrate your selues Nazarites vnto the Lord, touch no vncleane thing giue no prouocation to the flesh, Striue with the Cooke in watchfulnesse, and rise with the chirping of the birdes:
Seek Therefore, and seek early, consecrate your selves nazarites unto the Lord, touch no unclean thing give no provocation to the Flesh, Strive with the Cook in watchfulness, and rise with the chirping of the Birds:
vvb av, cc vvi av-j, vvb po22 n2 np2 p-acp dt n1, vvb dx j n1 vvb dx n1 p-acp dt n1, vvb p-acp dt n1 p-acp n1, cc vvi p-acp dt n-vvg pp-f dt n2:
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1102
sacrifice your body a sweete smelling sacrifice vnto the Lord. This sacrifice is like a sacrifice of fine flower:
sacrifice your body a sweet smelling sacrifice unto the Lord. This sacrifice is like a sacrifice of fine flower:
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1103
it is like the fat taken from the peace offering:
it is like the fat taken from the peace offering:
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1104
yea, it is better then any sacrifice, it is like the flowre of roses in the spring of the yeere,
yea, it is better then any sacrifice, it is like the flower of roses in the spring of the year,
uh, pn31 vbz jc cs d n1, pn31 vbz av-j dt n1 pp-f n2 p-acp dt n1 pp-f dt n1,
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1105
and as the lillies in the springs of water, and as the branches of frankincense in the time of Summer: and as the lilies in the springs of water, and as the branches of frankincense in the time of Summer:
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1106
and as a vessell of massie golde beset with rich precious stones, as a fayre Oliue that is fruitefull,
and as a vessel of massy gold beset with rich precious stones, as a fair Olive that is fruitful,
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1107
and as the tree that groweth vp to the cloudes.
and as the tree that grows up to the Clouds.
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1108
Hauing spoken of the Search, it followeth that I speake of the manner howe it is to bee made.
Having spoken of the Search, it follows that I speak of the manner how it is to be made.
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In prayer, by these wordes, If thou pray vnto the Almightie.
In prayer, by these words, If thou pray unto the Almighty.
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I shewed you before, the force of our aduersarie, receiue now a sheild against his force, euen the shield of prayer.
I showed you before, the force of our adversary, receive now a shield against his force, even the shield of prayer.
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Hee is not to bee resisted by ringing of an hallowed bell, nor by sprinkling of holy water,
He is not to be resisted by ringing of an hallowed bell, nor by sprinkling of holy water,
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nor by the relikes of Saints, nor by our owne workes and merites, for these are weapons of his owne making,
nor by the Relics of Saints, nor by our own works and merits, for these Are weapons of his own making,
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but by an earnest seeking to God, which search and seeking must bee made by prayer, against which, his poysoned venome taketh no effect.
but by an earnest seeking to God, which search and seeking must be made by prayer, against which, his poisoned venom Takes no Effect.
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It is his malice that accuseth, prayer pleadeth thy case before God, and repelleth all his accusations:
It is his malice that Accuseth, prayer pleads thy case before God, and repelleth all his accusations:
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for all the Prophets doe witnesse, that whatsoeuer wee aske in prayer, if wee beleeue, wee shall receiue it.
for all the prophets do witness, that whatsoever we ask in prayer, if we believe, we shall receive it.
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Is it his rage and furie that should terrifie vs? nay, that prayer that strengthened Sampson to rent a yong lyon,
Is it his rage and fury that should terrify us? nay, that prayer that strengthened Sampson to rend a young Lion,
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as one should haue rent a kid, hauing nothing in his hand, shall smite and shut vp the mouth of this Lion.
as one should have rend a kid, having nothing in his hand, shall smite and shut up the Mouth of this lion.
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As for his pollicie, and walking vp and downe, seeking to deuour vs, it can not preuaile? For the prayer of the faithfull shall saue them and the Lord shall raise them vp,
As for his policy, and walking up and down, seeking to devour us, it can not prevail? For the prayer of the faithful shall save them and the Lord shall raise them up,
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and if they haue committed sinne, it shall bee forgiuen them and after this conflict ended, they shall triumph for euer with Iesus Christ our Sauiour.
and if they have committed sin, it shall be forgiven them and After this conflict ended, they shall triumph for ever with Iesus christ our Saviour.
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But in any case see you vnite to your prayer knowledge, that you bee not seduced to offer your petitions to strange gods, as Saints, stockes or stones.
But in any case see you unite to your prayer knowledge, that you be not seduced to offer your petitions to strange God's, as Saints, stocks or stones.
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Then consent that wee aske onely in the name of Christ Iesus, not for any desert of our owne:
Then consent that we ask only in the name of christ Iesus, not for any desert of our own:
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for whosoeuer beleeueth in Christ, shall haue remission of sinnes, hee shall not perish, but haue life euerlasting, hee shall not come into iudgement,
for whosoever Believeth in christ, shall have remission of Sins, he shall not perish, but have life everlasting, he shall not come into judgement,
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but shall passe from death to life. Lastly, a confidence, which is a certaine perswasion of Gods mercy towards vs:
but shall pass from death to life. Lastly, a confidence, which is a certain persuasion of God's mercy towards us:
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this is that prayer, of which the Lambe testifieth, That what soeuer wee aske by prayer, it shall bee giuen vs by God the Father.
this is that prayer, of which the Lamb Testifieth, That what soever we ask by prayer, it shall be given us by God the Father.
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A thing (dearely beloued) so precious, that nothing is more accepted in Heauen, nothing more gratefull to God:
A thing (dearly Beloved) so precious, that nothing is more accepted in Heaven, nothing more grateful to God:
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a seruice commaunded of God himselfe, taught by Christ our Sauiour, and frequented by the Angels:
a service commanded of God himself, taught by christ our Saviour, and frequented by the Angels:
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a thing of more force with God, then any oration of the eloquent.
a thing of more force with God, then any oration of the eloquent.
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Hast thou not heard how the Sunne stood still in the firmament, and was not suffered to run his course? Iosua and Ezechias prayed,
Hast thou not herd how the Sun stood still in the firmament, and was not suffered to run his course? Iosua and Hezekiah prayed,
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and the Sunne stood still Hast thou not heard of the stopping of the Lyons mouthes? Daniel prayed,
and the Sun stood still Hast thou not herd of the stopping of the Lyons mouths? daniel prayed,
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and his prayer stopped the Lyons greedy and deuouring throates. Hast thou not heard of the diuiding of the red sea? The Israelites prayed,
and his prayer stopped the Lyons greedy and devouring throats. Hast thou not herd of the dividing of the read sea? The Israelites prayed,
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and the waters of Iordan were dryed vp: yea, the Israelites prayed, and the waters stood about them like to a wall.
and the waters of Iordan were dried up: yea, the Israelites prayed, and the waters stood about them like to a wall.
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Hast thou not heard how the fiery furnace lost his heate? The three children prayed,
Hast thou not herd how the fiery furnace lost his heat? The three children prayed,
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and the fire lost his heate.
and the fire lost his heat.
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Hast thou not heard how the heauens were opened and shut? Elias prayed, and the heauens were shut vp three yeares:
Hast thou not herd how the heavens were opened and shut? Elias prayed, and the heavens were shut up three Years:
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Elias prayed, and the clouds powred downe rayne from heauen. O sure fortresse, more forcible then any engine, and stronger then the gates of hell, Elias prayed, and the Clouds poured down rain from heaven. O sure fortress, more forcible then any engine, and Stronger then the gates of hell,
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and to conclude, the sum and substance of all in few words: the onely thing whereby mortall men haue the clouds and the starres, and the Angels,
and to conclude, the sum and substance of all in few words: the only thing whereby Mortal men have the Clouds and the Stars, and the Angels,
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and all the powers of heauen at commandement. For as Deborah sung in her song:
and all the Powers of heaven At Commandment. For as Deborah sung in her song:
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They fought from heauen, euen the starres in their courses fought against Sisera: for all creatures haue beene subiect to the prayers of the faithfull, to reuege the Lords quarrell, to helpe the Lord, to helpe the Lord against the mightie.
They fought from heaven, even the Stars in their courses fought against Sisera: for all creatures have been Subject to the Prayers of the faithful, to reuege the lords quarrel, to help the Lord, to help the Lord against the mighty.
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Prayer hath euer beene the cognisance, and the victorie, and the triumph of the faithfull:
Prayer hath ever been the cognisance, and the victory, and the triumph of the faithful:
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for as the soule giueth life to the body, so prayer giueth life to the soule.
for as the soul gives life to the body, so prayer gives life to the soul.
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O that I could engraue the loue of it in your hearts, as with a Diamond,
Oh that I could engrave the love of it in your hearts, as with a Diamond,
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and so instill your mindes, that my words might bee prickes to your consciences, and thereby giue you occasion to pray often.
and so instill your minds, that my words might be pricks to your Consciences, and thereby give you occasion to pray often.
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It is a wonderfull matter to bee able to perswade men:
It is a wonderful matter to be able to persuade men:
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but if prayer bee able to perswade the liuing God, O how great is the force thereof, it goeth through the clouds,
but if prayer be able to persuade the living God, Oh how great is the force thereof, it Goes through the Clouds,
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and ceaseth not till it come neere, and will not depart till the most high haue respect thereunto.
and ceases not till it come near, and will not depart till the most high have respect thereunto.
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O that you would therefore pray often, and learne of Christ (the most absolute paterne of our life) to pray continually.
O that you would Therefore pray often, and Learn of christ (the most absolute pattern of our life) to pray continually.
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Hee prayed in his baptisme, in the wildernesse, in preaching, in working of miracles, in his passion on the mount, in the garden, in his last supper, in commending his spirit to God at all times,
He prayed in his Baptism, in the Wilderness, in preaching, in working of Miracles, in his passion on the mount, in the garden, in his last supper, in commending his Spirit to God At all times,
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and in all places, that hee might leaue vnto vs an example of the same It followeth. And pray to the Almightie.
and in all places, that he might leave unto us an Exampl of the same It follows. And pray to the Almighty.
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To those three former reasons which I brought, why wee must seeke and pray to GOD alone, I added this as a fourth:
To those three former Reasons which I brought, why we must seek and pray to GOD alone, I added this as a fourth:
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because there is none so able to helpe vs as the Lord.
Because there is none so able to help us as the Lord.
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Hee that trusteth in the Lord, shall bee as mount Sion. If God bee on our side, who can bee against vs? It is God that iustifieth who condemneth? the Lord destroyeth the counsell of the heathen, hee maketh their deuices to bee of no effect Christ is the Angell of great counsell, wisedome,
He that Trusteth in the Lord, shall be as mount Sion. If God be on our side, who can be against us? It is God that Justifieth who Condemneth? the Lord Destroyeth the counsel of the heathen, he makes their devices to be of no Effect christ is the Angel of great counsel, Wisdom,
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and vnderstanding, and there is no deuice against the Lorde.
and understanding, and there is no device against the Lord.
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The world notwithstanding is come to that frame, that euery man hath got him a strange kinde of beleife, Some beleeue not the Lawe, but the Prophetes:
The world notwithstanding is come to that frame, that every man hath god him a strange kind of belief, some believe not the Law, but the prophets:
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Some bee perswaded in the Supremacie, but not in the Sacrament: some in free-will, but not in merite:
some be persuaded in the Supremacy, but not in the Sacrament: Some in freewill, but not in merit:
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Some in inuocation on Saintes, but not in Purgatorie: Some in pilgrimages and pardons, but not in Images:
some in invocation on Saints, but not in Purgatory: some in Pilgrimages and Pardons, but not in Images:
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Some like the doctrine well enough, but not the Preachers: the most beleeue little, yet many beleeue somewhat, few beleeue all:
some like the Doctrine well enough, but not the Preachers: the most believe little, yet many believe somewhat, few believe all:
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therefore to deale plainely, because plaine dealing is best, you must not beleeue by the halfes:
Therefore to deal plainly, Because plain dealing is best, you must not believe by the halves:
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I meane, you must not repose some trust in GOD, and some in Saintes, but all in the Lord.
I mean, you must not repose Some trust in GOD, and Some in Saints, but all in the Lord.
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The Gods of the Gentiles they haue mouthes and speake n•t, eyes and see not, eares and heare not: The God's of the Gentiles they have mouths and speak n•t, eyes and see not, ears and hear not:
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then what can be looked for at their hands? But the Lord is strong and mightie, a mercifull God:
then what can be looked for At their hands? But the Lord is strong and mighty, a merciful God:
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and therefore through the Scriptures, hee is called a Rocke, a fortresse, a strong tower, a Shield, a horne of saluation, a refuge, the Lord of hostes, with other such like appellations, that wee might be assured, that our helpe and deliuerance commeth from the Lord.
and Therefore through the Scriptures, he is called a Rock, a fortress, a strong tower, a Shield, a horn of salvation, a refuge, the Lord of hosts, with other such like appellations, that we might be assured, that our help and deliverance comes from the Lord.
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Puttest thou any trust in man, whose breath is in his nostrils? Cursed is hee that maketh man his strength, and flesh his arme.
Puttest thou any trust in man, whose breath is in his nostrils? Cursed is he that makes man his strength, and Flesh his arm.
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Surely Pharao, and all Princes are a broken staffe, on which if a man leane, it will strike into his hand and peirce it,
Surely Pharaoh, and all Princes Are a broken staff, on which if a man lean, it will strike into his hand and pierce it,
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and lay him groueling in the dust:
and lay him groveling in the dust:
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It is better therefore to trust in the Lord, then to put any confidence in Princes. It is better Therefore to trust in the Lord, then to put any confidence in Princes.
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1166
Thinkest thou, that Angels, or Saints or Images can helpe thee? O foolish and impious pictie, to attribute more vnto the Angels,
Thinkest thou, that Angels, or Saints or Images can help thee? O foolish and impious Pictie, to attribute more unto the Angels,
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then they dare arrogate vnto themselues. The Angell in the Reuelation forbiddeth Iohn to worship him.
then they Dare arrogate unto themselves. The Angel in the Revelation forbiddeth John to worship him.
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As for the Image, wee reade, that to turne the glorie of the incorruptible God, into the similitude of a corruptible creature, is Idolatrie.
As for the Image, we read, that to turn the glory of the incorruptible God, into the similitude of a corruptible creature, is Idolatry.
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Well may I then affirme with Moses, Cursed be the image, and the image-maker. The conclusion therefore of this point, is this, that wee seeke the Lord and his strength euermore, that wee pray vnto God in humilitie and sinceritie, Well may I then affirm with Moses, Cursed be the image, and the image-maker. The conclusion Therefore of this point, is this, that we seek the Lord and his strength evermore, that we pray unto God in humility and sincerity,
av vmb pns11 av vvb p-acp np1, j-vvn vbb dt n1, cc dt n1. dt n1 av pp-f d n1, vbz d, cst pns12 vvb dt n1 cc po31 n1 av, cst pns12 vvb p-acp np1 p-acp n1 cc n1,
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and in full assurance of faith continually, who without end is to be sought, because without ende hee is to be beloued,
and in full assurance of faith continually, who without end is to be sought, Because without end he is to be Beloved,
cc p-acp j n1 pp-f n1 av-j, r-crq p-acp n1 vbz pc-acp vbi vvn, c-acp p-acp n1 pns31 vbz pc-acp vbi vvn,
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The third thing contained in our dutie is, what effect this seeking and praying ought to worke in vs, comprehended in these words:
The third thing contained in our duty is, what Effect this seeking and praying ought to work in us, comprehended in these words:
dt ord n1 vvn p-acp po12 n1 vbz, q-crq n1 d vvg cc vvg pi pc-acp vvi p-acp pno12, vvn p-acp d n2:
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If thou bee pure and vpright: if the cloudes be full, they will powre forth raine vpon the earth:If thou be pure and upright: if the Clouds be full, they will pour forth rain upon the earth:
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and vnpossible it is, that a man that seeketh after God, and prayeth vnto the Almightie, should not bring foorth the fruites of a good life,
and unpossible it is, that a man that seeks After God, and Prayeth unto the Almighty, should not bring forth the fruits of a good life,
cc j pn31 vbz, cst dt n1 cst vvz p-acp np1, cc vvz p-acp dt j-jn, vmd xx vvi av dt n2 pp-f dt j n1,
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for if the tree bee good, the fruites cannot bee bad:
for if the tree be good, the fruits cannot be bad:
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and if the head of the water be pure, it will send foorth pure waters into the cesternes,
and if the head of the water be pure, it will send forth pure waters into the cisterns,
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1176
Wherefore as good motions are stirred vp by prayer, so must they bee fostered by practise of life, according to that of the Apostle:
Wherefore as good motions Are stirred up by prayer, so must they be fostered by practice of life, according to that of the Apostle:
c-crq p-acp j n2 vbr vvn a-acp p-acp n1, av vmb pns32 vbi vvn p-acp n1 pp-f n1, vvg p-acp d pp-f dt n1:
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Quench not the Spirite, nor greiue the holy one of God, by whome yee are sealed to the day of redemption. Quench not the Spirit, nor grieve the holy one of God, by whom ye Are sealed to the day of redemption.
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He quencheth, dearely beloued, the spirit, which being once lightned with the sparkles of faith, He quenches, dearly Beloved, the Spirit, which being once lightened with the sparkles of faith,
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and felt Gods motions in his heart, doth neglect to increase the one to a flame,
and felt God's motions in his heart, does neglect to increase the one to a flame,
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and the other to good workes in his life but with the dogge turneth to his vomits and with the Sowe that was washed, to her wallowing againe in the mire.
and the other to good works in his life but with the dog turns to his vomits and with the Sow that was washed, to her wallowing again in the mire.
cc dt n-jn p-acp j n2 p-acp po31 n1 cc-acp p-acp dt n1 vvz p-acp po31 n2 cc p-acp dt n1 cst vbds vvn, p-acp pno31 vvg av p-acp dt n1.
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1181
Therefore (beloued) loue and seeke the Lord, pray to the Almightie, be pure and vpright in conuersation, flie from sinne as from a Serpent,
Therefore (Beloved) love and seek the Lord, pray to the Almighty, be pure and upright in Conversation, fly from sin as from a Serpent,
av (vvn) n1 cc vvi dt n1, vvb p-acp dt j-jn, vbb j cc av-j p-acp n1, vvb p-acp n1 c-acp p-acp dt n1,
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for if thou come neere, it will bite thee.
for if thou come near, it will bite thee.
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1183
The teeth thereof are as the teeth of a Lyon, to slay the soules of men,
The teeth thereof Are as the teeth of a lion, to slay the Souls of men,
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and all iniquitie is as a two edged sword, the wounds that it giues cannot bee healed.
and all iniquity is as a two edged sword, the wounds that it gives cannot be healed.
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I dare not stand as I would vpon these points, fearing tediousnesse:
I Dare not stand as I would upon these points, fearing tediousness:
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wherefore let this suffice for the former general part, concerning the dutie we owe vnto God.
Wherefore let this suffice for the former general part, Concerning the duty we owe unto God.
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Now Gods promises for the performance hereof, yeeld vnto vs most plentifull matter of doctrine and consolation.
Now God's promises for the performance hereof, yield unto us most plentiful matter of Doctrine and consolation.
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First, of his iustice, that as hee will suffer no sinne vnpunished:
First, of his Justice, that as he will suffer no sin unpunished:
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so he will suffer no good worke vnrewarded but giueth to euery seuerall action, his seuerall hire, and iust recompence of reward.
so he will suffer no good work unrewarded but gives to every several actium, his several hire, and just recompense of reward.
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Shall the houre come, in which all that are in their graues, shall heare a voyce,
Shall the hour come, in which all that Are in their graves, shall hear a voice,
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and come forth, they that haue done well, to the resurrection of life, they that haue done euill, to the resurrection of condemnation? Shall the Lord search Ierusalem with Lanthornes? Shall all full corners bee sweept,
and come forth, they that have done well, to the resurrection of life, they that have done evil, to the resurrection of condemnation? Shall the Lord search Ierusalem with Lanthorns? Shall all full corners be sweept,
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and all pleites and wrinkles bee vnfolded? Shall the Sea, graue, death, and hell, giue vp all that is in them.
and all pleites and wrinkles be unfolded? Shall the Sea, graven, death, and hell, give up all that is in them.
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And shall all the dead (both great and small) stand before God, when the books are opened? And shall euery man haue praise of God according vnto his deseruing:
And shall all the dead (both great and small) stand before God, when the books Are opened? And shall every man have praise of God according unto his deserving:
cc vmb d dt j (d j cc j) vvb p-acp np1, c-crq dt n2 vbr vvn? cc vmb d n1 vhb n1 pp-f np1 vvg p-acp po31 j-vvg:
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Shall wee then discerne betweene the vessels of honour and of wrath, between sheep and Goates, the iust and vniust? Finally, shall there be an infallible, generall,
Shall we then discern between the vessels of honour and of wrath, between sheep and Goats, the just and unjust? Finally, shall there be an infallible, general,
vmb pns12 av vvi p-acp dt n2 pp-f n1 cc pp-f n1, p-acp n1 cc n2, dt j cc j? av-j, vmb a-acp vbi dt j, j,
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and incorrupt iudgement, wherein the booke of all our offences, shall bee laid wide open? Now God bee mercifull vnto vs:
and incorrupt judgement, wherein the book of all our offences, shall be laid wide open? Now God be merciful unto us:
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bee fauourable O Lord, be fauourable.
be favourable Oh Lord, be favourable.
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But to proceede, it is thy nature, O Lord, to gather vp the wheate, and burne the tares, to cut downe all fruitlesse trees,
But to proceed, it is thy nature, Oh Lord, to gather up the wheat, and burn the tares, to Cut down all fruitless trees,
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and cast them into the fire:
and cast them into the fire:
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yea, into a fierie furnace, that neuer shall bee quenched, into an vtter darknesse, where is weeping, wailing & gnashing of teeth then be fauourable, O Lord, be fauourable.
yea, into a fiery furnace, that never shall be quenched, into an utter darkness, where is weeping, wailing & gnashing of teeth then be favourable, Oh Lord, be favourable.
uh, p-acp dt j n1, cst av-x vmb vbi vvn, p-acp dt j n1, q-crq vbz vvg, vvg cc vvg pp-f n2 av vbb j, uh n1, vbb j.
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Doth not the Lord spare Dauid, a king, and a Prophet for murther? Doth hee not spare the Sichemites for adulterie? Nor Absalom for treason:
Does not the Lord spare David, a King, and a Prophet for murder? Does he not spare the Sichemites for adultery? Nor Absalom for treason:
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Nor Saule for tyrannie? Nor Eli for negligence? nor A chab, Ieroboam, nor Iezabel for cruelty? nor Herod, Nabuchadnezzar,
Nor Saule for tyranny? Nor Eli for negligence? nor A chab, Jeroboam, nor Jezebel for cruelty? nor Herod, Nebuchadnezzar,
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and Lucifer for pride? nor Pharaoh for incredulity? Then beefauorable, O Lord, be fauourable to vs, in whom almost euerie one of these sinnes doe dwell and remaine.
and Lucifer for pride? nor Pharaoh for incredulity? Then beefauorable, Oh Lord, be favourable to us, in whom almost every one of these Sins do dwell and remain.
cc np1 p-acp n1? ccx np1 p-acp n1? av j, uh n1, vbb j p-acp pno12, p-acp ro-crq av d crd pp-f d n2 vdb vvi cc vvi.
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Did the Lord for corruption ouer flow the world with water? Did hee burne Sodome for her villanie? Did hee cast Adam and Eue out of Paradise,
Did the Lord for corruption over flow the world with water? Did he burn Sodom for her villainy? Did he cast Adam and Eve out of Paradise,
vdd dt n1 p-acp n1 p-acp vvi dt n1 p-acp n1? vdd pns31 vvb np1 p-acp po31 n1? vdd pns31 vvi np1 cc av av pp-f n1,
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for eating of the forbidden fruite? Did hee stone a poore wretch to death,
for eating of the forbidden fruit? Did he stone a poor wretch to death,
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for gathering chips on the Sabboth day? Then bee fauourable O Lord, bee fauourable vnto vs. But doth not the Lord spare the Cedar tree for his height,
for gathering chips on the Sabbath day? Then be favourable Oh Lord, be favourable unto us But does not the Lord spare the Cedar tree for his height,
p-acp vvg n2 p-acp dt n1 n1? av vbb j uh n1, vbb j p-acp pno12 cc-acp vdz xx dt n1 vvb dt n1 n1 p-acp po31 n1,
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nor the Oke for his strength? Nor the Poplar for his smoothnesse? Nor the Lawrel for his greennesse? No verily, from the Cedar that is in Lybanon, euen to the Hysop that groweth out of the wall,
nor the Oak for his strength? Nor the Poplar for his smoothness? Nor the Laurel for his greenness? No verily, from the Cedar that is in Lebanon, even to the Hyssop that grows out of the wall,
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yea, euery one that bringeth not forth good fruite, is hewne downe and cast into the fire:
yea, every one that brings not forth good fruit, is hewed down and cast into the fire:
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it is a righteous thing with God, to render vengance to those that disobey him, and to destroy such as haue forsaken the law by euerlasting perdition.
it is a righteous thing with God, to render vengeance to those that disobey him, and to destroy such as have forsaken the law by everlasting perdition.
pn31 vbz dt j n1 p-acp np1, pc-acp vvi n1 p-acp d cst vvi pno31, cc pc-acp vvi d c-acp vhb vvn dt n1 p-acp j n1.
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Behold, the Lord shall come in the great and latter day of iudgement, when none shall escape his iudgement seate, with clouds shall hee come,
Behold, the Lord shall come in the great and latter day of judgement, when none shall escape his judgement seat, with Clouds shall he come,
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and euery eye shall see him, euen they which pierced him thorow, shall also waile before him, being summoned all to appeare most fearefully before his imperiall throne of maiestie:
and every eye shall see him, even they which pierced him thorough, shall also wail before him, being summoned all to appear most fearfully before his imperial throne of majesty:
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then bee fauourable O Lord, bee fauourable.
then be favourable Oh Lord, be favourable.
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Alas, with what eies shal wee miserable sinners behold him, so gloriously sitting in his royall kingdome, with all his mightie and holy.
Alas, with what eyes shall we miserable Sinners behold him, so gloriously sitting in his royal Kingdom, with all his mighty and holy.
np1, p-acp r-crq n2 vmb pns12 j n2 vvb pno31, av av-j vvg p-acp po31 j n1, p-acp d po31 j cc j.
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Angels, and whole number of Saints, sounding with the voice of the Archangell, and trumpet of God, causing the heauens to passe away with a noyse,
Angels, and Whole number of Saints, sounding with the voice of the Archangel, and trumpet of God, causing the heavens to pass away with a noise,
ng1, cc j-jn n1 pp-f n2, vvg p-acp dt n1 pp-f dt np1, cc n1 pp-f np1, vvg dt n2 pc-acp vvi av p-acp dt n1,
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and the elements to melt like waxe, and the earth to burne with the workes thereof? Yea, with what eyes shall wee behold him,
and the elements to melt like wax, and the earth to burn with the works thereof? Yea, with what eyes shall we behold him,
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when wee see the Sunne darkened, the Moone eclipsed, and the stars fall downe from heauen? But alas,
when we see the Sun darkened, the Moon eclipsed, and the Stars fallen down from heaven? But alas,
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when hee taketh the furbished blade into his hand, when hee is readie to throw the fierie thunderboults of his wrath,
when he Takes the furbished blade into his hand, when he is ready to throw the fiery thunderbolts of his wrath,
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when he summoneth before him the worme that neuer dieth, the fire that neuer shall bee quenched, to reuenge vpon the wicked, into what a plight are they then driuen? Then leaue they off, Bee fauourable O Lord, bee fauourable,
when he summoneth before him the worm that never Dieth, the fire that never shall be quenched, to revenge upon the wicked, into what a plighted Are they then driven? Then leave they off, be favourable Oh Lord, be favourable,
c-crq pns31 n1 p-acp pno31 dt n1 cst av-x vvz, dt n1 cst av-x vmb vbi vvn, pc-acp vvi p-acp dt j, p-acp r-crq dt n1 vbr pns32 av vvn? av vvb pns32 a-acp, vbb j uh n1, vbb j,
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and say to the hils, O ye mountaines, come and couer vs. O yee waters come and ouerwhelme vs:
and say to the hills, Oh you Mountains, come and cover us Oh ye waters come and overwhelm us:
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woe, woe, woe, how great is this darknesse? The godly on the other side are bathed in such streames of blisse,
woe, woe, woe, how great is this darkness? The godly on the other side Are bathed in such streams of bliss,
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and aduanced to such happinesse, as neither tongue can vtter, nor heart conceiue.
and advanced to such happiness, as neither tongue can utter, nor heart conceive.
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The second thing wee haue to note in his promises, is his mercy, which exceedeth all his works.
The second thing we have to note in his promises, is his mercy, which exceeds all his works.
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For God though hee haue giuen a curse of the law against sinners, yet seeing Christ for the penitent hath borne the curse, whereby his iustice is not impared, he is content to accept our weaknes as our strength, to recompence our imperfection with reward of greatest perfection,
For God though he have given a curse of the law against Sinners, yet seeing christ for the penitent hath born the curse, whereby his Justice is not impaired, he is content to accept our weakness as our strength, to recompense our imperfection with reward of greatest perfection,
p-acp np1 cs pns31 vhb vvn dt n1 pp-f dt n1 p-acp n2, av vvg np1 p-acp dt j-jn vhz vvn dt n1, c-crq po31 n1 vbz xx vvn, pns31 vbz j pc-acp vvi po12 n1 p-acp po12 n1, pc-acp vvi po12 n1 p-acp n1 pp-f js n1,
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and that which wee can performe but in small part, hee is content to accept as whole,
and that which we can perform but in small part, he is content to accept as Whole,
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nor for any desert of ours, but in satisfaction of his sonne, who payd with the seale of his owne bloud, the ransome for our sinnes, hee hath cancelled the hand-writing that was against vs. Wherefore wee are to pray vnto God, that whensoeuer our sinnes shall come in question before him, that hee would looke vpon Christ Iesus the true looking-glasse, in whom he shall finde vs most pure and innocent,
nor for any desert of ours, but in satisfaction of his son, who paid with the seal of his own blood, the ransom for our Sins, he hath canceled the handwriting that was against us Wherefore we Are to pray unto God, that whensoever our Sins shall come in question before him, that he would look upon christ Iesus the true Looking glass, in whom he shall find us most pure and innocent,
ccx p-acp d n1 pp-f png12, cc-acp p-acp n1 pp-f po31 n1, r-crq vvd p-acp dt n1 pp-f po31 d n1, dt n1 p-acp po12 n2, pns31 vhz vvn dt n1 cst vbds p-acp pno12 c-crq pns12 vbr pc-acp vvi p-acp np1, cst c-crq po12 n2 vmb vvi p-acp n1 p-acp pno31, cst pns31 vmd vvi p-acp np1 np1 dt j n1, p-acp ro-crq pns31 vmb vvi pno12 av-ds j cc j-jn,
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and to shine most clearely in the righteousnesse which hee had giuen vs by faith:
and to shine most clearly in the righteousness which he had given us by faith:
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so that wee appeare not in our owne righteousnesse, but in the righteousnesse of the Lambe, who hauing taken away the sinnes of the worlde,
so that we appear not in our own righteousness, but in the righteousness of the Lamb, who having taken away the Sins of the world,
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and hauing made vs as white as snowe, though wee were as red as crimson, sayth, hee will be mercifull to our iniquities,
and having made us as white as snow, though we were as read as crimson, say, he will be merciful to our iniquities,
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and will remember our sinnes no more.
and will Remember our Sins no more.
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Of him doe all the Prophets beare witnesse, that through his name all that beleeue shall receiue remission of their sinnes.
Of him doe all the prophets bear witness, that through his name all that believe shall receive remission of their Sins.
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Againe, Drinke ye all of this; for this is my bloud which is shed for the remission of sinnes.
Again, Drink you all of this; for this is my blood which is shed for the remission of Sins.
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Christ gaue himselfe for our sinnes, that hee might deliuer vs from the curse of the Law,
christ gave himself for our Sins, that he might deliver us from the curse of the Law,
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euen according to the will of the Father.
even according to the will of the Father.
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Christ bare our sinnes in his owne body on the tree that we being deliuered from sin, might liue in righteousnes, by whose stripes wee are healed,
christ bore our Sins in his own body on the tree that we being Delivered from since, might live in righteousness, by whose stripes we Are healed,
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for we were as sheepe going astray, but are now returned to the shepheard and bishop of our soules.
for we were as sheep going astray, but Are now returned to the shepherd and bishop of our Souls.
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It is no more but beleeue and be saued: beleeue, and receiue remission:
It is no more but believe and be saved: believe, and receive remission:
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beleeue, and lay off thine owne righteousnesse, and inuest thy selfe with the righteousnesse of the vnspotted Lambe.
believe, and lay off thine own righteousness, and invest thy self with the righteousness of the unspotted Lamb.
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Dauid was young, and after was old, yet in all his daies he neuer saw the righteous forsaken.David was young, and After was old, yet in all his days he never saw the righteous forsaken.
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Sometimes he scourgeth his children, but like a louing Father hee layeth no more vpon them then they are able to beare,
Sometime he scourges his children, but like a loving Father he Layeth no more upon them then they Are able to bear,
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for hee afflicteth them for his owne iustice, because they are sinners: for his wisedome, to exercise their faith:
for he afflicts them for his own Justice, Because they Are Sinners: for his Wisdom, to exercise their faith:
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for his mercie, to cause them to repent:
for his mercy, to cause them to Repent:
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but this is the end of all, hee helpeth them in their distresses, hee reuengeth himselfe vpon his enemies,
but this is the end of all, he Helpeth them in their Distresses, he revenges himself upon his enemies,
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and giueth to his people rest and quietnesse.
and gives to his people rest and quietness.
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O that we would therefore prayse the Lord, and forget not all other his singular benefites:
O that we would Therefore praise the Lord, and forget not all other his singular benefits:
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O that wee woulde confesse, that his mercy endureth for euer.
Oh that we would confess, that his mercy Endureth for ever.
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The third thing to note in his promises, is his bountifull kindnesse, in requiring so small a thing, with so great and liberall blessings:
The third thing to note in his promises, is his bountiful kindness, in requiring so small a thing, with so great and liberal blessings:
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and bindeth himselfe by obligation (as it were) that as sure as we performe the one,
and binds himself by obligation (as it were) that as sure as we perform the one,
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so hee will notfaile to accomplish the other.
so he will notfaile to accomplish the other.
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The fourth, is his patience and long suffering, which is not slacknesse, as some men account slacknesse:
The fourth, is his patience and long suffering, which is not slackness, as Some men account slackness:
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but is patience, because willingly hee would haue no man perish, but gladly woulde haue all men to come to repentance.
but is patience, Because willingly he would have no man perish, but gladly would have all men to come to Repentance.
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Hee is content to stay our leasure, till wee seeke and pray vnto him: and neuer smiteth, till there bee no hope of redresse:
He is content to stay our leisure, till we seek and pray unto him: and never smites, till there be no hope of redress:
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The fift, is his loue, in that hee is content to stirre vs vp to holy exercises,
The fift, is his love, in that he is content to stir us up to holy exercises,
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and puritie of life, and to allure vs with faire promises of ayde, and prosperous increase of all his blessings in this world.
and purity of life, and to allure us with fair promises of aid, and prosperous increase of all his blessings in this world.
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The particular examination of these blessings would require a larger discourse, then (fearing tediousnesse) I dare presume to trouble you withall:
The particular examination of these blessings would require a larger discourse, then (fearing tediousness) I Dare presume to trouble you withal:
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wherefore a word of each, and so I end.
Wherefore a word of each, and so I end.
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Touching the first, where it is said, God will awake vp vnto thee, it is a greater benefit then the words import:
Touching the First, where it is said, God will awake up unto thee, it is a greater benefit then the words import:
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for it signifieth, not onely that he will heare thee, but that hee will also doe what thou desirest, and satisfie thy request.
for it signifies, not only that he will hear thee, but that he will also do what thou Desirest, and satisfy thy request.
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As long as the sinner sleepeth, the Lord is sayd to be asleepe:
As long as the sinner Sleepeth, the Lord is said to be asleep:
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but as soone as the sinner awaketh from sinne, God will arise (saith Dauid) and his enemies shall be scattered,
but as soon as the sinner awakes from sin, God will arise (Says David) and his enemies shall be scattered,
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and they that hate him, shall flye before him: as the smoake vanisheth before the wind, and as the waxe melteth before the fire,
and they that hate him, shall fly before him: as the smoke Vanishes before the wind, and as the wax melts before the fire,
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euen so shall the wicked perish at the presence of God, Wherefore as Paul exhorted the Ephesians,
even so shall the wicked perish At the presence of God, Wherefore as Paul exhorted the Ephesians,
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so I exhort you, Awake thou that sleepest, stand vp from the dead, and Christ shall giue thee light:
so I exhort you, Awake thou that Sleepest, stand up from the dead, and christ shall give thee Light:
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awake vnto God, and God will awake vnto thee, and Christ, euen the sonne of God, the bright morning starre, shall giue thee the light of life.
awake unto God, and God will awake unto thee, and christ, even the son of God, the bright morning star, shall give thee the Light of life.
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In the second, hee promiseth aboundance of worldly blessings, in recompence of prayer, for it is sayd, Hee will make the habitation of thy righteousnesse prosperous, that is, the Lord will make peace within thy wals, and prosperitie within thy places:
In the second, he promises abundance of worldly blessings, in recompense of prayer, for it is said, He will make the habitation of thy righteousness prosperous, that is, the Lord will make peace within thy walls, and Prosperity within thy places:
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hee will commaund his blessings to be with thee in thy storehouse, and in all thou settest thy hand vnto:
he will command his blessings to be with thee in thy storehouse, and in all thou settest thy hand unto:
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hee will open vnto thee his good treasures, euen the heauens to giue raine on thy land in due season.
he will open unto thee his good treasures, even the heavens to give rain on thy land in due season.
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Thou shalt lay vp gold, as the dust, and the gold of Ophir as the flint of the ryuer:
Thou shalt lay up gold, as the dust, and the gold of Ophir as the flint of the river:
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thou shalt wash thy pathes with butter, and thy rockes shall powre out riuers of oyle:
thou shalt wash thy paths with butter, and thy Rocks shall pour out Rivers of oil:
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thou shalt call saluation thy wall, and prayse shall be in thy gates Loe, thus shall the man be blessed that feareth God.
thou shalt call salvation thy wall, and praise shall be in thy gates Lo, thus shall the man be blessed that fears God.
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Lastly, for being pure and vpright, hee will make thy latter end greatly increase, and that thou mayest the lesse mistrust his promise, he will doe it,
Lastly, for being pure and upright, he will make thy latter end greatly increase, and that thou Mayest the less mistrust his promise, he will do it,
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though thy beginning be but small.
though thy beginning be but small.
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Heere (brethren) yee see what a sea of matter is offered me, whereunto if I would commit my selfe, I might discourse vnto you, what strange euents (by Gods prouidēce) haue hapned in the worlde, what great Kings and potentates haue been plucked downe from their thrones,
Here (brothers) ye see what a sea of matter is offered me, whereunto if I would commit my self, I might discourse unto you, what strange events (by God's providence) have happened in the world, what great Kings and potentates have been plucked down from their thrones,
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and what contemptible persons in the eye of the world, haue beene aduanced to their roomes.
and what contemptible Persons in the eye of the world, have been advanced to their rooms.
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How Mardocheus a stranger was exalted into Hamans place:
How Mordecai a stranger was exalted into Hamans place:
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how Ioseph and Daniel the one a bond-man in Egypt, the other a captiue in Babylon, were made Princes in those kingdomes,
how Ioseph and daniel the one a bondman in Egypt, the other a captive in Babylon, were made Princes in those kingdoms,
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But because I will not ouermuch transgresse the bondes of modestie, or hold you longer then in this place I haue beene accustomed, onely remember what the Prophet sayth? He raiseth the needie out of the dust,
But Because I will not overmuch transgress the bonds of modesty, or hold you longer then in this place I have been accustomed, only Remember what the Prophet say? He Raiseth the needy out of the dust,
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and lifteth the poore out of the mire, that be might set him with the princes,
and lifts the poor out of the mire, that be might Set him with the Princes,
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euen with the princes of the world. even with the Princes of the world.
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Remember the example of Dauid, whom the Lorde chose and tooke from the Ewes great with yong, that hee might feede his people in Iacob, and his inheritance in Israel. Remember the example of Iob, how the Lord turned the captiuitie of Iob, as the riuers of the south,
remember the Exampl of David, whom the Lord chosen and took from the Ewes great with young, that he might feed his people in Iacob, and his inheritance in Israel. remember the Exampl of Job, how the Lord turned the captivity of Job, as the Rivers of the south,
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how hee blessed the last dayes of Iob more then the first, how hee gaue him sheepe and camels,
how he blessed the last days of Job more then the First, how he gave him sheep and Camels,
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and oxen, and shee asses, in more abundance then he had before, how hee increased him with sons and daughters,
and oxen, and she asses, in more abundance then he had before, how he increased him with Sons and daughters,
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euen to the fourth generation, so that hee died being olde and full of dayes. Remember euen our owne estate, for whome the Lord hath done great things alreadie:
even to the fourth generation, so that he died being old and full of days. remember even our own estate, for whom the Lord hath done great things already:
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as created vs, and redeemed vs, and sanctified vs and not long since deliuered vs from the gaping iawes of those that sought to sucke our bloud.
as created us, and redeemed us, and sanctified us and not long since Delivered us from the gaping Jaws of those that sought to suck our blood.
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Vpon some he hath bestowed humilitie, whereby their mindes are adorned with vertue: honor vpon others, whereby their persons are inuested with maiestie:
Upon Some he hath bestowed humility, whereby their minds Are adorned with virtue: honour upon Others, whereby their Persons Are invested with majesty:
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vpon others comelines, wherby the other two are graced: vpon others Orchards, which they planted not, at least vnto which they gaue no increase:
upon Others comeliness, whereby the other two Are graced: upon Others Orchards, which they planted not, At least unto which they gave no increase:
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vpon others, increase of vertuous children, whereby their posteritie is preserued:
upon Others, increase of virtuous children, whereby their posterity is preserved:
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vpon others, the free passage of his word, which a long time had been obscured by ignorance, the mother of deuotion,
upon Others, the free passage of his word, which a long time had been obscured by ignorance, the mother of devotion,
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as the shauelings call it, but vnder a stepdame of destruction. as we perceiue it:
as the shavelings call it, but under a stepdame of destruction. as we perceive it:
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& though he bestowe but some one or two of his blessings vpon vs, yet how much are wee bound for these blessings, to sing praise,
& though he bestow but Some one or two of his blessings upon us, yet how much Are we bound for these blessings, to sing praise,
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and honour, and glory, vnto him that sitteth vpon the throne, and vnto the Lambe for euer.
and honour, and glory, unto him that Sitteth upon the throne, and unto the Lamb for ever.
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But vpon whom hee hath bestowed all these blessings, O how strictly by good cause are they bound to magnifie the Lord,
But upon whom he hath bestowed all these blessings, Oh how strictly by good cause Are they bound to magnify the Lord,
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and to reioyce in God their Sauiour.
and to rejoice in God their Saviour.
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Examine then your owne consciences I beseech you, whether God hath bestowed all these blessings vpon you, or no:
Examine then your own Consciences I beseech you, whither God hath bestowed all these blessings upon you, or no:
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and if he haue, O what great cause haue you to come before his face with praise, to sing loud vnto him with Psalmes, to worship & to fall downe before him, to giue vnto the Lord the glory of his name, to bring an offering of thanksgiuing,
and if he have, Oh what great cause have you to come before his face with praise, to sing loud unto him with Psalms, to worship & to fallen down before him, to give unto the Lord the glory of his name, to bring an offering of thanksgiving,
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and to enter into his courts with praise.
and to enter into his Courts with praise.
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And yet who knoweth whether the Lord hath greater blessings for you in store? yee may bee sure hee will pull downe the mightie from their seates,
And yet who Knoweth whither the Lord hath greater blessings for you in store? ye may be sure he will pull down the mighty from their seats,
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and exalt the humble and meeke.
and exalt the humble and meek.
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Surely the Lord doth vse vertue as a meane to bring vs to honour, and whosoeuer you shall see endued with the vertues of this Text, I meane, with seeking vnto God, with prayer and puritie of life, yee may bee sure there is a blessing reserued for him of the Lord,
Surely the Lord does use virtue as a mean to bring us to honour, and whosoever you shall see endued with the Virtues of this Text, I mean, with seeking unto God, with prayer and purity of life, ye may be sure there is a blessing reserved for him of the Lord,
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yea, such a blessing, as though his beginning be but small, yet his latter ende shall greatly encrease.
yea, such a blessing, as though his beginning be but small, yet his latter end shall greatly increase.
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God encrease the loue of these things in our hearts, and make vs worthy of Christs blessings, which hee hath plentifully in store for vs:
God increase the love of these things in our hearts, and make us worthy of Christ blessings, which he hath plentifully in store for us:
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that after hee hath heaped temporall blessings vpon vs, hee would giue vs the blessing of all blessings,
that After he hath heaped temporal blessings upon us, he would give us the blessing of all blessings,
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euen the life of the world to come. FINIS.
even the life of the world to come. FINIS.
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Maries Choyce. Luke 10. 38. 39. &c.
Mary's Choice. Luke 10. 38. 39. etc.
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38 Now it came to passe as they went, that hee entered into a certaine towne,
38 Now it Come to pass as they went, that he entered into a certain town,
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and a certaine woman named Martha, receiued him into her house.
and a certain woman nam Martha, received him into her house.
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39 And shee had a sister called Marie, which also sate at Iesus feete, and heard his preaching.
39 And she had a sister called marry, which also sat At Iesus feet, and herd his preaching.
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40 But Martha was cumbred about much seruing, and came to him and sayd, Maister, doest thou not care, that my sister hath left me to serue alone? Bid her therefore that shee helpe me.
40 But Martha was cumbered about much serving, and Come to him and said, Master, dost thou not care, that my sister hath left me to serve alone? Bid her Therefore that she help me.
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41 And Iesus answered, and said vnto her, Martha, Martha, thou carest and art troubled about many things.
41 And Iesus answered, and said unto her, Martha, Martha, thou Carest and art troubled about many things.
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42 But one thing is needefull, Marie hath chosen the good part, which shall not be taken away from her.
42 But one thing is needful, Marry hath chosen the good part, which shall not be taken away from her.
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AS Christ had shewed himselfe louing vnto Lazarus and his sisters, in raysing him from the death of the body,
AS christ had showed himself loving unto Lazarus and his Sisters, in raising him from the death of the body,
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and then from the death of the soule:
and then from the death of the soul:
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so doe they heere shew their thankful minds to Christ again the one by receiuing him into her house,
so do they Here show their thankful minds to christ again the one by receiving him into her house,
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& the other by entertaining him into her heart.
& the other by entertaining him into her heart.
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As hee was God, he was receiued of Mary: as he was man, he was receiued of Martha. They both desired to entertaine our Sauiour,
As he was God, he was received of Marry: as he was man, he was received of Martha. They both desired to entertain our Saviour,
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as Iacob and Esau desired to please their aged Father:
as Iacob and Esau desired to please their aged Father:
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but Mary made choyce of the better part, and was preferred before her sister, as Iacob sped soonest of most daintie venison,
but Marry made choice of the better part, and was preferred before her sister, as Iacob sped soonest of most dainty venison,
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and preuented his brother of the blessing. And although the care of Martha in entertayning of Christ be not to bee misliked,
and prevented his brother of the blessing. And although the care of Martha in entertaining of christ be not to be misliked,
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yet Maries diligence in hearing his doctrine, is of purpose preferred, to teach vs, that it is much better with Mary to study in the word,
yet Mary's diligence in hearing his Doctrine, is of purpose preferred, to teach us, that it is much better with Marry to study in the word,
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and first to seeke the kingdome of God, then with Martha to labour in the world,
and First to seek the Kingdom of God, then with Martha to labour in the world,
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and to neglect that heauenly kingdome.
and to neglect that heavenly Kingdom.
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And yet notwithstanding, such is the corruption of this rustie age, that our greatest care is to prouide for this present life,
And yet notwithstanding, such is the corruption of this rusty age, that our greatest care is to provide for this present life,
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as the Rich man, Luke, 12. inlarged his Barnes wherein to put his store for many yeares:
as the Rich man, Lycia, 12. enlarged his Barns wherein to put his store for many Years:
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but wee neuer or very late remember to prouide for the life to come, like that other Rich man, Luke, 16. that neuer thought of heauen, till he was tormented in the flames of hell.
but we never or very late Remember to provide for the life to come, like that other Rich man, Lycia, 16. that never Thought of heaven, till he was tormented in the flames of hell.
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In the 11. of Iohn, Christ is sayde to loue the whole Familie, and here hee is sayd to come vnto them,
In the 11. of John, christ is said to love the Whole Family, and Here he is said to come unto them,
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For whom hee loueth hee cannot chuse but visite, like the friendes of Iob that came to comfort him in his great aduersitie:
For whom he loves he cannot choose but visit, like the Friends of Job that Come to Comfort him in his great adversity:
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yea, and the greater loue hee beareth vnto any, the oftner hee will resort vnto them, yea, and the greater love he bears unto any, the oftener he will resort unto them,
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yea, hee will come and dwell with them, Iohn 14. 23. Like Iacob, that came downe into Egypt, to his beloued Sonne Ioseph, and dwelt in Goshen. But Christ is yet more kinde then Iacob was,
yea, he will come and dwell with them, John 14. 23. Like Iacob, that Come down into Egypt, to his Beloved Son Ioseph, and dwelled in Goshen. But christ is yet more kind then Iacob was,
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for hee came not till hee was sent for with horses and chariots: but Christ came of his owne accord to this beloued familie.
for he Come not till he was sent for with Horses and chariots: but christ Come of his own accord to this Beloved family.
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Thus doth hee alwayes preuent vs with his blessings:
Thus does he always prevent us with his blessings:
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before hee was desired, hee came into the world, hee called his Apostles before they came to him,
before he was desired, he Come into the world, he called his Apostles before they Come to him,
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and before hee was requested, hee came vnto this noble house. O happie house that entertained such a ghest!
and before he was requested, he Come unto this noble house. O happy house that entertained such a guessed!
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but thrice happie inhabitants to whome such a ghest woulde vouchsafe to come!
but thrice happy inhabitants to whom such a guessed would vouchsafe to come!
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When hee came to the swinish Gadarens, they desired him to depart out of their coastes, preferring their swine aboue their Sauiour:
When he Come to the swinish Gadarenes, they desired him to depart out of their coasts, preferring their Swine above their Saviour:
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but this godly family receiued him into their houses, preferring their God before their golde, and the health of their soules before their worldly wealth.
but this godly family received him into their houses, preferring their God before their gold, and the health of their Souls before their worldly wealth.
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They receiued him into their house who had not a house wherein to put his head.
They received him into their house who had not a house wherein to put his head.
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Wherein their hospitalitie is commended, and shall certainly bee rewarded at the dreadfull day:
Wherein their hospitality is commended, and shall Certainly be rewarded At the dreadful day:
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for with this and such like workes of mercy, the Lord shall answer the sentence of iudgement, which is to bee denounced against the wicked that neuer exercised those workes of mercy.
for with this and such like works of mercy, the Lord shall answer the sentence of judgement, which is to be denounced against the wicked that never exercised those works of mercy.
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Let vs learne by their example to bee harberous, and giuen to hospitality, which is so often commended vnto vs in the Scripture,
Let us Learn by their Exampl to be harberous, and given to hospitality, which is so often commended unto us in the Scripture,
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and shall bee so richly rewarded at the last day. Those godly Fathers, Abraham and Lot, entertained Angels in the habite of strangers:
and shall be so richly rewarded At the last day. Those godly Father's, Abraham and Lot, entertained Angels in the habit of Strangers:
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so wee may daily entertaine Christ Iesus in the habite of a poore man, of a blind man, of a lame man:
so we may daily entertain christ Iesus in the habit of a poor man, of a blind man, of a lame man:
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and whatsoeuer is done vnto any of these that are his members, hee accounteth and accepteth as done vnto himselfe.
and whatsoever is done unto any of these that Are his members, he accounteth and Accepteth as done unto himself.
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Now as the vertue of hospitalitie is commendable in all sorts of men:
Now as the virtue of hospitality is commendable in all sorts of men:
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so is it more especially commended to the Ministers, who are expresly commaunded by the Apostle among other things, to bee giuen to hospitalitie.
so is it more especially commended to the Ministers, who Are expressly commanded by the Apostle among other things, to be given to hospitality.
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Vnto the Leuites in the time of the lawe, the Lord appointed cities of refuge, to signifie that the Ministers house should bee the poore mans harbour, and his store their treasure: Unto the Levites in the time of the law, the Lord appointed cities of refuge, to signify that the Ministers house should be the poor men harbour, and his store their treasure:
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but the true Ministers of our daies haue no cities of refuge for others, for they haue none for themselues:
but the true Ministers of our days have no cities of refuge for Others, for they have none for themselves:
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they haue not wherewith to relieue the wants of others, for they haue not to relieue their owne.
they have not wherewith to relieve the Wants of Others, for they have not to relieve their own.
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When Martha had thus entertained Christ as hee was man, into her house, Marie began to entertaine him as hee was GOD, into her heart, shee sat at his feete to heare his preaching,
When Martha had thus entertained christ as he was man, into her house, Marry began to entertain him as he was GOD, into her heart, she sat At his feet to hear his preaching,
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for no sooner was Christ come into the house, but that he tooke occasion to teach and instruct the family,
for no sooner was christ come into the house, but that he took occasion to teach and instruct the family,
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and in stead of bodily foode, which they bestowed vpon him, to giue vnto them the foode of the soule.
and in stead of bodily food, which they bestowed upon him, to give unto them the food of the soul.
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Thus doth hee alwaies shew himselfe a thankfull ghest, into what house so euer hee entreth, hee leaueth better things behind him then hee findeth, he loues not to be in Zachees debt for his dinner,
Thus does he always show himself a thankful guessed, into what house so ever he entereth, he Leaveth better things behind him then he finds, he loves not to be in Zachees debt for his dinner,
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for in stead there of hee bringeth saluation to his house:
for in stead there of he brings salvation to his house:
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neither doth hee leaue his supper vnpaied for here, for in stead thereof hee bestoweth vpon them an heauenly Sermon.
neither does he leave his supper unpaid for Here, for in stead thereof he bestoweth upon them an heavenly Sermon.
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This should bee the exercise of faithfull Ministers, when they are inuited to great feastes, that as they are called the salt of the earth, which serueth to season the meates, to make them sauourie and preserue them from putrifaction,
This should be the exercise of faithful Ministers, when they Are invited to great feasts, that as they Are called the salt of the earth, which serveth to season the Meats, to make them savoury and preserve them from putrefaction,
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so they should season the table talke with some godly conference, to minister grace vnto the hearers. Ephe. 4. 29. These sisters were godly women, and both earnest fauourers of Iesus Christ and yet in the maner of their deuotion there is such difference, that the worldly affection of the one, may in some sort bee misliked, in respect of the godly exercise and practise of the other:
so they should season the table talk with Some godly conference, to minister grace unto the hearers. Ephes 4. 29. These Sisters were godly women, and both earnest favourers of Iesus christ and yet in the manner of their devotion there is such difference, that the worldly affection of the one, may in Some sort be misliked, in respect of the godly exercise and practice of the other:
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Martha is sore in cumbred with much seruing where a little seruice had bin sufficient,Martha is soar in cumbered with much serving where a little service had been sufficient,
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but Mary is attentiue to heare the word of God which neuer can be heard sufficiently.
but Marry is attentive to hear the word of God which never can be herd sufficiently.
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Marie sitteth to heare the word, as Christ vsed to sit when hee preached the word, to shew that the word is to bee preached and heard with a quiet mind.Marry Sitteth to hear the word, as christ used to fit when he preached the word, to show that the word is to be preached and herd with a quiet mind.
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In a still night euery voyce is heard, and when the body is quiet, the mind most commonly is quiet also.
In a still night every voice is herd, and when the body is quiet, the mind most commonly is quiet also.
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But Martha is troubled with other affaires, & therefore vnfit to heare the word as the ground that is surcharged with stones,
But Martha is troubled with other affairs, & Therefore unfit to hear the word as the ground that is surcharged with stones,
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or ouergrown with weedes and thornes, is vnfit to receiue the seede, or yeeld any fruit to him that tilleth it As often therefore as wee come to heare the word of God, wee must not come with distracted minds, we must not trouble our selues with the cares of this life, which (as our Sauiour said) are thornes of choake the world,
or overgrown with weeds and thorns, is unfit to receive the seed, or yield any fruit to him that Tilleth it As often Therefore as we come to hear the word of God, we must not come with distracted minds, we must not trouble our selves with the Cares of this life, which (as our Saviour said) Are thorns of choke the world,
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and to make it vnfruitfull For Moses was vnfit to walke with God, till he had put off his shooes,
and to make it unfruitful For Moses was unfit to walk with God, till he had put off his shoes,
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and the blind man vnfit to come to Christ, till hee had throwne away his cloake:
and the blind man unfit to come to christ, till he had thrown away his cloak:
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so we must thinke our selues vnfit to heare the word, and vnapt for euery heauenly exercise, till wee haue put of our shooes, that is, our worldly cogitations and affections,
so we must think our selves unfit to hear the word, and unapt for every heavenly exercise, till we have put of our shoes, that is, our worldly cogitations and affections,
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and till we haue cast away our cloake, that is, all lets and impediments which might hinder vs from profiting in our profession.
and till we have cast away our cloak, that is, all lets and impediments which might hinder us from profiting in our profession.
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When our mindes are quiet, wee are fit to deale with heauenly matters: therefore the Doctors conferred sitting in the Temple:
When our minds Are quiet, we Are fit to deal with heavenly matters: Therefore the Doctors conferred sitting in the Temple:
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and God delighteth to deale with vs when wee are most priuate:
and God delights to deal with us when we Are most private:
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hee appeared to Abraham sitting in the doore of his Tent. The holy Ghost came downe vpon the Apostles,
he appeared to Abraham sitting in the door of his Tent. The holy Ghost Come down upon the Apostles,
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and filled all the house where they were sitting. The Eunuch sitting in his chariot, was called and conuerted by Philips preaching.
and filled all the house where they were sitting. The Eunuch sitting in his chariot, was called and converted by Philips preaching.
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Marie sat at Iesus feete, yet sat shee not sleeping, as many sit at the preachers feete,Marry sat At Iesus feet, yet sat she not sleeping, as many fit At the Preachers feet,
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but shee sat at Christ his feete, and heard his word:
but she sat At christ his feet, and herd his word:
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As Paul was brought vp at the feete of Gamaliel, and was perfectly instructed in the lawe of the fathers.
As Paul was brought up At the feet of Gamaliel, and was perfectly instructed in the law of the Father's.
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Her humilitie is commended, in that she sat at Iesus feet, to shew that the word is to bee heard with all humilitie: Her humility is commended, in that she sat At Iesus feet, to show that the word is to be herd with all humility:
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her diligence and earnestnes appeareth, in that shee would not depart to helpe her sister, to signifie that the hearing of the word must bee preferred before all worldly businesse.
her diligence and earnestness appears, in that she would not depart to help her sister, to signify that the hearing of the word must be preferred before all worldly business.
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Her diligence and humilitie serueth to condemne our negligence and contempt of Christ and his word? wee doe not sit at Christ his feete,
Her diligence and humility serveth to condemn our negligence and contempt of christ and his word? we do not fit At christ his feet,
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nay, wee rather set Christ at our feete, when wee are so negligent in hearing of his word.
nay, we rather Set christ At our feet, when we Are so negligent in hearing of his word.
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Wee are as slowe to come to the Church, as the Rauen was to come to the Arke,
we Are as slow to come to the Church, as the Raven was to come to the Ark,
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and as Ioath to spend any time in the seruice of God, as Pharao was Ioath to let the Israelites goe to serue the Lord.
and as Joath to spend any time in the service of God, as Pharaoh was Joath to let the Israelites go to serve the Lord.
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If a commoditie were to bee seene, whereour some profit might arise, how carefull would wee bee to procure it? what paines would we take to get it? Absolon was not more desirous of a kingdome,
If a commodity were to be seen, whereour Some profit might arise, how careful would we be to procure it? what pains would we take to get it? Absalom was not more desirous of a Kingdom,
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then the rich men of our time are desirous of golden gaine.
then the rich men of our time Are desirous of golden gain.
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But if it bee a matter of cost or trouble, if they cannot heare the word preached without some hinderance to their wordly businesse and some extraordinary charge to their purse,
But if it be a matter of cost or trouble, if they cannot hear the word preached without Some hindrance to their wordly business and Some extraordinary charge to their purse,
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then like the Gadarenes, they are content to take their leaue of Christ and his word,
then like the Gadarenes, they Are content to take their leave of christ and his word,
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and had rather lose that heauenly pearle, than they would part from their worldly pelfe.
and had rather loose that heavenly pearl, than they would part from their worldly pelf.
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Thus in Christ we haue the patience of a good pastour and in Marie, the patterne of a good hearer.
Thus in christ we have the patience of a good pastor and in Marry, the pattern of a good hearer.
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Let Ministers learne by his example, to take all occasions to preach the word, to bee instant in season and out of season:
Let Ministers Learn by his Exampl, to take all occasions to preach the word, to be instant in season and out of season:
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and let Christians learne by her example, first to seeke the kingdome of God and his righteousnes,
and let Christians Learn by her Exampl, First to seek the Kingdom of God and his righteousness,
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and then to prouide for the things of this life
and then to provide for the things of this life
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While Marie was carefull for the foode of the soule Martha was curious to prouide foode for the body, her greatest care was to entertaine Christ,
While Marry was careful for the food of the soul Martha was curious to provide food for the body, her greatest care was to entertain christ,
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and to make him good cheere, to testifie her thankfull mind vnto him that had done so great things for them, he had raised her brother Lazarus from death to life,
and to make him good cheer, to testify her thankful mind unto him that had done so great things for them, he had raised her brother Lazarus from death to life,
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therefore he was worthy to be well entertained.
Therefore he was worthy to be well entertained.
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If Elias deserued to be well dealt withall at the hand of his hostesse, whose sonne hee had restored to life:
If Elias deserved to be well dealt withal At the hand of his hostess, whose son he had restored to life:
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or Elisa deserued such entertainement for her sonnes reuiuing, then surely our Sauiour Christ is worthy to bee welcome hither, where hee had raysed Lazarus out of his graue, wherein hee had lyen by the space of foure dayes before.
or Elisa deserved such entertainment for her Sons reviving, then surely our Saviour christ is worthy to be welcome hither, where he had raised Lazarus out of his graven, wherein he had lyen by the Molle of foure days before.
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It was well done therefore of Martha to shewe her thankefull mind vnto Christ, but it was not well done at that time to shew her felfe thankfull in that maner:
It was well done Therefore of Martha to show her thankful mind unto christ, but it was not well done At that time to show her self thankful in that manner:
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it was then time to heare the word, for at that time Christ preached the word, it was no time for her to spend that time in other affaires,
it was then time to hear the word, for At that time christ preached the word, it was no time for her to spend that time in other affairs,
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and to neglect the greatest affaire, the meanes of her owne saluation.
and to neglect the greatest affair, the means of her own salvation.
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It was not vnlawfull for Martha to labour, no more then it was vnlawfull for Peter to sleepe:
It was not unlawful for Martha to labour, no more then it was unlawful for Peter to sleep:
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but when Christ was preaching, it was no time for her to bee so busie, in seruing, no more then it was time for Peter to sleepe,
but when christ was preaching, it was no time for her to be so busy, in serving, no more then it was time for Peter to sleep,
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when Christ willed him so earnestly to watch and pray.
when christ willed him so earnestly to watch and pray.
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When Christ preached out of Simons shippe to the people that stood vpon the shore, it was no time for Peter to play the fisherman.
When christ preached out of Simons ship to the people that stood upon the shore, it was no time for Peter to play the fisherman.
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But when Christ had left speaking, and commaunded him to launch into the deepe, then it was time for Peter to let downe the net.
But when christ had left speaking, and commanded him to launch into the deep, then it was time for Peter to let down the net.
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There is a time wherein wee ought to labour in our vocation, and a time wherein we ought to heare the word,
There is a time wherein we ought to labour in our vocation, and a time wherein we ought to hear the word,
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and as we may not vtterly neglect our lawfull callings to follow sermons, so must we not bestow the Sabboth, which is consecrated to the seruice of God, in following the workes of our vocation.
and as we may not utterly neglect our lawful callings to follow Sermons, so must we not bestow the Sabbath, which is consecrated to the service of God, in following the works of our vocation.
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All things haue their appointed time (sayth the wise man) Ec 3. and euery thing is seemely in his conuenient season,
All things have their appointed time (say the wise man) Ec 3. and every thing is seemly in his convenient season,
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but when things are done preposterously and out of order, there followeth confusion. Although Martha did not heare Christ, yet did shee labour for Christ:
but when things Are done preposterously and out of order, there follows confusion. Although Martha did not hear christ, yet did she labour for christ:
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many in our dayes will neither labour for Christ, nor heare of Christ:
many in our days will neither labour for christ, nor hear of christ:
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but as the Israelites were wearie of their iournie in the wildernesse, and loathed that heauenly Manna, so these men are wearie of euery godly exercise,
but as the Israelites were weary of their journey in the Wilderness, and loathed that heavenly Manna, so these men Are weary of every godly exercise,
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and are soone cloyed with the word of God.
and Are soon cloyed with the word of God.
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The fiue foolish Virgins wasted their oyle to no purpose, and while they went to buy, were excluded the marriage:
The fiue foolish Virgins wasted their oil to no purpose, and while they went to buy, were excluded the marriage:
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and these foolish men spend this time of grace vainely and wantonly, as though after this life there were no time of Iustice and vengeance to bee feared. and these foolish men spend this time of grace vainly and wantonly, as though After this life there were no time of justice and vengeance to be feared.
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The day serueth for their pride or profite, the night is spent in sport and pleasure,
The day serveth for their pride or profit, the night is spent in sport and pleasure,
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and no time is left to heare the Worde. When wee are praying, they are playing:
and no time is left to hear the Word. When we Are praying, they Are playing:
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When wee are preaching, they are eating and drinking, like the old worlde, that eate and dranke, that married wiues,
When we Are preaching, they Are eating and drinking, like the old world, that eat and drank, that married wives,
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and gaue in marriage, while Noah was preparing the Arke for the sauing of his household.
and gave in marriage, while Noah was preparing the Ark for the Saving of his household.
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And as Baals Priests wounded themselues to serue their idole, so these men take dangerous courses,
And as Baal's Priests wounded themselves to serve their idol, so these men take dangerous courses,
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and strangely trouble themselues to serue the deuill.
and strangely trouble themselves to serve the Devil.
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Now Martha findeth her selfe agreiued, and begins to enuie her sisters exercise, as Iosephs brethren enuied him for his dreames:
Now Martha finds her self agreiued, and begins to envy her Sisters exercise, as Joseph's brothers envied him for his dreams:
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and the sonnes of Ishai, that disdained their brother Dauid, for his forwardnes in the combate with Goliah.
and the Sons of Jesse, that disdained their brother David, for his forwardness in the combat with Goliath.
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1416
These two sisters, that in other thinges agreede so well together, in this doe differ so much, that Christ must haue the hearing of the matter, and decide the controuersie:
These two Sisters, that in other things agreed so well together, in this do differ so much, that christ must have the hearing of the matter, and decide the controversy:
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1417
Martha playeth the plaintife, and accuseth her sister.Martha plays the plaintiff, and Accuseth her sister.
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1418
Marie the defendant answereth by her aduocate, and Christ himselfe that tooke vppon him the office of an aduocate, is become the Iudge,Marry the defendant Answers by her advocate, and christ himself that took upon him the office of an advocate, is become the Judge,
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and giueth sentence on Maries side:
and gives sentence on Mary's side:
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Martha complayneth of her sisters slothfulnesse, and seemeth after a sort to blame our Sauiour for winking at it, requiring him to see the matter redressed speedily.Martha Complaineth of her Sisters slothfulness, and seems After a sort to blame our Saviour for winking At it, requiring him to see the matter Redressed speedily.
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But Christ reprooueth Marthaes curiositie, and then excuseth, yea, and commendeth Maries care. In Martha it appeareth how willing wee are to please ourselues in our owne conceits,
But christ Reproveth Martha's curiosity, and then excuseth, yea, and commends Mary's care. In Martha it appears how willing we Are to please ourselves in our own conceits,
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and how ready to conceiue amisse of others doings, yea, sometimes to preferre our owne defects before the perfections of other men.
and how ready to conceive amiss of Others doings, yea, sometime to prefer our own defects before the perfections of other men.
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If Dauid chasten his soule with fasting, it shall bee turned to his reproofe.
If David chasten his soul with fasting, it shall be turned to his reproof.
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If he put on sackcloth, to testifie his contritiō they iest at him, and the drunkards make songs of him.
If he put on Sackcloth, to testify his contrition they jest At him, and the drunkards make songs of him.
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If Iohn Baptist be temperate in his apparell and diet, they will say, he hath a deuill. If John Baptist be temperate in his apparel and diet, they will say, he hath a Devil.
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If Paul answere discreetly for himselfe, hee shall bee charged to bee mad with ouermuch learning, yea,
If Paul answer discreetly for himself, he shall be charged to be mad with overmuch learning, yea,
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if our Sauiour Christ himselfe frequent the company of sinners, to reclaime them from sinne, they will not sticke to call him a friend and companion of Publicans and sinners.
if our Saviour christ himself frequent the company of Sinners, to reclaim them from sin, they will not stick to call him a friend and Companion of Publicans and Sinners.
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Amongst vs, if there bee any that bee more forward in religion then the rest and more diligent to heare the word,
among us, if there be any that be more forward in Religion then the rest and more diligent to hear the word,
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as Mary was, there shall not want some or other to censure them at their pleasure,
as Marry was, there shall not want Some or other to censure them At their pleasure,
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1430
yea, to find fault, and to condemne them for so doing:
yea, to find fault, and to condemn them for so doing:
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yet are not the godly to be discouraged herewith, or to desist from their godly exercises:
yet Are not the godly to be discouraged herewith, or to desist from their godly exercises:
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for as the Lord answered for Mary: when shee held her peace, so the Lord will defend their cause and take their part against their aduersaries.
for as the Lord answered for Marry: when she held her peace, so the Lord will defend their cause and take their part against their Adversaries.
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The Lord cannot abide to heare his seruants ill spoken of, but is alwayes ready to maintayne their right,
The Lord cannot abide to hear his Servants ill spoken of, but is always ready to maintain their right,
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1434
and to answer for them, Hee will not suffer Laban to speake an ill word to his seruant Iacob. And if Aaron and Miriam murmure against Moses, the Lord will punish it with leprosie.
and to answer for them, He will not suffer Laban to speak an ill word to his servant Iacob. And if Aaron and Miriam murmur against Moses, the Lord will Punish it with leprosy.
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What a comfortable thing is this to the godly, that the king of kings will take their parts,
What a comfortable thing is this to the godly, that the King of Kings will take their parts,
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1436
and will not suffer them to sustaine any wrong? Hee is a most sure and trusty friend, that will not abide his friendes to bee back-bited or ill spoken of,
and will not suffer them to sustain any wrong? He is a most sure and trusty friend, that will not abide his Friends to be backbited or ill spoken of,
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but eyther hee will answere in their defence, or he will find some meanes to stop their mouthes,
but either he will answer in their defence, or he will find Some means to stop their mouths,
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1438
and restraine the slandrous tongues of their enemies, as sometime hee stopt Balaams passage, when hee went to curse Gods people,
and restrain the slanderous tongues of their enemies, as sometime he stopped Balaams passage, when he went to curse God's people,
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and caused the dumbe beast to speake, and reproue the madnesse of the prophet, rather then he would haue his people to be cursed.
and caused the dumb beast to speak, and reprove the madness of the Prophet, rather then he would have his people to be cursed.
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The repetition of Marthaes name, argueth the vehemencie and earnestnes of this admonition.
The repetition of Martha's name, argue the vehemency and earnestness of this admonition.
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The Lord is faine to bee very earnest and importunate with vs, before hee can reclaime vs. So when God spake vnto Abraham bee called him twise by name:
The Lord is feign to be very earnest and importunate with us, before he can reclaim us So when God spoke unto Abraham be called him twice by name:
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Christ called Peter thrice by name, Iohn 21, to cause him make his threefolde confession, to make amends for his three-fold deniall.
christ called Peter thrice by name, John 21, to cause him make his threefold Confessi, to make amends for his threefold denial.
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And when the Lord spake vnto Samuel, hee called him 4. seuerall times by name, before hee answered:
And when the Lord spoke unto Samuel, he called him 4. several times by name, before he answered:
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for such is the great mercie of God, that hee is content to admonish vs often of our dutie,
for such is the great mercy of God, that he is content to admonish us often of our duty,
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and such is the dulnesse and peruersnes of our crooked nature, that wee cannot bee gained by the first admonition:
and such is the dulness and perverseness of our crooked nature, that we cannot be gained by the First admonition:
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but the Lord must call vs often and earnestly, before we will hearken vnto him. There are two things in the speech of Christ to be obserued.
but the Lord must call us often and earnestly, before we will harken unto him. There Are two things in the speech of christ to be observed.
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The first is, his modest reprehension of Marthaes immoderate care:
The First is, his modest reprehension of Martha's immoderate care:
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the other is, his friendly defence of Maries choyce. Though Martha was very carefull to entertaine Christ in the best maner,
the other is, his friendly defence of Mary's choice. Though Martha was very careful to entertain christ in the best manner,
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yet if hee perceiue any thing in her worthy reprehension, hee will not sticke to tell her of it:
yet if he perceive any thing in her worthy reprehension, he will not stick to tell her of it:
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hee will not sooth her in her saying, nor smooth her in her owne conceit, for all the trouble and cost that shee bestowes vpon him.
he will not sooth her in her saying, nor smooth her in her own conceit, for all the trouble and cost that she bestows upon him.
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If wee be often inuited to some mans table, and kindly entertained, it would be vnkindly taken if wee should find fault with any disorder:
If we be often invited to Some men table, and kindly entertained, it would be unkindly taken if we should find fault with any disorder:
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but for as much as all Christ his actions are the instructions of Christians, therefore euery Christian,
but for as much as all christ his actions Are the instructions of Christians, Therefore every Christian,
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but especially Preachers, whome it more specially concerneth, must learne by this example how to behaue themselues when they are inuited to great feastes,
but especially Preachers, whom it more specially concerns, must Learn by this Exampl how to behave themselves when they Are invited to great feasts,
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namely speake their conscience freely when they see a fault.
namely speak their conscience freely when they see a fault.
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The best requitall that wee can make for our good cheare, is to giue good counsell and wholesome admonitions to them that inuite vs When Christ dined with the Pharisie, Luke 11. and was misliked for not washing before dinner, he tooke occasion to reproue their hypocrisie, their outward shew of holines, which was the sinne of the Pharises and at another time hee noteth them for pressing to the chiefe places at banquets,
The best requital that we can make for our good cheer, is to give good counsel and wholesome admonitions to them that invite us When christ dined with the Pharisee, Lycia 11. and was misliked for not washing before dinner, he took occasion to reprove their hypocrisy, their outward show of holiness, which was the sin of the Pharisees and At Another time he notes them for pressing to the chief places At banquets,
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and sheweth what modesty is to be obserued in sitting downe to meate, and what ghests should bee bidden to our table.
and shows what modesty is to be observed in sitting down to meat, and what guests should be bidden to our table.
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So should Preachers behaue themselues towards those that inuite them to great feastes, when they see perhaps some fault or disorder, either in the master of the house,
So should Preachers behave themselves towards those that invite them to great feasts, when they see perhaps Some fault or disorder, either in the master of the house,
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or in some other of the ghests, to say vnto them thus, or other wise as the case requireth I will warne you of one thing that will doe you good, that you woulde leaue your vsurie and extortion, your couetousnes and oppression, that you would leaue your swearing and blaspheming the name of God, that you woulde forbeare to prophane the Lords Sabboth, that you would leaue your pride,
or in Some other of the guests, to say unto them thus, or other wise as the case requires I will warn you of one thing that will do you good, that you would leave your Usury and extortion, your covetousness and oppression, that you would leave your swearing and blaspheming the name of God, that you would forbear to profane the lords Sabbath, that you would leave your pride,
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and excesse in your diet and apparell, that you woulde forbeare to speake ill of any behinde their backes,
and excess in your diet and apparel, that you would forbear to speak ill of any behind their backs,
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or to beare any malice or hatred to any of your neighbours.
or to bear any malice or hatred to any of your neighbours.
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These are the faultes which are easie to bee espied almost in euery place and these are the faultes which the faithfull minister of Christ Iesus shoulde not leaue vnreprooued wheresoeuer hee commeth.
These Are the Faults which Are easy to be espied almost in every place and these Are the Faults which the faithful minister of christ Iesus should not leave unreproved wheresoever he comes.
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But as Elias told Ahab of his idolatry, though hee were his king, and Iohn Baptist tolde Herede of his adulterie,
But as Elias told Ahab of his idolatry, though he were his King, and John Baptist told Herede of his adultery,
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though hee did many things for him, and heard him gladly:
though he did many things for him, and herd him gladly:
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so should the preachers reprooue the people for their notorious offences, notwithstanding some fauours and curtesies receiued from them.
so should the Preachers reprove the people for their notorious offences, notwithstanding Some favours and courtesies received from them.
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1465
If Christ had cause to find fault with Martha for her too much diligence in his entertainment, it seemeth hee was not curious in his diet,
If christ had cause to find fault with Martha for her too much diligence in his entertainment, it seems he was not curious in his diet,
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1466
but would haue been content with simple cates, hee was no delicate or daintie ghest, he did not affect or delight in sumptuous banquets,
but would have been content with simple cates, he was no delicate or dainty guessed, he did not affect or delight in sumptuous banquets,
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1467
or costly fare, he rather requireth a religious heart, a constant faith, a willing mind to heare the word, with an earnest care to liue thereafter.
or costly fare, he rather requires a religious heart, a constant faith, a willing mind to hear the word, with an earnest care to live thereafter.
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1468
These are the thinges wherein the Lorde delighteth: these are the iuncates which hee desireth, and which he preferreth before all earthly cheare.
These Are the things wherein the Lord delights: these Are the juncates which he Desires, and which he preferreth before all earthly cheer.
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1469
Thus is Martha reprehended for her curiousitie:
Thus is Martha reprehended for her curiousitie:
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1470
nowe let vs see how Mary is excused and commended for her godly care. One thing is necessary (sayth Christ:) and what is that one thing:
now let us see how Marry is excused and commended for her godly care. One thing is necessary (say christ:) and what is that one thing:
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1471
Euen to heare the word preached, which is the power of God to saluation, to euery one that beleeueth.
Even to hear the word preached, which is the power of God to salvation, to every one that Believeth.
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1472
A man may better want all thinges, then that one needefull thing, and yet wee desire all other thinges,
A man may better want all things, then that one needful thing, and yet we desire all other things,
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1473
and neglect that one thing, which is so needfull. This one thing hath Marie chosen, and therefore hath chosen the better part.
and neglect that one thing, which is so needful. This one thing hath marry chosen, and Therefore hath chosen the better part.
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1474
Marthaes part is good, because it prouideth for this present life: but Maries part is better, because it leadeth to eternall life.Martha's part is good, Because it Provideth for this present life: but Mary's part is better, Because it leads to Eternal life.
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1475
It is good to bee occupied about our calling, to get our liuing:
It is good to be occupied about our calling, to get our living:
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1476
but it is better to be occupied in hearing the word which is able to saue our soules.
but it is better to be occupied in hearing the word which is able to save our Souls.
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1477
As the head and the foote are both needfull in the body, so Mary and Martha are both needefull in a Common-wealth:
As the head and the foot Are both needful in the body, so Marry and Martha Are both needful in a Commonwealth:
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1478
man hath two vocations, the one earthlie, by his labour: the other heauenly, by his prayer.
man hath two vocations, the one earthly, by his labour: the other heavenly, by his prayer.
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1479
There is the actiue life, which consisteth in practising the affaires of this life, wherein man sheweth himselfe to be like himselfe,
There is the active life, which Consisteth in practising the affairs of this life, wherein man shows himself to be like himself,
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1480
and there is the contemplatiue life, which consisteth in the meditation of diuine and heauenly things, wherein man sheweth himselfe to bee like the Angels:
and there is the contemplative life, which Consisteth in the meditation of divine and heavenly things, wherein man shows himself to be like the Angels:
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1481
for they which labour in their temporall vocations, doe liue like men, but they which labour in spirituall matters, liue like Angels.
for they which labour in their temporal vocations, do live like men, but they which labour in spiritual matters, live like Angels.
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1482
When they heare the word, God speaketh vnto them: when they pray, they speake vnto God:
When they hear the word, God speaks unto them: when they pray, they speak unto God:
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1483
so that there is a continuall conference betweene God and them, because they are continually, exercised in hearing and praying.
so that there is a continual conference between God and them, Because they Are continually, exercised in hearing and praying.
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1484
Christ loued Martha for her hospitality, as Isaac loued Esau for his venison.
christ loved Martha for her hospitality, as Isaac loved Esau for his venison.
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1485
So did he loue Mary for her diligence in hearing his word, as Rebecca loued Iacob, for harkening to her voyce.
So did he love Marry for her diligence in hearing his word, as Rebecca loved Iacob, for Harkening to her voice.
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1486
A Nurse which hath her breast full of milke, doth loue the child that sucks it from her:
A Nurse which hath her breast full of milk, does love the child that sucks it from her:
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1487
and Christ which hath his breast full of heauenly milke, is glad when he hath children to sucke the same, Let vs therefore (as the Apostle willeth vs, 1. Pet 2. 12,) laying aside all maliciousnes,
and christ which hath his breast full of heavenly milk, is glad when he hath children to suck the same, Let us Therefore (as the Apostle wills us, 1. Pet 2. 12,) laying aside all maliciousness,
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1488
and all guile, and dissimulation, and enuy, and all euill speaking, as new borne babes, desire the sincere milke of the word, that wee may grow thereby to bee perfect men in Christ Iesus:
and all guile, and dissimulation, and envy, and all evil speaking, as new born babes, desire the sincere milk of the word, that we may grow thereby to be perfect men in christ Iesus:
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let vs breathe after the fountaine of the liuing water, which springeth vp vnto eternall life:
let us breathe After the fountain of the living water, which springs up unto Eternal life:
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1490
and as the faintie Hart desireth the water brooke to quench his thirst:
and as the fainty Heart Desires the water brook to quench his thirst:
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1491
and for as much as many thinges are so troublesome, and one thing is so needefull, let vs seeke that one needfull thing, the end of all things,
and for as much as many things Are so troublesome, and one thing is so needful, let us seek that one needful thing, the end of all things,
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1492
euen to feare God and keepe his commandements, which wee learne by hearing the word of God, wherby faith (without the which it is impossible to please God) is begotten and nourished in the hearts of men.
even to Fear God and keep his Commandments, which we Learn by hearing the word of God, whereby faith (without the which it is impossible to please God) is begotten and nourished in the hearts of men.
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1493
This is that good part which Marie hath chosen, by so much better then her sisters choyce,
This is that good part which Marry hath chosen, by so much better then her Sisters choice,
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1494
because it concerneth a better life, and hath the fruition of this present life. Marie hath a double portion:
Because it concerns a better life, and hath the fruition of this present life. Marry hath a double portion:
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1495
shee heard the word, and eate of the meate which her sister dressed, for godlinesse hath the promise of this life,
she herd the word, and eat of the meat which her sister dressed, for godliness hath the promise of this life,
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1496
and of the life to come.
and of the life to come.
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As for all other things, whether they bee honors, promotions, pleasures, and what not? they serue onely for the maintenance of this present life, which is so short and subiect to mutabilitie:
As for all other things, whither they be honours, promotions, pleasures, and what not? they serve only for the maintenance of this present life, which is so short and Subject to mUTABILITY:
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but the word of GOD is the foode of the soule, the bread of life, that immortall seede which bringeth forth fruit vnto eternall life.
but the word of GOD is the food of the soul, the bred of life, that immortal seed which brings forth fruit unto Eternal life.
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1499
Let the worde of God therefore bee precious vnto vs, because it was so permanent: for heauen and earth must passe, but the worde of God endureth for euer.
Let the word of God Therefore be precious unto us, Because it was so permanent: for heaven and earth must pass, but the word of God Endureth for ever.
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If wee make choyce of any thing beside, it must bee taken from vs, or wee shall bee taken from it: If we make choice of any thing beside, it must be taken from us, or we shall be taken from it:
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1501
but if wee make choyce of this one thing, it shal neuer be taken from vs,
but if we make choice of this one thing, it shall never be taken from us,
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1502
neither in this world nor in the world to come.
neither in this world nor in the world to come.
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The Lord graunt that wee bee not onely hearers, but doers of the word, that it may be truely said of vs,
The Lord grant that we be not only hearers, but doers of the word, that it may be truly said of us,
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1504
as Christ sayde of his Disciples, that heard his preaching, Behold thy brother, my sister, and mother:
as christ said of his Disciples, that herd his preaching, Behold thy brother, my sister, and mother:
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1505
or as hee answered the woman that commended his carnall kindred, Blessed are they that heare the word of God and keepe the same. FINIS.
or as he answered the woman that commended his carnal kindred, Blessed Are they that hear the word of God and keep the same. FINIS.
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1506
THE FIRST SERMON OF Noahs drunkennesse. Gen. 9: 20. 21. Noah also began to bee a husbandman, and planted a vineyard:
THE FIRST SERMON OF Noahs Drunkenness. Gen. 9: 20. 21. Noah also began to be a husbandman, and planted a vineyard:
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And hee dranke of the wine and was drunken, and was vn couered in the middest of his tent.
And he drank of the wine and was drunken, and was un covered in the midst of his tent.
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FIrst, wee are to speake of Noah, then of Cham his wicked sonne & after of Shem and Iapheth his good sonnes:
First, we Are to speak of Noah, then of Cham his wicked son & After of Shem and Japheth his good Sons:
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In Noah first of that which he did well, and then of his sinne, In Cham: first of his sinne, & then of his curse.
In Noah First of that which he did well, and then of his sin, In Cham: First of his sin, & then of his curse.
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1510
In his brethren, first of their reuerence, and then of their blessing.
In his brothers, First of their Reverence, and then of their blessing.
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1511
Now wee will speake of the father, and after of his children Then (saith Moses) that Noah began to bee an husbandman.
Now we will speak of the father, and After of his children Then (Says Moses) that Noah began to be an husbandman.
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1512
This is the first name which is giuen to Noah after the flood, hee is called a husbandman and the first work which is mentioned, was the planting of a vineyard:
This is the First name which is given to Noah After the flood, he is called a husbandman and the First work which is mentioned, was the planting of a vineyard:
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1513
one would thinke when all men were drowned with the flood, and none left a liue to possesse the earth but Noah and his sons, that hee should haue found himselfe something else to doe then to plant vineyards:
one would think when all men were drowned with the flood, and none left a live to possess the earth but Noah and his Sons, that he should have found himself something Else to do then to plant vineyards:
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and that the holy Ghost should haue intituled him King of the world, and not a husbandman of the earth, seeing there bee no such men as Noah was, which hath more in his hand,
and that the holy Ghost should have entitled him King of the world, and not a husbandman of the earth, seeing there be no such men as Noah was, which hath more in his hand,
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1515
then any King hath in the world, or shall haue to the worlds end:
then any King hath in the world, or shall have to the world's end:
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but thereby the holy Ghost would shewe, that God doth not respect Kings for their titles,
but thereby the holy Ghost would show, that God does not respect Kings for their titles,
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1517
nor men for their riches, as we doe, and therefore hee nameth Noah after the worke which hee did, not after the possessions which hee had, an husbandman.
nor men for their riches, as we do, and Therefore he names Noah After the work which he did, not After the possessions which he had, an husbandman.
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It seemeth that there was great diuersitie betweene this age and ours:
It seems that there was great diversity between this age and ours:
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for if wee should see now a King goe to plough, a noble man to driue the teame, a gentleman keep sheep, hee should be scorned for his labour, more then Noah was for his drunkennesse:
for if we should see now a King go to plough, a noble man to driven the term, a gentleman keep sheep, he should be scorned for his labour, more then Noah was for his Drunkenness:
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yet when wee read how this Monarch of the world thought no scorn to play the husbandman, wee consider not his princely calling nor his ancient yeares,
yet when we read how this Monarch of the world Thought no scorn to play the husbandman, we Consider not his princely calling nor his ancient Years,
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nor his large possessions to commend his industrie, or modestie, or lowely mind therein. Which may teach vs humility, though wee learne to disdaine husbandry.
nor his large possessions to commend his industry, or modesty, or lowly mind therein. Which may teach us humility, though we Learn to disdain Husbandry.
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Of whom will we learne to be humble, if kings giue examples, and the sonne of God humbleth himselfe from heauen to earth,
Of whom will we Learn to be humble, if Kings give Examples, and the son of God Humbleth himself from heaven to earth,
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and yet wee contemne the example of the kings of the earth, and the example of the King of heauen?
and yet we contemn the Exampl of the Kings of the earth, and the Exampl of the King of heaven?
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The time was when Adam digged and delued, and Dauid kept sheepe, and all the house of Iacob were called men occupied about cattell:
The time was when Adam dug and delved, and David kept sheep, and all the house of Iacob were called men occupied about cattle:
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1525
but as they for this were abhominable to the Egyptians (as Moses saieth in the same verse) so they which doe like them, are abhorred of their brethren:
but as they for this were abominable to the egyptians (as Moses Saith in the same verse) so they which do like them, Are abhorred of their brothers:
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1526
and they which liue by them, scorne them for their worke, which would bee chastened themselues, because they worke not.
and they which live by them, scorn them for their work, which would be chastened themselves, Because they work not.
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1527
There was no art nor science which was somuch set by in former times, and is now profitable to the Common-wealth, bringing lesie profit vnto her selfe that may so iustly complaine of her fall without cause,
There was no art nor science which was So much Set by in former times, and is now profitable to the Commonwealth, bringing lesie profit unto her self that may so justly complain of her fallen without cause,
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1528
and her despite from them that liue by her, as this painefull science of husbandry:
and her despite from them that live by her, as this painful science of Husbandry:
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1529
that it is maruell that any man will take the paine for the rest, to be contemned for his labour,
that it is marvel that any man will take the pain for the rest, to be contemned for his labour,
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1530
and bee a scorne for the rest, which might hunger and starue, if hee did not labour for them more then they doe for themselues.
and be a scorn for the rest, which might hunger and starve, if he did not labour for them more then they do for themselves.
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1531
No maruaile then though many in the poore countries murmure and complayne, that other cannot liue by them, and they cannot liue themselues:
No marvel then though many in the poor countries murmur and complain, that other cannot live by them, and they cannot live themselves:
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1532
but it is maruell if their complaints doe not grow in time to rebellion, and pull others as low as themselues:
but it is marvel if their complaints do not grow in time to rebellion, and pull Others as low as themselves:
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1533
for why should the greatest paine yeelde the lesse profit? yet this is their case,
for why should the greatest pain yield the less profit? yet this is their case,
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1534
for if you marke, you shall see, that the husbandman doth bare the price of his fruites so soone as the dearth is past,
for if you mark, you shall see, that the husbandman does bore the price of his fruits so soon as the dearth is past,
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1535
though hee raiseth it a little while the dearth lasteth:
though he Raiseth it a little while the dearth lasteth:
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1536
but they which rayse the price of their wares with him, seldome fall againe, but make men pay as d•are when the dearth is past,
but they which raise the price of their wares with him, seldom fallen again, but make men pay as d•are when the dearth is past,
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1537
as if it were a dearth still. Thus a plentifull yeare doth dammage him, and a hard yeare doth vantage them.
as if it were a dearth still. Thus a plentiful year does damage him, and a hard year does vantage them.
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1538
So this painefull man is faine to liue poorely, fare meanely, goe barely, house homelie, rise early, labour dayly, sell cheape,
So this painful man is feign to live poorly, fare meanly, go barely, house homely, rise early, labour daily, fell cheap,
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1539
and buy deare, that I may truely say, that no man deserueth his liuing better, no man fulfilleth the law neerer:
and buy deer, that I may truly say, that no man deserves his living better, no man fulfilleth the law nearer:
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1540
that is, Thou shalt get thy liuing in the sweate of thy browes, then this poore sonne of Adam, which picks his crums out of the earth.
that is, Thou shalt get thy living in the sweat of thy brows, then this poor son of Adam, which picks his crumbs out of the earth.
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1541
Therefore he should not bee mocked for his labour, which hath vexation mough though all men speake well of him:
Therefore he should not be mocked for his labour, which hath vexation mough though all men speak well of him:
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1542
and in my opinion, if any deserue to bee loued for his innocencie, or for his truth,
and in my opinion, if any deserve to be loved for his innocence, or for his truth,
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1543
or his paine, or the good which he brings to the Common-wealth, this Realme is not so much beholding to any sort of men, (but those that feede the soule) as those that feede the bodie, that is, those that labour the earth:
or his pain, or the good which he brings to the Commonwealth, this Realm is not so much beholding to any sort of men, (but those that feed the soul) as those that feed the body, that is, those that labour the earth:
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1544
yet you see how they liue like drudges, as though they were your seruantes to prouide foode for you,
yet you see how they live like drudges, as though they were your Servants to provide food for you,
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1545
and after to bring it to your doores:
and After to bring it to your doors:
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1546
as the beastes serue them, so they serue you, as though you were another kinde of men.
as the beasts serve them, so they serve you, as though you were Another kind of men.
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1547
I cannot thinke vppon their miserie, but my thoughts tell mee, that it is a great part of our vnthankefulnesse, that wee neuer consider what an easie life and liuing God hath giuen vnto vs, in respect of them.
I cannot think upon their misery, but my thoughts tell me, that it is a great part of our unthankfulness, that we never Consider what an easy life and living God hath given unto us, in respect of them.
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1548
If the Apostles rule were kept, they which doe not worke, should not eate:
If the Apostles Rule were kept, they which do not work, should not eat:
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1549
but now they which doe not worke, eate most, and the husbandmen which worke, eate not,
but now they which do not work, eat most, and the husbandmen which work, eat not,
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1550
but are like Bees, which prouide foode for other and pinch themselues. Let vs consider this, for they had not one law and wee another:
but Are like Bees, which provide food for other and pinch themselves. Let us Consider this, for they had not one law and we Another:
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1551
but the same curse which was denounced vpon Adam, was denounced vpon all his children. That euery man shoulde get his liuing in the sweat of his browes.
but the same curse which was denounced upon Adam, was denounced upon all his children. That every man should get his living in the sweat of his brows.
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1552
Although I know there be diuers workes, and diuers gifts, and diuers callings to worke in:
Although I know there be diverse works, and diverse Gifts, and diverse callings to work in:
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1553
yet alwayes prouided, they which doe not worke shoulde not eate, for in the sweat of thy browes, that is, in labour & trauell:
yet always provided, they which do not work should not eat, for in the sweat of thy brows, that is, in labour & travel:
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1554
thou King, and thou Iudge, and thou Prelate, and thou Landlord, and thou Gentleman, shalt get thy liuing,
thou King, and thou Judge, and thou Prelate, and thou Landlord, and thou Gentleman, shalt get thy living,
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1555
as Adam thy father did, or else thou doest auoid the curse, and a greater curse shall follow, that is, they which will not sweat on earth, shall sweat in hell.
as Adam thy father did, or Else thou dost avoid the curse, and a greater curse shall follow, that is, they which will not sweat on earth, shall sweat in hell.
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1556
Adam had food as well as thou, and so had Noah, and more then thou, vnlesse thou hadst all, for they had all, and yet they might not be idle:Adam had food as well as thou, and so had Noah, and more then thou, unless thou Hadst all, for they had all, and yet they might not be idle:
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1557
because their hands were not giuen them for nothing: some worke with their pen, some with their tongues, some with their fingers:
Because their hands were not given them for nothing: Some work with their pen, Some with their tongues, Some with their fingers:
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1558
as nature hath made nothing idle, but that hee which is a Magistrate, should doe the worke of a Magistrate:
as nature hath made nothing idle, but that he which is a Magistrate, should do the work of a Magistrate:
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1559
hee which is a Iudge, should doe the worke of a Iudge: hee which is a Captaine, should doe the worke of a Captaine:
he which is a Judge, should do the work of a Judge: he which is a Captain, should do the work of a Captain:
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1560
he which is a minister, should doe the worke of a minister: as when Noah was called an husbandman, hee did the worke of an husbandman.
he which is a minister, should do the work of a minister: as when Noah was called an husbandman, he did the work of an husbandman.
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1561
This contempt of the country, doth threaten danger to the land, as much as any thing else in our dayes,
This contempt of the country, does threaten danger to the land, as much as any thing Else in our days,
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1562
vnlesse their burthen bee eased, and their estimation qualified in some part to their paines.
unless their burden be eased, and their estimation qualified in Some part to their pains.
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1563
Thinking that you haue not heard of this theame before, seeing the words of my text did lye for it,
Thinking that you have not herd of this theme before, seeing the words of my text did lie for it,
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1564
thus much I haue spoken to put you in mind how easily you liue in respect of them,
thus much I have spoken to put you in mind how Easily you live in respect of them,
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1565
and to rectifie our minds towards our poore brethren, which in deed seeme too base in our eyes,
and to rectify our minds towards our poor brothers, which in deed seem too base in our eyes,
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1566
and are scorned for their labours, as much as wee should be for our idlenesse.
and Are scorned for their labours, as much as we should be for our idleness.
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1567
Then (saith Moses) Noah hegan to bee an husbandman In that itis here said that Noah began, it doth not disprooue that hee gaue not himselfe to husbandrie before,
Then (Says Moses) Noah hegan to be an husbandman In that itis Here said that Noah began, it does not disprove that he gave not himself to Husbandry before,
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1568
but it importeth, that Noah began to set vp husbandry againe after the flood before any other,
but it imports, that Noah began to Set up Husbandry again After the flood before any other,
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1569
so this good man recomforted with the experience of Gods fauour (which had exempted him and his seed out of all the world) and reioycing to see the face of the earth againe after the waters were gone,
so this good man recomforted with the experience of God's favour (which had exempted him and his seed out of all the world) and rejoicing to see the face of the earth again After the waters were gone,
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1570
though an old man, and weaker then he was, yet hee returned to his labour a fresh,
though an old man, and Weaker then he was, yet he returned to his labour a fresh,
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1571
and scorned not to till and plant for all his possessions as though hee were an husbandman:
and scorned not to till and plant for all his possessions as though he were an husbandman:
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1572
such a lowlines is all wayes ioyned with the feare of God, that they that are humbled with religion, doe not thinke themselues too good to doe any good thing.
such a lowliness is all ways joined with the Fear of God, that they that Are humbled with Religion, do not think themselves too good to do any good thing.
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1573
Heere note by the way, that none of Noahs sonnes are said to begin this worke,
Here note by the Way, that none of Noahs Sons Are said to begin this work,
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1574
but Noah himselfe, the olde man, the hoary head and carefull father begins to teach the rest,
but Noah himself, the old man, the hoary head and careful father begins to teach the rest,
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1575
and shewes his sonnes the way how they should prouide for their sonnes, and how all the world after should labour and trauell, till they returne to dust so the olde man whome age dispenceth withall to take his ease, is more willing to prouide for the wants of his children,
and shows his Sons the Way how they should provide for their Sons, and how all the world After should labour and travel, till they return to dust so the old man whom age dispenceth withal to take his ease, is more willing to provide for the Wants of his children,
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1576
then they are which are bound to labour for themselues and their parents too, as the Storke doth feede the dam when shee is olde,
then they Are which Are bound to labour for themselves and their Parents too, as the Stork does feed the dam when she is old,
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1577
because the dam fedde her when shee was young.
Because the dam fed her when she was young.
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1578
What a shame is this to Shem and Iapheth, that is, to vs which are young and strong, that the father should bee called a labourer,
What a shame is this to Shem and Japheth, that is, to us which Are young and strong, that the father should be called a labourer,
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1579
when the sonnes stand by? Now the ground was barren because of the flood, and could not bring foorth fruit of it selfe, because of the curse:
when the Sons stand by? Now the ground was barren Because of the flood, and could not bring forth fruit of it self, Because of the curse:
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1580
therefore it pittied Noah to see the desolation and barrennes, and slime vpon the face of the earth, which hee had seene so glorious and sweete,
Therefore it pitied Noah to see the desolation and Barrenness, and slime upon the face of the earth, which he had seen so glorious and sweet,
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1581
& fertile, with all maner of hearbes and fruits and flowers before.
& fertile, with all manner of herbs and fruits and flowers before.
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1582
Therefore hee setteth himselfe to manure it, which waited for nothing now, but a painfull labourer to till and dresse it, that it might bring forth delights and profits for sinfull man, as it did before.
Therefore he sets himself to manure it, which waited for nothing now, but a painful labourer to till and dress it, that it might bring forth delights and profits for sinful man, as it did before.
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1583
By this wee may learne to vse all meanes for the obtayning of Gods blessings,
By this we may Learn to use all means for the obtaining of God's blessings,
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and not to lose any thing which wee might haue or saue for want of paines:
and not to loose any thing which we might have or save for want of pains:
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1585
for that is sinne, as Salomon noteth in the 24. of the Prouerbs, when hee reproueth the slouthfull husbandman,
for that is sin, as Solomon notes in the 24. of the Proverbs, when he Reproveth the slothful husbandman,
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1586
because his fielde brought forth nettles and thistles, in stead of grapes, not because the ground would not beare grapes,
Because his field brought forth nettles and thistles, in stead of grapes, not Because the ground would not bear grapes,
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1587
but because the slouthfull man would not set them.
but Because the slothful man would not Set them.
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1588
Shall God commaund the earth and all his creatures to increase for vs, and shall not wee further their increase for ourselues? As wee increase and multiply our selues,
Shall God command the earth and all his creatures to increase for us, and shall not we further their increase for ourselves? As we increase and multiply our selves,
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1589
so wee are bound to ioyne hand and helpe, that all creatures may increase and multiply too,
so we Are bound to join hand and help, that all creatures may increase and multiply too,
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1590
or else the fathers should eate the childrens portion, and in time there would bee nothing left for them that come after:
or Else the Father's should eat the Children's portion, and in time there would be nothing left for them that come After:
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1591
this regard Noah seemeth to haue vnto his posteritie, and therefore hee gaue himselfe vnto husbandry, which is commended in him vnto this day,
this regard Noah seems to have unto his posterity, and Therefore he gave himself unto Husbandry, which is commended in him unto this day,
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1592
and shall bee recorded of him so long as this booke is read:
and shall be recorded of him so long as this book is read:
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1593
whereby wee are warned, that hee which liueth onely to himselfe, is not to bee remembred of them which liue after:
whereby we Are warned, that he which lives only to himself, is not to be remembered of them which live After:
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1594
But as Dauid cared how the realme should bee gouerned after his death, as well as hee did during his life:
But as David cared how the realm should be governed After his death, as well as he did during his life:
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1595
so though we die and depart this world, yet wee should leaue that example, or those bookes,
so though we die and depart this world, yet we should leave that Exampl, or those books,
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1596
or those workes, behind vs, which may profit the Church and Common wealth when wee are dead and buried,
or those works, behind us, which may profit the Church and Common wealth when we Are dead and buried,
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1597
as much as wee did when wee liued among them:
as much as we did when we lived among them:
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1598
Euen as Noah planted a vineyard, not for himselfe, but for the ages to come after.
Even as Noah planted a vineyard, not for himself, but for the ages to come After.
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1599
Some doe thinke that Noah planted the first vineyard and drunke the first wine, and that there was no vse of grapes before:
some do think that Noah planted the First vineyard and drunk the First wine, and that there was no use of grapes before:
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1600
which opinion they are led vnto, that they might excuse Noah and mitigate his fault,
which opinion they Are led unto, that they might excuse Noah and mitigate his fault,
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1601
if he did sup too deepe of that cup, the strength and operation whereof was not knowne vnto him, nor vnto any man before.
if he did sup too deep of that cup, the strength and operation whereof was not known unto him, nor unto any man before.
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1602
But it is not like, that the excellent liquor and wholsome iuice of the Grape did lye hid from the world so many hundred yeares,
But it is not like, that the excellent liquour and wholesome juice of the Grape did lie hid from the world so many hundred Years,
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1603
and no doubt but there were vines from the beginning, created with other trees:
and no doubt but there were vines from the beginning, created with other trees:
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1604
for how could Noah plant a vineyard, vnlesse hee had slips of other vines or graps that grew before, seeing hee did not create fruits but plant fruites as wee doe? For this is principally to be noted, that so soone as hee had opportunitie to doe good, hee omitted no time,
for how could Noah plant a vineyard, unless he had slips of other vines or graps that grew before, seeing he did not create fruits but plant fruits as we do? For this is principally to be noted, that so soon as he had opportunity to do good, he omitted no time,
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1605
but presently after the flood was gone, and that the earth began to drie, hee plied it with seedes,
but presently After the flood was gone, and that the earth began to dry, he plied it with seeds,
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1606
and wrought it till hee saw the sruites of his labour By this wee learne, to omit no occasion to doe good but whensoeuer wee may doe good to count it sinne if we doe it not.
and wrought it till he saw the sruites of his labour By this we Learn, to omit no occasion to do good but whensoever we may do good to count it sin if we do it not.
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1607
But if wee be so exercised, then all our works shall prosper like the vineyard of Noah, because the fruit of the vine doth cheare the countenance and glad the heart of man.
But if we be so exercised, then all our works shall prosper like the vineyard of Noah, Because the fruit of the vine does cheer the countenance and glad the heart of man.
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1608
Therefore some haue gathered vpon the planting of this vineyard, a signification of gladnesse and thankfulnesse in Noah for his late deliuerance,
Therefore Some have gathered upon the planting of this vineyard, a signification of gladness and thankfulness in Noah for his late deliverance,
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1609
as the Iewes by their solemne feastes did celebrate the memoriall of some great benefit but I rather iudge, that God would haue vs see in this example, what men did in those dayes,
as the Iewes by their solemn feasts did celebrate the memorial of Some great benefit but I rather judge, that God would have us see in this Exampl, what men did in those days,
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1610
and how wee are degenerare from our parents, that wee may prepare against the fire, as Noah prepared against the water,
and how we Are degenerare from our Parents, that we may prepare against the fire, as Noah prepared against the water,
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1611
This is worthy to bee noted too, that GOD did not so regard his husbandrie,
This is worthy to be noted too, that GOD did not so regard his Husbandry,
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1612
but that hee had an eye to his drunkennesse, and speakes of his faulte as well as his vertue, whereby wee are warned, that though God blesse vs now while wee remember him,
but that he had an eye to his Drunkenness, and speaks of his fault as well as his virtue, whereby we Are warned, that though God bless us now while we Remember him,
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1613
yet hee will chasten vs so soone as wee forget him: though wee bee in a good name now, infamy will rise in an houre:
yet he will chasten us so soon as we forget him: though we be in a good name now, infamy will rise in an hour:
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1614
though wee bee rich at this present, pouertie may come presently though wee bee whole while we bee heere,
though we be rich At this present, poverty may come presently though we be Whole while we be Here,
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1615
yet we may fall sicke before night, euen as Noah is praised in one verse, and dispraised in another:
yet we may fallen sick before night, even as Noah is praised in one verse, and dispraised in Another:
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1616
euen now God commends him for his lowlinesse, and now discommends him for his drunkennesse:
even now God commends him for his lowliness, and now discommends him for his Drunkenness:
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1617
as though hee had forgot all his righteousnes, so soone as hee had sinned, and would call in his praise againe.
as though he had forgotten all his righteousness, so soon as he had sinned, and would call in his praise again.
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1618
This was to shewe, that Noah was not saued from the flood because hee deserued to bee saued,
This was to show, that Noah was not saved from the flood Because he deserved to be saved,
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1619
but because God had a fauour vnto him: for hee which was not drowned with water, was after drowned with Wine.
but Because God had a favour unto him: for he which was not drowned with water, was After drowned with Wine.
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1620
As the Pharises when they had done well, were proude of it, and lost their reward:
As the Pharisees when they had done well, were proud of it, and lost their reward:
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1621
so when Noah had done a good worke, he spotted it with sin, and was dispraised where hee was praised,
so when Noah had done a good work, he spotted it with since, and was dispraised where he was praised,
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1622
as though God had repented him that hee commended him. Hee planted well, but hee drunke not well:
as though God had repented him that he commended him. He planted well, but he drunk not well:
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1623
therefore that which was good, did him no hurt:
Therefore that which was good, did him no hurt:
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1624
then seeing he was trapped with a good worke, whatsoeuer we doe, we may remember how easie it is to sin,
then seeing he was trapped with a good work, whatsoever we do, we may Remember how easy it is to since,
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1625
if we misse in the matter, or in the maner, or time, or place, or the measure, as Noah did.
if we miss in the matter, or in the manner, or time, or place, or the measure, as Noah did.
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1626
Hee which planteth the vineyard, is worthy to taste of the grape:
He which plants the vineyard, is worthy to taste of the grape:
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1627
but if thou haue found hony (saith Salomon) eate not to much, least thou surfet.
but if thou have found honey (Says Solomon) eat not to much, lest thou surfeit.
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1628
So if thou hast found wine, drinke not too much, least thou surfet.
So if thou hast found wine, drink not too much, lest thou surfeit.
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1629
A little wine is better then a great deale, and if thou wilt follow the Apostles counsell, thou must drinke it but for thy stomacks sake,
A little wine is better then a great deal, and if thou wilt follow the Apostles counsel, thou must drink it but for thy stomachs sake,
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1630
least that happen to thee, which thou shalt heare of this noble Patriarch.
lest that happen to thee, which thou shalt hear of this noble Patriarch.
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1631
Though hee were neuer so righteous before God and men, though hee escaped the destruction, which lighted vpon all the world,
Though he were never so righteous before God and men, though he escaped the destruction, which lighted upon all the world,
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1632
though hee had all the foules of the ayre and beasts of the land at his commaund,
though he had all the fowls of the air and beasts of the land At his command,
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1633
though hee passed the pilgrimage of man nine hundred yeares, yet Noah was but a man:
though he passed the pilgrimage of man nine hundred Years, yet Noah was but a man:
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1634
so ancient, so righteous, so mightie, so happie, Noah shewed himselfe but a man, for drinking the wine which himselfe had planted, hee was drunken.
so ancient, so righteous, so mighty, so happy, Noah showed himself but a man, for drinking the wine which himself had planted, he was drunken.
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1635
This was Noahs fault, he was drunken with his owne wine, as Lot was defiled with his owne daughters.
This was Noahs fault, he was drunken with his own wine, as Lot was defiled with his own daughters.
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1636
If Cham his sonne had taken too much, and stript himselfe as his father did, the holy Ghost would scarce haue spoken of it,
If Cham his son had taken too much, and stripped himself as his father did, the holy Ghost would scarce have spoken of it,
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1637
because he was a man of no note, but when the father forgat himselfe, and gaue this offence, marke the maner of the holy Ghost,
Because he was a man of no note, but when the father forgot himself, and gave this offence, mark the manner of the holy Ghost,
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1638
as though hee woulde shew you a wonder: hee displayeth Noahs drunkennesse, as Cham displayed his nakednesse:
as though he would show you a wonder: he displayeth Noahs Drunkenness, as Cham displayed his nakedness:
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1639
as if hee would say, Come and see the strength of man.
as if he would say, Come and see the strength of man.
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1640
Hee which was counted so righteous, hee which beleeued the threatning like Lot when the rest mocked, he to whom all the foules of the ayre and the beasts of the earth flocked in couples as they came to Adam, hee which was reserued to declare the iudgements of God,
He which was counted so righteous, he which believed the threatening like Lot when the rest mocked, he to whom all the fowls of the air and the beasts of the earth flocked in couples as they Come to Adam, he which was reserved to declare the Judgments of God,
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1641
and to begin the world againe:
and to begin the world again:
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1642
Noah the example of sobrietie, the example of moderation, is ouercome with drinke, as if hee had neuer beene the man.Noah the Exampl of sobriety, the Exampl of moderation, is overcome with drink, as if he had never been the man.
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How easie, how quickly the iust, the wise, the prudent, hath lost his sense, his memorie, his reason,
How easy, how quickly the just, the wise, the prudent, hath lost his sense, his memory, his reason,
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1644
as though he had neuer been the man!
as though he had never been the man!
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1645
And how hard is it to auoid sinne, when occasion is at hand, and pleasant opportunitie tempteth to sinne? it is easier for the bird to goe by the net, then to breake the net:
And how hard is it to avoid sin, when occasion is At hand, and pleasant opportunity tempts to sin? it is Easier for the bird to go by the net, then to break the net:
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1646
so it is easier for a man to auoide temptations, then to ouercome temptations: therefore GOD forbad Balaam, not onely to curse the people as Balak would haue him,
so it is Easier for a man to avoid temptations, then to overcome temptations: Therefore GOD forbade balaam, not only to curse the people as Balak would have him,
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1647
but hee forbad him to goe with Balaks seruants, knowing that if he went with them,
but he forbade him to go with Balaks Servants, knowing that if he went with them,
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1648
and saw the pompe of the Court, and heard the King himselfe speake vnto him,
and saw the pomp of the Court, and herd the King himself speak unto him,
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1649
and felt the tickling reward, it would straine his conscience, and make him doubt whether hee should curse or blesse.
and felt the tickling reward, it would strain his conscience, and make him doubt whither he should curse or bless.
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1650
Peter but warming himselfe at Cayphas fire, was ouercome by a silly Damsell to doe that which hee neuer thought,Peter but warming himself At Caiaphas fire, was overcome by a silly Damsel to do that which he never Thought,
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1651
euen to forsweare his Lord God:
even to forswear his Lord God:
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1652
therefore Daniel would not eate of the kings meate, least hee should be tempted to the kings will, shewing vs that there is no way to escape sinne, but to auoid occasion.
Therefore daniel would not eat of the Kings meat, lest he should be tempted to the Kings will, showing us that there is no Way to escape sin, but to avoid occasion.
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1653
Therefore Dauid prayeth, Turne away mine eyes from vanitie: as though his eyes would draw his heart, as the bait tilleth on the hooke.
Therefore David Prayeth, Turn away mine eyes from vanity: as though his eyes would draw his heart, as the bait Tilleth on the hook.
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1654
Noah thought to drinke, hee thought not to bee drunke:Noah Thought to drink, he Thought not to be drunk:
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1655
but as he which commeth to the fielde to sound the trumpet, as slaine as soone as hee which commeth to fight:
but as he which comes to the field to found the trumpet, as slain as soon as he which comes to fight:
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1656
so the same wine distempereth Noah, which hath distempered so many since.
so the same wine distempereth Noah, which hath distempered so many since.
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1657
Where he thought to take his reward, and taste the fruite of his owne hands, God set an euerlasting blot vpon him, which stickes fast till this day,
Where he Thought to take his reward, and taste the fruit of his own hands, God Set an everlasting blot upon him, which sticks fast till this day,
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1658
like a barre in his armes, so long as the name of Noah is spoken of, that wee cannot reade of his vertue,
like a bar in his arms, so long as the name of Noah is spoken of, that we cannot read of his virtue,
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1659
but wee must reade of his sinne:
but we must read of his sin:
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1660
whereby euerie man is warned to receiue the gifts of God reuerently, to vse them soberly,
whereby every man is warned to receive the Gifts of God reverently, to use them soberly,
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1661
and to sanctifie himselfe, before hee reach forth his hand vnto them, that they may comfort and profit vs, with that secret blessing which God hath hid in them:
and to sanctify himself, before he reach forth his hand unto them, that they may Comfort and profit us, with that secret blessing which God hath hid in them:
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1662
or else euerything, the best giftes of God may hurt vs, as the pleasant wine stained and confounded the great Patriarch,
or Else everything, the best Gifts of God may hurt us, as the pleasant wine stained and confounded the great Patriarch,
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1663
when hee delighted too much in it, which hee might haue drunke as Christ did at his last supper,
when he delighted too much in it, which he might have drunk as christ did At his last supper,
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1664
and this disgrace had neuer beene written in his storie:
and this disgrace had never been written in his story:
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1665
but GOD woulde haue a fearefull example like the pillar of salt, to stand before those beastes, whose onely strife is to make tryall, who can quaffe deepest and shewe all their valiantnesse in wine.
but GOD would have a fearful Exampl like the pillar of salt, to stand before those beasts, whose only strife is to make trial, who can quaff Deepest and show all their valiantness in wine.
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1666
Because there is such warning before vs, nowe wee haue the drunkard in schooling, I will spend the time that is left, to shewe you the deformitie of this sinne.
Because there is such warning before us, now we have the drunkard in schooling, I will spend the time that is left, to show you the deformity of this sin.
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1667
If any heare me which haue beene ouertaken with it, let them not maruell why hee cannot loue his enemies, which loueth such an enemie,
If any hear me which have been overtaken with it, let them not marvel why he cannot love his enemies, which loves such an enemy,
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1668
as this, which leadeth till hee reeleth duls him till hee bee a foole, and stealeth away his sense, his witt, his memorie, his health, his credite, his friends:
as this, which leads till he reels duls him till he be a fool, and steals away his sense, his wit, his memory, his health, his credit, his Friends:
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1669
and when shee hath stripped him as bare as Noah, then shee exposeth him like Noah to Cham, and all that see him do mocke him:
and when she hath stripped him as bore as Noah, then she exposeth him like Noah to Cham, and all that see him do mock him:
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1670
it is a wonder almost, that any man would be drunke that hath seene a drunkard before, swelling and puffing,
it is a wonder almost, that any man would be drunk that hath seen a drunkard before, swelling and puffing,
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1671
and foming, and spuing, and groueling like abeast for who would bee like a beast for all the world? Looke vpon the drunkard when his eyes stare, his mouth driuels, his tongue faulters, his face flames, his hands tremble, his feete reele:
and foaming, and spuing, and groveling like abeast for who would be like a beast for all the world? Look upon the drunkard when his eyes stare, his Mouth drivels, his tongue falters, his face flames, his hands tremble, his feet reel:
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1672
how vgly, how monstrous, how loth some doth he seeme to thee? So lothsome dost thou seeme to others when thou art in like taking.
how ugly, how monstrous, how loath Some does he seem to thee? So loathsome dost thou seem to Others when thou art in like taking.
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1673
And how lothsome then dost thou seeme to God? Therefore the first lawe that Adam receiued of God, was abstinence, which if hee had kept, hee had kept all vertues beside,
And how loathsome then dost thou seem to God? Therefore the First law that Adam received of God, was abstinence, which if he had kept, he had kept all Virtues beside,
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1674
but intemperancie lost all, In abstinence the lawe came to Moses, and hee fasted when he receiued it, to shew that they which receiued the word of God, receiue it soberly.
but intemperancy lost all, In abstinence the law Come to Moses, and he fasted when he received it, to show that they which received the word of God, receive it soberly.
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1675
A temperate man seldome sinneth, because the flesh which doth tempt is mortified, least it should tempt but when the handmaide is aboue the mistresse,
A temperate man seldom Sinneth, Because the Flesh which does tempt is mortified, lest it should tempt but when the handmaid is above the mistress,
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1676
and a man hath lost the image of GOD, and scarse retaineth the image of man, all his thoughts,
and a man hath lost the image of GOD, and scarce retaineth the image of man, all his thoughts,
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1677
and speeches, and actions must needs bee sinne, and nothing but sinne, because the band of vertue, sobrietie, is broken, which kept all together:
and Speeches, and actions must needs be sin, and nothing but sin, Because the band of virtue, sobriety, is broken, which kept all together:
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1678
when didst thou want discretion to consider? when didst thou want patience to forgiue: When didst thou want continencie to refraine? When didst thou want heart to pray,
when didst thou want discretion to Consider? when didst thou want patience to forgive: When didst thou want continency to refrain? When didst thou want heart to pray,
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1679
but when sobrietie was fled away, and in temperancie filled her roome? If shame let to sinne, it casteth out shame:
but when sobriety was fled away, and in temperancy filled her room? If shame let to sin, it Cast out shame:
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1680
if feare let to sinne, it casteth out feare:
if Fear let to sin, it Cast out Fear:
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1681
if loue let to sinne, it expulseth loue, if knowledge let to sinne, it expulseth knowledge,
if love let to sin, it expulseth love, if knowledge let to sin, it expulseth knowledge,
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1682
like a couetous Landlord, which would haue all to himselfe and dwell alone.
like a covetous Landlord, which would have all to himself and dwell alone.
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1683
There is no sinne, but hath some shew of vertue, onely the sinne of drunkennesse is like nothing but sinne:
There is no sin, but hath Some show of virtue, only the sin of Drunkenness is like nothing but sin:
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1684
there is no sinne but although it hurt the Soule, it beautifieth the body, or promiseth profit,
there is no sin but although it hurt the Soul, it beautifieth the body, or promises profit,
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1685
or pleasure, or glory, or something to his seruants: onely drunkennesse is so impudent, that it descrieth it selfe:
or pleasure, or glory, or something to his Servants: only Drunkenness is so impudent, that it Describeth it self:
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1686
so vnthankefull that it maketh no recompence:
so unthankful that it makes no recompense:
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1687
so noysome that it consumeth the body, which maketh sinners spare, lest they should appeare to bee sinners.
so noisome that it consumeth the body, which makes Sinners spare, lest they should appear to be Sinners.
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1688
Euery sinne defileth a man, but drunkennesse maketh him like a beast: euery sinne desaceth a man, but drunkennesse taketh away the image of a man:
Every sin Defileth a man, but Drunkenness makes him like a beast: every sin desaceth a man, but Drunkenness Takes away the image of a man:
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1689
euery sinne robbeth a man of some vertue, but drunkennesse stealeth away all vertues at once:
every sin robbeth a man of Some virtue, but Drunkenness steals away all Virtues At once:
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1690
euery sinne deserueth punishment, but drunkennesse vpbraides a man, while the wine is in the stomacke:
every sin deserves punishment, but Drunkenness upbraids a man, while the wine is in the stomach:
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1691
and though hee would dissemble his drunkennesse, yet hee is not able to set a countenance of it,
and though he would dissemble his Drunkenness, yet he is not able to Set a countenance of it,
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1692
but the childe descrieth him, the foole knowes that hee is drunke, because his face betrayeth him,
but the child Describeth him, the fool knows that he is drunk, Because his face betrayeth him,
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1693
like the leprosie which brast out of the forhead: so worthily hath hee lost the opinion of sobrietie, which hath lost it selfe.
like the leprosy which braced out of the forehead: so worthily hath he lost the opinion of sobriety, which hath lost it self.
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1694
His sonne thinkes himselfe more maister now then his father: his seruant makes him a foole:
His son thinks himself more master now then his father: his servant makes him a fool:
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1695
his children leade him like a childe:
his children lead him like a child:
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1696
his wife vseth him like a seruant, and although his drunkennesse leaueth him when hee hath slept,
his wife uses him like a servant, and although his Drunkenness Leaveth him when he hath slept,
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1697
yet no man seekes to him for counsell after, no man regards his word, no man reckons of his iudgement, no man is perswaded by his counsell, no man accounts of his learning, no man hath any glory to accompany with him,
yet no man seeks to him for counsel After, no man regards his word, no man reckons of his judgement, no man is persuaded by his counsel, no man accounts of his learning, no man hath any glory to accompany with him,
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1698
but so soone as drunkennesse hath made him like a beast, euery man abhorreth him like a beast,
but so soon as Drunkenness hath made him like a beast, every man abhorreth him like a beast,
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1699
as they did Nabuchadnezar: the spirit flyeth from him least it should grieue it, his friendes goe away least hee should shame them,
as they did Nebuchadnezzar: the Spirit flies from him lest it should grieve it, his Friends go away lest he should shame them,
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1700
and no vertues dare come neere, least he should defile them.
and no Virtues Dare come near, lest he should defile them.
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1701
How many things flie out when wine goes in? howe is it then that hee which loueth himselfe, can bee so cruell to himselfe, that hee should loue his life,
How many things fly out when wine Goes in? how is it then that he which loves himself, can be so cruel to himself, that he should love his life,
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1702
and shorten his life? that hee should loue his health, and destroy his health? that he should loue his strength,
and shorten his life? that he should love his health, and destroy his health? that he should love his strength,
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1703
and weaken his strength? that he should loue his wealth, and consume his wealth? that he should loue his credit,
and weaken his strength? that he should love his wealth, and consume his wealth? that he should love his credit,
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1704
and cracke his credit? that he should loue his vnderstanding, and ouerturne his vnderstanding? that he should loue his beautie,
and Crac his credit? that he should love his understanding, and overturn his understanding? that he should love his beauty,
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1705
and deforme his beautie? the Poets neede faining no more, that men are transformed into beastes,
and deform his beauty? the Poets need feigning no more, that men Are transformed into beasts,
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1706
for if they were liuing now, they should see men like beasts: some like Lyons, some like wolues, some like Foxes, some like Beares, some like Swine:
for if they were living now, they should see men like beasts: Some like Lyons, Some like wolves, Some like Foxes, Some like Bears, Some like Swine:
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1707
who is the beast when the beastes satisfie nature, and man satisfieth appetite? when the beasts keepe measure and man exceedes measure? when the beasts are found labouring,
who is the beast when the beasts satisfy nature, and man Satisfieth appetite? when the beasts keep measure and man exceeds measure? when the beasts Are found labouring,
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1708
and man found surfeiting, who is the beast? I haue read of a bird which hath the face of a man,
and man found surfeiting, who is the beast? I have read of a bird which hath the face of a man,
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1709
but is so cruell of nature, that sometime for hunger shee will set vpon a man and slay him:
but is so cruel of nature, that sometime for hunger she will Set upon a man and slay him:
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1710
after, when shee comes for thirst vnto the water to drinke, seeing the face in the water like the face of him whome shee deuoured,
After, when she comes for thirst unto the water to drink, seeing the face in the water like the face of him whom she devoured,
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1711
for greife that shee had killed one like her selfe, takes such sorrow, that she neuer eateth nor drinketh after,
for grief that she had killed one like her self, Takes such sorrow, that she never Eateth nor Drinketh After,
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1712
but beates, and frets, & pines her selfe to death.
but beats, and frets, & pines her self to death.
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1713
What wilt thou doe then which hast not slaine one like thy selfe, but thy selfe, thy very selfe with a cup of wine,
What wilt thou do then which hast not slain one like thy self, but thy self, thy very self with a cup of wine,
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1714
and murderest so many vertues and graces in one houre?
and murderest so many Virtues and graces in one hour?
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1715
As Esau sold his land and liuing for a messe of pottage, so the drunkard selleth his sense:
As Esau sold his land and living for a mess of pottage, so the drunkard Selleth his sense:
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1716
and wit, and memorie, and credit for a cup of wine.
and wit, and memory, and credit for a cup of wine.
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1717
Thou hast not murthered thy brother like Caine, but thou hast murthered thy selfe like Iudas: as the Rachabites abstaining from wine,
Thou hast not murdered thy brother like Cain, but thou hast murdered thy self like Iudas: as the Rachabites abstaining from wine,
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1718
as Ionadab bad them, obtained the blessing which God had appointed to the Israelites:
as Ionadab bade them, obtained the blessing which God had appointed to the Israelites:
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1719
so let vs take heede, least they which we account Idolaters, whilest they fast and watch, obtaine the blessing which God hath appointed for vs (get away the blessings) while wee sit downe to eate, and rise to play.
so let us take heed, lest they which we account Idolaters, whilst they fast and watch, obtain the blessing which God hath appointed for us (get away the blessings) while we fit down to eat, and rise to play.
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1720
Therefore, as Christ sayd, remember Lots wife, so I say, remember Let. one houre of drunkennesse did him more hurt,
Therefore, as christ said, Remember Lots wife, so I say, Remember Let. one hour of Drunkenness did him more hurt,
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1721
then all his enemies in Sodom: remember Noah one houre of drunkennes discouered that which was hid sixe hundred yeares. Ten times more might be said against this vice:
then all his enemies in Sodom: Remember Noah one hour of Drunkenness discovered that which was hid sixe hundred Years. Ten times more might be said against this vice:
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1722
but I haue said enough to make you abhorre it, I haue had as much as I would.
but I have said enough to make you abhor it, I have had as much as I would.
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1723
Some goe about to excuse Noah because hee was an old man, and therefore might soone bee taken cupshot:
some go about to excuse Noah Because he was an old man, and Therefore might soon be taken cupshot:
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1724
some because the Wines were hotter in those Countries, then they are with vs, some because of his chaunge of drinkes, which had not woonted himselfe to Wine before:
Some Because the Wines were hotter in those Countries, then they Are with us, Some Because of his change of drinks, which had not wonted himself to Wine before:
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1725
some because as most men delight in that which by great labour they haue brought to passe of themselues.
Some Because as most men delight in that which by great labour they have brought to pass of themselves.
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1726
So no maruell though Noah had a longing to his owne grapes, following herein the example of a curious Cooke which doth sup and sup his broth, to taste whether it bee well seasoned, that hee may mend it if hee can, or mend the next:
So no marvel though Noah had a longing to his own grapes, following herein the Exampl of a curious Cook which does sup and sup his broth, to taste whither it be well seasoned, that he may mend it if he can, or mend the next:
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1727
but as the Flie by often dallying with the candle, at last scorcheth her wings, with the flame,
but as the Fly by often dallying with the candle, At last scorcheth her wings, with the flame,
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1728
so taking, he was taken, and at last was drunke:
so taking, he was taken, and At last was drunk:
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1729
yet this is imputed to him for his fault, that he was drunke, as the punishment which followes dooth witnesse.
yet this is imputed to him for his fault, that he was drunk, as the punishment which follows doth witness.
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1730
Such is the prouidence of God, that his mercie might be glorified in all, hee hath concluded all vnder sinne,
Such is the providence of God, that his mercy might be glorified in all, he hath concluded all under sin,
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1731
and suffered the best to fal, that no man might trust in his owne strength,
and suffered the best to fall, that no man might trust in his own strength,
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1732
and that wee seeing their repentance, may learne to rise againe, howe greiuous soeuer our sinnes bee.
and that we seeing their Repentance, may Learn to rise again, how grievous soever our Sins be.
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1733
If wee haue beene Idolaters, if adulterers, if persecutors, if murmurers, if murtherers, if blasphemers, if drunkards:
If we have been Idolaters, if Adulterers, if persecutors, if murmurers, if murderers, if blasphemers, if drunkards:
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1734
Aaron, and Moses, and Lot, and Abraham, and Dauid, and Salomon, and Peter, and Paul, and Noah, haue bin the like, who raigne now in the kingdome of Christ with his Angels,Aaron, and Moses, and Lot, and Abraham, and David, and Solomon, and Peter, and Paul, and Noah, have been the like, who Reign now in the Kingdom of christ with his Angels,
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1735
and so may wee, if we repent like them. These examples, saith Paul, are not written for our imitation, but for our admonition.
and so may we, if we Repent like them. These Examples, Says Paul, Are not written for our imitation, but for our admonition.
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1736
Thus you haue seene Noah sober, and Noah drunken whereby wee may see that a man may bee drunke with his owne wine, hee may surfet with his owne meates, he may lust with his owne wife, hee may offend with his own gifts his owne honour may make him proud, his owne riches may make him couetous, his owne strength may make him venturous, his owne wit may make him contentious:
Thus you have seen Noah Sobrium, and Noah drunken whereby we may see that a man may be drunk with his own wine, he may surfeit with his own Meats, he may lust with his own wife, he may offend with his own Gifts his own honour may make him proud, his own riches may make him covetous, his own strength may make him venturous, his own wit may make him contentious:
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1737
therefore as the childe pluckes out the sting before hee takes the honey:
Therefore as the child plucks out the sting before he Takes the honey:
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1738
so let euery man, before hee receiues the gifts of God, sit downe, and looke what baytes what snares, what temptations Sathan hath hid in them,
so let every man, before he receives the Gifts of God, fit down, and look what baits what snares, what temptations Sathan hath hid in them,
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1739
and when he hath taken out the sting, then eate the hony, and he shall vse the blessings of Christ, as Christ did himselfe. FINIS.
and when he hath taken out the sting, then eat the honey, and he shall use the blessings of christ, as christ did himself. FINIS.
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