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¶ The Housholder. Prou. 27. 23 &c. Be diligent to know the estate of thy flocke, and take heed to thy heards.
¶ The Householder. Prou. 27. 23 etc. Be diligent to know the estate of thy flock, and take heed to thy heards.
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24 For riches remaine not alway, And is the Crowne from generation to generation?
24 For riches remain not always, And is the Crown from generation to generation?
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25 The Hay discouereth it felfe, & the grasse appeareth, and the hearbs of the Mountaine are to be gathered.
25 The Hay Discovereth it self, & the grass appears, and the herbs of the Mountain Are to be gathered.
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26 The Lambes are for they cloathing, and the male Goats a price of the field.
26 The Lambs Are for they clothing, and the male Goats a price of the field.
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27 And let the milke of thy Goats be sufficient for the food of thy family,
27 And let the milk of thy Goats be sufficient for the food of thy family,
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and for the sustenance of thy Maidens.
and for the sustenance of thy Maidens.
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WHatsoeuer is Life (according to mans weake vnderstanding) must either be vegetatiue or growing, as in Plantes;
Whatsoever is Life (according to men weak understanding) must either be vegetative or growing, as in Plants;
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Sensitiue, ye• without motion, as in the Oyster and such like; Sence and motion, as in all Beastes, Fishes, & Fowles;
Sensitive, ye• without motion, as in the Oyster and such like; Sense and motion, as in all Beasts, Fish, & Fowls;
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and lastly, Reason, as in Aungelles and Men. Now, almighty God hath giuen vnto Man all these: Growth, with the Plantes;
and lastly, Reason, as in Angels and Men. Now, almighty God hath given unto Man all these: Growth, with the Plants;
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Sence and motion with the Beastes; Grauity of substance with al corporeal things; Spirituality & reason with the Aungels:
Sense and motion with the Beasts; Gravity of substance with all corporeal things; Spirituality & reason with the Angels:
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that whereas his diuine Maiesty is the Life and the Fountaine from whence issueth all other life, it may most aptly agree with vs, not onely that we liue,
that whereas his divine Majesty is the Life and the Fountain from whence issueth all other life, it may most aptly agree with us, not only that we live,
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but that we more then liue, and that in him we liue, & moue, and haue our being.
but that we more then live, and that in him we live, & move, and have our being.
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And verily, seeing we participate in the variety and dissimilitude of so many creatures, it is no maruell,
And verily, seeing we participate in the variety and dissimilitude of so many creatures, it is no marvel,
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although the faces, and inclinations of so many men, bee also so various, diuers, and estranged one frō another:
although the faces, and inclinations of so many men, be also so various, diverse, and estranged one from Another:
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for our minds are as many as our persons, and our sences more then our heades,
for our minds Are as many as our Persons, and our Senses more then our Heads,
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and yet in al these, man taking this, of the Fish and Beast, that, of the Tree and Mettall, may be compared vnto the Beast and Money that perrisheth, ô vtinam periret tantum pecunia (saith S. Bernard of Symon Magus) sed pecunia tecum:
and yet in all these, man taking this, of the Fish and Beast, that, of the Tree and Mettle, may be compared unto the Beast and Money that perisheth, o vtinam periret Tantum Pecunia (Says S. Bernard of Symon Magus) sed Pecunia tecum:
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Would God the Money or Beastes might perish alone, but that cannot bee;
Would God the Money or Beasts might perish alone, but that cannot be;
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for we hauing destroyed them, and they hauing infected vs, we perish together with them (like the Philistims and their banquetting house, or Sodom and their fruitful plaine.) But I knowe not whence it commeth, that there liue scarce so many kinds of Wormes, Beasts,
for we having destroyed them, and they having infected us, we perish together with them (like the philistines and their banqueting house, or Sodom and their fruitful plain.) But I know not whence it comes, that there live scarce so many Kinds of Worms, Beasts,
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and Fowles, as there be kinds of men, that dye to God, and perish euerlastingly, for more perish, then liue for euer.
and Fowls, as there be Kinds of men, that die to God, and perish everlastingly, for more perish, then live for ever.
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Many are the persons & faces of men, but not so different one from the other,
Many Are the Persons & faces of men, but not so different one from the other,
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as are the mindes and inclinations of men; which intruth onely make Men;
as Are the minds and inclinations of men; which in only make Men;
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insomuch, considering the defects heerein, it is a rare, difficult, and almost impossible thing, to finde a man:
insomuch, considering the defects herein, it is a rare, difficult, and almost impossible thing, to find a man:
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For in King Dauids time, Psal. 14. there was not one, no not one, and yet for strength thirty and one Worthies, besides Prophets and Priests.
For in King David time, Psalm 14. there was not one, no not one, and yet for strength thirty and one Worthies, beside prophets and Priests.
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But in Salomons time, there was some increase, or rather one increase, or to speake more properly,
But in Solomon's time, there was Some increase, or rather one increase, or to speak more properly,
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an increase of one, Among a thousand men I haue found one;
an increase of one, Among a thousand men I have found one;
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one God in Heauen, one Sun in the Firmament, one Phoenix among Birdes, one perfect man among all. one God in Heaven, one Sun in the Firmament, one Phoenix among Birds, one perfect man among all.
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2 There be foure things whereby a man is declared a perfect man: First, Wisedome, whereby he teacheth himselfe and others.
2 There be foure things whereby a man is declared a perfect man: First, Wisdom, whereby he Teaches himself and Others.
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Secondly, Gouernment, whereby hee ruleth himselfe and others. Thirdly, Frugality and Labour, whereby he prouideth for himself & others.
Secondly, Government, whereby he Ruleth himself and Others. Thirdly, Frugality and Labour, whereby he Provideth for himself & Others.
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Fourthly, Liberality, and Mercie, whereby hee feedeth himselfe and others: All these make a perfect man, and without them, our perfection is imperfection and lamenesse:
Fourthly, Liberality, and Mercy, whereby he feeds himself and Others: All these make a perfect man, and without them, our perfection is imperfection and lameness:
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And all these were in Salomon, a Type of the mirrour of perfection, Iesus Christ.
And all these were in Solomon, a Type of the mirror of perfection, Iesus christ.
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First, he was wiser then all his predecessors, and taught himselfe and others, as appeareth by his writinges:
First, he was Wiser then all his predecessors, and taught himself and Others, as appears by his writings:
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Secondly, he was of excellent gouernmēt, for he was the King of peace, or a peaceable King.
Secondly, he was of excellent government, for he was the King of peace, or a peaceable King.
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Thirdly, his frugality, in laying vp graine, feeding and breeding of Cattle, and building of houses,
Thirdly, his frugality, in laying up grain, feeding and breeding of Cattle, and building of houses,
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for himselfe and other, was great, yea he made gold and Siluer like stones in Ierusalem Fourthly, and lastly, he was libera• and mercifull,
for himself and other, was great, yea he made gold and Silver like stones in Ierusalem Fourthly, and lastly, he was libera• and merciful,
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for hee was the first that obserued, as riches increase so are they increased that eat them for his seruants were many thousands,
for he was the First that observed, as riches increase so Are they increased that eat them for his Servants were many thousands,
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and at one Sacrifice. 2. Chro 8, 9. he offered a thousand Cattle Out of this practise of Salomon, h• deliuereth all these in my Text vnto other,
and At one Sacrifice. 2. Chro 8, 9. he offered a thousand Cattle Out of this practice of Solomon, h• Delivereth all these in my Text unto other,
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first expressed in his own person.
First expressed in his own person.
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First, his Wisedome, whil• he aduiseth, Be diligent to know th• state of thy flocke, &c. Secondly, h•• Gouernment,
First, his Wisdom, whil• he adviseth, Be diligent to know th• state of thy flock, etc. Secondly, h•• Government,
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while he saith, Th• riches indure not alway, nor th• Crowne from generation to gener•tion; intimating hee had tasted 〈 ◊ 〉 Crowne and riches.
while he Says, Th• riches endure not always, nor th• Crown from generation to gener•tion; intimating he had tasted 〈 ◊ 〉 Crown and riches.
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Thirdly, h•• Frugality and Labour, The hay di•couereth it selfe, and the grasse appeareth, and the hearbes of the mountaines are to be gathered:
Thirdly, h•• Frugality and Labour, The hay di•couereth it self, and the grass appears, and the herbs of the Mountains Are to be gathered:
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Namely, for the vse and fodder of men and Beasts:
Namely, for the use and fodder of men and Beasts:
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and because money & garments are also the beauty and spirit of a family, especially if they bee well gotten;
and Because money & garments Are also the beauty and Spirit of a family, especially if they be well got;
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hee teacheth how to obtaine them, while he saith, The Lambes are for thy cloathing,
he Teaches how to obtain them, while he Says, The Lambs Are for thy clothing,
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and the Goats a price of the fielde, (Viz.) to get by sale and exchange of them, Money, for other commodities.and the Goats a price of the field, (Viz.) to get by sale and exchange of them, Money, for other commodities.
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Lastly, his liberality and mercy, in house-keeping, and let the milke of thy Goats be sufficient for the foode of thy family,
Lastly, his liberality and mercy, in housekeeping, and let the milk of thy Goats be sufficient for the food of thy family,
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and the sustenance of thy Maides. and the sustenance of thy Maids.
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The first thing is Wisedome, obserued in Salomon by Collection, because out of the fulnesse of his Wisedome, he giueth Counsell for other:
The First thing is Wisdom, observed in Solomon by Collection, Because out of the fullness of his Wisdom, he gives Counsel for other:
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a note, which I heere note, not out of one word onely of my Text,
a note, which I Here note, not out of one word only of my Text,
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but out of all of them togither, and I trust not out of order, or curiosity of nicety,
but out of all of them together, and I trust not out of order, or curiosity of nicety,
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but naturally, as the scope of my Text giueth me occasion, considering my Preface ▪ and therefore I will speake of it at this time in my visitation of this place,
but naturally, as the scope of my Text gives me occasion, considering my Preface ▪ and Therefore I will speak of it At this time in my Visitation of this place,
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after many yeares absence, that although you neede it not in regarde of your continued instruction,
After many Years absence, that although you need it not in regard of your continued instruction,
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yet I will endeauour (that I may be remembred when I am gone) to helpe forwarde your Faith and Wisedome both together, wherein the boundes that I will walk, shall be Truth; my matter, Plainnesse; and my Method, Brevity.
yet I will endeavour (that I may be remembered when I am gone) to help forward your Faith and Wisdom both together, wherein the bounds that I will walk, shall be Truth; my matter, Plainness; and my Method, Brevity.
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3 Salomon is therefore wise, because he teacheth and giueth Counsel of all thinges, from the Court and Crowne, to the Cart;
3 Solomon is Therefore wise, Because he Teaches and gives Counsel of all things, from the Court and Crown, to the Cart;
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from the Maister to the Seruant, from the Cofer full of Golde, to the Barne full of Hay;
from the Master to the Servant, from the Coffer full of Gold, to the Bairn full of Hay;
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from the Family full of Men and Maid-seruantes, to the Field and Commons, stored with Cattle and Flockes:
from the Family full of Men and Maidservants, to the Field and Commons, stored with Cattle and Flocks:
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him and his Wisedome, let vs not onely admire, but imitate:
him and his Wisdom, let us not only admire, but imitate:
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for they do not onely win the Game, which strike the white marke, but also they that shoot neere the pin:
for they do not only win the Game, which strike the white mark, but also they that shoot near the pin:
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and wee also shall win by endeauour (although we misse and faile to hit aright) if we striue to draw nere in assurance of Faith.
and we also shall win by endeavour (although we miss and fail to hit aright) if we strive to draw never in assurance of Faith.
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Bee wise therefore that you may be men (Christ saith) As Serpents, I say as Salomon, to teach your selues and other, be wise Therefore that you may be men (christ Says) As Serpents, I say as Solomon, to teach your selves and other,
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for Serpents are wise in daunger, vnto which our Sauiour alludeth, That we should be wise in & against persecutiō,
for Serpents Are wise in danger, unto which our Saviour alludeth, That we should be wise in & against persecution,
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but the stormes of tirany are past, & the bands of danger to our profession are broken, The snare is broken, and wee are deliuered.
but the storms of tyranny Are passed, & the bans of danger to our profession Are broken, The snare is broken, and we Are Delivered.
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Bee therefore wise as Salomon, in the Port, in the Harbor, in your peace, in your prosperity.
be Therefore wise as Solomon, in the Port, in the Harbour, in your peace, in your Prosperity.
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Euery man taketh himselfe to be wise, and therefore euery man (as a Physitian) giueth Counsell to other when he is well,
Every man Takes himself to be wise, and Therefore every man (as a physician) gives Counsel to other when he is well,
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and is not able to heale or aduise himselfe in euill. The highest piece and part of Wisedome is, to Counsell our selues, not others.
and is not able to heal or advise himself in evil. The highest piece and part of Wisdom is, to Counsel our selves, not Others.
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Salomon neuer failed in teaching others, for that is easie, but in teaching himselfe, and distinguishing Vice and Vertue assunder,Solomon never failed in teaching Others, for that is easy, but in teaching himself, and distinguishing Vice and Virtue asunder,
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when it came to practise, there hee failed.
when it Come to practise, there he failed.
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Salomon hath many disciples in his defection, not in his perfection, for they are prouided for all but themselues.Solomon hath many Disciples in his defection, not in his perfection, for they Are provided for all but themselves.
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He therefore that will bee wise, and giue Counsell to other, whether to King and Superiour,
He Therefore that will be wise, and give Counsel to other, whither to King and Superior,
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or to Seruant and Inferiour, let him first informe himselfe, for the wise man is a worthy and excellent Maister,
or to Servant and Inferior, let him First inform himself, for the wise man is a worthy and excellent Master,
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also a dexterious, and industrious Scholler:
also a dexterious, and Industria Scholar:
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How can he teach other that teacheth not himselfe? And there is no greater foole in the world,
How can he teach other that Teaches not himself? And there is no greater fool in the world,
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then he which is not prouided for his last day, for his farewell to the world, and last estate.
then he which is not provided for his last day, for his farewell to the world, and last estate.
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His soule is his chiefest care, his greatest price, his honourable charge, and his endlesse hope;
His soul is his chiefest care, his greatest price, his honourable charge, and his endless hope;
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he which is wise for his soule, cannot bee a foole in other things, although hee knowe them not,
he which is wise for his soul, cannot be a fool in other things, although he know them not,
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for they belong not vnto him as the essential Office of his life, but accidentally, and at pleasure, to know or not to know them.
for they belong not unto him as the essential Office of his life, but accidentally, and At pleasure, to know or not to know them.
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For this cause, or for the souls sake, the wiseman inricheth his mind, by all that euer hee heareth, seeth,
For this cause, or for the Souls sake, the Wiseman enricheth his mind, by all that ever he hears, sees,
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or that commeth vnder sence or fansie, by obseruing things present, by recording and calling to minde things past and absent, by foreseeing the ends and euents of thinges to come;
or that comes under sense or fancy, by observing things present, by recording and calling to mind things past and absent, by Foreseeing the ends and events of things to come;
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whereby diligence maketh him like a Prophet for another life, for another world.
whereby diligence makes him like a Prophet for Another life, for Another world.
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Wisedome maketh him giue precepts of life, by comparing things passed, with things present, & iudgement so preuenteth future dangers, that hee is neuer at a losse,
Wisdom makes him give Precepts of life, by comparing things passed, with things present, & judgement so preventeth future dangers, that he is never At a loss,
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euen for the things he misseth, but he is still the wiser by defaults and defectes,
even for the things he misses, but he is still the Wiser by defaults and defects,
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and like a wise and artificiall Arithmetician, by a false number findeth a true, and by a wrong way discouereth the right.
and like a wise and artificial Arithmetician, by a false number finds a true, and by a wrong Way Discovereth the right.
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His eyes are like man and wife, or like Dauids hoast, some went to fight against the enemie,
His eyes Are like man and wife, or like David host, Some went to fight against the enemy,
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and some stayed to keepe the stuffe and carriage:
and Some stayed to keep the stuff and carriage:
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no more doe they wander, both from home together, one still keepeth house, as one Pigeon still sitteth on the Egs. So the food wherewithall it is sped abroad, is not decrely bought by the death and daunger of the yong ones at home.
no more do they wander, both from home together, one still Keepeth house, as one Pigeon still Sitteth on the Eggs So the food wherewithal it is sped abroad, is not decrely bought by the death and danger of the young ones At home.
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If hee buy wit, hee maketh much of it;
If he buy wit, he makes much of it;
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to keepe it, to value it, to occupy it, that hee may haue the Treasure of knowledge, his Counsels the infallible Oracles of certainty,
to keep it, to valve it, to occupy it, that he may have the Treasure of knowledge, his Counsels the infallible Oracles of certainty,
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though no medler, yet seeing into euery mans businesse, and yet best experienced in his owne.
though no meddler, yet seeing into every men business, and yet best experienced in his own.
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For he knoweth, He that is wise shall shine as the brightnesse of the Firmament, and he that turneth many vnto righteousnesse, as the Stars for euermore. Heere is wisedome;
For he Knoweth, He that is wise shall shine as the brightness of the Firmament, and he that turns many unto righteousness, as the Stars for evermore. Here is Wisdom;
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namely, to shine, and heere is the fruite of Wisedome, to conuert others, and I may say of such a man,
namely, to shine, and Here is the fruit of Wisdom, to convert Others, and I may say of such a man,
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as it is in the Psalme, Who is wise that hee may obserue these things, for he shall vnderstand the louing kindnesse of the Lord.
as it is in the Psalm, Who is wise that he may observe these things, for he shall understand the loving kindness of the Lord.
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O happy man, which is such an obseruer! more happy, then by obseruing times of sowing, and season of reaping;
Oh happy man, which is such an observer! more happy, then by observing times of sowing, and season of reaping;
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yea, then Rules of policie, Precepts of Art, course of the skies, Lord or Lady, Maister or Mistris:
yea, then Rules of policy, Precepts of Art, course of the skies, Lord or Lady, Master or Mistress:
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yet most happy, because hee shall see, heare, and knowe, the louing kindnesse of the Lord.
yet most happy, Because he shall see, hear, and know, the loving kindness of the Lord.
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Heere is the end of Wisedome, to inioy his louing kindnesse, to know his wil, to haue his Wages, to worke in his Vineyard, to receiue his penny, to keepe his Sheepe, to inioy his Rachell, to heare his word, to possesse his promises, to liue in his feare,
Here is the end of Wisdom, to enjoy his loving kindness, to know his will, to have his Wages, to work in his Vineyard, to receive his penny, to keep his Sheep, to enjoy his Rachel, to hear his word, to possess his promises, to live in his Fear,
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& to die in his fauour.
& to die in his favour.
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4. Now, for the attaining of this Wisedome, to counsell and teach our selues and others, wee must (as the Husbandman) carrie our seede abroade, out of the Barne into the field,
4. Now, for the attaining of this Wisdom, to counsel and teach our selves and Others, we must (as the Husbandman) carry our seed abroad, out of the Bairn into the field,
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and as he for his increase, doeth (as it were) craue helpe of the Earth, of the Oxe, of the Plough, of the Sunne, of the Raine;
and as he for his increase, doth (as it were) crave help of the Earth, of the Ox, of the Plough, of the Sun, of the Rain;
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yea, of the Marle and compasse, thinges straunge to the seede:
yea, of the Marl and compass, things strange to the seed:
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so must wee seeke this wisedome abroad out of our selues, in holy & diuine books, as in a fielde;
so must we seek this Wisdom abroad out of our selves, in holy & divine books, as in a field;
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crauing helpe of the laborious & diligent Pastor, of the assiduous and daily reading, and Prayer;
craving help of the laborious & diligent Pastor, of the assiduous and daily reading, and Prayer;
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of the powerfull illumination of the Holy-ghost, and of the hopeful euent, successe, and perpetuity of our diligence.
of the powerful illumination of the Holy ghost, and of the hopeful event, success, and perpetuity of our diligence.
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For our way to heauen is by compasse, as the Israelites came into Canaan out of Egipt, and the Lord doth exercise vs by windings and turnings,
For our Way to heaven is by compass, as the Israelites Come into Canaan out of Egypt, and the Lord does exercise us by windings and turnings,
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and going out of the nighest way, to humble vs;
and going out of the nighest Way, to humble us;
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for he could bring vs a nearer way to heauen, to teach vs to value & prize our calling at a higher estimate and rate:
for he could bring us a nearer Way to heaven, to teach us to valve & prize our calling At a higher estimate and rate:
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for if the heathen coulde obserue, that earthly knowledge was solde for sweat, much more woorth is Heauenly wisedome,
for if the heathen could observe, that earthly knowledge was sold for sweat, much more worth is Heavenly Wisdom,
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euen water and bloud, which our Sauiour indured for our sakes, before we could bee conuerted.
even water and blood, which our Saviour endured for our sakes, before we could be converted.
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Turne therefore your eyes to all things, to gather this wisedom, not onely to Heauen, but to Earth, to Men, to Beasts, to hel, to seas, to all.
Turn Therefore your eyes to all things, to gather this Wisdom, not only to Heaven, but to Earth, to Men, to Beasts, to hell, to Seas, to all.
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For a Heauenly knowledge of earthly thinges, will helpe to Heauen, and an earthly knowledge of heauenly things, will send to hell.
For a Heavenly knowledge of earthly things, will help to Heaven, and an earthly knowledge of heavenly things, will send to hell.
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He that will first see the Sun when it ariseth, must not (like common fooles) set his face to the East, expecting her body,
He that will First see the Sun when it arises, must not (like Common Fools) Set his face to the East, expecting her body,
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but contrary, let him sasten or rowle his eies Westward, vpon the toppes of hils and Trees, where hee shall see her shining, before her selfe;
but contrary, let him sasten or roll his eyes Westward, upon the tops of hills and Trees, where he shall see her shining, before her self;
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and that is as much light, comfort, and assurance, as if he sawe her selfe;
and that is as much Light, Comfort, and assurance, as if he saw her self;
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euen so, if wee turne our eyes from the inscrutable, and vnsearchable Maiesty of the eternall Trinity,
even so, if we turn our eyes from the inscrutable, and unsearchable Majesty of the Eternal Trinity,
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& look vppon the radiant beames thereof, shining vppon the creatures, wee shal sooner see, both the beginning and ending of our wisedome,
& look upon the radiant beams thereof, shining upon the creatures, we shall sooner see, both the beginning and ending of our Wisdom,
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then by dazling our weake sight and iudgement, against the impenetrable body of his infinite goodnesse, which yet in due time we shall behold,
then by dazzling our weak sighed and judgement, against the impenetrable body of his infinite Goodness, which yet in due time we shall behold,
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if in the meane season we remaine contented and studious, in his word, workes, and creatures.
if in the mean season we remain contented and studious, in his word, works, and creatures.
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Saint Basil to stirre vp the Christians of his time, vnto an earnest and laborious searching after this Diuine Wisedome, by familiar comparisons sheweth, that euen in nature it shineth,
Saint Basil to stir up the Christians of his time, unto an earnest and laborious searching After this Divine Wisdom, by familiar comparisons shows, that even in nature it shines,
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and in the works or writings of men, we must also look for the same.
and in the works or writings of men, we must also look for the same.
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For (saith he) euen as Dyers in their tincture of Purple, first set a Glosse by some flowers,
For (Says he) even as Dyers in their tincture of Purple, First Set a Gloss by Some flowers,
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or other Artificiall inuention vpon their wooll, and then after it hath bin well dipped,
or other Artificial invention upon their wool, and then After it hath been well dipped,
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and as it were stained and altred by that first colour, (which yet is not the same wherewithall,
and as it were stained and altered by that First colour, (which yet is not the same wherewithal,
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and whereinto it is to bee changed) then they cast into it the Purple or Scarlet, which doeth worke the more easily and effectually vpon the substance to be changed and died;
and whereinto it is to be changed) then they cast into it the Purple or Scarlet, which doth work the more Easily and effectually upon the substance to be changed and died;
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euen so, they which will seeke and find this perfect purple and Scarlet of diuine wisedom, must first seeke it in the tincture of Nature, of humane Inuentions,
even so, they which will seek and find this perfect purple and Scarlet of divine Wisdom, must First seek it in the tincture of Nature, of humane Inventions,
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& Principles of reason, that thereby the Diuine Oracles, may more easily bring them to a perfect conformity with Iesus Christ, their Heauenly Wisedome.
& Principles of reason, that thereby the Divine Oracles, may more Easily bring them to a perfect conformity with Iesus christ, their Heavenly Wisdom.
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And whereas it might bee obiected, that it is supersluous to seeke for these things, which wee must forsake,
And whereas it might be objected, that it is superfluous to seek for these things, which we must forsake,
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because they cannot continue, when the better is come, euen as Iohn Baptist giueth place to Christ,
Because they cannot continue, when the better is come, even as John Baptist gives place to christ,
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and the shadowes of the Law, to the substance of the Gospell:
and the shadows of the Law, to the substance of the Gospel:
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The said Father answereth it by another comparison, that although the fruit be the end of the Tree, without which it were good for nothing but burning,
The said Father Answers it by Another comparison, that although the fruit be the end of the Tree, without which it were good for nothing but burning,
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yet Est aliqua gloria frondium, there is some glory and comely vse of the very leaues, which shew the life of the Tree,
yet Est Any gloria frondium, there is Some glory and comely use of the very leaves, which show the life of the Tree,
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before the fruite buddeth, and also couereth the fruit in the tendernesse thereof, against the violence of storme & tempest:
before the fruit buddeth, and also Covereth the fruit in the tenderness thereof, against the violence of storm & tempest:
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euen so, humaine Learning, although it (faile like the leaues that fall) hath glory and comelinesse in it,
even so, human Learning, although it (fail like the leaves that fallen) hath glory and comeliness in it,
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and giueth much helpe, Honour and Grace to this Deuine wisedome.
and gives much help, Honour and Grace to this Divine Wisdom.
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5 Where first of all, I cannot but taxe and reprooue them, who hauing wit, youth, time, health,
5 Where First of all, I cannot but Tax and reprove them, who having wit, youth, time, health,
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& other helpes, for their better and more easie accomplishment of this excellent quality (if I may so terme it) of Wisedome,
& other helps, for their better and more easy accomplishment of this excellent quality (if I may so term it) of Wisdom,
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yet sit downe and spend out their miserable dayes in vaine pleasures, which cost them more deare,
yet fit down and spend out their miserable days in vain pleasures, which cost them more deer,
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and most of all in the end.
and most of all in the end.
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I reade of a certaine Abbot, who busying himselfe in building, and other worldly occupations, was reprooued by his foole in this manner:
I read of a certain Abbot, who busying himself in building, and other worldly occupations, was reproved by his fool in this manner:
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ô stulte quid facis, quid te in huiusmodi negotijs, &c. O foole (said he) what doost thou? Why art thou so troubled with these laborious affaires? Sit still foole, sit still, with thy good cheere in thy Parlour,o Stulte quid facis, quid te in huiusmodi negotijs, etc. Oh fool (said he) what dost thou? Why art thou so troubled with these laborious affairs? Fit still fool, fit still, with thy good cheer in thy Parlour,
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and thy Whoore in thy Bed-chamber, and Sie seruias Deo quiete, and so serue God in quietnesse.
and thy Whore in thy Bedchamber, and Sie seruias God quiet, and so serve God in quietness.
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This foole, hath the most part of voluptuous persons to follow his Counsell;
This fool, hath the most part of voluptuous Persons to follow his Counsel;
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for besides their bellies and their lusts, they haue no study, care, or trauaile (and that which is worst of all) they liue in an outward seruice of God, without remorse of conscience for their vanity,
for beside their bellies and their Lustiest, they have no study, care, or travail (and that which is worst of all) they live in an outward service of God, without remorse of conscience for their vanity,
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and thinke they serue God very sufficiently & quietly;
and think they serve God very sufficiently & quietly;
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whereas God calleth to them euerie day, in that renewed reproofe of the wicked man in the Parable, who Bid his soule take his ease, Thou foole this night God will fetch away thy soule from thee.
whereas God calls to them every day, in that renewed reproof of the wicked man in the Parable, who Bid his soul take his ease, Thou fool this night God will fetch away thy soul from thee.
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You fooles, which though neuor so Nobly borne and bred, nor neuer so richly prouided for, with Lands, liuely-hood,
You Fools, which though neuor so Nobly born and bred, nor never so richly provided for, with Lands, livelihood,
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and reuenewes, what meane you to spend that most precious time, and wast the means of youth, in Hauks, Hounds, Edifices, Buildings, Horses, Banquettinges, and such like;
and revenues, what mean you to spend that most precious time, and wast the means of youth, in Hauks, Hounds, edifices, Buildings, Horses, Banquetings, and such like;
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yea, euen in labours, and toyling at Cart and Plough, Shop or Sea, without respect of heauen,
yea, even in labours, and toiling At Cart and Plough, Shop or Sea, without respect of heaven,
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or heauenly wisedome, because you want nothing:
or heavenly Wisdom, Because you want nothing:
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I tel you, this yeare, this month, this weeke, this day, or peraduenture this night they wil fetch away your soule from you, oh then one drop or dramme of heauenly Grace and Wisedome, is worth a whole worlde of honour, wealth, ease,
I tell you, this year, this Monn, this Week, this day, or Peradventure this night they will fetch away your soul from you, o then one drop or dram of heavenly Grace and Wisdom, is worth a Whole world of honour, wealth, ease,
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and pleasure, wherein you haue wallowed, and destroied your selues.
and pleasure, wherein you have wallowed, and destroyed your selves.
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6 But seeing this worlde is full of Fooles, which do not only come short of Salomon, but plainely reproue him,
6 But seeing this world is full of Fools, which do not only come short of Solomon, but plainly reprove him,
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and such as vrge his example, I meane our Theologicall fooles;
and such as urge his Exampl, I mean our Theological Fools;
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Fooles in Diuinity, who like the Iewes to whome Caiaphas prophesied, vnderstand nothing, and like the rabble in the Actes, know not wherfore they are come together, no not in their very Sacred and holiest assemblies;
Fools in Divinity, who like the Iewes to whom Caiaphas prophesied, understand nothing, and like the rabble in the Acts, know not Wherefore they Are come together, no not in their very Sacred and Holiest assemblies;
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I tell you the hoast of these Fooles are so great, that one wise man cannot direct them,
I tell you the host of these Fools Are so great, that one wise man cannot Direct them,
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and you had neede to pray, that as the generation of Fooles, (are in Diuine matters many) so the seed of the righteous (to conduct) might also be many.
and you had need to pray, that as the generation of Fools, (Are in Divine matters many) so the seed of the righteous (to conduct) might also be many.
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There want labourers in this haruest, O Lord send them foorth, to turne the disobedient to the vvisedome of the iust.
There want labourers in this harvest, Oh Lord send them forth, to turn the disobedient to the Wisdom of the just.
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They haue a storie in Denmarke, that one Craca a Queene of that Countrey, hauing three sonnes, whome in her naturall affection she much loued, and desired to promote:
They have a story in Denmark, that one Craca a Queen of that Country, having three Sons, whom in her natural affection she much loved, and desired to promote:
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and especially one amongst the rest, named Ericus. She being giuen to Magicke, made by the confection of three Serpents, a strange messe of Broth, whereof none of her sonnes would tast, saue onely this Ericus, who eating thereof, his Mother procured him the Kingdom,
and especially one among the rest, nam Ericus. She being given to Magic, made by the confection of three Serpents, a strange mess of Broth, whereof none of her Sons would taste, save only this Ericus, who eating thereof, his Mother procured him the Kingdom,
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and he was afterward called Ericus disertus; that is, Ericus the Wise.
and he was afterwards called Ericus disertus; that is, Ericus the Wise.
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We cannot, I cannot make any such confection for you, there are many sicke for this broth,
We cannot, I cannot make any such confection for you, there Are many sick for this broth,
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but what need we go to the Deuill for a Medicine to procure Wisedome? There is Balme in Gilead, there is a Physitian in Israel, there is a Prophet in Iudah, there are meanes sufficient in the Lords holy word,
but what need we go to the devil for a Medicine to procure Wisdom? There is Balm in Gilead, there is a physician in Israel, there is a Prophet in Iudah, there Are means sufficient in the lords holy word,
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or else Salomon would neuer haue saide.
or Else Solomon would never have said.
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Let him that is simple & destitute of vnderstanding, come and eate of my meate, and drinke of my Wine that I haue drawne. Let him that is simple & destitute of understanding, come and eat of my meat, and drink of my Wine that I have drawn.
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Euery man is become so wise in the Lords matters that he can teach others,
Every man is become so wise in the lords matters that he can teach Others,
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but when death and danger commeth vpon him, euen then his resolution (like Ice and Snow) melteth away,
but when death and danger comes upon him, even then his resolution (like Ice and Snow) melts away,
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and hee is then to seeke of his soules estate.
and he is then to seek of his Souls estate.
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Alas, must fooles become teachers of the wise? Or guides of as very Ingrams as themselues? Or shall the horse teach the rider? The Oxe the Husband-man to Plough? Or the Sowe the good wife to spinne? No verily, this is exorbitant;
Alas, must Fools become Teachers of the wise? Or guides of as very Ingrams as themselves? Or shall the horse teach the rider? The Ox the Husbandman to Plough? Or the Sow the good wife to spin? No verily, this is exorbitant;
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euen so is it for Masters and Parents, and aged Persons, who wil be guiding their Seruants, Children or youngers,
even so is it for Masters and Parents, and aged Persons, who will be guiding their Servants, Children or youngers,
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& yet haue neuer learned Salomons conclusion and end of all thinges, Feare God, and keepe his Commaundement,
& yet have never learned Solomon's conclusion and end of all things, fear God, and keep his Commandment,
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for that shall bring a man peace at the last. for that shall bring a man peace At the last.
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7 Thus haue I discourced of Wisedom, and the benefits thereof, whereunto I will adde but this one complaint, that all wants and defects bee sensible,
7 Thus have I discourced of Wisdom, and the benefits thereof, whereunto I will add but this one complaint, that all Wants and defects be sensible,
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and their presence dolefull to them that feele them, onely the want of heauenly wisedome is not perceiued, is not lamented.
and their presence doleful to them that feel them, only the want of heavenly Wisdom is not perceived, is not lamented.
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If a mans Land, or possession, or leafe bee in any danger, presently he repaireth to a Lawier, to declare his case, either of offence or defence, to secure his owne:
If a men Land, or possession, or leaf be in any danger, presently he repaireth to a Lawyer, to declare his case, either of offence or defence, to secure his own:
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& worthily, for wherefore was Law made? Or how shall Iustice be honoured, except the estates of men in the differences and controuersies of the world, may bee thereby established? If the bodie bee any waies heauy or distempered, we instantly post for a Physitian, to the end, that Maladies preuented in time, may more easily be auoided, and health preserued;
& worthily, for Wherefore was Law made? Or how shall justice be honoured, except the estates of men in the differences and controversies of the world, may be thereby established? If the body be any ways heavy or distempered, we instantly post for a physician, to the end, that Maladies prevented in time, may more Easily be avoided, and health preserved;
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and we doe wel herein, for God hath not made vs for sicknes, but for health,
and we do well herein, for God hath not made us for sickness, but for health,
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and he which placed vs in a Paradice, did signifie thereby, that wee coulde not brook a Desart,
and he which placed us in a Paradise, did signify thereby, that we could not brook a Desert,
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& what Paradice haue wee now left, except our health? Or what Desart is so intollerable as sicknesse? Wherein many are forsaken of their friends, and forget their dearest selfe.
& what Paradise have we now left, except our health? Or what Desert is so intolerable as sickness? Wherein many Are forsaken of their Friends, and forget their dearest self.
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Nay, if our Horse or Oxe be but a little ill, and forsake their meate, wee send for a Leach, to the end that it may bee holpen:
Nay, if our Horse or Ox be but a little ill, and forsake their meat, we send for a Leach, to the end that it may be helped:
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but if our soule, sicke of sinne and folly, forsake the wholesome food thereof, tarry at home, forbeare the church and Sermons, despise grace and Heauenly wisedome, we are so wise in our owne conceites, that feeling no smart or paine, we care not to be cured,
but if our soul, sick of sin and folly, forsake the wholesome food thereof, tarry At home, forbear the Church and Sermons, despise grace and Heavenly Wisdom, we Are so wise in our own conceits, that feeling no smart or pain, we care not to be cured,
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but like mad men, breake our bandes, and set light by our best Phisitians, ô therefore, I pray God open our eyes, that our souls be not in worse case then our Oxen and Asses!
but like mad men, break our bands, and Set Light by our best Physicians, o Therefore, I pray God open our eyes, that our Souls be not in Worse case then our Oxen and Asses!
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they fall and are sicke, and find some to helpe them vp, and ease them;
they fallen and Are sick, and find Some to help them up, and ease them;
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we fall and are sicke, and finde none to helpe vs vp, but like wanton Children, wee lie still,
we fallen and Are sick, and find none to help us up, but like wanton Children, we lie still,
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and cry against them that would relieue vs. This is folly, this is an euill to be abandoned,
and cry against them that would relieve us This is folly, this is an evil to be abandoned,
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and whosoeuer is but a meane Christian, as he blesseth the hande that feedeth him with bread,
and whosoever is but a mean Christian, as he Blesses the hand that feeds him with bred,
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so let him blesse the hand that feedeth him with knowledge.
so let him bless the hand that feeds him with knowledge.
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8 But for the more detestation of spirituall folly, giue mee leaue to argue against it,
8 But for the more detestation of spiritual folly, give me leave to argue against it,
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and disproue it to your consciences, that this rusticke sottishnesse and soliditie, or foolish simplicity in Diuine affaires which concerne the soule, may bee abandoned;
and disprove it to your Consciences, that this rustic sottishness and solidity, or foolish simplicity in Divine affairs which concern the soul, may be abandoned;
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for surely such an one is Salomons foole:
for surely such an one is Solomon's fool:
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and if our Sauiour Christ say that he is daunger of Hell fire, which saith, thou foole, how much more is he worthy and likely to go to hell, that is a foole,
and if our Saviour christ say that he is danger of Hell fire, which Says, thou fool, how much more is he worthy and likely to go to hell, that is a fool,
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then he that calleth a foole.
then he that calls a fool.
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For certainly, if the wrong to bee so tearmed, when one is not, be so inexpiable,
For Certainly, if the wrong to be so termed, when one is not, be so inexpiable,
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as that it holdeth the slaunderer in daunger of eternall torment, what is not he worthy of, that maketh himselfe so? It is but the action on of the case to be so named,
as that it holds the slanderer in danger of Eternal torment, what is not he worthy of, that makes himself so? It is but the actium on of the case to be so nam,
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but to be so, is reall; and therefore suffereth & yeeldeth greater damage.
but to be so, is real; and Therefore suffers & yields greater damage.
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Hearken therefore vnto me, and I will set before you a rowe of fooles recorded in assured stories, whom euery man in the Letter derideth, and loueth in the figure;
Harken Therefore unto me, and I will Set before you a row of Fools recorded in assured stories, whom every man in the letter derideth, and loves in the figure;
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that is, misliketh and scorneth this folly in other, but loueth in himselfe.
that is, misliketh and scorneth this folly in other, but loves in himself.
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9 Who is more odious in scripture then Esau, who to satisfie his present hunger (after his hunting pleasure) sold his owne Birth-right for a messe of pottage;
9 Who is more odious in scripture then Esau, who to satisfy his present hunger (After his hunting pleasure) sold his own Birthright for a mess of pottage;
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this shall be our first foole, whom all know, and none pitty; for if an action demonstrate a foole, surely hee deserueth one of the first places.
this shall be our First fool, whom all know, and none pity; for if an actium demonstrate a fool, surely he deserves one of the First places.
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This man God hated, euen for this action, and who dare loue him? there was neuer yet any that shewed him any pitty, no not his Father,
This man God hated, even for this actium, and who Dare love him? there was never yet any that showed him any pity, no not his Father,
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nor Rebecca his Mother, and him therefore do all other hate.
nor Rebecca his Mother, and him Therefore do all other hate.
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But tell me, why is hee alone thus hated for selling an earthly Patrimony for so small a price? When as there bee many moe among vs, which sell Heauen for lesse.
But tell me, why is he alone thus hated for selling an earthly Patrimony for so small a price? When as there be many more among us, which fell Heaven for less.
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So do al the prophane, impatient of pouerty, willing to giue themselues to the Diuel for riches,
So do all the profane, impatient of poverty, willing to give themselves to the devil for riches,
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and not onely out of any want, as Esau had, but out of pride, that being Seruingmen & Yeomen, they might bee Gentlemen;
and not only out of any want, as Esau had, but out of pride, that being Servingmen & Yeomen, they might be Gentlemen;
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of Gentlemen they might bee Knightes; of Knights they might be Lordes; of Lords they might be Kings;
of Gentlemen they might be Knights; of Knights they might be lords; of lords they might be Kings;
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out of ambitious thoghts, they are transported beyond those wayes which the Angelles watch, whereby they take the Diuell at his word,
out of ambitious thoughts, they Are transported beyond those ways which the Angels watch, whereby they take the devil At his word,
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and for lesse then the worlde (which the Sonne of God refused) they fall down and worship him;
and for less then the world (which the Son of God refused) they fallen down and worship him;
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no want, or hunger, or paine causing them, but onely licentious libertie, and wantō cares, forcing them forward to fulfill their temptations, which being acted, they receiue not one halfe so much good by this sinne,
no want, or hunger, or pain causing them, but only licentious liberty, and wanton Cares, forcing them forward to fulfil their temptations, which being acted, they receive not one half so much good by this sin,
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as Esau did by his pottage.
as Esau did by his pottage.
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10 We will leaue Esau and the folly of the prophane, who contrarie to the wisedome of Salomon, Deuoure holy things, and so we will come to a second foole,
10 We will leave Esau and the folly of the profane, who contrary to the Wisdom of Solomon, Devour holy things, and so we will come to a second fool,
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and that was a couetous foole, Nabal When Dauid and his men had done him fauours in the wilde and wide fields, at last, he sent vnto him for a recompence,
and that was a covetous fool, Nabal When David and his men had done him favours in the wild and wide fields, At last, he sent unto him for a recompense,
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and yet it was not a demand of any desert, but an intreaty for som necessary victuals for himselfe and his troope;
and yet it was not a demand of any desert, but an entreaty for Some necessary victuals for himself and his troop;
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which thing the foole did not onely deny, but to his perrill, and the perrill of all his family, reproached Dauid and his followers, for Runnagates.
which thing the fool did not only deny, but to his peril, and the peril of all his family, reproached David and his followers, for Runagates.
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And if his wife had not been wiser then himselfe, it had not failed, but that their blood had all beene that day shed vpon the ground.
And if his wife had not been Wiser then himself, it had not failed, but that their blood had all been that day shed upon the ground.
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Heere was his folly, that would stand for a little, to endaunger all;
Here was his folly, that would stand for a little, to endanger all;
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to saue one horse-load of Raisins, & Bread, and Wine, woulde bring himselfe in hazard to loose the whole store in his Barne, in his house, in his seller, besides the life of himselfe, and his Family.
to save one horseload of Raisins, & Bred, and Wine, would bring himself in hazard to lose the Whole store in his Bairn, in his house, in his seller, beside the life of himself, and his Family.
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This foole wee also hate & deride, who was so penny-wise, and so pound-foolish.
This fool we also hate & deride, who was so penny-wise, and so pound-foolish.
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But are not many of Nabals haters, Nabals followers? Many of his Scorners, his Disciples? Yes verily,
But Are not many of Nabals haters, Nabal's followers? Many of his Scorner's, his Disciples? Yes verily,
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for the very same men, to saue their wealth together, deny not onely to Dauid; that is, to men in want, that which should bee the fruite and worke of mercy,
for the very same men, to save their wealth together, deny not only to David; that is, to men in want, that which should be the fruit and work of mercy,
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but vnto the Church, the Lords Ministers, their poore and iust deserued portions, pensions, & Tythes;
but unto the Church, the lords Ministers, their poor and just deserved portions, pensions, & Tithes;
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whereby their priuate cofers (being not sanctifyed vnto holyvses) are for a while stuffed with the poore Church-mens liuinges, (like Bladders with wind) and then commeth the Lord with one little pricke,
whereby their private coffers (being not sanctified unto holyvses) Are for a while stuffed with the poor Churchmen's livings, (like Bladders with wind) and then comes the Lord with one little prick,
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and letteth all the whole store fly away from their posterity. A Reuerend Byshop in our nation, hath left recorded in writing, this History;
and lets all the Whole store fly away from their posterity. A Reverend Bishop in our Nation, hath left recorded in writing, this History;
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that a certaine Gentleman, offered to the Parson for his Tith-wooll, a fleece or two, whereas in truth his due was to pay more:
that a certain Gentleman, offered to the Parson for his Tith-wooll, a fleece or two, whereas in truth his endue was to pay more:
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the Parson (beeing a Layman) brought the Tyth-wooll to the Church, and shewed it to the Neighbours, desiring them to witnesse, by the view of that Fleece,
the Parson (being a Layman) brought the Tyth-wooll to the Church, and showed it to the Neighbours, desiring them to witness, by the view of that Fleece,
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whether hee had iustly Tythed his Wooll or no: which all that saw, witnessed that hee had very falsely dealt therein;
whither he had justly Tithed his Wool or no: which all that saw, witnessed that he had very falsely dealt therein;
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then the Parson refused to take it:
then the Parson refused to take it:
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whereat the Gentleman grewe furious, seeing himselfe so iustly shamed before all the Neighbours, and in his rage, swore or vowed, that hee woulde neuer giue him one lock more,
whereat the Gentleman grew furious, seeing himself so justly shamed before all the Neighbours, and in his rage, swore or vowed, that he would never give him one lock more,
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although it cost him neuer so deare. Thus he rested, and the Parson also forbare his farther vexation;
although it cost him never so deer. Thus he rested, and the Parson also forbore his farther vexation;
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but almighty God did not forget this false & furious Gentleman, for hee sent a consumption into his wealth,
but almighty God did not forget this false & furious Gentleman, for he sent a consumption into his wealth,
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and brought him in short time to such pouerty, that hee was content to take Dole or Almes amongest the poore people, which were relieued at the Funerall of the saide Parson.
and brought him in short time to such poverty, that he was content to take Dole or Alms amongst the poor people, which were relieved At the Funeral of the said Parson.
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Remember this I beseech you, and neuer forget this folly, neither grow rich by vnmercifulnesse or falshoode:
remember this I beseech you, and never forget this folly, neither grow rich by unmercifulness or falsehood:
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for what you thinke to saue in the Acre, you shall loose in the Field,
for what you think to save in the Acre, you shall lose in the Field,
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or what you gaine in the yard, shall be again taken from you in the whole piece;
or what you gain in the yard, shall be again taken from you in the Whole piece;
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remembring alway the Countrey Prouerb, Couetousnesse bringeth nothing home. And so we take our leaue of Nabal.
remembering always the Country Proverb, Covetousness brings nothing home. And so we take our leave of Nabal.
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11 In the next place commeth the proud foole Rehoboam, (sauing the honour due vnto Kings) so we will be bold to stile him,
11 In the next place comes the proud fool Rehoboam, (Saving the honour due unto Kings) so we will be bold to style him,
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although he were King Salomons sonne.
although he were King Solomon's son.
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His folly was, that when people came vnto him, and desired a release of his Fathers impositions (which thing the Elders of Israel perswaded him vnto) by one proude and scornefull aunswere, following the Counsell of his young Minions & Play-fellowes, he lost ten Tribes;
His folly was, that when people Come unto him, and desired a release of his Father's impositions (which thing the Elders of Israel persuaded him unto) by one proud and scornful answer, following the Counsel of his young Minions & Playfellows, he lost ten Tribes;
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that is, ten partes of Dauids Kingdome at once, and left himselfe only but two.
that is, ten parts of David Kingdom At once, and left himself only but two.
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Heere is a foole indeed, for it is impossible for a proud man to bee wise,
Here is a fool indeed, for it is impossible for a proud man to be wise,
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and Princes cannot hold their Subiectes so fast tyed in allegiance vnto them with bloude and terrour,
and Princes cannot hold their Subjects so fast tied in allegiance unto them with blood and terror,
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as they may doe with compassion & blandishing words; Curtesie being a great Iewell in a Princes crowne;
as they may do with compassion & blandishing words; Courtesy being a great Jewel in a Princes crown;
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Compassion the handle, Iustice the edge, and Mercie the point of a Kings sword.
Compassion the handle, justice the edge, and Mercy the point of a Kings sword.
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But dyed Rehoboam childlesse? & hath he no suruiuors in his State? I will not meddle with kings,
But died Rehoboam childless? & hath he no survivors in his State? I will not meddle with Kings,
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nor Lords, or great persons, but let vs come to our selues, and such as are our equals.
nor lords, or great Persons, but let us come to our selves, and such as Are our equals.
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Austen the Monke, (whom the Papistes call the English-mens Apostle) lost all the Brittish Monks by his pride:Austen the Monk, (whom the Papists call the Englishmen's Apostle) lost all the Brit Monks by his pride:
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so wee, like Austen, loose our Friends, our Seruantes, our Neighbors harts, by our Lordlike and proud behauiour; so we, like Austen, lose our Friends, our Servants, our Neighbours hearts, by our Lordlike and proud behaviour;
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we care not whom we deuoure, vpon whō we tread, so we may rise;
we care not whom we devour, upon whom we tread, so we may rise;
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some by slaunders, some by fury, some by folly and truth not to be reuealed, fill the worlde with contentions, rending the Wife from the Husband, the Husband from the wife;
Some by slanders, Some by fury, Some by folly and truth not to be revealed, fill the world with contentions, rending the Wife from the Husband, the Husband from the wife;
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the Father from the Sonne, the Sonne from the Father;
the Father from the Son, the Son from the Father;
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the Lorde and Maister from the Seruant, and the Seruant from the Lorde and Maister, the Land-lorde from the Tenant,
the Lord and Master from the Servant, and the Servant from the Lord and Master, the Landlord from the Tenant,
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and the Tenant from the Landlord:
and the Tenant from the Landlord:
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that there is not so much loue and good wil left in the Countrey, as was betwixt Balaam & his Asse, when he did beat him. I wil speake plainly; Some like Rehoboam speak proudly;
that there is not so much love and good will left in the Country, as was betwixt balaam & his Ass, when he did beatrice him. I will speak plainly; some like Rehoboam speak proudly;
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others (like the rebellious Israelites ) take it as peeuishly, they will haue as little charity in their eares,
Others (like the rebellious Israelites) take it as peevishly, they will have as little charity in their ears,
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as other haue in their tongues, a word & a blow, friendship is no heauier then a feather, which euery blast of wind tosseth too and fro.
as other have in their tongues, a word & a blow, friendship is no Heavier then a feather, which every blast of wind tosses too and from.
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The losse of sixepence will cause a sute, the gaine of a shilling will make a Traitour,
The loss of sixpence will cause a suit, the gain of a shilling will make a Traitor,
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and they are more ready to follow a Crowne of Gold, then an Angel of Heauen All their varnishing is outward;
and they Are more ready to follow a Crown of Gold, then an Angel of Heaven All their varnishing is outward;
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they are like Gyants pictures, terrifying the beholders, and if they haue not power to be cruell inough in their owne persons, of their owne estate,
they Are like Giants pictures, terrifying the beholders, and if they have not power to be cruel enough in their own Persons, of their own estate,
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then they flye to the mightier, and incense them, abusing good Natures by false tales,
then they fly to the Mightier, and incense them, abusing good Nature's by false tales,
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and force them, instead of milke, to draw blood from their Inferiours, & so they make themselues fooles,
and force them, instead of milk, to draw blood from their Inferiors, & so they make themselves Fools,
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for they liue without credite, and die without pitty; sauing, It is pitty they die no sooner.
for they live without credit, and die without pity; Saving, It is pity they die no sooner.
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12 Yet behold more fooles then these:
12 Yet behold more Fools then these:
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And now, wee bring in the man in the Gospel, who in presumption of long life, destroied his Barnes,
And now, we bring in the man in the Gospel, who in presumption of long life, destroyed his Barns,
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and builded greater, and bad his soule take his ease, eat drink, and take pastime, for it had much goods laide vppe for many yeares:
and built greater, and bad his soul take his ease, eat drink, and take pastime, for it had much goods laid up for many Years:
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Ah foole (saide God) this night they wil fetch away thy soule from thee. Ah fool (said God) this night they will fetch away thy soul from thee.
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And worthily and rightly is he a Foole, whom God calleth a foole, for his iudgement cannot be deceiued, his insight into mans heart is so perfect, that it cannot erre:
And worthily and rightly is he a Fool, whom God calls a fool, for his judgement cannot be deceived, his insight into men heart is so perfect, that it cannot err:
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for he hath anatomized and dissected more; then all the Physitians that euer haue beene.
for he hath anatomized and dissected more; then all the Physicians that ever have been.
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But who doth so now adaies? Who blesseth himselfe in his riches? Seeketh them, but to spend them; spendeth them, but on himselfe; keepeth, but for his pleasure;
But who does so now adais? Who Blesses himself in his riches? Seeks them, but to spend them; spendeth them, but on himself; Keepeth, but for his pleasure;
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and maketh account to liue many yeares? I will tell you who:
and makes account to live many Years? I will tell you who:
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he that wil not giue, because he cannot tell what hee shall want before hee die:
he that will not give, Because he cannot tell what he shall want before he die:
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For, although Almighty God haue dealt neuer so liberally with him, giuing many houses, and much money, that was borne to none;
For, although Almighty God have dealt never so liberally with him, giving many houses, and much money, that was born to none;
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the sixt part whereof, could haue satisfied him, before he had it;
the sixt part whereof, could have satisfied him, before he had it;
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now he will not trust his bounty any more, but out of his owne prouident wretchednesse, be vnmercifull to other,
now he will not trust his bounty any more, but out of his own provident wretchedness, be unmerciful to other,
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for feare of want, while they wallow in all surfet and abundance. Againe, they are such fooles, who neuer cease trauailing and labouring, all for their liuing,
for Fear of want, while they wallow in all surfeit and abundance. Again, they Are such Fools, who never cease travailing and labouring, all for their living,
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as if they had at the least a lease of a thousand years for their life, dealing with their soules,
as if they had At the least a lease of a thousand Years for their life, dealing with their Souls,
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as Hackney men with their horses, giuing them no rest till they bee dead;
as Hackney men with their Horses, giving them no rest till they be dead;
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And then, such soules cannot rest, because if their bodies giue them so little rest while they bee in them, (who yet haue great occasion to honour them) the deuils, into whose power the soules of such men doe passe, will shewe them much lesse fauour, hauing no other ioy,
And then, such Souls cannot rest, Because if their bodies give them so little rest while they be in them, (who yet have great occasion to honour them) the Devils, into whose power the Souls of such men do pass, will show them much less favour, having no other joy,
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but to afflict & torment the soules that themselues haue beguiled:
but to afflict & torment the Souls that themselves have beguiled:
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For if the old Birde be vnkinde to her young one, it must look for lesse fauour in the Tallant of the Haukes.
For if the old Bird be unkind to her young one, it must look for less favour in the Tallant of the Hawks.
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Therefore, neuer gather or keepe, in hope of long life (but onely to obey Gods commandement, who biddeth thee labour ) for as the shaddow runneth from him that followeth it,
Therefore, never gather or keep, in hope of long life (but only to obey God's Commandment, who bids thee labour) for as the shadow Runneth from him that follows it,
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so doth long life from him that hopeth after it. Life (saith Ioh ) is giuen to him that desireth to dye.
so does long life from him that Hopes After it. Life (Says John) is given to him that Desires to die.
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And so we leaue these fools, praying God for them, that they may learne to unmber their dayes, and apply their hearts to Wisedome.
And so we leave these Fools, praying God for them, that they may Learn to unmber their days, and apply their hearts to Wisdom.
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13 We read of another generation of Spirituall fooles in the Gospel (called Pharisees ) and them our Sauiour called Fooles;
13 We read of Another generation of Spiritual Fools in the Gospel (called Pharisees) and them our Saviour called Fools;
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Blinde, and leaders of the blind, because they were in nothing so wise, as to beguile themselues, Blind, and leaders of the blind, Because they were in nothing so wise, as to beguile themselves,
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and by obseruation of their owne Traditions, they made the Law of God of no effect, auoyding (by corrupt and Haereticall Glosses) the plainest Text of Gods holy word, such as our Sauiour in those two Chapters alledgeth:
and by observation of their own Traditions, they made the Law of God of no Effect, avoiding (by corrupt and Heretical Glosses) the Plainest Text of God's holy word, such as our Saviour in those two Chapters allegeth:
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how wise also, are many rus set and Rusticke persous, to auoide euery one of Gods Lawes, hauing knowledge in nothing but to defend their sins.
how wise also, Are many rus Set and Rustic Persons, to avoid every one of God's Laws, having knowledge in nothing but to defend their Sins.
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Tell them of swearing, they say, the Law respecteth iudgement; Of the Sabaoth, they say, play is not forbidden, but labour;
Tell them of swearing, they say, the Law respecteth judgement; Of the Sabaoth, they say, play is not forbidden, but labour;
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Of coueting house & land, they say, to desire to buy, is not to couet;
Of coveting house & land, they say, to desire to buy, is not to covet;
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and so they condemn God, and iustifie Ahab. Sometime they alledge, that the Gospell is for the Church of Rome; sometime, the Brownists at Amsterdam: somtime, they snatch at Gods mercy,
and so they condemn God, and justify Ahab. Sometime they allege, that the Gospel is for the Church of Room; sometime, the Brownists At Amsterdam: sometime, they snatch At God's mercy,
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when their owne sinnes are taxed, & refuse his lustice; sometime againe, Gods iustice, when they woulde haue their enemies plagued, and disclaime mercie.
when their own Sins Are taxed, & refuse his lustice; sometime again, God's Justice, when they would have their enemies plagued, and disclaim mercy.
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Thus, they dare not deny the Scriptures, yet they will not confesse them, but in their owne sence.
Thus, they Dare not deny the Scriptures, yet they will not confess them, but in their own sense.
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They make no reckoning of Prayer, except in the Church, and there they are superstitious, and a Holy day is more then a Saboth:
They make no reckoning of Prayer, except in the Church, and there they Are superstitious, and a Holy day is more then a Sabbath:
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If they be inclined to superstitious fasting, they haue Text for that: If to prophane eating and drinking, they haue another for that.
If they be inclined to superstitious fasting, they have Text for that: If to profane eating and drinking, they have Another for that.
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The pride of womens Garments, in Esay and S. Peter, was il in those times,
The pride of women's Garments, in Isaiah and S. Peter, was ill in those times,
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but now (they say) it is good, (so the holy Ghost was blinde,
but now (they say) it is good, (so the holy Ghost was blind,
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and saw not what shoulde suite with our times.) The deceitfulnesse of Merchants, and oppression of rich men, spoken against by Esay, Ezechiel, and Michah, was for the Tyrians and the Iewes, but all our honest Merchants are exempted,
and saw not what should suit with our times.) The deceitfulness of Merchant's, and oppression of rich men, spoken against by Isaiah, Ezechiel, and Micah, was for the Tyrians and the Iewes, but all our honest Merchant's Are exempted,
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if once we haue deliuered our wares, and receiued our mony and security;
if once we have Delivered our wares, and received our money and security;
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and to conclude, twenty deceits in Wares, in writinges, in words, are a farre lesse sinne,
and to conclude, twenty Deceits in Wares, in writings, in words, Are a Far less sin,
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then to misse paiment of a little money at the day, although it come on the Morrowe.
then to miss payment of a little money At the day, although it come on the Morrow.
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But I will leaue these Fooles, Which straine at Gnats, and swallow Camels, praying God, that his word may be our Wisedome,
But I will leave these Fools, Which strain At Gnats, and swallow Camels, praying God, that his word may be our Wisdom,
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and our minds be subiect to his direction. 14 Now we wil leaue the scriptures, and descend to the humaine Chroniclers of Fooles;
and our minds be Subject to his direction. 14 Now we will leave the Scriptures, and descend to the human Chroniclers of Fools;
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and first, we wil shew you the stories of such follies, as haue beene more generall,
and First, we will show you the stories of such follies, as have been more general,
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and then them that were more speciall, and by Gods assistaunce, apply both to our purpose:
and then them that were more special, and by God's assistance, apply both to our purpose:
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and let my plainnesse be excused, because I desire to bee remembred, and to profit.
and let my plainness be excused, Because I desire to be remembered, and to profit.
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We read of a certaine people, (called Atlantes ) who dwelling neare the burning line, are euerie day scorched by the Sunnes heat,
We read of a certain people, (called Atlantes) who Dwelling near the burning line, Are every day scorched by the Suns heat,
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vnto whom it is a Customary Religion, that so long as they feele and see the Sunne,
unto whom it is a Customary Religion, that so long as they feel and see the Sun,
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euen all the day long they do nothing els, but with hand and mouth, curse and blaspheme it for so afflicting them with heat, being angry (iniustly) with that glorious light, that comforreth all liuing creatures,
even all the day long they do nothing Else, but with hand and Mouth, curse and Blaspheme it for so afflicting them with heat, being angry (injustly) with that glorious Light, that comforreth all living creatures,
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because in their owne particular, it giueth them offence.
Because in their own particular, it gives them offence.
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These are worthy to bee accursed themselues, who for to doe them a pleasure, either would haue the Sunne to remooue from her place, or to leaue shining.
These Are worthy to be accursed themselves, who for to do them a pleasure, either would have the Sun to remove from her place, or to leave shining.
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Can there be in worldly affaires a greater folly? Haue they no wit, to remooue their habitations and seeke some other Cires and places of abode? But to continue in a fruitelesse & bootlesse blasphemy from age to age, against the high Maiestie of God,
Can there be in worldly affairs a greater folly? Have they no wit, to remove their habitations and seek Some other Cires and places of Abided? But to continue in a fruitless & bootless blasphemy from age to age, against the high Majesty of God,
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and his most glorious creature of this visible world? wel, they are Blackamoores, and their bodies are not so blacke without,
and his most glorious creature of this visible world? well, they Are Blackamoors, and their bodies Are not so black without,
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as this folly maketh their soules black within.
as this folly makes their Souls black within.
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So are these in story, but how are they resembled in figure? Marry against those Wretches I must apply it, who for their owne particular, would remoue the gospell, the health of vs all;
So Are these in story, but how Are they resembled in figure? Marry against those Wretches I must apply it, who for their own particular, would remove the gospel, the health of us all;
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the Magistrate, the peace of vs all; & Learniing, the light of vs all: because for the gospell, they say other Nations disgrace them, and persecure them;
the Magistrate, the peace of us all; & Learniing, the Light of us all: Because for the gospel, they say other nations disgrace them, and persecure them;
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by the Magistrate, they are sometime punished, and forced to right against their will: by Learning, they are ouertopped in Vertue and honour;
by the Magistrate, they Are sometime punished, and forced to right against their will: by Learning, they Are overtopped in Virtue and honour;
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Therefore they are weary of the Gospel, as the Girsites were of Christ; they raile on the Magistrate, because they may not be protected in their wrong;
Therefore they Are weary of the Gospel, as the Girsites were of christ; they rail on the Magistrate, Because they may not be protected in their wrong;
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and they would pul downe Learning, Colledges, Byshopprickes, Cathedralles, and all Ecclesiastical dignities, that they may raigne alone,
and they would pull down Learning, Colleges, Bishoprics, Cathedralles, and all Ecclesiastical dignities, that they may Reign alone,
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and be the onely Lordes of Vertue and Vice, leauing no better men in the state,
and be the only lords of Virtue and Vice, leaving no better men in the state,
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then Merchants, Faulkners, Hunters, Riders, and poore Carters and Seruing-men, to do their base Offices.
then Merchant's, Faulkners, Hunters, Riders, and poor Carters and Servingmen, to do their base Offices.
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These are verier Fooles then the Atlantes, for beside their vaine opinions, neither Church, nor Magistrate,
These Are verier Fools then the Atlantes, for beside their vain opinions, neither Church, nor Magistrate,
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nor Learning, doeth them any harme, but much good:
nor Learning, doth them any harm, but much good:
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and whereas, the Moores curse that which burneth them, & scorcheth them to blacknesse, these wretches finde fault with those that warme them, and wash them to whitenes.
and whereas, the Moors curse that which burns them, & scorcheth them to blackness, these wretches find fault with those that warm them, and wash them to whiteness.
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Whensoeuer therefore, you heare any open their mouths against any of these, then remember this story,
Whensoever Therefore, you hear any open their mouths against any of these, then Remember this story,
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and knowe, that no pretext of reason can excuse them, either from madnesse or solly:
and know, that no pretext of reason can excuse them, either from madness or solly:
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For we may not buy our Grace with other nations, (if we be disgraced) with the losse of the Gospell;
For we may not buy our Grace with other Nations, (if we be disgraced) with the loss of the Gospel;
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neither will we suffer our Rulers to be despised for the pleasure and partiality of Malefactious offendors;
neither will we suffer our Rulers to be despised for the pleasure and partiality of Malefactious offenders;
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nor so much as draw the Curtain vpon Learning, for the tender eyes of any ignorant vaine men whatsoeuer;
nor so much as draw the Curtain upon Learning, for the tender eyes of any ignorant vain men whatsoever;
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And so Lord, If these men curse, yet blesse thou our church, our King, our State, our Learning, our People, for euermore.
And so Lord, If these men curse, yet bless thou our Church, our King, our State, our Learning, our People, for evermore.
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15 Giue mee leaue yet to leade you along in the spirit, as God did Ezechiell, and as he said to him, Behold more abhominations; so I to you, Behold more fooles. We read of a strange kind of foolish people, called, Psylli, in Affrica, who were of a very low stature of bodie,
15 Give me leave yet to lead you along in the Spirit, as God did Ezekiel, and as he said to him, Behold more abominations; so I to you, Behold more Fools. We read of a strange kind of foolish people, called, Psylli, in Africa, who were of a very low stature of body,
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but of a much lower and meaner wit and conceipt.
but of a much lower and meaner wit and conceit.
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For they, hauing a Citty much annoyed by the South-winde, vpon a season, espying their opportunity, in a calme and peaceable weather, armed themselues to go out into the sandy Sea,
For they, having a city much annoyed by the south wind, upon a season, espying their opportunity, in a Cam and peaceable weather, armed themselves to go out into the sandy Sea,
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or wildernesse of sand, to seeke this their enemy, the South-winde, and to bid it battell, hoping vtterly to vanquish it,
or Wilderness of sand, to seek this their enemy, the south wind, and to bid it battle, hoping utterly to vanquish it,
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so as it might neuer more blow vpon them: while they ranged too and fro, to seeke this their aduersary, suddainely the Windes arose,
so as it might never more blow upon them: while they ranged too and from, to seek this their adversary, suddenly the Winds arose,
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and so tossed the sand vppon them, that in a short space they were all swallowed vp therewith.
and so tossed the sand upon them, that in a short Molle they were all swallowed up therewith.
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These are worthily punnished for their folly (will euery man say) for what can a sharp sword do against the cold winde? No more, then to cast stones;
These Are worthily punished for their folly (will every man say) for what can a sharp sword do against the cold wind? No more, then to cast stones;
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and what simplicitie were it to thinke, that the Winde were a liuing creature, and had eyther bloud or spirit to loose? Or if it had, that mortal men could meet or match it? Well, out of these sands which drowned these Psylli people, are arose a generation, almost as foolish as they;
and what simplicity were it to think, that the Wind were a living creature, and had either blood or Spirit to lose? Or if it had, that Mortal men could meet or match it? Well, out of these sands which drowned these Psylli people, Are arose a generation, almost as foolish as they;
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Namely, those which think by carnal means to ouercome Spirituall daungers.
Namely, those which think by carnal means to overcome Spiritual dangers.
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For, if the soule haue no affinitie with Golde, the one being a Corporeall, the other a Spirituall substance, what is there in Magical inchauntment,
For, if the soul have no affinity with Gold, the one being a Corporeal, the other a Spiritual substance, what is there in Magical enchantment,
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as a Fishes Liuer, to driue away a Deuill? And Gold to satisfie for mens sinnes? the griefe of Conscience, cannot be cured by Musicke,
as a Fish Liver, to driven away a devil? And Gold to satisfy for men's Sins? the grief of Conscience, cannot be cured by Music,
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nor carnal Precepts ouerthrow our Spirituall foe.
nor carnal Precepts overthrow our Spiritual foe.
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Your spirituall daungers are greatest, therefore trust in the Lord, who is a spirit, and therefore fittest to dispel & conquer them;
Your spiritual dangers Are greatest, Therefore trust in the Lord, who is a Spirit, and Therefore Fittest to dispel & conquer them;
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but as for King, or Man, or Horse, or Speare, or Spel, or Medicine, they cannot help the soule against the Lordes wrath.
but as for King, or Man, or Horse, or Spear, or Spell, or Medicine, they cannot help the soul against the lords wrath.
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It is best to yeild our bodies to Spirituall blastes, and let the minde bee compassed about with him, whom Winde and Seas obey.
It is best to yield our bodies to Spiritual blasts, and let the mind be compassed about with him, whom Wind and Seas obey.
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Honesty externall, is a necessarie Armour against the malice of man, yet our Spirituall foe wil not feare it,
Honesty external, is a necessary Armour against the malice of man, yet our Spiritual foe will not Fear it,
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vnlesse it be accompanied with Prayer and Spirituall Weapons also.
unless it be accompanied with Prayer and Spiritual Weapons also.
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16 Thus haue I shewed you the more generall Fooles, now I will proceede against the more particular and speciall.
16 Thus have I showed you the more general Fools, now I will proceed against the more particular and special.
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And in the first place I will ranke the Hypocrite, which taketh but the vaile or garment of Religion;
And in the First place I will rank the Hypocrite, which Takes but the veil or garment of Religion;
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letting goe the pithe and Marrow thereof.
letting go the pith and Marrow thereof.
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I may wel compare him to that Asinus Cumanus, Asse of Cuma. An Asse finding a Lyons skin, to the end to make himselfe more terrible to the foolish Citizens, put himself thereinto,
I may well compare him to that Asinus Cumanus, Ass of Cuma. an Ass finding a Lyons skin, to the end to make himself more terrible to the foolish Citizens, put himself thereinto,
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and then ietted fearefully vp and downe in the same, to the terrour of as many of that Cittie as saw him, euery one thinking him (indeede to be a Lyon:
and then jetted fearfully up and down in the same, to the terror of as many of that city as saw him, every one thinking him (indeed to be a lion:
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and when he had helde them a good time in that dreadful opinion, at last, a stranger came that way, who hearing the general bruite of this strange Beast, was desirous to see him,
and when he had held them a good time in that dreadful opinion, At last, a stranger Come that Way, who hearing the general bruit of this strange Beast, was desirous to see him,
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and at the very first, beholding his eares, knew him to bee an Asse in a Lyons skin,
and At the very First, beholding his ears, knew him to be an Ass in a Lyons skin,
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and went boldly to him, & before al the multitude plucked off the Lyons skin, and so discouered the Asses practise.
and went boldly to him, & before all the multitude plucked off the Lyons skin, and so discovered the Asses practice.
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This (I know) doth very wel suite with an Hypocrite, first because no wise man will be a counterfaite,
This (I know) does very well suit with an Hypocrite, First Because no wise man will be a counterfeit,
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but only som shalow-witted person, therfore fitly resembled to an asse, apt to bear both Gods wrath & Mans:
but only Some shallow-witted person, Therefore fitly resembled to an Ass, apt to bear both God's wrath & men:
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Gods, because hee disliketh him that is not so good as he seemeth:
God's, Because he disliketh him that is not so good as he seems:
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Mans, because men of this worlde hate him, that seemes to bee good, although he be not.
men, Because men of this world hate him, that seems to be good, although he be not.
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Now, the Lyons skinne signifieth Christ, for he is the Lyon of the Tribe of Iuda, in whose garments wee are blessed of God,
Now, the Lyons skin signifies christ, for he is the lion of the Tribe of Iuda, in whose garments we Are blessed of God,
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as Iacob was of Isaac, in the garmentes of his elder Brother.
as Iacob was of Isaac, in the garments of his elder Brother.
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How glad are some men, if for a season they can counterfait godlinesse, (for that is both our Sauiors coate and skinne) and then they beguile simple people that suspect no fraude,
How glad Are Some men, if for a season they can counterfeit godliness, (for that is both our Saviors coat and skin) and then they beguile simple people that suspect no fraud,
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for they will pray, read, heare, giue, praise Vertue, dispraise Vice, and what not? So as they may get an estimation of piety, to couer their more odious and secret practises.
for they will pray, read, hear, give, praise Virtue, dispraise Vice, and what not? So as they may get an estimation of piety, to cover their more odious and secret practises.
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But GOD shall send a man, a stranger, of more skill and Wisedome, to plucke the skin ouer these Hypocrites eares, that all the worlde may know and deride this folly,
But GOD shall send a man, a stranger, of more skill and Wisdom, to pluck the skin over these Hypocrites ears, that all the world may know and deride this folly,
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& that they themselues may likewise vnderstande, that dissembled Religion and Piety shall haue her shame in this world,
& that they themselves may likewise understand, that dissembled Religion and Piety shall have her shame in this world,
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and in the world to come.
and in the world to come.
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17 Worldly men are also very much troubled with Ignorance, & want of experience in diuine matters, (I meane matters of Conscience) whereof one Callicon (a notable foole) may giue them a taste, and in his action apt to be derided, they may take a view of their own faces.
17 Worldly men Are also very much troubled with Ignorance, & want of experience in divine matters, (I mean matters of Conscience) whereof one Callicon (a notable fool) may give them a taste, and in his actium apt to be derided, they may take a view of their own faces.
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This silly fellow being sleepy, and wanting a Pillow or Bolster to beare vp his head, layed vnneath it a Vessell of glasse, which being very hard,
This silly fellow being sleepy, and wanting a Pillow or Bolster to bear up his head, laid uneath it a Vessel of glass, which being very hard,
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and not tollerable to his tender head-peece, hee remembred that he had hearde that Feathers make Pillowes soft;
and not tolerable to his tender headpiece, he remembered that he had heard that Feathers make Pillows soft;
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whervppon he went and filled it full of Feathers, and so lay downe vpon it againe,
whereupon he went and filled it full of Feathers, and so lay down upon it again,
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but with no more ease then before.
but with no more ease then before.
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And surely (no maruaile) for except the out-side were apt to yeeld vpon any pressure, in vaine was it stuffed with any softe matter.
And surely (no marvel) for except the outside were apt to yield upon any pressure, in vain was it stuffed with any soft matter.
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You laugh that hear this, & who can forbeare to deride such a folly vpon so litle harme.
You laugh that hear this, & who can forbear to deride such a folly upon so little harm.
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But turne to your-selues (I beseech you) and tell me, Who hath the iudgement to procure quiet sleepe to his soule when it is weary? First, out of Nature, we know that it wanteth rest,
But turn to yourselves (I beseech you) and tell me, Who hath the judgement to procure quiet sleep to his soul when it is weary? First, out of Nature, we know that it Wants rest,
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and out of that knowledge wee labour to prouide it:
and out of that knowledge we labour to provide it:
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but what doe wee rest our soules heade vppon? Namely, a harde brittle shining heape of some worldly pelfe, vpon which our soule can take no more rest,
but what do we rest our Souls head upon? Namely, a harden brittle shining heap of Some worldly pelf, upon which our soul can take no more rest,
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then the fooles head vpon the glasse, (for as the Lyon delighteth not in straw,
then the Fools head upon the glass, (for as the lion delights not in straw,
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nor the Horse in flesh, no more doth the soule in wealth of Gold and Siluer.) Then we hear of another rest more soft then glasse, which is learned or gathered from the Fowles of Heauen, I meane the Saints, which bring vnto vs the holy worde of God, that we prouide,
nor the Horse in Flesh, no more does the soul in wealth of Gold and Silver.) Then we hear of Another rest more soft then glass, which is learned or gathered from the Fowls of Heaven, I mean the Saints, which bring unto us the holy word of God, that we provide,
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and misplace it in the the former brittle harde Vessell of worldly heapes, and so thinke to sleepe more easily vpon our former Pillowe, by reason of the new inward stuffing,
and misplace it in the the former brittle harden Vessel of worldly heaps, and so think to sleep more Easily upon our former Pillow, by reason of the new inward stuffing,
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but all in vaine, for if the bottle be all hard and fast stopped, we may suck the skin off from our lips,
but all in vain, for if the Bottle be all hard and fast stopped, we may suck the skin off from our lips,
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before we draw the Wine through. Put not new Wine into old Vessels, then saith our Sauiour, it will be lost,
before we draw the Wine through. Put not new Wine into old Vessels, then Says our Saviour, it will be lost,
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and put the soft Feathers of Diuine promises into the hard pots of carnall mindes, and there shall be no more rest then before.
and put the soft Feathers of Divine promises into the hard pots of carnal minds, and there shall be no more rest then before.
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But change the mind, according to that saying;
But change the mind, according to that saying;
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Bee ye renewed in your minde, and then the softnes, sweetnesse, goodnesse, and quietnesse, of heauenly promises, more waighty then Feathers shall yeelde eternal rest to our soules.be you renewed in your mind, and then the softness, sweetness, Goodness, and quietness, of heavenly promises, more weighty then Feathers shall yield Eternal rest to our Souls.
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18 I wil omit to speak of vaine feare, which taketh away the wit of man, the feares of the wicked, which are causelesse and easelesse:
18 I will omit to speak of vain Fear, which Takes away the wit of man, the fears of the wicked, which Are causeless and easeless:
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declared in the folly of Phanax the Graecian, who euer feared the fal of the Moone,
declared in the folly of Phanax the Grecian, who ever feared the fall of the Moon,
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and did often in a foolish Prophetically pitty, lament the destruction of the Ethiopians, vpon whom he thought of necessity the Moone must fal;
and did often in a foolish Prophetically pity, lament the destruction of the Ethiopians, upon whom he Thought of necessity the Moon must fall;
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but let men feare their falling into sinne, and with sin into hell, more then the fall of the Moone vpon the earth,
but let men Fear their falling into sin, and with since into hell, more then the fallen of the Moon upon the earth,
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or a deere yeare, cold Winter, or wet Summer.
or a deer year, cold Winter, or wet Summer.
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Againe, I might speak against that carelesse sottishnesse, and wilfull ignoraunce of those thinges, which they daily hear and see;
Again, I might speak against that careless sottishness, and wilful ignorance of those things, which they daily hear and see;
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like to one Amphistides, which woulde neuer learne to tell aboue fiue, or to know whether his father or mother bore him in her wombe:
like to one Amphistides, which would never Learn to tell above fiue, or to know whither his father or mother boar him in her womb:
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such surely are those, who wil not busie themselues with Diuine numbers, and know not certainly God to be their Father,
such surely Are those, who will not busy themselves with Divine numbers, and know not Certainly God to be their Father,
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or the Church to bee their Mother.
or the Church to be their Mother.
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I will also omit, to discourse against the folly of prophanesse in the soules fits, wherein carnall persons hauing beene stung in their consciences, by some guilt of sinne presented to their memory, by some Text of Scripture,
I will also omit, to discourse against the folly of profaneness in the Souls fits, wherein carnal Persons having been stung in their Consciences, by Some guilt of sin presented to their memory, by Some Text of Scripture,
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or other person guilty and priuy to their offence: they cast offal care of diuine sayings and iudgement;
or other person guilty and privy to their offence: they cast offal care of divine sayings and judgement;
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yea, peraduenture make away the person guilty to their crimes, that he may neuer stand vp in iudgment against them.
yea, Peradventure make away the person guilty to their crimes, that he may never stand up in judgement against them.
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These men are resembled vnto vs in that foole, who beeing in his bed grieuously bitten with fleas, did put out the Candle, to the end they might not see him, but his foole-ship was deceiued,
These men Are resembled unto us in that fool, who being in his Bed grievously bitten with fleas, did put out the Candle, to the end they might not see him, but his foole-ship was deceived,
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as afterward he found, when hee wanted light to take them out of his bed.
as afterwards he found, when he wanted Light to take them out of his Bed.
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Euen so, they which thinke to procure rest to their secret bytings, by killing the Witnesses of their crimes,
Eve so, they which think to procure rest to their secret bitings, by killing the Witnesses of their crimes,
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or extinguishing in them the little care they had of godlinesse, shal be deceiued;
or extinguishing in them the little care they had of godliness, shall be deceived;
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for not only they shall haue more plague, but also want helpe and light to recouer a remedy when they woulde haue it.
for not only they shall have more plague, but also want help and Light to recover a remedy when they would have it.
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19 I will conclude all, with another story, against the preposterous folly of worldly men, who first labour for earthly, and then for heauenly things.
19 I will conclude all, with Another story, against the preposterous folly of worldly men, who First labour for earthly, and then for heavenly things.
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I do read of a Noble mans foole, whose labour was to bring in woode to the Kitchin:
I do read of a Noble men fool, whose labour was to bring in wood to the Kitchen:
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when hee came to the pyle, hee would alway draw out vnderneath, vpon which the whole pyle lyeth,
when he Come to the pile, he would always draw out underneath, upon which the Whole pile lies,
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and let the vppermost alone, (which had beene more ready) saying, that hee would do the hardest labour first, and then the easiest afterward.
and let the uppermost alone, (which had been more ready) saying, that he would do the Hardest labour First, and then the Easiest afterwards.
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And by no means could he be disswaded from this course, but would spend more time in pulling out a sticke,
And by no means could he be dissuaded from this course, but would spend more time in pulling out a stick,
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then hee shoulde haue done in carrying in an armefull.
then he should have done in carrying in an armefull.
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So are the Children of this world, they take the most and first paines for inferiour thinges which lye vndermost,
So Are the Children of this world, they take the most and First pains for inferior things which lie undermost,
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and let the superiour and heauenly thinges, (more easie to willing mindes, which yet presse and keep downe the worldly things) to be last and least regarded.
and let the superior and heavenly things, (more easy to willing minds, which yet press and keep down the worldly things) to be last and least regarded.
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I referre my selfe to your consciences, whether I speak not true;
I refer my self to your Consciences, whither I speak not true;
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if true, whether you or he are more foolish. Two parts there are in this Spirituall folly;
if true, whither you or he Are more foolish. Two parts there Are in this Spiritual folly;
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the first, that men by giuing their first labours to the world, which is vndermost,
the First, that men by giving their First labours to the world, which is undermost,
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like the foundation of a Wood-pile, loose much time, & the world, or wordly blessings, come more hardly vnto them.
like the Foundation of a Woodpile, lose much time, & the world, or wordly blessings, come more hardly unto them.
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For I must euer rest in my sweet Sauiours saying, Seeke first the Kingdome of God,
For I must ever rest in my sweet Saviour's saying, Seek First the Kingdom of God,
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and the righteousnesse thereof, and all other things shall be cast vpon you. And heauie things come more easily downeward then vpward;and the righteousness thereof, and all other things shall be cast upon you. And heavy things come more Easily downward then upward;
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therefore the Prophet telleth vs, God remembreth the Heauens the Heauens the Clouds the Clouds the Earth, and the Earth the people.
Therefore the Prophet Telleth us, God Remember the Heavens the Heavens the Clouds the Clouds the Earth, and the Earth the people.
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So al blessings must first be sought for in heauen, and then (as Agar ) we shal haue an Angell to direct vs to the Fountain of water on the earth.
So all blessings must First be sought for in heaven, and then (as Agar) we shall have an Angel to Direct us to the Fountain of water on the earth.
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Secondly, another part of this folly is, that we cannot be perswaded with this foole, but that Heauenly thinges are more easily accomplished of all sorts, then earthly:
Secondly, Another part of this folly is, that we cannot be persuaded with this fool, but that Heavenly things Are more Easily accomplished of all sorts, then earthly:
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and therefore he which is seuen yeares apprentice to a Trade, and all little enough;
and Therefore he which is seuen Years apprentice to a Trade, and all little enough;
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yet an houre in a Church at a Sermon, is losse of time in Heauenly matters, they may do it much sooner.
yet an hour in a Church At a Sermon, is loss of time in Heavenly matters, they may do it much sooner.
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So one of you, which liueth fifty, sixtie, or seauenty yeares, and al that time laboureth in,
So one of you, which lives fifty, sixtie, or seauenty Years, and all that time Laboureth in,
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and for the Worlde, thinketh it enough for heauen, to haue a Minister, and a few Prayers an houre or two before his death.
and for the World, Thinketh it enough for heaven, to have a Minister, and a few Prayers an hour or two before his death.
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These are our cares, and our Articles, upon these we passe our time, and venture our soules.
These Are our Cares, and our Articles, upon these we pass our time, and venture our Souls.
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But (ô Fooles) How long will you delight in foolishnesse, and hate Wisedome!
But (o Fools) How long will you delight in foolishness, and hate Wisdom!
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Bee wise as Serpentes, bee innocent as Doues. If you be onely wise for this world, God wil destroy you. be wise as Serpents, be innocent as Dove. If you be only wise for this world, God will destroy you.
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None came to the birth of Christ on earth, but the wise men in the East.
None Come to the birth of christ on earth, but the wise men in the East.
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There were more men in the East, but none of them looked vppe to heauen but these.
There were more men in the East, but none of them looked up to heaven but these.
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It is better, you see, to study on the Starres, then the earth, thereby wee are at least admonished, to lift vp our heads,
It is better, you see, to study on the Stars, then the earth, thereby we Are At least admonished, to lift up our Heads,
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and looke for Christ in heauen, as those wise men did heare on earth.
and look for christ in heaven, as those wise men did hear on earth.
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We shal finde him, wee shall see him, for vnto them that Looke for him, hee will appeare the second time to saluation.
We shall find him, we shall see him, for unto them that Look for him, he will appear the second time to salvation.
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You are all the children of wisedome, you must iustifie her, hearken to her complaint, Can your hearts forbeare rending and yearning to heare her cry so earnestly, ô Fooles, how long will ye loue foolishnesse, and scorners delight in scorning!
You Are all the children of Wisdom, you must justify her, harken to her complaint, Can your hearts forbear rending and yearning to hear her cry so earnestly, o Fools, how long will you love foolishness, and Scorner's delight in scorning!
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Be you turned at my Correction, I will poure out my minde vnto you, and make you to vnderstand my wordes. Be you turned At my Correction, I will pour out my mind unto you, and make you to understand my words.
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Feare not the losse of any thing, the lacke of that you haue she hath prouided, all, both house, harbour, meate, Wine, onely she wanteth you, you she calleth.
fear not the loss of any thing, the lack of that you have she hath provided, all, both house, harbour, meat, Wine, only she Wants you, you she calls.
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Wisedome hath builded her house, she hath hewen out her seauen Pillars. Shee hath killed her fatlinges, drawne her Wine, and made ready her Table. Wisdom hath built her house, she hath hewn out her seauen Pillars. She hath killed her fatlings, drawn her Wine, and made ready her Table.
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She hath sent foorth her Maides (Viz:) the Preachers, crying in the high places (out of the Pulpits) and saying; He that is simple and destitute of vnderstanding, let him come, let him come and eate of my meate which I haue prepared,
She hath sent forth her Maids (Viz:) the Preachers, crying in the high places (out of the Pulpits) and saying; He that is simple and destitute of understanding, let him come, let him come and eat of my meat which I have prepared,
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and drinke of my wine which I haue drawne.
and drink of my wine which I have drawn.
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For sake your way ô ye foolish, and you shall liue, and walke in the way of vnderstanding. For sake your Way o you foolish, and you shall live, and walk in the Way of understanding.
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20 So cryeth Wisedome, and let all her children and friends followe her; yea, not onely them to whom Dauid saith;
20 So Cries Wisdom, and let all her children and Friends follow her; yea, not only them to whom David Says;
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Bee you wise, ô kings, he you learned you that be Iudges of the earth. be you wise, o Kings, he you learned you that be Judges of the earth.
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But euery Maister, euery Gentleman, euery Cittizen, euery husbandman, euery Tradesman, euery Labourer, euery Man and Maid-seruant, euery Olde and young man.
But every Master, every Gentleman, every Citizen, every husbandman, every Tradesman, every Labourer, every Man and Maidservant, every Old and young man.
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Receiue instruction & not Siluer, & knowledge rather then Gold. Receive instruction & not Silver, & knowledge rather then Gold.
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Wisedome is more worth then precious Stones, and all pleasures are not to be compared to her. Wisdom is more worth then precious Stones, and all pleasures Are not to be compared to her.
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Striue to gaine the time you haue lost, Striue (I say) that you may bee rescribed in the number of the wise Virgins,
Strive to gain the time you have lost, Strive (I say) that you may be rescribed in the number of the wise Virgins,
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and taken out of the number of the foolish.
and taken out of the number of the foolish.
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We read of one Mycernius, that one tolde him, (take what course he could) he should liue but sixe yeares.
We read of one Mycernius, that one told him, (take what course he could) he should live but sixe Years.
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The Prince (for so he was) amazed heereat, plucked vp his spirits and saide, hee would liue twelue yeares,
The Prince (for so he was) amazed hereat, plucked up his spirits and said, he would live twelue Years,
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for he knew how to make twelue of sixe, and this was his course: hee bad all sleepe farewel, and prouided such abundance of lights, that whithersoere he wēt,
for he knew how to make twelue of sixe, and this was his course: he bade all sleep farewell, and provided such abundance of lights, that whithersoere he went,
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or wheresoeuer hee was, it was alway as light as day, & so he thoght he liued twelue yeeres,
or wheresoever he was, it was always as Light as day, & so he Thought he lived twelue Years,
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because he waked in light, when others sleepe in darkenesse, which is a kinde of death, one halfe of our life beeing alway cut off or spent in sleepe.
Because he waked in Light, when Others sleep in darkness, which is a kind of death, one half of our life being always Cut off or spent in sleep.
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Oh that we had so much wit and power to double our dayes we haue to liue,
O that we had so much wit and power to double our days we have to live,
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and that the lightes of wisedome might neuer be quenched in our presence, but shine about vs,
and that the lights of Wisdom might never be quenched in our presence, but shine about us,
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and in vs whether soeuer wee goe, so shall our day excell Iosuahs day, and we walke in the day wherein no man stumbleth.
and in us whither soever we go, so shall our day excel Iosuahs day, and we walk in the day wherein no man stumbleth.
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Beloued, While you haue the light, walke in the light, and the God of lights and peace fil you ful,
beloved, While you have the Light, walk in the Light, and the God of lights and peace fill you full,
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& bring euery one of you out of darknesse, and the shadow of death, into the light of Grace and Glory, guiding your feet into the way of peace, Amen. & bring every one of you out of darkness, and the shadow of death, into the Light of Grace and Glory, guiding your feet into the Way of peace, Amen.
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The second Sermon.
The second Sermon.
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THus did I discourse of Wisedome and the wise man in my first Sermon, which was a necessary circumstance in my Text, giuing precepts to all.
THus did I discourse of Wisdom and the wise man in my First Sermon, which was a necessary circumstance in my Text, giving Precepts to all.
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Now it followeth, that we handle his wordes, and looke into the Marrow of his prouerbiall Doctrine, wherein hee first instructeth, Be diligent, and take heed.
Now it follows, that we handle his words, and look into the Marrow of his proverbial Doctrine, wherein he First Instructeth, Be diligent, and take heed.
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Secondly, he directeth, to thy flock, to thy heards, that is; to al thy state, calling, dealing; priuate, common, euery where.
Secondly, he directeth, to thy flock, to thy heards, that is; to all thy state, calling, dealing; private, Common, every where.
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Or by the Flock you may vnderstand our goods enclosed within house or hedge, by the Heard, those things that are more common and wilde abroad,
Or by the Flock you may understand our goods enclosed within house or hedge, by the Herd, those things that Are more Common and wild abroad,
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for the wealth of those times consisted in Flockes and Heards. This his instruction hee inlargeth by reason. Secondly by parts. Thirdly, by vse.
for the wealth of those times consisted in Flocks and Heards. This his instruction he enlargeth by reason. Secondly by parts. Thirdly, by use.
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First, the reason, why wee must looke to our goodes and charge is one, and that a mighty and waighty one.
First, the reason, why we must look to our goods and charge is one, and that a mighty and weighty one.
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For riches endure not alway, nor the Crowne of Kinges to all their generations. Secondly, the partes of the charge, are the seuerall possessions.For riches endure not always, nor the Crown of Kings to all their generations. Secondly, the parts of the charge, Are the several possessions.
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First, the Hay, that must bee mowed. Secondly, the Grasse, that must bee eaten by Cattle, and not troden vnder foote.
First, the Hay, that must be mowed. Secondly, the Grass, that must be eaten by Cattle, and not trodden under foot.
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Thirdly, the hearbes of the Mountaine, they must bee gathered; that is, Graine and Corne of the Mountaines for Meate, Medicine, and Ornament.
Thirdly, the herbs of the Mountain, they must be gathered; that is, Grain and Corn of the Mountains for Meat, Medicine, and Ornament.
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Fourthly, the Lambes, they must be shorne or clipped, that out of their fleeces we may fetch garments and cloathing.
Fourthly, the Lambs, they must be shorn or clipped, that out of their fleeces we may fetch garments and clothing.
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Fiftly, the Goates, that they may be sold, and bring in money for other vses externall,
Fifty, the Goats, that they may be sold, and bring in money for other uses external,
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for the saying is wise and true in Columella. Oportet patrem familias esse vendacem non emacem, The housholder must sell,
for the saying is wise and true in Columella. Oportet patrem familias esse vendacem non emacem, The householder must fell,
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and not buy, if he wil bee rich.
and not buy, if he will be rich.
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Lastly, the vses of his instruction, and all these partes of wealth, Verse 27. which is for the keeping of a good house,
Lastly, the uses of his instruction, and all these parts of wealth, Verse 27. which is for the keeping of a good house,
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when he saith, And let the Milke of thy Goats be sufficient for the food of thy family and the sustenance of thy maids That is, feede thy seruants,
when he Says, And let the Milk of thy Goats be sufficient for the food of thy family and the sustenance of thy maids That is, feed thy Servants,
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but not delicately, for so hee will proue thy equall, if not thy Maister, yet sufficiently,
but not delicately, for so he will prove thy equal, if not thy Master, yet sufficiently,
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and that out of thine owne store, buy nothing for him, neither for thy Maidens,
and that out of thine own store, buy nothing for him, neither for thy Maidens,
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but that they may better looke to thy Goats and Cattle, let them liue vpon their Milke, that so they may learne by thy example to be alike thrifty in time to come:
but that they may better look to thy Goats and Cattle, let them live upon their Milk, that so they may Learn by thy Exampl to be alike thrifty in time to come:
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but if once they finde thee loose, & giue them boord-wages, they wil be negligent in their charges,
but if once they find thee lose, & give them board-wages, they will be negligent in their charges,
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and bring ruine to thy estate.
and bring ruin to thy estate.
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2. [ Be diligent. ] That is, as if Solomon had saide, in all the wayes of thy life, be laborious and painefull;
2. [ Be diligent. ] That is, as if Solomon had said, in all the ways of thy life, be laborious and painful;
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whatsoeuer passeth through thy hands, do it not by halues, and slightly, but let it still beare the stampe of thy diligence,
whatsoever passes through thy hands, do it not by halves, and slightly, but let it still bear the stamp of thy diligence,
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And if there bee any thing to bee done, which is not fit for thy place,
And if there be any thing to be done, which is not fit for thy place,
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or passing thy skil, yet let thy eyes behold the doing thereof;
or passing thy skill, yet let thy eyes behold the doing thereof;
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It is a vertue (and no shame) to be present at all thy affaires.
It is a virtue (and no shame) to be present At all thy affairs.
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Diligence is the Mother, and negligence the Stepmother of humaine life. By diligence they are hatched and increased, by negligence they are destroied and diminished.
Diligence is the Mother, and negligence the Stepmother of human life. By diligence they Are hatched and increased, by negligence they Are destroyed and diminished.
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If we look vp to Diuine and Heauenly thinges, diligence is exemplified, For the Angels stand alway before God;
If we look up to Divine and Heavenly things, diligence is exemplified, For the Angels stand always before God;
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if to the Precepts of the Law and word of God: Thou shalt keepe diligently the Precepts, Commandements, and Testimonies of the Lorde thy God.
if to the Precepts of the Law and word of God: Thou shalt keep diligently the Precepts, commandments, and Testimonies of the Lord thy God.
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If a case come into Iudgement (because the Iudge hath but one power to do a thing once onely,
If a case come into Judgement (Because the Judge hath but one power to do a thing once only,
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whether good or ill) and because euery sentence of a Iudge, is the sentence of God,
whither good or ill) and Because every sentence of a Judge, is the sentence of God,
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therefore it must also bee done with diligent inquisition.
Therefore it must also be done with diligent inquisition.
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When a leprous man was broght before the Priests, the Lord commaunded diligent inquiry first to be made,
When a leprous man was brought before the Priests, the Lord commanded diligent inquiry First to be made,
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and then euery man was bound to rest in the opinion of the Priest.
and then every man was bound to rest in the opinion of the Priest.
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When the poore woman in the Gospell had lost her Groate, She lighteth her Candle sweepeth hir house, and searcheth diligently euery Corner. When the poor woman in the Gospel had lost her Groat, She lights her Candle sweeps his house, and Searches diligently every Corner.
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Without dilligence we can do nothing. The difficulty and hardnesse of euery worke is made easie & foftned by diligence:
Without diligence we can do nothing. The difficulty and hardness of every work is made easy & foftned by diligence:
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Prudence without Iustice is naught worth, Iustice without Prudence is worth as little ▪ Knowledge, without Diligence, is of small vse, Diligence with Knowledge is worth very much.
Prudence without justice is nought worth, justice without Prudence is worth as little ▪ Knowledge, without Diligence, is of small use, Diligence with Knowledge is worth very much.
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The life of man is like an Iron, which vse maketh bright, and rest maketh rusty:
The life of man is like an Iron, which use makes bright, and rest makes rusty:
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like a Water, which standing, is quickly corrupted, but running, remaineth sweete and cleare, like the Pulse, which beating, sheweth life, but ceasing, bringeth death.
like a Water, which standing, is quickly corrupted, but running, remains sweet and clear, like the Pulse, which beating, shows life, but ceasing, brings death.
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Therefore out of Salomons precept I will amplifie this point three waies. First, I wil shew the necessity of Diligence. Secondly, the commendation of it. Thirdly, the Commodity thereof.
Therefore out of Solomon's precept I will amplify this point three ways. First, I will show the necessity of Diligence. Secondly, the commendation of it. Thirdly, the Commodity thereof.
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3 Touching the necessity of diligence, it was the ordinaunce of God to subiect vs all to labour, to diligent labour;
3 Touching the necessity of diligence, it was the Ordinance of God to Subject us all to labour, to diligent labour;
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yea, euen to sweat, immediately after our first parents fall, and I verily thinke, had they neuer fallen,
yea, even to sweat, immediately After our First Parents fallen, and I verily think, had they never fallen,
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yet without diligence they could not haue liued, the necessity of all earthly and humaine affaires requiring the same.
yet without diligence they could not have lived, the necessity of all earthly and human affairs requiring the same.
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For by dulnesse, sluggishnesse, and ydlenesse, our businesse, our liues labour is intermitted, omitted, and destroyed;
For by dulness, sluggishness, and idleness, our business, our lives labour is intermitted, omitted, and destroyed;
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neither the worke of God or man, without vse, exercitation and diligence can long stand.
neither the work of God or man, without use, exercitation and diligence can long stand.
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Al is a Talent, & euery talent must bee vsed (not digged into the ground) which cannot be without diligence.
All is a Talon, & every talon must be used (not dug into the ground) which cannot be without diligence.
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Thrugh want of exercise, the Armes of Hercules, of the strongest, are dulled in the bodye,
Through want of exercise, the Arms of Hercules, of the Strongest, Are dulled in the body,
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and the purest and sharpest wittes are blunted in the minde.
and the Purest and Sharpest wits Are blunted in the mind.
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We see that the Land missing his Tillage, yeeldeth smaller and worser increase, & that which is often turned, compassed,
We see that the Land missing his Tillage, yields smaller and Worse increase, & that which is often turned, compassed,
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and Ploughed, is the surer ground to the Husbandmans content.
and Ploughed, is the Surer ground to the Husbandman's content.
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The Merchant, which by continued diligence, often cutteth the Seas, is much richer then hee that sitteth at home,
The Merchant, which by continued diligence, often cutteth the Seas, is much Richer then he that Sitteth At home,
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and doth little or nothing, after one venture or two.
and does little or nothing, After one venture or two.
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The Iron, of round is not made flat with one stroke of the Smith, but by often doubling, & redoubling the same.
The Iron, of round is not made flat with one stroke of the Smith, but by often doubling, & redoubling the same.
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The Colt cannot bee tamed & fitted for the sadle, by once backing and bitting, but by being euery day in the hand of the rider.
The Colt cannot be tamed & fitted for the saddle, by once backing and bitting, but by being every day in the hand of the rider.
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When Lot went out of Sodome, he must doe it with diligence, for hee must be in Zoar, before the Sunne rising,
When Lot went out of Sodom, he must do it with diligence, for he must be in Zoar, before the Sun rising,
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and he nor they in his company must be so ydle or carelesse, as once to looke backward,
and he nor they in his company must be so idle or careless, as once to look backward,
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and so by diligence he and his Daughters escaped the fire and Brimstone.
and so by diligence he and his Daughters escaped the fire and Brimstone.
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By diligence also, we escape Hel. Iacob by his diligent seruice obtained Rahell, the Starre in his eyes, the Iewell of his heart.
By diligence also, we escape Hel. Iacob by his diligent service obtained Rachel, the Star in his eyes, the Jewel of his heart.
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By diligent and valiaunt aduenture, did Dauid bring the 200. foreskins of the Philistims, and wan the Kings Daughter.
By diligent and valiant adventure, did David bring the 200. foreskins of the philistines, and won the Kings Daughter.
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By diligence, and not without dilligence were the fiue Talents made ten;
By diligence, and not without diligence were the fiue Talents made ten;
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and he which had so diligently made and multiplied them, was also made the Ruler of ten Citties.
and he which had so diligently made and multiplied them, was also made the Ruler of ten Cities.
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I can neuer say enough of the necessity heereof, but this I will say, without diligence the sinnes and filth of our liues are increased,
I can never say enough of the necessity hereof, but this I will say, without diligence the Sins and filth of our lives Are increased,
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& by diligēce are they euacuated;
& by diligence Are they evacuated;
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for the sea by ebbing & flowing, by fluxe, & reflux, by restlesse laboring and working, is not corrupted, by al the riuers, carkasses,
for the sea by ebbing & flowing, by flux, & reflux, by restless labouring and working, is not corrupted, by all the Rivers, carcases,
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and carrions in the world, but stil it worketh them out; so as it is without infection.
and carrions in the world, but still it works them out; so as it is without infection.
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Wars nor peace, omit or intermit diligence, for in war it cōserueth from enimy, it helpeth to victory;
Wars nor peace, omit or intermit diligence, for in war it conserveth from enemy, it Helpeth to victory;
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in peace it conserueth from corruption of manners, and bringeth in plenty of honour and all things.
in peace it conserveth from corruption of manners, and brings in plenty of honour and all things.
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4 We read that the Milesians hauing bin in long ciuill wars among thēselues, so as their forts & houses were ruined, their catle diminished by daily rapines, their grain consumed & burned,
4 We read that the Milesians having been in long civil wars among themselves, so as their forts & houses were ruined, their Cattle diminished by daily rapines, their grain consumed & burned,
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and the Land wasted, & al for the principality thereof.
and the Land wasted, & all for the principality thereof.
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To helpe & redresse this misery, the contending claimers pittying the state of their Country, grew to a parley,
To help & redress this misery, the contending claimers pitying the state of their Country, grew to a parley,
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& laid down their swords of Hostility, and condiscended to referre their cause to the Pareyans their next Neighbours,
& laid down their swords of Hostility, and condescended to refer their cause to the Pareyans their next Neighbours,
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and so vnder their common Seale, sent by Ambassage their cau•e, quarrell, request, and submission, to their censure and arbitrement.
and so under their Common Seal, sent by Ambassage their cau•e, quarrel, request, and submission, to their censure and arbitrement.
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The Pareyans accepted the determination of this businesse, & hauing receiued a more ample reference from the heades of the seuerall factions, to bestow the kingdome or principalitie vpon whomsoeuer them pleased within the Territory, they came to Miletum, and hearde all parties, Pro & con, what coulde be saide for euerie mans Title.
The Pareyans accepted the determination of this business, & having received a more ample Referente from the Heads of the several factions, to bestow the Kingdom or principality upon whomsoever them pleased within the Territory, they Come to Miletus, and heard all parties, Pro & con, what could be said for every men Title.
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At last, walking abroad, they saw the desolations of the whole Island, and no man minding so much as the Tillage, to procure common food, except one Husbandman, which then had sowed his land, notwithstanding the fury of the sedition.
At last, walking abroad, they saw the desolations of the Whole Island, and no man minding so much as the Tillage, to procure Common food, except one Husbandman, which then had sowed his land, notwithstanding the fury of the sedition.
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This man they called, and before al the claimers, they proclaimed him K. as the worthiest member of his Countrey, prouiding for himselfe,
This man they called, and before all the claimers, they proclaimed him K. as the Worthiest member of his Country, providing for himself,
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and the common benefit of other, when all in a desperate ydlenesse gaue themselues to sowing & spilling of blood, he in a diligent hand of prouidence, attended the sowing of Corne and graine,
and the Common benefit of other, when all in a desperate idleness gave themselves to sowing & spilling of blood, he in a diligent hand of providence, attended the sowing of Corn and grain,
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for the filling of his Countrey with store againe. And so all vpon a little debate, yeilded to him, and praised the Pareians election.
for the filling of his Country with store again. And so all upon a little debate, yielded to him, and praised the Pareians election.
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Euen so is it with the diligent, their hand must bear rule, as Iustinus of a diligent heard-Boy became a diligent Souldier;
Eve so is it with the diligent, their hand must bear Rule, as Justinus of a diligent heard-Boy became a diligent Soldier;
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of a diligent Souldier, a great Cōmander; of a Commander, the Emperour of the worlde, and one of the best.
of a diligent Soldier, a great Commander; of a Commander, the Emperor of the world, and one of the best.
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5 Hearken therefore vnto me my beloued, young men and Brethren, be diligent, for they that are not in the labours of men, are in the labours of Deuils.
5 Harken Therefore unto me my Beloved, young men and Brothers, be diligent, for they that Are not in the labours of men, Are in the labours of Devils.
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When I looke vp to heauen, I see, and find, that without diligent Prayer, fasting, reading, meditating,
When I look up to heaven, I see, and find, that without diligent Prayer, fasting, reading, meditating,
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& godly continued conuersation to the end, wee shall neuer come thither;
& godly continued Conversation to the end, we shall never come thither;
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Oh, therefore bee diligent, it is for a Crowne, it will quite the paines, it will pay the labour richly.
O, Therefore be diligent, it is for a Crown, it will quite the pains, it will pay the labour richly.
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If I look vpon the earth, the Husbandman hath foure seasons, which obseruing, he is rewarded with plentie,
If I look upon the earth, the Husbandman hath foure seasons, which observing, he is rewarded with plenty,
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and with neglecting, hee is cloathed with Beggery. Bee diligent, for God doth speed the Plough.
and with neglecting, he is clothed with Beggary. be diligent, for God does speed the Plough.
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If I looke on learning, and learned men, I finde that diligence maketh their nights short, their daies long, their dyet thin, their bread course, cording to that of the Poet:
If I look on learning, and learned men, I find that diligence makes their nights short, their days long, their diet thin, their bred course, cording to that of the Poet:
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Mùlta tulit fecitque puer sudauit & alsit Abstinuit vino & venere qui pythia cantat. Many and many are the miseries of the Student; sometimes hee sweateth; sometimes, hee freezeth;
Mùlta tulit fecitque puer sudauit & alsit Abstinuit vino & Venere qui pythia cantat. Many and many Are the misery's of the Student; sometime he sweateth; sometime, he freezeth;
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and the songes of his Diuine Oracles make him forbeare both drunkennesse and wantonnesse. Be diligent therefore, for so, meane men haue attained Kingdomes; Husband-men, riches; Schollers, Dignities; and Merchantes, Honours;
and the songs of his Divine Oracles make him forbear both Drunkenness and wantonness. Be diligent Therefore, for so, mean men have attained Kingdoms; Husbandmen, riches; Scholars, Dignities; and Merchants, Honours;
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and without this diligence, God wil not bestow his blessing. And thus much for the necessity of diligence.
and without this diligence, God will not bestow his blessing. And thus much for the necessity of diligence.
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6 The second thing I noted of Diligence, is the praise and Commendation thereof, for this alone was neuer dispraised. The Turkes dispraise Learning;
6 The second thing I noted of Diligence, is the praise and Commendation thereof, for this alone was never dispraised. The Turkes dispraise Learning;
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some Temperaunce, some Fortitude, some Iustice, some Religion, but all commend Diligence.
Some Temperance, Some Fortitude, Some justice, Some Religion, but all commend Diligence.
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Salomon is as much cōmended for his diligence, as for his wisedome, and when he ceased to be diligent, hee also ceased to be wise;Solomon is as much commended for his diligence, as for his Wisdom, and when he ceased to be diligent, he also ceased to be wise;
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and when he renewed his diligence, and forsooke his pleasures, then hee recouered his wisedome.
and when he renewed his diligence, and forsook his pleasures, then he recovered his Wisdom.
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Saint Paule inferiour to no man, in praise, in desert, hath his Diuine partes commended by his diligence;
Saint Paul inferior to no man, in praise, in desert, hath his Divine parts commended by his diligence;
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first, in that hee neuer ceased warning al men night and day, and serued the Lorde in watching and Prayer:
First, in that he never ceased warning all men night and day, and served the Lord in watching and Prayer:
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that he trauailed two thousand Miles, and in all that iourney preached the Gospell:
that he travailed two thousand Miles, and in all that journey preached the Gospel:
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for these his many accidentes in his labour, is (as hee deserued) commended of all:
for these his many accidents in his labour, is (as he deserved) commended of all:
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yea, S. Peter tearmeth him his beloued Brother Paule. Saint Chrysostom in Ecclesiasticall story, is memorable for many excellent partes in him, yea, S. Peter termeth him his Beloved Brother Paul. Saint Chrysostom in Ecclesiastical story, is memorable for many excellent parts in him,
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and especially for that in his banishmēt hee preached diligently, and conuerted many to Christ Iesus.
and especially for that in his banishment he preached diligently, and converted many to christ Iesus.
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Hee that tilleth the ground shall haue aboundance (saith Salomon. ) We read of Furius Cresinus (a Roman ) who hauing euery yeare better Corne then his Neighbours, they called him into iudgement for the same, alledging that by inchauntment and witchcraft hee spedde so well,
He that Tilleth the ground shall have abundance (Says Solomon.) We read of Furius Cresinus (a Roman) who having every year better Corn then his Neighbours, they called him into judgement for the same, alleging that by enchantment and witchcraft he sped so well,
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and that by such secret euill meanes, hee drew away the fat of other mens Lande into his owne.
and that by such secret evil means, he drew away the fat of other men's Land into his own.
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The poore man appeared at the day, and brought with him all his Tooles of husbandry;
The poor man appeared At the day, and brought with him all his Tools of Husbandry;
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waightye Plow-shares, heauy Mattockes & Spades, ful fed Oxen, all his yrons much bigger and stronger then other mens,
weighty Ploughshares, heavy Mattocks & Spades, full fed Oxen, all his irons much bigger and Stronger then other men's,
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and lastly his Daughter, a strong and mightie young woman, who was his helper in all his Husbandry,
and lastly his Daughter, a strong and mighty young woman, who was his helper in all his Husbandry,
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& setting all these before his accusers and Iudges, cried out in these wordes: Haec sunt Quirites veneficia mea.
& setting all these before his accusers and Judges, cried out in these words: Haec sunt Quirites Veneficia mea.
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(ô Romans ) this Daughter, these Oxen, these Tooles are the Instruments of my Witchcraft,
(o Romans) this Daughter, these Oxen, these Tools Are the Instruments of my Witchcraft,
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and besides these, I vse none, and these I apply with all diligence: whereat his Iudges being mooued, absolued him with commendation.
and beside these, I use none, and these I apply with all diligence: whereat his Judges being moved, absolved him with commendation.
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Thus we see, diligence procureth aboundaunce in time of want, and fauour in time of iudgement:
Thus we see, diligence procureth abundance in time of want, and favour in time of judgement:
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who can sufficiently expresse or admire her praises, which maketh men so praise-worthy, both in Court and Countrey.
who can sufficiently express or admire her praises, which makes men so praiseworthy, both in Court and Country.
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When all Iewry were asleepe at our Sauiours birth, who had the warning and notice thereof from heauen,
When all Iewry were asleep At our Saviour's birth, who had the warning and notice thereof from heaven,
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euen the very same night, but the Shepheardes that kept their flocke by night; commended for nothing but for their diligence, to them did the Angelles of Heauen bring tydings of the Byrth of Christ our Sauiour the sonne of Dauid.
even the very same night, but the Shepherds that kept their flock by night; commended for nothing but for their diligence, to them did the Angels of Heaven bring tidings of the Birth of christ our Saviour the son of David.
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Loe, another Commendation of diligence, and a greater cannot bee to heare the Angels speake, the heauenly Souldiers sing,
Lo, Another Commendation of diligence, and a greater cannot be to hear the Angels speak, the heavenly Soldiers sing,
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and to see before all earthly men (next to Ioseph and Mary ) the most blessed Babe that euer was.
and to see before all earthly men (next to Ioseph and Marry) the most blessed Babe that ever was.
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Diligence is obserued by the heauenly powers, and rewarded with the happy vision of Iesus Christ.
Diligence is observed by the heavenly Powers, and rewarded with the happy vision of Iesus christ.
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7 Againe, the continual brand of infamy and disgrace, that is set vpon the negligent and sluggish, is no meane praise of diligence and industry,
7 Again, the continual brand of infamy and disgrace, that is Set upon the negligent and sluggish, is no mean praise of diligence and industry,
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and therefore wheresoeuer wee read of a sluggard or ydle person, euen in his greatnesse he is taxed for this.
and Therefore wheresoever we read of a sluggard or idle person, even in his greatness he is taxed for this.
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Esau, who hauing beene a hunting, came home hungry, to satisfie his present hunger, solde his Birth-right, in his negligence saith S. Austen, Malebat emere quam quaerere cibum, hee had rather set his Birth-right packing,Esau, who having been a hunting, Come home hungry, to satisfy his present hunger, sold his Birthright, in his negligence Says S. Austen, Malebat Emere quam quaerere Food, he had rather Set his Birthright packing,
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then tarry, or go seeke meate at an easier rate, wh•rfore he is branded with the Title of very fewe:
then tarry, or go seek meat At an Easier rate, wh•rfore he is branded with the Title of very few:
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Esau Ihate. Claudius, after he was Emperour, grew so carelesse and sluggish, that he minded nothing,Esau Ihate. Claudius, After he was Emperor, grew so careless and sluggish, that he minded nothing,
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neither what he saide, nor to whome, nor among whom hee spake.
neither what he said, nor to whom, nor among whom he spoke.
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Ptolomy another carelesse King of Egipt, would play at Chesse sitting in Iudgement vppon mens liues, whereby many times wrong iudgment proceeded out of the Kinges negligence,Ptolemy Another careless King of Egypt, would play At Chess sitting in Judgement upon men's lives, whereby many times wrong judgement proceeded out of the Kings negligence,
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and the bloude of an Innocent was shed, which all the kings of the world, could not make to liue againe, or giue a satisfaction.
and the blood of an Innocent was shed, which all the Kings of the world, could not make to live again, or give a satisfaction.
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Theodosius the younger was wont to subscribe to all Letters or grauntes that were brought vnto him:Theodosius the younger was wont to subscribe to all Letters or grants that were brought unto him:
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to draw him from this carelesnesse, his Sister Palcheria deuised an edict to be made, whereby hee banished his wife whom hee loued most dearely.
to draw him from this carelessness, his Sister Palcheria devised an edict to be made, whereby he banished his wife whom he loved most dearly.
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And then she getting the writing againe after the Emperour had signed it, brought it vnto him, blamed him, he denied it, she produced it,
And then she getting the writing again After the Emperor had signed it, brought it unto him, blamed him, he denied it, she produced it,
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and the shame thereof made him more diligent euer afterward. Thus by negligence are al other Vertues stained, because diligence giueth grace to all.
and the shame thereof made him more diligent ever afterwards. Thus by negligence Are all other Virtues stained, Because diligence gives grace to all.
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Learne (I beseech you) to be diligent, and not to breake off your diligence in any point;
Learn (I beseech you) to be diligent, and not to break off your diligence in any point;
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and in all your actions, ioyne labor and Prayer together: Labour, without Prayer is a presumption against God;
and in all your actions, join labour and Prayer together: Labour, without Prayer is a presumption against God;
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Prayer, without Labour is a temptation of God. Let Iudas Macchabeus witnesse this for me;
Prayer, without Labour is a temptation of God. Let Iudas Macchabeus witness this for me;
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before al his batels, he euer prayed, except two, one against Eupator, and then hee was ouercome, and lost the field;
before all his batels, he ever prayed, except two, one against Eupator, and then he was overcome, and lost the field;
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the other, against Alcimus and Bacchides, and then he lost his life.
the other, against Alcimus and Bacchides, and then he lost his life.
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Although his praises were many, for valour & fighting, yet his diligence had not bin so fortunate,
Although his praises were many, for valour & fighting, yet his diligence had not been so fortunate,
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if he had not ioyned his Prayers to his sword. Be faithfull and diligent in small thinges, so shall God make you rulers ouer many,
if he had not joined his Prayers to his sword. Be faithful and diligent in small things, so shall God make you Rulers over many,
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& he which is negligent in the smallest, shal not be trusted with greater.
& he which is negligent in the Smallest, shall not be trusted with greater.
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I cannot forget, I will not conceale the worthy saying of Bernard. Seruans doctrinam rarò accusabit fortunam, diligentiam cum infortunia rarò sociabis, pigritiam rarò separabis.
I cannot forget, I will not conceal the worthy saying of Bernard. Servants Doctrinam rarò accusabit fortunam, diligentiam cum infortunia rarò sociabis, pigritiam rarò separabis.
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That is, He which keepeth good Doctrine, shall sildome accuse fortune.
That is, He which Keepeth good Doctrine, shall seldom accuse fortune.
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You shall not seldome ioyne diligence & misfortune togither, you shall as sildom seperate misfortune and sluggishnesse:
You shall not seldom join diligence & misfortune together, you shall as seldom separate misfortune and sluggishness:
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and •o I ende this second part of the praises of diligence.
and •o I end this second part of the praises of diligence.
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8 The third part I propounded to my selfe, are the commodities of diligence, which are many,
8 The third part I propounded to my self, Are the commodities of diligence, which Are many,
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and therefore neither this place, nor this time will not permit me to set downe either all,
and Therefore neither this place, nor this time will not permit me to Set down either all,
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or those fewe, so largely, which I wil heere describe.
or those few, so largely, which I will Here describe.
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First, Almighty God, allureth and draweth on men in all kind of life, by, and for the hope of reward and profit.
First, Almighty God, Allureth and draws on men in all kind of life, by, and for the hope of reward and profit.
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Noahs Arke, Moses message to Pharaoh, Dauids fighting against Goliah, our Sauiour Christs passion, & our profession, haue all their seuerall rewards and promises annexed to them, so hath diligence:Noahs Ark, Moses message to Pharaoh, David fighting against Goliath, our Saviour Christ passion, & our profession, have all their several rewards and promises annexed to them, so hath diligence:
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for it cannot be, that the same vertue which blesseth mankind with so many benefites, but that also it should receiue many commodities for them.
for it cannot be, that the same virtue which Blesses mankind with so many benefits, but that also it should receive many commodities for them.
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First ( Salomon saith) The diligent hand shall beare rule; Verily, there is none of vs all, but still retaine both an Image of honour,
First (Solomon Says) The diligent hand shall bear Rule; Verily, there is none of us all, but still retain both an Image of honour,
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and an aspiring to Gouernement, for God made not vs for seruile & base slauery, but to beare rule ouer the creatures of the world.
and an aspiring to Government, for God made not us for servile & base slavery, but to bear Rule over the creatures of the world.
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By diligence we haue already shewed how many Emperours and Kings haue beene aduanced from mean estate,
By diligence we have already showed how many emperors and Kings have been advanced from mean estate,
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and now I will adde a fewe moe.
and now I will add a few more.
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The Kings of Hungary were deriued from Lechus the second, who was a Husbandman, and by a deuine demonstration, taken from the Plough to bee the Virgin-Queenes Husband;
The Kings of Hungary were derived from Lechus the second, who was a Husbandman, and by a divine demonstration, taken from the Plough to be the Virgin-Queenes Husband;
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in rememberance whereof, he caused his wodden soles or shooes to be reserued in his Castle for all posteritie to remember,
in remembrance whereof, he caused his wooden soles or shoes to be reserved in his Castle for all posterity to Remember,
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how, and in what sort he came first into the Court.
how, and in what sort he Come First into the Court.
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All the worlde knoweth that the Byshoppricke of Metz is one of the greatest of Christendome, the Byshop being a Soueraigne,
All the world Knoweth that the Bishopric of Metz is one of the greatest of Christendom, the Bishop being a Sovereign,
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and a Prince Elector, the seate which Princes and great Lordes haue sought after for their sonnes.
and a Prince Elector, the seat which Princes and great lords have sought After for their Sons.
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We read of one of their woorthiest Bishops called Villegesus, who was but a Basket-makers sonne,
We read of one of their woorthiest Bishops called Villegesus, who was but a Basketmakers son,
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yet would hee haue the Badges of his Fathers occupation to remaine in his Pallace, aswell to make other studious, whereby they might come to honor,
yet would he have the Badges of his Father's occupation to remain in his Palace, aswell to make other studious, whereby they might come to honour,
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as also to put him in minde of his meane descent.
as also to put him in mind of his mean descent.
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9 The Graecians saide, Ponos eucleias Pater, Labour was the Father of Honour, for the blessing of God doth so follow it, that many moe are made honourable by diligence,
9 The Greeks said, Ponos eucleias Pater, Labour was the Father of Honour, for the blessing of God does so follow it, that many more Are made honourable by diligence,
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then by Birth, witnesse all the Romaines, who raised their Commonwealth, and stoode not vpon termes of blood (although it be honourable) some of them were fetched from the Plow, some from other meane places;
then by Birth, witness all the Romans, who raised their Commonwealth, and stood not upon terms of blood (although it be honourable) Some of them were fetched from the Blow, Some from other mean places;
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then Vertues gaue Titles, nowe Titles sell Vertues. Cicero, Fabius, Quintius, and other, Witnesse these thinges.
then Virtues gave Titles, now Titles fell Virtues. Cicero, Fabius, Quintius, and other, Witness these things.
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When Demosthenes was asked how hee came to that excellent facility of speaking, so as hee led his Auditory to what part he pleased, being the glory of the Greekes, and an honour to himselfe, hee gaue this aunswere;
When Demosthenes was asked how he Come to that excellent facility of speaking, so as he led his Auditory to what part he pleased, being the glory of the Greeks, and an honour to himself, he gave this answer;
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that by spending more Oyle then Wine, hee came to that habit of perfect speaking;
that by spending more Oil then Wine, he Come to that habit of perfect speaking;
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Meaning, that he was in his study, writing and reading by his Lamp, when other were at the Tauerne, or in their banquettes eating and drinking;
Meaning, that he was in his study, writing and reading by his Lamp, when other were At the Tavern, or in their banquets eating and drinking;
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soft beddes, and much learning are hardly gotten together, good cheere and painefull diligence are sildome matched together,
soft Beds, and much learning Are hardly got together, good cheer and painful diligence Are seldom matched together,
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therefore as Lazarus his sorrowes went before his ioyes, & Diues his ioyes before his sorrowes,
Therefore as Lazarus his sorrows went before his Joys, & Diues his Joys before his sorrows,
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so Humility and Labour go before honour, and Honour abused and taken before the time, is seconded with shame, misery, and (peraduenture) hell.
so Humility and Labour go before honour, and Honour abused and taken before the time, is seconded with shame, misery, and (Peradventure) hell.
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10 Againe, another commodity wee receiue by labour and diligence, is the comfort of a good heart,
10 Again, Another commodity we receive by labour and diligence, is the Comfort of a good heart,
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when we must sit downe in age, and can worke no longer:
when we must fit down in age, and can work no longer:
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for the night of age commeth, when we cannot worke, and therefore if a good Conscience bee any thing vnto vs,
for the night of age comes, when we cannot work, and Therefore if a good Conscience be any thing unto us,
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and we know any thing of our selues, then may we with Authority reprooue the ydlenesse of other,
and we know any thing of our selves, then may we with authority reprove the idleness of other,
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and repeate (without boasting) with glory and praise our owne practise:
and repeat (without boasting) with glory and praise our own practice:
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whereby posterity and the younger will admire vs, and praise vs, and Noble Spirites, (whereof there bee some in euerie age) will by our example be prouoked to do the like.
whereby posterity and the younger will admire us, and praise us, and Noble Spirits, (whereof there be Some in every age) will by our Exampl be provoked to do the like.
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But if wee remaine in ydlenesse and sluggishnesse, what ariseth in our mindes, but filthy Lusts, impure thoughts, abhominable actions, such as wee read were in the Sodomites. Be not deceiued, a little cranny letteth the winde into the house,
But if we remain in idleness and sluggishness, what arises in our minds, but filthy Lustiest, impure thoughts, abominable actions, such as we read were in the Sodomites. Be not deceived, a little cranny lets the wind into the house,
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and a little leake ouer-turneth and drowneth a great Ship;
and a little leak overturneth and drowneth a great Ship;
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euen so, a little ydlenesse suffereth Sathans Wind and Water, to enter into the soule to the eternall perdition thereof.
even so, a little idleness suffers Satan's Wind and Water, to enter into the soul to the Eternal perdition thereof.
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11 By all this we may see the commodities of diligence, both as it is in it owne Nature,
11 By all this we may see the commodities of diligence, both as it is in it own Nature,
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and as it is also in the contrary.
and as it is also in the contrary.
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And indeed, wee may vrge this second a little further, to the shame of Drones, sluggards, and ydle persons;
And indeed, we may urge this second a little further, to the shame of Drones, sluggards, and idle Persons;
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God doth worthily punnish them, so as they are not like to other mē, their hands and faces spotted or stained like the greene sicknesse,
God does worthily Punish them, so as they Are not like to other men, their hands and faces spotted or stained like the green sickness,
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and their bellies either blowne vp like Eglons with fat, or (deserued hunger following them) lanke and flat downe like the bladder that is pricked.
and their bellies either blown up like Eglons with fat, or (deserved hunger following them) lank and flat down like the bladder that is pricked.
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Nothing runneth in their minde but the Torment of labour, from that they post as fast as Moses from his rod,
Nothing Runneth in their mind but the Torment of labour, from that they post as fast as Moses from his rod,
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when it was turned into a Serpent, crying out against those that prouoke them, as the Deuils against our Sauiour, Why art thou come to torment vs before our time.
when it was turned into a Serpent, crying out against those that provoke them, as the Devils against our Saviour, Why art thou come to torment us before our time.
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Yea, labour grieueth them so much, as they watch late, because they will not put off their clothes,
Yea, labour grieves them so much, as they watch late, Because they will not put off their clothes,
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and lye long in bed, because they are loath to take the paines to put them on againe.
and lie long in Bed, Because they Are loath to take the pains to put them on again.
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The sluggard (saith Salomon) when he turneth himselfe, maketh a noyse like a Cart-wheele: The sluggard (Says Solomon) when he turns himself, makes a noise like a Cartwheel:
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Why? Because he is not liquored with the Oyle of labour and diligence, he is euer murmuring and complaining:
Why? Because he is not liquored with the Oil of labour and diligence, he is ever murmuring and complaining:
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In Summer, hee complaines of long dayes, and trifleth them away at the Market, or at the Ale-house,
In Summer, he complains of long days, and trifleth them away At the Market, or At the Alehouse,
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or at other mens shoppes, or sleepeth after euery Meale, or doth nothing but aske for newes.
or At other men's shops, or Sleepeth After every Meal, or does nothing but ask for news.
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He is at defiance with his owne house and Lands, so long as there is a meeting or assembly abroad, either at Bowling, Shooting, Drinking, or other vaine occasions;
He is At defiance with his own house and Lands, so long as there is a meeting or assembly abroad, either At Bowling, Shooting, Drinking, or other vain occasions;
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beeing happy in nothing so much (to his owne conscience) as that such company and occasion driueth his businesse out of his head.
being happy in nothing so much (to his own conscience) as that such company and occasion Driveth his business out of his head.
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After meat, if pleasure call him not away, he goeth to sleepe, and if the Sabboth come, that hee must bee forced to his Monthly day,
After meat, if pleasure call him not away, he Goes to sleep, and if the Sabbath come, that he must be forced to his Monthly day,
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yet shall Prayers be first halfe done, and the residue he passeth ouer with desires that they were ended,
yet shall Prayers be First half done, and the residue he passes over with Desires that they were ended,
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and like a merry Souldier whome I knew taken by the enemy, and led from Tree to Tree to be executed, was wont to say, that when he had escaped one Tree, he thought long till he had also escaped another.
and like a merry Soldier whom I knew taken by the enemy, and led from Tree to Tree to be executed, was wont to say, that when he had escaped one Tree, he Thought long till he had also escaped Another.
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12 Well, as riches and honour are the end of labour & diligence, so is pouerty the end of ydlenesse,
12 Well, as riches and honour Are the end of labour & diligence, so is poverty the end of idleness,
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and such a pouerty as is lesse ashamed to steale, then to begge, for his inward guilt of vngodly liberty taketh away from him the boldnes to aske for Gods sake,
and such a poverty as is less ashamed to steal, then to beg, for his inward guilt of ungodly liberty Takes away from him the boldness to ask for God's sake,
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and biddeth him be his owne Caruer, to want nothing till he come to the Goale among his fellowes.
and bids him be his own Carver, to want nothing till he come to the Goal among his Fellows.
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But woe bee to them that bring not vppe their Children to some honest and diligent labour, they spoile them in their youth, dooing them more harme for want of seauen yeares Apprentiship,
But woe be to them that bring not up their Children to Some honest and diligent labour, they spoil them in their youth, doing them more harm for want of seauen Years Apprenticeship,
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then they doe them good by an hundred pound a year Land. For ease slayeth the foolish, and the prosperity of fooles destroieth them.
then they do them good by an hundred pound a year Land. For ease slays the foolish, and the Prosperity of Fools Destroyeth them.
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Wo worth them also, that get, and gaine, and take, and receiue from other mens labors, not giuing them good words for their benefitts,
Woe worth them also, that get, and gain, and take, and receive from other men's labors, not giving them good words for their benefits,
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nor euer opening their mouth for their large allowances, either in the Church, or at the Bar,
nor ever opening their Mouth for their large allowances, either in the Church, or At the Bar,
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yea, both in the Church, and at the Barre:
yea, both in the Church, and At the Bar:
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sometimes Demosthenes coynancy (not squinancy) stopping their mouthes, as if their throats were sore:
sometime Demosthenes coynancy (not squinancy) stopping their mouths, as if their throats were soar:
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sore indeede of a Pestilence neuer to bee cured.
soar indeed of a Pestilence never to be cured.
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Sometimes, possessed of a dumbe and deafe deuill, whome they will not suffer to be cast out,
Sometime, possessed of a dumb and deaf Devil, whom they will not suffer to be cast out,
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least their Consciences should rend them at his departure.
lest their Consciences should rend them At his departure.
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These are they which giue vnto Phisitians a groat, vnto their Counsellers smoke, vnto their Flatterers a pound,
These Are they which give unto Physicians a groat, unto their Counsellers smoke, unto their Flatterers a pound,
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vnto their Minions & Harlots a talent, vnto Diuines and Preachers, a halfepeny of custome. To conclude, let vs all beware of negligence, and not onely crie out against it,
unto their Minions & Harlots a talon, unto Divines and Preachers, a halfpenny of custom. To conclude, let us all beware of negligence, and not only cry out against it,
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as the souldiers did of Warre in the time of Vitellius, when one had in the warres slaine his own Father,
as the Soldiers did of War in the time of Vitellius, when one had in the wars slain his own Father,
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yet did euery man continue the warres: and so while we dislike ydlenesse, we nourish & maintaine it;
yet did every man continue the wars: and so while we dislike idleness, we nourish & maintain it;
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but let the Sonne of God bee your example, not in his Miracles, but in his labours, that when death or he calleth for you, it may find you working,
but let the Son of God be your Exampl, not in his Miracles, but in his labours, that when death or he calls for you, it may find you working,
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or praying, or Meditating, or hearing, or Counselling, or perswading, or resisting euill, or but saying this will I do,
or praying, or Meditating, or hearing, or Counseling, or persuading, or resisting evil, or but saying this will I do,
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if the Lord Iesus giue me life and leaue, that the fruites of your labours, like the coat of Tabitha, may remaine when you are dead and gone.
if the Lord Iesus give me life and leave, that the fruits of your labours, like the coat of Tabitha, may remain when you Are dead and gone.
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The third Sermon. YOu haue hearde in the first Sermon, I taught you to bee wise;
The third Sermon. YOu have heard in the First Sermon, I taught you to be wise;
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in the second, to be diligent;
in the second, to be diligent;
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now in the third, I must exhort you to the Christian care of your owne estates and goodes;
now in the third, I must exhort you to the Christian care of your own estates and goods;
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both in their parts, and in their Vses, as they are comprised in my Text. First,
both in their parts, and in their Uses, as they Are comprised in my Text. First,
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for your Cattle (for good men are mercifull to their Beastes) prouide for them Hay and Grasse. Secondly, for your selues, Corne, signified by the hearbes of the Mountaine, (for in Israel they sow vpō mountaines) and Mony out of the price of the Goats.
for your Cattle (for good men Are merciful to their Beasts) provide for them Hay and Grass. Secondly, for your selves, Corn, signified by the herbs of the Mountain, (for in Israel they sow upon Mountains) and Money out of the price of the Goats.
p-acp po22 n2 (c-acp j n2 vbr j p-acp po32 n2) vvb p-acp pno32 n1 cc n1. ord, p-acp po22 n2, n1, vvn p-acp dt n2 pp-f dt n1, (c-acp p-acp np1 pns32 vvb p-acp n2) cc n1 av pp-f dt n1 pp-f dt n2.
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Thirdly, for your seruants, meat, and Milke. And lastly, for you and them together, clothing, out of the fleeces of your flocke.
Thirdly, for your Servants, meat, and Milk. And lastly, for you and them together, clothing, out of the fleeces of your flock.
ord, p-acp po22 n2, n1, cc n1. cc ord, c-acp pn22 cc pno32 av, vvg, av pp-f dt n2 pp-f po22 n1.
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And of all these Salomon biddeth vs, Know their states, and take heed to them.
And of all these Solomon bids us, Know their states, and take heed to them.
cc pp-f d d np1 vvz pno12, vvb po32 n2, cc vvb n1 p-acp pno32.
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Whether they liue with vs more familiarly in the house, or enclosure, or whether they are more forraign and wilde, signified vnder the name of heards. In this knowledge there are many sweet flowers, may profitable trees or Plantes, and many faire growing seedes.
Whither they live with us more familiarly in the house, or enclosure, or whither they Are more foreign and wild, signified under the name of heards. In this knowledge there Are many sweet flowers, may profitable trees or Plants, and many fair growing seeds.
cs pns32 vvb p-acp pno12 dc av-jn p-acp dt n1, cc n1, cc cs pns32 vbr av-dc j cc j, vvn p-acp dt n1 pp-f n2. p-acp d n1 pc-acp vbr d j n2, vmb j n2 cc n2, cc d j j-vvg n2.
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For to speake a little of knowledge in generall; without knowledge, wee neuer haue our selues, nor Almighty God.
For to speak a little of knowledge in general; without knowledge, we never have our selves, nor Almighty God.
p-acp pc-acp vvi dt j pp-f n1 p-acp n1; p-acp n1, pns12 av-x vhb po12 n2, ccx j-jn n1.
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All are bound to know (except Children) who cannot by their infancie of yeares;
All Are bound to know (except Children) who cannot by their infancy of Years;
av-d vbr vvn pc-acp vvi (c-acp n2) r-crq vmbx p-acp po32 n1 pp-f n2;
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and naturall fooles, who cannot by priuation of naturall faculties. The knowledge of God, is both the cause of louing and inioying him:
and natural Fools, who cannot by privation of natural faculties. The knowledge of God, is both the cause of loving and enjoying him:
cc j n2, r-crq vmbx p-acp n1 pp-f j n2. dt n1 pp-f np1, vbz d dt n1 pp-f vvg cc vvg pno31:
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for, How can wee loue him whom wee know not? And how can we haue him whome wee loue not? The knowledge of God is the beginning of Wisdom, the knowledge of our selues is the fulnesse of Charity.
for, How can we love him whom we know not? And how can we have him whom we love not? The knowledge of God is the beginning of Wisdom, the knowledge of our selves is the fullness of Charity.
c-acp, q-crq vmb pns12 vvi pno31 ro-crq pns12 vvb xx? cc q-crq vmb pns12 vhi pno31 r-crq pns12 vvb xx? dt n1 pp-f np1 vbz dt n1 pp-f n1, dt n1 pp-f po12 n2 vbz dt n1 pp-f n1.
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If we be ignorant of our selues, that ignoraunce begetteth Pride, if we be ignorant of God, that ignorance draweth to Desperation: for if we know not God, we cannot hope in him;
If we be ignorant of our selves, that ignorance begetteth Pride, if we be ignorant of God, that ignorance draws to Desperation: for if we know not God, we cannot hope in him;
cs pns12 vbb j pp-f po12 n2, cst n1 vvz n1, cs pns12 vbb j pp-f np1, cst n1 vvz p-acp n1: c-acp cs pns12 vvb xx np1, pns12 vmbx vvi p-acp pno31;
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if wee know not our selues, we cannot be humble, and then we cannot bee blessed.
if we know not our selves, we cannot be humble, and then we cannot be blessed.
cs pns12 vvb xx po12 n2, pns12 vmbx vbi j, cc av pns12 vmbx vbi vvn.
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By the knowledge of our selues (saith Saint Bernard ) wee Sowe in teares, because we feele and see to our sorrow, the defects of our Nature.
By the knowledge of our selves (Says Faint Bernard) we Sow in tears, Because we feel and see to our sorrow, the defects of our Nature.
p-acp dt n1 pp-f po12 n2 (vvz j np1) pns12 vvi p-acp n2, c-acp pns12 vvb cc vvi p-acp po12 n1, dt n2 pp-f po12 n1.
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By the knowledge of God, we reape in ioy; because, we feele and see, and heare, the plenty and copiousnesse of his Redemption:
By the knowledge of God, we reap in joy; Because, we feel and see, and hear, the plenty and copiousness of his Redemption:
p-acp dt n1 pp-f np1, pns12 vvb p-acp n1; c-acp, pns12 vvb cc vvi, cc vvi, dt n1 cc n1 pp-f po31 n1:
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therefore let vs go forth and carrie our seed weeping, that we may return with our sheaues ioying;
Therefore let us go forth and carry our seed weeping, that we may return with our sheaves joying;
av vvb pno12 vvi av cc vvb po12 n1 vvg, cst pns12 vmb vvi p-acp po12 n2 vvg;
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and both, for our knowledge, and for our Humility, neither with the Pharisies, let vs boast our selues aboue others,
and both, for our knowledge, and for our Humility, neither with the Pharisees, let us boast our selves above Others,
cc d, c-acp po12 n1, cc p-acp po12 n1, av-dx p-acp dt np2, vvb pno12 vvi po12 n2 p-acp n2-jn,
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nor with the base multitude, be contented to bee like others.
nor with the base multitude, be contented to be like Others.
ccx p-acp dt j n1, vbb vvn pc-acp vbi j n2-jn.
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For, in giuing Honor (saith Saint Paule ) go one before another; that is, the rule of our Humility, to wish with Martinus Turonensis, that all our Vertues could bee concealed.
For, in giving Honour (Says Faint Paul) go one before Another; that is, the Rule of our Humility, to wish with Martinus Turonensis, that all our Virtues could be concealed.
p-acp, p-acp vvg vvi (vvz j np1) vvb crd p-acp n-jn; cst vbz, dt n1 pp-f po12 n1, pc-acp vvi p-acp np1 np1, cst d po12 n2 vmd vbi vvn.
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And again, Couet the best gifts, there is the rule of knowledge; And again, Covet the best Gifts, there is the Rule of knowledge;
cc av, vvb dt js n2, a-acp vbz dt n1 pp-f n1;
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the best giftes are the greatest knowledge, and the greatest knowledge, (if it be sanctified) maketh the best men.
the best Gifts Are the greatest knowledge, and the greatest knowledge, (if it be sanctified) makes the best men.
dt js n2 vbr dt js n1, cc dt js n1, (cs pn31 vbb vvn) vvz dt js n2.
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Difference of knowledge, maketh difference of men;
Difference of knowledge, makes difference of men;
n1 pp-f n1, vvz n1 pp-f n2;
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and as Dauids grace and knowledge preferred him in the sight of God and Samuel before his Brethren (thogh he were lower in stature,
and as David grace and knowledge preferred him in the sighed of God and Samuel before his Brothers (though he were lower in stature,
cc c-acp npg1 n1 cc n1 vvd pno31 p-acp dt n1 pp-f np1 cc np1 p-acp po31 n2 (cs pns31 vbdr jc p-acp n1,
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and they taller and more personable men:) euen so, God delighteth not in mens legs,
and they Taller and more personable men:) even so, God delights not in men's legs,
cc pns32 jc cc av-dc j n2:) av av, np1 vvz xx p-acp ng2 n2,
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or strength, but in their heart and soules;
or strength, but in their heart and Souls;
cc n1, cc-acp p-acp po32 n1 cc n2;
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The Angels are pictured, not great, but full of wings, and wee that are in the last part and end of the world,
The Angels Are pictured, not great, but full of wings, and we that Are in the last part and end of the world,
dt n2 vbr vvn, xx j, cc-acp j pp-f n2, cc pns12 cst vbr p-acp dt ord n1 cc n1 pp-f dt n1,
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& therefore lesse in our marriage bed, then our Fathers in their Cradle, let vs flye about the worlde, about our calling, vppe to Heauen, with the wings of heauenly knowledge.
& Therefore less in our marriage Bed, then our Father's in their Cradle, let us fly about the world, about our calling, up to Heaven, with the wings of heavenly knowledge.
cc av av-dc p-acp po12 n1 n1, cs po12 n2 p-acp po32 n1, vvb pno12 vvi p-acp dt n1, p-acp po12 n-vvg, a-acp p-acp n1, p-acp dt n2 pp-f j n1.
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2 Salomon therefore commandeth, to bee diligent to knowe our Heards, & take heed to our flocks,
2 Solomon Therefore commands, to be diligent to know our Heards, & take heed to our flocks,
crd np1 av vvz, pc-acp vbi j pc-acp vvi po12 n2, cc vvb n1 p-acp po12 n2,
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for they signifie but one thing.
for they signify but one thing.
c-acp pns32 vvb p-acp crd n1.
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Whereby hee meaneth, that wee should informe our selues, of al our possessions, and not onely referre their care to our Balyffes and Stewards, who many times take more paines to get our Liueries & Badges,
Whereby he means, that we should inform our selves, of all our possessions, and not only refer their care to our Bailiffs and Stewards, who many times take more pains to get our Liveries & Badges,
c-crq pns31 vvz, cst pns12 vmd vvi po12 n2, pp-f d po12 n2, cc xx av-j vvi po32 n1 p-acp po12 n2 cc n2, r-crq d n2 vvi dc n2 pc-acp vvi po12 n2 cc n2,
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then to doe vs seruice and deserts.
then to do us service and deserts.
cs pc-acp vdi pno12 n1 cc n2.
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It is well obserued, that Almighty God hath giuen euery mā a minde and a state equall, one fit,
It is well observed, that Almighty God hath given every man a mind and a state equal, one fit,
pn31 vbz av vvn, cst j-jn np1 vhz vvn d n1 dt n1 cc dt n1 j-jn, crd j,
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or at least fitted for another, and no man is so poore, but his estate, is big enough to occupie his mind, and set that on worke;
or At least fitted for Another, and no man is so poor, but his estate, is big enough to occupy his mind, and Set that on work;
cc p-acp ds vvn p-acp j-jn, cc dx n1 vbz av j, cc-acp po31 n1, vbz j av-d pc-acp vvi po31 n1, cc vvd cst p-acp n1;
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for a little, with righteousnesse, will keepe an honest man in action.
for a little, with righteousness, will keep an honest man in actium.
p-acp dt j, p-acp n1, vmb vvi dt j n1 p-acp n1.
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But if righteousnesse be absent, what is then the condition of such a person? Namely, to busie himselfe in other mens affaires, to talke of their liuings, of their stocke, of their pedigrees, of their sonnes and daughters,
But if righteousness be absent, what is then the condition of such a person? Namely, to busy himself in other men's affairs, to talk of their livings, of their stock, of their pedigrees, of their Sons and daughters,
p-acp cs n1 vbb j, r-crq vbz av dt n1 pp-f d dt n1? av, pc-acp vvi px31 p-acp j-jn ng2 n2, pc-acp vvi pp-f po32 n2-vvg, pp-f po32 n1, pp-f po32 n2, pp-f po32 n2 cc n2,
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and seruants, and of the prizes of Corne and Merchandize, as if he had ten Characks at sea,
and Servants, and of the prizes of Corn and Merchandise, as if he had ten Characks At sea,
cc n2, cc pp-f dt n2 pp-f n1 cc n1, c-acp cs pns31 vhd crd n2 p-acp n1,
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when he hath neither Money to buy, nor ware to sell away. This man is neuer a stranger, but at home; knoweth euery man, but himselfe;
when he hath neither Money to buy, nor ware to fell away. This man is never a stranger, but At home; Knoweth every man, but himself;
c-crq pns31 vhz dx n1 pc-acp vvi, ccx n1 pc-acp vvi av. d n1 vbz av-x dt n1, cc-acp p-acp n1-an; vvz d n1, cc-acp px31;
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summes vp all mens reckoninges, but his owne; is eeuen with all accounts, till he leaue himselfe, euen nothing.
sums up all men's reckonings, but his own; is even with all accounts, till he leave himself, even nothing.
n2 a-acp d ng2 n2-vvg, cc-acp po31 d; vbz n1 p-acp d n2, c-acp pns31 vvb px31, av pix.
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From the roote of this vanity, ariseth the ydle humour of seeking after newes, in Italy, Spaine, Fraunce, Turkey, Morocco, or the Low-countries,
From the root of this vanity, arises the idle humour of seeking After news, in Italy, Spain, France, Turkey, Morocco, or the Low countries,
p-acp dt n1 pp-f d n1, vvz dt j n1 pp-f vvg p-acp n1, p-acp np1, np1, np1, np1, np1, cc dt np2,
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and wanting good matter, hee coyneth some of his own;
and wanting good matter, he coineth Some of his own;
cc vvg j n1, pns31 vvz d pp-f po31 d;
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then he posteth to one Lord or Ladye, or other great person, (but of meane intelligence) and there hee venteth the winde in his braine.
then he posteth to one Lord or Lady, or other great person, (but of mean intelligence) and there he venteth the wind in his brain.
av pns31 vvz p-acp crd n1 cc n1, cc j-jn j n1, (cc-acp pp-f j n1) cc a-acp pns31 vvz dt n1 p-acp po31 n1.
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Such is the nature of mans minde (my beloued) as is the Nature of good ground,
Such is the nature of men mind (my Beloved) as is the Nature of good ground,
d vbz dt n1 pp-f ng1 n1 (po11 j-vvn) c-acp vbz dt n1 pp-f j n1,
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if you Till & Sowe it, will it not bring foorth good fruits? But if you Till it not,
if you Till & Sow it, will it not bring forth good fruits? But if you Till it not,
cs pn22 p-acp cc vvi pn31, vmb pn31 xx vvi av j n2? p-acp cs pn22 p-acp pn31 xx,
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and let it alone vnoccupied, will it not bring forth weedes or Grasse? Euen so, our mindes sowed with knowledge of good discipline, yeeldeth a happy haruest of honest faculties;
and let it alone unoccupied, will it not bring forth weeds or Grass? Eve so, our minds sowed with knowledge of good discipline, yields a happy harvest of honest faculties;
cc vvb pn31 av-j j-vvn-u, vmb pn31 xx vvi av n2 cc n1? np1 av, po12 n2 vvn p-acp n1 pp-f j n1, vvz dt j n1 pp-f j n2;
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but let alone, and not filled with some better matter, becommeth stuffed with the wind of vain humours, lying Tales, credulous lies, and vnprofitable discourse.
but let alone, and not filled with Some better matter, becomes stuffed with the wind of vain humours, lying Tales, credulous lies, and unprofitable discourse.
cc-acp vvb av-j, cc xx vvn p-acp d jc n1, vvz vvn p-acp dt n1 pp-f j n2, vvg n2, j n2, cc j-u n1.
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From hence also it commeth, that men haue leisure to sowe debate, by immagining faults, where none are,
From hence also it comes, that men have leisure to sow debate, by imagining Faults, where none Are,
p-acp av av pn31 vvz, cst n2 vhb n1 pc-acp vvi n1, p-acp vvg n2, c-crq pix vbr,
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and discouering imperfections and follies of other men, which lying hid in secret, were better buriand forgotten, then remembred.
and discovering imperfections and follies of other men, which lying hid in secret, were better buriand forgotten, then remembered.
cc vvg n2 cc n2 pp-f j-jn n2, r-crq vvg vvd p-acp j-jn, vbdr av-jc vvn vvn, av vvn.
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For what cōmeth of it, but shame to our Countreymen, contentions in the Law, troubling of the seates of Iudgement, hatred and diuision among honest families, exhausting of Treasure,
For what comes of it, but shame to our Countrymen, contentions in the Law, troubling of the seats of Judgement, hatred and division among honest families, exhausting of Treasure,
p-acp r-crq vvz pp-f pn31, cc-acp n1 p-acp po12 n2, n2 p-acp dt n1, vvg pp-f dt n2 pp-f n1, n1 cc n1 p-acp j n2, vvg pp-f n1,
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and setting the soule either wide open (by malice) to the deuill, or closed vp, by shaking off grace and shame.
and setting the soul either wide open (by malice) to the Devil, or closed up, by shaking off grace and shame.
cc vvg dt n1 av-d j j (p-acp n1) p-acp dt n1, cc vvn a-acp, p-acp vvg a-acp n1 cc n1.
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This is the fruite of them that are ignorant of their owne estates, and yet be turbulent discerners of other men;
This is the fruit of them that Are ignorant of their own estates, and yet be turbulent discerners of other men;
d vbz dt n1 pp-f pno32 cst vbr j pp-f po32 d n2, cc av vbi j n2 pp-f j-jn n2;
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709
& the best is, the world payeth them well againe.
& the best is, the world payeth them well again.
cc dt js vbz, dt n1 vvz pno32 av av.
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710
For, if they haue as many Maisters, as they haue hearers, euery one payeth him with hatred, reuilings, and reproaches;
For, if they have as many Masters, as they have hearers, every one payeth him with hatred, revilings, and Reproaches;
p-acp, cs pns32 vhb c-acp d n2, c-acp pns32 vhb n2, d pi vvz pno31 p-acp n1, n2-vvg, cc n2;
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so as hee laboureth without fruite, Sowing the winde, and reaping the Whirle-wind, discouereth, without thankes; speaketh, without credit; eateth, without welcome; liueth, without reputation or loue; dieth, without teares or pitty;
so as he Laboureth without fruit, Sowing the wind, and reaping the Whirlwind, Discovereth, without thanks; speaks, without credit; Eateth, without welcome; lives, without reputation or love; Dieth, without tears or pity;
av c-acp pns31 vvz p-acp n1, vvg dt n1, cc vvg dt n1, vvz, p-acp n2; vvz, p-acp n1; vvz, p-acp j-jn; vvz, p-acp n1 cc n1; vvz, p-acp n2 cc n1;
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sauing, it is pitty such wretches treade vpon Gods deare earth.
Saving, it is pity such wretches tread upon God's deer earth.
vvg, pn31 vbz n1 d n2 vvi p-acp ng1 j-jn n1.
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713
2 But you (beloued) which either heare this, or heare of this, binde and buckle your selues to knowledge,
2 But you (Beloved) which either hear this, or hear of this, bind and buckle your selves to knowledge,
crd cc-acp pn22 (j) r-crq d vvb d, cc vvi pp-f d, vvb cc vvi po22 n2 p-acp n1,
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714
if it were possible, of euery thing, Art, Trade, and Occupation;
if it were possible, of every thing, Art, Trade, and Occupation;
cs pn31 vbdr j, pp-f d n1, n1, n1, cc n1;
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715
but especially, of your estates, without which, a Christian is vnlike to God, and shameth his profession, which crediteth other men, where onely he shoulde beleeue himselfe.
but especially, of your estates, without which, a Christian is unlike to God, and shameth his profession, which crediteth other men, where only he should believe himself.
cc-acp av-j, pp-f po22 n2, p-acp r-crq, dt njp vbz av-j p-acp np1, cc vvz po31 n1, r-crq vvz j-jn n2, c-crq av-j pns31 vmd vvi px31.
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716
You haue but two things in your estate to looke into, your soules, and your Temporalties:
You have but two things in your estate to look into, your Souls, and your Temporalities:
pn22 vhb p-acp crd n2 p-acp po22 n1 pc-acp vvi p-acp, po22 n2, cc po22 n2:
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717
do in the one as you do in the other.
do in the one as you do in the other.
vdb p-acp dt crd c-acp pn22 vdb p-acp dt n-jn.
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I read of one Pomponianus a Mantuan, that he was in secret accused for denying the soule,
I read of one Pomponianus a Mantuan, that he was in secret accused for denying the soul,
pns11 vvb pp-f crd np1 dt np1, cst pns31 vbds p-acp n-jn vvn p-acp vvg dt n1,
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and at last (as all secret faults shall bee renealed) it came into the light,
and At last (as all secret Faults shall be renealed) it Come into the Light,
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720
and hee was called into Iudgement for it. His Iudges demanded of him, whether hee did belieue hee had a soule or no;
and he was called into Judgement for it. His Judges demanded of him, whither he did believe he had a soul or no;
cc pns31 vbds vvn p-acp n1 p-acp pn31. po31 n2 vvn pp-f pno31, cs pns31 vdd vvi pns31 vhd dt n1 cc uh-dx;
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hee answered Negatiuely, hee did not:
he answered Negatively, he did not:
pns31 vvd av-j, pns31 vdd xx:
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whereat his enemies and accusers reioyced, his graue Iudges reproued him sharply, and gaue sentence vppon him.
whereat his enemies and accusers rejoiced, his graven Judges reproved him sharply, and gave sentence upon him.
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The Prisoner meruailed, and told them they were too hasty, for (said he) do you belieue you haue souls? Yea, said they al,
The Prisoner marveled, and told them they were too hasty, for (said he) do you believe you have Souls? Yea, said they all,
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and accurse them that do not. But said he, do you no more then beleeue it: saide they, that is sufficient:
and accurse them that do not. But said he, do you no more then believe it: said they, that is sufficient:
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then saith he, Non credosed scio. I do not only belieue it as a thing absent;
then Says he, Non credosed scio. I do not only believe it as a thing absent;
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but, I knowe I haue a soule, and faith, giues place to knowledge.
but, I know I have a soul, and faith, gives place to knowledge.
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So my beloued, do not onely beleeue you haue Leases, and Lands, and Friendes, and Cattle,
So my Beloved, do not only believe you have Leases, and Lands, and Friends, and Cattle,
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and goods, and Soules, but know it: it is better to know, then to beleeue it.
and goods, and Souls, but know it: it is better to know, then to believe it.
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Heauenly thinges I must belieue, till I may know, but earthly things I must know, or else I cannot belieue.
Heavenly things I must believe, till I may know, but earthly things I must know, or Else I cannot believe.
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I will loue my Seruaunt for his obedience, but I will not belieue or trust him for all my state.
I will love my Servant for his Obedience, but I will not believe or trust him for all my state.
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Know your selues to be rich, and doe not onely beleeue it: know your selues to be Christians, and do not onely beleeue it:
Know your selves to be rich, and do not only believe it: know your selves to be Christians, and do not only believe it:
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know your selues to be in the way to heauen, for if you doe but belieue it, you are deceiued:
know your selves to be in the Way to heaven, for if you do but believe it, you Are deceived:
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Knowe your selues to haue Hope, Faith, and Charity; report and opinion are many times false.
Know your selves to have Hope, Faith, and Charity; report and opinion Are many times false.
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Faith is the beginning of life eternal, knowledge is the perfection and complement.
Faith is the beginning of life Eternal, knowledge is the perfection and compliment.
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Faith goeth before, (as Grammar before other Arts) or as the scholler belieueth his Master,
Faith Goes before, (as Grammar before other Arts) or as the scholar Believeth his Master,
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but knowledge commeth after, and eyther confuteth or confirmeth the Maisters precepts.
but knowledge comes After, and either confuteth or confirmeth the Masters Precepts.
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4 There be causes, there be effects, there be contraries to Faith, all which knowne and discerned, doe no onely confirme Faith,
4 There be Causes, there be effects, there be contraries to Faith, all which known and discerned, do not only confirm Faith,
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but transport, and transforme it into knowledge:
but transport, and transform it into knowledge:
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and true faith will neuer cease, til it come to knowledge, as true loue is not at quiet, till it haue the seale of Mariage,
and true faith will never cease, till it come to knowledge, as true love is not At quiet, till it have the seal of Marriage,
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because it traineth to experience, and experience resteth in knowing.
Because it traineth to experience, and experience rests in knowing.
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The triall of many thinges begetteth Wisedome, and Wisedome the better part of experience, maketh triall of euill thinges (yet without sinne) and keepeth that which is good.
The trial of many things begetteth Wisdom, and Wisdom the better part of experience, makes trial of evil things (yet without sin) and Keepeth that which is good.
dt n1 pp-f d n2 vvz n1, cc n1 dt jc n1 pp-f n1, vvz n1 pp-f j-jn n2 (av p-acp n1) cc vvz cst r-crq vbz j.
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It was the fault of Hieron his wife, that hauing neuer kissed man (except her Husband) thoght that euery mans breath did smel as ill as her husbandes:
It was the fault of Hieron his wife, that having never kissed man (except her Husband) Thought that every men breath did Smell as ill as her Husbands:
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whereby her husband blamed her, and shee was not thought careful inough of him. Vntill, and vnlesse we know what difference is betwixt a Iewes faith, a Turkes faith,
whereby her husband blamed her, and she was not Thought careful enough of him. Until, and unless we know what difference is betwixt a Iewes faith, a Turkes faith,
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an Anabaptists faith, and a true Christian faith:
an Anabaptists faith, and a true Christian faith:
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none at all, in respect of the forme, but the matter, the efficient, and the ende of beleeuing, which is not discerned without knowledge.
none At all, in respect of the Form, but the matter, the efficient, and the end of believing, which is not discerned without knowledge.
pi p-acp d, p-acp n1 pp-f dt n1, cc-acp dt n1, dt j, cc dt n1 pp-f vvg, r-crq vbz xx vvn p-acp n1.
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I call the forme of beleeuing, not the essence of a true Faith, which is a worde impropriated to Diuinity,
I call the Form of believing, not the essence of a true Faith, which is a word impropriated to Divinity,
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but the beeing of faith, in the mindes Morrall and Naturall Vertues. Wherefore out of a good doctrine ariseth a good faith;
but the being of faith, in the minds Moral and Natural Virtues. Wherefore out of a good Doctrine arises a good faith;
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not on the cōtrary, and out of good Doctrine and Faith, a sound knowledge, defending, maintaining, and perswading both.
not on the contrary, and out of good Doctrine and Faith, a found knowledge, defending, maintaining, and persuading both.
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This is that knowledge, that Salomon saith, is better then Golde and Siluer, and is not therefore to bee misliked,
This is that knowledge, that Solomon Says, is better then Gold and Silver, and is not Therefore to be misliked,
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because it is not alway honoured and had in reputation.
Because it is not always honoured and had in reputation.
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751
I haue seene (saith the Preacher) an euil vnder the Sunne, The race is not alway to the swift, the victory to the strong, I have seen (Says the Preacher) an evil under the Sun, The raze is not always to the swift, the victory to the strong,
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nor breade to men of knowledge. nor bread to men of knowledge.
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753
What then? God himselfe is not alway so respected as hee ought, shall not wee therefore regard him as much,
What then? God himself is not always so respected as he ought, shall not we Therefore regard him as much,
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as if al the world did agnize him? Bread (then which nothing is more needfull to mankinde) yet is not alway respected of wanton and full-fed Children;
as if all the world did agnize him? Bred (then which nothing is more needful to mankind) yet is not always respected of wanton and full-fed Children;
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shall the hungry therefore cast it away? God forbid, no more let honourable Science and Knowledge loose her reputation,
shall the hungry Therefore cast it away? God forbid, no more let honourable Science and Knowledge lose her reputation,
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756
because some indiscreete Fooles, haue set her in the last, least, and lowest place.
Because Some indiscreet Fools, have Set her in the last, lest, and lowest place.
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5 God himselfe is a God of knowledge, & next to God, men are the Professors and Students of knowledge,
5 God himself is a God of knowledge, & next to God, men Are the Professors and Students of knowledge,
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for euen the Angels by the church, are informed in the secrets of our Redemption.
for even the Angels by the Church, Are informed in the secrets of our Redemption.
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A man without knowledge, hath no God but himself, no heauen but this world, and in this (through ignoraunce, of the world to come) they craue a large improuement of their euill daies, feeling no other loue,
A man without knowledge, hath no God but himself, no heaven but this world, and in this (through ignorance, of the world to come) they crave a large improvement of their evil days, feeling no other love,
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or hatred, or feare, or care, or sorrowe, or wounds, or conscience;
or hatred, or Fear, or care, or sorrow, or wounds, or conscience;
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761
For, as men first sinne, and do not care, by a long & inueterate custome, they sinne, and doe not knowe.
For, as men First sin, and do not care, by a long & inveterate custom, they sin, and do not know.
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762
From hence men fall into a Reprobate minde, hauing no good thing in them, like Beastes they are guided by appetite,
From hence men fallen into a Reprobate mind, having no good thing in them, like Beasts they Are guided by appetite,
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like him that had a thousand Cookes, and a thousand Faulconers.
like him that had a thousand Cooks, and a thousand Falconers.
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Reason, which should rule, is made of the Ladye the Hand-maide, and so the yssue of their minds is like Ismael, a bastard, and a Bondage-generation;
Reason, which should Rule, is made of the Lady the Handmaid, and so the issue of their minds is like Ishmael, a bastard, and a Bondage-generation;
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from which sildom commeth any good. Religion, the Daughter of God & the Church, and the first borne in Paradice;
from which seldom comes any good. Religion, the Daughter of God & the Church, and the First born in Paradise;
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yea, in Heauen, is clapped vp into some stinking Dungeon, thorough which, passeth the sincke of all our beastly pleasures, and that which shoulde haue the highest,
yea, in Heaven, is clapped up into Some stinking Dungeon, through which, passes the sink of all our beastly pleasures, and that which should have the highest,
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767
and the most honourable room in our house of clay (too base for such a Ghest) is thrust behinde the Stables of great Horses, the Mewes of Hawkes, the Porters lodge,
and the most honourable room in our house of clay (too base for such a Guessed) is thrust behind the Stables of great Horses, the Mews of Hawks, the Porters lodge,
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768
yea the Scullery of the most seruile Offices, and where she most loueth to be (like the Haebrew seruant) shee is boared thorough the eare,
yea the Scullery of the most servile Offices, and where she most loves to be (like the Hebrew servant) she is bored through the ear,
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and hath many wronges and brands of disgrace; still a Seruant, that should bee a Commaunder.
and hath many wrongs and brands of disgrace; still a Servant, that should be a Commander.
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Their rule to belieue is their sence, except they see (with Thomas ) they will neuer beleeue,
Their Rule to believe is their sense, except they see (with Thomas) they will never believe,
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and yet all the sences being filled, they are not ouercome, so easie is it to shew the reasons of Diuinity, and so harde to perswade.
and yet all the Senses being filled, they Are not overcome, so easy is it to show the Reasons of Divinity, and so harden to persuade.
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In error, many (like our late Apostataes) are first perswaded, and then instructed,
In error, many (like our late Apostates) Are First persuaded, and then instructed,
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but in Religion and Faith, after so much as sence it selfe cryeth hoe, yet instruction can worke no perswasion,
but in Religion and Faith, After so much as sense it self Cries hoe, yet instruction can work no persuasion,
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774
as though some Ephialtes ouerlay their breasts.
as though Some Ephialtes overlay their breasts.
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775
6 From hence also it commeth, that Adams sinne is layed vppon God, because he suffered and permitted it,
6 From hence also it comes, that Adams sin is laid upon God, Because he suffered and permitted it,
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therefore he decreed and acted it:
Therefore he decreed and acted it:
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and whatsoeuer other euill is committed in the worlde, he must be made the Authour thereof:
and whatsoever other evil is committed in the world, he must be made the Author thereof:
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so strangely rangeth ignorance and want of Knowledge, being not able to discerne betwixt permission and action, betwixt the action,
so strangely rangeth ignorance and want of Knowledge, being not able to discern betwixt permission and actium, betwixt the actium,
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and the euill, that like a Birde in a net, the more it striueth, the faster it is hampered,
and the evil, that like a Bird in a net, the more it strives, the faster it is hampered,
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780
and the higher goeth the sin.
and the higher Goes the since.
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781
Then Fortune or good lucke is made their Goddesse, attributing whatsoeuer they haue, eyther to chaunce, or to themselues;
Then Fortune or good luck is made their Goddess, attributing whatsoever they have, either to chance, or to themselves;
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with the wicked in the Prophet, they Sacrifice to their net, or else to their Armes, to their Horses, to their experience, to their wit:
with the wicked in the Prophet, they Sacrifice to their net, or Else to their Arms, to their Horses, to their experience, to their wit:
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but if successe faile, and the yssue aunswere not the expectation, then they curse themselues,
but if success fail, and the issue answer not the expectation, then they curse themselves,
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or open their mouth against Heauen, or accuse Fortune, or peraduenture lay load vpon the Deuil,
or open their Mouth against Heaven, or accuse Fortune, or Peradventure lay load upon the devil,
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and wel they may, for they ride him to Hell, as a Thiefe in a Cart to the gallowes.
and well they may, for they ride him to Hell, as a Thief in a Cart to the gallows.
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786
The Prophet saith, He which is afflicted, shall run hether and thether, and when he is angry, hee shall curse his Gods, and the Kings.
The Prophet Says, He which is afflicted, shall run hither and thither, and when he is angry, he shall curse his God's, and the Kings.
dt n1 vvz, pns31 r-crq vbz vvn, vmb vvi av cc av, cc c-crq pns31 vbz j, pns31 vmb vvi po31 n2, cc dt n2.
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They giue ouer praying in such cases, Propter hoc malum (saith Tully ) or arem deos, at hij renuntiarunt or ationibus meis.
They give over praying in such cases, Propter hoc malum (Says Tully) or arem Gods, At hij renuntiarunt or ationibus meis.
pns32 vvb p-acp vvg p-acp d n2, fw-la fw-la fw-la (vvz np1) cc fw-la fw-la, p-acp fw-la fw-la cc fw-la fw-la.
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For this euill I would pray to the Gods, but they haue renounced al my Prayers.
For this evil I would pray to the God's, but they have renounced all my Prayers.
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That admired Tacitus hath this blasphemy.
That admired Tacitus hath this blasphemy.
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Numquam maiores caedes Pop. Rom. &c. The people of Rome neuer indured more slaughter, whereby it was prooued, that the Gods are not so watchfull for our health and safegard,Numquam maiores caedes Pop. Rom. etc. The people of Room never endured more slaughter, whereby it was proved, that the God's Are not so watchful for our health and safeguard,
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as they bee for our punnishment and reuenge. That wise Liuy also speaking of a doleful ye are;
as they be for our punishment and revenge. That wise Livy also speaking of a doleful you Are;
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saith, that for Plagues, Famines, and sedition, neuer the like befell them, and if (saide hee) forraigne enemies had not beene wanting, Vix ope deorum omnium sustentata foret Resp. scarce all the Gods could haue supported our estate or common wealth.
Says, that for Plagues, Famines, and sedition, never the like befell them, and if (said he) foreign enemies had not been wanting, Vix open Gods omnium sustentata foret Resp. scarce all the God's could have supported our estate or Common wealth.
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It is hard, yea almost impossible, for men without the knowledge of God, to stand in affliction if it be not sudden, but lingering.
It is hard, yea almost impossible, for men without the knowledge of God, to stand in affliction if it be not sudden, but lingering.
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Wicked men are worst in long sorrowes, and best in sudden:
Wicked men Are worst in long sorrows, and best in sudden:
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good men bee worst in sudden, (as Manaoh, Daniel, and Saint Iohn ) and best in long miseries, and continued calamities.
good men be worst in sudden, (as Manoah, daniel, and Saint John) and best in long misery's, and continued calamities.
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Titus another Demy-God among the Heathen, when hee saw that hee must dye in his youth, (after he had bin Emperor but two yeares) he cried out against the heauens for their small regard of his life.Titus Another Demy-God among the Heathen, when he saw that he must die in his youth, (After he had been Emperor but two Years) he cried out against the heavens for their small regard of his life.
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Wicked & ignorant men (if they haue any spirits) are like Tygers, who hearing a Drumme, bite and teare off their own flesh;
Wicked & ignorant men (if they have any spirits) Are like Tigers, who hearing a Drum, bite and tear off their own Flesh;
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so these in great terrors and euils, are at their wittes ende.
so these in great terrors and evils, Are At their wits end.
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When their Conscience byteth them, then they seeke out false remedies, more hurtfull then assured perils;
When their Conscience biteth them, then they seek out false remedies, more hurtful then assured perils;
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Namely, the companie of good fellowes, and Musicall merrimentes, as though sin were sent to afflict them, to helpe the Tauerne, Alchouse or Minstrell:
Namely, the company of good Fellows, and Musical merriments, as though since were sent to afflict them, to help the Tavern, Alcohol house or Minstrel:
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but so also they bewray their folly and want of skill, for their last recourse is vnto GOD,
but so also they bewray their folly and want of skill, for their last recourse is unto GOD,
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when they haue tryed all other meanes, and then they neither speed well, nor do well,
when they have tried all other means, and then they neither speed well, nor doe well,
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because they doe it late, too late, beginning at the wrong end, all is out of course, and lost;
Because they do it late, too late, beginning At the wrong end, all is out of course, and lost;
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yea, with their own wiues they commit fornication, and poyson themselues with their owne meate.
yea, with their own wives they commit fornication, and poison themselves with their own meat.
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There is not one Vertue or grace of God, which they cannot Nicke-name, nor a fault so foule, which they wil not blaunch ouer with some defence;
There is not one Virtue or grace of God, which they cannot Nickname, nor a fault so foul, which they will not blanch over with Some defence;
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and if at any time it droppe into them to heare a Sermon, it is for the phrase,
and if At any time it drop into them to hear a Sermon, it is for the phrase,
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or some sinister respect, goodnesse being a stranger, and scornefulnesse an ordinarie companion with them. They haue learned nothing of God, but to sweare by him, and that rashly, falsely, and presumptuously;
or Some sinister respect, Goodness being a stranger, and scornefulnesse an ordinary Companion with them. They have learned nothing of God, but to swear by him, and that rashly, falsely, and presumptuously;
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for to reprooue them (neuer so gently) for the same, is to take a Kid from a Beare,
for to reprove them (never so gently) for the same, is to take a Kid from a Bear,
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and a Lambe from a Lyon, and a Wolfe by the eares.
and a Lamb from a lion, and a Wolf by the ears.
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They haue no care for their soules, no more then for Beggers by the High-way, whom they neither desire to heare, to remember, to releeue.
They have no care for their Souls, no more then for Beggars by the Highway, whom they neither desire to hear, to Remember, to relieve.
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They loue none but themselues, and care not vppon whom they treade, nor whome they disgrace, to bee a foundation to their rising.
They love none but themselves, and care not upon whom they tread, nor whom they disgrace, to be a Foundation to their rising.
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I would they loued themselues in the Nature of true loue, for such loue is like the Mothers loue to her Childe, a loue to preserue,
I would they loved themselves in the Nature of true love, for such love is like the Mother's love to her Child, a love to preserve,
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but their loue is like the hungry mans loue to his meate, a loue to consume.
but their love is like the hungry men love to his meat, a love to consume.
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To conclude, from hence it commeth, that they neuer thinke of death with patience and feare it more then hell,
To conclude, from hence it comes, that they never think of death with patience and Fear it more then hell,
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because they are not so throughly perswaded of hell, as they be of death, and in one word, I may describe them by the Psalme, The wayes of GOD they haue not knowne,
Because they Are not so thoroughly persuaded of hell, as they be of death, and in one word, I may describe them by the Psalm, The ways of GOD they have not known,
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and there is no feare of God before their eyes. 7 Thus, and this haue I spoken of knowledge, as it is a vertue Morrall,and there is no Fear of God before their eyes. 7 Thus, and this have I spoken of knowledge, as it is a virtue Moral,
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and Theological; now it is varied in my Text, by these words, And take heed to thy Heards, which afterwarde are also deuided into Hay, Corne, Cattell,
and Theological; now it is varied in my Text, by these words, And take heed to thy Heards, which afterward Are also divided into Hay, Corn, Cattle,
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and seruants, that euery one of these may be preserued in Vse, Office, Life.
and Servants, that every one of these may be preserved in Use, Office, Life.
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So our Flockes and Heards are our Families, our Cattell, our charges Pastorall, and Magisteriall, kingdoms to Kinges, Monarchies to Emperors, Counties to Sheriffes, offices to Officers, euery Seruant & maid haue their Flockes, their Heards.
So our Flocks and Heards Are our Families, our Cattle, our charges Pastoral, and Magisterial, kingdoms to Kings, Monarchies to Emperor's, Counties to Sheriffs, Offices to Officers, every Servant & maid have their Flocks, their Heards.
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Hee that worketh by the day, or that is hyred for a yeare, or is apprentice till a Iubilee, whether hee follow the Flockes and Ewes with young,
He that works by the day, or that is hired for a year, or is apprentice till a Jubilee, whither he follow the Flocks and Ewes with young,
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as Dauid did, or the Plowe and Oxen as Elisha did, or the wars as Ioab and Abner did,
as David did, or the Plow and Oxen as Elisha did, or the wars as Ioab and Abner did,
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or attend on their Maister as the Centurions seruant did, or on their Lady & Mistris,
or attend on their Master as the Centurions servant did, or on their Lady & Mistress,
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as the Maids of Esther did, or Fish in the Sea, as the sonnes of Zebedee, or walke on Messages on the Land,
as the Maids of Esther did, or Fish in the Sea, as the Sons of Zebedee, or walk on Messages on the Land,
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as the Seruant of Abraham; and to conclude, whether they be set ouer all as Baliffes and Stewards,
as the Servant of Abraham; and to conclude, whither they be Set over all as Bailiffs and Stewards,
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or ouer the Hay, or ouer the Corne, or ouer the Cattle, or ouer the Men and Maid-seruants, they haue their Flocks,
or over the Hay, or over the Corn, or over the Cattle, or over the Men and Maidservants, they have their Flocks,
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& Heards, and charges, which they must know, and take heed vnto, for seruice is no inheritance,
& Heards, and charges, which they must know, and take heed unto, for service is no inheritance,
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and badges of Lords and great men, are neyther to maintaine vs, or defend vs in ill.
and badges of lords and great men, Are neither to maintain us, or defend us in ill.
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These are the thinges that make a man, that make him perfect, in as perfect manner as may bee,
These Are the things that make a man, that make him perfect, in as perfect manner as may be,
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if they be found in the way of righteousnesse, such seruants shall diuide the inheritance among brethren,
if they be found in the Way of righteousness, such Servants shall divide the inheritance among brothers,
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and men of this quality, shal stand before Princes.
and men of this quality, shall stand before Princes.
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8 There is nothing more commendable in a man, then oftentimes to visit, view & review their possessions, take special consideration of their meanest vtensiles,
8 There is nothing more commendable in a man, then oftentimes to visit, view & review their possessions, take special consideration of their Meanest utensils,
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so shall they see how they are kept & preserued, which of them must be altered, which nourished, which continued, which remoued, which standeth in the stable,
so shall they see how they Are kept & preserved, which of them must be altered, which nourished, which continued, which removed, which Stands in the stable,
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and which is fallen into the ditch. Our Cattell are not free from our care on the Sabbaoth day.
and which is fallen into the ditch. Our Cattle Are not free from our care on the Sabbaoth day.
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Which of you (saith our Sauiour) shall haue an Oxe, or an Asse, fall into the ditch on the Sabaoth day, Which of you (Says our Saviour) shall have an Ox, or an Ass, fallen into the ditch on the Sabaoth day,
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and shall not help him out.
and shall not help him out.
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And which of you doth not loose his Oxe or his Asse to water on the Sabbaoth day. And which of you does not lose his Ox or his Ass to water on the Sabbaoth day.
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By which we see our blessed Sauiour giue allowance to this labour, arising both out of necessity and mercy, which two onely cases, giue dispensation to ciuill and base seruices on the Sabbaoth day, which workes else were vnlawfull and insufferable in true Diuinitie.
By which we see our blessed Saviour give allowance to this labour, arising both out of necessity and mercy, which two only cases, give Dispensation to civil and base services on the Sabbaoth day, which works Else were unlawful and insufferable in true Divinity.
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838
Yea, in the Law wee are bounde, not onely to regard our owne cattle, but our Neighbours,
Yea, in the Law we Are bound, not only to regard our own cattle, but our Neighbours,
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yea, our enemies, and to bring home his Oxe or Asse that goeth astray, to restore the pledge, to restore that wee find to the true owner, (if we can come to the knowledge of him.) Such care hath almighty God of euery mans particuler,
yea, our enemies, and to bring home his Ox or Ass that Goes astray, to restore the pledge, to restore that we find to the true owner, (if we can come to the knowledge of him.) Such care hath almighty God of every men particular,
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840
as that they which follow not this order, corrupt his ordinaunce, alter his prouidence, chaunge the Diuine property of those things they lose negligently,
as that they which follow not this order, corrupt his Ordinance, altar his providence, change the Divine property of those things they loose negligently,
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841
or retaine vniustly, and shall pay most deerly for vsurpation of that, which God in triall (not in right) hath giuen into their handes.
or retain unjustly, and shall pay most dearly for usurpation of that, which God in trial (not in right) hath given into their hands.
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842
Againe, if we often looke not to our estates (I meane such as are householders) how can we knowe what to giue according to our proportion,
Again, if we often look not to our estates (I mean such as Are householders) how can we know what to give according to our proportion,
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843
or what store to keepe, after our allowance? we may giue that we cannot spare,
or what store to keep, After our allowance? we may give that we cannot spare,
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and must go buy else where, which is folly, we may keep that we cannot spend,
and must go buy Else where, which is folly, we may keep that we cannot spend,
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& that is misery and wretchednesse;
& that is misery and wretchedness;
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846
our Granaries shall be empty or fustie, without our knowledge, our wardrobes void of store of Houshold, our Armouries without weapons, our Sellers without drink or wine, which il beseemeth a Housholder, a Man, much lesse a Christian, to whome God hath giuen state and liuing,
our Granaries shall be empty or fusty, without our knowledge, our wardrobes void of store of Household, our Armories without weapons, our Sellers without drink or wine, which ill beseems a Householder, a Man, much less a Christian, to whom God hath given state and living,
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and a family, for He (sayth S. Paule ) that prouideth not thinges honest before hande for his owne Family, is worse then an Infidell.
and a family, for He (say S. Paul) that Provideth not things honest before hand for his own Family, is Worse then an Infidel.
cc dt n1, p-acp pns31 (vvz np1 np1) d vvz xx n2 j p-acp n1 p-acp po31 d n1, vbz jc cs dt n1.
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9 The charge of this life, is food, raiment, and friends; care first to prouide these, then to vse them.
9 The charge of this life, is food, raiment, and Friends; care First to provide these, then to use them.
crd dt n1 pp-f d n1, vbz n1, n1, cc n2; vvb ord pc-acp vvi d, cs pc-acp vvi pno32.
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Weee read that Ioseph was ordained and honoured of Almightie GOD, with the second dignity in the kingdome of Egipt, (after hee was drawne out of prison) for the prouision of Corne and Victuall;
Weee read that Ioseph was ordained and honoured of Almighty GOD, with the second dignity in the Kingdom of Egypt, (After he was drawn out of prison) for the provision of Corn and Victual;
uh vvb cst np1 vbds vvn cc vvn pp-f j-jn np1, p-acp dt ord n1 p-acp dt n1 pp-f np1, (c-acp pns31 vbds vvn av pp-f n1) p-acp dt n1 pp-f n1 cc vvi;
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yea, for this his Father & Brethren gaue reuerence vnto him.
yea, for this his Father & Brothers gave Reverence unto him.
uh, p-acp d po31 n1 cc n2 vvd n1 p-acp pno31.
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Loe, an excellent dignity of hous-keeping, and prouidence for to feede them whom the Lord hath sent into the Worlde, among whom are his Church, that must not want when the Lyons lacke and suffer hunger.
Loe, an excellent dignity of housekeeping, and providence for to feed them whom the Lord hath sent into the World, among whom Are his Church, that must not want when the Lyons lack and suffer hunger.
np1, dt j n1 pp-f vvg, cc n1 c-acp pc-acp vvi pno32 r-crq dt n1 vhz vvn p-acp dt n1, p-acp ro-crq vbr po31 n1, cst vmb xx vvi c-crq dt ng1 n1 cc vvi n1.
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852
Euery Family hath its children, in whose name, bloud, and estate, it consisteth;
Every Family hath its children, in whose name, blood, and estate, it Consisteth;
d n1 vhz po31 n2, p-acp rg-crq n1, n1, cc n1, pn31 vvz;
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853
their enlargement and continuance standeth vppon the wise administration of Housholde affaires, as well to keep that which is already gained,
their enlargement and Continuance Stands upon the wise administration of Household affairs, as well to keep that which is already gained,
po32 n1 cc n1 vvz p-acp dt j n1 pp-f n1 n2, c-acp av pc-acp vvi d r-crq vbz av vvn,
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854
as to gaine that which is desired.
as to gain that which is desired.
c-acp pc-acp vvi d r-crq vbz vvn.
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855
Saint Paul would not haue a Byshop or Deacon to be chosen, but by this Touch-stone of experience,
Saint Paul would not have a Bishop or Deacon to be chosen, but by this Touchstone of experience,
n1 np1 vmd xx vhi dt n1 cc n1 pc-acp vbi vvn, cc-acp p-acp d n1 pp-f n1,
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856
how they had ordered and guided their Housholdes;
how they had ordered and guided their Households;
c-crq pns32 vhd vvn cc vvd po32 n2;
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857
for no man can euer serue or rule well the Church of God, that hath not well behaued himselfe in the Domesticall and oeconomical life.
for no man can ever serve or Rule well the Church of God, that hath not well behaved himself in the Domestical and economical life.
p-acp dx n1 vmb av vvi cc vvi av dt n1 pp-f np1, cst vhz xx av vvd px31 p-acp dt j cc j n1.
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858
The wise Cato woulde haue the Housholder, Prouidere familiae instituta, cibos & medicinam, to prouide first for the maners, secondly, for the maintenance;
The wise Cato would have the Householder, Prouidere Familiae Instituta, cibos & medicinam, to provide First for the manners, secondly, for the maintenance;
dt j np1 vmd vhi dt n1, fw-la fw-la fw-la, fw-mi cc fw-la, pc-acp vvi ord p-acp dt n2, ord, p-acp dt n1;
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859
and lastly, for the Medicine of their Families in the time of sicknesse.
and lastly, for the Medicine of their Families in the time of sickness.
cc ord, p-acp dt n1 pp-f po32 n2 p-acp dt n1 pp-f n1.
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860
What is meat and large allowance of fare and dyet to our seruants, without good and Diuine maners? What are Diuine & good maners, without maintenance? What are both of them without health? And what is it to liue in such a family, where neither God is feared,
What is meat and large allowance of fare and diet to our Servants, without good and Divine manners? What Are Divine & good manners, without maintenance? What Are both of them without health? And what is it to live in such a family, where neither God is feared,
q-crq vbz n1 cc j n1 pp-f n1 cc n1 p-acp po12 n2, p-acp j cc j-jn n2? q-crq vbr j-jn cc j n2, p-acp n1? q-crq vbr d pp-f pno32 p-acp n1? cc q-crq vbz pn31 pc-acp vvi p-acp d dt n1, c-crq dx n1 vbz vvn,
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861
nor the labours of good seruantes regarded in time of sicknesse? Surely, let no man trust that Maister that forgetteth seauen,
nor the labours of good Servants regarded in time of sickness? Surely, let no man trust that Master that forgetteth seauen,
ccx dt n2 pp-f j n2 vvn p-acp n1 pp-f n1? np1, vvb dx n1 vvi d n1 cst vvz crd,
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862
or but one yeares seruice, for one monethes sickenesse. A vile Nature or Prodigality, or worse, is the cause heereof.
or but one Years service, for one months sickness. A vile Nature or Prodigality, or Worse, is the cause hereof.
cc p-acp crd ng2 n1, p-acp crd ng2 n1. dt j n1 cc n1, cc av-jc, vbz dt n1 av.
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863
Be studious therefore of your families good, and with Salomons Mother, Seeke Wooll and Flaxe, and labour cheerefully with the hands.
Be studious Therefore of your families good, and with Solomon's Mother, Seek Wool and Flax, and labour cheerfully with the hands.
vbb j av pp-f po22 n2 j, cc p-acp np1 n1, vvb n1 cc n1, cc vvi av-j p-acp dt n2.
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864
Be like a Merchants ship, to bring foode from farre. Be like a Merchant's ship, to bring food from Far.
vbi av-j dt ng1 n1, pc-acp vvi n1 p-acp av-j.
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865
Rise early while it is Night, giue your portion to the Housholde, and the ordinary to the Maides.
Rise early while it is Night, give your portion to the Household, and the ordinary to the Maids.
np1 av-j cs pn31 vbz n1, vvb po22 n1 p-acp dt n1, cc dt j p-acp dt n2.
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866
Put the hande to the Wheele, and your Armes to the poore and needy.
Put the hand to the Wheel, and your Arms to the poor and needy.
vvb dt n1 p-acp dt n1, cc po22 n2 p-acp dt j cc j.
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867
Consider Fields, and Carpets, & fine Linnen, and Garments, and buy them, so shall honour bee your cloathing,
Consider Fields, and Carpets, & fine Linen, and Garments, and buy them, so shall honour be your clothing,
np1 n2, cc n2, cc j n1, cc n2, cc vvi pno32, av vmb n1 vbi po22 n1,
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and •ou shall reioyce in your latter dayes. and •ou shall rejoice in your latter days.
cc av vmb vvi p-acp po22 d n2.
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But yet remember in all your labours, that Almighty God be not forgotten, for it is in vaine saith Dauid, to rise early, & eat the bread of carefulnesse, going late to bed,
But yet Remember in all your labours, that Almighty God be not forgotten, for it is in vain Says David, to rise early, & eat the bred of carefulness, going late to Bed,
p-acp av vvb p-acp d po22 n2, cst j-jn n1 vbb xx vvn, c-acp pn31 vbz p-acp j vvz np1, pc-acp vvi av-j, cc vvi dt n1 pp-f n1, vvg av-j p-acp n1,
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870
except the Lord giue rest to his beloued. except the Lord give rest to his Beloved.
c-acp dt n1 vvb n1 p-acp po31 j-vvn.
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871
You may with Elisha Plow in the field, and follow the Oxen, but if Eliahs Mantle bee cast vppon you, you must forsake the Plough, and follow the Prophets.
You may with Elisha Blow in the field, and follow the Oxen, but if Elijah's Mantle be cast upon you, you must forsake the Plough, and follow the prophets.
pn22 vmb p-acp np1 vvb p-acp dt n1, cc vvi dt n2, cc-acp cs njp2 n1 vbb vvn p-acp pn22, pn22 vmb vvi dt vvb, cc vvi dt n2.
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872
Our sermons are like his Mantle, and they call you to heauen, as that did Elisha, to be a Prophet.
Our Sermons Are like his Mantle, and they call you to heaven, as that did Elisha, to be a Prophet.
po12 n2 vbr av-j po31 n1, cc pns32 vvb pn22 p-acp n1, c-acp cst vdd np1, pc-acp vbi dt n1.
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873
Matthew may sit in his Publicans Office, but if our Sauiour call him away, Hee must arise and follow him. Matthew may fit in his Publicans Office, but if our Saviour call him away, He must arise and follow him.
np1 vmb vvi p-acp po31 np1 n1, cc-acp cs po12 n1 vvb pno31 av, pns31 vmb vvi cc vvi pno31.
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874
Al Trades of life are but Hand-maids to Religion, therefore vaine are they which forsake the Mistresses, (which is Godlinesse ) her Table and Parlour, which is the Temple,
All Trades of life Are but Handmaids to Religion, Therefore vain Are they which forsake the Mistress's, (which is Godliness) her Table and Parlour, which is the Temple,
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875
for the Maidens webs, and Worke-houses of lesse value and estimation.
for the Maidens webs, and Workhouses of less valve and estimation.
p-acp dt ng1 n2, cc n2 pp-f dc n1 cc n1.
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876
10 How shall they bee able to looke almighty God in the face, which either feeling wealth comming vpon them,
10 How shall they be able to look almighty God in the face, which either feeling wealth coming upon them,
crd np1 vmb pns32 vbi j pc-acp vvi j-jn np1 p-acp dt n1, r-crq d j-vvg n1 vvg p-acp pno32,
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877
or els in an ouercarefull desire, to bee rich, and accounted laborious, forsake the Churches and Altars of the Lord, sildome visiting the holy Communion, as a day-feast;
or Else in an ouercarefull desire, to be rich, and accounted laborious, forsake the Churches and Altars of the Lord, seldom visiting the holy Communion, as a day-feast;
cc av p-acp dt j n1, pc-acp vbi j, cc vvd j, vvb dt n2 cc n2 pp-f dt n1, av vvg dt j n1, c-acp dt n1;
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sildome comming to the Church, as a Market, wherein there is nothing gotten; and as sildome mumble vppe their priuate Prayers, without Deuotion, Vnderstanding, or Diligence;
seldom coming to the Church, as a Market, wherein there is nothing got; and as seldom mumble up their private Prayers, without Devotion, Understanding, or Diligence;
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879
Oh, I say, what account shal they giue vnto the Lorde, for this drousie & Lethargical negligence in their soules cases.
O, I say, what account shall they give unto the Lord, for this drowsy & Lethargical negligence in their Souls cases.
uh, pns11 vvb, r-crq n1 vmb pns32 vvi p-acp dt n1, p-acp d j cc j n1 p-acp po32 ng1 n2.
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880
Al their care is for the shoo, none for the foote; all for the Hat and Feather, none for the head;
All their care is for the shoo, none for the foot; all for the Hat and Feather, none for the head;
d po32 n1 vbz p-acp dt n1, pix p-acp dt n1; d p-acp dt n1 cc n1, pix p-acp dt n1;
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881
all for the Badge on the sleeue, none for the Wages in the purse; all for the body, that body and soule are both lost.
all for the Badge on the sleeve, none for the Wages in the purse; all for the body, that body and soul Are both lost.
d p-acp dt n1 p-acp dt n1, pix p-acp dt n2 p-acp dt n1; d p-acp dt n1, cst n1 cc n1 vbr av-d vvn.
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882
It is a comely thing to see a ship rigged, and with spread sailes floating on the Waters, obseruing also,
It is a comely thing to see a ship rigged, and with spread sails floating on the Waters, observing also,
pn31 vbz dt j n1 pc-acp vvi dt n1 vvn, cc p-acp vvn n2 vvg p-acp dt n2, vvg av,
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883
how one is at the Sterne, another at the top, and euery man in his place, (the winds moouing withall) so it will continue in order and sayle surely;
how one is At the Stern, Another At the top, and every man in his place, (the winds moving withal) so it will continue in order and sail surely;
c-crq pi vbz p-acp dt j, j-jn p-acp dt n1, cc d n1 p-acp po31 n1, (dt n2 vvg av) av pn31 vmb vvi p-acp n1 cc vvi av-j;
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but if either Pilot or Steersman bee wanting, or other Marriner, the Winds wil soone rend the sayles,
but if either Pilot or Steersman be wanting, or other Mariner, the Winds will soon rend the sails,
cc-acp cs d n1 cc n1 vbb vvg, cc j-jn n1, dt n2 vmb av vvi dt n2,
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885
and the Shippe split against the rockes:
and the Ship split against the Rocks:
cc dt n1 vvb p-acp dt n2:
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886
euen so, it is a goodly thing, and a royall, to see a Man sayling to heauen, hauing vnder, him the earthly Waters, (though inconstant) aboue him the windes of heauen:
even so, it is a goodly thing, and a royal, to see a Man sailing to heaven, having under, him the earthly Waters, (though inconstant) above him the winds of heaven:
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887
if hee want not in him, Reason, vnderstanding, Religion, and Grace, which are the Mariners that row and waft our soules to the eternall kingdom.
if he want not in him, Reason, understanding, Religion, and Grace, which Are the Mariners that row and waft our Souls to the Eternal Kingdom.
cs pns31 vvb xx p-acp pno31, n1, n1, n1, cc n1, r-crq vbr dt ng1 cst n1 cc vvi po12 n2 p-acp dt j n1.
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888
It is good therefore to lay hold on this, and not to forget that, For what shall it aduantage a man, to win the whole world, and loose his owne soule.
It is good Therefore to lay hold on this, and not to forget that, For what shall it advantage a man, to win the Whole world, and lose his own soul.
pn31 vbz j av pc-acp vvi n1 p-acp d, cc xx pc-acp vvi d, p-acp r-crq vmb pn31 n1 dt n1, pc-acp vvi dt j-jn n1, cc vvi po31 d n1.
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889
11. Now, I returne againe to the carefull Housholder, who must looke to euery part of his possession,
11. Now, I return again to the careful Householder, who must look to every part of his possession,
crd av, pns11 vvb av p-acp dt j n1, r-crq vmb vvi p-acp d n1 pp-f po31 n1,
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890
as it is in my text, Hay, graine, Catle and Seruants; yea, although he weare the Crowne.
as it is in my text, Hay, grain, Cattle and Servants; yea, although he wear the Crown.
c-acp pn31 vbz p-acp po11 n1, n1, n1, n1 cc n2; uh, cs pns31 vvb dt n1.
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891
It was an excellent saying of Alphonsus, a King of Spaine: Principis inane nomen nisi habet in aerario, the name of a king or Prince is an idle thing,
It was an excellent saying of Alphonsus, a King of Spain: Principis inane Nome nisi habet in aerario, the name of a King or Prince is an idle thing,
pn31 vbds dt j n-vvg pp-f np1, dt n1 pp-f np1: fw-la n1 fw-la fw-la fw-la p-acp fw-la, dt n1 pp-f dt n1 cc n1 vbz dt j n1,
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892
if he haue not a Treasury to maintain it.
if he have not a Treasury to maintain it.
cs pns31 vhb xx dt n1 pc-acp vvi pn31.
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893
The Crowne is maintained by diligence, by the Plow, and the Common-wealth flourisheth vnder the same.
The Crown is maintained by diligence, by the Blow, and the Commonwealth flourishes under the same.
dt n1 vbz vvn p-acp n1, p-acp dt vvb, cc dt n1 vvz p-acp dt d.
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894
I will not, nor may I meddle with Princes;
I will not, nor may I meddle with Princes;
pns11 vmb xx, ccx vmb pns11 vvi p-acp n2;
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895
but I say, that the name of a Housholder is an ydle thing without a storehouse more or lesse, according to the proportion of the family more or lesse.
but I say, that the name of a Householder is an idle thing without a storehouse more or less, according to the proportion of the family more or less.
cc-acp pns11 vvb, cst dt n1 pp-f dt n1 vbz dt j n1 p-acp dt n1 av-dc cc av-dc, vvg p-acp dt n1 pp-f dt n1 av-dc cc av-dc.
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896
The kingdome of heauen is likened to such a store-house, out of which the Lordes Family is replenished with things new & old.
The Kingdom of heaven is likened to such a storehouse, out of which the lords Family is replenished with things new & old.
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897
The Lorde hath his Apple Trees, and Orchards, and Sellers, as hee telleth his Church; to teach vs, that store is no sore, but sorrow commeth by the default therof. The Lord hath his Apple Trees, and Orchards, and Sellers, as he Telleth his Church; to teach us, that store is no soar, but sorrow comes by the default thereof.
dt n1 vhz po31 n1 n2, cc n2, cc n2, c-acp pns31 vvz po31 n1; pc-acp vvi pno12, cst n1 vbz dx n1, cc-acp n1 vvz p-acp dt n1 av.
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898
When God himselfe made the world, he made man last of all, hauing first prouided all other things for him:
When God himself made the world, he made man last of all, having First provided all other things for him:
c-crq np1 px31 vvd dt n1, pns31 vvd n1 ord pp-f d, vhg ord vvn d j-jn n2 p-acp pno31:
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899
as the world roofed with the Heauens, and floored with the greene Grassie earth, stored with all fruits, incessantly and successiuely growing one after other.
as the world roofed with the Heavens, and floored with the green Grassy earth, stored with all fruits, incessantly and successively growing one After other.
c-acp dt n1 vvn p-acp dt n2, cc vvn p-acp dt j-jn j n1, vvn p-acp d n2, av-j cc av-j vvg pi p-acp n-jn.
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900
The Starres being his lightes, the Creatures of all sorts being Seruantes and Tributaries to him, the Angels of heauen his assured friends, waiting on his safety,
The Stars being his lights, the Creatures of all sorts being Servants and Tributaries to him, the Angels of heaven his assured Friends, waiting on his safety,
dt n2 vbg po31 n2, dt n2 pp-f d n2 vbg n2 cc n2-jn p-acp pno31, dt n2 pp-f n1 po31 j-vvn n2, vvg p-acp po31 n1,
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901
& euery bird singing melody to his prosperity; so did the great housholder prouide for man euen before he was made;
& every bird singing melody to his Prosperity; so did the great householder provide for man even before he was made;
cc d n1 vvg n1 p-acp po31 n1; av vdd dt j n1 vvi p-acp n1 av c-acp pns31 vbds vvn;
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902
so hath he continued his store working hitherto, And seede time, & haruest, cold and heat, Winter & summer, day and night, hath not ceased,
so hath he continued his store working hitherto, And seed time, & harvest, cold and heat, Winter & summer, day and night, hath not ceased,
av vhz pns31 vvn po31 n1 vvg av, cc n1 n1, cc n1, j-jn cc n1, n1 cc n1, n1 cc n1, vhz xx vvn,
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903
but shal remain as long as the earth shal endure. So must wise Housholders prouide aforehand, things honest;but shall remain as long as the earth shall endure. So must wise Householders provide aforehand, things honest;
cc-acp vmb vvi a-acp av-j c-acp dt n1 vmb vvi. av vmb j n2 vvb av, n2 j;
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904
euen before mariage, Meat and houses, & clothing, & before children, as the mother doth the swadling cloaths.
even before marriage, Meat and houses, & clothing, & before children, as the mother does the swaddling clothes.
av p-acp n1, n1 cc n2, cc vvg, cc p-acp n2, c-acp dt n1 vdz dt j-vvg n2.
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905
That out of the heards he may with Abraham fetch a Lambe or a Kid, or an Oxe:
That out of the heards he may with Abraham fetch a Lamb or a Kid, or an Ox:
cst av pp-f dt n2 pns31 vmb p-acp np1 vvb dt n1 cc dt n1, cc dt n1:
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out of the Pastry with Sara, fetch the Meale for the bread of strangers.
out of the Pastry with Sarah, fetch the Meal for the bred of Strangers.
av pp-f dt n1 p-acp np1, vvb dt n1 p-acp dt n1 pp-f n2.
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907
It is not good to want store and prouision at hande, the Venison is best in the Parke,
It is not good to want store and provision At hand, the Venison is best in the Park,
pn31 vbz xx j pc-acp vvi n1 cc n1 p-acp n1, dt n1 vbz js p-acp dt n1,
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908
and the Cattle in our owne, and not in others mens heards. Whē Isaac would haue Venison, because it ran wilde, Esau was long in taking it,
and the Cattle in our own, and not in Others men's heards. When Isaac would have Venison, Because it ran wild, Esau was long in taking it,
cc dt n2 p-acp po12 d, cc xx p-acp n2-jn ng2 n2. c-crq np1 vmd vhi n1, c-acp pn31 vvd j, np1 vbds av-j p-acp vvg pn31,
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909
& so Iacob came in the meane time with the tame Kid (a thing in store,
& so Iacob Come in the mean time with the tame Kid (a thing in store,
cc av np1 vvd p-acp dt j n1 p-acp dt j n1 (dt n1 p-acp n1,
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910
and at hande) and got away the blessing.
and At hand) and god away the blessing.
cc p-acp n1) cc vvd av dt n1.
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911
Euen so, when necessaries are then to bee sought, when they should be vsed, it preuenteth both the thankes,
Eve so, when necessaries Are then to be sought, when they should be used, it preventeth both the thanks,
np1 av, c-crq n2-j vbr av pc-acp vbi vvn, c-crq pns32 vmd vbi vvn, pn31 vvz d dt n2,
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912
and the benefit, and store bringeth both: for Iacobs Venison (though not true) had both the blessing, and the thankes.
and the benefit, and store brings both: for Iacobs Venison (though not true) had both the blessing, and the thanks.
cc dt n1, cc n1 vvz d: c-acp npg1 n1 (cs xx j) vhd d dt n1, cc dt n2.
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913
Store at hand, is like friendes at hande, whereof Salomon saith, A friend at hand, is better then a Brother a great way off.
Store At hand, is like Friends At hand, whereof Solomon Says, A friend At hand, is better then a Brother a great Way off.
n1 p-acp n1, vbz j n2 p-acp n1, c-crq np1 vvz, dt n1 p-acp n1, vbz jc cs dt n1 dt j n1 a-acp.
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914
The ancient Egiptians were wōt to hang or paint at their doors a Vulturs Wing, in token of their Gentry. The ancient egyptians were wont to hang or paint At their doors a Praetors Wing, in token of their Gentry.
dt j njp2 vbdr j pc-acp vvi cc vvi p-acp po32 n2 dt n2 n1, p-acp n1 pp-f po32 n1.
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915
The Romans, the Spears, Shields, Swords, and warlike weapons, which their Antecessors had gotten by their prowesse:
The Roman, the Spears, Shields, Swords, and warlike weapons, which their Antecessors had got by their prowess:
dt njp2, dt n2, n2, n2, cc j n2, r-crq po32 n2 vhd vvn p-acp po32 n1:
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& these things (though at the doores) yet no man durst remooue or make away.
& these things (though At the doors) yet no man durst remove or make away.
cc d n2 (cs p-acp dt n2) av dx n1 vvd vvi cc vvi av.
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917
Thus did they for their Honour, let vs doe as much for our houses and Families,
Thus did they for their Honour, let us do as much for our houses and Families,
av vdd pns32 p-acp po32 n1, vvb pno12 vdi p-acp d c-acp po12 n2 cc n2,
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918
and let not there bee among vs any that keepeth not his parents Lands, goods, Armes, Cattle,
and let not there be among us any that Keepeth not his Parents Lands, goods, Arms, Cattle,
cc vvb xx pc-acp vbi p-acp pno12 d cst vvz xx po31 n2 n2, n2-j, n2, n2,
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919
and Vertue, that as we are known by their names, so wee may bee by their Landes, Honours, Prowesse, Frugality,
and Virtue, that as we Are known by their names, so we may be by their Lands, Honours, Prowess, Frugality,
cc n1, cst c-acp pns12 vbr vvn p-acp po32 n2, av pns12 vmb vbi p-acp po32 n2, ng1, n1, n1,
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920
& all other workes of Faith, Hope, and Charity. 12. Thus haue I briefly spoken of the Housholde care to get and keepe.
& all other works of Faith, Hope, and Charity. 12. Thus have I briefly spoken of the Household care to get and keep.
cc d j-jn n2 pp-f n1, vvb, cc n1. crd av vhb pns11 av-j vvn pp-f dt n1 vvb pc-acp vvi cc vvi.
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921
Now of the last part of the Housholder, or housekeeping, which is his mercy in spending, & liberality in giuing foorth.
Now of the last part of the Householder, or housekeeping, which is his mercy in spending, & liberality in giving forth.
av pp-f dt ord n1 pp-f dt n1, cc n1, r-crq vbz po31 n1 p-acp vvg, cc n1 p-acp vvg av.
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922
That which was first called his charge, Flocke and Heards, he now calleth his Family and Maidens, which must be fedde and cloathed.
That which was First called his charge, Flock and Heards, he now calls his Family and Maidens, which must be fed and clothed.
d r-crq vbds ord vvn po31 n1, vvb cc n2, pns31 av vvz po31 n1 cc n2, r-crq vmb vbi vvn cc vvn.
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923
Whereby, is first to be noted, that all the care we haue spoken of, is to giue, to bestow, to spend, to distribute, and feed others.
Whereby, is First to be noted, that all the care we have spoken of, is to give, to bestow, to spend, to distribute, and feed Others.
c-crq, vbz ord pc-acp vbi vvn, cst d dt n1 pns12 vhb vvn pp-f, vbz pc-acp vvi, pc-acp vvi, pc-acp vvi, pc-acp vvi, cc vvi n2-jn.
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924
Hee which is the Seruant of riches, doth keepe, and get them like a Seruaunt,
He which is the Servant of riches, does keep, and get them like a Servant,
pns31 r-crq vbz dt n1 pp-f n2, vdz vvi, cc vvi pno32 av-j dt n1,
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925
but hee which is the Lorde and Maister of them, doth giue and dispose them like a Maister;
but he which is the Lord and Master of them, does give and dispose them like a Master;
cc-acp pns31 r-crq vbz dt n1 cc n1 pp-f pno32, vdz vvi cc vvi pno32 av-j dt n1;
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926
nothing proueth a man so much the owner of his wealth, as the vse and bestowing of it;
nothing Proves a man so much the owner of his wealth, as the use and bestowing of it;
pix vvz dt n1 av av-d dt n1 pp-f po31 n1, c-acp dt n1 cc n-vvg pp-f pn31;
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nothing sheweth him so much a base seruant of wealth and riches, as the hoording vppe,
nothing shows him so much a base servant of wealth and riches, as the hoarding up,
pix vvz pno31 av av-d dt j n1 pp-f n1 cc n2, c-acp dt vvg a-acp,
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928
and keeping it close from the sight of the world. Now, the seruant doth keepe them, as Seruantes do their Maisters goods;
and keeping it close from the sighed of the world. Now, the servant does keep them, as Servants do their Masters goods;
cc vvg pn31 av-j p-acp dt n1 pp-f dt n1. av, dt n1 vdz vvi pno32, c-acp n2 vdb po32 ng1 n2-j;
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929
and he which is a Seruant of riches, is not a Seruant of Iesus Christ. Beware of this wretched getting of goods to keep them, & not to spend them:
and he which is a Servant of riches, is not a Servant of Iesus christ. Beware of this wretched getting of goods to keep them, & not to spend them:
cc pns31 r-crq vbz dt n1 pp-f n2, vbz xx dt n1 pp-f np1 np1. vvb pp-f d j n-vvg pp-f n2-j pc-acp vvi pno32, cc xx pc-acp vvi pno32:
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930
God, Nature, Men, Beasts, and all good creatures, confute and denie this. GOD, for he which is infinite in wealth, giueth all in this worlde;
God, Nature, Men, Beasts, and all good creatures, confute and deny this. GOD, for he which is infinite in wealth, gives all in this world;
np1, n1, n2, n2, cc d j n2, vvi cc vvi d. np1, c-acp pns31 r-crq vbz j p-acp n1, vvz d p-acp d n1;
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931
He eateth not of our Flockes or folds, or of Beasts that run wild on the hils, he therfore commandeth the earth to feede man, For hee openeth his hand, He Eateth not of our Flocks or folds, or of Beasts that run wild on the hills, he Therefore commands the earth to feed man, For he Openeth his hand,
pns31 vvz xx pp-f po12 n2 cc n2, cc pp-f n2 cst vvb j p-acp dt n2, pns31 av vvz dt n1 pc-acp vvi n1, c-acp pns31 vvz po31 n1,
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932
& filleth al liuing things with his blessing, hee saith, It is a more blessed thing to giue, then to receiue.
& fills all living things with his blessing, he Says, It is a more blessed thing to give, then to receive.
cc vvz d j-vvg n2 p-acp po31 n1, pns31 vvz, pn31 vbz dt av-dc j-vvn n1 pc-acp vvi, cs pc-acp vvi.
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933
He chargeth the rich in this world to be ready to distribute. He charges the rich in this world to be ready to distribute.
pns31 vvz dt j p-acp d n1 pc-acp vbi j pc-acp vvi.
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934
He threatneth that the rust of the Golde and Siluer layed vp, shall consume and torment the soules of them that hoarde. He threatens that the rust of the Gold and Silver laid up, shall consume and torment the Souls of them that hoarde.
pns31 vvz cst dt n1 pp-f dt n1 cc n1 vvd a-acp, vmb vvi cc vvi dt n2 pp-f pno32 d vvi.
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935
Hee telleth that no mans life standeth in the things it possesseth: Hee sheweth thee ô man what is good; He Telleth that no men life Stands in the things it Possesses: He shows thee o man what is good;
pns31 vvz cst dx ng1 n1 vvz p-acp dt n2 pn31 vvz: pns31 vvz pno21 uh n1 q-crq vbz j;
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936
Namely, to do Iustice, and loue Mercie.
Namely, to do justice, and love Mercy.
av, pc-acp vdi n1, cc vvb n1.
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937
And to conclude, Him hee stiled a Foole, which hauing plenty of Corne, more then his Barnes could hold, would rather builde greater Barnes (to keepe it) then giue away the superfluous surplusage to the poore and needy, ô Foole, this night they will fetch away thy soule from thee,
And to conclude, Him he styled a Fool, which having plenty of Corn, more then his Barns could hold, would rather build greater Barns (to keep it) then give away the superfluous surplusage to the poor and needy, o Fool, this night they will fetch away thy soul from thee,
cc pc-acp vvi, pno31 pns31 vvd dt n1, r-crq vhg n1 pp-f n1, av-dc cs po31 n2 vmd vvi, vmd av-c vvi jc n2 (pc-acp vvi pn31) av vvi av dt j n1 p-acp dt j cc j, uh n1, d n1 pns32 vmb vvi av po21 n1 p-acp pno21,
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938
then whose shall all these goods, and Bagges, and Obligations bee? Surely, If you say your Childrens;then whose shall all these goods, and Bags, and Obligations be? Surely, If you say your Children's;
cs r-crq vmb d d n2-j, cc n2, cc n2 vbi? av-j, cs pn22 vvb po22 ng2;
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939
what comfort is it to a Father in hell to remember the intollerable Torments he there indureth,
what Comfort is it to a Father in hell to Remember the intolerable Torments he there Endureth,
q-crq n1 vbz pn31 p-acp dt n1 p-acp n1 pc-acp vvi dt j n2 pns31 a-acp vvz,
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940
for getting and keeping that wealth vniustly, without shewing pitty to other, which now his Sonnes and Daughters reuell in with all earthly pleasures.
for getting and keeping that wealth unjustly, without showing pity to other, which now his Sons and Daughters revel in with all earthly pleasures.
p-acp vvg cc vvg d n1 av-j, p-acp vvg n1 p-acp j-jn, r-crq av po31 n2 cc n2 vvb p-acp p-acp d j n2.
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941
I tel you such earthly pleasures, haue a bitter end; but such Torments haue no end:
I tell you such earthly pleasures, have a bitter end; but such Torments have no end:
pns11 vvb pn22 d j n2, vhb dt j n1; cc-acp d n2 vhb dx n1:
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942
For although they aske but a droppe of water, yet they are not heard, because they haue not heard them that begged,
For although they ask but a drop of water, yet they Are not herd, Because they have not herd them that begged,
c-acp cs pns32 vvb p-acp dt n1 pp-f n1, av pns32 vbr xx vvn, c-acp pns32 vhb xx vvn pno32 cst vvd,
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943
or woulde haue borrowed of them in need.
or would have borrowed of them in need.
cc vmd vhi vvn pp-f pno32 p-acp n1.
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944
13 Nature also is an enemie to this wretchednesse, to this Couetousnesse, she loueth to multiply,
13 Nature also is an enemy to this wretchedness, to this Covetousness, she loves to multiply,
crd n1 av vbz dt n1 p-acp d n1, p-acp d n1, pns31 vvz pc-acp vvi,
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945
and to increase, if she haue Milke in her breastes, shee knoweth that (like Riches it will rot) therefore with it she feedeth other.
and to increase, if she have Milk in her breasts, she Knoweth that (like Riches it will rot) Therefore with it she feeds other.
cc pc-acp vvi, cs pns31 vhb n1 p-acp po31 n2, pns31 vvz cst (av-j n2 pn31 vmb vvi) av p-acp pn31 pns31 vvz j-jn.
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946
The trees that are laden with fruit, bear them but till they are ripe, and then if they be not taken off, they let them fall.
The trees that Are laden with fruit, bear them but till they Are ripe, and then if they be not taken off, they let them fallen.
dt n2 cst vbr vvn p-acp n1, vvb pno32 p-acp c-acp pns32 vbr j, cc av cs pns32 vbb xx vvn a-acp, pns32 vvb pno32 vvi.
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947
How glad are the fields when they are couered Laetis segetibus, with smiling Graine, and yet they hasten to the haruest (as the Pigion to her breeding) that being rid of one crop, may be Plowed for another.
How glad Are the fields when they Are covered Laetis segetibus, with smiling Grain, and yet they hasten to the harvest (as the Pigeon to her breeding) that being rid of one crop, may be Plowed for Another.
q-crq j vbr dt n2 c-crq pns32 vbr vvn np1 fw-la, p-acp j-vvg n1, cc av pns32 vvb p-acp dt n1 (c-acp dt n1 p-acp po31 n-vvg) cst vbg vvn pp-f crd n1, vmb vbi vvn p-acp j-jn.
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948
The sheepe wearied with his fleece, inuiteth by a panting necessity, the Shepheard and Shearer to take it off.
The sheep wearied with his fleece, Inviteth by a panting necessity, the Shepherd and Shearer to take it off.
dt n1 vvn p-acp po31 n1, vvz p-acp dt j-vvg n1, dt n1 cc np1 pc-acp vvi pn31 a-acp.
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949
The seede would bee sowne, the Gardens would be gathered, the Sea would bee Fished, the Heauens keepe not their influence,
The seed would be sown, the Gardens would be gathered, the Sea would be Fished, the Heavens keep not their influence,
dt n1 vmd vbi vvn, dt n2 vmd vbi vvn, dt n1 vmd vbi vvn, dt n2 vvb xx po32 n1,
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950
but send it downe among vs. Why then should men get goods to keepe them, and yet Riches endure not alway, nor the Crown from generation to generation.
but send it down among us Why then should men get goods to keep them, and yet Riches endure not always, nor the Crown from generation to generation.
cc-acp vvb pn31 a-acp p-acp pno12 c-crq av vmd n2 vvi n2-j pc-acp vvi pno32, cc av n2 vvb xx av, ccx dt n1 p-acp n1 p-acp n1.
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951
Are they not the sonnes of Nature? Why degenerate they? What Tygers Milke haue they sucked? What Cockatrice hath hatched them, who corrupteth all that shee toucheth? Let Nature teach them (if they will not learne of such a Mother) who as Boetius saith, Dat cuique quod conuenit, & ne inter eunt, laborat, giueth to euery thing, conuenient, & laboureth that nothing perish:
are they not the Sons of Nature? Why degenerate they? What Tigers Milk have they sucked? What Cockatrice hath hatched them, who corrupteth all that she touches? Let Nature teach them (if they will not Learn of such a Mother) who as Boethius Says, That cuique quod conuenit, & ne inter eunt, Laborat, gives to every thing, convenient, & Laboureth that nothing perish:
vbr pns32 xx dt n2 pp-f n1? q-crq j pns32? q-crq ng1 n1 vhb pns32 vvn? q-crq n1 vhz vvn pno32, r-crq vvz d cst pns31 vvz? vvb n1 vvi pno32 (cs pns32 vmb xx vvi pp-f d dt n1) r-crq p-acp np1 vvz, d fw-la fw-la fw-la, cc fw-la fw-la fw-la, j, vvz p-acp d n1, j, cc vvz d pix vvb:
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952
but these let their money perish, their woods rot, the moths eate their garments, which might be giuen away,
but these let their money perish, their woods rot, the moths eat their garments, which might be given away,
cc-acp d vvb po32 n1 vvi, po32 n2 vvi, dt n2 vvb po32 n2, r-crq vmd vbi vvn av,
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953
and the Dogs and Swine, that good meate which would maintaine the children.
and the Dogs and Swine, that good meat which would maintain the children.
cc dt n2 cc n1, cst j n1 r-crq vmd vvi dt n2.
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954
The wals haue their Gold layed vppon dumbe pictures, and Heathen mens shape are well cloathed by them, and set forth in counterfaites,
The walls have their Gold laid upon dumb pictures, and Heathen men's shape Are well clothed by them, and Set forth in counterfeits,
dt n2 vhb po32 n1 vvn p-acp j n2, cc j-jn ng2 n1 vbr av vvn p-acp pno32, cc vvi av p-acp n2-jn,
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955
but nothing commeth from them, for the generall good, but (as it were) by force of Armes.
but nothing comes from them, for the general good, but (as it were) by force of Arms.
cc-acp pix vvz p-acp pno32, p-acp dt j j, cc-acp (c-acp pn31 vbdr) p-acp n1 pp-f n2.
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956
14 Men also, I meane the generall and Vniuersall inclination of mankind, is against the keeping of goods in priuate without some vse.
14 Men also, I mean the general and Universal inclination of mankind, is against the keeping of goods in private without Some use.
crd n2 av, pns11 vvb dt n1 cc j-u n1 pp-f n1, vbz p-acp dt n-vvg pp-f n2-j p-acp j-jn p-acp d n1.
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957
They keepe (saith one) for feare of want, and yet they want the vse of that they keepe. They keep (Says one) for Fear of want, and yet they want the use of that they keep.
pns32 vvb (vvz pi) p-acp n1 pp-f n1, cc av pns32 vvb dt n1 pp-f cst pns32 vvb.
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958
Behold a iust iudgement of God, vt semper indigeat, qui semper timet indigentiam, They alway want, which are alway in feare of want.
Behold a just judgement of God, vt semper indigeat, qui semper timet indigentiam, They always want, which Are always in Fear of want.
vvb dt j n1 pp-f np1, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, pns32 av vvb, r-crq vbr av p-acp n1 pp-f n1.
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959
The two Persian Princes had two Titles giuen them by their people, to signifie their good and ill.
The two Persian Princes had two Titles given them by their people, to signify their good and ill.
dt crd jp n2 vhd crd n2 vvn pno32 p-acp po32 n1, pc-acp vvi po32 j cc j-jn.
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960
Cyrus they called Patrem, a Father, because hee gaue them riches, and layed vp, but for their necessaries; Cyrus they called Patrem, a Father, Because he gave them riches, and laid up, but for their necessaries;
npg1 pns32 vvd fw-la, dt n1, c-acp pns31 vvd pno32 n2, cc vvd a-acp, cc-acp p-acp po32 n2-j;
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961
and Darius, they called Negotiator, a Merchant, whose study is to gaine, or not to lay out.
and Darius, they called Negotiator, a Merchant, whose study is to gain, or not to lay out.
cc np1, pns32 vvd n1, dt n1, rg-crq n1 vbz pc-acp vvi, cc xx p-acp vvd av.
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962
Valerius. Auaritia indagatrix lucrorum aiudissima vorago, ne que habendo fructu foelix, sed cupiditate quaerendi, miserrima. Valerius. Auaritia indagatrix lucrorum aiudissima vorago, ne que habendo fructu Felix, sed cupiditate quaerendi, Miserrima.
np1. fw-la fw-la fw-la fw-la fw-la, fw-fr fw-fr fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la.
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963
Couetousnesse, the searcher out of gain, is a most greedy gulfe or swallower, in keeping it is not happie,
Covetousness, the searcher out of gain, is a most greedy gulf or swallower, in keeping it is not happy,
n1, dt n1 av pp-f n1, vbz dt av-ds j n1 cc n1, p-acp vvg pn31 vbz xx j,
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964
but in seeking, it is most miserable.
but in seeking, it is most miserable.
cc-acp p-acp vvg, pn31 vbz av-ds j.
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965
Tully saith, Illi morbo qui permanet in venis, & inhaeret in visceribus, nec inueteratus euelli potest, nomen est auaritia, That disease is called Auarice, which runneth in the secret vaines, Tully Says, Illi morbo qui permanent in venis, & inhaeret in visceribus, nec inueteratus euelli potest, Nome est auaritia, That disease is called Avarice, which Runneth in the secret Veins,
np1 vvz, fw-la fw-mi fw-fr j p-acp fw-la, cc n1 p-acp fw-la, fw-la fw-la fw-it fw-la, fw-la fw-la fw-la, cst n1 vbz vvn n1, r-crq vvz p-acp dt j-jn n2,
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and cleaueth to the inward bowels, which if it bee inueterate, can neuer bee pulled forth.
and cleaveth to the inward bowels, which if it be inveterate, can never be pulled forth.
cc vvz p-acp dt j n2, r-crq cs pn31 vbb j, vmb av-x vbi vvn av.
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Pythagoras. Couetous men which haue riches, and do not vse them, are like vnto Orphanes and Wardes in their Nonage, which also haue houses and Landes, but cannot dispose them.Pythagoras. Covetous men which have riches, and do not use them, Are like unto Orphans and Wards in their Nonage, which also have houses and Lands, but cannot dispose them.
np1. j n2 r-crq vhb n2, cc vdb xx vvi pno32, vbr av-j p-acp n2 cc n2 p-acp po32 n1, r-crq av vhb n2 cc n2, cc-acp vmbx vvi pno32.
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Seneca saith, Inopiae pauca desunt, auaritiae omnia. Pouerty wanteth some things, but Couetousnesse wanteth all things, Senecca Says, Inopiae pauca desunt, auaritiae omnia. Poverty Wants Some things, but Covetousness Wants all things,
np1 vvz, fw-la fw-la fw-la, fw-la fw-la. n1 vvz d n2, cc-acp n1 vvz d n2,
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and therefore the rich man that hath goods & doeth not vse them, doth neuer any thing well, except in dying. So hee.
and Therefore the rich man that hath goods & doth not use them, does never any thing well, except in dying. So he.
cc av dt j n1 cst vhz n2-j cc vdz xx vvi pno32, vdz av av-d n1 av, c-acp p-acp vvg. av pns31.
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Vnto all these, I may adde the note of Innocentius. For Couetousnesse, Balaams Asse hurt his Maisters foote, and reproued his rider.
Unto all these, I may add the note of Innocentius. For Covetousness, Balaams Ass hurt his Masters foot, and reproved his rider.
p-acp d d, pns11 vmb vvi dt n1 pp-f np1. p-acp n1, npg1 n1 vvi po31 ng1 n1, cc vvd po31 n1.
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For Couetousnesse, the people of Israell stoned Achan in the valley of Achor, after he was founde guilty of the Golden garment.
For Covetousness, the people of Israel stoned achan in the valley of Achor, After he was found guilty of the Golden garment.
p-acp n1, dt n1 pp-f np1 vvn np1 p-acp dt n1 pp-f np1, c-acp pns31 vbds vvn j pp-f dt j n1.
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By Couetous Ahab, was Nabaoth put to death for the Vineyard. Gehazi got the leprosie thorough Couetousnesse, when hee abused Naaman in the Prophets name.
By Covetous Ahab, was Nabaoth put to death for the Vineyard. Gehazi god the leprosy through Covetousness, when he abused Naaman in the prophets name.
p-acp j np1, vbds n1 vvn p-acp n1 p-acp dt n1. np1 vvd dt n1 p-acp n1, c-crq pns31 vvd np1 p-acp dt ng1 n1.
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Iudas for Couetousnesse, sold his Maister and hanged himselfe.Iudas for Covetousness, sold his Master and hanged himself.
np1 p-acp n1, vvd po31 n1 cc vvn px31.
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Ananias and Saphira belyed their Charity, and keeping backe their portion (for they had solde their Land and kept their sin) were stroken dead by the Lord.Ananias and Sapphira belied their Charity, and keeping back their portion (for they had sold their Land and kept their since) were stroken dead by the Lord.
np1 cc np1 vvn po32 n1, cc vvg av po32 n1 (c-acp pns32 vhd vvn po32 n1 cc vvd po32 n1) vbdr vvn j p-acp dt n1.
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Belieue it, the mercifull man neuer dyed ill death, the Couetous and parsimonious neuer happy death.
Believe it, the merciful man never died ill death, the Covetous and parsimonious never happy death.
vvb pn31, dt j n1 av-x vvd j-jn n1, dt j cc j av j n1.
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Therefore away with this monster, which all men cry out against, and they which loue it most, are ashamed to confesse it.
Therefore away with this monster, which all men cry out against, and they which love it most, Are ashamed to confess it.
av av p-acp d n1, r-crq d n2 vvb av p-acp, cc pns32 r-crq vvb pn31 av-ds, vbr j pc-acp vvi pn31.
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Men are wont to desire wealth, pleasures, and Honours: of Wealth commeth euil things; of Pleasure, filthy thinges; of Honour vain things.
Men Are wont to desire wealth, pleasures, and Honours: of Wealth comes evil things; of Pleasure, filthy things; of Honour vain things.
n2 vbr j pc-acp vvi n1, n2, cc ng1: pp-f n1 vvz j-jn n2; pp-f n1, j n2; pp-f n1 j n2.
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For riches breed Couetousnesse and Auarice; Pleasures bring foorth Gluttonie and wantonnesse;
For riches breed Covetousness and Avarice; Pleasures bring forth Gluttony and wantonness;
p-acp n2 vvb n1 cc n1; n2 vvb av n1 cc n1;
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Honour, norisheth Pride, and Vaine-glory, and I tell you if you receiue not the witnesse of men, the witnesse of God is greater.
Honour, nourisheth Pride, and Vainglory, and I tell you if you receive not the witness of men, the witness of God is greater.
n1, vvz n1, cc n1, cc pns11 vvb pn22 cs pn22 vvb xx dt n1 pp-f n2, dt n1 pp-f np1 vbz jc.
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15 Beasts & all creatures hate this parsimony, it is the royalty of the Lyon to eate but once of his prey, the residue hee leaueth to other,
15 Beasts & all creatures hate this parsimony, it is the royalty of the lion to eat but once of his prey, the residue he Leaveth to other,
crd n2 cc d n2 vvb d n1, pn31 vbz dt n1 pp-f dt n1 pc-acp vvi cc-acp a-acp pp-f po31 n1, dt n1 pns31 vvz p-acp j-jn,
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and commeth not againe to it.
and comes not again to it.
cc vvz xx av p-acp pn31.
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982
The Elephantes are for that cause dispraised, because they hide their teeth fallen off, that no man,
The Elephants Are for that cause dispraised, Because they hide their teeth fallen off, that no man,
dt n2 vbr p-acp d n1 vvd, c-acp pns32 vvb po32 n2 vvn a-acp, cst dx n1,
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or other creature should find them.
or other creature should find them.
cc j-jn n1 vmd vvi pno32.
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984
The Lizzarde, that knowing her vrine to congeale into a precious stone, couereth it in the sand, that it might not be discerned.
The Lizzarde, that knowing her urine to congeal into a precious stone, Covereth it in the sand, that it might not be discerned.
dt n1, cst vvg po31 n1 pc-acp vvi p-acp dt j n1, vvz pn31 p-acp dt n1, cst pn31 vmd xx vbi vvn.
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985
Of what brood are these wicked men, whō no example of God, or Nature, or Men,
Of what brood Are these wicked men, whom no Exampl of God, or Nature, or Men,
pp-f r-crq n1 vbr d j n2, ro-crq dx n1 pp-f np1, cc n1, cc n2,
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or Beast can mooue? They are surely some Satyres, or strange Ethiopian brood, or peraduenture sent by some of the earthly spirits, of whom the Coniurers say, They keepe the Treasures in the earth, that no man may vse them.
or Beast can move? They Are surely Some Satires, or strange Ethiopian brood, or Peradventure sent by Some of the earthly spirits, of whom the Conjurers say, They keep the Treasures in the earth, that no man may use them.
cc n1 vmb vvi? pns32 vbr av-j d n2, cc j np1 n1, cc av vvd p-acp d pp-f dt j n2, pp-f ro-crq dt n2 vvb, pns32 vvb dt n2 p-acp dt n1, cst dx n1 vmb vvi pno32.
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Such spirites are these, that is;
Such spirits Are these, that is;
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988
Deuilles, but in other shapes, that onely keep goods from them, that would vse them better:
Devils, but in other shapes, that only keep goods from them, that would use them better:
n2, cc-acp p-acp j-jn n2, cst av-j vvb n2-j p-acp pno32, cst vmd vvi pno32 av-jc:
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let the world sink or swim, they get none from them, and if God were mony they would locke him vp, that none else might enioy him.
let the world sink or swim, they get none from them, and if God were money they would lock him up, that none Else might enjoy him.
vvb dt n1 vvb cc vvi, pns32 vvb pix p-acp pno32, cc cs np1 vbdr n1 pns32 vmd vvi pno31 a-acp, cst pix av vmd vvi pno31.
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But they that haue this worlds good, and see their Brother perish, how dwelleth the loue of God in them? that is, there dwelleth no loue of God in them,
But they that have this world's good, and see their Brother perish, how dwells the love of God in them? that is, there dwells no love of God in them,
p-acp pns32 cst vhb d n2 j, cc vvi po32 n1 vvi, q-crq vvz dt n1 pp-f np1 p-acp pno32? cst vbz, pc-acp vvz dx n1 pp-f np1 p-acp pno32,
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991
and so out of God his loue I leaue them.
and so out of God his love I leave them.
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16 But let mee not bee vnderstood, that I speake against all keeping and storing vp of money,
16 But let me not be understood, that I speak against all keeping and storing up of money,
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993
and other things, as though it were vnlawfull to possesse any more prouision of meat, then for a meale;
and other things, as though it were unlawful to possess any more provision of meat, then for a meal;
cc j-jn n2, c-acp cs pn31 vbdr j pc-acp vvi d dc n1 pp-f n1, av p-acp dt n1;
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994
of Money, then for a day; of Garments then one, for one body, and so of the residue.
of Money, then for a day; of Garments then one, for one body, and so of the residue.
pp-f n1, av p-acp dt n1; pp-f n2 cs pi, p-acp crd n1, cc av pp-f dt n1.
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God forbid, for so in time of necessity man should be vnprouided of helpe when hee shold vse it. God hath euer in store.
God forbid, for so in time of necessity man should be unprovided of help when he should use it. God hath ever in store.
np1 vvb, c-acp av p-acp n1 pp-f n1 n1 vmd vbi j-vvn pp-f n1 c-crq pns31 vmd vvi pn31. np1 vhz av p-acp n1.
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996
There is no question of Corne and Cattle, but of Iewels, and money, and such like.
There is no question of Corn and Cattle, but of Jewels, and money, and such like.
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997
Salomon in my text, biddeth to look to the hee Goats, that they may be a price of the fielde. Solomon in my text, bids to look to the he Goats, that they may be a price of the field.
np1 p-acp po11 n1, vvz pc-acp vvi p-acp dt pns31 n2, cst pns32 vmb vbi dt n1 pp-f dt n1.
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Money must be prouided against sicknesse, sute, enemies of our country, and for all other necessities.
Money must be provided against sickness, suit, enemies of our country, and for all other necessities.
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999
Iacob had money, which hee sent by his sonnes into Egipt for Corne, the first and second time.Iacob had money, which he sent by his Sons into Egypt for Corn, the First and second time.
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1000
Abraham had Money, wherewith all hee bought the field of Emor. The Church had her store, Acts 2. and 5. and therefore let no man thinke it against conscience, to be alway prouided against wants:Abraham had Money, wherewith all he bought the field of Emor. The Church had her store, Acts 2. and 5. and Therefore let no man think it against conscience, to be always provided against Wants:
np1 vhd n1, c-crq d pns31 vvd dt n1 pp-f n1. dt n1 vhd po31 n1, n2 crd cc crd cc av vvb dx n1 vvi pn31 p-acp n1, pc-acp vbi av vvn p-acp n2:
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wherein the rule of Socrates was good (if it could bee followed) that a mans Treasure should neither be bigger nor lesser then his necessity.
wherein the Rule of Socrates was good (if it could be followed) that a men Treasure should neither be bigger nor lesser then his necessity.
c-crq dt n1 pp-f npg1 vbds j (cs pn31 vmd vbi vvn) cst dt ng1 n1 vmd av-dx vbi jc ccx jc cs po31 n1.
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But because that cannot be knowne, it is good our store be more plentiful, so our charity be neuer the lesse.
But Because that cannot be known, it is good our store be more plentiful, so our charity be never the less.
cc-acp c-acp cst vmbx vbi vvn, pn31 vbz j po12 n1 vbi av-dc j, av po12 n1 vbi av-x dt av-dc.
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When Iphicrates pitched his Tents in a little open fielde, and then beganne to trench and wall them, his General asked why he did so,
When Iphicrates pitched his Tents in a little open field, and then began to trench and wall them, his General asked why he did so,
c-crq npg1 vvd po31 n2 p-acp dt j j n1, cc av vvd pc-acp vvi cc n1 pno32, po31 n1 vvd c-crq pns31 vdd av,
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1004
and what hee feared? To whom hee answered, such a question became not a commander, Ah undans cautela non nocet, we can neuer bee enough secured against future perilles.
and what he feared? To whom he answered, such a question became not a commander, Ah undans cautela non nocet, we can never be enough secured against future perils.
cc r-crq pns31 vvn? p-acp ro-crq pns31 vvd, d dt n1 vvd xx dt n1, uh fw-fr fw-fr fw-fr fw-la, pns12 vmb av-x vbb av-d vvn p-acp j-jn n2.
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1005
King Alexander seeing one of his Souldiers going to sharpen his Dart whē all other were going to fight, cashiered him,
King Alexander seeing one of his Soldiers going to sharpen his Dart when all other were going to fight, Cashiered him,
n1 np1 vvg pi pp-f po31 n2 vvg pc-acp vvi po31 n1 c-crq d n-jn vbdr vvg pc-acp vvi, vvn pno31,
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1006
and cast him out of the Army; saying, Inutilis acie, qui pararet arma tunc cum ijs vtendum.
and cast him out of the Army; saying, Inutilis acie, qui pararet arma tunc cum ijs vtendum.
cc vvd pno31 av pp-f dt n1; vvg, fw-la n1, fw-la fw-la fw-la fw-la fw-la fw-la fw-la.
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1007
Hee was vnwoorthy of his army, who went then to prouide Armes, when hee was to vse them. He was unworthy of his army, who went then to provide Arms, when he was to use them.
pns31 vbds j pp-f po31 n1, r-crq vvd av pc-acp vvi n2, c-crq pns31 vbds pc-acp vvi pno32.
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Euen like the foolish Virgins, which neither tooke Oyle sufficient, & when they had spent their store, gaue themselues to sleepe, till it was too late to prouide.
Eve like the foolish Virgins, which neither took Oil sufficient, & when they had spent their store, gave themselves to sleep, till it was too late to provide.
np1 av-j dt j n2, r-crq av-dx vvd n1 j, cc c-crq pns32 vhd vvn po32 n1, vvd px32 p-acp n1, c-acp pn31 vbds av j pc-acp vvi.
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17 Let vs therefore keepe our honest store:
17 Let us Therefore keep our honest store:
crd vvb pno12 av vvi po12 j n1:
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1010
for thereby did Abigail mollifie the angry and displeased heart of Dauid, when hee came against her husband Nabal: and if the present she brought him, had not beene present and at hande, it had not failed,
for thereby did Abigail mollify the angry and displeased heart of David, when he Come against her husband Nabal: and if the present she brought him, had not been present and At hand, it had not failed,
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but they all had perrished before so much coulde haue beene prouided.
but they all had perished before so much could have been provided.
cc-acp pns32 d vhd vvn a-acp av d vmd vhi vbn vvn.
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1012
Our Cofers must not be like the sealed bags, which Alexius left at Ancona, when hee had compounded the warres with the King of Almanes. For the Emperour Comnenus his Maister, who being to leaue Hostages of mony with the Citizens, hee by his Maisters direction, secretly conueyed away the Money,
Our Coffers must not be like the sealed bags, which Alexius left At Ancona, when he had compounded the wars with the King of Almains. For the Emperor Comnenus his Master, who being to leave Hostages of money with the Citizens, he by his Masters direction, secretly conveyed away the Money,
po12 n2 vmb xx vbi av-j dt j-vvn n2, r-crq np1 vvn p-acp np1, c-crq pns31 vhd vvn dt n2 p-acp dt n1 pp-f njp2. p-acp dt n1 np1 po31 n1, r-crq vbg p-acp n1 n2 pp-f n1 p-acp dt n2, pns31 p-acp po31 ng1 n1, av-jn vvn av dt n1,
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1013
and lefte with them the empty, yet sealed trunkes and Boxes, bidding them keepe them safe,
and left with them the empty, yet sealed trunks and Boxes, bidding them keep them safe,
cc vvd p-acp pno32 dt j, av vvd n2 cc n2, vvg pno32 vvi pno32 j,
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1014
vntill they were by the Emperor required. But this deceit being discouered, fared ill with the Emperor;
until they were by the Emperor required. But this deceit being discovered, fared ill with the Emperor;
c-acp pns32 vbdr p-acp dt n1 vvd. p-acp d n1 vbg vvn, vvd av-jn p-acp dt n1;
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1015
euen so, pouertie will not bee long hid, and then shame or sorrow will follow, vntil ruine, or else some strange and wofull laborious recouery of our estate.
even so, poverty will not be long hid, and then shame or sorrow will follow, until ruin, or Else Some strange and woeful laborious recovery of our estate.
av av, n1 vmb xx vbi av-j vvn, cc av n1 cc n1 vmb vvi, c-acp n1, cc av d j cc j j n1 pp-f po12 n1.
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1016
And so I will conclude, that seeing the Lorde maketh both rich and poore, let vs with care and Conscience, conserue a Store-house of well-gotten wealth,
And so I will conclude, that seeing the Lord makes both rich and poor, let us with care and Conscience, conserve a Storehouse of well-gotten wealth,
cc av pns11 vmb vvi, cst vvg dt n1 vvz av-d j cc j, vvb pno12 p-acp n1 cc n1, vvi dt n1 pp-f j n1,
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1017
as we doe releeue the well-deseruing poore, for both shal meet before the Lorde together.
as we do relieve the well-deserving poor, for both shall meet before the Lord together.
c-acp pns12 vdb vvi dt j j, c-acp d vmb vvi p-acp dt n1 av.
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1018
Now followeth a conclusion of all, which standeth in the amplifyed distribution of the charge, who they be that must be looked vnto, who entertained and maintained, who to be prouided for, and so an end.
Now follows a conclusion of all, which Stands in the amplified distribution of the charge, who they be that must be looked unto, who entertained and maintained, who to be provided for, and so an end.
av vvz dt n1 pp-f d, r-crq vvz p-acp dt vvn n1 pp-f dt n1, r-crq pns32 vbb cst vmb vbi vvn p-acp, r-crq vvd cc vvn, r-crq pc-acp vbi vvn p-acp, cc av dt n1.
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1019
Our Flockes and Heardes, Family and Maydens, are many in the figure, for I will allegorize them,
Our Flocks and Herds, Family and Maidens, Are many in the figure, for I will allegorise them,
po12 n2 cc n2, n1 cc n2, vbr d p-acp dt n1, c-acp pns11 vmb vvi pno32,
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1020
as well as handle them literally.
as well as handle them literally.
c-acp av c-acp vvi pno32 av-j.
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1021
18 And in the first place, the subiect of our Wisedome, Gouernment, Wealth, and Mercie, seemeth to bee our Countrey, the common parent of vs all, which though it beare vs as the horse doeth the Rider,
18 And in the First place, the Subject of our Wisdom, Government, Wealth, and Mercy, seems to be our Country, the Common parent of us all, which though it bear us as the horse doth the Rider,
crd cc p-acp dt ord n1, dt n-jn pp-f po12 n1, n1, n1, cc n1, vvz pc-acp vbi po12 n1, dt j n1 pp-f pno12 d, r-crq cs pn31 vvi pno12 p-acp dt n1 vdz dt n1,
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1022
and as the oxen draweth the Waine-man in his Cart, yet must it be directed and defended by vs. In it wee haue all our shares and inheritances;
and as the oxen draws the Wainman in his Cart, yet must it be directed and defended by us In it we have all our shares and inheritances;
cc p-acp dt n2 vvz dt n1 p-acp po31 n1, av vmb pn31 vbi vvn cc vvn p-acp pno12 p-acp pn31 pns12 vhi d po12 n2 cc n2;
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1023
of it, wee receiue our liues and breath, and therefore for it we ought to apply our care and power.
of it, we receive our lives and breath, and Therefore for it we ought to apply our care and power.
a-acp pn31, pns12 vvb po12 n2 cc n1, cc av c-acp pn31 pns12 vmd pc-acp vvi po12 n1 cc n1.
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1024
If wee forget Ierusalem (say the Iewes in Babilon ) then let my right hand forget her cunning.
If we forget Ierusalem (say the Iewes in Babylon) then let my right hand forget her cunning.
cs pns12 vvb np1 (vvb dt npg1 p-acp np1) av vvb po11 j-jn n1 vvi po31 n-jn.
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1025
Ierusalem was their countrey, Babilon their place of exile & banishment. Ierusalem was their country, Babylon their place of exile & banishment.
np1 vbds po32 n1, np1 po32 n1 pp-f n1 cc n1.
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1026
Therefore sweete is the name of our Country, and better is the smoake thereof, then the fire of another,
Therefore sweet is the name of our Country, and better is the smoke thereof, then the fire of Another,
av j vbz dt n1 pp-f po12 n1, cc jc vbz dt n1 av, cs dt n1 pp-f j-jn,
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1027
and the dust thereof, then the stones of a strange nation.
and the dust thereof, then the stones of a strange Nation.
cc dt n1 av, cs dt n2 pp-f dt j n1.
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1028
Nehemiah also, when hee heard that his Countries repayre was hindered, how did hee leaue his place before the King, Nehemiah also, when he herd that his Countries repair was hindered, how did he leave his place before the King,
np1 av, c-crq pns31 vvd cst po31 ng1 n1 vbds vvn, q-crq vdd pns31 vvi po31 n1 p-acp dt n1,
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1029
and layed aside his Courtly garments, put on sack-cloath, and liued in Prayer and Fasting.
and laid aside his Courtly garments, put on Sackcloth, and lived in Prayer and Fasting.
cc vvd av po31 j n2, vvn p-acp n1, cc vvd p-acp n1 cc vvg.
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1030
Saint Austen in his old age, writing of his Countrey, which then began to be spoiled by the Arrian and Circumcellian souldiers,
Saint Austen in his old age, writing of his Country, which then began to be spoiled by the Arrian and Circumcellian Soldiers,
n1 np1 p-acp po31 j n1, vvg pp-f po31 n1, r-crq av vvd pc-acp vbi vvn p-acp dt n1 cc njp n2,
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1031
and Vandals; saith, Serio iam, ac frigescentibus mēbris, feruet animus desiderio patriae, now in my old age and coldnesse of all my limbs;
and Vandals; Says, Serio iam, ac frigescentibus mēbris, fervent animus Desire patriae, now in my old age and coldness of all my limbs;
cc np1; vvz, np1 fw-la, fw-la fw-la fw-la, vvi n1 fw-la fw-la, av p-acp po11 j n1 cc n1 pp-f d po11 n2;
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1032
yet my heart burneth for the desire of my Countrey.
yet my heart burns for the desire of my Country.
av po11 n1 vvz p-acp dt n1 pp-f po11 n1.
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1033
But wee are all prest, and ready to fight for our Countrey, and to grace it with the effusion of our blood;
But we Are all pressed, and ready to fight for our Country, and to grace it with the effusion of our blood;
cc-acp pns12 vbr d vvn, cc j pc-acp vvi p-acp po12 n1, cc pc-acp vvi pn31 p-acp dt n1 pp-f po12 n1;
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1034
true it is, & no true English hart can do otherwise.
true it is, & no true English heart can do otherwise.
j pn31 vbz, cc dx j jp n1 vmb vdi av.
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1035
But what auaileth it to fight for our Country against strangers, while wee betray it to the Lorde? What if we be ready to go against Turke and Pope, with the Armes of flesh and blood? while we haue disarmed our selues of Praier, Faith, Hope, Honesty, Temperaunce, Humility,
But what avails it to fight for our Country against Strangers, while we betray it to the Lord? What if we be ready to go against Turk and Pope, with the Arms of Flesh and blood? while we have disarmed our selves of Prayer, Faith, Hope, Honesty, Temperance, Humility,
p-acp r-crq vvz pn31 pc-acp vvi p-acp po12 n1 p-acp n2, cs pns12 vvb pn31 p-acp dt n1? q-crq cs pns12 vbb j pc-acp vvi p-acp np1 cc n1, p-acp dt n2 pp-f n1 cc n1? cs pns12 vhb vvn po12 n2 pp-f n1, n1, vvb, n1, n1, n1,
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1036
and will not so much as put on the head-peece of Saluation? But in steede thereof, Blasphemy and Swearing, Drunkennesse and Voluptuousnesse, Stealing and Deceiuing, till the Lande mourne,
and will not so much as put on the headpiece of Salvation? But in steed thereof, Blasphemy and Swearing, drunkenness and Voluptuousness, Stealing and Deceiving, till the Land mourn,
cc vmb xx av av-d c-acp vvd p-acp dt n1 pp-f n1? p-acp p-acp n1 av, n1 cc vvg, n1 cc n1, vvg cc vvg, c-acp dt n1 vvi,
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1037
and bee no more able to beare vs. My heart bleedeth to fore-thinke and see the ruine and desolation of so many faire Houses, goodly Townes, greene Meddowes,
and be no more able to bear us My heart bleeds to forethink and see the ruin and desolation of so many fair Houses, goodly Towns, green Meadows,
cc vbi av-dx av-dc j pc-acp vvi pno12 po11 n1 vvz pc-acp vvi cc vvi dt n1 cc n1 pp-f av d j n2, j n2, j-jn n2,
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1038
and Corne-fields, for the sinne and wickednesse of them that possesse them.
and Cornfields, for the sin and wickedness of them that possess them.
cc n2, p-acp dt n1 cc n1 pp-f pno32 cst vvb pno32.
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1039
God hath mo wayes to destroy vs then by one, then by the straungers sworde, against which onely wee are prouided (by the care and prouidence of our Gouernors.) He can bring a fire from Heauen,
God hath more ways to destroy us then by one, then by the Strangers sword, against which only we Are provided (by the care and providence of our Governors.) He can bring a fire from Heaven,
np1 vhz dc n2 pc-acp vvi pno12 av p-acp crd, av p-acp dt ng1 n1, p-acp r-crq av-j pns12 vbr vvn (p-acp dt n1 cc n1 pp-f po12 n2.) pns31 vmb vvi dt n1 p-acp n1,
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1040
as hee did on Sodom, or he can sweep away head and taile by the Pestilence,
as he did on Sodom, or he can sweep away head and tail by the Pestilence,
c-acp pns31 vdd p-acp np1, cc pns31 vmb vvi av n1 cc n1 p-acp dt n1,
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1041
like vnto the Army of Senacharih, whereof (it consisting of almost two hundred thousand men) they died all in one night, except ten men.
like unto the Army of Senacharih, whereof (it consisting of almost two hundred thousand men) they died all in one night, except ten men.
av-j p-acp dt n1 pp-f av, c-crq (pn31 vvg a-acp av crd crd crd n2) pns32 vvd d p-acp crd n1, p-acp crd n2.
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1042
And Constantinople, Anno 760. was so dispeopled by a Pestilence, that the Emperor Copronymus, was faine to fetch men from other Countreyes to inhabite the houses, least they should fall down.
And Constantinople, Anno 760. was so dispeopled by a Pestilence, that the Emperor Copronymus, was feign to fetch men from other Countries to inhabit the houses, lest they should fallen down.
np1 np1, fw-la crd vbds av vvn p-acp dt n1, cst dt n1 np1, vbds av-j pc-acp vvi n2 p-acp j-jn n2 pc-acp vvi dt n2, cs pns32 vmd vvi a-acp.
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1043
Before the Danes cōming into England, there were aboue forty thousand Churches, and in seauen battailes there were perrished (well-nie) fiue hundred thousand persons,
Before the Danes coming into England, there were above forty thousand Churches, and in seauen battles there were perished (Wellnigh) fiue hundred thousand Persons,
p-acp dt np1 vvg p-acp np1, pc-acp vbdr p-acp crd crd n2, cc p-acp crd n2 a-acp vbdr vvn (j) crd crd crd n2,
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1044
& aboue twentie thousand Parishes & Churches decayed.
& above twentie thousand Parishes & Churches decayed.
cc p-acp crd crd n2 cc n2 vvn.
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1045
I omit to speake of Famines and other means of our destruction, and I beseech you all, to loue their Countrey,
I omit to speak of Famines and other means of our destruction, and I beseech you all, to love their Country,
pns11 vvb pc-acp vvi pp-f n2 cc j-jn n2 pp-f po12 n1, cc pns11 vvb pn22 d, p-acp vvb po32 n1,
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1046
and let not their posterity bee dispossessed by their crying sinnes, for the Prophet saith, A fruitfnl Land is made barren for the sinnes of them that dwell therein.
and let not their posterity be dispossessed by their crying Sins, for the Prophet Says, A fruitfnl Land is made barren for the Sins of them that dwell therein.
cc vvb xx po32 n1 vbb vvn p-acp po32 j-vvg n2, p-acp dt n1 vvz, dt j n1 vbz vvn j p-acp dt n2 pp-f pno32 cst vvb av.
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1047
19 Your Wiues and Husbandes are also your flocke, these must be taken heede vnto,
19 Your Wives and Husbands Are also your flock, these must be taken heed unto,
crd po22 n2 cc n2 vbr av po22 n1, d vmb vbi vvn n1 p-acp,
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1048
for the married are like the Palmes, they are Males and Females, so they must bee planted one beside another;
for the married Are like the Palms, they Are Males and Females, so they must be planted one beside Another;
p-acp dt vvn vbr j dt n2, pns32 vbr n2-jn cc n2-jn, av pns32 vmb vbi vvn pi p-acp n-jn;
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1049
yea, the Boughes of the male must bee sometimes wreathed and put vpon the Female, or else it will not prosper, but mourne and pine away.
yea, the Boughs of the male must be sometime wreathed and put upon the Female, or Else it will not prosper, but mourn and pine away.
uh, dt n2 pp-f dt n-jn vmb vbi av vvn cc vvn p-acp dt j-jn, cc av pn31 vmb xx vvi, cc-acp n1 cc vvi av.
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1050
So it is betwixt Man and wife, there must be more then sight of each other,
So it is betwixt Man and wife, there must be more then sighed of each other,
av pn31 vbz p-acp n1 cc n1, pc-acp vmb vbi av-dc cs n1 pp-f d n-jn,
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69
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1051
for they are bone of each others bones, & Flesh of each others flesh.
for they Are bone of each Others bones, & Flesh of each Others Flesh.
c-acp pns32 vbr n1 pp-f d n2-jn n2, cc n1 pp-f d ng1-jn n1.
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69
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1052
Flesh cut asunder, looseth the vital powers and so dyeth, but vnited, growes together again, and so liueth.
Flesh Cut asunder, loses the vital Powers and so Dies, but united, grows together again, and so lives.
n1 vvb av, vvz dt j n2 cc av vvz, cc-acp vvn, vvz av av, cc av vvz.
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1053
No Man, but hee which is wise knoweth, what heede to take or respect to bear to his Wife;
No Man, but he which is wise Knoweth, what heed to take or respect to bear to his Wife;
dx n1, cc-acp pns31 r-crq vbz j vvz, r-crq n1 pc-acp vvi cc vvb pc-acp vvi p-acp po31 n1;
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1054
For Christ doth thereby decipher his loue to his Church.
For christ does thereby decipher his love to his Church.
p-acp np1 vdz av vvi po31 n1 p-acp po31 n1.
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1055
So ought a Man to loue his Wife as Christ loued his Church, who gaue himselfe for it. So ought a Man to love his Wife as christ loved his Church, who gave himself for it.
av vmd dt n1 pc-acp vvi po31 n1 p-acp np1 vvd po31 n1, r-crq vvd px31 p-acp pn31.
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1056
Euery one that is marryed hath giuen away himselfe. Sweet are the bandes of Wedlocke, yet they are bandes and must restraine vs:
Every one that is married hath given away himself. Sweet Are the bands of Wedlock, yet they Are bands and must restrain us:
d pi cst vbz vvn vhz vvn av px31. j vbr dt n2 pp-f n1, av pns32 vbr n2 cc vmb vvi pno12:
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69
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1057
Bonum est coniugium tamen à iugo tractum: Bonum est Marriage tamen à Jugo tractum:
fw-la fw-la fw-la fw-la fw-fr fw-la fw-la:
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69
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1058
Marriage is good, yet is named from the yoake, according to that, Be not vnequally yoked with Infidels. Marriage is good, yet is nam from the yoke, according to that, Be not unequally yoked with Infidels.
n1 vbz j, av vbz vvn p-acp dt n1, vvg p-acp d, vbb xx av-jn-u vvn p-acp n2.
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1059
They which are yoaked haue no power but to draw, those which are marryed, haue no liberty but to loue and looke to one another.
They which Are yoked have no power but to draw, those which Are married, have no liberty but to love and look to one Another.
pns32 r-crq vbr vvn vhi dx n1 cc-acp pc-acp vvi, d r-crq vbr vvn, vhb dx n1 cc-acp pc-acp vvi cc vvi p-acp crd j-jn.
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1060
When Darius had lost his Kingdomes, and Credit, and Honour, and Liberty, hee wept not for all that:
When Darius had lost his Kingdoms, and Credit, and Honour, and Liberty, he wept not for all that:
c-crq npg1 vhd vvn po31 n2, cc n1, cc n1, cc n1, pns31 vvd xx p-acp d cst:
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1061
but when he heard tell that his Wife was dead, then hee wept bitterly.
but when he herd tell that his Wife was dead, then he wept bitterly.
cc-acp c-crq pns31 vvd vvi cst po31 n1 vbds j, cs pns31 vvd av-j.
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69
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1062
So neare and deare are the minds of them that be vertuously married, that they cannot part without a thousand sorrowes.
So near and deer Are the minds of them that be virtuously married, that they cannot part without a thousand sorrows.
av av-j cc j-jn vbr dt n2 pp-f pno32 cst vbb av-j vvn, cst pns32 vmbx vvi p-acp dt crd n2.
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1063
They are to each other a true Glasse, as is the face, so is it in the Glasse;
They Are to each other a true Glass, as is the face, so is it in the Glass;
pns32 vbr p-acp d n-jn dt j n1, c-acp vbz dt n1, av vbz pn31 p-acp dt n1;
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69
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1064
as is the Mans and Husbandes, so should bee the honest Wiues; as is the louing Wiues, so should bee the tender Husbandes.
as is the men and Husbands, so should be the honest Wives; as is the loving Wives, so should be the tender Husbands.
a-acp vbz dt n2 cc n2, av vmd vbi dt j n2; a-acp vbz dt j-vvg n2, av vmd vbi dt j n2.
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1065
To conclude, As the vine on the house toppe, so is the Wife; The vine as it is of excellent vse,
To conclude, As the vine on the house top, so is the Wife; The vine as it is of excellent use,
p-acp vvi, p-acp dt n1 p-acp dt n1 n1, av vbz dt n1; dt n1 c-acp pn31 vbz pp-f j n1,
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69
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1066
so it is wonderfull weake, and except the Gardiner support it, it will lye on the Earth and bear nothing.
so it is wonderful weak, and except the Gardener support it, it will lie on the Earth and bear nothing.
av pn31 vbz j j, cc c-acp dt n1 vvb pn31, pn31 vmb vvi p-acp dt n1 cc vvb pix.
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69
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1067
The wife must also be tendred & supported, or else she cannot yeeld the Wine of comforte to make thee haue a glad heart.
The wife must also be tendered & supported, or Else she cannot yield the Wine of Comfort to make thee have a glad heart.
dt n1 vmb av vbi vvn cc vvn, cc av pns31 vmbx vvi dt n1 pp-f n1 pc-acp vvi pno21 vhb dt j n1.
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1068
In euery Mans charge there are faultes to bee espied, no Man casteth away his flocke for one sicknesse? No,
In every men charge there Are Faults to be espied, no Man Cast away his flock for one sickness? No,
p-acp d ng1 n1 pc-acp vbr n2 pc-acp vbi vvn, dx n1 vvz av po31 n1 p-acp crd n1? uh-dx,
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1069
if hee haue a thousand Sheepe, and nine hundred fall foule, yet letteth the sicke go, & keepeth the residue.
if he have a thousand Sheep, and nine hundred fallen foul, yet lets the sick go, & Keepeth the residue.
cs pns31 vhb dt crd n1, cc crd crd n1 j, av vvz dt j vvi, cc vvz dt n1.
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69
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1070
Wiues haue their faults and frailty, and men are not cleare: Vnicuique dedit vitium natura creato.
Wives have their Faults and frailty, and men Are not clear: Everyone dedit Vitium Nature creato.
ng1 vhb po32 n2 cc n1, cc n2 vbr xx j: fw-la fw-la fw-la fw-la fw-la.
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69
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1071
Wee are all blameable one way or other, therefore spare one another, forbear one another, and let nothing breake of loue:
we Are all blameable one Way or other, Therefore spare one Another, forbear one Another, and let nothing break of love:
pns12 vbr av-d j-u pi n1 cc n-jn, av vvb pi j-jn, vvb pi j-jn, cc vvb pix vvi pp-f n1:
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1072
but that which dissolueth Matrimony, that is whoredome, and the God of all loue shal marry you both to Iesus Christ. 20 I proceed:
but that which dissolveth Matrimony, that is whoredom, and the God of all love shall marry you both to Iesus christ. 20 I proceed:
cc-acp cst r-crq vvz n1, cst vbz n1, cc dt n1 pp-f d n1 vmb vvi pn22 d p-acp np1 np1. crd pns11 vvb:
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69
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1073
Our Parents are the flock and charge of vs that are Children, and Children are the charge of Parentes.
Our Parents Are the flock and charge of us that Are Children, and Children Are the charge of Parents.
po12 n2 vbr dt n1 cc n1 pp-f pno12 cst vbr n2, cc n2 vbr dt n1 pp-f n2.
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1074
For wee are borne weaker & more feeble then all Creatures, and had wee not some body to receiue vs when we come into the world, woe were it with vs, wee might make a short and woefull stay or Tragedy, To be borne, to weepe, to dye.
For we Are born Weaker & more feeble then all Creatures, and had we not Some body to receive us when we come into the world, woe were it with us, we might make a short and woeful stay or Tragedy, To be born, to weep, to die.
c-acp pns12 vbr vvn jc cc av-dc j cs d n2, cc vhd pns12 xx d n1 pc-acp vvi pno12 c-crq pns12 vvb p-acp dt n1, n1 vbdr pn31 p-acp pno12, pns12 vmd vvi dt j cc j n1 cc n1, pc-acp vbi vvn, pc-acp vvi, pc-acp vvi.
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1075
Neither our Parents or their Antecessours, haue any thing which they transfuse not into their Children, their honour, fame, goods,
Neither our Parents or their Antecessors, have any thing which they transfuse not into their Children, their honour, fame, goods,
av-d po12 n2 cc po32 n2, vhb d n1 r-crq pns32 vvb xx p-acp po32 n2, po32 n1, n1, n2-j,
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1076
or staines, for their children they haue them, and in despite of reluctance, they will descend vppon them.
or stains, for their children they have them, and in despite of reluctance, they will descend upon them.
cc n2, p-acp po32 n2 pns32 vhb pno32, cc p-acp n1 pp-f n1, pns32 vmb vvi p-acp pno32.
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1077
But let them nourish and cherish their Children, and not their sinnes, and let them wisely take away the rotten from the sound;
But let them nourish and cherish their Children, and not their Sins, and let them wisely take away the rotten from the found;
cc-acp vvb pno32 vvi cc vvi po32 n2, cc xx po32 n2, cc vvb pno32 av-j vvi av dt j-vvn p-acp dt n1;
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1078
I meane their childrens vices from their persons, or else vice will ouercome Parents and Children.
I mean their Children's vices from their Persons, or Else vice will overcome Parents and Children.
pns11 vvb po32 ng2 n2 p-acp po32 n2, cc av n1 vmb vvi n2 cc n2.
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1079
Some make theyr Children Ludentes Simias, other Fodientes sues, That is, Eyther they bring them vp to nothing but to play,
some make their Children Ludentes Simias, other Fodientes sues, That is, Either they bring them up to nothing but to play,
d vvb po32 n2 n2 np1, j-jn np1 vvz, cst vbz, av-d pns32 vvb pno32 a-acp p-acp pix cc-acp pc-acp vvi,
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1080
as many of the rich, or else they traine them to nothing but to delue and digge the earth, as many of the poore.
as many of the rich, or Else they train them to nothing but to delve and dig the earth, as many of the poor.
c-acp d pp-f dt j, cc av pns32 vvi pno32 p-acp pix cc-acp pc-acp vvi cc vvi dt n1, c-acp d pp-f dt j.
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1081
Alas poore Children, better vnborne, because the richer haue their pleasures deforming them, and the poorer theyr labours depressing them, one of them hauing no sence of Heauen, the other, no vnderstanding but of Earth,
Alas poor Children, better unborn, Because the Richer have their pleasures deforming them, and the Poorer their labours depressing them, one of them having no sense of Heaven, the other, no understanding but of Earth,
uh j n2, jc j, c-acp dt jc vhb po32 n2 vvg pno32, cc dt jc po32 n2 vvg pno32, crd pp-f pno32 vhg dx n1 pp-f n1, dt n-jn, dx n1 cc-acp pp-f n1,
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1082
and both of them without God to bee their Father, and the Church to be their Mother.
and both of them without God to be their Father, and the Church to be their Mother.
cc d pp-f pno32 p-acp np1 pc-acp vbi po32 n1, cc dt n1 pc-acp vbi po32 n1.
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1083
21 Our Parents are our charge that are their Children, we ought therefore to take heede vnto them: & for their sakes to flye no labour.
21 Our Parents Are our charge that Are their Children, we ought Therefore to take heed unto them: & for their sakes to fly no labour.
crd np1 n2 vbr po12 n1 cst vbr po32 n2, pns12 vmd av pc-acp vvi n1 p-acp pno32: cc p-acp po32 n2 pc-acp vvi dx n1.
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1084
At Rebeccaes command, Iacob (that was neuer from his mothers wing) fled to Padan-Aran, and what miseries did hee there endure for twenty whole yeares, the Lorde God hath related.
At Rebecca's command, Iacob (that was never from his mother's wing) fled to Padan-Aran, and what misery's did he there endure for twenty Whole Years, the Lord God hath related.
p-acp npg1 vvb, np1 (cst vbds av-x p-acp po31 ng1 n1) vvd p-acp j, cc r-crq n2 vdd pns31 a-acp vvi p-acp crd j-jn n2, dt n1 np1 vhz vvn.
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1085
If we haue any glory and praise, let vs giue it to our Parentes. When Antigonus had wonne a victory, yet he would attribute it to his Father.
If we have any glory and praise, let us give it to our Parents. When Antigonus had won a victory, yet he would attribute it to his Father.
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1086
Amphionius and Anapius, two Bretheren, when they had saued themselues from the Citty Catanea, which was all on fire,Amphionius and Anapius, two Brethren, when they had saved themselves from the city Catanea, which was all on fire,
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1087
and remembered that their olde Father was yet within, they tooke hands, and forced thorough the flames,
and remembered that their old Father was yet within, they took hands, and forced through the flames,
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1088
and with difficulty (yet with safty) brought away their poore old Father. Oh, Happy Father of such Sonnes!
and with difficulty (yet with safety) brought away their poor old Father. O, Happy Father of such Sons!
cc p-acp n1 (av p-acp n1) vvd av po32 j j n1. uh, j n1 pp-f d n2!
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1089
Oh, Happy Sonnes, to bee such Men! though you bee dead, yet will all good Childeren remember you while the world lasteth.
O, Happy Sons, to be such Men! though you be dead, yet will all good Children Remember you while the world lasteth.
uh, j n2, pc-acp vbi d n2! cs pn22 vbb j, av vmb d j n2 vvb pn22 cs dt n1 vvz.
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1090
Bee good to your Parents, you young Men & Maidens, for as you serue them, shall you bee serued againe;
be good to your Parents, you young Men & Maidens, for as you serve them, shall you be served again;
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1091
if curteously, your Children will do the like; if disobediently, yours wil also pay the score double and treble vpon you.
if courteously, your Children will do the like; if disobediently, yours will also pay the score double and triple upon you.
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1092
22 The Seruants are also the charge and flocke of the Maister, and the Maister of the Seruantes, each must be carefull, the Seruant of diligence, toward his Maister,
22 The Servants Are also the charge and flock of the Master, and the Master of the Servants, each must be careful, the Servant of diligence, towards his Master,
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1093
and the Mayster, To take heede to the heards of his Seruants. Seruants are wilde, because they haue been wantonly bredde, therefore they loue no discipline.
and the Master, To take heed to the heards of his Servants. Servants Are wild, Because they have been wantonly bred, Therefore they love no discipline.
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But let your loue to do them good appeare vnto them, and then they will bee more honest, and more tractable.
But let your love to do them good appear unto them, and then they will be more honest, and more tractable.
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Great thinges haue beene done by Seruants.
Great things have been done by Servants.
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1096
By a Seruant, Abraham prouided a Wife for his Sonne Isaac. By a Seruant, and that a little Maide-Seruant, Naaman was brought from his Countrey to Iudea, to the Prophet, By a Servant, Abraham provided a Wife for his Son Isaac. By a Servant, and that a little Maide-Seruant, Naaman was brought from his Country to Iudea, to the Prophet,
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and there cured of his Leprosie, both of body and mind.
and there cured of his Leprosy, both of body and mind.
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1098
By a Seruant was Darius brought to bee a King, and the kindnesse of a Maister to his Seruant, did saue his life,
By a Servant was Darius brought to be a King, and the kindness of a Master to his Servant, did save his life,
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1099
when all the Tirian Seruants did cut their maisters throats. Therefore doe good to your seruants, giue them instruction, and all good seruice will follow.
when all the Tyrian Servants did Cut their masters throats. Therefore do good to your Servants, give them instruction, and all good service will follow.
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1100
Deale not with them as Vintners doe with their Vessels, which draw them till they be empty,
Deal not with them as Vintners do with their Vessels, which draw them till they be empty,
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and then turne them out of doores. So many worke out their Seruauntes strength, & then turn them out to begge.
and then turn them out of doors. So many work out their Servants strength, & then turn them out to beg.
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1102
Seruants, are so set on drunkennesse and liberty, that no wages can win them from that notorious Vice, what will bee the ende hereof.
Servants, Are so Set on Drunkenness and liberty, that no wages can win them from that notorious Vice, what will be the end hereof.
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1103
If Lords, and Gentlemen, and Maisters, alter not the Copy of this licentious graunt, I see not how our poore enuied Nation can stand long, without more Enemies then euer the old Saxons had,
If lords, and Gentlemen, and Masters, altar not the Copy of this licentious grant, I see not how our poor envied nation can stand long, without more Enemies then ever the old Saxons had,
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1104
or the late Netherlanders. In sum of all, breake of Prodigality, and neyther you that be Maysters, put more on your shooes and Garters,
or the late Netherlanders. In sum of all, break of Prodigality, and neither you that be Masters, put more on your shoes and Garters,
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then many good Men on their whole bodies, and let not your delicate mouthes, buy your appetites pleasure to deare:
then many good Men on their Whole bodies, and let not your delicate mouths, buy your appetites pleasure to deer:
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neither suffer the poore to drink more in one houre, then they get in a day.
neither suffer the poor to drink more in one hour, then they get in a day.
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1107
You all sit with Rulers, follow the wise mans counsell, Put thy knife to thy throat,
You all fit with Rulers, follow the wise men counsel, Put thy knife to thy throat,
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1108
if thou be a Man giuen to thy appetite. Lastly, although Salomon nameth none in this Text, But the family & the Maidens: if thou be a Man given to thy appetite. Lastly, although Solomon names none in this Text, But the family & the Maidens:
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1109
yet he excludeth not the stranger, for in the family on the Sabbaoth day hee is commanded to rest,
yet he excludeth not the stranger, for in the family on the Sabbaoth day he is commanded to rest,
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1110
and he which receiues him, is not to let him depart on that day, as it is Exo. 20, 5. And althogh it be not in the estate of euery man to entertaine,
and he which receives him, is not to let him depart on that day, as it is Exo. 20, 5. And although it be not in the estate of every man to entertain,
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1111
yet is it a duty to guide and direct such as are distressed to Houses of hospitality.
yet is it a duty to guide and Direct such as Are distressed to Houses of hospitality.
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1112
And indeede in auncient time, men were onely receiued to house, & brought with them their owne victuals,
And indeed in ancient time, men were only received to house, & brought with them their own victuals,
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1113
as you may see in the story of Iacobs Children in Egipt, and the Leuite and his wife in the Citty of Iemini. Surely to bee Hospitable is a part of Charity, & one of the greatest; wherefore the Scripture saith;
as you may see in the story of Iacobs Children in Egypt, and the Levite and his wife in the city of Iemini. Surely to be Hospitable is a part of Charity, & one of the greatest; Wherefore the Scripture Says;
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Let brotherly loue continue, and bee not forgetfull to lodge straungers, for thereby some haue entertained Angels in the likenesse of men, alluding to Abraham & Lot, to whom the Angels came before the destruction of Sodome. What is more horrible & discomfortable to men, Let brotherly love continue, and be not forgetful to lodge Strangers, for thereby Some have entertained Angels in the likeness of men, alluding to Abraham & Lot, to whom the Angels Come before the destruction of Sodom. What is more horrible & discomfortable to men,
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1115
then to bee without harbour and House;
then to be without harbour and House;
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1116
and therfore did Agar take it so grieuously as she mourned in desperation, vntill the Angell shewed her a Fountaine where againe she filled her bottle. and Therefore did Agar take it so grievously as she mourned in desperation, until the Angel showed her a Fountain where again she filled her Bottle.
cc av vdd np1 vvb pn31 av av-j c-acp pns31 vvd p-acp n1, c-acp dt n1 vvd pno31 dt n1 c-crq av pns31 vvd po31 n1.
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1117
They which inhabit the deserts follow the footsteps of wilde Asses vnto the Water-Springes, which without them they should neuer find;
They which inhabit the deserts follow the footsteps of wild Asses unto the Water-Springes, which without them they should never find;
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1118
and therefore loue and make much of them.
and Therefore love and make much of them.
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1119
How much more should we loue to bring one another to the places of our refreshing,
How much more should we love to bring one Another to the places of our refreshing,
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1120
and not shut vp our doores against the Straunger, as Paradice was against Adam: so as it shoulde bee as equall or ready for Straungers to dye there, as to dine there.
and not shut up our doors against the Stranger, as Paradise was against Adam: so as it should be as equal or ready for Strangers to die there, as to dine there.
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1121
The Priestes and Scribes which put our Sauiour to death, could Buy with the Money of Iudas a place or field to bury Strangers, but let vs not prouide theyr Graues, rather their Tables,
The Priests and Scribes which put our Saviour to death, could Buy with the Money of Iudas a place or field to bury Strangers, but let us not provide their Graves, rather their Tables,
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whether they be sicke or sound.
whither they be sick or found.
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1123
When Dauid hadde lost his Wiues, and all his goods, by making much of a Stranger, he came to finde and recouer all againe.
When David had lost his Wives, and all his goods, by making much of a Stranger, he Come to find and recover all again.
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1124
Euen so, we cannot loose by curtesie and humanity to strangers, For we are all Strangers in this world.
Eve so, we cannot lose by courtesy and humanity to Strangers, For we Are all Strangers in this world.
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1125
And if the first Christians had not receiued the Preachers of their faith (that were straungers vnto them) into their houses, their peace which was the peace of Christ had not light or rested vpon them.
And if the First Christians had not received the Preachers of their faith (that were Strangers unto them) into their houses, their peace which was the peace of christ had not Light or rested upon them.
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1126
Rahab for lodging straungers had her life saued, and as many as shee would receiue into her Family.Rahab for lodging Strangers had her life saved, and as many as she would receive into her Family.
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1127
We read of the ancient inhabitants of Bretinum in Romandiola, that they did contend for the entertainement of strangers,
We read of the ancient inhabitants of Bretinum in Romandiola, that they did contend for the entertainment of Strangers,
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1128
and for that cause they erected a Piller in their Market place, into which euery one of the Cittizens draue and fastened a distinct ring,
and for that cause they erected a Pillar in their Market place, into which every one of the Citizens drove and fastened a distinct ring,
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1129
and that euery stranger that came to that Towne fastened his Horse to one of those rings, into whose House he was to bee receiued;
and that every stranger that Come to that Town fastened his Horse to one of those rings, into whose House he was to be received;
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which thing was so obserued, that incontinently with al alacrity hee was entertained and lodged, and the Cittizens tooke it for a great fauor. which thing was so observed, that incontinently with all alacrity he was entertained and lodged, and the Citizens took it for a great favour.
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The barbarous Vandals had so much humanity in thē towards strangers, that they confiscated all his goodes, The barbarous Vandals had so much humanity in them towards Strangers, that they confiscated all his goods,
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1132
and gaue liberty to set his House on fire, that had expelled or inciuilly handled a stranger.
and gave liberty to Set his House on fire, that had expelled or inciuilly handled a stranger.
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1133
I could be infinite, but I must conclude. Iob saith;
I could be infinite, but I must conclude. Job Says;
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1134
The Stranger did not lodge in the streete, I opened my doores, vnto him that went by the way. The Stranger did not lodge in the street, I opened my doors, unto him that went by the Way.
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1135
Abimelech hath his commendation for lodging Abraham a straunger. Abimelech hath his commendation for lodging Abraham a stranger.
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1136
So hath Iethro for Moses. Obadia that hid so many Prophetes, and nourished them, euen foure hundred.
So hath Jethro for Moses. Obadiah that hid so many prophets, and nourished them, even foure hundred.
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1137
Saint Hierom saith of him, that for his mercy hee receiued the gist of Prophesie, Saint Hieronymus Says of him, that for his mercy he received the gist of Prophesy,
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and was buried in Sebaste, that is Samaria, in the Graue wherin Elisha was after buried,
and was buried in Sebaste, that is Samaria, in the Grave wherein Elisha was After buried,
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and S. Iohn Baptist. The widdow of Sarepta, a heathen woman, the Sunamite, Martha, and Lazarus, Zacheus, Simō the tanner.
and S. John Baptist. The widow of Sarepta, a heathen woman, the Shunamite, Martha, and Lazarus, Zacchaeus, Simō the tanner.
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Gatus, Onesiphorus, and other had neuer been spoken of but for their Hospitality, and receiuing of strangers.Gatus, Onesiphorus, and other had never been spoken of but for their Hospitality, and receiving of Strangers.
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1141
Theresore let not the good Householder forsake strangers, for the Lord loueth them, and goeth with them:
Therefore let not the good Householder forsake Strangers, for the Lord loves them, and Goes with them:
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and if they be receiued in the name of Christe, whether they be good or ill, he wil pay their reckoning.
and if they be received in the name of Christ, whither they be good or ill, he will pay their reckoning.
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Learne therefore (saith Saint Austen ) learne (ô Christian) without difference and respect of persons, to offer entertainement,
Learn Therefore (Says Faint Austen) Learn (o Christian) without difference and respect of Persons, to offer entertainment,
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least he whom thou shuttest out of doores be thy Lord and Sauiour. For he saith;
lest he whom thou shuttest out of doors be thy Lord and Saviour. For he Says;
cs pns31 ro-crq pns21 vv2 av pp-f n2 vbb po21 n1 cc n1. p-acp pns31 vvz;
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I haue been a stranger and ye haue not lodged me. I have been a stranger and you have not lodged me.
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I tel you, that he that laboureth for Christ, and he that refresheth him that laboureth, shall bee both rewarded before Iesus Christ.
I tell you, that he that Laboureth for christ, and he that refresheth him that Laboureth, shall be both rewarded before Iesus christ.
pns11 vvb pn22, cst pns31 cst vvz p-acp np1, cc pns31 cst vvz pno31 cst vvz, vmb vbi av-d vvn p-acp np1 np1.
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To whom bee all present and eternall glory. FINIS.To whom be all present and Eternal glory. FINIS.
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