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A SERMON PREACHED AT PAVLES CROSSE vpon the foure and twentieth of March, 1615. being the anniuersarie commemoration of the Kings most happie succession in the Crowne of England. 1. TIM. 2.1. I exhort therefore, that first of all, supplications, prayer, intercession, and giuing of thankes, be made for all men:
A SERMON PREACHED AT PAULUS CROSSE upon the foure and twentieth of March, 1615. being the anniversary commemoration of the Kings most happy succession in the Crown of England. 1. TIM. 2.1. I exhort Therefore, that First of all, supplications, prayer, Intercession, and giving of thanks, be made for all men:
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for Kings, and for all that are in authoritie: that we may leade a quiet and peaceable life in all godlinesse, and honestie.
for Kings, and for all that Are in Authority: that we may lead a quiet and peaceable life in all godliness, and honesty.
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AND is it true, that all these things are so indeed as they seeme vnto vs? are we not deceiued? do we certainly see one another indeed, that we dreame not of that which is but a fancie and beguiles vs? are we out of our beds, waking,
AND is it true, that all these things Are so indeed as they seem unto us? Are we not deceived? do we Certainly see one Another indeed, that we dream not of that which is but a fancy and beguiles us? Are we out of our Beds, waking,
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and mouing, and truly vnderstanding what befalles vs? is it day-light? are our eyes open? is not sleepe still vpon vs,
and moving, and truly understanding what befalls us? is it daylight? Are our eyes open? is not sleep still upon us,
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or waking dreames, presenting vs with imaginations? are they not shadowes that are about vs? Is it credible that a sinfull Nation,
or waking dreams, presenting us with Imaginations? Are they not shadows that Are about us? Is it credible that a sinful nation,
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so ill deseruing at the hands of God; so watcht by enemies in our bosome, the most cruell and mercilesse that euer were;
so ill deserving At the hands of God; so watched by enemies in our bosom, the most cruel and merciless that ever were;
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and threatned by him and his that thinke they haue power to shut vp heauen, and restraine the influence of euery creature;
and threatened by him and his that think they have power to shut up heaven, and restrain the influence of every creature;
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that waited for nothing, as this day, but confusion and euery mischiefe to fall vpon vs that their wrath could procure:
that waited for nothing, as this day, but confusion and every mischief to fallen upon us that their wrath could procure:
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is it, I say, possible that a people in such danger of shipwracke, in good-earnest without dreaming, should, notwithstanding, liue and breathe the same life we did, enioy the same mercies of our God, the same security, the same peace, both of State and Church;
is it, I say, possible that a people in such danger of shipwreck, in good-earnest without dreaming, should, notwithstanding, live and breathe the same life we did, enjoy the same Mercies of our God, the same security, the same peace, both of State and Church;
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and they lie at our feete like the fiue Kings of Canaan, that meant to haue deuoured vs? and this day, which they prophesied should haue bene the dismallest that euer rose vpon the kingdome, assemble also together in ioy and triumph, men, women and little children, to celebrate our peace, ringing and singing,
and they lie At our feet like the fiue Kings of Canaan, that meant to have devoured us? and this day, which they prophesied should have be the dismallest that ever rose upon the Kingdom, assemble also together in joy and triumph, men, women and little children, to celebrate our peace, ringing and singing,
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and reioycing before the Lord our maker?
and rejoicing before the Lord our maker?
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Parsons, the Iesuite, a man well knowne to our State, and by his owne, thought a great Statesman himselfe,
Parsons, the Iesuite, a man well known to our State, and by his own, Thought a great Statesman himself,
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and wise (but he was a cab of dung, an Asses head sold to the Pope for 80. siluerlings, and his friends rose vp in a misty morning when a sheepe seemed to them as big as an oxe) in the late Queenes dayes, publisht in print, that By the vncertainty of the next heire, our Countrey was in the most dreadfull and desperate case, in the greatest miserie and most dangerous termes, that euer it was since or before the Conquest:
and wise (but he was a cab of dung, an Asses head sold to the Pope for 80. silverlings, and his Friends rose up in a misty morning when a sheep seemed to them as big as an ox) in the late Queens days, published in print, that By the uncertainty of the next heir, our Country was in the most dreadful and desperate case, in the greatest misery and most dangerous terms, that ever it was since or before the Conquest:
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and in farre worse then any Countrey of Christendome; by the certainty of most bloudy, ciuill, and forrein warres:
and in Far Worse then any Country of Christendom; by the certainty of most bloody, civil, and foreign wars:
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all our wealth and felicitie whatsoeuer depending vpon a few vncertaine dayes of Queene Elizabeths life; all our wealth and felicity whatsoever depending upon a few uncertain days of Queen Elizabeths life;
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and such as hoped otherwise he calles, common persons and thriftlesse yonkers. And this was the generall cry and expectation of them all:
and such as hoped otherwise he calls, Common Persons and thriftless younkers. And this was the general cry and expectation of them all:
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that what we now see to the contrarie, through Gods infinite mercie, against their conspiracies, may seeme a dreame;
that what we now see to the contrary, through God's infinite mercy, against their conspiracies, may seem a dream;
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and our meeting this day, to celebrate this mercie, may seeme a fancie or delusion of our senses.
and our meeting this day, to celebrate this mercy, may seem a fancy or delusion of our Senses.
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And indeed for men to be thus mistaken in their sleepe it is ordinarie. For, Esay 29. 8. A hungry man dreames, and behold he eateth;
And indeed for men to be thus mistaken in their sleep it is ordinary. For, Isaiah 29. 8. A hungry man dreams, and behold he Eateth;
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a thirstie man dreames, and lo he is drinking: and yet when they wake their soule is empty. a thirsty man dreams, and lo he is drinking: and yet when they wake their soul is empty.
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For such is the nature of dreaming: (NONLATINALPHABET) it is full of deceit, and will set vs a playing with monsters. For such is the nature of dreaming: () it is full of deceit, and will Set us a playing with monsters.
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2 But that which we are about is neither dreame nor delusion, nor are you asleepe,
2 But that which we Are about is neither dream nor delusion, nor Are you asleep,
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but waking, and you really enioy vnder your hands all that you thinke on; and see a wonder beyond any euer dreamt of:
but waking, and you really enjoy under your hands all that you think on; and see a wonder beyond any ever dreamed of:
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and it is day, euen cleare day-light, one of the lightsomest that euer shined on our nation;
and it is day, even clear daylight, one of the lightsomest that ever shined on our Nation;
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the Sunne is vp, and hath shewed vs the vnspeakeable mercies of our God.
the Sun is up, and hath showed us the unspeakable Mercies of our God.
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This is the day which the Lord hath made, we will reioyce and be glad therein. This is the day which the Lord hath made, we will rejoice and be glad therein.
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And long may this day endure;
And long may this day endure;
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like the day of Iosuah when the Sunne stood still in Gibeon, and the Moone in the valley of Aialon:
like the day of Joshua when the Sun stood still in Gibeon, and the Moon in the valley of Aijalon:
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Let the tender mercies of God euermore enlighten it with the day-spring from aboue:
Let the tender Mercies of God evermore enlighten it with the dayspring from above:
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let eternitie embrace it and claspe it round about, that it may be ioyned with the daies of heauen, and measured together with eternitie:
let eternity embrace it and clasp it round about, that it may be joined with the days of heaven, and measured together with eternity:
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let clouds nor mists, nor stormes, nor tempest, nor the smoke of the bottomlesse pit, euer ouershadow it;
let Clouds nor mists, nor storms, nor tempest, nor the smoke of the bottomless pit, ever overshadow it;
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nor the darke night tread vpon it: let it shew the paths of righteousnesse, and the wayes of God to all people:
nor the dark night tread upon it: let it show the paths of righteousness, and the ways of God to all people:
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in the light thereof let vs see long peace, and the continuance of true religion, the amendment of our liues, and the downefall of Antichrist.
in the Light thereof let us see long peace, and the Continuance of true Religion, the amendment of our lives, and the downfall of Antichrist.
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Write this day, as Ignatius saith of another day; the Lady and mistris of all other dayes:
writ this day, as Ignatius Says of Another day; the Lady and mistress of all other days:
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the blessed day which the Lord hath made, therein to shew the riches of his mercies to the vnworthiest nation that euer was;
the blessed day which the Lord hath made, therein to show the riches of his Mercies to the Unworthiest Nation that ever was;
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God grant we may be able to reioyce Conscientia non lasciuia: not lasciuiously but righteously; vt celebrem Deo ac splendidam solemnitatem agamus:
God grant we may be able to rejoice Conscientia non lasciuia: not lasciviously but righteously; vt celebrem God ac splendidam solemnitatem agamus:
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that we may make our solemnity such as the goodnesse and greatnesse of God requireth. that we may make our solemnity such as the Goodness and greatness of God requires.
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3 To which purpose the words of my text do fully instruct vs. They are an admonition touching the matter of prayer, wherein the Apostle requires that, without limitation, we pray and giue thankes for all men:
3 To which purpose the words of my text do Fully instruct us They Are an admonition touching the matter of prayer, wherein the Apostle requires that, without limitation, we pray and give thanks for all men:
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but namely for Kings and publike Magistrates, and such as are eminent in the State, that the Gospell may be propagated, peace, vertue and iustice, may be maintained.
but namely for Kings and public Magistrates, and such as Are eminent in the State, that the Gospel may be propagated, peace, virtue and Justice, may be maintained.
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For, Prou. 29. When good men are in authoritie, the people shall reioyce; but when the wicked beare rule, the land mournes:
For, Prou. 29. When good men Are in Authority, the people shall rejoice; but when the wicked bear Rule, the land mourns:
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And Esay 49. Kings shall be thy nourishers, and Queenes thy nurses;
And Isaiah 49. Kings shall be thy nourishers, and Queens thy Nurse's;
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when God will put his Church into the hands of the Magistrate as it were to nurse, let thankes be rendred to him for his ordinance,
when God will put his Church into the hands of the Magistrate as it were to nurse, let thanks be rendered to him for his Ordinance,
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and supplication, and prayers, and intercession, be made for their continuance in well doing;
and supplication, and Prayers, and Intercession, be made for their Continuance in well doing;
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that the State vnder them may be in peace, and be gouerned iustly and religiouslie. He complaines immediatly before, of some that, lately by their apostacie from their religion, had hindred the Gospell, and in dammaged the Church:
that the State under them may be in peace, and be governed justly and religiously. He complains immediately before, of Some that, lately by their apostasy from their Religion, had hindered the Gospel, and in damaged the Church:
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had there bene a Christian zealous Emperour, a Constantine, a Theodosius, a Iouinian, a Iohn Fredericke, this either had not fallen out,
had there be a Christian zealous Emperor, a Constantine, a Theodosius, a Jovinian, a John Frederick, this either had not fallen out,
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or had not done so much hurt; now, in this want, all that could be done was to excommunicate;
or had not done so much hurt; now, in this want, all that could be done was to excommunicate;
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which being too little for the remouing of so great a mischiefe, he exhorts and requires, that principallie aboue all things a care be had in the Church, that prayer and thanksgiuing be made for all men, that no man fall from faith and a good conscience: and namely for Kings and Magistrates, that such as fall being suppressed by the secular power, the peace and quietnesse, the pietie and honestie, of Church and State may be preserued.
which being too little for the removing of so great a mischief, he exhorts and requires, that principally above all things a care be had in the Church, that prayer and thanksgiving be made for all men, that no man fallen from faith and a good conscience: and namely for Kings and Magistrates, that such as fallen being suppressed by the secular power, the peace and quietness, the piety and honesty, of Church and State may be preserved.
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This is the sense and connexion of the text. 4 Wherein our Apostle affirmes three things.
This is the sense and connexion of the text. 4 Wherein our Apostle affirms three things.
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First, the exercise that he would haue vsed. Secondly, the matter of this exercise. Thirdly, the end why we should thus exercise.
First, the exercise that he would have used. Secondly, the matter of this exercise. Thirdly, the end why we should thus exercise.
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The exercise is prayer. The matter of this prayer, for all men, and namely for Kings and Magistrates. The end why, that we may leade a quiet and calme life, in godlinesse and honestie.
The exercise is prayer. The matter of this prayer, for all men, and namely for Kings and Magistrates. The end why, that we may lead a quiet and Cam life, in godliness and honesty.
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In handling whereof you will soone perceiue me to omit many points that are incident: but I must attend vpon the time, and will aime onely at the occasion.
In handling whereof you will soon perceive me to omit many points that Are incident: but I must attend upon the time, and will aim only At the occasion.
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5 First, the exercise commended is prayer and thanksgiuing. For, 2. Cor. 10.4. the weapons of our warfare are not carnall, but mightie:
5 First, the exercise commended is prayer and thanksgiving. For, 2. Cor. 10.4. the weapons of our warfare Are not carnal, but mighty:
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where Saint Chrysostome notes vpon that place, not our wealth, or power, or flattering of our selues can saue vs, but the power of God.
where Saint Chrysostom notes upon that place, not our wealth, or power, or flattering of our selves can save us, but the power of God.
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This duty is expressed in foure termes: supplication, prayer, intercession, thanksgiuing.
This duty is expressed in foure terms: supplication, prayer, Intercession, thanksgiving.
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The streame of Doctors, and expositors, old and new, commonly distinguish these as foure seuerall kindes of prayer,
The stream of Doctors, and expositors, old and new, commonly distinguish these as foure several Kinds of prayer,
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albeit they scarce agree in defining thē. The most receiued distinction is, that supplications are for the pardon of our sins.
albeit they scarce agree in defining them. The most received distinction is, that supplications Are for the pardon of our Sins.
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Prayers, the vow and promise, that we make to God, touching the amendment of our life.Prayers, the Voelli and promise, that we make to God, touching the amendment of our life.
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Intercession when we pray for others.Intercession when we pray for Others.
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Thanksgiuing, when we praise his Name, for the graces he bestowes vpon vs. Others, who seeme to come nearer the point, expound them thus:Thanksgiving, when we praise his Name, for the graces he bestows upon us Others, who seem to come nearer the point, expound them thus:
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when we pray God to turne away euill, this is supplication: when to giue vs the good we need, this is prayer: when we simply craue any thing whatsoeuer, this is intercession: when we blesse God for his mercies, this is thanksgiuing. For my owne part, I thinke it more probable and easier to defend, that the Apostle intends no such diuision, in regard of the matter of Prayer;
when we pray God to turn away evil, this is supplication: when to give us the good we need, this is prayer: when we simply crave any thing whatsoever, this is Intercession: when we bless God for his Mercies, this is thanksgiving. For my own part, I think it more probable and Easier to defend, that the Apostle intends no such division, in regard of the matter of Prayer;
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but onely to commend the same thing in diuerse words, according to the custome of the Scripture;
but only to commend the same thing in diverse words, according to the custom of the Scripture;
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for howsoeuer prayer and thanksgiuing may be distinguished;
for howsoever prayer and thanksgiving may be distinguished;
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yet the rest either cannot, by reason they do all of them essentially include each other;
yet the rest either cannot, by reason they do all of them essentially include each other;
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or are not, in this place, by reason the definitions assigned will not so aptly sute with the Text. I will therefore follow Hilary, who applies them to the seuerall motions of the minde wherewith we ought to pray:
or Are not, in this place, by reason the definitions assigned will not so aptly suit with the Text. I will Therefore follow Hilary, who Applies them to the several motions of the mind wherewith we ought to pray:
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for in all prayer it is necessary that the mind be lift vp to God by charitie, humilitie, and faith:
for in all prayer it is necessary that the mind be lift up to God by charity, humility, and faith:
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our charitie desires the good of others as well as our owne;
our charity Desires the good of Others as well as our own;
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our humilitie prayes with all submission to God, and acknowledges what we receiue of his mercie:
our humility prays with all submission to God, and acknowledges what we receive of his mercy:
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our faith makes vs flie to God alone, and in his goodnesse to repose our confidence.
our faith makes us fly to God alone, and in his Goodness to repose our confidence.
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According to which exposition, this distinction of words is not founded on the matter of prayer,
According to which exposition, this distinction of words is not founded on the matter of prayer,
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so much as on the seuerall habits and motions of the mind whence true praier proceedeth, and wherewith it is informed.
so much as on the several habits and motions of the mind whence true prayer Proceedeth, and wherewith it is informed.
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For euery moral action is specified by the intention of the doer:
For every moral actium is specified by the intention of the doer:
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& therefore the intentions or motions of the mind being diuers, the same prayer hath also diuers appellations.
& Therefore the intentions or motions of the mind being diverse, the same prayer hath also diverse appellations.
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6 Which things thus expounded, we may perceiue what the thing is that is, most effectuall and auailable to the prosperitie of a kingdome, that Kings and Rulers may succeed and hold out, to the comfort and happinesse of their people, our Apostle bidding make prayer and supplication, and giue thankes for these things.
6 Which things thus expounded, we may perceive what the thing is that is, most effectual and available to the Prosperity of a Kingdom, that Kings and Rulers may succeed and hold out, to the Comfort and happiness of their people, our Apostle bidding make prayer and supplication, and give thanks for these things.
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Not that policie, or strength, and counsell may be neglected, for that were tempting of God,
Not that policy, or strength, and counsel may be neglected, for that were tempting of God,
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and contemning the meanes which he hath appointed;
and contemning the means which he hath appointed;
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but because it is God alone that giues motion to these things, and the influxe of his prouidence makes them effectuall:
but Because it is God alone that gives motion to these things, and the influx of his providence makes them effectual:
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By him Kings reigne, and Princes rule, and all the Nobles and Iudges of the earth, saith Solomon, Prou. 8. and Iob 12. He leades Counsellers away spoiled, and makes the Iudges fooles: By him Kings Reign, and Princes Rule, and all the Nobles and Judges of the earth, Says Solomon, Prou. 8. and Job 12. He leads Counsellers away spoiled, and makes the Judges Fools:
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he looseth the collar of Kings, and guirdeth their loines with a girdle: he powreth contempt vpon Princes, and weakeneth the strength of the mightie. he loses the collar of Kings, and guirdeth their loins with a girdle: he poureth contempt upon Princes, and weakeneth the strength of the mighty.
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If his helpe and mercie be wanting, the sinewes of a State will shrinke, and the wisedome of the wise will be infatuated;
If his help and mercy be wanting, the sinews of a State will shrink, and the Wisdom of the wise will be infatuated;
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policy wil be no better then lunacy, glory will turne into miserie, and armies of men will but helpe to make the fal heauier.
policy will be no better then lunacy, glory will turn into misery, and armies of men will but help to make the fall Heavier.
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NONLATINALPHABET For what God will haue come to passe will outworke all humane consideration; and then, as Nazianzen speaketh, Tandem submergetur nauis quae multos ad portum foeliciter appulit: For what God will have come to pass will outwork all humane consideration; and then, as Nazianzen speaks, Tandem submergetur nauis Quae multos ad portum foeliciter appulit:
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hope which vseth to bring the most miserable to the shore, it selfe shall sinke and perish. hope which uses to bring the most miserable to the shore, it self shall sink and perish.
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Thus the mightiest States haue bene dissolued, and all worldly power, when God abandons it, falles to the ground.
Thus the Mightiest States have be dissolved, and all worldly power, when God abandons it, falls to the ground.
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That, as Sidonius speaketh, the most potent and politicke man that liues, may lie, veluti vomitu Fortunae nauseautis exputus:
That, as Sidonius speaks, the most potent and politic man that lives, may lie, Veluti vomitu Fortunae nauseautis exputus:
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as if Fortune from her loathing stomacke had vomited him vp, and spit him vpon the ground:
as if Fortune from her loathing stomach had vomited him up, and spit him upon the ground:
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to preuent which danger, and to saue from enemies, the praiers and religion of the subiect haue alwaies bene the best meanes.
to prevent which danger, and to save from enemies, the Prayers and Religion of the Subject have always be the best means.
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When Amalek fought against Israel, Moses, by his prayer, assured the victorie. When Iosaphat was in danger, he prayed to God with his people: When Amalek fought against Israel, Moses, by his prayer, assured the victory. When Iosaphat was in danger, he prayed to God with his people:
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We know not what to do, but our eyes are vpon thee. And this remedy hath neuer failed the people that haue vsed it.We know not what to do, but our eyes Are upon thee. And this remedy hath never failed the people that have used it.
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Saint Ambrose reports of Theodosius, that in a fought field against the tyrant Eugenius, when he had almost lost the day, alighting from his horse,
Saint Ambrose reports of Theodosius, that in a fought field against the tyrant Eugenius, when he had almost lost the day, alighting from his horse,
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and stepping before his armie, in the face of the enemie, he onely kneeled downe and cried to God, Vbi est Deus Theodosij, Where is Theodosius his God? and wonne the day.
and stepping before his army, in the face of the enemy, he only kneeled down and cried to God, Vbi est Deus Theodosius, Where is Theodosius his God? and won the day.
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When Marcus Aurelius, in the field against 970000. enemies, was in distresse for want of water, the prayers of the Christians relieued him: When Marcus Aurelius, in the field against 970000. enemies, was in distress for want of water, the Prayers of the Christians relieved him:
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cum ipsa oratione affuit Deus, saith Iustin Martyr, so soone as they had prayed God was with them;cum ipsa oration affuit Deus, Says Justin Martyr, so soon as they had prayed God was with them;
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and he receiued the praiers of the Church as a garrisō into his Empire.
and he received the Prayers of the Church as a garrison into his Empire.
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The Macabees had their name of this, that in their colours, when they went into the field, they had fiue letters, NONLATINALPHABET, euery better signifying a word, Mi cha Elohim be Iisrael:
The Macabees had their name of this, that in their colours, when they went into the field, they had fiue letters,, every better signifying a word, Mi cham Elohim be Israel:
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Who is like to God in Israel: all their confidence was in God, on whom they called & depended.Who is like to God in Israel: all their confidence was in God, on whom they called & depended.
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This is so well knowne and ratified by experience, that I neuer read of any State, Christian or Gentile, but they haue acknowledged it.
This is so well known and ratified by experience, that I never read of any State, Christian or Gentile, but they have acknowledged it.
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That not the Church alone, but infidels in their idolatrie, and heretickes in their schisme, haue had recourse thereto.
That not the Church alone, but Infidels in their idolatry, and Heretics in their Schism, have had recourse thereto.
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What more solemne with the ancient Greekes, Romanes, Carthaginians, or the Turkes and Barbarian at this day,
What more solemn with the ancient Greeks, Romans, Carthaginians, or the Turkes and Barbarian At this day,
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then to enioyne prayer and religious seruice to their idols, for the securitie of their State? The onely errour among Christians, being, either the performing of this exercise without cleansing their life,
then to enjoin prayer and religious service to their Idols, for the security of their State? The only error among Christians, being, either the performing of this exercise without cleansing their life,
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or the forgetting or neglecting thereof, or the casting it behind strength and policy, which ought to follow it.
or the forgetting or neglecting thereof, or the casting it behind strength and policy, which ought to follow it.
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Your Bishops and Preachers honour and affect the outward policy of the State as much as nay in the kingdome do,
Your Bishops and Preachers honour and affect the outward policy of the State as much as nay in the Kingdom do,
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and take as much comfort in the strength of our nation, the wealth of the subiect, the vigilancie and circumspection of the Counceller, the courage and skill of the martiall man,
and take as much Comfort in the strength of our Nation, the wealth of the Subject, the vigilancy and circumspection of the Counsellor, the courage and skill of the martial man,
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and will be as sorie to see them decay:
and will be as sorry to see them decay:
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yet will we neuer ceasse to crie in your eares, A horse is but a vaine thing to saue.
yet will we never cease to cry in your ears, A horse is but a vain thing to save.
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The SPANISH ARMADA, and POWDER-TREASON, and ALL THE TREASONS that haue bene plotted beside, haue taught vs, that not the policy or counsell,
The SPANISH ARMADA, and POWDER TREASON, and ALL THE TREASONS that have be plotted beside, have taught us, that not the policy or counsel,
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or strength of our nation, but the mercie of God, the infinite, tender, sauing mercie of our God, hearing the prayer of his people, was it that rescued,
or strength of our Nation, but the mercy of God, the infinite, tender, Saving mercy of our God, hearing the prayer of his people, was it that rescued,
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when strength lay asleepe on Dalilahs knees, and policy was blind, and all humane wit foresaw no danger:
when strength lay asleep on Delilahs knees, and policy was blind, and all humane wit foresaw no danger:
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the which may teach vs for euer not to boast too loud of great Brittains strength,
the which may teach us for ever not to boast too loud of great Britains strength,
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but to remember PRAYER, and by maintaining RELIGION, and leading the subiect forward to DEVOTION,
but to Remember PRAYER, and by maintaining RELIGION, and leading the Subject forward to DEVOTION,
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and by suppressing that which hath poisoned the prayers of thousands among vs, to procure that God euery where, by lifting vp pure hands, be called vpon,
and by suppressing that which hath poisoned the Prayers of thousands among us, to procure that God every where, by lifting up pure hands, be called upon,
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and blessed for his mercifull prouidence ouer the State.
and blessed for his merciful providence over the State.
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7 And we must not onely be mindfull of the duty, but carefull also that we discharge it well; by reason that as true prayer rightly informed will preserue,
7 And we must not only be mindful of the duty, but careful also that we discharge it well; by reason that as true prayer rightly informed will preserve,
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so that which is otherwise will do no good: therefore, as Saint Chrysostome saith:
so that which is otherwise will do no good: Therefore, as Saint Chrysostom Says:
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Not onely the flowers, whereof the garland is made, must be fresh and louely, but the hands also of him that makes the garland must be cleane. Not only the flowers, whereof the garland is made, must be fresh and lovely, but the hands also of him that makes the garland must be clean.
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For Saint Iames saith, You aske and receiue not, because you aske not as you should.
For Saint James Says, You ask and receive not, Because you ask not as you should.
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We must ioyne three things with prayer, if we will be heard. First, the hands lift vp must be pure, that we liue not in sinne.
We must join three things with prayer, if we will be herd. First, the hands lift up must be pure, that we live not in sin.
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Esay, 1. When ye multiplie your prayers I will not heare you, for your hands are full of bloud, in which case, saith Philo, NONLATINALPHABET: Isaiah, 1. When you multiply your Prayers I will not hear you, for your hands Are full of blood, in which case, Says Philo,:
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Sacrifice is abominable, seruice vnholy, and prayer ominous: Sacrifice is abominable, service unholy, and prayer ominous:
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For he that turnes his eare from hearing and obeying the word, euen his prayer shall be abominable.
For he that turns his ear from hearing and obeying the word, even his prayer shall be abominable.
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Next, we must perseuere without wearinesse, praying daily, and waiting patiently, if any thing be amisse, and daily giuing thankes; So the Scripture teacheth:
Next, we must persevere without weariness, praying daily, and waiting patiently, if any thing be amiss, and daily giving thanks; So the Scripture Teaches:
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Continue in prayer, and watch thereunto. For the State hath her daily charge, and daily enemies, and daily dangers: Continue in prayer, and watch thereunto. For the State hath her daily charge, and daily enemies, and daily dangers:
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as a ship by sea in a long voyage; where perseuerance, euery man in his charge, is it that makes a prosperous iourney.
as a ship by sea in a long voyage; where perseverance, every man in his charge, is it that makes a prosperous journey.
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Thirdly, the mind must be lift vp to God by the puritie and the deuotion thereof:
Thirdly, the mind must be lift up to God by the purity and the devotion thereof:
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there must be faith and confidence, that God will heare vs; reuerence of his Name, meekensse of spirit, loue to one another;
there must be faith and confidence, that God will hear us; Reverence of his Name, meekensse of Spirit, love to one Another;
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and, as our Apostle saith in the eight verse: holy hands without wrath or doubting.
and, as our Apostle Says in the eight verse: holy hands without wrath or doubting.
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And in the point of Thanksgiuing, there must not onely be in the vnderstanding an apprehension of the mercies of God receiued,
And in the point of Thanksgiving, there must not only be in the understanding an apprehension of the Mercies of God received,
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but in the will such a spirituall ioy therein, and loue to God therefore, that the mind thereby be reuoked from reioycing in any thing else,
but in the will such a spiritual joy therein, and love to God Therefore, that the mind thereby be revoked from rejoicing in any thing Else,
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but onely in God that saues vs. This is the prayer that pierceth heauen: Praeteruolat montes & nubes, penetrat coelum, & implet mundum, ecce quousque volat vox clamantis animae:
but only in God that saves us This is the prayer that pierces heaven: Praeteruolat montes & Clouds, penetrate coelum, & Implet Mundum, ecce How Long Volatile vox Clamantis Spirits:
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It flies higher then mountaines or the cloudes:
It flies higher then Mountains or the Clouds:
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it filleth the world and pierceth heauen, when the soule cries to God with an earnest voice. it fills the world and pierces heaven, when the soul cries to God with an earnest voice.
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When Arius infested the Church, the saying was, that Athanasius resisted him with his learning, but Alexander the deuout Bishop vanquisht him with his prayers.
When Arius infested the Church, the saying was, that Athanasius resisted him with his learning, but Alexander the devout Bishop vanquished him with his Prayers.
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Socrates telleth that when a terrible fire in Constantinople, fastened on a great part of the citie,
Socrates Telleth that when a terrible fire in Constantinople, fastened on a great part of the City,
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and tooke hold of the Church, the Bishop thereof went to the altar, and falling downe vpon his knees, would not rise from thence till the fire, blasing in the windowes,
and took hold of the Church, the Bishop thereof went to the altar, and falling down upon his knees, would not rise from thence till the fire, blazing in the windows,
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and flashing at euery dore to come in, was vanquisht, & the Church preserued: with the flouds of his deuotion, he slaked the furie of the threatning element.
and flashing At every door to come in, was vanquished, & the Church preserved: with the floods of his devotion, he slaked the fury of the threatening element.
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The same shal be the force of our prayers for his Maiestie and the State, if we be faithfull therein:
The same shall be the force of our Prayers for his Majesty and the State, if we be faithful therein:
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heresie may rage, treason conspire, and enemies cast fire-brands; but we will trust in him that neuer forsaketh such as cal vpon his name.
heresy may rage, treason conspire, and enemies cast firebrands; but we will trust in him that never Forsaketh such as call upon his name.
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8 The next thing mentioned in the text, is the matter of our prayers, containing the Persons & the thing to be prayed for:
8 The next thing mentioned in the text, is the matter of our Prayers, containing the Persons & the thing to be prayed for:
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touching the Persons, he enioynes that we pray, first, generally, for all men: and then particularly,
touching the Persons, he enjoins that we pray, First, generally, for all men: and then particularly,
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for Kings and all in authoritie.
for Kings and all in Authority.
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First, for all men, the reason whereof is yeelded, verse the fourth, because God wills that all men be saued,
First, for all men, the reason whereof is yielded, verse the fourth, Because God wills that all men be saved,
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and come to the knowledge of the truth: and come to the knowledge of the truth:
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and Christ the Redeemer, in some true manner or other, gaue himselfe a ransome for all.
and christ the Redeemer, in Some true manner or other, gave himself a ransom for all.
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Our deuotion must attend Gods will, that what he willes we pray for, that so his will may be done in earth as it is in heauen.
Our devotion must attend God's will, that what he wills we pray for, that so his will may be done in earth as it is in heaven.
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There were no difficultie in this point if by, ALL MEN, no more were meant thē All the elect, or All that professe Christ,
There were no difficulty in this point if by, ALL MEN, no more were meant them All the elect, or All that profess christ,
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and are true members of the Church.
and Are true members of the Church.
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For in these the mercie of God, and the effect of our prayers infallibly and apparantly shew themselues:
For in these the mercy of God, and the Effect of our Prayers infallibly and apparently show themselves:
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for, Rom. 8. Whom he predestinated, them he calles, and whom he calles those he iustifies,
for, Rom. 8. Whom he predestinated, them he calls, and whom he calls those he Justifies,
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and whom he iustifies them he also glorifies. and whom he Justifies them he also Glorifies.
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But when we see with our eies innumerable companies, and whole nations, to be Barbarians, Infidels, Iewes, Idolaters, Heretickes, Atheists, Profane, Excommunicate, Enemies;
But when we see with our eyes innumerable companies, and Whole Nations, to be Barbarians, Infidels, Iewes, Idolaters, Heretics, Atheists, Profane, Excommunicate, Enemies;
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and when we certainly know by the Scripture, and without controuersie beleeue, no small part of mankind, in Gods decree and eternall purpose, to stand reprobate and reiected from saluation,
and when we Certainly know by the Scripture, and without controversy believe, no small part of mankind, in God's Decree and Eternal purpose, to stand Reprobate and rejected from salvation,
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and all the effects of election, (whether in the masse of sinne or not,
and all the effects of election, (whither in the mass of sin or not,
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and whether vpon the foresight of their vnbeleefe or otherwise, all is one to the point of this difficultie:) when, I say, it is of all hands yeelded that there be so many reprobates, denied the grace of election,
and whither upon the foresight of their unbelief or otherwise, all is one to the point of this difficulty:) when, I say, it is of all hands yielded that there be so many Reprobates, denied the grace of election,
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and from all eternitie, prepared, or finished, as the Scripture speaketh, to destruction (for what God executes in time he willes in eternity,) what shall we say to Prayer and Thanksgiuing for these? or what benefite can either they or we receiue thereby? Marke my answer.
and from all eternity, prepared, or finished, as the Scripture speaks, to destruction (for what God executes in time he wills in eternity,) what shall we say to Prayer and Thanksgiving for these? or what benefit can either they or we receive thereby? Mark my answer.
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Touching the former the case is not difficult, such being the extent of the grace of God, that there is no respect of person with him;
Touching the former the case is not difficult, such being the extent of the grace of God, that there is no respect of person with him;
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but either Iew or Gentile, or Barbarian or Scythian, or idolater or hereticke, may reape the benefite of our prayers,
but either Iew or Gentile, or Barbarian or Scythian, or idolater or heretic, may reap the benefit of our Prayers,
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if it be no more but the outward comforts of this life;
if it be no more but the outward comforts of this life;
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which God by his owne example, making the Sunne to shine vpon the iust and vniust, will haue vs vow and wish them.
which God by his own Exampl, making the Sun to shine upon the just and unjust, will have us Voelli and wish them.
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And abstracting from reprobation, which is hid from vs, and considering no more in them but what we can infalliblie see, God can or may also giue the meanes, that they may be called to the truth and be saued.
And abstracting from reprobation, which is hid from us, and considering no more in them but what we can infallibly see, God can or may also give the means, that they may be called to the truth and be saved.
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For so we see the riches of Gods mercie to extend it selfe to the sinfullest and wofullest persons that euer were.
For so we see the riches of God's mercy to extend it self to the sinfullest and woefullest Persons that ever were.
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Gentiles in some ages haue bin conuerted; idolaters, Atheists, heretickes in all ages haue bene reclaimed and ioyned to the Church;
Gentiles in Some ages have been converted; Idolaters, Atheists, Heretics in all ages have be reclaimed and joined to the Church;
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and if they be not, yet we to whom God hath no imparted his secret purposes, see nothing in them but we may desire it:
and if they be not, yet we to whom God hath no imparted his secret Purposes, see nothing in them but we may desire it:
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Nay the more miserie and infidelitie we see them drowned in, the more doth Christian pietie bind vs to pitie their state, & desire their conuersion.
Nay the more misery and infidelity we see them drowned in, the more does Christian piety bind us to pity their state, & desire their conversion.
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Therefore in the ancient Liturgies of the Church we often reade, NONLATINALPHABET;
Therefore in the ancient Liturgies of the Church we often read,;
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Lord remember and haue mercy vpon All men: And Celestin, a godly Bishop of the ancient Church:
Lord Remember and have mercy upon All men: And Celestin, a godly Bishop of the ancient Church:
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Apud diuinam clementiam, sanctarum sedium praesides humani generis aguntcausam; vt legem credendi lex statuat supplicandi: The Bishops of the Church, saith he, commend to God the cause of all mankind, Apud diuinam clementiam, sanctarum sedium Praesides Humani Generis aguntcausam; vt legem credendi lex statuat supplicandi: The Bishops of the Church, Says he, commend to God the cause of all mankind,
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and by their prayers shew what we are to beleeue. They intreate God to giue Infidels faith, Idolaters truth, Iewes light, heretickes repentance, Schismatickes humilitie. and by their Prayers show what we Are to believe. They entreat God to give Infidels faith, Idolaters truth, Iewes Light, Heretics Repentance, Schismatics humility.
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But touching the reprobate there is more to be added.
But touching the Reprobate there is more to be added.
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For albeit no man pray God to saue them whom he, in his secret counsell, knowes to be reprobate, that is to say, to change or abrogate his eternall decree:
For albeit no man pray God to save them whom he, in his secret counsel, knows to be Reprobate, that is to say, to change or abrogate his Eternal Decree:
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yet foure things are certaine touching them, which I will lay downe in so many conclusions.
yet foure things Are certain touching them, which I will lay down in so many conclusions.
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First, We pray not God to SAVE those whom we beleeue he hath reprobated from all eternitie:
First, We pray not God to SAVE those whom we believe he hath reprobated from all eternity:
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the reason is, for no man prayes for that which God hath made no promise to grant,
the reason is, for no man prays for that which God hath made no promise to grant,
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as there is no promise that he will saue him or those whom he hath reiected from election, but the contrarie;
as there is no promise that he will save him or those whom he hath rejected from election, but the contrary;
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an expresse reuelation that he will condemne them. Secondly, it is vnknowne to all men who in particular are reprobate.
an express Revelation that he will condemn them. Secondly, it is unknown to all men who in particular Are Reprobate.
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For albeit a man may discerne violent signes of reprobation in some, as in a Turke or a Iew;
For albeit a man may discern violent Signs of reprobation in Some, as in a Turk or a Iew;
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yet, speaking precizely, the reprobation of this or that man is a secret laid vp in Gods owne bosome,
yet, speaking precizely, the reprobation of this or that man is a secret laid up in God's own bosom,
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and he that guesses at it may be deceiued, in as much as Gods works of grace are secret, that he who to day is a wilde oliue, to morrow in an instant may be graffed in.
and he that Guesses At it may be deceived, in as much as God's works of grace Are secret, that he who to day is a wild olive, to morrow in an instant may be graffed in.
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Yea he that most strongly thinkes himselfe a reprobate, as Spira of Padua did, may suddenly be preuented by the grace of God,
Yea he that most strongly thinks himself a Reprobate, as Spira of Padua did, may suddenly be prevented by the grace of God,
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and brought to his iustification, for any thing that we know.
and brought to his justification, for any thing that we know.
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Thirdly, the commandement of prayer no where distinguisheth betweene elect and reprobate, but generally binds to pray for all men.
Thirdly, the Commandment of prayer no where Distinguisheth between elect and Reprobate, but generally binds to pray for all men.
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There is a distinction, and God that made it, knowes it; but we must do our owne worke, and let God alone with his.
There is a distinction, and God that made it, knows it; but we must do our own work, and let God alone with his.
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For, Deut. 29. Secret things belong to the Lord thy God, but things which are reuealed, to vs, that we may do the words of the Law.
For, Deuteronomy 29. Secret things belong to the Lord thy God, but things which Are revealed, to us, that we may do the words of the Law.
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And, to authorize vs to pray for any man, it is sufficient that, all things considered, it is morally possible he may be saued:
And, to authorise us to pray for any man, it is sufficient that, all things considered, it is morally possible he may be saved:
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which morall possibilitie may be had, touching the saluation of any man aliue, if God, by reuelation,
which moral possibility may be had, touching the salvation of any man alive, if God, by Revelation,
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or some other certaine way, shew not the contrarie.
or Some other certain Way, show not the contrary.
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I call it morall possibilitie which, in our vnderstanding, may be so, by reason there are many things which, for any thing we know, may fall out to effect it,
I call it moral possibility which, in our understanding, may be so, by reason there Are many things which, for any thing we know, may fallen out to Effect it,
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albeit absolutely, in Gods knowledge, it shal neuer be.
albeit absolutely, in God's knowledge, it shall never be.
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Metaphysicall possibilitie, hauing no ingredience into our morall actions, is not enough no giue this warrant:Metaphysical possibility, having no ingredience into our moral actions, is not enough no give this warrant:
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& therfore how vehement soeuer the coniectures & likelihoods of any mans reprobation be, yet still we haue fiue things that ouercome such coniectures,
& Therefore how vehement soever the Conjectures & likelihoods of any men reprobation be, yet still we have fiue things that overcome such Conjectures,
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and make the possibilitie of his saluation morall to vs. First, the generall promises of the Gospell offred to all.
and make the possibility of his salvation moral to us First, the general promises of the Gospel offered to all.
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Secondly, the efficacy of Gods grace when it comes. Thirdly, the possibility that it may come.
Secondly, the efficacy of God's grace when it comes. Thirdly, the possibility that it may come.
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Fourthly, the commandement to pray that it may come. Fiftly, the examples of diuerse in desperate state, to whom it hath come.
Fourthly, the Commandment to pray that it may come. Fifty, the Examples of diverse in desperate state, to whom it hath come.
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All which being put together and well considered, make it morally possible that he may be called;
All which being put together and well considered, make it morally possible that he may be called;
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and ouercome the most violent coniectures and presumptions to the contrary, in as much as when they are at the highest,
and overcome the most violent Conjectures and presumptions to the contrary, in as much as when they Are At the highest,
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yet they neuer exceede the latitude or dimensions of a coniecture.
yet they never exceed the latitude or dimensions of a conjecture.
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Fourthly, though in the sense of my first conclusion we do not pray that all men generally, including the reprobate, may be saued;
Fourthly, though in the sense of my First conclusion we do not pray that all men generally, including the Reprobate, may be saved;
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nor can giue thankes for the saluation of those whom God saues not;
nor can give thanks for the salvation of those whom God saves not;
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yet for the temporall good of reprobates and all, whether spirituall or concerning their outward state, we may both pray and giue thankes.
yet for the temporal good of Reprobates and all, whither spiritual or Concerning their outward state, we may both pray and give thanks.
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The reason is, for God giues such temporall things to the reprobate, and for his Churches good, to glorifie his Name, magnifie his liberality, make them without excuse, and benefite his children:
The reason is, for God gives such temporal things to the Reprobate, and for his Churches good, to Glorify his Name, magnify his liberality, make them without excuse, and benefit his children:
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which being ends belonging to the sanctification of Gods name in the wicked, we iustly pray for all that which may aduance them.
which being ends belonging to the sanctification of God's name in the wicked, we justly pray for all that which may advance them.
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9 Touching prayer for our enemies, there lies no question;
9 Touching prayer for our enemies, there lies no question;
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our Sauiour so expresly including it in the commandement touching prayer, and by his owne blessed example and the example of his dearest seruants commending it to vs. Rom. 12.21. Be not ouercome of euill, but ouercome euill with good.
our Saviour so expressly including it in the Commandment touching prayer, and by his own blessed Exampl and the Exampl of his dearest Servants commending it to us Rom. 12.21. Be not overcome of evil, but overcome evil with good.
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Philo, discoursing of Aarons Ephod which he put on whē he went to pray, saith it was NONLATINALPHABET:
Philo, discoursing of Aaron's Ephod which he put on when he went to pray, Says it was:
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A representation of the whole world: hauing in it all colours to represent all states of people whatsoeuer.A representation of the Whole world: having in it all colours to represent all states of people whatsoever.
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And in very deed we erre more grosly in nothing then in bearing malice, and wiping mens names out of our prayers,
And in very deed we err more grossly in nothing then in bearing malice, and wiping men's names out of our Prayers,
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as if our priuate affection were the calendar of euery mans saluation, when no man can rent himselfe from his brother,
as if our private affection were the calendar of every men salvation, when no man can rend himself from his brother,
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but first he must rent himselfe from Christ, who is the root whereon both he and his brother grow;
but First he must rend himself from christ, who is the root whereon both he and his brother grow;
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as a branch on a tree, cannot separate it selfe from the rest of the branches,
as a branch on a tree, cannot separate it self from the rest of the branches,
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but first it must depart from the tree it selfe whereupon both it and all the other branches grow.
but First it must depart from the tree it self whereupon both it and all the other branches grow.
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And therefore the Patriarke of Ierusalem was vnwise to quarrell with Epiphanius because he prayed for him;
And Therefore the Patriarch of Ierusalem was unwise to quarrel with Epiphanius Because he prayed for him;
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for Ephphanius answered, he would neuer be so out of charitie with any man, that he would set him at nought, whom God had made:
for Ephphanius answered, he would never be so out of charity with any man, that he would Set him At nought, whom God had made:
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And Saint Ambrose giues a good reason: Quia singuli orant pro omnibus, etiam omnes orant pro singulis: And Saint Ambrose gives a good reason: Quia Singuli Orant Pro omnibus, etiam omnes Orant Pro Singulis:
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When euery man prayes for all men, by this meanes all men pray for euery man. When every man prays for all men, by this means all men pray for every man.
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10 But the speciall persons for whom particularly and namely we must pray, are Kings and all in authoritie: for Kings are Gods annointed:
10 But the special Persons for whom particularly and namely we must pray, Are Kings and all in Authority: for Kings Are God's anointed:
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and as Tertullian speakes, Homines à Deo secundi, & solo Deo minores: Next vnto God, and second to none but God.
and as Tertullian speaks, Homines à God secundi, & solo God minores: Next unto God, and second to none but God.
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The King, saith Chrysostome, hath no Peere vpon earth, but is NONLATINALPHABET: the head and top of all men that liue.
The King, Says Chrysostom, hath no Peer upon earth, but is: the head and top of all men that live.
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Our neighbours of Rome now say otherwise; that the Pope is the man:
Our neighbours of Room now say otherwise; that the Pope is the man:
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and Kings are but his officers, and vassals, to hold his stirrop, to beare his canopie, to hold him the bason and ewre when he washes, to be vsed or deposed at pleasure, as he shall see cause.
and Kings Are but his Officers, and vassals, to hold his stirrup, to bear his canopy, to hold him the basin and ewre when he washes, to be used or deposed At pleasure, as he shall see cause.
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This is that which the late Councell of Lateran in Rome called Regale Pontificium Romanorum genus: The roiall race of our Roman Bishops.
This is that which the late Council of Lateran in Rome called Regale Pontificium Romanorum genus: The royal raze of our Roman Bishops.
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They call him that now is Paulus Quintus, Vice-deus, Reipub. Christianae Monarcha, Pontificiae omnipotentiae assertor inuictissimus.
They call him that now is Paulus Quintus, Vice-deus, Reipub Christian Monarcha, Papal omnipotentiae assertor inuictissimus.
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The vice-God and Monarch of the Christian world, and the inuincible defender of the Papal omnipotencie. But let them alone;The vice-God and Monarch of the Christian world, and the invincible defender of the Papal omnipotency. But let them alone;
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he is Antichrist for his labour, whom Saint Paule sayes, we shall know by this, that he will exalt himselfe, NONLATINALPHABET:
he is Antichrist for his labour, whom Saint Paul Says, we shall know by this, that he will exalt himself,:
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Beyond all Augusteïty and them that are called Gods; as Kings, by Gods owne mouth are.Beyond all Augusteïty and them that Are called God's; as Kings, by God's own Mouth Are.
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S. Paul affirmes that to be the highest power which beares the sword. Rom. 12. and therefore himselfe appealed to it.
S. Paul affirms that to be the highest power which bears the sword. Rom. 12. and Therefore himself appealed to it.
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Optatus, against the Donatists, saith, Super Imperatorem non est nisi Deus, qui fecit Imperatorem, there is none aboue the King but God that made the King.
Optatus, against the Donatists, Says, Super Imperatorem non est nisi Deus, qui fecit Imperatorem, there is none above the King but God that made the King.
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And with Kings must be ioyned all that are in authoritie; Peeers, Iudges, Magistrates, Councellours of State, Captaines of warre:
And with Kings must be joined all that Are in Authority; Peers, Judges, Magistrates, Counsellors of State, Captains of war:
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NONLATINALPHABET. All that are eminent, or haue any stroke in the gouernment. For they also may do good or hurt:
. All that Are eminent, or have any stroke in the government. For they also may do good or hurt:
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for Ioseph was the King of Egypts right hand:
for Ioseph was the King of Egypts right hand:
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and they cried in the streetes Abrech, for he was Pater patriae, A tender father to his countrey,
and they cried in the streets Abrek, for he was Pater patriae, A tender father to his country,
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and preserued it in time of extremitie. Though Achitophel, and Shebnah, and Symmachus, and Stephen Gardiner, were not such.
and preserved it in time of extremity. Though Ahithophel, and Shebnah, and Symmachus, and Stephen Gardiner, were not such.
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For though good Kings neuer so willingly, as the Sunne, yeeld their light and comfort to the State,
For though good Kings never so willingly, as the Sun, yield their Light and Comfort to the State,
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yet bad persons about and vnder them, not louing the Gospell nor iustice, but aiming at their owne priuate ends,
yet bad Persons about and under them, not loving the Gospel nor Justice, but aiming At their own private ends,
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like clouds or malignant starres, may come betweene and hinder the influence. Besides, their example drawes like Adamant;
like Clouds or malignant Stars, may come between and hinder the influence. Beside, their Exampl draws like Adamant;
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and their integritie is so needfull, that vnder the best Princes that euer were, that part of the State hath alway droopt and withered that bad officers haue meddled with.
and their integrity is so needful, that under the best Princes that ever were, that part of the State hath always drooped and withered that bad Officers have meddled with.
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As on the contrarie, the vertue of the inferiour Magistrate hath oftentimes qualified the errours and distempers of violent tyrants:
As on the contrary, the virtue of the inferior Magistrate hath oftentimes qualified the errors and distempers of violent Tyrants:
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as we may perceiue in the gouernement of Iehoash of Iuda, of whom it is said, that He did that which was right in the sight of the Lord all the dayes wherein Iehoiadah the Priest instructed him.
as we may perceive in the government of Jehoash of Iuda, of whom it is said, that He did that which was right in the sighed of the Lord all the days wherein Iehoiadah the Priest instructed him.
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This is the reason why the Church must pray for Kings and all in authoritie vnder them.
This is the reason why the Church must pray for Kings and all in Authority under them.
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11 Learne here, that gouernement and eminency is of God, by his owne ordinance, for the benefite of mankind, and maintenance of ciuill societie:
11 Learn Here, that government and eminency is of God, by his own Ordinance, for the benefit of mankind, and maintenance of civil society:
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else the Apostle would not haue tied vs to pray for them. Yea he saith expresly, Rom. 13.1. There is no power but of God, the powers that be are ordained of God;
Else the Apostle would not have tied us to pray for them. Yea he Says expressly, Rom. 13.1. There is no power but of God, the Powers that be Are ordained of God;
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therefore God giueth them his owne names and titles, and sets them in a throne like himselfe:
Therefore God gives them his own names and titles, and sets them in a throne like himself:
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And the Diuell, making an offer to Christ, that he would giue him All the kingdomes of the world, promised more then he had either right or power to performe. But here we must distinguish.
And the devil, making an offer to christ, that he would give him All the kingdoms of the world, promised more then he had either right or power to perform. But Here we must distinguish.
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There are foure things in a King and euery one that is in authoritie.
There Are foure things in a King and every one that is in Authority.
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First, his person, wherein he partakes in the common nature of all other men, and liues and dies like them.
First, his person, wherein he partakes in the Common nature of all other men, and lives and die like them.
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Secondly, his power and royall dignitie. This is of God, whosoeuer he be that hath it,
Secondly, his power and royal dignity. This is of God, whosoever he be that hath it,
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whether a good Prince or a Tyrant: a Nero or a Constantine, one or other.
whither a good Prince or a Tyrant: a Nero or a Constantine, one or other.
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Thirdly, his coming to his power. This also is of God, when it is by lawful meanes, without vsurpation, else not.
Thirdly, his coming to his power. This also is of God, when it is by lawful means, without usurpation, Else not.
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For he that ordaines the power, alloweth not the vsurpation of it.
For he that ordains the power, alloweth not the usurpation of it.
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Fourthly, the vse of this power, which being iust, and godly, and right, is also of God:
Fourthly, the use of this power, which being just, and godly, and right, is also of God:
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but the abuse of it by tyrannie or idolatry, or iniustice, for example, is not so;
but the abuse of it by tyranny or idolatry, or injustice, for Exampl, is not so;
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for God allowes no power to ouerrule his owne Law. Our Anabaptists therefore, and such as are enemies to Monarchie, and all conspirators, Assasines, rebelles,
for God allows no power to overrule his own Law. Our Anabaptists Therefore, and such as Are enemies to Monarchy, and all conspirators, Assassins, rebels,
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and turbulent persons, are beasts, and enemies to Gods ordinance and to nature. For, saith Philo, He that liues vnder a law is a citizen of the world: the reason whereof he giues, NONLATINALPHABET:
and turbulent Persons, Are beasts, and enemies to God's Ordinance and to nature. For, Says Philo, He that lives under a law is a citizen of the world: the reason whereof he gives,:
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He rules his actions according to the rule of nature. He rules his actions according to the Rule of nature.
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For albeit the Magistrate sometimes step into his place and vse it vnlawfully, yet still the place is of diuine ordinance,
For albeit the Magistrate sometime step into his place and use it unlawfully, yet still the place is of divine Ordinance,
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and the meanes to reforme what is amisse, is still to pray for Kings and all in authoritie. And not onely the King himselfe is of God,
and the means to reform what is amiss, is still to pray for Kings and all in Authority. And not only the King himself is of God,
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but all the eminency and distinction of authoritie that is vnder him, his Nobles, his Councellers, his Iudges, his Magistrates, his Officers, his Courts, are all of God;
but all the eminency and distinction of Authority that is under him, his Nobles, his Councillors, his Judges, his Magistrates, his Officers, his Courts, Are all of God;
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to maintaine his State and royaltie, and to manage the affaires of the Common-wealth, which one man cannot do:
to maintain his State and royalty, and to manage the affairs of the Commonwealth, which one man cannot do:
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and it is but a sauage and popular humour to backbite or despise this eminency in whom soeuer.
and it is but a savage and popular humour to backbite or despise this eminency in whom soever.
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Those rhymes, When Adam delued and Eue span, &c. were liker to be made in Wat Tylers campe, then any where else;
Those rhymes, When Adam delved and Eue span, etc. were liker to be made in What Tylers camp, then any where Else;
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and the practise of Libelling against Magistrates and great persons, at this day, that neither the liuing can walke,
and the practice of Libeling against Magistrates and great Persons, At this day, that neither the living can walk,
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nor the dead sleepe, cannot be iustified.
nor the dead sleep, cannot be justified.
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If any thing be amisse, there is cause rather of sorrow then laughter, and it is fitter to pray,
If any thing be amiss, there is cause rather of sorrow then laughter, and it is fitter to pray,
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then to lay our heads together at a scurrilous Pasquill:
then to lay our Heads together At a scurrilous Pasquill:
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which tending to nothing but the bringing of authoritie into contempt and disgrace, the end may be the ouerthrow of all at the last,
which tending to nothing but the bringing of Authority into contempt and disgrace, the end may be the overthrow of all At the last,
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when nothing is more dangerous in a State, then for Statesmen to lose their reputation:
when nothing is more dangerous in a State, then for Statesmen to loose their reputation:
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and the Stage and Poet, with ieastes and Satyres to deride sinne, which by the Bishops and Pastors of the Church is grauely and seuerely to be reproued.
and the Stage and Poet, with jests and Satires to deride sin, which by the Bishops and Pastors of the Church is gravely and severely to be reproved.
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It is true indeed that among the Greekes, in veteri Comoedia the persons of men were taxed:
It is true indeed that among the Greeks, in Veteri Comoedia the Persons of men were taxed:
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but they were Barbarians whom Christians must not imitate;
but they were Barbarians whom Christians must not imitate;
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and the Magistrates thereby were disgraced, and the rude people armed against them to the ruine of the best men,
and the Magistrates thereby were disgraced, and the rude people armed against them to the ruin of the best men,
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as we haue examples in Socrates and others, and therefore the best States put them all downe.
as we have Examples in Socrates and Others, and Therefore the best States put them all down.
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12 I come now to the last point of my text:
12 I come now to the last point of my text:
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which is, the thing prayed for, or the end why we pray for Kings, That we may leade a quiet and peaccable life in all godlinesse and honestie.
which is, the thing prayed for, or the end why we pray for Kings, That we may lead a quiet and peaccable life in all godliness and honesty.
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In which words he names the thing with the conditions thereof.
In which words he names the thing with the conditions thereof.
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The thing is peace, the conditions are peace with godlinesse, peace with honestie, in their latitude: All godlinesse, all honestie.
The thing is peace, the conditions Are peace with godliness, peace with honesty, in their latitude: All godliness, all honesty.
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For peace without these things is no good or durable peace, but will deceiue the State that trusteth to it.
For peace without these things is no good or durable peace, but will deceive the State that Trusteth to it.
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Is it peace? saith Iehoram; Is it peace? Says Jehoram;
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but Iehu answered, What peace so long as the whoredomes of Iezabel and her witch-crafts remaine? We must therefore pray for peace with godlinesse and honestie. This peace hath two degrees in the text:
but Iehu answered, What peace so long as the whoredoms of Jezebel and her witchcrafts remain? We must Therefore pray for peace with godliness and honesty. This peace hath two Degrees in the text:
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the first is NONLATINALPHABET, Publike quietnesse, when the State is secured; neither wars nor garboiles, nor faction, nor conspiracies, troubling it. NONLATINALPHABET, saith Varinus:
the First is, Public quietness, when the State is secured; neither wars nor garboils, nor faction, nor conspiracies, troubling it., Says Varinus:
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Quietnesse is the securitie of the State from feare. The next is, peace & tranquillity of euery mans priuate state,Quietness is the security of the State from Fear. The next is, peace & tranquillity of every men private state,
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when no storme beating the publike, he liues at rest in his priuate, and hath Vsum fructum communis pacis, The vse and profite of the publike peace.
when no storm beating the public, he lives At rest in his private, and hath Vsum Fruit Communis pacis, The use and profit of the public peace.
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An image wherof we haue in the dayes of Solomon:
an image whereof we have in the days of Solomon:
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They dwelt confidently euery man vnder his vine, and vnder his figtree, from Dan to Beershebah. They dwelled confidently every man under his vine, and under his Fig tree, from Dan to beersheba.
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The want whereof gaue occasion to a seruant of the Emperour Adrians, when he died, to write vpon his graue stones;
The want whereof gave occasion to a servant of the Emperor Adrians, when he died, to write upon his graven stones;
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Here he lies that died an old man and yet liued but seuen yeares; Here he lies that died an old man and yet lived but seuen Years;
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because after he was out of his infancie, all the rest of his life was beaten with labour and vnquietnesse.
Because After he was out of his infancy, all the rest of his life was beaten with labour and unquietness.
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The godlinesse mentioned is the true faith, and right seruice and worship of God by true religion,
The godliness mentioned is the true faith, and right service and worship of God by true Religion,
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when the same is nourished in the State:
when the same is nourished in the State:
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as in the dayes of those Kings that put downe the groues and altars built to Baal.
as in the days of those Kings that put down the groves and Altars built to Baal.
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Honesty supposes euery vertue that maintaines ciuill societie, and gouerns the outward life of the subiect:Honesty supposes every virtue that maintains civil society, and governs the outward life of the Subject:
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the contrarie whereof is riot, disorder, vnseemlinesse in manners. These are the things to be aimed at in gouernement:
the contrary whereof is riot, disorder, unseemliness in manners. These Are the things to be aimed At in government:
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and for the obtaining whereof we must pray and giue thankes for Kings and all in authoritie.
and for the obtaining whereof we must pray and give thanks for Kings and all in Authority.
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13 Note first, that the best and principallest things that can betide any people, is, the maintenance of true religion and godlinesse, and the preseruation of peace and outward honestie in the State:
13 Note First, that the best and principallest things that can betide any people, is, the maintenance of true Religion and godliness, and the preservation of peace and outward honesty in the State:
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the Apostle requiring that we pray for these things first of all; as that which all men mut procure to the vttermost of their power:
the Apostle requiring that we pray for these things First of all; as that which all men mut procure to the uttermost of their power:
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and which being obtained, God in this life, giues no greater blessing.
and which being obtained, God in this life, gives no greater blessing.
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Our nation therfore possessing these things in so ample manner, must confesse that God hath inricht it with his greatest mercies,
Our Nation Therefore possessing these things in so ample manner, must confess that God hath enriched it with his greatest Mercies,
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and made it most happie, and giuen vnto in all that for the which he first ordained gouernement:
and made it most happy, and given unto in all that for the which he First ordained government:
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of which point I shall say more in that which followeth.
of which point I shall say more in that which follows.
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14 Note againe, how the Magistrate, and others of eminencie, must aduance these things and procure them.
14 Note again, how the Magistrate, and Others of eminency, must advance these things and procure them.
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First in their owne persons, and by their owne example, themselues liuing grauely, religiously and honestly.
First in their own Persons, and by their own Exampl, themselves living gravely, religiously and honestly.
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For if the end of prayer be that this may be in the State, how much more are the Statesmen bound to aduance it in themselues? It is a thing that great men and well borne, may be fitly take notice of, this day,
For if the end of prayer be that this may be in the State, how much more Are the Statesmen bound to advance it in themselves? It is a thing that great men and well born, may be fitly take notice of, this day,
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as any day in the yeare;
as any day in the year;
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that the vsing of their pleasures moderately and discreetly, and the composing of their manners and carriages, their studies and example, to the maintenance of religion and honestie, will be very gratefull, this day,
that the using of their pleasures moderately and discreetly, and the composing of their manners and carriages, their studies and Exampl, to the maintenance of Religion and honesty, will be very grateful, this day,
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and well accord with the prayers of the Church. There is a fault this way, I wil touch it, but softly:
and well accord with the Prayers of the Church. There is a fault this Way, I will touch it, but softly:
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Many gentlemen and eminent persons, specially of the younger sort, too much neglect that godlinesse and gouernement which, by their meanes, another day,
Many gentlemen and eminent Persons, specially of the younger sort, too much neglect that godliness and government which, by their means, Another day,
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when they are in authoritie, they should see maintained in others.
when they Are in Authority, they should see maintained in Others.
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Lightnesse of carriage, want of learning, ignorance in the lawes, customes and gouernement of the countrey, slacknesse,
Lightness of carriage, want of learning, ignorance in the laws, customs and government of the country, slackness,
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or possible, auersnesse in religion, abandoning themselues ouer to spending and sensuality: and for one particular, immoderate drinking:
or possible, averseness in Religion, abandoning themselves over to spending and sensuality: and for one particular, immoderate drinking:
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are euill dispositions to eminencie, and will make them both vnable to maintaine the publike good, and vnfit to gouerne others.
Are evil dispositions to eminency, and will make them both unable to maintain the public good, and unfit to govern Others.
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Nostíne hos, saith Pliny, qui omnium libidinum serui, eos puniunt quos imitantur? Haue you not seene those who being the seruants of euery sinne, Nostíne hos, Says pliny, qui omnium libidinum Servant, eos puniunt quos imitantur? Have you not seen those who being the Servants of every sin,
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yet punish that in others, which themselues imitate? Mendacia fallax Damnat, & in moechos gladium distringit adulter, was the complaint of Prosper: that is to say;yet Punish that in Others, which themselves imitate? Lies fallax Damnat, & in Moechos Gladium distringit adulter, was the complaint of Prosper: that is to say;
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when liers were to be censured by deceiuers, and adulterers to be punished by wantons.
when liers were to be censured by deceivers, and Adulterers to be punished by wantons.
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It was but a hard shift that a city in Spain was glad to vse for the redressing of such a like matter. Ludouicus Viues makes the report.
It was but a hard shift that a City in Spain was glad to use for the redressing of such a like matter. Ludovicus Viues makes the report.
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The young Nobles and gentlemen, diuerse of them, were fallen from the grauitie and honour of their ancestors: they followed prodigalitie and lightnesse;
The young Nobles and gentlemen, diverse of them, were fallen from the gravity and honour of their Ancestors: they followed prodigality and lightness;
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they were vnlearned in the lawes, and knew little Art, or militarie discipline; euery one had his mistris, and spend his time in courting her:
they were unlearned in the laws, and knew little Art, or military discipline; every one had his mistress, and spend his time in courting her:
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bankets, reuels, dancing, amarousnesse, was their studie. Great gallants they were, and that was all:
banquets, revels, dancing, amarousnesse, was their study. Great gallants they were, and that was all:
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which the ancient Magistrates obseruing, thought, what will become of the countrey which these must gouerne when we are dead? They dealt with the women, on whom they saw they depended;
which the ancient Magistrates observing, Thought, what will become of the country which these must govern when we Are dead? They dealt with the women, on whom they saw they depended;
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their daughters, the Ladies, all the young gentlewomen; and shewing them the inconuenience, required their helpe, and gaue them instruction:
their daughters, the Ladies, all the young gentlewomen; and showing them the inconvenience, required their help, and gave them instruction:
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which they following effectually, recouered the gentlemen. They repelled from their fauour all that were fantasticall, sent them to their bookes;
which they following effectually, recovered the gentlemen. They repelled from their favour all that were fantastical, sent them to their books;
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aduised them to Armes, grauitie, sobrietie, noblenesse: and fauouring none that were vaine, they wrought wonders, and secured the State;
advised them to Arms, gravity, sobriety, nobleness: and favouring none that were vain, they wrought wonders, and secured the State;
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that these men proued as honourable and seruiceable in the same, as any of their ancestors that were before them.
that these men proved as honourable and serviceable in the same, as any of their Ancestors that were before them.
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I told you this was but a hard shift, yet was it the best they had;
I told you this was but a hard shift, yet was it the best they had;
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and would we had Ladies and gentlewomen to do as much for vs, when Bishops and Preachers,
and would we had Ladies and gentlewomen to do as much for us, when Bishops and Preachers,
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and sage examples of our State cannot do it. 15 Secondly, the Magistrates must maintaine ciuill honestie in others also that liue vnder them.
and sage Examples of our State cannot do it. 15 Secondly, the Magistrates must maintain civil honesty in Others also that live under them.
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For, Rom. 13. such as do euill are threatned;
For, Rom. 13. such as do evil Are threatened;
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for the Magistrate beares not the sword in vaine, but is Gods minister to take vengeance on them.
for the Magistrate bears not the sword in vain, but is God's minister to take vengeance on them.
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I need not stand to proue that which no man denies:
I need not stand to prove that which no man Denies:
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onely they which know they should do it, either do it negligently, or are outfaced that they dare not do it.
only they which know they should do it, either do it negligently, or Are outfaced that they Dare not do it.
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Who seeth not that whoredome, drinking, swearing, quarrelling, and roaring (pittie we shoud be inforced to name such things in this place) are so common, that scarce is there left in the streetes, either religion, or honestie, godlinesse or ciuilitie? But drinking is now so taken vp through the whole kingdome, that the Germanes, I heare, are like to lose their Charter? There was in Rome a streete called Vicus Sobrius: The Sober streete, because there was neuer an alehouse in it;
Who sees not that whoredom, drinking, swearing, quarreling, and roaring (pity we should be enforced to name such things in this place) Are so Common, that scarce is there left in the streets, either Religion, or honesty, godliness or civility? But drinking is now so taken up through the Whole Kingdom, that the Germane, I hear, Are like to loose their Charter? There was in Room a street called Vicus Sobrius: The Sobrium street, Because there was never an alehouse in it;
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which is hard to be said of any streete in England.
which is hard to be said of any street in England.
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I heard my selfe, not long since, the principall Magistrate of this Cittie, that then was, in an open speech touching the bleeding sins,
I herd my self, not long since, the principal Magistrate of this city, that then was, in an open speech touching the bleeding Sins,
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and swelling sores, (so, as I remember, he called them of the Cittie) and so tenderly exhort to amendement, that I well perceiued many things to be discouered that could not so easily be reformed.
and swelling sores, (so, as I Remember, he called them of the city) and so tenderly exhort to amendment, that I well perceived many things to be discovered that could not so Easily be reformed.
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And yet the Magistrate must not be wearie for all that, when the prayers of the Church continually attend vpon him;
And yet the Magistrate must not be weary for all that, when the Prayers of the Church continually attend upon him;
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and if, by all endeuour possible, this one sinne of drinking could be put downe, the publike honestie of our nation would the easilier be maintained.
and if, by all endeavour possible, this one sin of drinking could be put down, the public honesty of our Nation would the easilier be maintained.
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Now, all ouer the land, the Iustice of peace is milde, and the drunkard merry, which two, you know, will amend no sinne.
Now, all over the land, the justice of peace is mild, and the drunkard merry, which two, you know, will amend no sin.
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I will tell you a storie in Athenaeus of an alehouse that came to be called The signe of the gally, vpon this occasion.
I will tell you a story in Athenaeus of an alehouse that Come to be called The Signen of the galley, upon this occasion.
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The roaring-boyes meeting at a house, dranke so long that their braines being ouerwhelmed, they thought all that was about them to be sea,
The roaring-bois meeting At a house, drank so long that their brains being overwhelmed, they Thought all that was about them to be sea,
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and the roome where they sate a Gally, so tossed with waues that they feared drowning;
and the room where they sat a Galley, so tossed with waves that they feared drowning;
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and therefore, as men in danger of shipwracke, they threw all things that came to hand out of the window into the streete, pots, plate and furniture, to lighten the ship:
and Therefore, as men in danger of shipwreck, they threw all things that Come to hand out of the window into the street, pots, plate and furniture, to lighten the ship:
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which being taken vp & carried away by such as came by, the Magistrate next morning comes to punish them for the disorder:
which being taken up & carried away by such as Come by, the Magistrate next morning comes to Punish them for the disorder:
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but they, hauing not yet slept out their drinke, answered him, That it was better to cast all into the sea,
but they, having not yet slept out their drink, answered him, That it was better to cast all into the sea,
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then the Gally, wherein they were, should be sunke, and so many braue gentlemen be cast away;
then the Galley, wherein they were, should be sunk, and so many brave gentlemen be cast away;
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and while the Magistrate wondred at their drunken imagination, another, creeping from vnder the table where he had lien all the night, replied, thinking the Magistrates to haue bene gods of the sea;
and while the Magistrate wondered At their drunken imagination, Another, creeping from under the table where he had lain all the night, replied, thinking the Magistrates to have be God's of the sea;
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And I, ô ye Tritons, for feare laid me downe vnder the hatches:
And I, o you Tritons, for Fear laid me down under the Hates:
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which distemper of theirs the officers perceiuing, went their way, and forgiuing them, bad, Do so no more:
which distemper of theirs the Officers perceiving, went their Way, and forgiving them, bad, Do so no more:
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to whō they all gaue this thankes; If euer we escape this storme, and get safe to land, we vow you statues,
to whom they all gave this thanks; If ever we escape this storm, and get safe to land, we Voelli you statues,
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and will set vp your images in our countrey as to our sauiours.
and will Set up your Images in our country as to our saviour's.
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This storie is a patterne of the behauiour which our drunkards vse, and the manner how it is punisht abroad in the countrey;
This story is a pattern of the behaviour which our drunkards use, and the manner how it is punished abroad in the country;
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when they are presented, they answer for themselues some flegmaticke conceit of swimming in the sea, that relishes of the broth;
when they Are presented, they answer for themselves Some phlegmatic conceit of swimming in the sea, that Relishes of the broth;
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and the Magistrate bids, Do no more so: and so the drunkard in honour of the Iustice, makes his image for sauing him,
and the Magistrate bids, Do no more so: and so the drunkard in honour of the justice, makes his image for Saving him,
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and writes vpon it, Good-ale neuer wanted a friend vpon the bench. 16 There is as much to be said of drinking healths, but I want time,
and writes upon it, good-ale never wanted a friend upon the bench. 16 There is as much to be said of drinking healths, but I want time,
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nor greatly care I what any man can pleade for it: one Saint Ambrose is more to me;
nor greatly care I what any man can plead for it: one Saint Ambrose is more to me;
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and one discourse of his, De potu ad aequales calices, Touching drinking healths, more moues me,
and one discourse of his, De potu ad aequales calices, Touching drinking healths, more moves me,
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then all the health maintainers in this Citie:
then all the health maintainers in this city:
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whom I do most earnestly intreate to reade ouer and ouer, the 13. and 17. Chapters of his booke, called De Elia & Ieiunio: where he shall not onely see the very image of our times; Bibamus etiam pro salute Imperatoris:
whom I do most earnestly entreat to read over and over, the 13. and 17. Chapters of his book, called De Elia & Fasting: where he shall not only see the very image of our times; Bibamus etiam Pro salute Imperatoris:
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Let vs drinke Health to the Emperour, but heare the holy Bishop so inueigh against it, that the grauity and bended browes of so great a Prelate were able to make the cup fall out of the greatest Barons hand in England.Let us drink Health to the Emperor, but hear the holy Bishop so inveigh against it, that the gravity and bent brows of so great a Prelate were able to make the cup fallen out of the greatest Barons hand in England.
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The Emperour Aurelian was ill troubled to finde out one Bonosus to quaffe with the German Ambassadour, who yet was derided for his labour, The Emperor Aurelian was ill troubled to find out one Bonosus to quaff with the Germane Ambassador, who yet was derided for his labour,
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and commonly called, Not a man, but a drunken pitcher filled with wine.
and commonly called, Not a man, but a drunken pitcher filled with wine.
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Our time affoords store of these, whom no exercise can please without drinking, like the German mentioned by Pontanus, who hearing a solemne Tilting at the Court applauded by the cōpany, cried out, O valeant ludi quibus nemo bibit:
Our time affords store of these, whom no exercise can please without drinking, like the Germane mentioned by Pontanus, who hearing a solemn Tilting At the Court applauded by the company, cried out, O valeant Ludi quibus nemo bibit:
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Farewell the game where there is no drinking. Farewell the game where there is no drinking.
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Let all men remember their end, and the terrible account they shal, one day, make to him that hath said it:
Let all men Remember their end, and the terrible account they shall, one day, make to him that hath said it:
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Woe be to them that are strong to drinke, and giue their companions drinke that they may see their nakednesse. Woe be to them that Are strong to drink, and give their Sodales drink that they may see their nakedness.
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17 Let me insist vpon a word more that is in my text: Godlinesse of religion.
17 Let me insist upon a word more that is in my text: Godliness of Religion.
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Wherein no doubt, our Apostle desires Gods blessing vpon Kings for this cause principally, that the true faith of Christ may be maintained, and heresie suppressed.
Wherein no doubt, our Apostle Desires God's blessing upon Kings for this cause principally, that the true faith of christ may be maintained, and heresy suppressed.
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This is agreed vpon at all hands, that I neede not spend time in prouing it. Gal. 5.12. He wisheth they were cut off that trouble the Church:
This is agreed upon At all hands, that I need not spend time in proving it. Gal. 5.12. He wishes they were Cut off that trouble the Church:
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and Irenaeus reports the precisenesse of the Apostles, and the Christians of those times, to haue bin such, Vt ne verbo tenus communicarent alicui eorum qui adulterauerat veritatem:
and Irnaeus reports the preciseness of the Apostles, and the Christians of those times, to have been such, Vt ne verbo tenus communicarent alicui Their qui adulterauerat veritatem:
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That they would not so much as talke, or in words communicate with any that had violated the truth.
That they would not so much as talk, or in words communicate with any that had violated the truth.
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For, him that is an hereticke auoide, saith our Apostle, Tit. 3.10.
For, him that is an heretic avoid, Says our Apostle, Tit. 3.10.
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Our countreymen Romanized and Iesuited, haue filled the world with out-cries against our State, for supressing them,
Our countrymen Romanized and Jesuited, have filled the world with Outcries against our State, for suppressing them,
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and making lawes against their religion.
and making laws against their Religion.
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What they say, and how they exclaime, and what they conspire about this matter, I cannot now stand to rehearse;
What they say, and how they exclaim, and what they conspire about this matter, I cannot now stand to rehearse;
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but if their herisie and superstition be not expelled, how shall your faith stand? What security shall Sarah and her sonne Isaak haue in the house,
but if their Heresy and Superstition be not expelled, how shall your faith stand? What security shall Sarah and her son Isaac have in the house,
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if Hagar and her brat be not beaten out of doores? I will play at short weapons with thē, & come to the point.
if Hagar and her brat be not beaten out of doors? I will play At short weapons with them, & come to the point.
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PAPISTRY CAN STAND NEITHER WITH PEACE NOR PIETIE: THE STATE THEREFORE THAT WOVLD HAVE THESE THINGS, HAD IVST CAVSE TO SVPPRESSE IT.
PAPISTRY CAN STAND NEITHER WITH PEACE NOR PIETY: THE STATE THEREFORE THAT WOULD HAVE THESE THINGS, HAD IVST CAUSE TO SUPPRESS IT.
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Touching our Peace, it hath not bene violated in our State these many yeares, but by them:
Touching our Peace, it hath not be violated in our State these many Years, but by them:
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nor scarce in any State Christian, since Charles the Great his time, but the Pope and his ministers haue had a hand in it.
nor scarce in any State Christian, since Charles the Great his time, but the Pope and his Ministers have had a hand in it.
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It was the complaint of the noble Fredericke the second, Reuera Imperialis authoritas Papali semper impugnatur inuida: It was the complaint of the noble Frederick the second, Revera Imperial Authoritas Papali semper impugnatur inuida:
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The Papal enuy hath alway blasted the authoritie of Kings. The Papal envy hath always blasted the Authority of Kings.
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And I challenge all the Iesuites this day in England, let them giue an instance of any kingdome in the Christian world these eight hundred yeares that hath not complained of the Pope intermedling, and crossing their peace.
And I challenge all the Iesuites this day in England, let them give an instance of any Kingdom in the Christian world these eight hundred Years that hath not complained of the Pope intermeddling, and crossing their peace.
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But I will shew them that a great part of the most grieuous tragedies that euer fell out in any kingdome,
But I will show them that a great part of the most grievous tragedies that ever fell out in any Kingdom,
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whether the combustion, or the ouerthrow of the State, or the murder of the king, haue bene contriued by them;
whither the combustion, or the overthrow of the State, or the murder of the King, have be contrived by them;
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and so long as there is a book to be sold in this Church-yard, or we can keep our libraries from their purging, it wil be iustified by due record.
and so long as there is a book to be sold in this Churchyard, or we can keep our libraries from their purging, it will be justified by due record.
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He was a great King that put one to death for but wearing his Crowne in his owne presence: He was a great King that put one to death for but wearing his Crown in his own presence:
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he was going in his barge, and his Crowne falling into the water, the barge man swom after it,
he was going in his barge, and his Crown falling into the water, the barge man swom After it,
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and onely put it on his head as he swam till he recouered the barge:
and only put it on his head as he swam till he recovered the barge:
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the King gaue him a talent for sauing it, but cut off his head for wearing it.
the King gave him a talon for Saving it, but Cut off his head for wearing it.
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Would God these men had done no more but reached at the crowne to saue it,
Would God these men had done no more but reached At the crown to save it,
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but we know they haue indeuoured to steale it:
but we know they have endeavoured to steal it:
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and if authority cut them not shorter, they will whensoeuer occasion serues, sinke and destroy it.
and if Authority Cut them not shorter, they will whensoever occasion serves, sink and destroy it.
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18 I will say nothing of their priuate turbulencie, nor what good neighbours they are at home in the country where they rule the house that harbors them,
18 I will say nothing of their private turbulency, nor what good neighbours they Are At home in the country where they Rule the house that harbors them,
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& specially the goodwife or Lady thereof.
& specially the goodwife or Lady thereof.
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I will onely touch their sawcinesse with the Crowne, that which our State droops and bleeds vnder.
I will only touch their sauciness with the Crown, that which our State droops and bleeds under.
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Who is such a stranger in our State, that he knowes not their refusall of an oath onely for allegeance and ciuill obedience? their suing for dispensation,
Who is such a stranger in our State, that he knows not their refusal of an oath only for allegiance and civil Obedience? their suing for Dispensation,
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and their open contestations with his Maiesty and the State about it, the Pope with his Colledge and Consistorie maintaining them? Saint Austin sayes, We distinguish betweene the eternall God, and the temporall Lord;
and their open contestations with his Majesty and the State about it, the Pope with his College and Consistory maintaining them? Saint Austin Says, We distinguish between the Eternal God, and the temporal Lord;
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yet we obey the temporall Lord for his sake that is the eternall God. yet we obey the temporal Lord for his sake that is the Eternal God.
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And all Antiquity confessed (I vse the very words of Chrysostome, Theodoret, Oecumenius, and Theophylact) that were he an Apostle, a Prophet,
And all Antiquity confessed (I use the very words of Chrysostom, Theodoret, Oecumenius, and Theophylact) that were he an Apostle, a Prophet,
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an Euangelist, a Bishop, a Priest, a Monke:
an Evangelist, a Bishop, a Priest, a Monk:
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Siue quisquis tandem fuerit, of what cloath soeuer his Coate be made, the King is aboue him.Siue quisquis tandem fuerit, of what cloth soever his Coat be made, the King is above him.
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Strabo tels of a High priest in Pontus, that ware a Crowne, whose subiects were called Hieroduli, whom he ruled with Kingly authority;
Strabo tells of a High priest in Pontus, that beware a Crown, whose Subjects were called Hieroduli, whom he ruled with Kingly Authority;
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but he was a Pagan, and still the King was his Lord.
but he was a Pagan, and still the King was his Lord.
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The Pope affects this prehemience, and would haue all the world to be his Hieroduli: he and his crew will be Pagans, Donatists, Anabaptists, what you will so they be no subiects.
The Pope affects this prehemience, and would have all the world to be his Hieroduli: he and his crew will be Pagans, Donatists, Anabaptists, what you will so they be no Subjects.
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Christ told his Disciples, Peter and all, The Kings of the Gentiles exercise Lordship ouer them, christ told his Disciples, Peter and all, The Kings of the Gentiles exercise Lordship over them,
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but it shall not be so among you: but it shall not be so among you:
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The Pope and Papists will exercise it, and turne the text, Kings exercise Lordship ouer their subiects,
The Pope and Papists will exercise it, and turn the text, Kings exercise Lordship over their Subjects,
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and you shal exercise it ouer Kings, & not be subiect. This point of subiection lies in their bones.and you shall exercise it over Kings, & not be Subject. This point of subjection lies in their bones.
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There was sometime in Gaunt, as diuerse of the Magistrates were sitting on a bench in the street, a Begger, who passing by craued their almes, There was sometime in Gaunt, as diverse of the Magistrates were sitting on a bench in the street, a Beggar, who passing by craved their alms,
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& complained, that he had a secret disease lying in his bones, and running all ouer his body, which he might not for shame discouer to them;
& complained, that he had a secret disease lying in his bones, and running all over his body, which he might not for shame discover to them;
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they moued with pittie, gaue him each of them somewhat, and he departed.
they moved with pity, gave him each of them somewhat, and he departed.
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One more curious then the rest, bad his man follow him, and learne, if he could, what that secret disease should be:
One more curious then the rest, bade his man follow him, and Learn, if he could, what that secret disease should be:
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who cōming to him, and seeing nothing outwardly vpon him, but wel to looke at;
who coming to him, and seeing nothing outwardly upon him, but well to look At;
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Forsooth, quoth the Begger, that which paines me you see not, I have a disease lying in my bones,
Forsooth, quoth the Beggar, that which pains me you see not, I have a disease lying in my bones,
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and all my parts, that I cannot worke:
and all my parts, that I cannot work:
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some call it Sloth and some Idlenesse. Our Iesuited Papists haue a disease that holds them much like this of the Begger; they cannot be subiect;
Some call it Sloth and Some Idleness. Our Jesuited Papists have a disease that holds them much like this of the Beggar; they cannot be Subject;
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to looke at outwardly you shall discerne nothing, for they are close:
to look At outwardly you shall discern nothing, for they Are close:
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but there creeps all ouer their body, through euerie ioynt, and is setled in the marrow, a Lordly humour, that they cannot obey,
but there creeps all over their body, through every joint, and is settled in the marrow, a Lordly humour, that they cannot obey,
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nor vnderstand themselues to be the Kings subiects any longer then the Pope will haue them.
nor understand themselves to be the Kings Subjects any longer then the Pope will have them.
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Some Phisitians extenuate the nature and danger of the disease, but the begger of Gaunt was not so bad, nor so hard to cure;
some Physicians extenuate the nature and danger of the disease, but the beggar of Gaunt was not so bad, nor so hard to cure;
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and we see, when Phisitians haue done the vttermost, it turns at last to treason and rebellion;
and we see, when Physicians have done the uttermost, it turns At last to treason and rebellion;
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that he which desires the Kings safety, must pray for stronger phisicke then yet hath bene giuen, to purge this humour:
that he which Desires the Kings safety, must pray for Stronger physic then yet hath be given, to purge this humour:
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though for my owne part I thinke, the phisicke strong enough if the sturdy beggers were made to drinke it and, law were backt with execution.
though for my own part I think, the physic strong enough if the sturdy beggars were made to drink it and, law were backed with execution.
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19 What wofull treasons did they contriue against that blessed Lady our gracious Elizabeth that now is gone? what rebellions and inuasions did they kindle? what mischiefe had they in their heads against her? And now she is gone (Ah the sacred name of Christian piety where art thou buried, that we might visite thy monument!) how barbarously haue these sepulcrorum effossores raked and digged into her graue,
19 What woeful treasons did they contrive against that blessed Lady our gracious Elizabeth that now is gone? what rebellions and invasions did they kindle? what mischief had they in their Heads against her? And now she is gone (Ah the sacred name of Christian piety where art thou buried, that we might visit thy monument!) how barbarously have these sepulcrorum effossores raked and dug into her graven,
crd q-crq j n2 vdd pns32 vvi p-acp d j-vvn n1 po12 j np1 cst av vbz vvn? q-crq n2 cc n2 vdd pns32 vvi? q-crq n1 vhd pns32 p-acp po32 n2 p-acp pno31? cc av pns31 vbz vvn (uh dt j n1 pp-f njp n1 q-crq vb2r pns21 vvn, cst pns12 vmd vvi po21 n1!) c-crq av-j vhb d fw-la fw-la vvn cc vvn p-acp po31 n1,
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and railed vpon her royall name? whom strangers haue come from far to see,
and railed upon her royal name? whom Strangers have come from Far to see,
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as she of Saba did to see Solomon? forreiners reuerenced, subiects doted vpon, all Princes liuing admired, themselues openly flattered,
as she of Saba did to see Solomon? foreigners reverenced, Subjects doted upon, all Princes living admired, themselves openly flattered,
c-acp pns31 pp-f np1 vdd p-acp vvi np1? n2 vvn, n2-jn vvd p-acp, d n2 vvg vvd, px32 av-j vvn,
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and for the time fawned vpon? Ah blessed Lady how did God, by thy hands, that which the potentest Princes in the world could hardly reach to? Honour held her State within thy Crowne, Maiestie sprang in thy breast, thy heart was fild with pietie, thy hands with pitie, thy lap with plentie, thy throne with iustice:
and for the time fawned upon? Ah blessed Lady how did God, by thy hands, that which the potentest Princes in the world could hardly reach to? Honour held her State within thy Crown, Majesty sprang in thy breast, thy heart was filled with piety, thy hands with pity, thy lap with plenty, thy throne with Justice:
cc p-acp dt n1 vvd p-acp? uh j-vvn n1 c-crq vdd np1, p-acp po21 n2, cst r-crq dt js n2 p-acp dt n1 vmd av vvi p-acp? n1 vvd po31 n1 p-acp po21 n1, n1 vvd p-acp po21 n1, po21 n1 vbds vvn p-acp n1, po21 n2 p-acp n1, po21 n1 p-acp n1, po21 n1 p-acp n1:
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thou liest not buried in the cold earth, but in the liuing harts of all that knew thee;
thou liest not buried in the cold earth, but in the living hearts of all that knew thee;
pns21 vv2 xx vvn p-acp dt j-jn n1, cc-acp p-acp dt j-vvg n2 pp-f d cst vvd pno21;
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that which the peerlesse Ladies of the former world had seuerally, thou hadst alone: Placida, Pulcheria, Galla, Theodelind, Eudocia, Palaelogina;
that which the peerless Ladies of the former world had severally, thou Hadst alone: Placida, Pulcheria, Galla, Theodelind, Eudocia, Palaelogina;
d r-crq dt j n2 pp-f dt j n1 vhd av-j, pns21 vhd2 av-j: np1, np1, np1, np1, np1, np1;
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of whom it is said, that with the bounty and admiration of her sex, as with a net she fisht,
of whom it is said, that with the bounty and admiration of her sex, as with a net she fished,
pp-f r-crq pn31 vbz vvn, cst p-acp dt n1 cc n1 pp-f po31 n1, c-acp p-acp dt n1 pns31 vvd,
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and caught, & drew vnto her the opinions of all men; and yet there is found a generation that curse thy name:
and caught, & drew unto her the opinions of all men; and yet there is found a generation that curse thy name:
cc vvn, cc vvd p-acp pno31 dt n2 pp-f d n2; cc av pc-acp vbz vvn dt n1 cst vvb po21 n1:
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as there was a people that had a daily ceremony, to go out of dores, and with their face into the East to curse the Sun that gaue them light,
as there was a people that had a daily ceremony, to go out of doors, and with their face into the East to curse the Sun that gave them Light,
c-acp a-acp vbds dt n1 cst vhd dt j n1, pc-acp vvi av pp-f n2, cc p-acp po32 n1 p-acp dt n1 pc-acp vvi dt n1 cst vvd pno32 vvi,
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and by his influence preserued them. 20. His gracious Maiesty speeds no better;
and by his influence preserved them. 20. His gracious Majesty speeds no better;
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let their cursed writings, and base speeches of him, and all other practifes against him, be laide aside:
let their cursed writings, and base Speeches of him, and all other practifes against him, be laid aside:
vvb po32 j-vvn n2, cc j n2 pp-f pno31, cc d j-jn n2 p-acp pno31, vbb vvn av:
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and remember but the POWDER TREASON, the vttermost point of all villany, beyond which it is terra incognita, no man can deuise what should be between Hell and it.
and Remember but the POWDER TREASON, the uttermost point of all villainy, beyond which it is terra incognita, no man can devise what should be between Hell and it.
cc vvb p-acp dt n1 n1, dt j n1 pp-f d n1, p-acp r-crq pn31 vbz fw-la fw-la, dx n1 vmb vvi r-crq vmd vbi p-acp n1 cc pn31.
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The Hermit of the Legend, hearing all the diuels in Hell, as he thought, together on the other side of the wall, lifting,
The Hermit of the Legend, hearing all the Devils in Hell, as he Thought, together on the other side of the wall, lifting,
dt n1 pp-f dt n1, vvg d dt n2 p-acp n1, c-acp pns31 vvd, av p-acp dt j-jn n1 pp-f dt n1, vvg,
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and blowing, and groning, as if they had bene remouing the world, desired God to let him see what they were doing;
and blowing, and groaning, as if they had be removing the world, desired God to let him see what they were doing;
cc vvg, cc vvg, c-acp cs pns32 vhd vbn vvg dt n1, vvd np1 pc-acp vvi pno31 vvi r-crq pns32 vbdr vdg;
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and they were but lifting at a feather: had not the Hermite come in.
and they were but lifting At a feather: had not the Hermit come in.
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they would haue feathered such an arrow, as should haue strooke through the heart of the child yet vnborne.
they would have feathered such an arrow, as should have struck through the heart of the child yet unborn.
pns32 vmd vhi vvn d dt n1, c-acp vmd vhi vvn p-acp dt n1 pp-f dt n1 av j.
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They say there is a bird, that, when men are at sacrifice, takes fire from the altar, and burnes their houses;
They say there is a bird, that, when men Are At sacrifice, Takes fire from the altar, and burns their houses;
pns32 vvb pc-acp vbz dt n1, cst, c-crq n2 vbr p-acp n1, vvz n1 p-acp dt n1, cc vvz po32 n2;
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these are the birds of that feather, that can finde no fire to burne our State but what is kindled on their very altars,
these Are the Birds of that feather, that can find no fire to burn our State but what is kindled on their very Altars,
d vbr dt n2 pp-f d n1, cst vmb vvi dx n1 pc-acp vvi po12 n1 cc-acp q-crq vbz vvn p-acp po32 j n2,
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and the dearest ceremonies of their religion.
and the dearest ceremonies of their Religion.
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Religion, sacraments, prayer, the holiest things they haue, and God himselfe, are applied to execute the diuell and his Vicars cursed will.
Religion, Sacraments, prayer, the Holiest things they have, and God himself, Are applied to execute the Devil and his Vicars cursed will.
n1, n2, n1, dt js n2 pns32 vhb, cc np1 px31, vbr vvn p-acp vvb dt n1 cc po31 ng1 j-vvn n1.
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Thuanus writes that the Pope caused the massacre of Paris (what time, in diuerse parts of France were murdered aboue 60000 persons) to be painted in his pallace;
Thuanus writes that the Pope caused the massacre of paris (what time, in diverse parts of France were murdered above 60000 Persons) to be painted in his palace;
np1 vvz cst dt n1 vvd dt n1 pp-f np1 (r-crq n1, p-acp j n2 pp-f np1 vbdr vvn p-acp crd n2) pc-acp vbi vvn p-acp po31 n1;
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it should seeme, Ad perpetuam rei memoriam; lest so extreme wickednesse should be forgotten.
it should seem, Ad perpetuam rei memoriam; lest so extreme wickedness should be forgotten.
pn31 vmd vvi, fw-la fw-la fw-la fw-la; cs av j-jn n1 vmd vbi vvn.
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So no doubt should this Powder worke haue bene painted by it, if it had not miscarried:
So no doubt should this Powder work have be painted by it, if it had not miscarried:
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saue that no Art could haue imitated the confusion, no colour haue represented so barbarous crueltie.
save that no Art could have imitated the confusion, no colour have represented so barbarous cruelty.
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What staine could shadow the bloud of so royall Princes? what red were sufficient to paint the bloud of so many and noble Christians? what blacke, the darknesse of that day? what azure the vnmercifulnesse of the fire? what deuice, what inuention could haue expressed the wofull crie of the innocent,
What stain could shadow the blood of so royal Princes? what read were sufficient to paint the blood of so many and noble Christians? what black, the darkness of that day? what azure the unmercifulness of the fire? what device, what invention could have expressed the woeful cry of the innocent,
q-crq n1 vmd vvi dt n1 pp-f av j n2? q-crq n-jn vbdr j pc-acp vvi dt n1 pp-f av d cc j np1? q-crq j-jn, dt n1 pp-f d n1? q-crq j-jn dt n1 pp-f dt n1? q-crq n1, r-crq n1 vmd vhi vvn dt j n1 pp-f dt j-jn,
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and the infernall noise of the blow? If they were men, why did they worke like diuels? if christian men, let me speake to them in the wordes of Saint Cyprian:
and the infernal noise of the blow? If they were men, why did they work like Devils? if christian men, let me speak to them in the words of Saint Cyprian:
cc dt j n1 pp-f dt n1? cs pns32 vbdr n2, q-crq vdd pns32 vvi av-j n2? cs njp n2, vvb pno11 vvi p-acp pno32 p-acp dt n2 pp-f n1 jp:
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Quid facit in pectore Christiano Luporum feritas, canum rabies, saeuitia bestiarum, venenum lethale serpentum? How came into the breast of Christians the rage of Wolues, the madnesse of dogs, the cruelty of beasts, the deadly poyson of venimous serpents? Cum sitis impij, crudeles, homicidae, inhumani, non amplius eritis Christiani: Quid facit in pectore Christian Luporum feritas, Dogs rabies, saeuitia bestiarum, venenum lethal Serpentum? How Come into the breast of Christians the rage of Wolves, the madness of Dogs, the cruelty of beasts, the deadly poison of venomous Serpents? Cum sitis Impij, crudeles, Homicidae, inhumani, non Amplius You will be Christians:
fw-la fw-la p-acp fw-la np1 fw-la fw-la, fw-la n2, fw-la fw-la, fw-la n1 fw-la? np1 vvd p-acp dt n1 pp-f np1 dt n1 pp-f n2, dt n1 pp-f n2, dt n1 pp-f n2, dt j n1 pp-f j n2? fw-la fw-la fw-la, fw-la, fw-la, fw-la, fw-la fw-la n2 np1:
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saith Lucifer Calazitanus, of the Arians:
Says Lucifer Calazitanus, of the Arians:
vvz np1 np1, pp-f dt njp2:
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When you are become impious, cruel, murderers, without humanity, you shall no longer be called Christians. When you Are become impious, cruel, murderers, without humanity, you shall no longer be called Christians.
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Yet these men are made our ghostly fathers, and hearken a little;
Yet these men Are made our ghostly Father's, and harken a little;
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and take the measure of them that cry themselues, as loud as oister-women in the streets, The Apostles successours.
and take the measure of them that cry themselves, as loud as oyster-women in the streets, The Apostles Successors.
cc vvb dt n1 pp-f pno32 cst vvb px32, c-acp av-j c-acp n2 p-acp dt n2, dt n2 n2.
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Ouer and besides that I haue already said, and all the rest, they haue violated our Churches, threatned the Statesman, assaulted the officer, rescued the malefactour, broken the prisons, slaughtered our cattell;
Over and beside that I have already said, and all the rest, they have violated our Churches, threatened the Statesman, assaulted the officer, rescued the Malefactor, broken the prisons, slaughtered our cattle;
p-acp cc a-acp cst pns11 vhb av vvn, cc d dt n1, pns32 vhb vvn po12 n2, vvd dt n1, vvn dt n1, vvd dt n1, vvn dt n2, vvn po12 n2;
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these fiftie yeares together trauelled of nothing but the destruction of their dearest countrey that bred and bare them.
these fiftie Years together traveled of nothing but the destruction of their dearest country that bred and bore them.
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O earth, earth, earth, couer not this impietie, and let their wickednesse finde no place; ô heauens aboue reueale it;
O earth, earth, earth, cover not this impiety, and let their wickedness find no place; o heavens above reveal it;
sy n1, n1, n1, vvb xx d n1, cc vvb po32 n1 vvi dx n1; uh n2 p-acp vvi pn31;
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ô heauen and earth, and all you creatures, were it possible you had any sence of our complaint, beare witnesse of it:
o heaven and earth, and all you creatures, were it possible you had any sense of our complaint, bear witness of it:
uh n1 cc n1, cc d pn22 n2, vbdr pn31 j pn22 vhd d n1 pp-f po12 n1, vvb n1 pp-f pn31:
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Priests are turned into hangmen, massing into massacring, ghostly fathers into bloudly murtherers, Colledges of Friars into dennes of Assasines.
Priests Are turned into hangmen, massing into massacring, ghostly Father's into bloudly murderers, Colleges of Friars into dens of Assassins.
n2 vbr vvn p-acp n2, vvg p-acp j-vvg, j n2 p-acp av-j n2, n2 pp-f n2 p-acp n2 pp-f n1.
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Alas for the infamie of our age to beare the date of such impieties.
Alas for the infamy of our age to bear the date of such impieties.
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But thou ô blessed Trinitie, the sole infuser of grace, who hast kindled the feeling of all this wickednesse,
But thou o blessed Trinity, the sole infuser of grace, who hast kindled the feeling of all this wickedness,
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as a fire in my bones, moue the hearts of our seduced countreymen, open their eyes,
as a fire in my bones, move the hearts of our seduced countrymen, open their eyes,
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and leade them into the wayes of peace and godlines: and as for Rome that workes nothing but the ruine of thy Church and Gospell;
and lead them into the ways of peace and godliness: and as for Room that works nothing but the ruin of thy Church and Gospel;
cc vvi pno32 p-acp dt n2 pp-f n1 cc n1: cc c-acp p-acp n1 cst vvz pix cc-acp dt n1 pp-f po21 n1 cc n1;
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Remember O Lord the children of Edom in the day of Ierusalem, how they haue cried against thy Sanctuarie, Downe with it, downe with it, remember Oh Lord the children of Edom in the day of Ierusalem, how they have cried against thy Sanctuary, Down with it, down with it,
vvb uh n1 dt n2 pp-f np1 p-acp dt n1 pp-f np1, c-crq pns32 vhb vvn p-acp po21 n1, a-acp p-acp pn31, a-acp p-acp pn31,
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euen to the foundation, O daughter Babylon, who one day shalt be wasted and destroyed; happie shall he be that rewardeth thee as thou hast serued vs. 21 There is much to be said touching their religion;even to the Foundation, Oh daughter Babylon, who one day shalt be wasted and destroyed; happy shall he be that Rewardeth thee as thou hast served us 21 There is much to be said touching their Religion;
av p-acp dt n1, uh n1 np1, r-crq crd n1 vm2 vbi vvn cc vvn; j vmb pns31 vbi cst vvz pno21 p-acp pns21 vh2 vvn pno12 crd a-acp vbz av-d pc-acp vbi vvn vvg po32 n1;
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their turbulencie troubles peace no more then their heresies corrupt religion: no time now to insist vppon the point:
their turbulency Troubles peace no more then their heresies corrupt Religion: no time now to insist upon the point:
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this must be tried by our publike writings and disputations, if any man will do it exactly.
this must be tried by our public writings and disputations, if any man will do it exactly.
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If the seuerall points of their faith, and the articles of their NEW CREED were euer taught or beleeued in the ancient Church,
If the several points of their faith, and the Articles of their NEW CREED were ever taught or believed in the ancient Church,
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or otherwise came into the world then by the strength of humane wit, fer the aduancing of the Pope and his Clergies greatnesse,
or otherwise Come into the world then by the strength of humane wit, fer the advancing of the Pope and his Clergies greatness,
cc av vvd p-acp dt n1 av p-acp dt n1 pp-f j n1, p-acp dt vvg pp-f dt n1 cc po31 n2 n1,
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why haue they purged so many ancient books, coined so many writings, and alowed nothing to be authenticall but what the Pope agrees to? and made him the sole rule of all mens faith and conscience? And I greatly care not what any man perswades himselfe to the contrary.
why have they purged so many ancient books, coined so many writings, and aloud nothing to be authentical but what the Pope agrees to? and made him the sole Rule of all men's faith and conscience? And I greatly care not what any man persuades himself to the contrary.
q-crq vhb pns32 vvn av d j n2, vvd av d n2, cc av pix pc-acp vbi j p-acp r-crq dt n1 vvz p-acp? cc vvd pno31 dt j n1 pp-f d ng2 n1 cc n1? cc pns11 av-j vvb xx r-crq d n1 vvz px31 p-acp dt n-jn.
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Our Church at this day, and euer since the reformation of religion, hath had as learned Diuines able to iudge of these things,
Our Church At this day, and ever since the Reformation of Religion, hath had as learned Divines able to judge of these things,
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as the Pope and his abettors in all their nations haue any to oppose against them:
as the Pope and his abettors in all their Nations have any to oppose against them:
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and which is Gods speciall fauour to vs, we haue a King who with his own mouth and pen can iustifie as much as his lawes maintaine, against the best of them all.
and which is God's special favour to us, we have a King who with his own Mouth and pen can justify as much as his laws maintain, against the best of them all.
cc r-crq vbz ng1 j n1 p-acp pno12, pns12 vhb dt n1 r-crq p-acp po31 d n1 cc n1 vmb vvi p-acp d c-acp po31 n2 vvi, p-acp dt js pp-f pno32 d.
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Yet it lies not all on the point of learning neither:
Yet it lies not all on the point of learning neither:
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Sauanarola truly saith, Veritas Scripturae puritate cordis & diuina illustratione magis addiscitor quàm vi ingenij aut studij humani exercitio:
Sauanarola truly Says, Veritas Scriptures puritate Cordis & Divine illustration magis addiscitor quàm vi ingenij Or studij Humani exercitio:
np1 av-j vvz, fw-la fw-la fw-la fw-la cc fw-la n1 fw-la n1 fw-la fw-la fw-la fw-la fw-la fw-la fw-la:
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The truth of the Scripture is sooner learned by pure hearts enlightened from aboue, then by the strength of wit or exercise of humane studie. The truth of the Scripture is sooner learned by pure hearts enlightened from above, then by the strength of wit or exercise of humane study.
dt n1 pp-f dt n1 vbz av-c vvn p-acp j n2 vvn p-acp a-acp, av p-acp dt n1 pp-f n1 cc n1 pp-f j n1.
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What it is that drawes so many to papistry, and filles the land with so many Seminarie Priests, we know well enough:
What it is that draws so many to papistry, and fills the land with so many Seminary Priests, we know well enough:
r-crq pn31 vbz cst vvz av d p-acp n1, cc vvz dt n1 p-acp av d n1 n2, pns12 vvb av av-d:
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the Friar long since discouered it to his nouice, when he told him the aduantage that ghostly fathers had ouer the lay people:
the Friar long since discovered it to his novice, when he told him the advantage that ghostly Father's had over the lay people:
dt n1 av-j c-acp vvn pn31 p-acp po31 n1, c-crq pns31 vvd pno31 dt n1 cst j n2 vhd p-acp dt n1 n1:
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We keepe their counsell, they keepe none of ours: we haue part of their lands, they haue none of ours:
We keep their counsel, they keep none of ours: we have part of their Lands, they have none of ours:
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we haue charitie towards their wiues, they towards none of ours: they bring vp our children, we none of theirs.
we have charity towards their wives, they towards none of ours: they bring up our children, we none of theirs.
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A Marquesse of Brandenberg was wont to say, that he had three Monasteries in his countrey that were so many miracles. One of the Dominicans, who had abundance of corne,
A Marquess of Brandenburg was wont to say, that he had three Monasteries in his country that were so many Miracles. One of the Dominicans, who had abundance of corn,
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and yet had no land to sow: Another of the Franciscans, who were full of money, and yet receiued no rents:
and yet had no land to sow: another of the Franciscans, who were full of money, and yet received no rends:
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The third of Saint Thomas, whose Monkes had many children, and yet had no wiues, These speeches were in their time pleasantly vttered,
The third of Saint Thomas, whose Monks had many children, and yet had no wives, These Speeches were in their time pleasantly uttered,
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but all the world knowes the morall to be true:
but all the world knows the moral to be true:
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and so I leaue them and will end my text, and intreate you to retire to our publike gratulation.
and so I leave them and will end my text, and entreat you to retire to our public gratulation.
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22 If our Apostle would haue Prayer and thanksgiuing for Kings and all in authoritie, then when Nero was Emperour, such a tyrant and monster that diuers held him to be Antichrist;
22 If our Apostle would have Prayer and thanksgiving for Kings and all in Authority, then when Nero was Emperor, such a tyrant and monster that diverse held him to be Antichrist;
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and euery Magistrate then liuing was a deadly persecutor of the Gospell;
and every Magistrate then living was a deadly persecutor of the Gospel;
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how deeply are we boūd to giue God thanks for our times, wherein we enioy so gracious a Gouernor? I speake of one of the best and greatest Princes that the Church of God hath lightly had,
how deeply Are we bound to give God thanks for our times, wherein we enjoy so gracious a Governor? I speak of one of the best and greatest Princes that the Church of God hath lightly had,
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and this land, yet, neuer had any greater:
and this land, yet, never had any greater:
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and therfore my selfe being of so small faculty and strait conceit, I must intreate you, in the phrase of Philo, To behold the image of a great mountaine in a small ring:
and Therefore my self being of so small faculty and strait conceit, I must entreat you, in the phrase of Philo, To behold the image of a great mountain in a small ring:
cc av po11 n1 vbg pp-f av j n1 cc j n1, pns11 vmb vvi pn22, p-acp dt n1 pp-f np1, pc-acp vvi dt n1 pp-f dt j n1 p-acp dt j n1:
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To conceiue the worth of a good King in the narrow words of an vnskilfull speaker;
To conceive the worth of a good King in the narrow words of an unskilful speaker;
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when the mercies of God bestowed on vs, in, and by him, I freely confesse, are higher and greater then I can measure.
when the Mercies of God bestowed on us, in, and by him, I freely confess, Are higher and greater then I can measure.
c-crq dt n2 pp-f np1 vvd p-acp pno12, p-acp, cc p-acp pno31, pns11 av-j vvb, vbr jc cc jc cs pns11 vmb vvi.
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Were I a Pacatus, a Claudian, a Mamertinus, that so nobly sounded out the praise of their Emperours:
Were I a Pacatus, a Claudian, a Mamertinus, that so nobly sounded out the praise of their emperors:
vbdr pns11 dt np1, dt jp, dt np1, cst av av-j vvn av dt n1 pp-f po32 n2:
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had I the reputation and faculty of an Eusebius, an Amberose, a Nazianzen, a Chrysostome, I would say as much of his Maiestie as they said of Constantine, Theodosius, or Valentinian.
had I the reputation and faculty of an Eusebius, an Amberose, a Nazianzen, a Chrysostom, I would say as much of his Majesty as they said of Constantine, Theodosius, or Valentinian.
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For, Stipendium & Tyranno penditur, praedicatio non nisi bono Principi:
For, Stipendium & Tyranno penditur, Predication non nisi Bono Principi:
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Men pay tribute to Tyrants, but commendations are due to good Princes, and the least reward we can yeeld them.Men pay tribute to Tyrants, but commendations Are due to good Princes, and the least reward we can yield them.
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He is vnthankful that is vnmindfull of a benefite, vnthankfull that requites it not; vnthankfull that denies it;
He is unthankful that is unmindful of a benefit, unthankful that requites it not; unthankful that Denies it;
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but most vnthankfull that dissembles it.
but most unthankful that dissembles it.
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Though we cannot requite the mercy of God, yet we will neither forget nor dissemble it.
Though we cannot requite the mercy of God, yet we will neither forget nor dissemble it.
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23 It was Gods owne immediate doing to annoint him ouer vs, when the sinnes of our nation rather cried for vengeance then deserued so happie gouernement;
23 It was God's own immediate doing to anoint him over us, when the Sins of our Nation rather cried for vengeance then deserved so happy government;
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and the vttermost that the wit of enemies and malice of Satan could do, was not wanting to make diuersion.
and the uttermost that the wit of enemies and malice of Satan could do, was not wanting to make diversion.
cc dt j cst dt n1 pp-f n2 cc n1 pp-f np1 vmd vdi, vbds xx vvg pc-acp vvi n1.
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The manifold dangers from which God hath deliuered him, euen from his cradle, are so many pledges of his loue to vs:
The manifold dangers from which God hath Delivered him, even from his cradle, Are so many pledges of his love to us:
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for they shall not miscarrie whom God protects. Dauid was grieuously persecuted: Ioash his life sought by his owne grand-mother Athaliah.
for they shall not miscarry whom God protects. David was grievously persecuted: Joash his life sought by his own grandmother Athaliah.
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Constantine being a youth in Dioclesians Court, by the craft of Maximinus, was trained to combate with a Lion. Constantine being a youth in Diocletians Court, by the craft of Maximinus, was trained to combat with a lion.
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When Mauritius was an infant, his mother saw a Faerie oftentimes to pull him out of his cradle, and offer to deuoure him. When Mauritius was an infant, his mother saw a Faery oftentimes to pull him out of his cradle, and offer to devour him.
c-crq np1 vbds dt n1, po31 n1 vvd dt n1 av pc-acp vvi pno31 av pp-f po31 n1, cc vvb pc-acp vvi pno31.
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Queene Elizabeths dangers you all know.
Queen Elizabeths dangers you all know.
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So that what we haue is Gods entire mercie against the malice of men and euil angels.
So that what we have is God's entire mercy against the malice of men and evil Angels.
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That day right was giuen to the succession, which is no small blessing: For, Bastard plants take no rooting.
That day right was given to the succession, which is no small blessing: For, Bastard plants take no rooting.
cst n1 j-jn vbds vvn p-acp dt n1, r-crq vbz dx j n1: c-acp, n1 n2 vvb dx n-vvg.
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Two mightie nations that sprang out of one wombe, but had bene deuided euer since they were borre, which is 2500. yeares, were vnited:
Two mighty Nations that sprang out of one womb, but had be divided ever since they were borre, which is 2500. Years, were united:
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the benefite whereof, if it be well pursued, will be simply the greatest that can belong to both the states,
the benefit whereof, if it be well pursued, will be simply the greatest that can belong to both the states,
dt n1 c-crq, cs pn31 vbb av vvn, vmb vbi av-j dt js cst vmb vvi p-acp d dt n2,
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if, as brothers they will abstaine from iniuries, and striue which shall ouercome other in pietie and brotherly offices.
if, as Brother's they will abstain from injuries, and strive which shall overcome other in piety and brotherly Offices.
cs, c-acp n2 pns32 vmb vvi p-acp n2, cc vvb r-crq vmb vvi j-jn p-acp n1 cc j n2.
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There was nothing of that we had before, but by his Maiestie we haue it either enlarged or confirmed to vs,
There was nothing of that we had before, but by his Majesty we have it either enlarged or confirmed to us,
pc-acp vbds pix pp-f d pns12 vhd a-acp, cc-acp p-acp po31 n1 pns12 vhb pn31 av-d vvn cc vvn p-acp pno12,
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and by hope of succession in his issue, to our children after vs: Peace, Religion, Honour, Security:
and by hope of succession in his issue, to our children After us: Peace, Religion, Honour, Security:
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the best things and all that a State can desire. The inconuenience is, that by long enioying them we disccrne not their price:
the best things and all that a State can desire. The inconvenience is, that by long enjoying them we disccrne not their price:
dt js n2 cc d cst dt n1 vmb vvi. dt n1 vbz, cst p-acp av-j vvg pno32 pns12 vvb xx po32 n1:
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as the Barbarians abounding with gold and pearle, trucke them for pinnes and glasses.
as the Barbarians abounding with gold and pearl, truck them for pins and glasses.
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Had we liued a while as Israel did vnder the Madianites, in holes & caues of the earth for seare, had we tasted the times of our Barōs war here in England:
Had we lived a while as Israel did under the Midianites, in holes & caves of the earth for sear, had we tasted the times of our Barons war Here in England:
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liued a while in Flanders vnder the D. of Alua; or in France the time of their ciuill warres, and tasted their massacres:
lived a while in Flanders under the D. of Alva; or in France the time of their civil wars, and tasted their massacres:
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or vnder the Spaniard in the West Indies: or a while vnder the Turke in Natolia where he breeds his souldiers:
or under the Spaniard in the West Indies: or a while under the Turk in Natolia where he breeds his Soldiers:
cc p-acp dt np1 p-acp dt n1 np1: cc dt n1 p-acp dt np1 p-acp np1 c-crq pns31 vvz po31 n2:
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or but at home vnder a Boner, and a Winchester, or a Spanish Inquisition: our taste would returne vnto vs, and we should better know what we haue.
or but At home under a Boner, and a Winchester, or a Spanish Inquisition: our taste would return unto us, and we should better know what we have.
cc p-acp p-acp n1-an p-acp dt np1, cc dt np1, cc dt jp n1: po12 n1 vmd vvi p-acp pno12, cc pns12 vmd av-jc vvi r-crq pns12 vhb.
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24 Touching Religion, and the gouernment of our Church, established by his Highnesse, there be many complaints made by our Brownists & their fauourers:
24 Touching Religion, and the government of our Church, established by his Highness, there be many complaints made by our Brownists & their favourers:
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NONLATINALPHABET, for discontented mindes are alway whining, and vpon small occasions vse to multiply mountaines of complaints:
, for discontented minds Are always whining, and upon small occasions use to multiply Mountains of complaints:
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and fill the world with their importunity. A contemptible generation they, are and vnworthy answer: yet I will say no more then is true;and fill the world with their importunity. A contemptible generation they, Are and unworthy answer: yet I will say no more then is true;
cc vvb dt n1 p-acp po32 n1. dt j n1 pns32, vbr cc j n1: av pns11 vmb vvi av-dx dc cs vbz j;
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Religion is as purely taught & maintained in England this day, as in any Church or nation in Europe,
Religion is as purely taught & maintained in England this day, as in any Church or Nation in Europe,
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& as much liberty allowed to preach it:
& as much liberty allowed to preach it:
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and touching the Ecclesiasticall gouernment by Bishops which they so vellicate, I protest before God and man, it amaseth me to see such as can reade either the Scripture or Antiquity to carpe at it,
and touching the Ecclesiastical government by Bishops which they so vellicate, I protest before God and man, it amasseth me to see such as can read either the Scripture or Antiquity to carp At it,
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when the Christian world, for 1400 yeares after Christ, neuer saw any other gouernment. I will flatter <2^PAGES^MISSING> times ouer:
when the Christian world, for 1400 Years After christ, never saw any other government. I will flatter <2^PAGES^MISSING> times over:
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thrise with his weight in siluer, twise in gold, once in pearle, and vnions, and yet could not obtaine it.
thrice with his weight in silver, twice in gold, once in pearl, and unions, and yet could not obtain it.
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Oh that there had beene but one dram of his Highnesse clemencie in those hearts that were so inexorable:
O that there had been but one dram of his Highness clemency in those hearts that were so inexorable:
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who hath saued, & pardoned more then (possible) hath stood with his owne safety.
who hath saved, & pardoned more then (possible) hath stood with his own safety.
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What can I speake of his Learning, Eloquence, and gifts of Nature worthy of the same!
What can I speak of his Learning, Eloquence, and Gifts of Nature worthy of the same!
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wherein I presume his greatest aduersaries will not deny him to parallel, if not exceede, all Princes liuing,
wherein I presume his greatest Adversaries will not deny him to parallel, if not exceed, all Princes living,
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& to be equall to the learnedst that haue gone before him.
& to be equal to the Learnedest that have gone before him.
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We haue heard him heretofore, and saw him now lately in our Vniuersities, in the middest of the learnedst in all Professions, speaking & discoursing with no lesse iudgement and readinesse of vtterance and conceit,
We have herd him heretofore, and saw him now lately in our Universities, in the midst of the Learnedest in all Professions, speaking & discoursing with no less judgement and readiness of utterance and conceit,
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then if it had bene his ordinary Profession.
then if it had be his ordinary Profession.
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How much adoe had many to refraine verie teares for ioy to see a mightie and potent King,
How much ado had many to refrain very tears for joy to see a mighty and potent King,
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and Gods vicegerent vpō earth, to bring al his State & Roialty with him into the schooles of the Prophets,
and God's vicegerent upon earth, to bring all his State & Royalty with him into the Schools of the prophets,
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& there with such humilitie and meeknesse to sit him downe among his poore subiects,
& there with such humility and meekness to fit him down among his poor Subjects,
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and conuerse with them in their owne facultie? Neuer was there in the world a greater Patron to Learning and learned men;
and converse with them in their own faculty? Never was there in the world a greater Patron to Learning and learned men;
cc vvi p-acp pno32 p-acp po32 d n1? av-x vbds a-acp p-acp dt n1 dt jc n1 p-acp n1 cc j n2;
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there being few that excell in Learning and zeale for the Gospell, euen in forreine parts,
there being few that excel in Learning and zeal for the Gospel, even in foreign parts,
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but he hath some way made them beholding to him:
but he hath Some Way made them beholding to him:
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his owne writings of all sorts, but principally in the cause of Religion against Antichrist, are such as haue ennobled his Kingdome for euer and haue giuen more life and courage to vs all,
his own writings of all sorts, but principally in the cause of Religion against Antichrist, Are such as have ennobled his Kingdom for ever and have given more life and courage to us all,
po31 d n2 pp-f d n2, cc-acp av-j p-acp dt n1 pp-f n1 p-acp np1, vbr d c-acp vhb vvn po31 n1 c-acp av cc vhb vvn dc n1 cc n1 p-acp pno12 d,
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then I may well with modesty expresse:
then I may well with modesty express:
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and time shall shew, those writings will worke scuh effects against the enemies of the truth, that the ages to come shall him Blessed.
and time shall show, those writings will work scuh effects against the enemies of the truth, that the ages to come shall him Blessed.
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And for his constancy in the maintenance and propagation of religion, both at home and abroad, I am not the word and sacrament? that scarce any priuate man heares more Sermons then himselfe:
And for his constancy in the maintenance and propagation of Religion, both At home and abroad, I am not the word and sacrament? that scarce any private man hears more Sermons then himself:
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that, in this respect, as much may be said of his Court, as was said of the Court of Theodosius, that it was turned into an Oratorie for the daily seruice of God.
that, in this respect, as much may be said of his Court, as was said of the Court of Theodosius, that it was turned into an Oratory for the daily service of God.
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And to assure vs of his entire heart, he hath giuē the dearest pledges that he possibly could:
And to assure us of his entire heart, he hath given the dearest pledges that he possibly could:
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against the Pope and his band he hath exposed his Crowne, dignity, children, life; all he hath:
against the Pope and his band he hath exposed his Crown, dignity, children, life; all he hath:
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what would we more? We know well enough how he hath bene laboured at home and abroad for toleration of Papistry:
what would we more? We know well enough how he hath be laboured At home and abroad for toleration of Papistry:
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and how the Recusants and their Patrons haue negotiated the businesse: yet could they neuer nor shall they euer stirre him.
and how the Recusants and their Patrons have negotiated the business: yet could they never nor shall they ever stir him.
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That day he gaue the Noble Princesse, that gracious Ladie his daughter to the Palatine, he sealed vs an instrument of his hand to testify his loue to religion;
That day he gave the Noble Princess, that gracious Lady his daughter to the Palatine, he sealed us an Instrument of his hand to testify his love to Religion;
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and make his affection thereunto known to all men. Go we yet forward to the rest.
and make his affection thereunto known to all men. Go we yet forward to the rest.
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How religiously and vertuously hath he caused the Prince his sonne to be brought vp, whose education is such, that I make a question whether any Bishop in our kingdome be so religious and carefull in the education of his child? This we are sure of;
How religiously and virtuously hath he caused the Prince his son to be brought up, whose education is such, that I make a question whither any Bishop in our Kingdom be so religious and careful in the education of his child? This we Are sure of;
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his Maiestie cannot, in all that is vnder his hands, more gratifie the State, and the Church of God,
his Majesty cannot, in all that is under his hands, more gratify the State, and the Church of God,
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and his poore subiects therein, then in this one thing, if the consequence thereof be well considered and compared with the contrary.
and his poor Subjects therein, then in this one thing, if the consequence thereof be well considered and compared with the contrary.
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Let carping spirits and medling tongues, that hold it their chiefest libertie to scan Kings and take into their actions, containe themselues:
Let carping spirits and meddling tongues, that hold it their chiefest liberty to scan Kings and take into their actions, contain themselves:
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these his vertues, and this loue which he hath shewed to State and Church, shall bind all godly hearts vnto him,
these his Virtues, and this love which he hath showed to State and Church, shall bind all godly hearts unto him,
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and make them the tabernacle of his honour; when Papists and factions haue spet out their venime:
and make them the tabernacle of his honour; when Papists and factions have spet out their venom:
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whom I could charme wel enough if they were not deaffe Adder. Dauid commended Saul: the Spirit of God Dauid:
whom I could charm well enough if they were not deaf Adder. David commended Saul: the Spirit of God David:
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the ancient Church could neuer satisfie it selfe in extolling Constantine, Theodosius, Valentinian, Gratian; and yet, if I listed, I could picke quarrels to the best of them:
the ancient Church could never satisfy it self in extolling Constantine, Theodosius, Valentinian, Gratian; and yet, if I listed, I could pick quarrels to the best of them:
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and charge euery one of them with some particulars that his Maiestie cannot be touched with.
and charge every one of them with Some particulars that his Majesty cannot be touched with.
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26 Let vs haue an eye to the text. When God, by his gouernent, vpholds vnto vs Peace, Tranquillitie, Religion, Godlinesse:
26 Let us have an eye to the text. When God, by his gouernent, upholds unto us Peace, Tranquillity, Religion, Godliness:
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praise God for the King, and ye praise him for all these things:
praise God for the King, and you praise him for all these things:
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Loue and serue the King, and ye loue and serue God that hath giuen you all.
Love and serve the King, and you love and serve God that hath given you all.
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Let vs sing a song of thanksgiuing to God for his mercies: Holy, holy, Lord God of hoasts;
Let us sing a song of thanksgiving to God for his Mercies: Holy, holy, Lord God of hosts;
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heauen and earth are full of thy goodnesse: thou hast visited thy people, and shewed them thy saluation:
heaven and earth Are full of thy Goodness: thou hast visited thy people, and showed them thy salvation:
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thy bountie and thy mercie hath crowned them with gladnesse, and turned away the punishment of their sinnes:
thy bounty and thy mercy hath crowned them with gladness, and turned away the punishment of their Sins:
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and let vs say, with the people at the inauguration of Solomon, God saue the King: that vnder him we and our posteritie may leade a quiet and peaceable life in all godlinesse and honestie.
and let us say, with the people At the inauguration of Solomon, God save the King: that under him we and our posterity may lead a quiet and peaceable life in all godliness and honesty.
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Vnto whom our God, one glorious, gracious, and immortall God, the Father, the Sonne, and the holy Ghost, be rendred againe and againe all honor and glory now and euermore. Amen.
Unto whom our God, one glorious, gracious, and immortal God, the Father, the Son, and the holy Ghost, be rendered again and again all honour and glory now and evermore. Amen.
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A SERMON PREACHED AT THE SPITTLE in London, vpon Easter Monday, 1613. 1. TIM. 6.17.
A SERMON PREACHED AT THE SPITTLE in London, upon Easter Monday, 1613. 1. TIM. 6.17.
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Charge them that are rich in this world, that they be not high minded, nor trust in vncertaine riches,
Charge them that Are rich in this world, that they be not high minded, nor trust in uncertain riches,
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but in the liuing God who giues vs richly all things to enioy:
but in the living God who gives us richly all things to enjoy:
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That they do good, that they be rich in good workes, readie to Distribute, willing to Communicate:
That they do good, that they be rich in good works, ready to Distribute, willing to Communicate:
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Laying vp in store for themselues a good foundation against the time to come, that they may lay hold on eternall life.
Laying up in store for themselves a good Foundation against the time to come, that they may lay hold on Eternal life.
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IN which words the blessed Apostle instructs Timothy, the Bishop of Ephesus, how to preach to great and wealthy men,
IN which words the blessed Apostle instructs Timothy, the Bishop of Ephesus, how to preach to great and wealthy men,
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and how to exhort them touching the vse of their riches, that they may be saued.
and how to exhort them touching the use of their riches, that they may be saved.
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For it is to be supposed, that as the poore imbraced the Gospell, so many rich alst. For, Act. 2.45. we reade of diuers that had faire possessions and much wealth; and 19.31. of some that were of the chiefest of Asia, that beleeued:
For it is to be supposed, that as the poor embraced the Gospel, so many rich Alst. For, Act. 2.45. we read of diverse that had fair possessions and much wealth; and 19.31. of Some that were of the chiefest of Asia, that believed:
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for Ephesus, and all Asia were full of wealth:
for Ephesus, and all Asia were full of wealth:
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and if there had bene none then, yet afterward, when the fulnes of the Gentiles should come in, there would be many both great,
and if there had be none then, yet afterwards, when the fullness of the Gentiles should come in, there would be many both great,
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and noble, and rich, and wealthy, that God would call into his Church, in all ages,
and noble, and rich, and wealthy, that God would call into his Church, in all ages,
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and therefore he leaues this Scripture for them:
and Therefore he leaves this Scripture for them:
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to admonish and direct them in the vse of their riches, and teach thē how to carrie themselues, that, with their greatnes, they might also enioy the hope of eternall life;
to admonish and Direct them in the use of their riches, and teach them how to carry themselves, that, with their greatness, they might also enjoy the hope of Eternal life;
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without which hope all worldly wealth and greatnesse were nothing worth.
without which hope all worldly wealth and greatness were nothing worth.
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For, What shall it profite a man to winne the whole world, if he lose his soule? saith our Sauiour. Mat. 16.26.
For, What shall it profit a man to win the Whole world, if he loose his soul? Says our Saviour. Mathew 16.26.
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And as at a funeral dinner there are many guests and great cheere, but no mirth,
And as At a funeral dinner there Are many guests and great cheer, but no mirth,
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because he is dead that should make it:
Because he is dead that should make it:
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so in the state of riches there is great plenty and much abundance of outward things,
so in the state of riches there is great plenty and much abundance of outward things,
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but no fecuritie of mind, if they be not well vsed;
but no fecuritie of mind, if they be not well used;
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because that is wanting that should giue it, the hope of saluation, and assurance of eternall life in the world to come.
Because that is wanting that should give it, the hope of salvation, and assurance of Eternal life in the world to come.
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He had said, a little before, verse the ninth, that Such as will be rich fall into temptation and snares,
He had said, a little before, verse the ninth, that Such as will be rich fallen into temptation and snares,
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and lusts, that plonge them into destruction; and that the desire of money should be auoided as the roote of all euill: and Lustiest, that plunge them into destruction; and that the desire of money should be avoided as the root of all evil:
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The which doctrine, lest it should be mistaken, he expounds in this place;
The which Doctrine, lest it should be mistaken, he expounds in this place;
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that his meaning is not simply to condemne the state of rich men, as some do,
that his meaning is not simply to condemn the state of rich men, as Some do,
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but onely to forewarne them of the danger:
but only to forewarn them of the danger:
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that they possesse their riches, & vse them with that humilitie of mind, and thankfulnesse to God,
that they possess their riches, & use them with that humility of mind, and thankfulness to God,
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and readinesse to do good, that they may make them a meanes to preferre themselues thereby to the vndoubted hope of eternall life.
and readiness to do good, that they may make them a means to prefer themselves thereby to the undoubted hope of Eternal life.
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2 I know well, this doctrine, and very likely this text too, is often handled in this place, but that is no matter;
2 I know well, this Doctrine, and very likely this text too, is often handled in this place, but that is no matter;
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the audience and occasion will scarce admit any other.
the audience and occasion will scarce admit any other.
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The Priests must walke, with the same Arke vppon their shoulders, euery day once, about the wals of Iericho for sixe dayes together;
The Priests must walk, with the same Ark upon their shoulders, every day once, about the walls of Jericho for sixe days together;
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and the seuenth day seuen times: Ios. 6.3. The King of Israel beat the ground thrice, and the Prophet was angry that he beat it no oftener. 2. Reg. 13.18. The Sunne riseth daily, yet no man is wearie of it.
and the Seventh day seuen times: Ios. 6.3. The King of Israel beatrice the ground thrice, and the Prophet was angry that he beatrice it no oftener. 2. Reg. 13.18. The Sun Riseth daily, yet no man is weary of it.
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The bodie is nourished, and diseases cured, not so much with the varietie of meates and physicke,
The body is nourished, and diseases cured, not so much with the variety of Meats and physic,
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as with their goodnesse and finnesse.
as with their Goodness and finnesse.
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If it please God to giue me strength, and you patience, the Text will serue well enough.
If it please God to give me strength, and you patience, the Text will serve well enough.
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3 It containes a threefold admonition for the rich. First, touching their mind, what to auoide:
3 It contains a threefold admonition for the rich. First, touching their mind, what to avoid:
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Not to be high minded, not to trust in their riches, but in God. Secōdly, then touching the vse of their wealth:Not to be high minded, not to trust in their riches, but in God. Secōdly, then touching the use of their wealth:
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That they do good, that they be rich in good workes, ready to distribute, willing to communicate. That they do good, that they be rich in good works, ready to distribute, willing to communicate.
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Thirdly, touching the end why they must do this:
Thirdly, touching the end why they must do this:
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That they may lay vp in store, for themselues, a good foundation against the time to come, that they may lay hold on eternall life. That they may lay up in store, for themselves, a good Foundation against the time to come, that they may lay hold on Eternal life.
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They may possesse their riches, but their riches must not possesse their minde.
They may possess their riches, but their riches must not possess their mind.
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Then againe, they must not possesse their riches alone, but, as Gods stewards put in trust, they must faithfully impart them to others.
Then again, they must not possess their riches alone, but, as God's Stewards put in trust, they must faithfully impart them to Others.
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Then lastly, they must so store vp riches, that they store vp withall a good conscience,
Then lastly, they must so store up riches, that they store up withal a good conscience,
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and so lay hold on these earthly things, that they lose not the hold of better things in the life to come.
and so lay hold on these earthly things, that they loose not the hold of better things in the life to come.
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These are the particulars of the whole. 4 But first let it be noted how he propounds this doctrine:
These Are the particulars of the Whole. 4 But First let it be noted how he propounds this Doctrine:
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Charge them that are rich in this world. Charge them that Are rich in this world.
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He condemnes not riches, nor disallowes their vse, but onely bids Timothy admonish such as haue them to be humble minded. He binds no man to renounce them,
He condemns not riches, nor disallows their use, but only bids Timothy admonish such as have them to be humble minded. He binds no man to renounce them,
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but to vse them well, and to ioyne the riches of Gods grace with them. There haue bene humours exceeding busie with riches and greatnesse, and all property and dominion;
but to use them well, and to join the riches of God's grace with them. There have be humours exceeding busy with riches and greatness, and all property and dominion;
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that euery thing might be in common. The Councell of Diospolis charges Pelagius with this opinion, and made him recant it.
that every thing might be in Common. The Council of Diospolis charges Pelagius with this opinion, and made him recant it.
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But he was not the first.
But he was not the First.
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Niceph. lib. 9. cap. 16. saith of Eustathius and his sectaries, Quod locupletes extorres prorsus regno coelorū esse duxerunt:
Niceph lib. 9. cap. 16. Says of Eustathius and his sectaries, Quod locupletes extorres prorsus regno coelorū esse duxerunt:
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They held no wealthy man could be saued. In our times the Anabaptists plied this conceit:
They held no wealthy man could be saved. In our times the Anabaptists plied this conceit:
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they made a booke, called Opus restitutionis, wherein they taught it violently. Hortensius, in his storie, tels strange practises of theirs this way.
they made a book, called Opus restitutionis, wherein they taught it violently. Hortensius, in his story, tells strange practises of theirs this Way.
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But it is an absurd humour, fit for none but banktouts and rebelles: when possessions are giuen of God, and property is founded in the law of Nature:
But it is an absurd humour, fit for none but banktouts and rebels: when possessions Are given of God, and property is founded in the law of Nature:
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and against it Saint Austine, Ep. 89. q. 4. wittily obserued, that Lazarus a poore man, sate in heauen, in Abrahams bosome, that was a rich man.
and against it Saint Augustine, Epistle 89. q. 4. wittily observed, that Lazarus a poor man, sat in heaven, in Abrahams bosom, that was a rich man.
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Solomon saith, The rich and the poore meete together, and the Lord made them both. Prou. 22.2.
Solomon Says, The rich and the poor meet together, and the Lord made them both. Prou. 22.2.
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Note againe how the Apostle will haue Timothy, and, by his example, the Ministers of the Church, to to preach to the rich also, and the greatest that liue;
Note again how the Apostle will have Timothy, and, by his Exampl, the Ministers of the Church, to to preach to the rich also, and the greatest that live;
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and so to preach, that they be not flattered and let alone in bad courses:
and so to preach, that they be not flattered and let alone in bad courses:
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but charged and admonished, if they should chance to be high minded or vnthankful to God;
but charged and admonished, if they should chance to be high minded or unthankful to God;
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for they are a portion of the flock, ouer which the holy Ghost hath made vs ouerseers,
for they Are a portion of the flock, over which the holy Ghost hath made us Overseers,
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and vnto whom the wil of God must be reuealed as well as the poore.
and unto whom the will of God must be revealed as well as the poor.
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And though they be greater then the Preacher, in this world, yet they are not greater then he that sends the Preacher to them. Ier. 1.7. Whatsoeuer I command thee thou shalt speake.
And though they be greater then the Preacher, in this world, yet they Are not greater then he that sends the Preacher to them. Jeremiah 1.7. Whatsoever I command thee thou shalt speak.
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Be not afraid, I haue put my words into thy mouth. I haue set thee ouer nation; & kingdomes: Be not afraid, I have put my words into thy Mouth. I have Set thee over Nation; & kingdoms:
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And Apo. 10. vlt. Thou must prophecy among the Nations, & to many Kings. In the which respect Nazianz. sayes of the Emperour himselfe, NONLATINALPHABET:
And Apostle 10. Ult. Thou must prophecy among the nations, & to many Kings. In the which respect Nazianz Says of the Emperor himself,:
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The Law of God hath subiected you to our Pulpits. The Law of God hath subjected you to our Pulpits.
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Saint Chrysostome sayes, Siue quis Dux militiae sit, fiue Praefectus, siue Princeps diademate coronatus, maiorem illo potestatem habes:
Saint Chrysostom Says, Siue quis Dux militiae sit, fiue Praefectus, siue Princeps Diademate Crowned, maiorem illo potestatem habes:
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Whosoeuer he be thou art aboue him:
Whosoever he be thou art above him:
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thou art the keeper of the flock, suffer none to defile the sountaine of water whereof the Sheepe should drinke, but repell them. thou art the keeper of the flock, suffer none to defile the sountaine of water whereof the Sheep should drink, but repel them.
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6 The rich and the mightie must note this, and Preachers must obserue it, that both sides keepe euen quarters.
6 The rich and the mighty must note this, and Preachers must observe it, that both sides keep even quarters.
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Great men haue alway bene hard to deale with.
Great men have always be hard to deal with.
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Pride the rich mans cosin (so Bernard stiles it) fills them with stoutnes and presumption.Pride the rich men Cousin (so Bernard stile it) fills them with stoutness and presumption.
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Ier. 22.21 I spake to thee in thy prosperity, but thou wouldst not heare me, this hath bene thy manner. Jeremiah 22.21 I spoke to thee in thy Prosperity, but thou Wouldst not hear me, this hath be thy manner.
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Whereby it comes to pas, that many times the Preacher by doing but his duty, by charging them that are Rich, fals into much trouble:
Whereby it comes to pass, that many times the Preacher by doing but his duty, by charging them that Are Rich, falls into much trouble:
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not that the Poorer sort are much better: for we finde as much Pride and Presumption among them as with the Rich;
not that the Poorer sort Are much better: for we find as much Pride and Presumption among them as with the Rich;
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but they want teeth and horns;
but they want teeth and horns;
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The Sonnes of Zeruiah are too strong for vs. All the Prophets, Apostles, and Pastors of the Church in all ages haue found this by experiēce.The Sons of Zeruiah Are too strong for us All the prophets, Apostles, and Pastors of the Church in all ages have found this by experience.
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And if the vpholding of Christs kingdome against the world and sin, and the saluation of our soules, lay not vppon it, it were better for vs neuer to haue to do with a great man.
And if the upholding of Christ Kingdom against the world and since, and the salvation of our Souls, lay not upon it, it were better for us never to have to do with a great man.
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The Shepheard hauing lost a lambe out of his slock, made a vow to God, that if he might finde the theefe, hewould sacrifice a Ram. But whē in the pursuit he found a Lion preying vpon it, he made another vow, that if God would deliuer him from the Lions furie, he
The Shepherd having lost a lamb out of his slock, made a Voelli to God, that if he might find the thief, hewould sacrifice a Ram. But when in the pursuit he found a lion preying upon it, he made Another Voelli, that if God would deliver him from the Lions fury, he
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<2^PAGES^MISSING> not giue way to Gods authoritie, but so vnthankfully draw pride from that which should draw them to humble themselues to God the more;
<2^PAGES^MISSING> not give Way to God's Authority, but so unthankfully draw pride from that which should draw them to humble themselves to God the more;
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it is iust with God to leaue them in the hands of vnprofitable teachers.
it is just with God to leave them in the hands of unprofitable Teachers.
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An vnworthie thing no doubt, and ill befitting the maiesty of the Pulpit, for a Preacher to flatter any man, to trifle in his Sermons,
an unworthy thing no doubt, and ill befitting the majesty of the Pulpit, for a Preacher to flatter any man, to trifle in his Sermons,
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or priuate exhortations, to sow his seed in the eare, to hunt after his owne credite:
or private exhortations, to sow his seed in the ear, to hunt After his own credit:
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not to deale, as farre as his facultie reaches, throughly: and yet the holy Ghost complaines of such all ouer the Scripture.
not to deal, as Far as his faculty reaches, thoroughly: and yet the holy Ghost complains of such all over the Scripture.
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That a man may say of their preaching as a good writer doth of Irish Harpes, Oculos pascunt, aures onerant:
That a man may say of their preaching as a good writer does of Irish Harps, Eyes pascunt, aures onerant:
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It is better to see them then heare them. There is much delight to see their nimble fingring, how they runne in and out, and touch double and treble;
It is better to see them then hear them. There is much delight to see their nimble fingering, how they run in and out, and touch double and triple;
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but the melody is not much worth.
but the melody is not much worth.
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And yet, they say, Saint Keywins Harpc is kept for a great relicke, as flattering and verball Preachers are now and then great relickes with worldly men.
And yet, they say, Saint Keywins Harpc is kept for a great relic, as flattering and verbal Preachers Are now and then great Relics with worldly men.
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Quae otiosorum auribus placent, aegrotorum animis non prosunt, saith Saluianus: That which most tickles delicate eares, least helpes diseased soules. Quae otiosorum auribus placent, aegrotorum animis non prosunt, Says Saluianus: That which most tickles delicate ears, least helps diseased Souls.
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Let no man therefore, how great soeuer, carrie that minde, to haue the Preacher conceale any part of this charge: If you cannot amend your sinne so soone as you should, ô yet suffer vs to rebuke it, to touch it, to smite it:
Let no man Therefore, how great soever, carry that mind, to have the Preacher conceal any part of this charge: If you cannot amend your sin so soon as you should, o yet suffer us to rebuke it, to touch it, to smite it:
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our doctrine and plaine dealing, in time, may be a meanes to helpe and heale you.
our Doctrine and plain dealing, in time, may be a means to help and heal you.
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You giue the Phisitian leaue to tell you any disease that is in you bodie: your Lawier leaue to shew you any flaw that is in your state;
You give the physician leave to tell you any disease that is in you body: your Lawyer leave to show you any flaw that is in your state;
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your horsekeeper telles ye the surfets of your horse: your huntsman the surrances of your dogs:
your Horsekeeper tells you the Surfeits of your horse: your huntsman the surrances of your Dogs:
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and must we onely dissemble, and conceale from you the sinnes of your soule? We will not do it:
and must we only dissemble, and conceal from you the Sins of your soul? We will not do it:
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we will loue you, and pray for you, and honour your greatnesse;
we will love you, and pray for you, and honour your greatness;
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but your sinnes we will reproue, and what God hath bidden vs, we will charge you with.
but your Sins we will reprove, and what God hath bidden us, we will charge you with.
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And this little booke that we hold in our hand, shall giue vs more true comfort then the following and fawning vpon all the greatnesse of the world.
And this little book that we hold in our hand, shall give us more true Comfort then the following and fawning upon all the greatness of the world.
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Hitherto of the charge in generall. 8 Now I come to the particulars, and first he admonishes them touching their minde.
Hitherto of the charge in general. 8 Now I come to the particulars, and First he admonishes them touching their mind.
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The foundation of all wel-doing must be laid in the heart; for, Prou. 4.23. thereout the whole life proceedeth. And Mat. 12.33.
The Foundation of all welldoing must be laid in the heart; for, Prou. 4.23. thereout the Whole life Proceedeth. And Mathew 12.33.
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first, Make the tree good. This is the reason why the light of the Moone is variable and vnconstant, sometime more,
First, Make the tree good. This is the reason why the Light of the Moon is variable and unconstant, sometime more,
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and sometime lesse, and sometime none at all, because it is but borrowed;
and sometime less, and sometime none At all, Because it is but borrowed;
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and this will make great men vnconstant in their wel-doing, if the heart be not stablished with grace, in it selfe;
and this will make great men unconstant in their welldoing, if the heart be not established with grace, in it self;
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therefore Gods charge vnto them is, to begin with the heart. This charge is set downe, first negatiuely: Not to be high minded: not to trust in riches. The reason:
Therefore God's charge unto them is, to begin with the heart. This charge is Set down, First negatively: Not to be high minded: not to trust in riches. The reason:
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For they are vncertaine. Thē affirmatiuely: But in the liuing God. The reasons are two. First, he is the liuing God. Next, He giues vs richly all things to enioy. For they Are uncertain. Them affirmatively: But in the living God. The Reasons Are two. First, he is the living God. Next, He gives us richly all things to enjoy.
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Where foure degrees of Gods bounty and mercie are mentioned. First, he giues generally: All things. Next abundantly: All things richly. Then freely:
Where foure Degrees of God's bounty and mercy Are mentioned. First, he gives generally: All things. Next abundantly: All things richly. Then freely:
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He giues all things. Lastly effectually:He gives all things. Lastly effectually:
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To enioy. It is vnpossible the things of this world should come to our hands with better conditions.To enjoy. It is unpossible the things of this world should come to our hands with better conditions.
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9 First, charge them That they be not high minded.
9 First, charge them That they be not high minded.
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It is the nature of greatnesse, when it comes, to blow vp the heart, as a bladder is blowne with a quill.
It is the nature of greatness, when it comes, to blow up the heart, as a bladder is blown with a quill.
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And our Apostle said in the ninth verse: The rich fal into lusts and temptations. Societ as quaedamest, etiam nominis, vitijs & diuitijs, saith Sidonius:
And our Apostle said in the ninth verse: The rich fall into Lustiest and temptations. Societ as quaedamest, etiam Nominis, vitijs & diuitijs, Says Sidonius:
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Wealth and wickednesse begin both with a letter, and are seldome asunder. Wealth and wickedness begin both with a Letter, and Are seldom asunder.
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And as he that drinks wine shall feele it fume into his head, though he be neuer so sober;
And as he that drinks wine shall feel it fume into his head, though he be never so Sobrium;
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so riches and all worldly greatnes are a cup of fuming wine, which the best man that liues shal feele suming in his heart,
so riches and all worldly greatness Are a cup of fuming wine, which the best man that lives shall feel suming in his heart,
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and some are made starke drunken withall. Es. 29.9. They are drunke, but not with wine.
and Some Are made stark drunken withal. Es. 29.9. They Are drunk, but not with wine.
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And as wormes breed in the heart of trees, and they tell of toades and serpents that haue bene found in the midst of a great stone;
And as worms breed in the heart of trees, and they tell of toads and Serpents that have be found in the midst of a great stone;
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so pride the worme of wealth, (so Saint Austine calles it) commonly breedeth in the spirit of rich men.
so pride the worm of wealth, (so Saint Augustine calls it) commonly breeds in the Spirit of rich men.
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And this is the reason why the Apostle in the first place giues warning of it.
And this is the reason why the Apostle in the First place gives warning of it.
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This high mindeduesse, if I may stand a little to expound it, thus workes in those that haue it.
This high mindeduesse, if I may stand a little to expound it, thus works in those that have it.
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First, he values and esteemes himselfe about that he is.
First, he value's and esteems himself about that he is.
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His vnderstanding being corrupted and blinded, he apprehends great matters in himselfe, that he is rich, that he is great, that he is wise, that he is able:
His understanding being corrupted and blinded, he apprehends great matters in himself, that he is rich, that he is great, that he is wise, that he is able:
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whereupon he affects himselfe in his will, and delights in his owne imagination. Ier. 22.23. I dwel in Libanon, & make my nest in the high Cedars.
whereupon he affects himself in his will, and delights in his own imagination. Jeremiah 22.23. I dwell in Lebanon, & make my nest in the high Cedars.
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This thought makes the action of pride complete; and it is not necessarie that a man in good earnest and formally thinke thus,
This Thought makes the actium of pride complete; and it is not necessary that a man in good earnest and formally think thus,
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but it is the complete action of a high mind to haue the passions of it.
but it is the complete actium of a high mind to have the passion of it.
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The errours of this passion are two. First, that he forgets God to be the Author of that he hath.
The errors of this passion Are two. First, that he forgets God to be the Author of that he hath.
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Next, that he sees not the imperfections, and miserie, and wants attending that he hath.
Next, that he sees not the imperfections, and misery, and Wants attending that he hath.
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But is like a countrey man, that comes into a shop, and hauing no skill, buyes at a deare rate,
But is like a country man, that comes into a shop, and having no skill, buys At a deer rate,
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and holds in great account, mingled and counterfet wares, because he hath no skill: so his owne heart beguileth him.
and holds in great account, mingled and counterfeit wares, Because he hath no skill: so his own heart beguileth him.
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This is the first working of a high mind.
This is the First working of a high mind.
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Then secondly, vpon this apprehension he preferres himselfe afore others, as good, or better then himselfe: yea he despiseth others. Luk. 18.11. God, I thanke thee, I am not as other men; or as this Publican. 1. Sam. 25.10.
Then secondly, upon this apprehension he prefers himself afore Others, as good, or better then himself: yea he despises Others. Luk. 18.11. God, I thank thee, I am not as other men; or as this Publican. 1. Sam. 25.10.
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Who is Dauid, and what is the sonne of Ishai? Thirdly, he thinkes himselfe worthie of any thing he desires,Who is David, and what is the son of Jesse? Thirdly, he thinks himself worthy of any thing he Desires,
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and thereupon inordinately intrudes himselfe into all greatnesse and promotion, as if of right it were due to him.
and thereupon inordinately intrudes himself into all greatness and promotion, as if of right it were due to him.
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Like the Spider that being but a poyson-full vermine, yet climes to the rooffe of the Kings pallace. Pro. 30.28:
Like the Spider that being but a poisonful vermin, yet climes to the Roof of the Kings palace. Pro 30.28:
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And the thistle that Iehoash the King of Israel telles of. 2. Reg. 14.9. that sent to the Cedar of Libanon to giue him his daughter to be his sonnes wife.
And the thistle that Jehoash the King of Israel tells of. 2. Reg. 14.9. that sent to the Cedar of Lebanon to give him his daughter to be his Sons wife.
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Fourthly, he makes his owne corrupt will and iudgement the rule of his actions, thinking so well of his owne doings, that he growes insolent and incorrigible, and will abide no teaching; like Caine, Gen. 4.9. Am I my brothers keeper? He thought God did him wrong to question with him about his brother;
Fourthly, he makes his own corrupt will and judgement the Rule of his actions, thinking so well of his own doings, that he grows insolent and incorrigible, and will abide no teaching; like Cain, Gen. 4.9. Am I my Brother's keeper? He Thought God did him wrong to question with him about his brother;
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his brother was old enough to looke to himselfe.
his brother was old enough to look to himself.
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Fiftly, he shewes his spirit in outward behauiour, in words, in gesture, in apparell, in building, in furniture, in excesse of meate and drinke. Esa. 3.16. The daughters of Sion are hauty, & walke with their neckes stretched out, and wandring eyes, minsing as they go:
Fifty, he shows his Spirit in outward behaviour, in words, in gesture, in apparel, in building, in furniture, in excess of meat and drink. Isaiah 3.16. The daughters of Sion Are haughty, & walk with their necks stretched out, and wandering eyes, mincing as they go:
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Their head tires, and rings, and mufflers. Their head tires, and rings, and mufflers.
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Finally, in his heart, he refuseth all obedience to God, thinking it a base thing to be subiect to his word, or ordinances. Iob 21.15. Who is the Almightie, that we should serue him? and what should we get by praying to him? These are the characters of a high minde, whose secret thoughts are noted by the holy Ghost;
Finally, in his heart, he Refuseth all Obedience to God, thinking it a base thing to be Subject to his word, or ordinances. Job 21.15. Who is the Almighty, that we should serve him? and what should we get by praying to him? These Are the characters of a high mind, whose secret thoughts Are noted by the holy Ghost;
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that we may see the pestilencie of that which the Apostle, here, giues warning of. Apoc. 18.7. I sit a Queene. Dan. 4.27. Is not this great Babel, that I haue built by the might of my power? Obad. ver.
that we may see the pestilencie of that which the Apostle, Here, gives warning of. Apocalypse 18.7. I fit a Queen. Dan. 4.27. Is not this great Babel, that I have built by the might of my power? Obadiah ver.
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4. Thou exaltest thy selfe as an Eagle, and makest thy nest among the starres. But it is a better way to heare what God saies, Ier. 9.23.
4. Thou Exaltest thy self as an Eagl, and Makest thy nest among the Stars. But it is a better Way to hear what God Says, Jeremiah 9.23.
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Let not the wise man glorie in his wisedome, nor the strong man glorie in his strength, Let not the wise man glory in his Wisdom, nor the strong man glory in his strength,
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nor the rich man glorie in his riches: but let him that glorieth, glory in this, that he vnderstand and know me; saith the Lord. nor the rich man glory in his riches: but let him that Glorieth, glory in this, that he understand and know me; Says the Lord.
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10 I haue now shewed what it is that rich men must auoide, but I must adde, that poore men,
10 I have now showed what it is that rich men must avoid, but I must add, that poor men,
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and meane persons, must auoide it too. For it is a venime that poysons the basest also.
and mean Persons, must avoid it too. For it is a venom that poisons the Basest also.
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Hagar Abrahams bondwoman, was no such goodly stuffe, and yet Gen. 16.4. Sarah her mistris was despised in her eyes.
Hagar Abrahams bondwoman, was no such goodly stuff, and yet Gen. 16.4. Sarah her mistress was despised in her eyes.
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And 1. Sam. 10. we reade how the refuse of the people despised the Magistrate. Thus it fares at this day among vs;
And 1. Sam. 10. we read how the refuse of the people despised the Magistrate. Thus it fares At this day among us;
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seruants despise their masters, the people reuerence not the Magistrate, the graue Magistrates of this very Citie receiue not the pledges of respect.
Servants despise their Masters, the people Reverence not the Magistrate, the graven Magistrates of this very city receive not the pledges of respect.
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Iob saieth, when he was a Magistrate, and walked through the streete, the young men saw him and hid themselues, the aged rose and stood vp:
Job Saith, when he was a Magistrate, and walked through the street, the young men saw him and hid themselves, the aged rose and stood up:
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the eare that heard him blessed him, and the eye that saw him gaue witnesse to him, Iob. 29.7.the ear that herd him blessed him, and the eye that saw him gave witness to him, Job 29.7.
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Now yong man, Prentices, seruants, the common sort, are so farre from hiding themselues, or rising vp, that I haue often seene the Magistrate faced,
Now young man, Prentices, Servants, the Common sort, Are so Far from hiding themselves, or rising up, that I have often seen the Magistrate faced,
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and almost brow-beaten, as he hath gone by:
and almost browbeaten, as he hath gone by:
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but that due obseruance and honour, that, by baring the head, bowing the knee, shewing awfull respect, they should yeeld to so publike Magistrates in so honourable a Citie, I haue seldome seene.
but that due observance and honour, that, by baring the head, bowing the knee, showing awful respect, they should yield to so public Magistrates in so honourable a city, I have seldom seen.
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The reason is, that Presumption and arrogancy followes youth and basenesse, as well as wealth. A paltrie cottage will send out as much smoke as a great house.
The reason is, that Presumption and arrogance follows youth and baseness, as well as wealth. A paltry cottage will send out as much smoke as a great house.
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A rotten log that is all sap, will yeeld as much saw dust, as sound timber.
A rotten log that is all sap, will yield as much saw dust, as found timber.
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The best motiue I can propound to all yong people and seruants, is this;
The best motive I can propound to all young people and Servants, is this;
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so to carrie themselues toward their masters, as they would their owne seruants another day should carrie themselues toward them:
so to carry themselves towards their Masters, as they would their own Servants Another day should carry themselves towards them:
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and so to honour their Magistrate, as themselues would looke to be honoured, when by their weldoing, God should heareafter aduance them to the like place.
and so to honour their Magistrate, as themselves would look to be honoured, when by their welldoing, God should hereafter advance them to the like place.
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11. In the second place againe Negatiuely: Charge them not to trust in riches. The companion of pride is confidence in that which a man hath: the Prophet Hab. 1.16. sayes, They sacrifice to their net, and burne incense to their yarne:
11. In the second place again Negatively: Charge them not to trust in riches. The Companion of pride is confidence in that which a man hath: the Prophet Hab. 1.16. Says, They sacrifice to their net, and burn incense to their yarn:
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the meaning is, that the same confidence which by sacrifice and incense we protest to God, they put in their wealth. And Iob 31.24. it is noted to be a passion in the couetous rich man, to make gold his hope, and to say to the wedge of gold; Thou art my confidence:
the meaning is, that the same confidence which by sacrifice and incense we protest to God, they put in their wealth. And Job 31.24. it is noted to be a passion in the covetous rich man, to make gold his hope, and to say to the wedge of gold; Thou art my confidence:
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where the Septuagint translate, If I haue wedded my selfe to gold, because they dote vpon it as a man doth on the beautie of his wife:
where the septuagint translate, If I have wedded my self to gold, Because they dote upon it as a man does on the beauty of his wife:
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and therfore he addes, If I beheld the Sunne when it shined, or the Moone walking in her beauty.
and Therefore he adds, If I beheld the Sun when it shined, or the Moon walking in her beauty.
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If my heart did flatter me in secret, or if my mouth haue kissed my hand. If my heart did flatter me in secret, or if my Mouth have kissed my hand.
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For these are the passions of the wealthy, to delight in the beautie of riches,
For these Are the passion of the wealthy, to delight in the beauty of riches,
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and secreetly, in their heart to kisse them, and flatter themselues in their abundance, as if gold were their Sunne by day,
and secretly, in their heart to kiss them, and flatter themselves in their abundance, as if gold were their Sun by day,
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and silure their Moone by night. So Pro. 10.15. The rich mans goods are his strong city. And Ecclesi. 40.25. Gold & siluer fasten the feete:
and silure their Moon by night. So Pro 10.15. The rich men goods Are his strong City. And Ecclesiastes. 40.25. Gold & silver fasten the feet:
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that is to say, The Couetous man thinkes he stands firme on no ground but paued with gold. As Luke. 12.19. I will say to my soule;
that is to say, The Covetous man thinks he Stands firm on no ground but paved with gold. As Luke. 12.19. I will say to my soul;
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Soule, thou hast much wealth laied vp for many yeares: liue at ease, and take thy pleasure. Soul, thou hast much wealth laid up for many Years: live At ease, and take thy pleasure.
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This is the confidence that rich men put in their riches. 12 But the Apostle giues a reason against this:
This is the confidence that rich men put in their riches. 12 But the Apostle gives a reason against this:
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They are vncertaine. Which is a good reason;
They Are uncertain. Which is a good reason;
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for Hope and Trust should be planted vpon that which is firme and certaine, lest it deceiue vs. The Greeke word here vsed, NONLATINALPHABET, meanes that it is not apparently manifest, that our riches are that we take them for;
for Hope and Trust should be planted upon that which is firm and certain, lest it deceive us The Greek word Here used,, means that it is not apparently manifest, that our riches Are that we take them for;
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we presume of their goodnes, but we may be deceiued: as Mat. 13.22. they are called Deceiueable riches. This vncertaintie of riches and al worldly greatnesse is threefold.
we presume of their Goodness, but we may be deceived: as Mathew 13.22. they Are called Deceivable riches. This uncertainty of riches and all worldly greatness is threefold.
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First, they are not sure to abide with him that hath them in most abundance. Pro. 23.5.
First, they Are not sure to abide with him that hath them in most abundance. Pro 23.5.
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Wilt thou cast thine eye vpon that which is nothing? for riches betakes her to her wings, Wilt thou cast thine eye upon that which is nothing? for riches betakes her to her wings,
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and as an Eagle flies away into the heauens. and as an Eagl flies away into the heavens.
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And as a bird shut vp in a cage, will away suddenly whensoeuer she spies a hole open;
And as a bird shut up in a cage, will away suddenly whensoever she spies a hold open;
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so worldly wealth slides away through a hundred holes. Ier. 5.27. As a cage full of birds, so are their houses full of riches: and 17.11. As the Partrich gathers her yong, so is he that gets riches vniustly.
so worldly wealth slides away through a hundred holes. Jeremiah 5.27. As a cage full of Birds, so Are their houses full of riches: and 17.11. As the Partridge gathers her young, so is he that gets riches unjustly.
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They write of the Partrich, that she will steale the egges of other birds, and call their yong ones that she neuer hatcht;
They write of the Partridge, that she will steal the eggs of other Birds, and call their young ones that she never hatched;
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but when they are flig and can flie, they all leaue her againe mourning and calling when they are gone,
but when they Are flig and can fly, they all leave her again mourning and calling when they Are gone,
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and she that had many running after her for a time, by & by hath none at all.
and she that had many running After her for a time, by & by hath none At all.
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So, saith the holy Ghost, it shall be with him that trusts in his riches. Iob. 5.3. I saw him well rooted like a tree, and suddenly I cursed his habitātion:
So, Says the holy Ghost, it shall be with him that trusts in his riches. Job 5.3. I saw him well rooted like a tree, and suddenly I cursed his habitantion:
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that is to say, I abhorred the vncertaintie of his state, and in my mind presaged the ruine of it.
that is to say, I abhorred the uncertainty of his state, and in my mind presaged the ruin of it.
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The experience of all times and persons confirmes this. And the very Gentiles confessed it more then many Christians do.
The experience of all times and Persons confirms this. And the very Gentiles confessed it more then many Christians do.
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Zonaras, pag. 32. Tom. 2. writes, that the manner was among the Romanes, When any triumphed, that an Officer stood behinde him, Zonaras, page. 32. Tom. 2. writes, that the manner was among the Romans, When any triumphed, that an Officer stood behind him,
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and bad him, NONLATINALPHABET, Looke what was behinde him:
and bade him,, Look what was behind him:
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and there he saw a whip and a bell, to admonish him, that, for all his present greatnes,and there he saw a whip and a bell, to admonish him, that, for all his present greatness,
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yet in time he might fall into the lashes of misery, that as a bell it should sound,
yet in time he might fallen into the Lashes of misery, that as a bell it should found,
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and all his friends should heare it. Thus fell Iob and Nebuchadnezzar:
and all his Friends should hear it. Thus fell Job and Nebuchadnezzar:
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thus Belisarius, that hauing sometime bene the most honourable, wealthy, and powerfull in the Empire, in his old age begged from doore to doore,
thus Belisarius, that having sometime be the most honourable, wealthy, and powerful in the Empire, in his old age begged from door to door,
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and being blind, was led by a boy begging in the streets, Belisario obolum date. Paulus Aemilius telles of a great man, that boasting of his prosperity,
and being blind, was led by a boy begging in the streets, Belisario obolum date. Paulus Aemilius tells of a great man, that boasting of his Prosperity,
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as if nothing could shake it, was admonished by his friend, Solam ir am Numinis procul abesse, à tam secundis rebus non posse:
as if nothing could shake it, was admonished by his friend, Solam ir am Numinis procul abesse, à tam secundis rebus non posse:
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Gods anger could not long forbeare so great prosperity: and shortly after fell into that wofull misery, that greater hath not bin heard of.God's anger could not long forbear so great Prosperity: and shortly After fell into that woeful misery, that greater hath not been herd of.
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The most renowmed Emperour Fredericke lost all, and sued to be made but the Sexton of a Church.
The most renowned Emperor Frederick lost all, and sued to be made but the Sexton of a Church.
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How many great Merchants haue suddenly lost all? how many Noblemen haue spent all? how many wealthy persons haue come to extreme pouerty? All stories diuine and humane shew this to be true.
How many great Merchant's have suddenly lost all? how many Noblemen have spent all? how many wealthy Persons have come to extreme poverty? All stories divine and humane show this to be true.
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Few Sondayes come ouer our head, but decayed housholders, or shipwrackt merchants, are gathered for. The wealth therefore of this world is compard to a tree that casts his leaues, and is soone blowne downe. Psa. 37.35.
Few Sundays come over our head, but decayed householders, or shipwrecked merchant's, Are gathered for. The wealth Therefore of this world is compared to a tree that Cast his leaves, and is soon blown down. Psa. 37.35.
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<2^PAGES^MISSING> nesse vntrustie. This kind of vncertaintie is properly in being occasions of sinne, as our Apostle teaches in the ninth verse.
<2^PAGES^MISSING> ness untrusty. This kind of uncertainty is properly in being occasions of sin, as our Apostle Teaches in the ninth verse.
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They puffe vp the heart, they intice to securitie, they are bauds to wantonnes; and when they leaue a man, they fill his heart with discontent and murmuring.
They puff up the heart, they entice to security, they Are bawds to wantonness; and when they leave a man, they fill his heart with discontent and murmuring.
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Quantum, cum habentur, haeret amor, tantum cum subtrahuntur vrit dolor: Quantum, cum habentur, Heretic amor, Tantum cum subtrahuntur urit dolour:
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We loue them not so well when we haue them, but we sorrow as much after them when they are gone. We love them not so well when we have them, but we sorrow as much After them when they Are gone.
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He that hath most is neuer satisfied, if once he fall to loue them. A sponge is holden to be a liuing creature, but it hath no parts.
He that hath most is never satisfied, if once he fallen to love them. A sponge is held to be a living creature, but it hath no parts.
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It is all belly to sucke in and digest, nothing else:
It is all belly to suck in and digest, nothing Else:
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so is it with a couetous man, he is all belly, whatsoeuer he doth tends to getting.
so is it with a covetous man, he is all belly, whatsoever he does tends to getting.
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But of all other temptations that follow riches, none like the strange alteration they make in the minde of man vpon their coming;
But of all other temptations that follow riches, none like the strange alteration they make in the mind of man upon their coming;
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that he which before was louing, and humble, and patient, and contented, and religious, and zealous,
that he which before was loving, and humble, and patient, and contented, and religious, and zealous,
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and chaste, and sober, and mortified, now growes so altered into the contrary, that he is not himselfe.
and chaste, and Sobrium, and mortified, now grows so altered into the contrary, that he is not himself.
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They write of one of Euripides Tragedies, so acted by the Players, that it made such an impression in the beholders, that they all went home in a passion of phrensie, pronouncing Iambicks,
They write of one of Euripides Tragedies, so acted by the Players, that it made such an impression in the beholders, that they all went home in a passion of frenzy, pronouncing Jambics,
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and grew into such a veine of tragedy-playing, pacing and acting it in the streetes as they went, with the louely words of Perseus to his Andromeda, that it was long ere their distemper could be swaged againe.
and grew into such a vein of tragedy-playing, pacing and acting it in the streets as they went, with the lovely words of Perseus to his andromeda, that it was long ere their distemper could be suaged again.
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This Tragedy made the spectatours no madder, then, in our time we haue seene, worldly greatnesse to do many men;
This Tragedy made the spectators no madder, then, in our time we have seen, worldly greatness to do many men;
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who haue gone to the Theater sober enough:
who have gone to the Theater Sobrium enough:
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but when wealth and riches, and worldly greatnesse haue presented thēselues, vpon the Stage, vnto them,
but when wealth and riches, and worldly greatness have presented themselves, upon the Stage, unto them,
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and with their louely aspect a little inchanted them; there hath bene nothing with them but vanity and presumption.
and with their lovely aspect a little enchanted them; there hath be nothing with them but vanity and presumption.
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We haue heard much of the efficacie of musicke, what passions and alterations it will worke in the mind of man,
We have herd much of the efficacy of music, what passion and alterations it will work in the mind of man,
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and how it will put him into fits, beside himselfe: but I will tell you a storie in Saxo Grammaticus.
and how it will put him into fits, beside himself: but I will tell you a story in Saxon Grammaticus.
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There was in the King of Denmarks Court one that played on a Harpe so exquisitly, that it was said he could put men into what passion he listed,
There was in the King of Denmarks Court one that played on a Harp so exquisitely, that it was said he could put men into what passion he listed,
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though it were into furie and madnesse. One desirous to make the triall, would heare him,
though it were into fury and madness. One desirous to make the trial, would hear him,
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but so that diuerse gentlemen, standing aloofe off out of the hearing, should be ready to come in,
but so that diverse gentlemen, standing aloof off out of the hearing, should be ready to come in,
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and stay the musick, if, they saw him in any distemper. Things thus ordered, the Musitian began to play:
and stay the music, if, they saw him in any distemper. Things thus ordered, the Musician began to play:
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and first he strooke so deepe and sweete a note, that he put the man into dumps, that he stood like one forlorne with care, his hat in his eyes, his armes wreathed, sighing and lamenting.
and First he struck so deep and sweet a note, that he put the man into dumps, that he stood like one forlorn with care, his hat in his eyes, his arms wreathed, sighing and lamenting.
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Then the Musitian began a new note, and plaied nothing but mirth and deuices, that the man began to leaue his dumps, and fall a dancing.
Then the Musician began a new note, and played nothing but mirth and devices, that the man began to leave his dumps, and fallen a dancing.
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But in the third place he so varied his notes, and by degrees wrought vpon the man, according as he saw him incline, that from dancing he brought him to showting vntill he grew franticke,
But in the third place he so varied his notes, and by Degrees wrought upon the man, according as he saw him incline, that from dancing he brought him to shouting until he grew frantic,
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779
and slue foure that came in to stay him. If riches be not vsed the wiselier, they do the same that this Harper did.
and slew foure that Come in to stay him. If riches be not used the wiselier, they do the same that this Harper did.
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780
First, in the beginning, when a man is gathering them together, they fill him with care and restlesnesse, that nothing is more miserable then a man carking after the world.
First, in the beginning, when a man is gathering them together, they fill him with care and Restlessness, that nothing is more miserable then a man carking After the world.
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781
Then, in the second place, when he hath tasted their sweetnesse, and is gotten through his trauel,
Then, in the second place, when he hath tasted their sweetness, and is got through his travel,
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782
when he comes to be a maister, he falles a dancing, and shewes the vanitie and surquedry of his minde:
when he comes to be a master, he falls a dancing, and shows the vanity and surquedry of his mind:
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he speakes proudly, his behauiour vaine, his apparell excessiue. And in this fitte his wife also dances with him.
he speaks proudly, his behaviour vain, his apparel excessive. And in this fit his wife also dances with him.
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784
But when this fit is ouer, the third passion is Phrensy, killing and slaying: he becomes a griping vsurer, and cuts the throate of many a man;
But when this fit is over, the third passion is Frenzy, killing and slaying: he becomes a gripping usurer, and cuts the throat of many a man;
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785
& is so strong and violent in whatsoeuer he takes in hand that no man with safety may come within him.
& is so strong and violent in whatsoever he Takes in hand that no man with safety may come within him.
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Ita animorum habitus inflectit modorum varietas: Thus riches make euerie man dance after their pipe. Ita animorum habitus inflectit modorum varietas: Thus riches make every man dance After their pipe.
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Sic vitijs vt diuitijs incubantes, sayes Sidonius: They foster their sinnes as wel as their riches that loue their riches.Sic vitijs vt diuitijs incubantes, Says Sidonius: They foster their Sins as well as their riches that love their riches.
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This is the vncertainty of riches, and the reason yeelded by the Apostle why no man should trust in them.
This is the uncertainty of riches, and the reason yielded by the Apostle why no man should trust in them.
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15 The next part of the charge is Affirmatiuely: But to trust in the liuing God, who giues richly and things to enioy.
15 The next part of the charge is Affirmatively: But to trust in the living God, who gives richly and things to enjoy.
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790
In which words there are two reasons assigned why they should trust in God.
In which words there Are two Reasons assigned why they should trust in God.
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791
First, he is the liuing God: who liues himselfe by his owne perfection, and giues life to all other things.
First, he is the living God: who lives himself by his own perfection, and gives life to all other things.
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792
The life of God is his eternall nature, when, by the immanent operation of his vnderstanding and wil,
The life of God is his Eternal nature, when, by the immanent operation of his understanding and will,
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793
as by his owne forme, he moues himselfe, & giues motion & vertue to all inferiours causes;
as by his own Form, he moves himself, & gives motion & virtue to all inferiors Causes;
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794
being himselfe the center, and first beginning of all motion, not determined by any thing out of himselfe.
being himself the centre, and First beginning of all motion, not determined by any thing out of himself.
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This life of God is Anima mundi: the soule of the world. Act. 17.25. In him we liue, and moue, and haue our being.
This life of God is Anima mundi: the soul of the world. Act. 17.25. In him we live, and move, and have our being.
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796
And our Apostle mentions it to giue rich men to vnderstand that if they haue neuer so much,
And our Apostle mentions it to give rich men to understand that if they have never so much,
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yet there is no life or vertue in it, but as it shall please God to infuse:
yet there is no life or virtue in it, but as it shall please God to infuse:
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798
and if a man haue nothing, yet trusting in God he can giue him life and liuelyhood,
and if a man have nothing, yet trusting in God he can give him life and liuelyhood,
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799
when all outward means lie dead. This is it our Sauiour meanes, Luc. 12.15. Though a man haue abundance, yet his life stands not in his wealth.
when all outward means lie dead. This is it our Saviour means, Luke 12.15. Though a man have abundance, yet his life Stands not in his wealth.
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800
How then? The Prophet Dauid sayes, Psal. 145.15. The eyes of all waite vpon thee:
How then? The Prophet David Says, Psalm 145.15. The eyes of all wait upon thee:
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And thou giuest them their meate in due season:
And thou givest them their meat in due season:
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thou fillest all things liuing (not with bread, but) with thy good pleasure. Note here, touching the life of God,thou Fillest all things living (not with bred, but) with thy good pleasure. Note Here, touching the life of God,
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first, that all second causes, as riches, meate, apparel, comfort, are vncertaine & vaine, if God forsake them.
First, that all second Causes, as riches, meat, apparel, Comfort, Are uncertain & vain, if God forsake them.
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804
Next, when a man hath all things at hand that he can desire, yet God by infusing of his life into them, giues vs the fruition. Mat. 4.4. Man liues not by bread onely, but by euery word that comes out of the mouth of God.
Next, when a man hath all things At hand that he can desire, yet God by infusing of his life into them, gives us the fruition. Mathew 4.4. Man lives not by bred only, but by every word that comes out of the Mouth of God.
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805
And therefore Dauid sayes, Psal. 20.7. Some put their trust in chariots, & horses, but we wil remember the name of Iehouah our God.
And Therefore David Says, Psalm 20.7. some put their trust in chariots, & Horses, but we will Remember the name of Jehovah our God.
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806
As if he should say, All the power in the world is nothing, if God with hold his life from it.
As if he should say, All the power in the world is nothing, if God with hold his life from it.
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807
And thus we see, many times, death, and misery, and want, and weaknesse, to be in the midst of abundance;
And thus we see, many times, death, and misery, and want, and weakness, to be in the midst of abundance;
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808
when life, and comfort, and peace, and strength, are found in pouerty.
when life, and Comfort, and peace, and strength, Are found in poverty.
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Thus the poore mans child growes vp, and many a one straitned and scanted with want, yet liues in much peace;
Thus the poor men child grows up, and many a one straitened and scanted with want, yet lives in much peace;
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when issue failes, & posterity misproues among the rich, and their houses, euer anon, are ouerthrowne.
when issue fails, & posterity misproues among the rich, and their houses, ever anon, Are overthrown.
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This is the the first reason why To trust in God. 16 The next is, He giues vs, richly, all things to enioy.
This is the the First reason why To trust in God. 16 The next is, He gives us, richly, all things to enjoy.
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812
Where, as I noted in the beginning, foure conditions of the gift of God are affirmed.
Where, as I noted in the beginning, foure conditions of the gift of God Are affirmed.
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813
First, that he giues vs all things, generally either that we haue, or that we shall need, or can desire.
First, that he gives us all things, generally either that we have, or that we shall need, or can desire.
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814
In this great variety and plenty that we see, all things come from him: & in this great necessity wherein we neede so many things, he denies nothing.
In this great variety and plenty that we see, all things come from him: & in this great necessity wherein we need so many things, he Denies nothing.
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815
He giues the king his Royalty, the Nobleman his Honour, the Captaine his strength, the rich man his wealth.
He gives the King his Royalty, the Nobleman his Honour, the Captain his strength, the rich man his wealth.
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816
He giues vs health, and pleasure, and deliuerance in the time of danger; and as Nathan said to Dauid, 2. Sam. 12.8. If all this were too little, he would yet giue vs more.
He gives us health, and pleasure, and deliverance in the time of danger; and as Nathan said to David, 2. Sam. 12.8. If all this were too little, he would yet give us more.
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817
He giues all things. Next, he giues abundantly: richly, as becomes the greatnesse of a King.
He gives all things. Next, he gives abundantly: richly, as becomes the greatness of a King.
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818
Earthly Princes, and the greatest that liue, are faine to measure their gifts, because their store is not infinite; but, Eph. 2.4. God is rich in mercy.
Earthly Princes, and the greatest that live, Are feign to measure their Gifts, Because their store is not infinite; but, Ephesians 2.4. God is rich in mercy.
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819
We reade of a Duke of Millan, that marrying his daughter to a son of England, he made a dinner of thirtie courses,
We read of a Duke of Milan, that marrying his daughter to a son of England, he made a dinner of thirtie courses,
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820
and, at euery course, gaue so many gifts, to euery guest at the table, as there were dishes in the course.
and, At every course, gave so many Gifts, to every guest At the table, as there were Dishes in the course.
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821
This was rich & royall entertainement;
This was rich & royal entertainment;
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822
but God giues more richly. Thirdly, he giues freely: he exchanges not with vs for any thing that he receiues at our hand againe,
but God gives more richly. Thirdly, he gives freely: he exchanges not with us for any thing that he receives At our hand again,
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but he giues, that is to say, without any desert in vs, he conferres freely:
but he gives, that is to say, without any desert in us, he confers freely:
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for He will haue mercie vpon whom he will haue mercie, and will shew compassion vpon whom he will shew compassion. Exo. 33.19.
for He will have mercy upon whom he will have mercy, and will show compassion upon whom he will show compassion. Exo. 33.19.
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825
Therefore wicked and vnworthy men are rich, and great, and honourable; and the heathen that haue not knowne his Name, enioy great abundance. No man doth so;
Therefore wicked and unworthy men Are rich, and great, and honourable; and the heathen that have not known his Name, enjoy great abundance. No man does so;
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826
but he that giues most can yet scarce be said to do it freely, because though he receiue nothing againe in the same kinde,
but he that gives most can yet scarce be said to do it freely, Because though he receive nothing again in the same kind,
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yet he hath thankes, and enioyes loue and pleasure from him he gratifies; which God, in many doth not;
yet he hath thanks, and enjoys love and pleasure from him he gratifies; which God, in many does not;
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and if any be thankfull and loue him, that also is his gift whereby he preuented and stirred him vp. Amor Dei facit nos amabiles:
and if any be thankful and love him, that also is his gift whereby he prevented and stirred him up. Amor Dei facit nos amabiles:
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Gods loue infused into vs makes vs such as he can loue. God's love infused into us makes us such as he can love.
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830
Fourthly, he giues effectually, to enioy, that no malice or enuie, of the diuell or man, can take away the benefite of his gift from vs. He giues it,
Fourthly, he gives effectually, to enjoy, that no malice or envy, of the Devil or man, can take away the benefit of his gift from us He gives it,
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and so giues it, that he vpholds it to vs against losse and decay; and then giues vs comfort in it, and strength to it, to serue our turne.
and so gives it, that he upholds it to us against loss and decay; and then gives us Comfort in it, and strength to it, to serve our turn.
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832
He giueth strength to our bread, warmnes to our clothes, chearefulnesse to our health, and securitie to our plentie.
He gives strength to our bred, warmness to our clothes, cheerfulness to our health, and security to our plenty.
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833
But there are yet two things more intended in the words.
But there Are yet two things more intended in the words.
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First, he giues vs all things to vse and occupie, and do good with, to our selues and others: not to hourd and locke vp,
First, he gives us all things to use and occupy, and do good with, to our selves and Others: not to hoard and lock up,
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& liue beside it in basenesse and penurie;
& live beside it in baseness and penury;
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as if our house should be like the den of a Wolfe, nothing but to cram and hide therein whatsoeuer we lay hold on: for Solomon saith, Eccles. 9.7. Go eate thy bread and drinke thy wine with ioy:
as if our house should be like the den of a Wolf, nothing but to cram and hide therein whatsoever we lay hold on: for Solomon Says, Eccles. 9.7. Go eat thy bred and drink thy wine with joy:
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that is, as the Chaldee Paraphrast expounds, Taste thy bread, thy selfe, chearefully, and helpe the poore. Iob saith, 31.18. He eate not his meate alone, but the poore grew vp with him, and the fleece of his sheepe warmed him.
that is, as the Chaldee Paraphrast expounds, Taste thy bred, thy self, cheerfully, and help the poor. Job Says, 31.18. He eat not his meat alone, but the poor grew up with him, and the fleece of his sheep warmed him.
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This man was more then the Iailor of his wealth to carrie the keyes.
This man was more then the Jailor of his wealth to carry the keys.
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Next, the meaning is, to enioy that we haue well, and vse it lawfully; not to bestow it as we list our selus, according to the corrupt lusts of our hearts, vpon the vanities and excesses of the world,
Next, the meaning is, to enjoy that we have well, and use it lawfully; not to bestow it as we list our selves, according to the corrupt Lustiest of our hearts, upon the vanities and Excesses of the world,
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but as becometh the stewards of Gods gifts. For the rich man, in the Gospell, Luk. 16.19. was no miser of his goods, but spent freely;
but as Becometh the Stewards of God's Gifts. For the rich man, in the Gospel, Luk. 16.19. was not miser of his goods, but spent freely;
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yet for so much as he did it vpon excesse in apparell, and meate, and pleasures, he went to hell for it.
yet for so much as he did it upon excess in apparel, and meat, and pleasures, he went to hell for it.
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17 I cannot leaue this point thus, but must needs spend a little more time about it;
17 I cannot leave this point thus, but must needs spend a little more time about it;
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and therefore I humbly beseech this honorable Audience to giue me leaue to deale freely and really.
and Therefore I humbly beseech this honourable Audience to give me leave to deal freely and really.
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When God bestowed this abundance of wealth vpon the land, he neuer intended that it should be so abused, in prodigalitie and excesse:
When God bestowed this abundance of wealth upon the land, he never intended that it should be so abused, in prodigality and excess:
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Drinking, and dicing, and gaming, and apparell, consume the most part of many a mans estate;
Drinking, and dicing, and gaming, and apparel, consume the most part of many a men estate;
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to say nothing of whordome, and suites at law, and other actions of prodigalitie.
to say nothing of whoredom, and suits At law, and other actions of prodigality.
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Many hundreds sell their land, which God gaue them to enioy, and destroy their estates to maintaine these things:
Many hundreds fell their land, which God gave them to enjoy, and destroy their estates to maintain these things:
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this is it that makes our gallants trudge so fast betweene the Broker and the Vsurer.
this is it that makes our gallants trudge so fast between the Broker and the Usurer.
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The excesse of apparell is such, both in men and women, from the Ladie to the milkmaide, that it should seeme they imagine, God gaue them their riches for nothing but to decke themselues.
The excess of apparel is such, both in men and women, from the Lady to the milkmaide, that it should seem they imagine, God gave them their riches for nothing but to deck themselves.
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850
The walles of old Babylon might haue bene kept in repaire with as little cost as our women are;
The walls of old Babylon might have be kept in repair with as little cost as our women Are;
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and a Ladies head is sometime as rich as her husbands rent day. There is as much, possible, to be said of men.
and a Ladies head is sometime as rich as her Husbands rend day. There is as much, possible, to be said of men.
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852
I haue little hope to controll it.
I have little hope to control it.
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When Luther began to preach against the Popes pardons, a friend of his came to him, and gaue him this counsell: As good hold your tongue;
When Luther began to preach against the Popes Pardons, a friend of his Come to him, and gave him this counsel: As good hold your tongue;
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the custome is so strong you wil do no good; go into your studie and pray, Domine miserere nostri; and get you no anger. the custom is so strong you will do no good; go into your study and pray, Domine Miserere Our; and get you no anger.
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855
The same you may say to me, for any hope of reformation that I see.
The same you may say to me, for any hope of Reformation that I see.
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And if some little restraint were intended, I make a question whether our Ladyes, and citizens wiues,
And if Some little restraint were intended, I make a question whither our Ladies, and Citizens wives,
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and some Preachers wiues among them too, would forbeare to do as the Dames of Rome did,
and Some Preachers wives among them too, would forbear to do as the Dams of Rome did,
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when a motion was made to abridge them a little of their iewels and coaches:
when a motion was made to abridge them a little of their Jewels and Coaches:
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they flocked together, and suffered no man to go into the Senate house, till they had let him see their resolution.
they flocked together, and suffered no man to go into the Senate house, till they had let him see their resolution.
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860
Cato might say his minde, but the women would haue their will.
Cato might say his mind, but the women would have their will.
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But the will and resolution of the best subiect in this land, be they women or men, shall not beare them out against the Almightie:
But the will and resolution of the best Subject in this land, be they women or men, shall not bear them out against the Almighty:
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who in his word hath controlled this excesse, & by the Pastors of his Church in all ages condemned it euen to hell, their painting, their nakednesse, their inconstancy in all fashions, their NONLATINALPHABET: the instruments of dissolutenesse: their NONLATINALPHABET: as Nazianzen speaketh:
who in his word hath controlled this excess, & by the Pastors of his Church in all ages condemned it even to hell, their painting, their nakedness, their inconstancy in all fashions, their: the Instruments of dissoluteness: their: as Nazianzen speaks:
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The sophistrie of their lockes, turning their head into a stage for men to looke at. But this is nothing.The sophistry of their locks, turning their head into a stage for men to look At. But this is nothing.
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Feare they not him that hath made heauen and earth, and hath throwne into sudden miserie,
fear they not him that hath made heaven and earth, and hath thrown into sudden misery,
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and knockt downe, before their eyes, as gallant as themselues, in the top of their pride? Feare they not sickenesse, disgrace, a loathsome age? O why art thou proud ô dust and vanitie? vile earth, stinch lapped vp in silke, magnified dongue, guilded rottennesse, golden damnation? Do you not consider (I will yet once more vrge the point,
and knocked down, before their eyes, as gallant as themselves, in the top of their pride? fear they not sickness, disgrace, a loathsome age? O why art thou proud o dust and vanity? vile earth, stinch lapped up in silk, magnified Tongue, Guilded rottenness, golden damnation? Do you not Consider (I will yet once more urge the point,
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if paraduenture any pietie, any remorse, any grace, any memorie of Gods loue be left among vs) do you not consider what hauocke ye make of Gods good gifts, that should be spent to better purposes;
if Peradventure any piety, any remorse, any grace, any memory of God's love be left among us) do you not Consider what havoc you make of God's good Gifts, that should be spent to better Purposes;
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relieuing the poore, keeping house, paying of debts, bringing vp your children? Do you neuer call to minde the pretiousnesse of the time spent about these things,
relieving the poor, keeping house, paying of debts, bringing up your children? Do you never call to mind the Preciousness of the time spent about these things,
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when scarce one houre in twentie foure and twenties is bestowed in humble prayer and true repentance vpō your knees, in your closet,
when scarce one hour in twentie foure and twenties is bestowed in humble prayer and true Repentance upon your knees, in your closet,
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vnto God? see you not what a banner you display of a vaine minde, that minds nothing but these trifles? how you confound all order and states, by going beyond your calling? what occasions of sinne and vncleannesse you offer to your selues and others? how you deface Gods workmanship, your bodies,
unto God? see you not what a banner you display of a vain mind, that minds nothing but these trifles? how you confound all order and states, by going beyond your calling? what occasions of sin and uncleanness you offer to your selves and Others? how you deface God's workmanship, your bodies,
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as if he made them vnperfect, and you would mend them? Non cogitat vanitatem vniuersi, qui vniuersas vanitates cogit in cutem suam:
as if he made them unperfect, and you would mend them? Non cogitat vanitatem vniuersi, qui vniuersas vanitates cogit in cutem suam:
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Such as hang vpon their skinne the vanitie of all things, little remember the vanitie of euery thing. Such as hang upon their skin the vanity of all things, little Remember the vanity of every thing.
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And so I come to the second principall part of my text.
And so I come to the second principal part of my text.
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18 Wherein the Apostle charges them touching the vse of their riches, To do good, to be rich in good workes, readie to distribute, willing to communicate.
18 Wherein the Apostle charges them touching the use of their riches, To do good, to be rich in good works, ready to distribute, willing to communicate.
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He admouisheth them of three points. First, the substance: to do good. Secondly, the quantitie, to be rich in doing good.
He admouisheth them of three points. First, the substance: to do good. Secondly, the quantity, to be rich in doing good.
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Thirdly, the qualitie, to be ready and willing to do this.
Thirdly, the quality, to be ready and willing to do this.
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Touching the first point, it is to be obserued, that our Apostle doth not particularly expresse and name any thing,
Touching the First point, it is to be observed, that our Apostle does not particularly express and name any thing,
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as almes, or lending, or contributing this or that way; which yet they are bound vnto in expresse termes elsewhere;
as alms, or lending, or contributing this or that Way; which yet they Are bound unto in express terms elsewhere;
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but onely in generall he bids them not withhold their riches, but communicate & distribute them, to all good purposes,
but only in general he bids them not withhold their riches, but communicate & distribute them, to all good Purposes,
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and be good and godly as well as rich, yea abound in godlinesse as much as they do in wealth and prosperitie.
and be good and godly as well as rich, yea abound in godliness as much as they do in wealth and Prosperity.
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The substance is, do good, distribute, communicate, euery way:
The substance is, do good, distribute, communicate, every Way:
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881
the first word imports all good, whatsoeuer belongs to a Christian life, pietie, holinesse, iustice, integritie, religion, all godlinesse.
the First word imports all good, whatsoever belongs to a Christian life, piety, holiness, Justice, integrity, Religion, all godliness.
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The other two, distribute, and communicate, that good which properly is expected from rich men, that none else can do.
The other two, distribute, and communicate, that good which properly is expected from rich men, that none Else can do.
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The proper good of fire is to warme, the good of water is to wash & cleanse, the good of meate to feede, the good of Physicke to cure;
The proper good of fire is to warm, the good of water is to wash & cleanse, the good of meat to feed, the good of Physic to cure;
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and the proper and speciall good of rich men is to helpe and relieue by communicating and distributing, where there is want, either among the poore,
and the proper and special good of rich men is to help and relieve by communicating and distributing, where there is want, either among the poor,
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or in the Church, or in the Common wealth.
or in the Church, or in the Common wealth.
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The which goodnesse our Apostle most wisely opposes against the manifold euil that they may do.
The which Goodness our Apostle most wisely opposes against the manifold evil that they may do.
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For a great man with his riches may do much hurt: he may oppresse the State wherein he liues twenty waies;
For a great man with his riches may do much hurt: he may oppress the State wherein he lives twenty ways;
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by ingrossing, by inhansing, by monopolies, by vsury: he may oppresse his enemie: peruert iustice: giue bad example: hinder religion: support heresie:
by engrossing, by enhancing, by monopolies, by Usury: he may oppress his enemy: pervert Justice: give bad Exampl: hinder Religion: support heresy:
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beare out himselfe in any wickednesse (for, A gift in the bosome prospers which way soeuer it goes.
bear out himself in any wickedness (for, A gift in the bosom prospers which Way soever it Goes.
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) This is it that hath filled this Citie, and all the world with oppression,
) This is it that hath filled this city, and all the world with oppression,
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and bloudshed, and whordome, and Atheisme, and Papistrie, and blasphemie, that a great man may do what he list;
and bloodshed, and whoredom, and Atheism, and Papistry, and blasphemy, that a great man may do what he list;
cc n1, cc n1, cc n1, cc n1, cc n1, cst dt j n1 vmb vdi r-crq pns31 vvd;
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892
because his riches affoord him the meanes, and are a bush at his backe.
Because his riches afford him the means, and Are a bush At his back.
c-acp po31 n2 vvi pno31 dt n2, cc vbr dt n1 p-acp po31 n1.
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893
This is it that makes the name of riches so odious in the Scripture, and rich folke so suspected in the world.
This is it that makes the name of riches so odious in the Scripture, and rich folk so suspected in the world.
d vbz pn31 cst vvz dt n1 pp-f n2 av j p-acp dt n1, cc j n1 av vvn p-acp dt n1.
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894
And this is it that causes many a man to seeke after greatnes, and authoritie,
And this is it that Causes many a man to seek After greatness, and Authority,
cc d vbz pn31 cst vvz d dt n1 pc-acp vvi p-acp n1, cc n1,
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895
and place, and promotion, that he might be able to execute the lusts of his heart;
and place, and promotion, that he might be able to execute the Lustiest of his heart;
cc n1, cc n1, cst pns31 vmd vbi j pc-acp vvi dt n2 pp-f po31 n1;
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896
as many loue to be mending the fire, not because they care for mending it, but because they would warme their fingers.
as many love to be mending the fire, not Because they care for mending it, but Because they would warm their fingers.
c-acp d n1 pc-acp vbi vvg dt n1, xx c-acp pns32 vvb p-acp vvg pn31, cc-acp c-acp pns32 vmd vvi po32 n2.
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897
From all this the Apostle reuokes vs to the doing of good. This is the substance.
From all this the Apostle revokes us to the doing of good. This is the substance.
p-acp d d dt n1 vvz pno12 p-acp dt vdg pp-f j. d vbz dt n1.
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898
19 The quantitie is, rich in good: the qualitie, readie and willing. In which words he teacheth how to conditionate our distribution;
19 The quantity is, rich in good: the quality, ready and willing. In which words he Teaches how to conditionate our distribution;
crd dt n1 vbz, j p-acp j: dt n1, j cc j. p-acp r-crq n2 pns31 vvz c-crq p-acp j po12 n1;
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899
there must be Plenty and chearefulnesse. First, they must be rich and plentifull, as God hath bene to them.
there must be Plenty and cheerfulness. First, they must be rich and plentiful, as God hath be to them.
pc-acp vmb vbi n1 cc n1. ord, pns32 vmb vbi j cc j, c-acp np1 vhz vbn p-acp pno32.
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900
He giues richly all things, and expects that we should distribute richly againe.
He gives richly all things, and expects that we should distribute richly again.
pns31 vvz av-j d n2, cc vvz cst pns12 vmd vvi av-j av.
(4) sermon (DIV1)
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901
This is done, when first we cast our eyes vpon all sorts of good that is to be done:
This is done, when First we cast our eyes upon all sorts of good that is to be done:
d vbz vdn, c-crq ord pns12 vvd po12 n2 p-acp d n2 pp-f j cst vbz pc-acp vbi vdn:
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902
the poore, in extremitie must be holpen: orphans and aged must be prouided for: our poore friends that are behind hand: prisoners, and distressed housholders: yong tradesmen that want stocks: must be thought on.
the poor, in extremity must be helped: orphans and aged must be provided for: our poor Friends that Are behind hand: Prisoners, and distressed householders: young Tradesmen that want stocks: must be Thought on.
dt j, p-acp n1 vmb vbi vvn: n2 cc vvn vmb vbi vvn p-acp: po12 j n2 cst vbr p-acp n1: n2, cc j-vvn n2: j n2 cst vvb n2: vmb vbi vvn a-acp.
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903
We must be ready to helpe forward any publike good, Churches, highwaies, bridges,
We must be ready to help forward any public good, Churches, highways, bridges,
pns12 vmb vbi j pc-acp vvi av-j d j j, n2, n2, n2,
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904
<2^PAGES^MISSING> feede the hungry, to cloathe the naked, to prouide for the miserable? Many a poore child is cast naked, by death and pouertie of friends, vpon the world;
<2^PAGES^MISSING> feed the hungry, to cloth the naked, to provide for the miserable? Many a poor child is cast naked, by death and poverty of Friends, upon the world;
<2^PAGES^MISSING> vvi dt j, pc-acp vvi dt j, pc-acp vvi p-acp dt j? av-d dt j n1 vbz vvn j, p-acp n1 cc n1 pp-f n2, p-acp dt n1;
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905
it weeps in want, and yet knowes not it owne miserie:
it weeps in want, and yet knows not it own misery:
pn31 vvz p-acp n1, cc av vvz xx pn31 vvi n1:
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906
many a young man and woman in their want, are ready to fall into desperate courses:
many a young man and woman in their want, Are ready to fallen into desperate courses:
d dt j n1 cc n1 p-acp po32 n1, vbr j pc-acp vvi p-acp j n2:
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907
many an honest housholder doth all he is able, and yet ouercharged cannot rescue himselfe from secret want, pinching debts, heauie sighs.
many an honest householder does all he is able, and yet overcharged cannot rescue himself from secret want, pinching debts, heavy sighs.
d dt j n1 vdz d pns31 vbz j, cc av j-vvn vmbx vvi px31 p-acp j-jn n1, vvg n2, j n2.
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908
O happie hand that helpes here, and happie abundance that supplies all this want:
O happy hand that helps Here, and happy abundance that supplies all this want:
sy j n1 cst vvz av, cc j n1 cst vvz d d n1:
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909
a poore child by this meanes becomes an honest man, and somtimes a great ornament to his countrey:
a poor child by this means becomes an honest man, and sometimes a great ornament to his country:
dt j n1 p-acp d n2 vvz dt j n1, cc av dt j n1 p-acp po31 n1:
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910
and the distressed are enabled either to ouercome, or comfortably to beare their affliction. Make the picture of this Mercie in a table, and hang it in your houses:
and the distressed Are enabled either to overcome, or comfortably to bear their affliction. Make the picture of this Mercy in a table, and hang it in your houses:
cc dt vvn vbr vvn av-d pc-acp vvi, cc av-j pc-acp vvi po32 n1. n1 dt n1 pp-f d n1 p-acp dt n1, cc vvb pn31 p-acp po22 n2:
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911
let it be a virgine faire and louely: her garments greene and orient:
let it be a Virgae fair and lovely: her garments green and orient:
vvb pn31 vbi dt n1 j cc j: po31 n2 j-jn cc j-jn:
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912
a crowne of gold vpon her head, the teares of compassion bolting at her eyes, pitie and ruth sitting in her face.
a crown of gold upon her head, the tears of compassion bolting At her eyes, pity and ruth sitting in her face.
dt n1 pp-f n1 p-acp po31 n1, dt n2 pp-f n1 vvg p-acp po31 n2, n1 cc n1 vvg p-acp po31 n1.
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913
Let her paths be milke where she sets her foote: let plentie lie in her lap, and multitudes of people draw their breath from her.
Let her paths be milk where she sets her foot: let plenty lie in her lap, and Multitudes of people draw their breath from her.
vvb po31 n2 vbb n1 c-crq pns31 vvz po31 n1: vvb n1 vvi p-acp po31 n1, cc n2 pp-f n1 vvi po32 n1 p-acp pno31.
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914
Let her giue sight to the blind, and feete to the lame, and strength and comfort to the miserable.
Let her give sighed to the blind, and feet to the lame, and strength and Comfort to the miserable.
vvb pno31 vvi n1 p-acp dt j, cc n2 p-acp dt j, cc n1 cc n1 p-acp dt j.
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915
Let the earth giue her all his riches, and the heauens their influence.
Let the earth give her all his riches, and the heavens their influence.
vvb dt n1 vvb pno31 d po31 n2, cc dt n2 po32 n1.
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916
Let her make the Sunne to shine, the day to rise, the clouds to raine, the earth to be fruitfull.
Let her make the Sun to shine, the day to rise, the Clouds to rain, the earth to be fruitful.
vvb pno31 vvi dt n1 pc-acp vvi, dt n1 pc-acp vvi, dt n2 pc-acp vvi, dt n1 pc-acp vbi j.
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917
At her right hand place the Angels of heauen protecting, at her left hand all Gods mercies attending.
At her right hand place the Angels of heaven protecting, At her left hand all God's Mercies attending.
p-acp po31 j-jn n1 n1 dt n2 pp-f n1 vvg, p-acp po31 j n1 d ng1 n2 vvg.
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918
Vnder her feete the diuell and couetousnesse. Let pride follow her in bands; let oppression, and enuie, and selfeloue, and vnlawfull gaines, flie from her presence:
Under her feet the Devil and covetousness. Let pride follow her in bans; let oppression, and envy, and Self-love, and unlawful gains, fly from her presence:
p-acp po31 n2 dt n1 cc n1. vvb n1 vvi pno31 p-acp n2; vvb n1, cc n1, cc vvi, cc j n2, vvb p-acp po31 n1:
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919
and write vpon her breast, in golden letters, O bona Charitas, alumna coeli, corona soli, haeres vitae, medicina mortis, ô bona Charitas.
and write upon her breast, in golden letters, O Bona Charitas, alumna coeli, corona soli, haeres vitae, medicina mortis, o Bona Charitas.
cc vvb p-acp po31 n1, p-acp j n2, fw-la fw-la fw-la, fw-la fw-la, fw-la fw-la, fw-la fw-la, fw-la fw-la, uh fw-la fw-la.
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920
21 Let me yet put you in minde of some things that possible might be mended.
21 Let me yet put you in mind of Some things that possible might be mended.
crd vvb pno11 av vvi pn22 p-acp n1 pp-f d n2 cst av-j vmd vbi vvn.
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921
The common prisons of this Citie, they say, are the dens of much mischiefe:
The Common prisons of this city, they say, Are the dens of much mischief:
dt j n2 pp-f d n1, pns32 vvb, vbr dt n2 pp-f d n1:
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922
some that haue long lien in them set vp a schoole of wickednesse, and teach the rest impudencie.
Some that have long lain in them Set up a school of wickedness, and teach the rest impudency.
d cst vhb av-j vvn p-acp pno32 vvd a-acp dt n1 pp-f n1, cc vvi dt n1 n1.
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923
So that which is Gods ordinance for reformation, becomes a meanes to bring them to further naughtinesse.
So that which is God's Ordinance for Reformation, becomes a means to bring them to further naughtiness.
av cst r-crq vbz ng1 n1 p-acp n1, vvz dt n2 pc-acp vvi pno32 p-acp jc n1.
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924
It were a worke inferiour to no other, if they were continually and ordinarily visited by godly Preachers appointed therunto, that should preach vnto them, catechise them,
It were a work inferior to no other, if they were continually and ordinarily visited by godly Preachers appointed thereunto, that should preach unto them, catechise them,
pn31 vbdr dt n1 j-jn p-acp dx j-jn, cs pns32 vbdr av-j cc av-jn vvn p-acp j n2 vvn av, cst vmd vvi p-acp pno32, vvb pno32,
(4) sermon (DIV1)
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925
and see their order, and make relation therof to the Magistrate.
and see their order, and make Relation thereof to the Magistrate.
cc vvi po32 n1, cc vvi n1 av p-acp dt n1.
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926
Besides, such prisons as haue Iesuites and Romish Seminaries in them, are daily visited by Recusants, who bring their friends with them for conference.
Beside, such prisons as have Iesuites and Romish Seminaries in them, Are daily visited by Recusants, who bring their Friends with them for conference.
p-acp, d n2 c-acp vhb np2 cc jp n2 p-acp pno32, vbr av-j vvn p-acp n2, r-crq vvb po32 n2 p-acp pno32 p-acp n1.
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927
And so by that meanes they are seduced, and others confirmed in papistrie:
And so by that means they Are seduced, and Others confirmed in papistry:
cc av p-acp d n2 pns32 vbr vvn, cc n2-jn vvn p-acp n1:
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928
Popish bookes are scattered abroad, and more hurt is done in the prison (notwithstanding the care of the Magistrate) then abroad.
Popish books Are scattered abroad, and more hurt is done in the prison (notwithstanding the care of the Magistrate) then abroad.
j n2 vbr vvn av, cc av-dc vvn vbz vdn p-acp dt n1 (c-acp dt n1 pp-f dt n1) av av.
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929
They which are in authoritie can tell how to order them better then I; but it were much good to Religion if that generation were a little more restrained.
They which Are in Authority can tell how to order them better then I; but it were much good to Religion if that generation were a little more restrained.
pns32 r-crq vbr p-acp n1 vmb vvi c-crq pc-acp vvi pno32 av-jc cs pns11; cc-acp pn31 vbdr av-d j p-acp n1 cs d n1 vbdr dt j av-dc vvn.
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930
The King of Meth, sometime in Ireland, vpon an occasion not much vnlike this, asked one how certaine noisome birds that came flying into the realme, The King of Meth, sometime in Ireland, upon an occasion not much unlike this, asked one how certain noisome Birds that Come flying into the realm,
dt n1 pp-f np1, av p-acp np1, p-acp dt n1 xx d av-j d, vvd crd c-crq j j n2 cst vvd vvg p-acp dt n1,
(4) sermon (DIV1)
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931
and bred there, might be destroyed; who answered him, Nidos eorum vbique destruendos: The way to be rid of them, was to destroy their nests. and bred there, might be destroyed; who answered him, Nidos Their vbique destruendos: The Way to be rid of them, was to destroy their nests.
cc vvd a-acp, vmd vbi vvn; r-crq vvd pno31, np1 fw-la fw-la fw-la: dt n1 pc-acp vbi vvn pp-f pno32, vbds pc-acp vvi po32 n2.
(4) sermon (DIV1)
53
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932
If you will shew any zeale in rooting out papistry, and desire to rid the Citie of it, the nests and cages where the Iesuits and Masse priests and shut vp,
If you will show any zeal in rooting out papistry, and desire to rid the city of it, the nests and cages where the Iesuits and Mass Priests and shut up,
cs pn22 vmb vvi d n1 p-acp j-vvg av n1, cc vvb pc-acp vvi dt n1 pp-f pn31, dt n2 cc n2 c-crq dt np2 cc n1 n2 cc vvn a-acp,
(4) sermon (DIV1)
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933
and breede, must be looked vnto:
and breed, must be looked unto:
cc vvi, vmb vbi vvn p-acp:
(4) sermon (DIV1)
53
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934
both priuate houses, and the common prisons, where these vncleane birds are better entertained, then honester men, and truer subiects.
both private houses, and the Common prisons, where these unclean Birds Are better entertained, then Honester men, and truer Subjects.
d j n2, cc dt j n2, c-crq d j n2 vbr av-jc vvn, cs jc n2, cc jc n2-jn.
(4) sermon (DIV1)
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935
22 And whereas subsidies, and loanes of money, and other taxations when neede is, are part of those duties wherby the goods and wealth of the subiect is communicated to the State;
22 And whereas subsidies, and loans of money, and other taxations when need is, Are part of those duties whereby the goods and wealth of the Subject is communicated to the State;
crd cc cs n2, cc n2 pp-f n1, cc j-jn n2 c-crq n1 vbz, vbr n1 pp-f d n2 c-crq dt n2-j cc n1 pp-f dt n-jn vbz vvn p-acp dt n1;
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936
let me say something of that too. It is a thing that wee should readily yeeld to.
let me say something of that too. It is a thing that we should readily yield to.
vvb pno11 vvi pi pp-f d av. pn31 vbz dt n1 cst pns12 vmd av-j vvi p-acp.
(4) sermon (DIV1)
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937
A good King is no burden to his State, if it be considered that whatsoeuer the stomacke receiues from the mouth, is for the benefit of the whole body.
A good King is no burden to his State, if it be considered that whatsoever the stomach receives from the Mouth, is for the benefit of the Whole body.
dt j n1 vbz dx n1 p-acp po31 n1, cs pn31 vbb vvn d r-crq dt n1 vvz p-acp dt n1, vbz p-acp dt n1 pp-f dt j-jn n1.
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938
The Magigistrate is eyes to the blinde, feete to the lame, father to the poore, watchman to the common wealth, Iob. 29.15. whiles priuate men sit in rest, without care or feare of the enemie;
The Magistrate is eyes to the blind, feet to the lame, father to the poor, watchman to the Common wealth, Job 29.15. while private men fit in rest, without care or Fear of the enemy;
dt n1 vbz n2 p-acp dt j, n2 p-acp dt j, n1 p-acp dt j, n1 p-acp dt j n1, zz crd. cs j n2 vvb p-acp n1, p-acp n1 cc n1 pp-f dt n1;
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939
which he cannot be, without these things.
which he cannot be, without these things.
r-crq pns31 vmbx vbi, p-acp d n2.
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940
It is reported that the principall cause of the losse of the Greeke Empire, by the late conquest which the Turke made of the famous Constantinople, was the churlishnesse of the subiect toward their Emperour:
It is reported that the principal cause of the loss of the Greek Empire, by the late conquest which the Turk made of the famous Constantinople, was the churlishness of the Subject towards their Emperor:
pn31 vbz vvn cst dt j-jn n1 pp-f dt n1 pp-f dt jp n1, p-acp dt j n1 r-crq dt np1 vvd pp-f dt j np1, vbds dt n1 pp-f dt j-jn p-acp po32 n1:
(4) sermon (DIV1)
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941
the siege was foresene, and motions were made for contribution toward the repaire of the walles,
the siege was foreseen, and motions were made for contribution towards the repair of the walls,
dt n1 vbds vvn, cc n2 vbdr vvn p-acp n1 p-acp dt n1 pp-f dt n2,
(4) sermon (DIV1)
54
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942
and certaine militarie charges, but the subiect drew backe, and pleaded want, vntill it was too late, and the Citie lost:
and certain military charges, but the Subject drew back, and pleaded want, until it was too late, and the city lost:
cc j j n2, cc-acp dt n-jn vvd av, cc vvd n1, c-acp pn31 vbds av j, cc dt n1 vvn:
(4) sermon (DIV1)
54
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943
what time the Turke entring, and finding so much wealth in priuate mens houses, amazed, lift vp his hands to heauen,
what time the Turk entering, and finding so much wealth in private men's houses, amazed, lift up his hands to heaven,
r-crq n1 dt np1 vvg, cc vvg av d n1 p-acp j-jn ng2 n2, vvn, vvb a-acp po31 n2 p-acp n1,
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944
and asked what they meant that had so much wealth, to suffer themselues to be thus destroyed, onely for want of vsing it.
and asked what they meant that had so much wealth, to suffer themselves to be thus destroyed, only for want of using it.
cc vvd r-crq pns32 vvd cst vhd av d n1, pc-acp vvi px32 pc-acp vbi av vvn, av-j p-acp n1 pp-f vvg pn31.
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945
When I remember the benefits that God gaue vs when he brought his Maiesty in,
When I Remember the benefits that God gave us when he brought his Majesty in,
c-crq pns11 vvb dt n2 cst np1 vvd pno12 c-crq pns31 vvd po31 n1 p-acp,
(4) sermon (DIV1)
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946
& his rare constancie in maintaining Religion, and exposing himselfe and his children to the furie of the diuell and his Agents, for our sakes;
& his rare constancy in maintaining Religion, and exposing himself and his children to the fury of the Devil and his Agents, for our sakes;
cc po31 j n1 p-acp vvg n1, cc vvg px31 cc po31 n2 p-acp dt n1 pp-f dt n1 cc po31 n2, p-acp po12 n2;
(4) sermon (DIV1)
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947
and when I thinke vpon the libertie that the Gospell and Iustice obtaine vnder him;
and when I think upon the liberty that the Gospel and justice obtain under him;
cc c-crq pns11 vvb p-acp dt n1 cst dt n1 cc n1 vvi p-acp pno31;
(4) sermon (DIV1)
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948
and when I reade, now and then, in my bookes, of the vast and wofull confusion that many a people liues in, in comparison of vs, I wish that in lieu hereof his gracious Highnes,
and when I read, now and then, in my books, of the vast and woeful confusion that many a people lives in, in comparison of us, I wish that in lieu hereof his gracious Highness,
cc c-crq pns11 vvb, av cc av, p-acp po11 n2, pp-f dt j cc j n1 cst d dt n1 vvz p-acp, p-acp n1 pp-f pno12, pns11 vvb cst p-acp n1 av po31 j n1,
(4) sermon (DIV1)
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949
as long as he liues might receiue all contentement from vs againe.
as long as he lives might receive all contentement from us again.
c-acp av-j c-acp pns31 vvz vmd vvi d n1 p-acp pno12 av.
(4) sermon (DIV1)
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950
For all wise men know that the welfare of kingdomes flowes from the goodnes of the King.
For all wise men know that the welfare of kingdoms flows from the Goodness of the King.
p-acp d j n2 vvb cst dt n1 pp-f n2 vvz p-acp dt n1 pp-f dt n1.
(4) sermon (DIV1)
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951
And therefore his Maiestie is worthy of all he hath, and more, and we may with comfort contribute to his charges that we do, and if it were more.
And Therefore his Majesty is worthy of all he hath, and more, and we may with Comfort contribute to his charges that we do, and if it were more.
cc av po31 n1 vbz j pp-f d pns31 vhz, cc av-dc, cc pns12 vmb p-acp n1 vvi p-acp po31 n2 cst pns12 vdb, cc cs pn31 vbdr dc.
(4) sermon (DIV1)
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952
And so I come to the last part.
And so I come to the last part.
cc av pns11 vvb p-acp dt ord n1.
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953
23 Wherein he admonishes touching the end why rich men must do all this, and the state whereto they shall rise thereby:
23 Wherein he admonishes touching the end why rich men must do all this, and the state whereto they shall rise thereby:
crd c-crq pns31 vvz vvg dt n1 c-crq j n2 vmb vdi d d, cc dt n1 c-crq pns32 vmb vvi av:
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954
That they may lay vp in store, for themselues, a good foundation against the time to come: That they may lay up in store, for themselves, a good Foundation against the time to come:
cst pns32 vmb vvi a-acp p-acp n1, c-acp px32, dt j n1 p-acp dt n1 pc-acp vvi:
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that they may lay hold vpon eternall life. The meaning is, that this is the way to bring themselues to eternall happinesse:that they may lay hold upon Eternal life. The meaning is, that this is the Way to bring themselves to Eternal happiness:
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for God is righteous, and will reward vnto euerie man that he well doth.
for God is righteous, and will reward unto every man that he well does.
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Gen. 4. If thou do well, shalt thou not be rewarded? He would haue no man thinke that God will recompence euill for weldoing, or forget mercie and compassion.Gen. 4. If thou do well, shalt thou not be rewarded? He would have no man think that God will recompense evil for welldoing, or forget mercy and compassion.
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Deus reddit bona pro bonis, quia bonus est: mala pro malis, quia iustus est; bona pro malis, quia bonus & iustus est; Deus Render Bona Pro bonis, quia bonus est: mala Pro malis, quia Justus est; Bona Pro malis, quia bonus & Justus est;
fw-la n1 fw-la fw-la fw-la, fw-la fw-la fw-la: fw-la fw-la fw-la, fw-la fw-la fw-la; fw-la fw-la fw-la, fw-la fw-la cc fw-la fw-la;
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tantùm non reddit mala pro bonis, quia iniustus non est: sayes Augustine. God renders good things for good, for he is good;
tantùm non Render mala Pro bonis, quia iniustus non est: Says Augustine. God renders good things for good, for he is good;
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euil things for euill, for he is iust; good things for euill because he is good, and iust:
evil things for evil, for he is just; good things for evil Because he is good, and just:
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onely he rewards not euill for good, because he is not vniust. only he rewards not evil for good, Because he is not unjust.
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And the way to recouer this reward is to be rich in the worke of the Lord 1. Cor. 15. For by this meanes an entrance into the euerlasting kingdome shalbe richly ministred vnto vs. NONLATINALPHABET. In steed of these riches we shall be rewarded according to Gods riches.
And the Way to recover this reward is to be rich in the work of the Lord 1. Cor. 15. For by this means an Entrance into the everlasting Kingdom shall richly ministered unto us. In steed of these riches we shall be rewarded according to God's riches.
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Aeterna aeternus tribuit, mortalia cōfert mortalis; diuina Deus, peritura caducus: sayes Prudentius. 24 This promise auouches three things.Aeterna Eternal tribuit, mortalia cōfert Mortalis; Divine Deus, peritura caducus: Says Prudentius. 24 This promise avouches three things.
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First, that there is a time to come, an eternall life. For many rich are so besotted with the present time of this life, that they thinke there is no other,
First, that there is a time to come, an Eternal life. For many rich Are so besotted with the present time of this life, that they think there is no other,
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or if there be, yet they desire it not, but abandon themselues ouer to the present.
or if there be, yet they desire it not, but abandon themselves over to the present.
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Thus the rich man, Luk. 12. I will say to my soule, Thou hast much goods layed vp for many yeares:
Thus the rich man, Luk. 12. I will say to my soul, Thou hast much goods laid up for many Years:
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liue at ease, take thy pleasure: and Psal. 17. Dauid mentioneth some whose Portion is in this life; live At ease, take thy pleasure: and Psalm 17. David mentioneth Some whose Portion is in this life;
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that is, which looke no further:
that is, which look no further:
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but our Apostle propounds vnto them the time to come, wherof it stands euery man in hand to haue regard:
but our Apostle propounds unto them the time to come, whereof it Stands every man in hand to have regard:
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for as the tree falls so it lyes, sayes Solomon, Eccle. 11. Secondly, he affirmes the foundation of eternitie to be laid here, that all such as will enioy the life to come, lay hold vpon it in this life.
for as the tree falls so it lies, Says Solomon, Eccle. 11. Secondly, he affirms the Foundation of eternity to be laid Here, that all such as will enjoy the life to come, lay hold upon it in this life.
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There is no question of this point. For Abraham tells the rich man, being in hell torments:
There is no question of this point. For Abraham tells the rich man, being in hell torments:
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Remember that thou, in thy life time, receiuedst thy pleasures; and likewise Lazarus paine: therefore he is glorified, and thou tormented. remember that thou, in thy life time, Received thy pleasures; and likewise Lazarus pain: Therefore he is glorified, and thou tormented.
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And the Apostle requiring them to lay a good foundation, implyes that the state of the next life followes the state of this,
And the Apostle requiring them to lay a good Foundation, Implies that the state of the next life follows the state of this,
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as the vpper building followes the foundation.
as the upper building follows the Foundation.
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If we liue well, that is a good foundation, if wickedly and disobediently, that is a bad foundation.
If we live well, that is a good Foundation, if wickedly and disobediently, that is a bad Foundation.
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For, Iob 4. They that plow iniquitie, and sow wickednesse, shall reape the same. This life is the field wherein he must sow that will reape:
For, Job 4. They that blow iniquity, and sow wickedness, shall reap the same. This life is the field wherein he must sow that will reap:
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the vineyard wherein he must labour that will receiue wages: the race wherein he must runne that will be crowned:
the vineyard wherein he must labour that will receive wages: the raze wherein he must run that will be crowned:
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the mart time wherein he must occupie his talent that will be a gainer: the warfare wherein he must fight valiantly that will be rewarded.
the mars time wherein he must occupy his talon that will be a gainer: the warfare wherein he must fight valiantly that will be rewarded.
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Iohn 9. The night approches wherin no man can work. John 9. The night Approaches wherein no man can work.
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Thirdly he affirmes, that as there is a time & a life to come, the foundation wherof is to be layed in this life:
Thirdly he affirms, that as there is a time & a life to come, the Foundation whereof is to be laid in this life:
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so humilitie of minde, and mercie, and goodnesse, and readinesse in distributing, is the way to apprehend it, and come vnto it:
so humility of mind, and mercy, and Goodness, and readiness in distributing, is the Way to apprehend it, and come unto it:
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and all rich men thereby haue readie and infallible way vnto saluation. So saith S. Iohn, 1. Epist. 3.14. By this we know, we are translated from death to life, if we loue our brethren.
and all rich men thereby have ready and infallible Way unto salvation. So Says S. John, 1. Epistle 3.14. By this we know, we Are translated from death to life, if we love our brothers.
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And therefore our Sauiour, Luk. 16. bids, Make you friends with your riches, that they (your friends by exhibiting your almes) may receiue (and make way for you to enter) into euerlasting habitations. But, of all other, the 25 of Matthew shewes this most plainely:
And Therefore our Saviour, Luk. 16. bids, Make you Friends with your riches, that they (your Friends by exhibiting your alms) may receive (and make Way for you to enter) into everlasting habitations. But, of all other, the 25 of Matthew shows this most plainly:
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where our blessed Sauiour shall say at the day of iudgement, to the godly, Come ye blessed, &c. And this is the reason why almes,
where our blessed Saviour shall say At the day of judgement, to the godly, Come you blessed, etc. And this is the reason why alms,
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and mercie, and all good workes, are so commended in the Scripture, and in the Fathers,
and mercy, and all good works, Are so commended in the Scripture, and in the Father's,
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and haue those high titles giuen vnto them, because they are the things which God hath appointed vs to walk in for the working out of our saluation.
and have those high titles given unto them, Because they Are the things which God hath appointed us to walk in for the working out of our salvation.
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25 For the better vnderstanding of which point, and that you may see the venime which the Church of Rome hath put into the doctrine of Almes, and all Good works:
25 For the better understanding of which point, and that you may see the venom which the Church of Rome hath put into the Doctrine of Alms, and all Good works:
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you must note that for the bringing man to heauen and happinesse, two things must be done:
you must note that for the bringing man to heaven and happiness, two things must be done:
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First, Gods iustice must be satisfied, and the price be paied which man, through his sinne, owes to God.
First, God's Justice must be satisfied, and the price be paid which man, through his sin, owes to God.
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For God hauing giuen the Law for man to keepe entirelie, in thought, word, and deede;
For God having given the Law for man to keep entirely, in Thought, word, and deed;
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and man hauing broken this law, by his sinne;
and man having broken this law, by his sin;
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the iustice of God is such, that he cannot, now, be saued, till the price be paied for this sinne:
the Justice of God is such, that he cannot, now, be saved, till the price be paid for this sin:
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and a iust and full satisfaction be made to God for the breach of this law:
and a just and full satisfaction be made to God for the breach of this law:
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the which no man can do by almes, or prayers, or any good workes; but by faith in Christ, whose death and obedience alone iustifieth from the law.
the which no man can do by alms, or Prayers, or any good works; but by faith in christ, whose death and Obedience alone Justifieth from the law.
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But then, secondly, when Christ our Sauiour hath reconciled vs to his Father, and eleuated vs into a new state, that our sinnes are pardoned;
But then, secondly, when christ our Saviour hath reconciled us to his Father, and elevated us into a new state, that our Sins Are pardoned;
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and obtained for vs the gift of eternall life: yet still we must performe the conditions, and walke the way prescribed in the Gospell.
and obtained for us the gift of Eternal life: yet still we must perform the conditions, and walk the Way prescribed in the Gospel.
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As if the King freely, without desert of mine, at the mediation of another, giue me a place about him,
As if the King freely, without desert of mine, At the mediation of Another, give me a place about him,
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and neuer so much right vnto it;
and never so much right unto it;
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yet I am bound, if I will enioy it, to come vnto him, and do the things that the place requireth:
yet I am bound, if I will enjoy it, to come unto him, and do the things that the place requires:
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and if he giue me a tree growing in his forrest, this his gift tyes me to be at cost to cut it downe,
and if he give me a tree growing in his forest, this his gift ties me to be At cost to Cut it down,
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and bring it home, if I will haue it:
and bring it home, if I will have it:
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and when I haue done, I cannot brag that by my comming and seruice, I merited the place;
and when I have done, I cannot brag that by my coming and service, I merited the place;
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or by my cost in carrying the tree, made my selfe worthy of the tree; as the Iesuites speake of their workes:
or by my cost in carrying the tree, made my self worthy of the tree; as the Iesuites speak of their works:
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but onely my deed is the way that leades to the fruition of that which is freely giuen me.
but only my deed is the Way that leads to the fruition of that which is freely given me.
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And there cannot be produced a place in all the Scripture, nor a sentence in all the Fathers, which extend our works any further,
And there cannot be produced a place in all the Scripture, nor a sentence in all the Father's, which extend our works any further,
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or make them exceede the latitude of a meere condition, or way, whereby we walke to that, which, not themselues,
or make them exceed the latitude of a mere condition, or Way, whereby we walk to that, which, not themselves,
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but the bloud of Christ, hath deserued.
but the blood of christ, hath deserved.
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The Prophet Dauid was a holy man, and mercifull to the poore, yet when he comes to the point of meriting, Psalme 143. he desires God Not to enter into iudgement with him;
The Prophet David was a holy man, and merciful to the poor, yet when he comes to the point of meriting, Psalm 143. he Desires God Not to enter into judgement with him;
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for no flesh is righteous in his sight. And, that which might giue an end to this controuersie for euer; Apoc. 4.10.
for no Flesh is righteous in his sighed. And, that which might give an end to this controversy for ever; Apocalypse 4.10.
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we reade the foure and twenty Elders had crownes vpon their heads, but yet when they came into the presence of God, to worship him, They cast them downe before his Throne,
we read the foure and twenty Elders had crowns upon their Heads, but yet when they Come into the presence of God, to worship him, They cast them down before his Throne,
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and cried, Thou alone art worthy. and cried, Thou alone art worthy.
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Againe, within the same latitude of our workes, the Apostle saith, that thereby We lay hold vpon eternall life;
Again, within the same latitude of our works, the Apostle Says, that thereby We lay hold upon Eternal life;
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because as they are the way, so they giue confidence and assurance to the conscience, and lay, through hope, the ground of saluation in our minde.
Because as they Are the Way, so they give confidence and assurance to the conscience, and lay, through hope, the ground of salvation in our mind.
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For as he that keepes the way, is sure to come to the end;
For as he that keeps the Way, is sure to come to the end;
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so he that perseueres in the way of a good life, is sure to come to eternall life,
so he that perseueres in the Way of a good life, is sure to come to Eternal life,
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1016
and hath confidence, not because he thinkes his workes are worthy, or deserue it, but because he knowes they are the way. 1. Ioh. 3. If our heart condemne vs not, we haue confidence toward God.
and hath confidence, not Because he thinks his works Are worthy, or deserve it, but Because he knows they Are the Way. 1. John 3. If our heart condemn us not, we have confidence towards God.
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Saint Ierome writes of Hilario, a holy man, that when he died, and felt a motion of feare, he checkt himselfe, Egredere anima mea, egredere;
Saint Jerome writes of Hilary, a holy man, that when he died, and felt a motion of Fear, he checked himself, go forth anima mea, Go forth;
n1 np1 vvz pp-f np1, dt j n1, cst c-crq pns31 vvd, cc vvd dt n1 pp-f n1, pns31 vvn px31, fw-la fw-la fw-la, fw-la;
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1018
quid times? Septuaginta prope annis servisti Christo, & iam times? March on my soule, and set forward willingly:
quid times? Septuagint Prope Annis servisti Christ, & iam times? March on my soul, and Set forward willingly:
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1019
why fearest thou? these seuentie yeares thou hast serued God, and wilt thou be now afraid? For as in a clocke, the finger makes not the clocke to go, but the clocke it:why Fearest thou? these seuentie Years thou hast served God, and wilt thou be now afraid? For as in a clock, the finger makes not the clock to go, but the clock it:
c-crq vv2 pns21? d crd n2 pns21 vh2 vvn np1, cc vm2 pns21 vbi av j? c-acp c-acp p-acp dt n1, dt n1 vvz xx dt n1 pc-acp vvi, cc-acp dt n1 pn31:
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1020
and yet it shewes how the clocke goes within. So our works. And as, after a long sicknesse, when a man feeles his stomacke come, his strength,
and yet it shows how the clock Goes within. So our works. And as, After a long sickness, when a man feels his stomach come, his strength,
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1021
and sleepe to amend, and his sits to abate; he beginneth to conceiue certaine hope of life:
and sleep to amend, and his sits to abate; he begins to conceive certain hope of life:
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1022
euen so our workes are the signes of our election; and the forerunners of saluation, whereby we lay hold on it by hope and faith, and walke toward it. This is the Apostles meaning.
even so our works Are the Signs of our election; and the forerunners of salvation, whereby we lay hold on it by hope and faith, and walk towards it. This is the Apostles meaning.
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26 Let vs come to some application of it, and so end.
26 Let us come to Some application of it, and so end.
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1024
When the foundation of eternall happinesse is to be laid in this world, by liuing godly;
When the Foundation of Eternal happiness is to be laid in this world, by living godly;
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1025
and such as will enioy heauen must lay hold vpon it in this life;
and such as will enjoy heaven must lay hold upon it in this life;
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1026
they much forget themselues, that, by liuing in sinne and wickednesse, lay the foundation of their owne destruction.
they much forget themselves, that, by living in sin and wickedness, lay the Foundation of their own destruction.
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1027
For Iob saith of euery wicked man, 20.11. that His bones shall be filled with his sinne, and it shall couch downe with him in the dust, and 1. Ioh. 3.8. Let no man deceiue you with vaine words;
For Job Says of every wicked man, 20.11. that His bones shall be filled with his sin, and it shall couch down with him in the dust, and 1. John 3.8. Let no man deceive you with vain words;
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1028
he that doth wickedly is a wicked man, and of the diuell. Euery man thinkes to haue eternall life, and yet few lay any foundation for it.he that does wickedly is a wicked man, and of the Devil. Every man thinks to have Eternal life, and yet few lay any Foundation for it.
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1029
If euer it were a time to cry out of sinne, this is it, wherein the Preachers may say with the Angel in Zach. 1. We haue gone through the world,
If ever it were a time to cry out of sin, this is it, wherein the Preachers may say with the Angel in Zach 1. We have gone through the world,
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1030
and behold all the world sitteth still, and is at rest. and behold all the world Sitteth still, and is At rest.
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1031
And it cannot be said of vs, as it was of the Amorites, that Their wickednesse is not yet complete:
And it cannot be said of us, as it was of the amorites, that Their wickedness is not yet complete:
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1032
Gen. 15. For we see sinne to be of that eleuation, that there is scarce left any roome for the mercie of God to helpe vs. There are foure things that shew sinne to be complete,Gen. 15. For we see sin to be of that elevation, that there is scarce left any room for the mercy of God to help us There Are foure things that show sin to be complete,
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1033
and nothing wanting but the terrible iudgements of God to be daily looked for.
and nothing wanting but the terrible Judgments of God to be daily looked for.
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1034
First, when the sinnes are great, like the sinnes of the Gentiles, Atheisme, whoredome, Sodomie, bloudshed, oppression.
First, when the Sins Are great, like the Sins of the Gentiles, Atheism, whoredom, Sodomy, bloodshed, oppression.
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1035
These are crying sinnes, and there are no greater. Secondly, when they are so generall that all sorts are wrapt in them.
These Are crying Sins, and there Are no greater. Secondly, when they Are so general that all sorts Are wrapped in them.
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1036
In Sodome there were not Ten good men, Gen. 18. but round about, from the young to the old, they followed wickednesse, Gen. 19. and Gen. 6.12. All flesh had corrupted their way vpon the earth.
In Sodom there were not Ten good men, Gen. 18. but round about, from the young to the old, they followed wickedness, Gen. 19. and Gen. 6.12. All Flesh had corrupted their Way upon the earth.
p-acp np1 a-acp vbdr xx crd j n2, np1 crd p-acp av-j a-acp, p-acp dt j p-acp dt j, pns32 vvd n1, np1 crd cc np1 crd. d n1 vhd vvn po32 n1 p-acp dt n1.
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1037
Thirdly, when it is done openly without shame or feare. Esay 3.9. Their countenance testifieth against them;
Thirdly, when it is done openly without shame or Fear. Isaiah 3.9. Their countenance Testifieth against them;
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1038
they shew their sinnes like Sodome, they hide them not; like Absolon that Lay with his fathers concubines in the sight of all Israel. 2. Sam. 16.22.they show their Sins like Sodom, they hide them not; like Absalom that Lay with his Father's concubines in the sighed of all Israel. 2. Sam. 16.22.
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1039
Fourthly, when it refuseth all admonition and reformation, and no Preaching can beate it downe:
Fourthly, when it Refuseth all admonition and Reformation, and no Preaching can beat it down:
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1040
like the old world, that an hundred yeares together, all the while the Arke was in making, despised the preaching of Noah: and like Babilon. Ier. 51.9. We would haue cured Babel, but shee could not be healed.
like the old world, that an hundred Years together, all the while the Ark was in making, despised the preaching of Noah: and like Babylon. Jeremiah 51.9. We would have cured Babel, but she could not be healed.
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1041
The sinners of England are of this size.
The Sinners of England Are of this size.
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1042
Let it be written with a pen of iron, and the point of a diamond. Ier. 17.1. No sinne so great but it is among vs;
Let it be written with a pen of iron, and the point of a diamond. Jeremiah 17.1. No sin so great but it is among us;
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1043
and that which is greater then the greatest, the greatest sinnes are, many times, either least punished, or not at all.
and that which is greater then the greatest, the greatest Sins Are, many times, either least punished, or not At all.
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1044
And the course of sinne is so generall, that he begins to be counted very precise that will not sweare and swagger with the worst.
And the course of sin is so general, that he begins to be counted very precise that will not swear and swagger with the worst.
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1045
But if any man cleaue, a little more then ordinarie, to Religion, that scarce sutes with the ciuilitie of our time.
But if any man cleave, a little more then ordinary, to Religion, that scarce suits with the civility of our time.
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1046
And our sinnes are so open that I must say with Bernard, They are become the fable of the world:
And our Sins Are so open that I must say with Bernard, They Are become the fable of the world:
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1047
that if we should not speake of them, euery man might call vs the grossest dissemblers of the world.
that if we should not speak of them, every man might call us the Grossest dissemblers of the world.
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1048
Would God the Noahs of our time had left vs any peece of a garment to couer them. Would God the Noahs of our time had left us any piece of a garment to cover them.
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1049
Neither will they endure reproofe, but are iustified, and affront the Pulpit, that the greatest Bishop in the kingdome shall be censured if he deale with them.
Neither will they endure reproof, but Are justified, and affront the Pulpit, that the greatest Bishop in the Kingdom shall be censured if he deal with them.
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1050
Yea the torrent of these things is so strong, that it seems manifestly to tend to the dissolution of all humane societie. Three things maintaine society, Religion, Iustice, and Order.
Yea the torrent of these things is so strong, that it seems manifestly to tend to the dissolution of all humane society. Three things maintain society, Religion, justice, and Order.
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1051
Religion is pitifully violated by Atheisme, blasphemie, heresie, horrible profanenes.
Religion is pitifully violated by Atheism, blasphemy, heresy, horrible profaneness.
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1052
The Stages now in this city, wo is me that I should liue to see it, tosse the Scripture phrase as commonly,
The Stages now in this City, woe is me that I should live to see it, toss the Scripture phrase as commonly,
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1053
as they do their Tobacco in their bawdy houses. Iustice is destroyed by oppression, rapine, briberie, extortion, partialitie.
as they do their Tobacco in their bawdy houses. justice is destroyed by oppression, rapine, bribery, extortion, partiality.
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1054
That of the Prophet, Esay 59. is verified: Iudgement is turned backward, & Iustice stands aloofe:
That of the Prophet, Isaiah 59. is verified: Judgement is turned backward, & justice Stands aloof:
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1055
for truth is fallen in the streete, and equitie cannot go. for truth is fallen in the street, and equity cannot go.
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1056
O the pitie of God! If truth had fallen in the desert, it had bene no maruell:
Oh the pity of God! If truth had fallen in the desert, it had be no marvel:
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1057
but that it shall fall in the streete, where so many go vp and downe, and none to helpe it vp;
but that it shall fallen in the street, where so many go up and down, and none to help it up;
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1058
and be so wounded with the fall that it should be lamed, no vprightnesse, no plaine dealing, no truth among men; this is lamentable.
and be so wounded with the fallen that it should be lamed, no uprightness, no plain dealing, no truth among men; this is lamentable.
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1059
Gouernment and order is profaned by contention, by contemning the Magistrate, by whoredome, incest, so domy, pride, drunkennes. These things are too manifest:
Government and order is profaned by contention, by contemning the Magistrate, by whoredom, Incest, so domy, pride, Drunkenness. These things Are too manifest:
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1060
& all that are guiltie must make account, when they haue run their race, that there is a heauen & a God, whom it wil be a woful thing to lose for the base pleasures of this world.
& all that Are guilty must make account, when they have run their raze, that there is a heaven & a God, whom it will be a woeful thing to loose for the base pleasures of this world.
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1061
And in this passage I value all men alike, of what cloth soeuer his coate be made:
And in this passage I valve all men alike, of what cloth soever his coat be made:
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1062
he that layes the foundation with firework, must look, in the end, to be blown vp.
he that lays the Foundation with firework, must look, in the end, to be blown up.
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1063
The great Nobleman, that thinkes God hath made him greater then others, for no purpose but that he might be bolder to sin, then others:
The great Nobleman, that thinks God hath made him greater then Others, for no purpose but that he might be bolder to sin, then Others:
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1064
the wealthy Gentleman that turns towns into sheepe walks; sell Benefices for ready mony: contriue hospitality into the narrow room of a poore lodging taken vp in the Citie:
the wealthy Gentleman that turns Towns into sheep walks; fell Benefices for ready money: contrive hospitality into the narrow room of a poor lodging taken up in the city:
dt j n1 cst vvz n2 p-acp n1 vvz; vvb n2 p-acp j n1: vvi n1 p-acp dt j n1 pp-f dt j n1 vvn a-acp p-acp dt n1:
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1065
that subuert the strength of the land by vnreasonable renting the tenants: the Iudge that takes bribes, that iudges for fauour, that vpon the bench makes lawes,
that subvert the strength of the land by unreasonable renting the tenants: the Judge that Takes Bribes, that judges for favour, that upon the bench makes laws,
cst vvi dt n1 pp-f dt n1 p-acp j-u vvg dt n2: dt n1 cst vvz n2, cst n2 p-acp n1, cst p-acp dt n1 vvz n2,
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1066
and iustice, and religion, stoope to his lust: the Lawyer that pleads against the right, leades Iurie into periurie:
and Justice, and Religion, stoop to his lust: the Lawyer that pleads against the right, leads Jury into perjury:
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1067
spends Sabboth after Sabboth among clients, openly defying God to his face thereby, and protesting that he loues his fee better then Gods ordinance:
spends Sabbath After Sabbath among Clients, openly defying God to his face thereby, and protesting that he loves his fee better then God's Ordinance:
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1068
the sharking Officer that receiues bribes, & spares neither the King nor the subiect, but sucks from them both what he can;
the sharking Officer that receives Bribes, & spares neither the King nor the Subject, but sucks from them both what he can;
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1069
and the Clergie man too that failes, either in life or teaching:
and the Clergy man too that fails, either in life or teaching:
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1070
or labours not effectually to feede the flocke whereof the holy Ghost hath made him Ouerseer:
or labours not effectually to feed the flock whereof the holy Ghost hath made him Overseer:
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1071
for all that are such as these, and all whatsoeuer that lay the foundation of sinne, must needs build vpon condemnation.
for all that Are such as these, and all whatsoever that lay the Foundation of sin, must needs built upon condemnation.
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1072
And albeit my words may worke no great impression, yet afore any man can deny this to be true, he must turne Atheist,
And albeit my words may work no great impression, yet afore any man can deny this to be true, he must turn Atheist,
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1073
and be certaine that my Text, and all Scripture, is false; and that there is no God, nor heauen, nor hell torments.
and be certain that my Text, and all Scripture, is false; and that there is no God, nor heaven, nor hell torments.
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1074
A hard point to settle in the minde;
A hard point to settle in the mind;
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yet if it be not so, all that liue in this vngodly sort shall perish eternally.
yet if it be not so, all that live in this ungodly sort shall perish eternally.
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1076
For God in the Scripture hath said it, and all the holy men, from the beginning of the world to this day, haue beleeued it.
For God in the Scripture hath said it, and all the holy men, from the beginning of the world to this day, have believed it.
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27. The seruants of Christ, who by their obedience glorifie his name, shall do otherwise: whom againe and againe I exhort to go forward in laying hold vpon this eternity:
27. The Servants of christ, who by their Obedience Glorify his name, shall do otherwise: whom again and again I exhort to go forward in laying hold upon this eternity:
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let no tediousnesse of time or labour wearie you;
let no tediousness of time or labour weary you;
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let not the snares of this present world intrap you, but looking on Iesus Christ the author and captaine of our faith, runne with patience the race that is set before you, that the sence and loue of this present world rob you not of the hope of the world to come.
let not the snares of this present world entrap you, but looking on Iesus christ the author and captain of our faith, run with patience the raze that is Set before you, that the sense and love of this present world rob you not of the hope of the world to come.
vvb xx dt n2 pp-f d j n1 vvi pn22, cc-acp vvg p-acp np1 np1 dt n1 cc n1 pp-f po12 n1, vvn p-acp n1 dt n1 cst vbz vvn p-acp pn22, cst dt n1 cc n1 pp-f d j n1 vvi pn22 xx pp-f dt n1 pp-f dt n1 pc-acp vvi.
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1080
Looke vpon those, who, in all ages, haue taken this course:
Look upon those, who, in all ages, have taken this course:
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the Prophets and Patriarkes, Apostles, and Christians in times past, and as wise and noble spirits as euer liued;
the prophets and Patriarchs, Apostles, and Christians in times past, and as wise and noble spirits as ever lived;
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whom this world could neuer deceiue, the pleasures thereof could not surprise them, nor all the greatnesse therein transport them;
whom this world could never deceive, the pleasures thereof could not surprise them, nor all the greatness therein transport them;
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they onely attended vpon God and the good which he set before their eyes:
they only attended upon God and the good which he Set before their eyes:
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they trampled vnder their feete all that, whatsoeuer it were, that could not be vsed with godlinesse.
they trampled under their feet all that, whatsoever it were, that could not be used with godliness.
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They liued iustly, soberly, charitably, chastly, vprightly among all men:
They lived justly, soberly, charitably, chastely, uprightly among all men:
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they called vpon God, were zealous for his word, sought not themselues but the cōmon good of Church and State,
they called upon God, were zealous for his word, sought not themselves but the Common good of Church and State,
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& only inquired how they might glorifie his name that so mercifuly redeemed them with his blood.
& only inquired how they might Glorify his name that so mercifully redeemed them with his blood.
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Me thinkes I see them mounting themselues aboue the cloudes, and trampling vnder their feet, all the vanities of this world;
Me thinks I see them mounting themselves above the Clouds, and trampling under their feet, all the vanities of this world;
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and with their hands wafting vs toward them, and calling alowd vpon vs to follow them,
and with their hands wafting us towards them, and calling aloud upon us to follow them,
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and hasten away, that the loue of riches, and pleasure, and case, & security, intercept vs not.
and hasten away, that the love of riches, and pleasure, and case, & security, intercept us not.
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1091
They are gone before vs, and being crowned liue in the ioyfull society of holy Angels and the blessed Trinitie, where the chiefe of their ioy is, that they are deliuered from this wretched world.
They Are gone before us, and being crowned live in the joyful society of holy Angels and the blessed Trinity, where the chief of their joy is, that they Are Delivered from this wretched world.
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1092
O happy life that shall neuer see death, nor heare any more the temptations of this wicked world:
O happy life that shall never see death, nor hear any more the temptations of this wicked world:
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that shall lay all these things at our feet, and shew vs him that hath conquered them:
that shall lay all these things At our feet, and show us him that hath conquered them:
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where all this riches, and power, and greatnes, and abundance, and pleasure, and euerie worldly ioy, shall haue no vse;
where all this riches, and power, and greatness, and abundance, and pleasure, and every worldly joy, shall have no use;
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but God himselfe shall be all in all;
but God himself shall be all in all;
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and such as haue renounced these things, or cōuerted them to the seruice of God, shall for gold haue immortalitie,
and such as have renounced these things, or converted them to the service of God, shall for gold have immortality,
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and for the pleasure of sin reape ioy and eternitie with God for euer:
and for the pleasure of since reap joy and eternity with God for ever:
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and that happinesse which the soule of man either most desires, or is most capable of.
and that happiness which the soul of man either most Desires, or is most capable of.
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The fruition of God shall be their meate and drinke: the glorie conferred vpon them shall be their apparell;
The fruition of God shall be their meat and drink: the glory conferred upon them shall be their apparel;
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their delight, the society of men & Angels; the ioy of their hart, the depth of eternity.
their delight, the society of men & Angels; the joy of their heart, the depth of eternity.
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1101
And now ô Lord our God the mercifull Father of all that seeke thee, inspire our hearts, put backe the world, the diuell,
And now o Lord our God the merciful Father of all that seek thee, inspire our hearts, put back the world, the Devil,
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1102
and the flesh from vs. Ioyne vs to thy selfe now in this life by grace,
and the Flesh from us Join us to thy self now in this life by grace,
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1103
and then in that life by glorie for Christs sake;
and then in that life by glory for Christ sake;
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1104
to whom with the holy Ghost, in the vnitie of the Trinitie, three persons, and one immortall God, be rendred all honour,
to whom with the holy Ghost, in the unity of the Trinity, three Persons, and one immortal God, be rendered all honour,
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and glorie, and thankesgiuing now and for euermore. Amen. FINIS.
and glory, and thanksgiving now and for evermore. Amen. FINIS.
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